buried in extended positions during the time of
Khufu and Sneferu in the 4th dynasty, which was
approximately 2494 BC. Later in the Old
Kingdom, physical offerings and provisions of
food were placed inside, and images of food offer-
ings were drawn inside of the nb ‘nkh. These were
to sustain the ka of the deceased. A pair of eyes
was drawn on the side of the nb ‘nkh that faced
east, the direction of the rising sun. This was to
ensure that the ka could “see,” but, more specifi-
cally, to see the rising sun, which is another promi-
nent Egyptian symbol of rebirth. During the
Middle Kingdom, extracts from the Pyramid
Texts appear on the nb ‘nkh and more explicit
identifications with Osiris such as anthropoid-
shaped containers with arms crossed at the chest
and his signature beard.
In the New Kingdom, scenes once drawn on
tomb walls were rendered on these containers, still
with Osiris as a key theme. Images would be
drawn depicting the deceased standing in judgment
before Osiris, the journey of the deceased into the
underworld, and the voyage on the solar bark.
New imagery was also introduced during this
period with the depiction of Geb on the floor of
the nb ‘nkh and Nut on the lid. As a variation,
Hathor and the djed pillar would be rendered on
the floor while Nut would still be drawn on the lid.
In addition to images, text was often rendered such
as the Litany of Ra and excerpts from theBook of
the Coming Forth by Day. The 25th dynasty revi-
talized styles from earlier periods and introduced
nb ‘nkh with two or three nesting containers.
Denise MartinSee alsoBurial of the Dead
Further Readings
Shaw, I., & Nicholson, P. (1995).The Dictionary of
Ancient Egypt. London: British Museum Press.
SEBA
Seba(Sba), orsaba, is the ancient African word
for teacher and may be the etymological source of
the word philosopher (philos+ lover of +sophe+
wisdom). It is believed that the Greek term
Sophiais derived from the ancient EgyptianSba.
In Kemet, there exists complete description of
what a seba does and values. Seba, like most
Kemetic words, is polysemic, meaning that it
carries other meanings and associations as well.
Nonetheless, seba is the moral teacher or
philosopher, the one who contemplates the
deeper meaning and morality of things, and one
who teaches through instruction and exemplary
practice. The seba is the scribe, intellectual
activist, and priest, the record keeper and
adviser. Some early seba include Imhotep (circa
2700 BC), the first deified seba to write on the
big questions of illness, disease, and immortal-
ity. Ptah Hotep (circa 2414 BC) reflected and
wrote on significant questions of youth, aging,
and gerontology. Merikare (circa 1990 BC) con-
templated and wrote on relevant questions of
rhetoric, knowledge, and the axiology of speak-
ing well. His contemporary Sehotepibre (circa
1991 BC) wrote concerning the citizen’s loyalty
and relationship to the leader of the nation.
Another contemporary, Amenemhat (circa 1991
BC), was the earliest known cynic seba, caution-
ing readers to choose friends wisely. Amenhotep,
son of Hapu (circa 1400 BC), became the second
deified seba who mastered all the available
knowledge of the ancients. Duauf (circa 1340)
was the educational seba and bibliophile who
cherished learning and wrote on his love of
books. Finally, Akhenaton (1300 BC) was a the-
ologian of seba who single-handedly changed
the Kemetic theology to reflect his personal
beliefs about God. These seba among the
ancients contributed to world knowledge.Khonsura A. WilsonSee alsoAkhenaten; AmenhotepFurther Readings
Asante, M. K. (2000).The Egyptian Philosophers:
Ancient African Voices From Imhotep to Akhenaten.
Chicago: African American Images.
James, G. G. M. (1989).Stolen Legacy:Greek
Philosophy Is Stolen Egyptian Philosophy.
Newport News, VA: United Brothers
Communications Systems.596 Seba