Seth blushes in embarrassment and shock, then flees. At first, the divine judges swear at Horus, but when Thoth, the scribe of the court, calls for Seth's semen to emerge from the body of Horus, instead the semen of Horus emerges from the body of Seth. Oblivious, Seth eats the manipulated lettuce, then he goes to the divine court to inform on Horus. Isis is at first speechless with rage and disbelief, then she tells Horus to masturbate and use his semen to lubricate Seth's favorite food (Egyptian lettuce). The next morning, Horus runs to his Mother, Isis, to tell her what happened. He catches Seth's semen with his hands and hides it. But Horus has tricked Seth his drunkenness was staged. When lying together in one bed, Seth grabs Horus and rapes him. When Horus is drunk, Seth seduces him to sleep over the night in one bed together. Seth invites Horus to a party and convinces the teenage Horus to drink more than Horus could normally cope with. When Seth constantly fails, he plans to humiliate his rival so badly that Horus would be banned from Egypt forever. As a result, Seth tried to either chase away or even kill Horus, no matter what the cost. Seth instead had very few companions and he was comparatively unpopular because of his choleric and vindictive behaviour. The chapter in question reports that Seth was unutterably jealous about his young nephew Horus, because Horus was very young and popular. It contains the nearly completely preserved story of the Osiris myth and the legendary fight for the throne of Egypt between Horus and Seth. Ī Ramesside period ostracon, depicting a homosexual couple in coitus (two men having sex together) Horus and Seth Ī further famous story about same-sex intercourse can be found in the Kahun Papyri, dating back to the Middle Kingdom. The phrase "doing what one desires" would therefore be overrated and misinterpreted. Thus, king Pepi II would be taking the role of Râ and Sasenet would take the role of Osiris. But other scholars are instead convinced that the passage is merely an allegoric pun to religious texts, in which the sun god Râ visits the underworld god Osiris during the middle four hours of the night. For this reason, some scholars are convinced that the papyrus reveals king Pepi's homosexual interests and his same-sex relationship to his general officer. The phrase "doing what one desires" is a common flowery phrase to describe sex. Especially one certain phrase stays in the centre of investigations: the text says, that "his majesty went into Sasenet's house and did to him what his majesty desired". The chapter in which king Pepi II visits his loyal general officer is subject of passionate discussions. Tjeti finds out that king Pepi II keeps visiting his loyal general officer Sasenet for several hours, then returning home.
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The king in turn is frequently leaving the palace during the night.
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When this happens several times, he orders his friend, the high official Tjeti, to follow the king.
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Disappointed, the stranger leaves the palace. The citizen wants to lament about an unnamed circumstance, but the king does not want to listen to the laments, so he orders his royal musicians to drown the stranger's speech with noise. See also: King Neferkare and General SasenetĪ well known story, dating back to the Middle Kingdom, tells about an anonymous citizen, who comes to the audience hall of king Pepi II (here named by his birth name, Neferkarê). King Pepi II and his general officer Sasenet No matter what interpretation is correct, the paintings show at the very least that Nyankh-khnum and Khnum-hotep must have been very close to each other in life as in death. Other scholars disagree and interpret the scenes as an evidence that Nyankh-khnum and Khnum-hotep were twins, or even possibly conjoined twins. Some scholars believe that the paintings reflect an example of homosexuality between two married men and prove that the ancient Egyptians accepted same-sex relationships.
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Įgyptologists and historians disagree about how to interpret the paintings of Nyankh-khnum and Khnum-hotep. These depictions leave plenty of room for speculation, because in ancient Egypt the nose-on-nose touching normally represented a kiss. In this mastaba, several paintings depict both men embracing each other and touching their faces nose-on-nose. Nyankh-Khnum and Khnum-hotep each had families of their own with children and wives, but when they died their families apparently decided to bury them together in the same mastaba tomb. Both men lived and served under pharaoh Niuserre during the 5th Dynasty (c. The best known case of possible homosexuality in ancient Egypt is that of the two high officials Nyankh-Khnum and Khnum-hotep.