District of Tekhenu-Aten A tract of land on the west-
ern shore of THEBES, once part of AMENHOTEP III’s (r.
1391–1353 B.C.E.) vast palace complex, the territory,
known in modern times as MALKATA, was called the Dis-
trict of Tekhenu-Aten in the Ramessid Period
(1307–1070 B.C.E.) and was listed as a royal tract in
throne records.
Divine Adoratrice See GOD’S WIFE OF AMUN.
Divine Companions A group of ancient Egyptian
deities who were considered protectors of the temples
and the throne, these gods date to Predynastic (before
3000 B.C.E.) or Early Dynastic (2920–2575 B.C.E.) times.
The Divine Companions were four in number, but each
had 14 attendants of spiritual aides. They were magical,
supernatural, and powerful. The Divine Companions
were: the Hawk, “the Lord of the Spear,” accompanied by
14 hawks; the Lion, “the Lord of the Knife,” accompanied
by 14 lions; the Snake, “the Lord Greatly Feared,” accom-
panied by 14 snakes; and the Bull, “the Lordly Great
Roarer,” accompanied by 14 bulls.
Djar(fl. 21st century B.C.E.) Official of the Eleventh
Dynasty
He served MONTUHOTEP II(r. c. 2061–2010 B.C.E.) as the
overseer of the royal HAREM(1), an important position in
his time. Montuhotep II maintained a large harem and
buried several of his royal female companions at DEIR EL-
BAHRIin his mortuary complex. Djar was provided with a
tomb near Montuhotep II on the western shore of
Thebes, indicating his reputation and rank.
djeba An ancient Egyptian name for the sacred perch
or reed that was associated with the creation tales. The
reed, split in two at the moment of creation, rose out of
the waters of chaos to serve the emerging deity. It was a
popular symbol throughout Egyptian history. The djeba
was the perchupon which the god landed. Several Egyp-
tian deities were involved with this reed in their cultic
rites. The god HORUS, called the Falcon, was called the
“Lord of the Djeba” in some rituals.
See also “FIRST OCCASION”; PAY LANDS;TEMPLES.
djed(djet, tjet) The ancient Egyptian symbol of stabil-
ity, the djedwas a pillar, crossed by bars and depicted
with inscriptions and reliefs to serve as an amulet in mor-
tuary rituals. It was the sacred sign of the god OSIRIS,
actually considered the deity’s backbone, a powerful sym-
bol of magic for all deceased Egyptians, considered neces-
sary to aid in the transformation of the human flesh into
the spiritual form assumed by the dead in eternity.
The djed Pillar Festival, a cultic celebration of the
symbol and its powers, was held annually in Egypt and
was a time of great enthusiasm and spiritual refreshment
for the people. The priests raised up the djedpillar on the
first day of SHOMU,the season of harvesting on the Nile.
The people paid homage to the symbol and then con-
ducted a mock battle between good and evil. Oxen were
then driven around the walls of the capital, honoring the
founding of the original capital Memphis by AHA(Menes)
(r. 2920 B.C.E.). Various reliefs in early tombs depict the
procession that was celebrated in early times. AMENHOTEP
III(r. 1391–1353 B.C.E.) of the Eighteenth Dynasty took
part in the DjedPillar Festival during his reign and had
an inscription commemorating his royal presence. Amen-
hotep III concluded the festival by sailing in his royal
bark on his sacred lake, at MALKATAin THEBES.Djedefhapi(fl. c. 19th century B.C.E.) Nomarch, or
provincial leader, of Lyconpolis, modern Assiut
He governed his territory during the Twelfth Dynasty
(1991–1783 B.C.E.). His tomb, discovered in the ASSIUT
area, contained a detailed legal text of endowment and
was used locally as a cult center of the god WEPWAWET.Djedefhor(fl. 26th century B.C.E.)Prince of the Fourth
Dynasty
Ason of KHUFU(r. 2551–2528 B.C.E.) and Queen MERI-
TITES(1), he was the heir after the death of his brother
Prince KEWAB. Djedefhor was the father of Queen KHEN-
TAKAWES(1). When Kewab died, Khufu’s family became
involved in a struggle for the throne. One side supported
RA’DJEDEF, who was crowned. Djedefhor and another
brother, Baufré, were passed over.
Djedefhor’s mastaba tomb at GIZAwas unfinished and
appears to have been vandalized. He was a scholar, famed
for his Instructions,a work quoted by later generations of
scribes and intended for his son, Prince AUIBRE. The
young prince was urged to marry and to “raise up stout
sons for Egypt.” He was also involved in an occult
episode, much repeated in later times. Djedefhor sought
the god THOTH’s Book of the Dead, a magical work, and
he came across four chapters of the book in HERMOPOLIS.
He is also credited with bringing the magician Djedi to
his father’s court. The WESTCAR PAPYRUS relates that
episode. Djedefhor lived to see KHAFRE(Chephren) on
the throne of Egypt. His name also appeared at WADI
HAMMAMAT.Djedef-Khufu(fl. 26th century B.C.E.)Prince of the
Fourth Dynasty
Possibly the son of KHUFU(Cheops; r. 2551–2528 B.C.E.),
he was buried in GIZA. Djedef-Khufu’s red granite SAR-
COPHAGUS, incomplete, was discovered in an empty tomb.Djedefptah(fl. 25th century B.C.E.)Mysterious royal
personage of the Fourth Dynasty
He was possibly the son of SHEPSESKHAF(r. 2472–2467
B.C.E.)and Queen KHENTAKAWES(1). The TURIN CANONDjedefptah 101