HKB
Dedi. The translation of "the designs of the dwelling of Tahuti" is not certain; but the passage seems to refer to some architectural plan which was desired for the pyramid.
The story of Rud-didet is remarkable historically. She is said to be wife of the priest of Ra, her children are sons of Ra, and they are the first three kings of the Vth dynasty, and supplanted the line of Khufu. This points to the Vth Dynasty having been a priestly usurpation; and on looking at its history we see two confirmations of this. The title "Son of Ra" is so common in most ages in Egypt that it is taken for granted, and is applied in lists to any second cartouche; but it is not found until well into the Vth Dynasty; the earlier kings were not descendants of Ra, and it is only on arriving at this dynasty, which claimed descent from Ra, through the wife of the priest of Ra, that we find the claim of each king to be a "son of Ra." Another confirmation of this priestly descent is the abundance of priesthoods established for the kings of the Vth Dynasty; a care which agrees with their having a priestly origin; while in the tale it is particularly said that they would build up the temples, furnish the altars with offerings, supply the tables of libations, and increase the religious endowments.
The names of the three children are a play upon the names of the first three kings of the Vth Dynasty. User-kaf is made into User-ref; Sahu-ra is written Sah-ra; and Kaka is Kaku; thus making allusions to their births. The comparison of the hair to true lapis lazuli seems very strange; but there is often a confusion between black aind blue in uneducated races, and azrak means either dark blue or green, or black, at present in Arabic. Lapis lazuli is brought in to the name of the queen of Ramessu VI., who was called "gold and lazuli," Nub-khesdeb; recalling the comparison here of personal beauty to these precious materials.
It is noticeable here that in a tale of the Vth Dynasty, certainly written as early as the XIIth Dynasty, we find professional dancers commonly recognised, and going on travels through the country, with a porter.
From this tale we also learn that Egyptian women underwent a purification of fourteen days, during which they kept apart and did not attend to any household matters. The mistress of the house here inquires if the preparations are made for the feast on her return to household affairs; and hears then how the beer cannot be made for lack of the barley.
The securing of the sack is just in accord with the remains of this early period; the use of boxes, of thongs of leather for tying and of clay sealings for securing property, were all familiar matters in the XIIth Dynasty, as we learn from Kahun.
The present close of the tale is evidently only a stage in it, when the treacherous maid meets with the common doom of the wicked in Egyptian romance. How it was continued is a matter of speculation, but Khufu ought certainly to reappear and to order great rewards for Dedi, who up to this has only had maintenance on his requisite scale provided for him. Yet it is imperative that the children shall be saved from his wrath, as they are the kings of the Vth Dynasty. There may be a long episode lost of their flight and adventures.