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Seshat (, under various spellings) was the ancient Egyptian goddess of writing, wisdom, and knowledge. She was seen as a scribe and record keeper. She was also credited with inventing writing. She became identified as the goddess of measurement, accounting, architecture, science, astronomy, mathematics, geometry, history and surveying. She was variously depicted as the consort, daughter, or female counterpart of Thoth, who was also associated with knowledge, astronomy, measurement, and writing.
Starting in the Middle Kingdom, Seshat was alternatively represented by the name Sefkhet-Abwy. Seshat and Sefkhet-Abwy continued to be depicted until at least the Ptolemaic Dynasty.
Usually, Seshat is shown holding a notched Palm branch, the symbol for "year" in Egyptian hieroglyphics. The stem was often depicted ending in a tadpole above a shen ring, representing 100,000 and infinity, respectively.Wainwright, "Seshat and the Pharaoh," p. 35. Seshat's notching of the stem indicated the chronology of the passage of time, especially that of the king's lifespan.Magdolen, "Sign of Seshat - Part Three," p. 67. Hieroglyphs representing festivals were shown as suspended from the palm stem when Seshat recorded these events. She was also depicted holding other tools, often the that were Rope stretcher to survey land and structures.
As early as the Old Kingdom, Seshat was depicted recording the goods, loot, and captives brought to Egypt, especially those gained in military campaigns. She was also shown conducting cattle Census.Asante, Encyclopedia of African Religion, p. 609. From the Middle Kingdom onwards, she was depicted recording foreign tribute given to Egypt.
Seshat was closely associated with Thoth (Ancient Egyptian: Ḏḥwtj), the reckoner of time and god of writing, who was also venerated as a god of wisdom. The two shared some overlapping functions and she was variously considered to be his sister, wife, or daughter. Seshat invented writing and Thoth taught writing to man. Seshat also appeared in funerary contexts, where, along with Nephthys, she restored the limbs of the deceased.
The "stretching the cord" ritual, or pedj-sesh(r) ceremony, is one such example. This ritual related to laying out the foundations of temples and other important structures. It would have helped plan dimensions and align structures to astronomic or geographic features,Belmonte, "Unveiling Seshat," pp. 203-210. while fixing the ground plan and determining its corners. It involved the use of rope/cord, poles/stakes, and clubs/mallets. Depictions of the ritual typically showed Seshat and the king, across from another, holding these tools and "stretching" the cord between them. The god Horus is sometimes depicted alongside them.
Text from the Palermo Stone indicates that this festival was performed at least as early as the First Dynasty, where it involved her priests.Magdolen, "Sign of Seshat - Part Three," p. 72. The oldest iconographic depiction dates from the Second Dynasty, where Seshat and Khasekhemwy carry out the ritual.Belmonte, "Unveiling Seshat," pp. 200-201.
Seshat held various titles related to writing and Library, including "Mistress of Scribes" and "Lady of Books," as her priests oversaw the places in which scrolls of knowledge were assembled and spells were preserved. This responsibility would have involved her in the House of Life, a place where scribes were trained. Heliopolis was the location of her principal sanctuary.
A prince of the Fourth Dynasty, Wepemnofret, is noted as a priest of Seshat (among other deities) on a slab stela from his tomb.
It is unclear what the emblem symbolises. It is variably described as a flower, star, or rosette below a crescent or arc. Alternatively, the emblem may represent a device similar to the Roman groma or a method of identifying directions through the use of Gnomon. It is typically shown with seven points and one "stem" of variable length extending from the bottom. The points of the emblem may be depicted with varying shapes and levels of detail, but remain symmetrical. It may also be depicted with a disc or ring in its centre.Magdolen, "Sign of Seshat - Part Three," pp. 62–63.
The emblem has two main variations. During the Old Kingdom, the upper arc was depicted as whole with two upright feathers on top (Gardiner R21).Magdolen, "Sign of Seshat - Part Three," pp. 64–65. By the New Kingdom, the arc was split into two "horns" with upright points replacing the feathers (Gardiner R20). Both variations remained in use throughout the New Kingdom and onwards. The famous 24th century BC Palermo Stone, a piece of the Royal Annals of the Old Kingdom stele, has multiple uses of Seshat's emblem. It occurs twice on the "front" (or recto) side, in years 34 and 40 under Den. One of these examples is arranged below, reading approximately: "(Year:) Creating (images of) Seshat and Mafdet." This refers to the creation of the goddesses' cult images, such as statues, as a defining event for the year.
The Seshat emblem is also used on the Palermo Stone to represent Seshu, the male counterpart of Seshat.
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