Horses in Ancient Egypt

There have been developments in the research into E.6953, regarding its context and Ancient Egyptian attitudes to horses.



The object is likely to have been made of Nile silt, due to the characteristic red colouring of the clay, suggesting that the object was made in Egypt, not in the Ancient Near East, where other such models come from. The two horses share a body and four legs but have their own heads, a style that may have been utilised to make the model robust and easier to make. They have reins and blinkers, which may indicate that the break at the rear of the object was a chariot. The fact that this figurine depicts a chariot is unusual, as this is the only example that has been found in the course of this research and other examples depict only one horse.

The object cannot be dated before the New Kingdom, as this is when horses were introduced to Ancient Egypt, as the first archaeological evidence of horses is at the Hyksos site of Tell El-Dab’a, where a significantly large number of horse molars have been found. This indicates that the species may have been introduced during the settlement of the Hyksos during the Second Intermediate Period.  Horses are depicted in writing for the first time in the Stela of Kamose, before becoming a routine feature in Ancient Egyptian art and becoming a standard hieroglyphic sign.  The hieroglyphic sign for the collective is ‘sesmet’, which is derived from the Arabic ‘susim’ and indicates the influence that Ancient Near Eastern culture had on the Ancient Egyptians.

Horses and Power

In Ancient Egypt, horses were never used for labour, but were a symbol of royal power and heroic actions in scenes of chaos. In the Kadesh Inscription of Rameses II, his two horses are named ‘Victory in Thebes’ and ‘Mut is content’. The fact that these animals were given theophoric names by the king indicates the prestige that they held with royalty. It also shows how even though horses were not a part of religion, they could be used to indicate how the gods were always beside the king. The fact that Rameses II also tells his officers that his horses would be eating with him, because they behaved more nobly than they did, indicates the level of care that was given to these creatures. Although this is hyperbole, it does indicate the high regard that horses were given in Ancient Egypt.

Similarly, the Sphinx Stela of Amenhotep II also describes an episode where he is shooting at a target from his chariot and describes how he trained his horses into fine beasts. This indicates that these were a highly revered animal and were an important part of royal iconography, especially as horses were expensive to obtain and maintain. It also indicates how they were an important part of Ancient Egyptian warfare, being used to pull chariot in battle, from which the rider would then fight.

The fact that the king was so appreciative of these animals in Ancient Egypt can be seen in the Stela of King Piye from the Nubian Twenty-fifth Dynasty. After finally ending his assault on King Namart, ‘His Majesty proceeded to the stable of the horses and the quarters of the foals. When he saw they had been [left] to hunger, he said “I swear, as [Ra] loves me, as my nose is refreshed by life; that my horses were made to hunger pains me more than any other crime you committed in your recklessness!”’ This passionate speech shows the real concern of the king at the poor state in which he has found the horses and that he finds it the most despicable crime of Namart, indicating the passion the Ancient Egyptians for horses.

Hunting and Racing?

Near the palace site of Malkata at Kom el-Abd, a track of 4km width and 120km in length has been discovered. It has been suggested that this is a racecourse for chariot racing, however it is difficult to date this structure and with a lack of comparisons from within Egypt, it would be hard to ascribe this function to the site confidently. The tomb of Userhet (TT56) shows the owner hunting using chariots pulled by horses. The reins are wrapped around his lower waist in order to free his hands for hunting. This is important, as it shows that horses were often pulling chariots in Egyptian art, which would indicate why E.6953 is of two horses.

Finally, horses were not just valiant, brave and noble creatures to be used in hunting and warfare, but they also had rather a romantic image. This can be seen in poems written on P. Chester Beatty I, Verso, where the poet writes:

‘Oh, might I welcome you

As the king’s own steed is welcome,

A champion chosen from thousands,

Thoroughbred, best in the stables.’

Lauren Hill.


Translations taken from:

Foster, J.L. (1992) Love Songs of the New Kingdom. Austin: University of Texas Press.

Further Reading:

Houlihan, P. (2002) “Animals in Egyptian Art and Hieroglyphs” in Collins (ed.) A History of the Animal World in the Ancient Near East. Leiden, pp. 97-144.

Teeter, E. (2010) Baked Clay Figurines and Votive Beds from Medinet Habu. Chicago.


Object in focus: A fragment of a “dummy” funerary vessel (E.586)

Whilst working in the museum stores, we often come across objects that have suffered from the effects of time, wear and tear. This is the case with object E.586, a broken piece of limestone with a polished, curved surface inscribed with two lines of hieroglyphs.

E.586 front view

E.586 front view

We came across this object, and many others during  the museum redevelopment project. At first sight, it was assumed to be part of a statue. However, one of our volunteers (who is a ceramic specialist) noted two slight breaks in the curve above and below the hieroglyphs, this led him to suspect that this was in fact a dummy funerary vessel.

After a little research, a number of similarities between this fragment and a type of dummy funerary stone vessel popular during the 18th Dynasty  became clear.  These dummy vessels had the outward appearance of popular shapes, but were not hollowed out. This type of object has been found in several high-ranking Theban tombs, such as the one belonging to Tutankhamun’s grandparents, Thuya and Yuya.  . Without the complex and time-consuming effort of hollowing out these stone vessels, they were much quicker, cheaper and easier to produce, they functioned as magical stand-ins for the real thing.

The inscription on E.586 identifies the owner of the vessel as “The Overseer of the Fields of Amun, the Osiris, Nebseny”. During the 18th Dynasty the title “Overseer of the Fields of Amun” was held exclusively by very high-ranking officials associated with the Karnak Temple. One particularly famous holder of this office was the 18th Dynasty official Senenmut who lived during the reign of Hatshepsut.

Reconstructed side view E.586

Reconstructed side view E.586

Image copyright of the Griffith Institute

Image copyright of the Griffith Institute

Curiously, E.586 is not the only museum object to mention Nebseny. A funerary cone in the British Museum (EA62848) contains an inscription for “The Overseer of the Fields of Amun, the Accounting Scribe of All Supplies in Upper and Lower Egypt and The Overseer of the Cultivators of Amun, Nebseny, the Justified”. EA62848 was gifted to the British Museum by Egyptologist Norman de Garis Davies in 1930. Davies had received the funerary cone from Sir Robert Mond, who found the object during his excavations near the tomb of Ramose (TT55) in 1903-1904. Robert Mond also has close links to the University of Liverpool and to John Garstang, having been associated with the Institute of Archaeology in its formative years.

Unlike funerary cones (which were displayed outside tombs), the dummy vessels were part of the burial equipment and would have been placed inside the tomb shaft itself. Mond does not report discovering any tomb belonging to Nebseny, it seems  likely that the heavily broken E.586 was damaged as the tomb was looted, only to be discarded in the vicinity of the tomb. The tomb of Nebseny,  remains undiscovered.