The Greenfield Papyrus: Funerary Papyrus of a Priestess at Karnak Temple (C. 950 Bce) 9789042948426, 9789042948433, 9042948426

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BRITISH MUSEUM PUBLICATIONS ON EGYPT AND SUDAN 15

THE GREENFIELD PAPYRUS Funerary papyrus of a priestess at Karnak temple (c. 950 BCE)

Giuseppina LENZO

PEETERS

THE GREENFIELD PAPYRUS

BRITISH MUSEUM PUBLICATIONS ON EGYPT AND SUDAN

Series Editors Julie Anderson, Daniel Antoine, Marcel Marée, Elisabeth R. O’Connell, Ilona Regulski, Neal Spencer, John Taylor, Marie Vandenbeusch Volume Editor John Taylor

British Museum Publications on Egypt and Sudan is a peer-reviewed series.

BRITISH

MUSEUM

PUBLICATIONS

ON

EGYPT

AND

THE GREENFIELD PAPYRUS

Funerary papyrus of a priestess at Karnak temple (c. 950 BCE)

Giuseppina LENZO

PEETERS LEUVEN – PARIS – BRISTOL, CT 2023

SUDAN

15

Cover illustration: P. Greenfield, sheet 45 © The Trustees of the British Museum

A catalogue record for this book is available from the Library of Congress. ISBN 978-90-429-4842-6 eISBN 978-90-429-4843-3 D/2023/0602/29 © 2023, Peeters, Bondgenotenlaan 153, B-3000 Leuven, Belgium No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage or retrieval devices or systems, without the prior written permission from the publisher, except the quotation of brief passages for review purposes.

CONTENTS TEXT Chapter 1. The Book of the Dead and funerary texts during the Third Intermediate Period 1. 2. 3. 4.

Funerary texts in ancient Egypt ................................................................................................................... General presentation of the Book of the Dead ............................................................................................ Funerary texts during the Third Intermediate Period .................................................................................. The funerary papyri of the families of the High Priest of Amun in Karnak ..............................................

1 2 3 9

Chapter 2. General presentation of the Greenfield Papyrus and its owner 1. Provenance of the Greenfield Papyrus ......................................................................................................... 2. The owner of the papyrus and her titles ...................................................................................................... 2.1. Nestanebetisheru’s titles ....................................................................................................................... 2.2. Date of the papyrus .............................................................................................................................. 2.3. Other objects from the Royal Cache belonging to Nestanebetisheru ................................................. 3. Description of the papyrus ........................................................................................................................... 3.1. General information.............................................................................................................................. 3.2. Text and vignettes ................................................................................................................................ 3.3. Rolls and red marks in the margins ..................................................................................................... 4. History of the study of the papyrus.............................................................................................................. 5. Presentation of the content of the Greenfield Papyrus ................................................................................ 5.1. Complete list of spells and vignettes ................................................................................................... 5.2. Comparison of the Greenfield Papyrus with other papyri of the family of the High Priest Pinedjem II 6. Spellings and palaeography .......................................................................................................................... 6.1. Spellings ............................................................................................................................................... 6.2. Palaeography......................................................................................................................................... 7. Nestanebetisheru and the Greenfield Papyrus .............................................................................................

15 16 18 23 24 25 25 26 27 30 30 31 37 39 39 39 44

Chapter 3. Translation and commentary on the Greenfield Papyrus Introduction ........................................................................................................................................................ Observations on the translation and the commentary ....................................................................................... Aim of this volume ............................................................................................................................................ Remarks on the translation ................................................................................................................................ List of the main papyri used as parallels .......................................................................................................... Abbreviations ..................................................................................................................................................... 1. 2. 3. 4. 5. 6. 7. 8.

Opening vignette ........................................................................................................................................ Spell BD 1 (1,1-2,10) ................................................................................................................................. Vignette (old BD 16) and spell BD 15 var. I (3a,1-4,26) ......................................................................... Spell BD 17 (5,1-9,23) ............................................................................................................................... Spell BD 18 (9,24-11,15) ........................................................................................................................... Sequence BD 23-24-25-26 I-28 I-27 I (12,1-13,14) ................................................................................. Sequence BD 38-40-36 I-33-37-56 (13,15-15,1)....................................................................................... Sequence BD 61 I-30B-29-27 II-28 II (15,2-16,7) ...................................................................................

47 49 50 50 51 51 52 53 58 67 82 86 92 96

CONTENTS

VI 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37.

Sequence BD 11-2 (16,8-15) ..................................................................................................................... Sequence BD 4-43-61 II (17,1-8) .............................................................................................................. Sequence BD 6-5 (17,9-13) ....................................................................................................................... Sequence BD 105-47-104-96/97-94-103 (18,1-19,13) .............................................................................. Sequence BD 36 II-55-117-118-21-12/120-122 (19,14-21,3) ................................................................... Sequence BD 31-10-90 (21,4-22,13) ......................................................................................................... Sequence BD 131-102 (23,1-23,15) .......................................................................................................... Sequence BD 41B-32 (23,16-24,15) .......................................................................................................... Spell BD 134 (25,1-14) .............................................................................................................................. Sequence BD 15 var. II-Hymn to Atum-99B (26,1-28c,10) ..................................................................... Sequence BD 111-112-113-107-108-109-114-115-116 (29,1-32,10) ....................................................... Sequence BD 81-80-87-88-76 (32,11-33,4) .............................................................................................. Sequence BD 53-91-44-93-50 (33,5-34,9) ................................................................................................ Spell BD 188 (34,10-17) ............................................................................................................................ Spell BD 141/142 I (35a,1-36c,24)............................................................................................................ Sequence BD 124-125B I-125C-26 II (37,1-39,18) .................................................................................. Spell BD 135 (39,18-20) ............................................................................................................................ Sequence BD 148 I-147 (39,20-42,7) ........................................................................................................ Spell BD 193 (43,1-9) ................................................................................................................................ Hymn to Osiris (44,1-14) ........................................................................................................................... BD 146-145 I (45,1-51,17) ........................................................................................................................ Vignette Thoth before Ra-Horakhty-BD 149-150 – BD 182-Prayer to Thot-Vignette Adoration of Ra-Horakhty-BD 183-Vignette BD 125 Weighing of the heart (52-63) .................................................. Hymns and litanies (64,1-78c,16) .............................................................................................................. Vignettes Opening of the mouth-Weighing of the heart (BD 125)-Lake of flames (BD 126) (79-80) ... Sequence BD 110-144-145 II (81-84f,12) ................................................................................................. “Mythological” section (85-88) ................................................................................................................ Spell BD 125B II (89-92,42) ..................................................................................................................... Sequence BD 101-141/142 II (93,1-94e,39).............................................................................................. Sequence BD 190/148-133 (95,1-96,14) ...................................................................................................

99 100 102 103 107 111 115 117 119 121 129 137 140 143 144 151 158 159 165 166 167 180 197 223 224 229 231 234 240

Chapter 4. The Greenfield Papyrus in the history of the funerary texts between the New Kingdom and the Saite Period 1. Spells from the Book of the Dead................................................................................................................ 1.1. Particularities of the Third Intermediate Period .................................................................................. 1.2. Spells of the Book of the Dead attested during the New Kingdom and the Third Intermediate Period 1.3. Spells of the Book of the Dead in P. Greenfield foreshadowing changes for the Saite Period ......... 2. “Mythological” section ................................................................................................................................ 3. Hymns usually not present in funerary papyri............................................................................................. 4. Conclusion ....................................................................................................................................................

245 245 248 250 252 253 253

Abbreviations and Bibliography ....................................................................................................................

255

Index of sources ...............................................................................................................................................

265

Appendices Appendix 1. Chronology .................................................................................................................................. Appendix 2. Map of Egypt during the Third Intermediate Period .................................................................. Appendix 3. Concordance of the sheets of the Greenfield Papyrus and the plates in Budge 1912 ...............

269 270 271

CONTENTS

VII

PLATES Plate Plate Plate Plate Plate Plate

I. II. III. IV. V. VI.

The Greenfield Papyrus before unrolling, around 1910 .................................................................. Bronze libation vase BM EA 25567 ................................................................................................ Ushebti BM EA 64576 ..................................................................................................................... P. BM EA 10562 ............................................................................................................................... The whole Greenfield Papyrus ......................................................................................................... The whole Greenfield Papyrus, with the list of texts and vignettes ................................................

273 275 277 279 281 283

Sheets of the Greenfield Papyrus and the hieroglyphic transcription ......................................................

285

LIST OF FIGURES AND TABLES List of figures Figure 1. Figure 2. Figure 3. Figure 4. Figure 5. Figure 6. Figure 7. Figure 8. Figure 9. Figure 10. Figure 11. Figure 12. Figure 13. Figure 14. Figure 15. Figure 16. Figure 17.

Hieroglyphic Book of the Dead of Queen Nedjmet. P. BM EA 10541 .................................... Hieratic Book of the Dead. P. BM EA 10063 ............................................................................ Hieratic Book of the Dead with vignettes. P. BM EA 10041 .................................................... Extract from the hieratic Book of the Dead of Queen Nedjmet. P. BM EA 10490.................. Amduat papyrus. P. BM EA 9982 .............................................................................................. Extract from the Litany of Ra. P. BM EA 10011 ...................................................................... A “mythological” papyrus with Book of the Dead spells. P. BM EA 9919 ............................ The family of Nestanebetisheru .................................................................................................. The effect of different draughtsmen ........................................................................................... Different representations of Nestanebetisheru............................................................................ Different representations of the Cat of Heliopolis cutting the snake Apopis, extract from the vignette of BD spell 17 ......................................................................................................... An example of a join between two rolls (sheets 38-39) ............................................................ The join between sheets 19 and 20 with red marks in the upper and lower margins ............... Text in the upper margin of sheet 28 ......................................................................................... Beginning of P. Pinedjem II. P. BM EA 10793, sheet 1............................................................ Example of a similar scene in the Greenfield Papyrus (sheet 45) and the Tomb of Osorkon II at Tanis, Room I, South Wall ..................................................................................................... The members of Nestanebetisheru’s family and their funerary papyri .....................................

7 7 7 7 8 9 10 17 26 26 27 28 28 29 31 36 37

List of tables Table 1. Table 2. Table 3. Table 4. Table 5. Table 6. Table 7. Table 8. Table 9. Table 10. Table 11. Table 12. Table 13. Table 14. Table 15. Table 16. Table 17. Table 18.

The main funerary texts in ancient Egypt .................................................................................. Schematic overview of the different traditions of the Book of the Dead.................................. List of the funerary papyri of the members of the family of the High Priest Pinedjem I ........ List of the funerary papyri of the members of the family of the High Priest Menkheperra..... List of the funerary papyri of the members of the family of the High Priest Pinedjem II ....... Distribution of Nestanebetisheru’s titles in the Greenfield Papyrus .......................................... Comparison of the titles of Nestanebetisheru, Neskhonsu and Asetemakhbit relating to Thebes ......................................................................................................................................... Comparison of the titles of Nestanebetisheru, Neskhonsu and Asetemakhbit in Upper Egypt relating to places outside Thebes ................................................................................................ List of the red marks in the margins .......................................................................................... Content of the Greenfield Papyrus in comparison with P. Pinedjem II and the tombs of Osorkon II and Sheshonq “D” ................................................................................................... Comparison of the dimensions of the papyrus of Nestanebetisheru with the Book of the Dead papyri of her family members .................................................................................................... Palaeography, some particular signs in the Greenfield Papyrus ................................................ List of the sequences in the Greenfield Papyrus ........................................................................ The vignettes of spell BD 17 in the Greenfield Papyrus ........................................................... The different parts of spell 15 var. II ......................................................................................... Comparison of the two versions of BD 141/142 in P. Greenfield with those from the other periods ......................................................................................................................................... Structure of BD 144 and BD 147. .............................................................................................. List of spells with gates and portals to pass ...............................................................................

1 3 10 11 12 19 22 23 29 32-35 38 40-44 48-49 68-69 122 145 160 168

X Table 19. Table 20. Table 21. Table 22. Table 23. Table 24.

LIST OF FIGURES AND TABLES

Description of the places present in BD 149 ............................................................................. List of the hymns in the Greenfield Papyrus, sheets 64-78 ....................................................... Structure of text 1 of the Hymns and litanies section ................................................................ Description of the vignettes of the hymnic section, sheets 64-78 ............................................. Papyri in the same tradition as P. Pinedjem II/P. Greenfield ..................................................... Groups of spells that are the same in P. Pinedjem II/P. Greenfield and P. Gatseshen/ P. Panesettauy ..............................................................................................................................

181 197-198 199 203-205 246 247

ACKNOWLEDGEMENTS The study of the Greenfield Papyrus has been made possible thanks to the generous support and assistance of the entire staff of the Department of Ancient Egypt and Sudan at the British Museum. First of all, I would like to thank Richard Parkinson, former curator of the papyri of the British Museum, who suggested that I should undertake this study of the Greenfield Papyrus. I would also like to acknowledge the support of Neal Spencer, former keeper of the Department, Daniel Antoine, keeper and John Taylor, curator, as well as Ilona Regulski, Elisabeth O’Connell, Marie Vandenbeusch, Helen Sharp and Sarah Faulks who have greatly assisted me during my stays at the British Museum. This volume formed part of my Habilitation à diriger des recherches (HDR) submitted at the École Pratique des Hautes Études de Paris, Section des Sciences religieuses in February 2020. The Habilitation was completed under the supervision of Laurent Coulon to whom I express my thanks. I would like to sincerely thank all the members of the Habilitation commission who agreed to participate in the defence for their very useful comments: Susanne Bickel, Marc Gabolde, Annie Gasse, Karl Jansen-Winkeln and Christiane Zivie-Coche. Acknowledgments are due to many other people: – the team at the Egyptian Museum in Cairo, especially the former Director Khaled El-Enany, the Director Sabah Abdel Razek and Marwa Abdel Razek for their help in the study of the coffins of Nestanebetisheru, as well as the tomb of Sheshonq (JE 88131); – the members of the Mission française des fouilles de Tanis (MFFT) François Leclère, Raphaële Meffre and Frédéric Payraudeau for their help with the tomb of Osorkon II at Tanis, and also, in the case of Raphaële and Frédéric, as members of the Projet Chéchonq; – my colleagues of the Institute of Archaeology and Classical Studies, University of Lausanne; and – the peer-reviewer of this volume for his or her insightful comments. Particular thanks are due to Christophe Nihan and Marie Vandenbeusch for their precious and indispensable support, as well as to Julia Rhyder who had the thankless task of copy editing the English text. I am also very grateful to John Taylor who read the manuscript and made several suggestions that improved the text. Finally, a special word thanks is due to the Faculty of Arts of the University of Lausanne and to the Fondation Chuard Schmid of the University of Lausanne, both of which supported my various journeys to London and to Egypt. I greatly appreciate the support of both of these institutions.

CHAPTER 1

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD 1. Funerary texts in ancient Egypt Ancient Egyptians developed various sophisticated ways to assist the dead in the underworld, because of their conviction that there was another life after death.1 The many tombs and complex materials they produced to accompany the dead are therefore especially well documented throughout the history of ancient Egypt. Within this Egyptian fascination with assisting the dead in the underworld, particular importance was given to the cult for the dead and its system of offerings; the dead also took many objects with them in order to help

them in the afterlife.2 The funerary texts were one such material that was taken by the dead. These texts were present in ancient Egypt from very early times. They were almost certainly first used in oral rituals, before they were put into writing during the Old Kingdom (c. 2350 BCE),3 and used until the Roman period; in fact, the last funerary texts can be dated to the 2nd century CE (see Table 1). The earliest funerary texts are the Pyramid Texts, which were first written in the pyramid of Unas (in Saqqara), the last pharaoh of the 5th Dynasty (23752345 BCE). Pyramid Texts consist of many spells to

Modern division Manetho’s division (dynasties)

Dates

Main funerary texts

Early Dynastic Period 1st-2nd Dynasties

3000-2686 BCE

Oral texts?

Old Kingdom 3rd-6th Dynasties

2686-2160 BCE

Oral texts Pyramid Texts (5th Dynasty)

First Intermediate Period 7th-11th Dynasties

2160-2055 BCE

Pyramid Texts Coffin Texts

Middle Kingdom 11th-12th Dynasties

2055-1773 BCE

Coffin Texts

Second Intermediate Period 13th-17th Dynasties

1773-1550 BCE

Coffin Texts Book of the Dead

New Kingdom 18th-20th Dynasties

1550-1069 BCE

Third Intermediate Period 21st-25th Dynasties

1069-664 BCE

Book of the Dead Other funerary compositions (Amduat, Book of the Gates, Book of Caverns, Book of the Earth…)

Late Period 26th-30th Dynasties

664-332 BCE

Alexander the Great Ptolemaic Period

332-30 BCE

Many rituals for the deceased Book of Breathing

Roman Period

30 BCE-395 CE

Book of the Dead (extracts) Book of Breathing Embalming Ritual Other funerary compositions

Table 1. The main funerary texts in ancient Egypt (excerpt from Lenzo 2021a: 35)

1

While the literature on this topic is abundant, it concerns mostly studies on specific issues and texts. For a global overview, see especially Hornung 2007. For more specific studies, see the references cited below.

2

3

For want of a better term, we use the word “afterlife” even if it does not correspond to the ancient Egyptian vision of the life after death and has a modern connotation, predominantly Christian. About death in ancient Egypt, see Taylor 2001. See Mathieu 2004: 253-254, n. 13.

CHAPTER

2

help the king in his travel in the afterlife, for example, to ensure he benefits from offerings, travels without difficulties, overthrows enemies, and joins the gods.4 During the First Intermediate Period (2160-2055 BCE), Coffin Texts replaced Pyramid Texts; they were mostly written on coffins used by the elite during the Middle Kingdom (2055-1773 BCE).5 They include spells already found in the Pyramid Texts, as well as new spells. Schematically, Pyramid Texts and Coffin Texts were mostly in use during the Old and Middle Kingdoms. But in reality, they were also found in later periods and on different media. As for the Book of the Dead, the first spells appeared at the end of the Second Intermediate Period (17th Dynasty, c. 1600-1550 BCE). New texts were added to the Coffin Texts, and certain other spells were changed at the same time. The Book of the Dead is heir to a long tradition of funerary texts, but also includes many novelties. The spells were mainly written on papyri or on walls of tombs. They were mostly in use from the New Kingdom to the Ptolemaic Period, thus for more than 1500 years, such that many versions have been preserved. Many other funerary texts were present in Egypt in addition to the Pyramid Texts, Coffin Texts and the Book of the Dead. More specifically, many versions of the sun’s journey, with which the deceased was associated, were carved on the walls of the royal tombs from the New Kingdom located in the Valley of the Kings. This includes, for example, the Book of the Amduat, Book of the Gates, Book of Caverns, Book of the Earth or the Litany of Ra. 2. General presentation of the Book of the Dead The Book of the Dead is a collection of more than 200 spells intended to help the deceased on their journey after death. Since it is attested on papyri, as well as on the walls of tombs and even temples, the Book of the Dead is an essential source for understanding funerary concepts in ancient Egypt. The value of this collection has been recognized since the beginnings of Egyptology. Indeed, in 1842, just a few years after hieroglyphs had been deciphered by Jean-François

4

5

Concerning the Pyramid Texts see for example Allen 2015 and Mathieu 2018, especially 1-23 for an introduction on these formulas. For Coffin Texts spells, see De Buck 1935-1961; on various aspects on Coffin Texts see Willems 2008 and 2014, as well as

1

Champollion in 1822, the German Egyptologist Karl Richard Lepsius offered an initial study of a series of formulas present in a papyrus preserved in the Egyptian Museum of Turin (P. Turin Cat. 1791). Following the publication of his book with the title Das Todtenbuch der Aegypter nach dem hieroglyphischen Papyrus in Turin, modern authors have given this collection the title “Totenbuch” in German, “Livre des Morts” in French and “Book of the Dead” in English, even though the Egyptian title was actually “Book of going out by daylight”. The original title reflects the primary purpose of these formulas; namely, to leave the tomb without danger and, in particular, to go to the chapels in order to benefit from the offerings that are at the very foundation of survival in life after death. Lepsius also numbered the spells from 1 to 165, a numbering system that has been retained until today. In reality, this distribution of chapters from 1 to 165 corresponds only to the so-called “Saite” tradition, which dates to the 26th Dynasty (664-525 BCE), and which has also been partly applied to the Books of the Dead of the Late and Ptolemaic Periods (see below). On the other hand, this numbering does not correspond to that of the periods prior to the 26th Dynasty. But for practical reasons, the numbering from 1-165 has been kept for versions of Book of the Dead that stem from all periods. Other spells have then been added as they were discovered. However, it is important to stress that no papyri, tombs or other objects contain all the spells of the Book of the Dead. We need therefore to acknowledge considerable variety within the various version of what is called “Book of the Dead”. In order to account for such diversity, scholars tried to identify different traditions in the history of the Book of the Dead (see Table 2). They mainly concentrate (1) on the New Kingdom, on one hand (1550-1069 BCE), and (2) on the Saite and Ptolemaic Periods, on the other (664-30 BCE), therefore highlighting two main redactions, the “Theban” redaction for the former and the “Saite” redaction for the latter. The identification of these two groups has caused two main difficulties for the study of the Book of the Dead: (1) These separations give the impression of canonical versions of the Book of the Dead. It is well known

the recent essays collected in Nyord 2019; concerning the distinction between Pyramid Texts and Coffin Texts, see Mathieu 2004. For a compilation of Coffin Texts spells on papyri, see Regulski 2020.

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

Modern division Manetho’s division (dynasties)

Dates

Traditions of the Book of the Dead

New Kingdom 18th-20th Dynasties

1550-1069 BCE

The so-called “Theban” redaction

Third Intermediate Period 21st-25th Dynasties

1069-664 BCE

Various traditions

Late Period 26th-30th Dynasties

664-332 BCE

The so-called “Saite” redaction Numbering of spells 1 to 165

Alexander the Great Ptolemaic Period

332-30 BCE

Roman Period

30 BCE-395 CE

3

Excerpts

Table 2. Schematic overview of the different traditions of the Book of the Dead

that the choice of spells in the New Kingdom could, in reality, differ from one papyrus to another, while yet other choices were made in the tombs.6 What we can do is to identify selections of spells which were grouped according to themes,7 or what is called the “sequence” of spells. For the Saite redaction, Mosher also identified different traditions in the Late Period: for example, the Theban and Memphite traditions or the tradition from Akhmim.8 For this reason, he proposed that we use the expression “Saite through Ptolemaic Book of the Dead”.9 (2) In this modern classification, a period of 400 years corresponding to the Third Intermediate Period (1069-664 BCE) has been neglected, owing to the long absence of scholarly interest in this period. This lack of interest is probably due to the impression of a chaotic situation in Egypt at that time, as well as the difficulty in identifying a common redaction for the texts of this period. Indeed, it is not easy to identify a common thread during the Third Intermediate Period, because many traditions are attested, as the next chapter will show. While many scholars, such as Munro, have studied the composition of the Book of the Dead during the New Kingdom,10 treatments of the so-called “Saite” redaction11 as well as redactions from the Third Intermediate Period are currently in progress (see below).

6

7 8 9 10 11

For Book of the Dead papyri of the New Kingdom, see for example Lapp 1997, 2004; Munro 1988, 1994, 1995 and Naville 1886. For the Book of the Dead in tombs during the New Kingdom, see Saleh 1984. Quack 2009. Mosher 1992; 2016a: 6-37. Mosher 2016-2020. Munro 1988. See the recent volumes by Mosher 2016-2020.

3. Funerary texts during the Third Intermediate Period Some funerary texts of the Third Intermediate Period were already published during the 20th century, especially in its first half. Among them were several important papyri, such as the Greenfield Papyrus,12 the papyri of Gatseshen, Maatkara and Neskhonsu13 or the so-called “mythological” papyri, a new composition specific to the 21st Dynasty.14 But it was the Polish Egyptologist Niwiński who provided in 1989 an in-depth overview of this literature that would form the basis for further research.15 Since then, several authors have taken up the mantle,16 showing the richness and the multiple innovations of this period and, by consequence, the need for further research in this field, especially in order to analyze on this documentation more systematically.17 Understanding funerary texts during the Third Intermediate Period requires that they be situated in the historical context of this period. At the end of the New Kingdom, an important social and political crisis arose in Egypt, with the main consequence that royal power was weakened. This crisis marked the end of the New Kingdom and opened what modern scholars have called the Third Intermediate Period (1069-664 BCE), characterized by different dynasties ruling at the same time. This period is also marked by a succession of foreign

12 13 14 15 16

17

Budge 1912. Naville 1912, 1914. Piankoff and Rambova 1957. Niwiński 1989. Lenzo 2007, 2012, 2015, 2020; Lucarelli 2006; Munro 1996, 2001; Sadek 1985; Valloggia 1989, 1991, 1998, 2012. For a general presentation of the funerary literature of this period, see Lenzo 2018a and 2019a.

4

CHAPTER

1

dominations in Egypt – Libyans, Kushites, Assyrians – in parallel with a major increase in the political power of the clergy of the temple of Amun at Thebes, led by the High Priest of Amun, the latter even granting himself royal prerogatives, especially in the 21st Dynasty (1069-945 BCE).18 The end of the New Kingdom also influenced funerary conceptions. Profound disturbances can be observed in the structure of the tombs, as well as in the material that accompanies the dead, including funerary texts. During the New Kingdom, pharaohs and other elites were buried in decorated tombs, many of which were found in the Theban area, for instance in the Valley of the Kings; as a rule these people were buried with very rich funerary material. After the New Kingdom, however, these elaborate tombs were abandoned in favour of more modest graves, which often served as collective tombs. Among such collective tombs are the following:19 – Royal Cache of Deir el-Bahari or TT 320, in a cliff near the temple of Queen Hatshepsut. The Cache was the tomb of the High Priest of Amun of Karnak Temple and his family during the 21st Dynasty. Significantly, the Greenfield Papyrus comes from this tomb. Royal mummies of the New Kingdom have also been found in the Cache, after having been removing from their original tombs, mostly in the Valley of the Kings. The Cache was discovered in 1881 (about this Cache and the Greenfield Papyrus, see below Chapter 2). – Second Cache of Deir el-Bahari or Cache of Bab el-Gusus, near Hatshepsut’s temple. Here 153 coffins of priests and priestesses of Karnak Temple were discovered in 1891.20 – Some tombs containing fewer burials, such as TT/ MMA 60 or TT 358/MMA 65, both discovered by a team from the Metropolitan Museum of Art in 1924 and 1928-29 respectively.21 – New Kingdom tombs occasionaly reused, for example KV 64 discovered by the University of Basel Valley of the Kings Project in 2012.22

– Other tombs in the temple enclosure of the Ramesseum.23 Other caches are certainly still hidden in the West Theban area, as the 30 coffins from the 22nd Dynasty that were discovered in October 2019 have proved. These coffins belonged to the clergy of Karnak; so far it seems that no papyri are among them. All these tombs belonged to the Theban clergy and were undecorated. Instead of funerary texts written on their walls, texts and vignettes were found on numerous papyri, as well as on coffins decorated with various funerary representations. Unfortunately, the position of the papyrus in the burial chamber is not always mentioned in the excavation reports. However, some documented cases show that the papyri were placed in an Osiris statuette24 or on the body of the deceased.25 Furthermore, while the funerary equipment in the New Kingdom contained objects of daily life, by the Third Intermediate Period this is no longer the case. Instead, the focus was more on material connected with the mummy inside the tomb and the travel of the deceased in the afterlife.26 At the same time, pharaohs were no longer buried in the Valley of the Kings in Thebes. Their graves were in the new capital in Tanis, in the Delta, where the tombs continued to be decorated.27 The same contrast can be found with regard to the supports used in the tombs. During the New Kingdom, the tomb walls were decorated with scenes and texts from various funerary collections. Among these were the Book of the Amduat, the Litany of Re, the Book of Caverns or the Book of the Gates,28 which were reserved for royal use; the Book of the Dead, for its part, was used both in the royal sphere as well as by the elite. With the beginning of the Third Intermediate Period, these texts were mostly found in papyri in Thebes and on the walls of tombs at Tanis and Memphis. In fact, among the texts attested during this period, we find papyri containing the Book of the Dead, the Amduat, the Litany of Ra, and the so-called “mythological” scenes. Excerpts from the Book of Caverns,

18

23

19 20

21 22

For the history of this period, see most recently Payraudeau 2020. For a list of the different caches, see Aston 2021: 32-36. See Daressy 1907. For a recent bibliography, see the volume edited by Sousa, Amenta, Cooney 2021. See Winlock 1942. See https://aegyptologie.philhist.unibas.ch/de/forschung/forschungsprojekte/university-of-basel-kings-valley-project/ for a presentation of the project as well as information about the presence of Third Intermediate Period mummies and material.

24 25 26 27 28

See for example Guichard 2009. Winlock 1942: 114-115; Raven 1984; Niwiński 1989: 7. For example Daressy 1907: 26, no 58; 27, no 64; 31, no 114. For more details, see De Cenival 1987. See the publications of Montet 1947, 1951, 1960. For the Book of the Amduat and the Litany of Ra in the Valley of the Kings, see Hornung 1975-1976; 1987-1994; for the Book of Caverns, see Werning 2011.

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

5

the Book of the Gates or the Book of the Earth are also found during this period, but only very rarely. All these texts share a common focus on the victory of the deceased against enemies, as well as on his or her rebirth. In these texts, the underworld is usually mainly represented through illustrations while the Book of the Dead mostly contains texts accompanied by short vignettes. Its main goal is to allow the deceased to go out by day, as is indicated by its title in Egyptian. In fact, ancient Egyptians seem to have divided all these texts into two main categories according to the titles found, for example, on the verso of some papyri of the Third Intermediate Period: (1) The title “(Spells) for going out in daylight” was given to what has been called the “Book of the Dead” by modern scholars. (2) The title “Papyrus-roll of what is in the Duat” (Duat being the underworld) was used for all the other texts (see Fig. 6 below). The main differences when compared to the previous versions from the New Kingdom are (1) that the texts of the second category were used by the priesthood of Karnak instead of by the pharaohs exclusively, as had previously been common practice; (2) that most of these papyri were written according to the principle of pars pro toto, i.e., the part for the whole, and selected from the numerous spells and illustrations that were accessible. As such, the texts became “abbreviated” versions of those that had previously been compiled. One consequence of this change was that papyri during this period were generally very short and often found in pairs. A Book of the Dead papyrus was often accompanied by an Amduat papyrus, or another of the funerary papyri such as one of the Litany of Ra or even the so-called “mythological” papyri. These documents usually measure between 30cm and 3m in length and are about 25cm in height. Only important priests and priestesses, especially the members of the family of the High Priest of Amun, seem to have

possessed papyri of larger dimensions, such as the Greenfield Papyrus. Because of the importance, but also the complexity of the two main categories outlined above, we now brifly describe each of this category in turn.

29

33

30

31 32

For Tanis, see Roulin 1998; for the tomb of Sheshonq, see Badawi 1957; Meffre, Payraudeau, Lenzo 2017. Concerning the Book of the Dead during the Third Intermediate Period, see Lenzo forthcoming a. http://totenbuch.awk.nrw.de/. For the royal tombs at Tanis see Roulin 1998; for the private tombs at Tanis, see Meffre, Payraudeau, forthcoming; for the tomb of Sheshonq, see Badawi 1957; Meffre, Payraudeau, Lenzo 2017; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023. We thank Raphaële Meffre and Frédéric Payraudeau for various discussions on the material of Tanis.

(1) Book of the Dead or “(Spells) for going out in daylight” During the Third Intermediate Period, Book of the Dead spells were mainly found on papyri, as well as in tombs at Tanis and in one tomb at Memphis (tomb of the High Priest Sheshonq).29 When compared to the papyri of the New Kingdom, Book of the Dead papyri from the Third Intermediate Period are striking for their dimensions: they are usually shorter, with the obvious consequence that the papyri were composed of a smaller number of spells. The choice of spells is important, because it helps us understand the main themes that shaped ancient Egyptian conceptions of the afterlife at that time. The other innovation is the use of hieratic instead of hieroglyphs for many papyri, giving rise to two main kinds of Books of the Dead.30 Thanks to the Totenbuch-Projekt database,31 320 papyri can be dated to the Third Intermediate Period, 104 of which are in hieroglyphs and 216 in hieratic. To these documents can be added some “mythological” papyri (see below) which often contain Book of the Dead vignettes, as well as versions on coffins and in tombs. For the tombs, excerpts from the Book of the Dead are found not only in the royal tombs at Tanis, but also in private tombs, at least 9 of them according to current research, to which must be added the tomb of the High Priest Sheshonq at Memphis.32 For the time being, only hieratic papyri and some hieroglyphic papyri have been studied. Detailed studies of coffins and tombs by different scholars are currently in progress,33 but a synthesis of their fundings is not yet possible. For this reason, the present study will consider only the

Among the current projects on coffins, we can cite the following ones: the UCLA Coffin Project directed by K. M. Cooney; the Vatican Coffin Project which comprises various institutions (Vatican Museums, Louvre Museum, Museo Egizio of Turin, Rijksmuseum van Oudheden of Leiden), as well as John Taylor who studies the coffins from the 22nd to 25th Dynasties kept in the Bristish Museum and A. Niwiński who focuses his research on the iconography on coffins.

CHAPTER

6

papyri, although even here, a synthesis can only be partial and provisonal.

1

Hieratic was regularly used for funerary papyri since the period of the High Priest Pinedjem II, at the end of the 21st Dynasty. Hieratic versions were then the only ones used during the 22nd Dynasty.39 Two main versions can be highlighted: (1) papyri with only one vignette, the “etiquette”, showing the adoration of Osiris by the deceased (see Fig. 2), or those with no vignette at all; (2) papyri with several vignettes (Fig. 3). The length of these papyri could vary considerably: most of them were very short, between 30cm and 3m, while some others, especially those belonging to the families of the High Priest of Amun, could be longer (as for the

Greenfield Papyrus, which is more than 37m, see below). From these different versions, Lenzo has determined traditions according to the content, and suggests that we should imagine four main traditions:40 (1) Gatseshen’s tradition,41 with subgroups; (2) Pinedjem II’s tradition,42 with a subgroup; (3) Pashebmutwebkhet’s tradition;43 and (4) the tradition of the 22nd Dynasty.44 Each of these traditions bears the name of the owner of the papyrus that can be considered the main representative of the group. Among the major topics of the spells or groups (i.e., sequences) of spells that are attested more in hieratic papyri are:45 – The opening of the mouth (represented by BD 23, but also new spells). – The theme of the heart as a witness to the behaviour of the deceased (BD 26, 27, 28) and of the judgment of the deceased (BD 125, 126). – BD 17, whose title refers to goals related to offerings, freedom of movement and transformations; this spell is a kind of résumé of the main themes of the Book of the Dead. – Several solar texts (for example many versions of BD 15, BD 180). – Several offering spells (BD 148, BD 110 and also new spells). – Various spells with the gates or regions the deceased must pass through (BD 145, 146, 147, 149). Among the hieratic papyri, two are distinctive and can only be related in part to one of these four traditions: (1) The Greenfield Papyrus belongs partly to the second tradition of Pinedjem II, but also contains many innovations, as will be shown in the present volume (see below). (2) The hieratic papyrus of Queen Nedjmet (P. BM EA 10490,46 Fig. 4) contains spells that can be related to the third tradition of Pashebmutwebkhet. However, it also has many peculiar innovations and features. Furthermore, Nedjmet probably died under the High Priest Pinedjem I at the beginning of the 21st Dynasty, and possessed two Book of the Dead papyri: a hieratic as

34

40

(a) Book of the Dead in hieroglyphs At the beginning of the 21st Dynasty, papyri with Book of the Dead spells were generally in hieroglyphs, and were combined with coloured vignettes. They followed the tradition in use in the previous Ramesside period and included a similar layout.34 The main difference was the length: instead of 15-20m, papyri now measure only about 4-6m, with the notable exception of P. Nedjmet (P. BM EA 10541 + P. Louvre E 6258), which measures today 4.19m (BM) + 8.92m (Louvre) with a missing part of about 1.50m, for a total of more than 14m (see Fig. 1).35 The spells most commonly used in the hieroglyphic Book of the Dead were BD 125, 126, 110, 149, 148 and 99.36 Consequently, the main themes were the judgment of the dead and the offerings to the deceased. In some cases, these papyri also contained certain innovations.37 Books of the Dead in hieroglyphs seem only to have been in use during the 21st Dynasty, and are no longer attested during the 22nd Dynasty, when hieratic versions were preferred.38 However, because a detailed study of these papyri is yet to be done, key information is probably still missing. (b) Book of the Dead in hieratic

35 36

37 38 39

For an example of the Ramesside Period, see P. BM EA 10470 (Ani), 19th Dynasty, see https://www.britishmuseum.org/collection/object/Y_EA10470-1 for sheet 1. See Lenzo 2010. See Niwiński 1989: 121, tables IX-X and Lenzo 2021b: 218 for the papyri from the Cache of Bab el-Gusus. See Niwiński 1989: 122-127. Lenzo 2018-2019. Lenzo 2018-2019: 81-91.

41 42 43 44 45

46

Lenzo 2019a: 244-248. P. Cairo JE 95838, see Lucarelli 2006. P. BM EA 10793, see Munro 1996. P. BM EA 10988, unpublished. Lenzo 2018-2019: 81-91. See also Lenzo 2021b: 218-219 for the topics in the papyri from the Cache of Bab el-Gusus. See Lenzo 2010.

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

Figure 1. Hieroglyphic Book of the Dead of Queen Nedjmet. P. BM EA 10541 © The Trustees of the British Museum

Figure 2. Hieratic Book of the Dead. P. BM EA 10063 © The Trustees of the British Museum

Figure 3. Hieratic Book of the Dead with vignettes. P. BM EA 10041 © The Trustees of the British Museum

Figure 4. Extract from the hieratic Book of the Dead of Queen Nedjmet. P. BM EA 10490 © The Trustees of the British Museum

7

8

CHAPTER

well as a hieroglyphic one (P. BM EA 10541 + P. Louvre E 6258, see Fig. 1). As such, the papyrus of Queen Nedjmet is presumably the first example of a hieratic papyrus. If, however, the papyrus was effectively written under Pinedjem I, then we must assume that it witness of a new writing practice, which was developed for funerary papyri before the time of Pinedjem II. Alternatively, we can wonder, as first highlighted by Niwiński and then Lenzo,47 if the papyrus might not have been written somewhat later, for example under Pinedjem II when the Royal Cache was opened again, or on the occasion of a reburial of a queen. In the present state of your documentation, it is not possible to decide between the two options. In the end, hieratic became the only form of writing in use during the 22nd Dynasty; all the papyri of that period seem to be very short and the content is focused on the opening of the mouth, the benefit accrued from offerings, and the desire to be free of movement, which are in fact the major topics of the Book of the Dead.48 (2) Book of Amduat or “Papyrus-roll of what is in the Duat” As indicated above, despite their different designations in modern scholarship, Egyptians called many funerary texts the Book “of what is in the Duat”. These include the Amduat (or Book of the Amduat), the Book of Gates, the Book of Caverns, the Book of Earth as

1

well as the Litany of Ra. These books are all first attested in the royal tombs of the New Kingdom in the Valley of the Kings.49 They are all about the journey of the sun in the underworld during the night and its rebirth in the morning, with which the deceased was associated. The structure differs somewhat from one book to another. The Amduat is divided into 12 hours, which correspond to the hours of the night crossed by the sun, while in the Book of Gates the sun travels through 12 hours/gates. As for the Book of Caverns, this consists of six divisions through which the sun passes. Finally, the Book of Earth consists of only one section. The other common feature of all these texts is the prevalence of illustrations of the text. Among these funerary texts, the Book of the Amduat was the most frequently used during the Third Intermediate Period, mainly since the time of the High Priest Menkheperra during the 21st Dynasty and later during the 22nd Dynasty (Fig. 5). It was often owned as part of a pair with another papyrus that contained a Book of the Dead in hieroglyphs or hieratic. As for the other funerary papyri from this period, because the entire Amduat could not be depicted in such short papyri, a choice had to be made according to the pars pro toto principle; generally the last four hours were chosen.50 The papyrus with the Litany of Ra is attested during the st 21 Dynasty. Later, it seems to have been replaced by the Amduat as the second papyrus belonging to a pair.51 During the New Kingdom, the Litany of Ra consisted

Figure 5. Amduat papyrus. P. BM EA 9982 © The Trustees of the British Museum

47 48 49

Niwiński 1989: 210; Lenzo 2010: 75. Lenzo 2018-2019: 81-91. For an overview of these texts, especially during the New Kingdom, see Hornung 2007.

50

51

For the Amduat during the 21st-22nd Dynasties, see Sadek 1985 and Régen 2020. For the Litany of Ra papyri, see Piankoff 1964.

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

9

Figure 6. Extract from the Litany of Ra. P. BM EA 10011 © The Trustees of the British Museum

specifically of the invocation of the 75 forms of the sun god. During the 21st Dynasty, the content changed, with the forms of Ra being replaced by different deities whose role is to provide offerings to the deceased (Fig. 6). Other compositions, such as the Book of Gates, the Book of Caverns and the Book of Earth, are much more rarely attested in the form of extracts in the middle of other compositions, such as the Amduat or the Book of the Dead. For example, the hieratic Book of the Dead of Nedjmet (P. BM EA 10490) contains extracts from the Book of Caverns (Fig. 4).52 In the second category of text are also included the “mythological” papyri – the title by which they have been systematically known since the publication of a selection of them by Piankoff and Rambova.53 These papyri, which are attested only during the 21st Dynasty, are composed mainly of iconographical representations. The use of the term “mythological” reflects the links that some of the scenes make to myths, for example the separation of the Sky – represented by the goddess Nut – from the Earth – i.e., the god Geb – by their father Shu, the air. But these papyri also regularly contain Book of the Dead spells with no link to myths (Fig. 7), or vignettes from the Amduat. This makes it difficult to place them in a unique category. The Greenfield Papyrus is a very

good illustration of this mixing of texts and illustrations from different corpora. In fact, a “mythological” section (sheets 85 to 88) is found in the second part of the papyrus that follows the Book of Dead spells and hymns.

52

53

See also Lenzo 2010.

4. The funerary papyri of the families of the High Priest of Amun in Karnak The use of these various texts, and also their evolution during the 21st Dynasty are well illustrated by the papyri of the families of the High Priests of Amun. These were the families to which the priestess Nestanebetisheru, the owner of the Greenfield Papyrus, belonged. In fact, several papyri have been found in the different caches or tombs. They mostly belong to members of the family of Pinedjem I (10 papyri), Menkheperra (15 papyri) and Pinedjem II (10 papyri) making a total of 35 papyri. These constitute only a small part of the papyri that date to the Third Intermediate Period (for which about 320 papyri are known), but they represent a good sample of the kind of texts that were used by the major members of the priesthood of Karnak. Nevertheless, the family members who owned the papyri can be subdivided according to their closest relatives, and/ or according to the provenance of the papyri.

Piankoff, Rambova 1957.

CHAPTER

10

1

Figure 7. A “mythological” papyrus with Book of the Dead spells. P. BM EA 9919 © The Trustees of the British Museum

Owner

BD-Papyrus Script

Other funerary papyrus Script - content

Provenance

Bibliography

Nedjmet, mother of Pinedjem I

P. BM EA 10541 + P. Louvre E 6258 Hieroglyphs

P. BM EA 10490 Royal Cache Hieratic - BD + extracts of Book of Caverns

Pinedjem I

P. Cairo S.R. VII 11488 none (CG 40006) Hieroglyphs

Royal Cache

Saleh, Sourouzian 1986: no 235. Niwiński 1989: Cairo 111. http://totenbuch.awk.nrw.de/objekt/tm134432

Henuttauy, wife of Pinedjem I

P. Cairo S.R. IV 955 (JE 95856/CG 40005/ P. Boulaq 22) Hieroglyphs

P. Cairo S.R. IV 992 (JE 95887/P. Boulaq 23) Hieroglyphs - Litany of Ra

Royal Cache

Mariette 1876: pl. 12-21. Niwiński 1989: Cairo 36, Cairo 47. http://totenbuch.awk.nrw.de/objekt/tm134430

Maatkare, daughter of Pinedjem I

P. Cairo S.R. IV 980 (JE 26229/CG 40007) Hieroglyphs

none

Royal Cache

Naville 1912. Niwiński 1989: Cairo 43. http://totenbuch.awk.nrw.de/objekt/tm134431

Henuttauy, daughter of Pinedjem I

P. Cairo S.R. IV 526 (JE 51948a-c) Hieroglyphs “mythological” papyrus

P. Cairo S.R. IV 527 (JE 51949a-c) Hieroglyphs “mythological” papyrus

TT 60

Winlock 1926: 28. Niwiński 1989: Cairo 2, Cairo 3.

Nauny, daughter of Pinedjem I (?)

P. New York MMA 30.3.31 Hieroglyphs

P. New York MMA 30.3.32 Hieroglyphs Litany of Ra

TT 358/ MMA 65

Winlock 1942: fig. 78-79. Piankoff 1964: 114-118, 170-172. Niwiński 1989: New York 13, New York 14. https://www.metmuseum.org/art/collection/ search/548344 https://www.metmuseum.org/art/collection/ search/545191

Niwiński 1989: London 59, London 60, Paris 47. Lenzo 2010. Taylor 2010: 234-237. http://totenbuch.awk.nrw.de/objekt/tm133525 http://totenbuch.awk.nrw.de/objekt/tm134518

Table 3. List of the funerary papyri of the members of the family of the High Priest Pinedjem I

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

The papyri of the family of Pinedjem I (Table 3) can be dated to the beginning of the 21st Dynasty, in the case of the hieroglyphic papyrus of Queen Nedjmet (Fig. 1), and to the reign of Psusennes I or the middle of the 21st Dynasty, in the case of the others. Most of them have been found in the Royal Cache. Except for those belonging to Pinedjem I himself and to his daughter Maatkare, they all have a pair of papyri consisting of a hieroglyphic Book of the Dead with a Litany of Ra or two “mythological” papyri together. In this last case, it can be asked whether one of the two mythological

11

papyri might not be considered a Book of Dead with many vignettes. In any case, the most frequent text is a hieroglyphic Book of the Dead, which is attested for almost each member of the family. The content usually follows the tradition of the Ramesside period, with vignettes in colours, even if the papyri are somewhat shorter than in previous time periods. As already mentioned, the second Book of the Dead of Queen Nedjmet, which is written in hieratic, also contains extracts from the Book of Caverns – something which is very rare (Fig. 4).

Owner

BD-Papyrus Script

Other funerary papyrus Script - content

Provenance

Bibliography

Henuttauy, daughter of Menkheperra

P. New York MMA 25.3.29 Hieratic

P. New York MMA 25.3.28 Hieroglyphs - Amduat

TT 60

Winlock 1942: 96-97, fig. 88. Niwiński 1989: New York 5, New York 6. https://www.metmuseum.org/art/collection/ search/551785 https://www.metmuseum.org/art/collection/ search/551100 http://totenbuch.awk.nrw.de/objekt/tm134562

Gatseshen, daughter of Menkheperra

P. Cairo S.R. IV 936 (JE 95838) Hieratic

P. Cairo S.R. VII 10265 Hieroglyphs - Amduat

Bab el-Gusus Daressy 1907: A.152. Naville 1914. Sadek 1985: C3, 95-98, pl. 7-9. Niwiński 1989: Cairo 32, Cairo 94. Lucarelli 2006. http://totenbuch.awk.nrw.de/objekt/tm134448

Tjaynefer, husband P. Cairo S.R. VII 10244 P. Cairo S.R. IV 952 of Gatseshen, (JE 33997/CG 40014) Hieroglyphs - Litany of Hieroglyphs Ra daughter of Menkheperra

Bab el-Gusus Daressy 1907: A.151. Piankoff 1964: 98-109, 158-164. Niwiński 1989: Cairo 33, Cairo 81, pl. 22a-b. http://totenbuch.awk.nrw.de/objekt/tm134465

Merytamun, daughter of Menkheperra

none

Bab el-Gusus Daressy 1907: A.71. Sadek 1985: C16, 145-150, pl. 26-27. Niwiński 1989: Cairo 31.

Ankhefenmut, son of Menkheperra

P. Cairo S.R. VII 10652 P. Cairo S.R. VII 10274 Hieroglyphs Hieroglyphs - Amduat

Bab el-Gusus Daressy 1907: A.140. Sadek 1985: C20, 163-168, pl. 31-32. Niwiński 1989: Cairo 103, Cairo 105. http://totenbuch.awk.nrw.de/objekt/tm134457

Menkheperra, grandson of Menkheperra

P. Cairo S.R. IV 967 (JE 95866) Hieratic

Bab el-Gusus Daressy 1907: A.147. Abdelhamid Youssef 1982. Niwiński 1989: Cairo 5, Cairo 41. http://totenbuch.awk.nrw.de/objekt/tm134452

Heruben, granddaughter of Menkheperra

P. Cairo S.R. VII 10254 P. Cairo S.R. VII 10256 Bab el-Gusus Daressy 1907: A.133. (JE 31986) Hieroglyphs - “mythologiPiankoff 1949. Hieroglyphs cal” papyrus Piankof, Rambova 1957: no 1, 71-74, no 2, “mythological” papyrus 75-76. Niwiński 1989: Cairo 89, Cairo 91.

Gatseshen, granddaughter of Menkheperra?

P. Cairo S.R. IV 1001 (JE 29636/CG 40013) Hieroglyphs

P. Cairo S.R. IV 933 (JE 95836) Hieroglyphs - Amduat

P. Cairo S.R. IV 529 + S.R. IV 1004 (JE 95638) Hieroglyphs - Amduat

Two other papyri Bab el-Gusus Daressy 1907: A.139. 1. P. Cairo S.R. VII 10221 Sadek 1985: C19, 159-162, pl. 30-31. Hieroglyphs - Amduat Niwiński 1989: Cairo 51, Cairo 58, Cairo G. 2. P. Cairo CG 58002 Golenischeff 1927: 102-103, pl. 23. Hieratic - BD 166 Wüthrich 2015 for BD 166. http://totenbuch.awk.nrw.de/objekt/tm134476 http://totenbuch.awk.nrw.de/objekt/tm134436

Table 4. List of the funerary papyri of the members of the family of the High Priest Menkheperra

CHAPTER

12

1

Owner

BD-Papyrus Script

Other funerary papyrus Script - Content

Provenance

Bibliography

Pinedjem II, son of the High Priest Menkheperra

P. BM EA 10793 Hieratic

P. Cairo S.R. VII 11492 Hieroglyphs - Amduat

Royal Cache

Sadek 1985: C33, 227-228, pl. 48. Niwiński 1989: London 63. Munro 1996. http://totenbuch.awk.nrw.de/objekt/ tm134515

Asetemakhbit, wife of Pinedjem II

P. Cairo S.R. IV 525 Hieratic

none

Royal Cache

Niwiński 1989: Cairo 1. Unpublished. http://totenbuch.awk.nrw.de/objekt/ tm134464

Neskhonsu, wife of Pinedjem II

P. Cairo JE 26230 Hieratic

none

Royal Cache

Naville 1912. Niwiński 1989: Cairo 109. http://totenbuch.awk.nrw.de/objekt/ tm134444

Nestanebetisheru, daughter of Pinedjem II and Neskhonsu

P. BM EA 10554 Hieratic

none

Royal Cache

Budge 1912. Niwiński 1989: London 61. http://totenbuch.awk.nrw.de/objekt/ tm134519

Maatkare, daughter of Pinedjem II and Asetemakhbit

P. Cairo S.R. IV 959 Hieratic

P. Cairo S.R. 548 (JE 95650) Hieroglyphs - Amduat

Bab el-Gusus

Daressy 1907: A.132. Sadek 1985: C10, 125-129, pl. 18. Niwiński 1989: Cairo 38. Unpublished. http://totenbuch.awk.nrw.de/objekt/ tm134454

Djedptahefankh, husband of Nestanebetisheru?

P. Brocklehurst I (lost) Hieratic

P. Cairo S.R. VII 10246 Hieroglyphs - Amduat

Royal Cache

Sadek 1985: 106-110, pl. 12-13. Niwiński 1989: Location unknown 1. Unpublished. http://totenbuch.awk.nrw.de/objekt/ tm134616

Neskhonsupakhered, daughter of Nestanebetisheru?

P. Louvre E 31856 Hieratic

none

unknown

Niwiński 1989: Paris 51. Lenzo 2002: 102. Gombert-Meurice and Payraudeau 2018: 331, no 154. http://totenbuch.awk.nrw.de/objekt/ tm134589

Table 5. List of the funerary papyri of the members of the family of the High Priest Pinedjem II

Most of the papyri of the members of the High Priest Menkheperra (Table 4) can be situated between Pinedjem II and the end of the 21st Dynasty. Almost all of them were found in the Second Cache of Bab el-Gusus in Deir el-Bahari. These papyri exhibit several differences from those in the previous table of Pinedjem I’s family. The first difference is the introduction of the hieratic script for the Book of the Dead, as well as the introduction of the Amduat papyri as a second manuscript; both innovations can be situated under Pinedjem II. At the same time, the Litany of Ra seems to be used less, while hieroglyphic copies of the Book of the Dead as well as “mythological” papyri continue to be attested.

The papyri of the closest members of Pinedjem II’s family almost all come from the Royal Cache (Table 5). Two main observations can be made: (1) Book of the Dead papyri are written only in hieratic and (2) the second papyrus is not always present, but when it is, it is an Amduat; no other kind of text has been found. In summary, an evolution between the three groups of family members can be highlighted. The members of Pinedjem I’s family, during the first part of the 21st Dynasty, only possessed hieroglyphic copies of the Book of the Dead, Litany of Ra papyri and “mythological” papyri. Changes appeared with the members of Menkheperra’s family, at the time of Pinedjem II: hieratic begins to be used for the Book of Dead until it

THE BOOK OF THE DEAD AND FUNERARY TEXTS DURING THE THIRD INTERMEDIATE PERIOD

13

becomes the only script in use by the end of the 21st Dynasty, as well as during the 22nd Dynasty.54 At the same time, Amduat became more widely used, mostly to accompany a hieratic Book of the Dead, while the Litany of Ra papyri disappeared. This evolution is similar in the papyri found in Bab el-Gusus.55 As for the spells of the Book of the Dead, the most common are 125, that concerns the judgment of the deceased, the Fields of Iaru and the provision of offerings according to spell 110, and spell 23 for the opening of the mouth, both in hieroglyphic and hieratic manuscripts. These

spells are also present in the Greenfield Papyrus (sheets 37 to 39 and 90 to 92 for BD 125, as well as sheets 63, 79 and 80 for the weighing of the heart, sheet 81 for BD 110 and sheet 12 for BD 23). The papyri of Gatseshen (Cairo JE 95838), Pinedjem II (BM EA 10793) and Nestanebetisheru (Greenfield) are also interesting because they – or their model – were used to write shorter papyri according to the principle of pars pro toto. This model results in many papyri having similar content and writing,56 and thus suggests that they probably came from the same workshop.57

54

56

55

For the funerary papyri during the 22nd Dynasty, see Lenzo 2018-2019. For a general presentation of the papyri of Bab el-Gusus, see Lenzo 2021b.

57

See for example P. Vatican 38566, published by Albert and Lenzo 2022. For a presentation of the Book of the Dead and the models used, see Lenzo 2019a and Lenzo 2021b.

CHAPTER 2

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER 1. Provenance of the Greenfield Papyrus The British Museum Papyrus EA 10554 is better known by the name of the Greenfield Papyrus. This designation comes from Mrs Edith Mary Greenfield, who donated the papyrus to the British Museum in 1910. Previously, the papyrus had been in the possession of her husband, Mr Herbert Greenfield, who probably bought the papyrus in 1880 because he was working in Alexandria in that period.1 The papyrus was unrolled (Pl. I) and later divided and framed at the Museum. The importance of the manuscript was immediately recognised, because of its exceptional length – more than 37m – and its original content. Hence the Keeper of Egyptian and Assyrian Antiquities at that time, E. A. W. Budge, published it in 1912, immediately after the papyrus had arrived at the British Museum. The exact provenance of the papyrus can be confidently reconstructed, given that such funerary documents were typically present with the deceased in the tomb. The coffins and the mummy of the owner of the papyrus, Nestanebetisheru, were buried in Theban Tomb 320 (TT 320) in Luxor. This tomb is often referred to as the Royal Cache of Deir el-Bahari. It is located near the temple of Hatshepsut and was the tomb of the family of the High Priest of Amun of the Karnak Temple during the 21st Dynasty (1069-950 BCE, for the chronology see Appendix 1). The tomb was probably already used during the New Kingdom (1550-1069 BCE), but there is still no consensus about who was its original owner. One the most recent hypotheses concerning the history of the cache suggests that it was first the grave of a queen of the 18th Dynasty,2 possibly Ahmes Nefertary,3 before the relocation of royal mummies of the New Kingdom from the Valley of the Kings to TT 320 during the 21st Dynasty, between year 8 of

Pinedjem I and year 5 of Siamun by the High Priest of Amun according to Aston.4 In fact, at a certain point the tomb was used for the reburial of a number of pharaohs and queens of the New Kingdom, such as Seqenenra, Ahmosis, Amenhotep I, Thutmosis II, Ahhotep I, Ahmes Nefertary, Thutmosis III, Sethi I, Ramses I, and Ramses II.5 The reason for the relocation of the royal mummies is uncertain. For a long time, scholars assumed that it was to protect the mummies from the common threat of tomb plundering at the end of the 20th Dynasty. However, other reasons, including political factors, cannot be excluded. As argued by Dahms, Pehal, and Willems and Willems,6 the mummies had been moved many times from place to place, and on each occasion the relocation was certainly witnessed by the inhabitants of the region. Had the goal been to hide the mummies in new locations to ensure their protection, this process of relocating would seem to have been insufficiently discreet. Furthermore, to (re)bury a pharaoh was to bestow legitimacy upon the one who undertook the reburial; it positioned him as the successor of the previous kings, in this case the High Priest of Amun.7 The fact that priests were buried in the same tomb as the most important pharaohs of the 18th, 19th and 20th Dynasties should also not be overlooked. It has even been suggested that officials were responsible for emptying and plundering the royal tombs of the New Kingdom, possibly as a way of acquiring new financial means in periods of economic difficulty, such as the Third Intermediate Period.8 If this were the case, the family of the High Priest of Amun would have been directly involved.9 Bickel has also highlighted different reasons for entering tombs during the 20th and 21st Dynasties, thereby introducing a reconsideration of the notion of “tomb robberies” as previously advanced

1

5

2

3

4

According to Sheikholeslami 2008: 379. See Graefe, Belova 2010: 46-48; Aston 2013; Dahms, Pehal, Willems 2014: 401; Willems 2018: 125-126; Aston 2021: 49-55. According to Aston 2021: 49-55. However, Graefe 2021, does not agree with this solution. I am very grateful to Erhart Graefe for sharing his article with me before the publication. Aston 2021: 55-57.

6 7 8 9

See the complete list in Reeves, Wilkinson 1996: 196; Aston 2021: 37. Dahms, Pehal, Willems 2014: 401-402; Willems 2018: 124. Willems 2018. See Jansen-Winkeln 1995: 62-78. Dahms, Pehal, Willems 2014: 399-400, n. 24; Willems 2018: 121.

16

CHAPTER

by modern scholars. In fact, not all intrusions into tombs were made for purposes of robbery, and they were not always sanctioned, as for example in the case of the reuse of material, especially within the same family.10 More precisely, for the 21st Dynasty, Bickel convincingly identified a twofold reason for entering tombs: on the one hand, the need for officials to access resources available in the rich funerary material of the New Kingdom; and on the other hand, the willingness to preserve the mummies of the ancient pharaohs and the necessity to bury again their bodies. It therefore seems that TT 320 was frequently used and reopened by different members of the family of the High Priest of Amun during the 21st Dynasty, up until the beginning of the 22nd Dynasty. According to Willems and Aston,11 the first burial in the 21st Dynasty was that of Neskhonsu, the wife of the High Priest of Amun Pinedjem II, in year 5 of Siamun, followed by Pinedjem II five years later; both were the parents of Nestanebetisheru. The last member of the family to be buried there was the Third Priest of Amun Djedptahefankh, who may have been the husband of Nestanebetisheru, during the reign of Sheshonq I. The tomb remained closed until 1871, when it was discovered by the Abd el-Rassul brothers from Gurna, a village near the site of Deir el-Bahari.12 They plundered the tomb for several years, selling many objects to European travelers.13 It was only ten years later, in 1881, that the Abd elRassul brothers finally revealed the location of the tomb to the Service of Antiquities directed by the French Egyptologist Gaston Maspero. Maspero, having observed that numerous new objects were appearing on the antiquities market, had long suspected the discovery of such a tomb and had tried for years to obtain information concerning its whereabouts. Finally, on the 6th of July 1881, the Abd el-Rassul brothers informed Maspero’s assistant, Emile Brugsch, of the location of the tomb. Since then, many studies of the Royal Cache have been undertaken, with those of Maspero and Brugsch and Maspero being of particular interest,14

10 11 12 13

14 15

Bickel 2021. Willems 2018: 125; Aston 2021: 60. Sheikholeslami 2008: 378. Sheikholeslami 2008: 378-379 and 392, Table 1, gives the list of objects that were removed from TT 320 by the Abd el-Rassul brothers during the 1870s, before the official discovery of the tomb in 1881. Maspero and Brugsch 1881; Maspero 1889. For a recent presentation of the events, see, for example, Reeves, Wilkinson 1996: 194-195; Sheikholeslami 2008: 379-381; on the

2

owing to their status as contemporary accounts of the event.15 The Greenfield Papyrus is one of the objects that was sold before the “official” discovery of the tomb. It was presumably placed inside a statuette of Osiris or possibly between the legs of the mummy, as per the usual practice.16 As highlighted by Sheikholeslami, the mummy of Nestanebetisheru was found intact, which indicates that nothing was taken away from the mummy; for Sheikholeslami this suggests that the papyrus was certainly not within the mummy but inside a statuette.17 However, no statuette belonging to Nestanebetisheru has been found in the tomb or can be attributed to her. Finally, Sheikholeslami suggests that the coffins and the funerary materials of Nestanebetisheru, as well as of other members of her family, should have been found not far away from the entrance of the tomb, probably in Corridor C, so that they represent the objects that the Abd el-Rassul brothers could most easily carry away from TT 320.18 While this is possible, it is not the only solution, nor even necessarily the one most likely. As highlighted by Graefe, Pinedjem II and the members of his family could also have been placed in the burial chamber G;19 this is all the more likely if we consider that TT 320 was first used by Neskhonsu in year 5 of Siamun, then Pinedjem II in year 10 of the same pharaoh, and later other members of their family, such as Nestanebetisheru. 2. The owner of the papyrus and her titles The owner of the Greenfield Papyrus is the priestess Nestanebetisheru. Her name means “She-who-belongsto-the-Lady-of-Isheru”. Isheru is the name of the sacred lake in the enclosure of the temple of the goddess Mut in Karnak, wife of the god Amun; the Lady of Isheru is therefore Mut. Nestanebetisheru was the daughter of the High Priest of Amun Pinedjem II (High Priest c. 988-966 BCE) and of the priestess Neskhonsu (Fig. 8). During the 21st Dynasty, the High Priest of

16

17 18

19

new study of the Cachette, see Graefe, Belova 2010: 13-36. For the history of TT 320, see most recently Aston 2021 as well as Graefe 2021. Niwiński 1989: 7; Sheikholeslami 2008: 379 with further literature. Sheikholeslami 2008: 379-380. Sheikholeslami 2008: 379; opinion shared by Aston 2021: 56 and fig. 12, 13 and 14, 61-64. Graefe 2021.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

17

Figure 8. The family of Nestanebetisheru

Amun was not only the most important figure in the south of Egypt, but also of almost equal status to the pharaoh, who resided in the North, in the town of Tanis (see map, Appendix 2). Pinedjem II was the “first priest of Amun, king of the gods, overseer of the army (general)”, while Neskhonsu also had a number of titles. The most important of these was the “leaderin-chief of the first group of musicians of Amun-Ra”, a title that was also held by Nestanebetisheru (for details of the titles of both Nestanebetisheru and Neskhonsu, see below). As already mentioned above, both of Nestanebetisheru’s parents were also buried in the Royal Cache, as well as Pinedjem II’s other wife, Asetemakhbit (“D”).20 The place of burial of the other children of Pinedjem II, such as Itauy, Tjanefer or Masaharta, is unknown. Both parents of Nestanebetisheru are mentioned in the papyrus. Yet, while the mother’s name is almost always written after the name of Nestanebetisheru, for a total of about 314 mentions, her father’s name is included in only six places (sheet 1,5; sheet 1,17; sheet 7,2; sheet 36c,24; sheet 66a,3; sheet 68c,3). The mother is often mentioned in funerary and magical spells, as this

was considered the best way to ensure that the correct person was affected by the spells.21 The husband of Nestanebetisheru has not been identified. Two possibilities have been suggested by scholars: Djedptahefankh, Third Priest of Amun, who was buried in TT 32022 or the High Priest of Amun Psusennes III,23 the son and successor of Pinedjem II.24 But Psusennes III was not buried with the other important members of the family in TT 320. As such, no tomb can be attributed to him. Many scholars have therefore wondered whether the High Priest Psusennes III (High Priest c. 966-943) became the Pharaoh Psusennes II (reign c. 957-943).25 However, in recent years Payraudeau has convincingly shown that they were actually two different people.26 The fact that the most important title held by Nestanebetisheru, “leader-in-chief of the first group of musicians of Amun-Ra, king of the gods”, was usually given to the wives of the High Priest of Amun27 could be considered evidence that she was married to the High Priest Psusennes III, who was probably her half-brother (or brother). This possibility is especially plausible given that this family frequently practiced

20

23

21 22

For the possible position of the coffins of the members of the family of Pinedjem II in Corridor C of TT 320, see Aston 2021: 56 and fig. 12, 13 and 14, 61-64, while Graefe 2021 considers that they were rather buried in burial chamber G: see also above, Chapter 2.1. See for example Haikal 2010. Suggested first by Budge 1912: XVII, XX; then Kitchen 19862: 66 [§53B], n. 322; Niwiński 1989: 338, London 61; Aston 2009: 221; Taylor 2010: 307; Dodson 2012: 63, 227.

24 25

26

27

Naguib 1990: 135; Bovot 2005: 31, who does not exclude Djedptahefankh; Payraudeau 2020: 560. Sheikholeslami 2008: 388389 doubts that Djedptahefankh was Nestanebetisheru’s husband. Payraudeau 2020: 89, 91-92. Kitchen 19862: 277 [§233], 283 [§237A]; Jansen-Winkeln 2007: 158-164. Payraudeau 2008: 302-304; 2014: 30-31; Payraudeau 2020: 91-92; see also Dodson 2012: 78-79, 226-227; Meffre 2015: 261-262. Naguib 1990: 134-135.

18

CHAPTER

2

consanguineous marriage. Nevertheless, we cannot exclude the possibility that Nestanebetisheru may have married Djedptahefankh, who was the Third Priest of Amun and almost certainly linked with the family of the High Priest; he was the last member of the family to be buried in the Royal Cache at the beginning of the 22nd Dynasty, under Sheshonq I. The choice of this place for his burial could reflect his marriage to Nestanebetisheru. Nethertheless, there is no evidence to prove this connection. Djedptahefankh could also have been the son of Pinedjem II. Furthermore, the link between Nestanebetisheru and Djedptahefankh seems to be connected to the latter’s title sꜢ-nsw “royal son” indicating a high rank that could allow him to marry an important member of the family of the High Priest. However, as shown by Sheikholeslami, the use of this title during the 22nd Dynasty does not automatically imply that he was actually the son of a king, but may point instead to a connection with the military.28 In the end, both options – Psusennes III and Djedptahefankh – are possible and, without evidence, it is difficult to decide with certainty. Concerning other members of Nestanebetisheru’s family, a possible daughter must be mentioned. P. Louvre E 31856 belongs to the “lady of the house, singer (shemayt) of Amun king of the gods, great of the group musicians of Amun of the first group” Neskhonsupakhered and “daughter of the lady of the house, singer (shemayt) of Amun” Nestanebetisheru.29 Niwiński and Naguib have suggested that the owner of the Papyrus Louvre might have been the daughter of Nestanebetisheru, owner of the Greenfield Papyrus.30 The absence of her most important titles – she is only “lady of the house, singer (shemayt) of Amun” in the Papyrus Louvre – is not surprising, given that she also bears only a few or even no titles on her ushebtis.31 Another Nestanebetisheru is known from a coffin from Bab el-Gusus, who was a “singer (shemayt) of Amun-Ra”.32 The name Neskhonsupakhered (“Neskhonsu-thechild”) itself is reminiscent of that of the mother of Nestanebetisheru, Neskhonsu, with the addition “the child”, possibly in order to stress the connection between the granddaughter and the grandmother. But

the name can also be understood as “She who belongs to Khonsu-the-child” which would better explain the masculine form for “child”, both interpretations are not mutually exclusive, however. Furthermore, the title “great of the group musicians of Amun of the first group” held by Neskhonsupakhered seems to replace “leader-in-chief of the first group of musicians of AmunRa, king of the gods” attested for Nestanebetisheru, and which was inherited from mother to daughter.33 This would tend to suggest that Neskhonsupakhered of P. Louvre E 31856 was the daughter of Nestanebetisheru. As already mentioned, the members of the High Priest’s family were very important individuals during the 21st Dynasty, especially in the South. Some of them, such as Pinedjem I, were even pharaohs, and therefore fulfilled the most important functions of that time. While Pinedjem II was never pharaoh, he was nonetheless a personality of great importance, who was at least responsible for Upper Egypt. Furthermore, as already highlighted by Kitchen,34 the importance and influence of the different members of Pinedjem II’s family, amongst others, can be identified by tracing the titles of the women of the family, especially his two wives, Neskhonsu and Asetemakhbit, and his daughter Nestanebetisheru. We will return to this question shortly, but first it is important to list Nestanebetisheru’s titles.

28

31

29

30

Sheikholeslami 2008: 389-390. See Gombert-Meurice, Payraudeau 2018: 331, no 154; Lenzo 2018-2019: 80-81, fig. 8. Niwiński 1989: 354, Paris 51; Naguib 1990: 171, 254; also in Kitchen 19862: 66 [§53] as Neskhonsu B.

2.1. Nestanebetisheru’s titles Nestanebetisheru’s titles can be divided into two main groups: (1) the priesthoods related to the temples of Karnak in Thebes, and (2) those linked with other temples outside Thebes. She accumulated a total of twelve functions (Table 6). The site of Karnak included not only the main temple of the god Amun, but also those of his wife Mut, and their son Khonsu, as well as smaller temples or chapels dedicated to various deities. As such, a large number of priests associated with these temples worked at Karnak. Nestanebetisheru’s titles and parents are referred to throughout the papyrus. Although not all the titles are included on the vignette on the first sheet of the papyrus, probably due to a lack of space, a large proportion are

32

33 34

See for example Louvre E 20310, Meffre 2018: 136, no 65. Daressy 1907: A.20; Niwiński 1988, 140, no 191, now at the Museo archeologico in Florence. Naguib 1990: 134-135. Kitchen 19862: 275-278 [§§232-233].

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

present. All of the titles except the priesthood of Hathor of Qis are then written on the first page of the text (sheet 1). From this point onwards, the scribe regularly varies the titles that are mentioned, such that all of them are cited by the end of the papyrus (see the distribution on Table 6), amounting to a total of 346 mentions, sometimes with more than one title occurring together. Each mention immediately precedes Nestanebetisheru’s name in the text. 1. “Leader-in-chief of the first group of musicians of Amun-Ra, king of the gods”

40

2. “Servant of the papyrus-rolls of Amun-Ra, king of the gods”

30

3. “Singer of the chorus of Mut the Great, Lady of Isheru”

27

19

per the translation by Bryan.35 The title has often been translated by “harem” which implies a closed space as the origin of the term, ḫnr “to restrain” is in fact a well known term (Wb III, 295-296, 7).36 However, the translation “group of musicians” is to be preferred over “harem”, because it clearly indicates that they were musicians.37 Indeed, the title refers to the female musicians who performed during the rituals in the temple of Amun-Ra in Karnak. As highlighted by Naguib this title was held by the most important women during the 21st Dynasty.38 These women were generally the wives of the High Priests of Amun.

1. ḥry(.t) wr(.t) ḫnr(.t) tpy.t n Ỉmn-R῾ nsw nṯr.w, “Leaderin-chief of the first group of musicians of Amun-Ra, king of the gods” This title indicates that Nestanebetisheru was the leader of the ḫnr.t, i.e., the “group of musical performers” as

2. bꜢk(.t) pꜢ ỉpw n Ỉmn-R῾ nsw nṯr.w, “Servant of the papyrus-rolls of Amun-Ra, king of the gods” ỉpw is uncertain. The meaning of the word ỉp means “to count, to assess, to be cognizant of” (Wb , which repreI, 66, 1-13), while the determinative sents a string used to bind the papyrus-rolls, suggests a link with the papyri. It has therefore been translated as “account, inventory, list” (Wb I, 67, 2). In the context of a temple, it may be related to the lists or inventories of the numerous goods that were in the temple. Hence the translations “book-rolls” chosen by Quirke or “rolls” or “manuscripts” by Budge are convincing.39 Turning now to the beginning of the title, the role of a “servant” in this context was likely that of safeguarding such documents in the archive. Quirke prefers “producer of book-rolls” for the translation of the whole title,40 which seems to imply that Nestanebetisheru was then in charge of writing these scrolls. In any case, this title implies that Nestanebetisheru was directly in contact with the papyrus-rolls that were kept in the archive of the Karnak temple. Among them were also the papyri containing the various rituals recited or performed in the temples during the rites or feasts. For this reason, Budge first suggested that Nestanebetisheru herself chose the content of her funerary papyri,41 which may explain why the papyrus includes original hymns that are not usually present in the repertoire of the Book of the Dead or any other funerary papyri. Budge added that another title, “singer of the chorus of Mut” (see next title), the wife-goddess of Amun, implies that Nestanebetisheru sang the hymns to Mut during the rituals. This responsibility therefore gave her access to these hymns. Budge

35

39

4. “Leader of the noblewomen”

18

5. “Priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis)”

34

6. “Priestess of Osiris, Lord of Abdju (Abydos)”

29

7. “Priestess of Onuris-Shu son of Ra”

32

8. “Priestess of Min, Horus and Isis of Ipu (Akhmim)”

31

9. “Priestess of Nemty, Lord of Atefet”

26

10. “Priestess of Hathor, Lady of Qis (Qus/Cusae)”

26

11. “Priestess of Pakhet the Great, Lady of Seret (Speos Artemidos)”

20

12. “Priestess of Amun-Ra, Lord of Iured”

33

Total

346

Table 6. Distribution of Nestanebetisheru’s titles in the Greenfield Papyrus

The order and frequency of title distribution does not appear to be governed by any logical rules, and the different titles are somewhat evenly represented, with the exception of the honorific title “leader of the noblewomen”, which generally accompanies another title. (1) Titles in relation to the Karnak temples:

36 37 38

Bryan 1982. On the institution translated “harem”, see Yoyotte 2015. See also Coulon 2018: 321. Naguib 1990: 134-135.

40 41

Quirke 2013: 565, 567; Budge 1912: VI, XXIV. Quirke 2013: 565, 567. Budge 1912: VI, XXIV.

20

CHAPTER

even thought that Nestanebetisheru could have written the papyrus herself. This interpretation has been followed by Quirke precisely because the hymns to Mut, as daughter and eye of the sun-god Ra, can be connected to the solar hymns included in the Greenfield Papyrus.42 3. ḥsy(.t) pꜢ ῾ n Mw.t wr.t nb(.t) Ỉšrw, “Singer of the chorus of Mut the Great, Lady of Isheru” This title indicates that Nestanebetisheru was involved in the chorus of the goddess Mut in her temple in Karnak, near the main temple of Amun.43 Mut was the wife of Amun and also daughter of Ra, as well as “Eye of Ra”.44 The role of the priestess of her cult implies that she knew the texts and hymns sung in the rituals that could be linked with solar cult. For this reason, as already mentioned, Budge and Quirke suggested that Nestanebetisheru was responsible for choosing the various original hymns included in her papyrus.45 This also implies that she was not only a member of the priesthood of Amun but also of Mut in Karnak. 4. ḥry(.t) šps.w(t), “Leader of the noblewomen” This is an honorific title which involved no specific tasks and was often given to important women,46 especially in the Theban area. However, the fact that she was the “leader” shows that, like the “leader-in-chief of the first group of musicians of Amun-Ra”, she was of higher prestige than the other women of that group. (2) Titles in relation to other temples outside Thebes (from South to North):

2

began to be used regularly. Nekhbet represented above all the goddess of Upper Egypt, with the cobra Uadjyt as the counterpart in Lower Egypt. But she also had other functions, especially as eye of Ra as highlighted by Preys.47 6. ḥm(.t)-nṯr n(.t) Wsỉr nb Ꜣbḏw, “Priestess of Osiris, Lord of Abdju” As god of the dead, the cult of Osiris was extremely important in ancient Egypt. Abdju, i.e., Abydos in the 8th nome of Upper Egypt, was one of his most important centres.48 7. ḥm(.t)-nṯr n(.t) Ỉn-ḥr-Šw sꜢ R῾, “Priestess of OnurisShu son of Ra” The main cult of the warrior god Onuris was centred in This, in the 8th nome of Upper Egypt, although the location of his temple is not indicated in this title.49 His temple in This is attested from the Old Kingdom, but has disappeared.50 He is often associated with the god Shu because both gods were involved in the search for the lion-goddess, often called Tefnut, sister of Shu, or the “Distant goddess”. The goddess was the daughter of the sun-god Ra, as well as his eye. Both Onuris and Shu were charged with taking back the Distant goddess who lived in the Nubian desert, where she spread terror. She then came back to Ra in order to become his eye. 8. ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ỉpw, “Priestess of Min, Horus and Isis of Ipu” One of the most important centres of Min, the god of fertility, was in Ipu, i.e., Akhmin in the 9th nome of Upper Egypt. Here a temple to Min was founded, the other one being in Coptos.51 The other gods of the temple, from the New Kingdom onwards, were Isis and Horus.52 Both the towns Ipu (Akhmim) and Iured (see below, title no 12) are written with the sign of the (sign-list N18). The town of Ipu is usually island ỉw (Wb I, 69). The writing with written phonetically an island is well-attested from the New Kingdom.

5. ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn, “Priestess of Nekhbet of Hedj-Nekhen” Nekhbet was the vulture-goddess of Hedj-Nekhen, i.e., Hierakonpolis in the 3rd nome of Upper Egypt, south of Thebes. The city was usually only referred to as “Nekhen”. The addition of “Hedj”, which means “white”, is a peculiarity of the Ptolemaic Period, according to Wb III, 211, 1-2. Thus, this title is probably one of the earliest examples of this phrasing, before it

9. ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtf.t, “Priestess of Nemty, Lord of Atefet”

42

49

43 44 45 46 47 48

Quirke 2013: 564. On the temple of Mut and her priesthood, see Fazzini 2018. On Mut, see Luiselli 2015. Budge 1912: VI, XXIV; Quirke 2013: 564. Li 2017: 31. Preys 2010. The bibliography on Osiris is considerable, see for example the articles reunited by Coulon 2010; on Abydos see recently Regulski 2019.

50 51

52

On the god Onuris, see Shaikh Al Arab 2013-2015. Another cultic centre of the god Onuris was in Sebennytos, in Lower Egypt, but it seems more probable that the title of Nestanebetisheru refers to a function in Upper Egypt, as do all her other functions. Shaikh Al Arab 2013-2015: 252. On the priesthood of Min, see Gauthier 1931, particularly 109120 for the femine members; Claude 2019-2020. Claude 2019-2020: 30.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

The central cult of the falcon god Nemty was in Atefet, the capital of the 12th nome of Upper Egypt. His name was first read by Egyptologists as Anty, but the reading Nemty is today admitted.53 The god is present in many ritual scenes, especially in temples, but he is mainly known as a ferryman in the myth of Horus and Seth.54

21

12. ḥm(.t)-nṯr n(.t) Ỉmn-R῾ nb Ỉw-rd, “Priestess of AmunRa, Lord of Iured” The town of Iured also hosted a temple of Amun-Ra, as in Karnak. It was situated in the 16th nome of Upper Egypt, north of Hermopolis, but its exact location is still unknown.59 Both the towns of Iured and Ipu (Akhmim, see above, title no 8) are written with the (sign-list N18). sign of the island ỉw

To summarize, the most important titles of Nestanebetisheru, priestess of Amun-Ra, singer of the chorus of Mut, as well as servant of the papyrus-rolls of the temple of Amun, are associated with Karnak. Except for the honorific title of “leader of the noblewomen”, these titles certainly involved real activities in the Theban area and therefore show the importance of her position. Outside Thebes, Nestanebetisheru was priestess of eight gods and goddesses in Upper Egypt. Indicated in her titles are, from South to North, the temples of Nekhbet in Hierakonpolis (3rd nome), Osiris in Abydos (8th nome), Onuris-Shu in This (also 8th nome), Min, Horus and Isis in Akhmin (9th nome), Nemty in Atefet (12th nome), Hathor in Cusae (14th nome), Pakhet at the Speos Artemidos (16th nome) and Amun-Ra in Iured (also in the 16th nome). These titles cover a very large territory. Apart from Hierakonpolis, which is to the south of Thebes, they are all situated to its north. It was obviously impossible for Nestanebetisheru to actually serve as a priestess in all these temples outside Thebes. Hence, these titles must reflect another function, which was almost certainly providing a source of income, as was frequently associated with these priesthoods.60 The large number of temples mentioned means that Nestanebetisheru was particularly privileged. In fact, apart from her mother Neskhonsu and her stepmother Asetemakhbit, both of whom were wives of Pinedjem II, no other priestess of the 21st Dynasty in Thebes seems to have held priesthoods outside Thebes.61 Only Tashedkhonsu buried in Bab el-Gusus was also a priestess of Nekhbet of Hierakonpolis.62 In comparison, the possible daughter of Nestanebetisheru, Neskhonsupakhered was only “lady of the house, singer (shemayt) of Amun king of the gods, great of the group musicians of Amun of the first group”.63 Furthermore, a comparison of the titles of Nestanebetisheru with those of Neskhonsu and Asetemakhbit brings other considerations to the fore (see Tables 7 and 8). Most of Neskhonsu’s titles are included on her funerary papyrus64 and some are on her coffins.65 But

53

60

10. ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) Ḳrs, “Priestess of Hathor, Lady of Qis” The cow goddess Hathor was one of the most important goddesses in ancient Egypt, with functions linked to love and music, amongst others things. She had many temples in Egypt, the most important one being in Dendara.55 The temple of Qis (here written Qeres, see Wb V, 17,7), i.e., Qus/Cusae in the 14th nome of Upper Egypt, was also a cultic centre of this goddess. Priests and priestesses of the goddess are attested from the Old Kingdom showing the importance of this centre.56 11. ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr.t, “Priestess of Pakhet the Great, Lady of Seret” The lion-goddess Pakhet had a cult in Seret, i.e., the Speos Artemidos, south of Beni Hassan in the 16th nome of Upper Egypt. In the Greenfield Papyrus, her name is written Pẖr.t instead of PꜢḫ.t (see Wb V, 549 16). According to Jean-Luc Chappaz, this writing appears for the first time in TT 26 from the New Kingdom.57 Concerning the reading Seret, the meaning probably has something to do with a valley of knives.58

54 55

56 57

58 59

Graefe 1980: 2-26. On Nemty see Graefe 1980; LGG IV: 242-244. See for example a list with the attestations of priestesses of Hathor in Galvin 1981: 4a. See Galvin 1981: 102-104; Gillam 1995. Personal communication, we thank Jean-Luc Chappaz for sharing with us the list of attestations of Pakhet. On the goddess, see JeanLuc Chappaz, forthcoming; Cauville 2015. About Seret, see Fairman, Grdseloff 1947: 13-15. LÄ III, 216-217; Guermeur 2005: 386-390.

61 62

63

64 65

For more on this issue, see Kitchen 19862: 275-276 [§232]; Naguib 1990: 168, 239-240; Chappaz 2014: 160 more specifically for the temple of Pakhet. See the list of priestesses in Naguib 1990: 249-265. See P. Cairo S.R. VII 10240 (= CG 40016), published by Piankoff, Rambova 1957: 150-155, no 18. Owner of P. Louvre E. 31856, see Gombert-Meurice, Payraudeau 2018: 331, no 154; Lenzo 2018-2019: 80-81, fig. 8, and above. P. Cairo JE 26230, published by Naville 1912. All titles with objects belonging to Neskhonsu are indicated in Becker 2016: 34-37.

CHAPTER

22

2

Nestanebetisheru Daughter of Pinedjem II and Neskhonsu

Neskhonsu Niece and wife of Pinedjem II, mother of Nestanebetisheru

Asetemakhbit Sister and wife of Pinedjem II, stepmother of Nestanebetisheru

Leader-in-chief of the first group of musicians of Amun-Ra, king of the gods

Leader-in-chief of the first group of musicians of Amun-Ra

Leader-in-chief of the first group of musicians of Amun-Ra

Servant of the papyrus-rolls of Amun-Ra, king of the gods Singer of the chorus of Mut the Great, Lady of Isheru Leader of the noblewomen

Leader of the noblewomen God’s mother of Khonsupakhered

God’s mother of Khonsupakhered

Priestess of Amun of Khenem-Thebes (United-with-Thebes = Ramesseum) Great-one of the house of Khonsu-in-Thebes-Neferhotep Leader (woman) of Amun-Ra, king of the gods Priestess of Mut Great-one of the house of Mut the Great, Lady of Isheru Priestess of Khonsu-in-ThebesNeferhotep

Table 7. Comparison of the titles of Nestanebetisheru, Neskhonsu and Asetemakhbit relating to Thebes

the first owner of the coffins was Asetemakhbit and, as such, most of the titles are hers, with only a small number added for Neskhonsu.66 Asetemakhbit also had coffins on which some of her titles are indicated.67 Moreover, she had a papyrus on which only the title of “leader-in-chief of the first group of musicians of Amun-Ra” was written.68 The three women only share the title of “leader-inchief of the first group of musicians of Amun-Ra” in Thebes, which is the most important title that seems to have been held only by a wife of the High Priest of Amun.69 This means that Nestanebetisheru’s husband may have been her brother Psusennes III, High Priest of Amun after the death of their father Pinedjem II (although Djedptahefankh is not excluded, see above). Nestanebetisheru and Asetemakhbit also share in common the honorific title of “leader of the noblewomen”. As mentioned above, the titles linked to temples outside the Theban area were honorific and provided incomes to the owner of such priesthoods.70 Table 8

shows that the two wives of Pinedjem II did not share the same titles outside Thebes. Thus, this distribution seems to have allowed the family to benefit from incomes from a large number of temples. The region concerned consists of many temples in Middle Egypt to the north of Thebes which were especially associated with Asetemakhbit, while the temples to the south of Thebes seem to have been linked to Neskhonsu. Neskhonsu also held other honorific administrative titles that provided incomes from Nubia.71 The comparison with Nestanebetisheru demonstrates that she inherited her non-Theban titles from her stepmother Asetemakhbit and not from her mother Neskhonsu. The only difference between Nestanebetisheru and Asetemakhbit is the title of priestess of Pakhet of the Speos Artemidos which was given only to Nestanebetisheru. It is difficult to explain why this might have been so. At first sight, it could be explained by the fact that Asetemakhbit died before both Nestanebetisheru and Neskhonsu.

66

69

67

68

Cairo CG 61030, see Daressy 1909: 110-133; pl. XLV. Cairo CG 61031, see Daressy 1909: 134-171. For a complete list of titles and objects belonging to Asetemakhbit, see Becker 2016: 32-33. P. Cairo S.R. IV 525, unpublished.

70 71

Naguib 1990: 134-135. Naguib 1990: 168-169. According to Payraudeau 2020: 89, the title of “Viceroy of Kush” in this period was probably linked with a territory near Assuan.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

Nestanebetisheru Daughter of Pinedjem II and Neskhonsu

Neskhonsu Niece and wife of Pinedjem II, mother of Nestanebetisheru

23

Asetemakhbit Sister and wife of Pinedjem II, stepmother of Nestanebetisheru

Priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis, 3rd nome)

Priestess of Nekhbet (Hierakonpolis, 3rd nome)

Priestess of Onuris-Shu son of Ra (This, 8th nome)

Priestess of Onuris-Shu son of Ra (This, 8th nome)

Priestess of Osiris, Lord of Abdju (Abydos, 8th nome)

Priestess of Osiris, Horus and Isis of Abdju (Abydos, 8th nome)

Priestess of Min, Horus and Isis of Ipu (Akhmin, 9th nome)

Priestess of Min, Horus and Isis of Ipu (Akhmin, 9th nome)

Priestess of Nemty, Lord of Atefet (Atefet, 12th nome)

Priestess of Nemty, Lord of Atefet (Atefet, 12th nome)

Priestess of Hathor, Lady of Qis (Qus/Cusae, 14th nome)

Priestess of Hathor, Lady of Qis (Qus/Cusae, 14th nome)

Priestess of Pakhet the Great, Lady of Seret (Speos Artemidos, 16th nome) Priestess of Amun-Ra, Lord of Iured (Iured, 16th nome)

Priestess of Amun-Ra, Lord of Iured (Iured, 16th nome) Priestess of Khnum, Lord of Kebeh (Kebeh, 1st nome) Priestess of Hathor of Agana (near El Kab?, 3rd nome) Priestess of Khnum, Lord of Gehesty (south?) Priestess of Nebet-Hetepet, Lady of Sered (unidentified, south?) Viceroy of Kush (Nubia) Overseer of the foreign countries of the South (Nubia)

Table 8. Comparison of the titles of Nestanebetisheru, Neskhonsu and Asetemakhbit in Upper Egypt relating to places outside Thebes

When Nestanebetisheru’s mummy was found, it was covered with a cloth inscribed with the statement that the cloth itself “was made by the leader-in-chief of the first group of musicians of Amun-Ra Asetemakhbit in year 13”.72 Whether this is the same Asetemakhbit cannot be proved, but it is certainly possible. As for the “year 13” written on the cloth, Kitchen argues that it could refer to either the Pharaohs Siamun or Psusennes II, the last pharaohs of the 21st Dynasty or Sheshonq I, the first pharaoh of the 22nd Dynasty.73 But the cloth could also have been offered to Nestanebetisheru by her stepmother when she was still alive. In this case, Pinedjem II’s daughter could have inherited the titles of Asetemakhbit when she died. It is also difficult to

2.2. Date of the papyrus

72

74

73

Maspero 1889: 579; Jansen-Winkeln 2007: 186. Kitchen 19862: 423 [§391], nr 87.

evaluate what this concretely implied for their respective shares of the income, but it was probably considered as belonging to the entire family. In any case, the three women benefited from an exceptional position at the end of the 21st Dynasty.

As indicated above, some scholars have suggested that Nestanebetisheru was buried in the Royal Cache in a “year 13”, because this was written on a cloth found on her mummy. However, we do not know to which pharaoh’s reign this year refers. Aston suggests it was year 13 under Pharaoh Psusennes II,74 the last pharaoh

Aston 2009: 230; Aston 2021: 60.

24

CHAPTER

of the 21st Dynasty, although his predecessor Siamun or his successor Sheshonq I cannot be excluded.75 But the indication of “year 13” does not necessarily imply that it was the year of the burial, the date could only refer to when the cloth was offered, maybe some time before the death of Nestanebetisheru.76 In any case, Nestanebetisheru was certainly buried after her parents;77 the burial of Neskhonsu was in a “year 5”, probably during the reign of Siamun,78 while Pinedjem II was buried in a “year 10”, which certainly refers to the reign of Siamun.79 We can suppose that the burial of Nestanebetisheru was not long after the death of the other members of the family, i.e., at the end of the 21st Dynasty. Her ushebtis can help us narrow this down further. In fact, according to Meffre, these are very similar to those of her mother Neskhonsu and her father Pinedjem II, as well as her stepmother Asetemakhbit.80 As a result, they can be placed with a high degree of probability in the period shortly after their deaths, at the end of the 21st Dynasty. Furthermore, the beginning of the papyrus of Nestanebetisheru is very similar to that of Pinedjem II;81 the same model was certainly used for the two papyri, which suggests that it was copied not long after the death of Nestanebetisheru’s father. In sum, we suggest that the Greenfield Papyrus should be placed at the end of the 21st Dynasty, around 960-950 BCE.

2

Besides her papyrus, other objects were placed alongside Nestanebetisheru’s mummy. Most of them were sold by the Abd el-Rassul brothers in the 1870s, before the official opening of the tomb in 1881.82

A list of these objects has been compiled by JansenWinkeln and Aston.83 Of these two lists, the most complete is that of Aston. It is reproduced here with some additions: – Coffins Cairo CG 61033.84 – Mummy Cairo CG 61096.85 – Four canopic jars Cairo JE 26256 A-D.86 – Four libation vessels and a bronze stand Cairo JE 46889 (unpublished). – One libation vessel and a bronze stand Cairo JE 46890 (unpublished). – Three bronze libation vases: BM EA 25567 (Pl. II); London Petrie Museum UC 1423987 and Moscow, Pushkin I.1a.1321.88 – Two boxes with ushebtis Cairo JE 46887, JE 46892 (unpublished). – List of ushebtis:89 • Amsterdam, Allard Pierson Museum 8802.90 • Berlin, Ägyptisches Museum und Papyrussammlung 8556.91 • Birmingham, Museums and Art Gallery 1993A160.92 • Two ushebtis in Budapest, Szépművészeti Múzeum 51.2220 and 51.2458.93 • 44 ushebtis in Cairo, JE 26238.94 • Cambridge Fitzwilliam Museum E.220.193295 and three other ushebtis E.64.1932, E.8.1948, E.SU.149.96 • Two ushebtis in Cortona, Museo dell’Accademia Etrusca e della Città di Cortona 6118 and 6119.97 • Two ushebtis in Florence, Museo archeologico nazionale 6168-6169.98 • Hannover, Museum August Kestner 1935.200.381.99 • Hildesheim, Roemer-Pelizaeus Museum 294100 and two other ushebtis 308, 309.101 • Krakow, Muzeum Czartoryskich 778.102

75

87

2.3. Other objects from the Royal Cache belonging to Nestanebetisheru

76

77 78 79 80 81 82 83 84 85 86

Kitchen 19862: 423, [§391], nr 87; Siamun is preferred by Verhoeven 2001: 64. As it has been suggested by M. Gabolde and K. Jansen-Winkeln, personal communication, who also give us examples of clothes offered on different dates, showing that this does not imply the indication of the date of the burial. Aston 2021: 60-62. Kitchen 19862: 65 [§53], 277 [§233]; Dodson 2012: 75. Kitchen 19862: 277 [§233]; Dodson 2012: 76. Meffre 2018: 137. P. BM EA 10793 published by Munro 1996, see also below. See a list of these objects in Sheikholeslami 2008: 392. Jansen-Winkeln 2007: 185-187; Aston 2009: 230. Daressy 1909: 196-200, pl. 57. Smith 1912: 109-111, pl. 85-88. Brugsch, Maspero 1881: pl. 9 [part 2 of the plates]; Reisner 1899: 68, fig. 6a [on the right]; Dodson 1994: pl. XXXVIb.

88 89 90

91 92 93 94 95 96 97 98 99 100 101 102

http://www.ucl.ac.uk/museums-static/digitalegypt/thebes/late/uc 14239.html, http://petriecat.museums.ucl.ac.uk/detail.aspx#17595. Indicated by Sheikholeslami 2008: 392. See also a list and a description in Aubert and Aubert 1974: 145. http://permalink.opc.uva.nl/item/003261503, http://www.global egyptianmuseum.org/detail.aspx?id=12571. According to Aston 2009: 230. Watson 2012: 77-78. Vanek 1987: 128, 131. According to Aston 2009: 230. According to Aston 2009: 230. According to Janes 2002: 107-109. Botti 1955: 74, no 133, pl. X. According to Aston 2009: 230. According to Aston 2009: 230. According to Aston 2009: 230. According to Janes 2002: 107-109. Schlögl 2000: 56-57.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

• Six ushebtis in London: BM EA 16052, EA 24398, EA 30039, EA 30402, EA 35219, EA 64576,103 (see Pl. III). • New York, Brooklyn Museum of Art 16.183.104 • Two ushebtis in Oxford, Ashmolean Museum 1884.50 and 1884.51.105 • Five ushebtis in Paris, Louvre E 7681, E 7682, E 20303, E 20310, E 22131.106 • Two ushebtis in Roanne, Musée des Beaux-Arts et d’Archéologie Joseph Déchelette 236, 237.107 • St-Petersburg 18435.108 • Stockholm, Medelhavsmuseet NME 1975.72.109 • Strasbourg, Musée archéologique 11.987.0.103.110 • Vevey, Musée historique A 132.111 • Vienna, Kunsthistorisches Museum 6062-6063.112 • Five ushebtis in the Collection Hoffmann.113 • Many ushebtis in private collections.114

25

Length: 37.47m. Height: between 44.8cm and 50cm. Writing: hieratic, three sheets in hieroglyphs. Papyrus divided into 96 frames, the so-called “sheets”.117 114 texts, most of which are from the Book of the Dead, distributed in 153 columns. – 98 vignettes or groups of vignettes, most of them from the Book of the Dead repertoire.

The layout is not the usual type of the Third Intermediate Period (see Pl. V and VI for an overview of the whole papyrus). Firstly, the length is exceptional, as it is more than double the length of the next longest papyri of its time, namely, P. Gatseshen, which is 17.94m long.118 Most papyri of the period are less than 10m in length, with the majority being between 1 and 3m long (see above Chapter 1). The height of the sheets is also unique: as a comparison, the examples that contain the next highest sheets, such as P. Gatseshen or P. Pinedjem II, are about 30-35cm high instead of the height of more than 45cm, and even 50cm, that is seen in the Greenfield Papyrus. Only P. Neskhonsu has sheets of approximately 45cm in height. Furthermore, the scribe often left blank spaces, sometimes seemingly without reason, even at points where he appears to have had enough space to finish a spell or to start a new one (for example sheets 50-51). But most of the time, he left the space in order to begin a new spell on the following sheet. In any case, even if the position of the blank space is logical, most people who owned papyri during this period tried to conserve costly sheets of papyrus. The presence of frequent blank spaces in the Greenfield Papyrus seems to suggest that the expensive use of a higher number of sheets was not an issue during its production. For the format of the papyri that were in use in ancient Egypt, see Parkinson and Quirke who highlight the dimensions of the sheets according to the period in question.119 Finally, in terms of presenting the general content, we see a double line both at the upper part and the lower part of the papyrus, with the vignette only in the upper part, separated by another double line from the text written below. This corresponds more closely to the layout in use during the Late Period and the Ptolemaic Period (see for example P. Iahtesnakht or P. Pasherientaihet120). During the Third Intermediate Period, there are often

103

115

Beyond these objects, Quirke has attributed another papyrus to Nestanebetisheru; namely, P. BM EA 10562 (Pl. IV).115 This papyrus contains a magical text to protect the deceased. Because there is no title, or any reference to the parents, it is difficult to affirm with certainty whether it belonged to the same Nestanebetisheru; it could have belonged to another woman with the same name.116 3. Description of the papyrus 3.1. General information – – – – –

104 105 106 107 108

109 110 111 112 113 114

The numbering in Budge (1912: XXI) is incorrect, see Janes 2002: 107, 109, n. 18. https://www.brooklynmuseum.org/opencollection/objects/3154. According to Aston 2009: 230. Bovot 2005: 31-32; Meffre 2018: 136-137, cat. 65. Gabolde 1990: 98-99, nos 78-79. According to Aston 2009: 230 who does not indicate the museum, it is probably the State Hermitage Museum. According to Aston 2009: 230. Traunecker, Schweitzer 1998: 92. Reber, Lenzo, Maillard 2015: 38. Reiser-Haslauer 1992: 52-55. Legrain 1894: 70-71, nos 236 to 240. See the list in Aston 2009: 230 and Janes 2002: 107-109.

116

117

118

119 120

Quirke 1993: 50, no 145. See for example Kitchen 19862: 307 [§265] for Nestanebetisheru “B”, wife of Sheshonq II, High Priest of Amun-Ra. We have continued to use the term “sheet” because this was the one adopted by the British Museum for a long time, even if in reality they are not single sheets of papyrus but rather frames that can include more than one sheet. The papyrus is therefore divided today into 96 frames, a division which corresponds to the numbering in this volume. Published by Lucarelli 2006. For the inventory numbers of the papyri mentioned here, see below Chapter 3. Parkinson, Quirke 2010: 18-19. Compare Mosher 1992: 149, n. 34; Lenzo 2019a: 253.

CHAPTER

26

2

no vignettes at all, except for the opening vignette at the beginning (for example P. Pinedjem II, Fig. 15), while in other papyri the vignettes are integrated into the text (for example P. Gatseshen or P. Neskhonsu). In P. Greenfield, the only exception is the last sheets, from sheet 93 to sheet 96, where there are no border lines and only a vignette (BD 148, sheet 95) integrated with the text, which corresponds more closely to the approach used during the Third Intermediate Period. 3.2. Text and vignettes

sheet 20 sheet 19 Figure 9. The effect of different draughtsmen

sheet 70

Because no specific differences can be distinguished between sections, we can assume that the text was written from beginning to end by a single scribe (see Palaeography below). Budge even suggested that it may have been written by Nestanebetisheru herself, because she was “servant of the papyrus-rolls of Amun-Ra” in the Karnak temple, which could imply that she was able to write,121 but this point is difficult to prove. The colours used are, as per usual, black and red, with red being used for the titles of the spells and the final sections, known as “rubrics”. The vignettes were first drawn in red, and then the final version in black (see for example the god on sheet 19, Fig. 9). As such, traces of red are often distinguishable on the sheets, while red has also been used for details in a small number of vignettes. This can be observed, for example, on sheet 85, where the cut necks of the bulls’ heads on the offering-table are outlined in red, probably in order to represent blood. However, the majority of the vignettes in the papyrus are only drawn in black. As already highlighted by Taylor,122 differences in the drawing can be distinguished in various sheets. For example, one draughtsman appears to have worked on sheet 19, while another worked on sheet 20 (Fig. 9). The difference between both is evident, especially with regard to the way the heads with the nemes-headcloths are represented. Another example is the diverse ways in which Nestanebetisheru is depicted (Fig. 10). Much like the previous example, the differences are most evident at the level of the head. In some cases, the same vignette has been repeated many times; see, for instance, the vignette of BD 17.

sheet 3

sheet 3 Figure 10. Different representations of Nestanebetisheru

121 122

Budge 1912: VI. Taylor 2010: 284-285.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

sheet 11

sheet 37

sheet 76 Figure 11. Different representations of the Cat of Heliopolis cutting the snake Apopis, extract from the vignette of BD spell 17

Comparing diverse cases again clearly demonstrates that different craftsmen were used (Fig. 11).

27

were added in order to strengthen the papyrus at the point where the two parts were joined (see for example Fig. 12). The locations of the joins are also indicated by a red hieratic sign drawn in the margins of the upper and sometimes lower parts of the sheets. These signs sometimes appear on both rolls and sometimes on only one roll (Fig. 13). The example in Figure 12 shows the red sign on the upper and the lower margins of sheet 38 and the vertical fibres on sheet 39. Sharp has highlighted the technical aspects and the general layout of the Greenfield Papyrus.123 She has identified different rolls according to the indication of the red marks with vertical fibres. The different red marks are shown in Table 9. In another margin we find a short text in hieratic, in the upper part of sheet 28 where a new roll begins (Fig. 14). The text is especially difficult to read. It could, however, be related to something “to do” if the verb at the beginning is ỉr. It could also be a series of numbers, or even an indication for the space in which a vignette should be inserted, as is the case in P. BNF Egyptien 62-88.124 According to Sharp,125 the red marks, together with vertical fibre sheets, indicate the beginning of a new roll, while red marks without vertical fibres were used to show a join within the same roll. Thus, Sharp identifies seven rolls that together comprised the whole Greenfield Papyrus: – – – – – – –

Roll Roll Roll Roll Roll Roll Roll

1: 2: 3: 4: 5: 6: 7:

sheets sheets sheets sheets sheets sheets sheets

1-13 (491.5cm). 14-37 (918.5cm). 38-49 (387.5cm). 50-69 (714.5cm). 70-83 (594.5cm). 84-92 (468cm). 93-96 (168cm).

Such a long papyrus of more than 37m was inevitably made up of different rolls of papyrus prepared in advance and then joined together at the moment the texts were written. In fact, joins are visible at different points of the papyrus, with clearly visible vertical fibres at these points. These fibres, which are a few centimetres thick,

Papyrus-rolls do not conform to a set of regular dimensions, and the beginnings of new rolls do not correspond to a new set of content, except for sheet 93 where the scribe clearly wrote “Other formulas brought from another papyrus-roll” on the first line. This statement confirms that this is the start of a new roll, and that the content that follows is independent of the preceding spells. For practical reasons, more detailed comments on technical aspects are deferred until Chapter 3.

123

125

3.3. Rolls and red marks in the margins

124

Sharp 2016. See Ragazzoli 2010: 233-234; concerning scholia in funerary papyri, see Scalf 2015-2016.

Sharp 2016: 118-119.

28

CHAPTER

2

Figure 12. An example of a join between two rolls (sheets 38-39)

Figure 13. The join between sheets 19 and 20 with red marks in the upper and lower margins

29

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

Figure 14. Text in the upper margin of sheet 28

Sheets 13

Sheets

Red marks in the margins Sign of a bow

59

top

Red marks in the margins Sign of a spool with thread (?)

bottom

19-20 Sign of a black ibis marks on Sheet 19 both sides of the sheets

top

bottom

69-70 Sign of a bound prisoner marks on Sheet 69 both sides of the sheets top

bottom

Sheet 20 top Sheet 70 top 28

bottom

Sign of a leg

top top 38

83

Sign of an owl with an arm

Sign of a mouth

top 50

bottom

bottom

Sign of a cormorant

top 93

top

Unidentified sign (only a few traces)

bottom

Table 9. List of the red marks in the margins

top

bottom

CHAPTER

30 4. History of the study of the papyrus

As indicated in the section devoted to the provenance of the papyrus (see above), E. A. W. Budge, Keeper of Egyptian and Assyrian Antiquities from 1894 to 1924, recognized the importance of the papyrus as soon as it arrived at the Museum in 1910. It was published shortly thereafter, in 1912. In his introduction to the 1912 publication, Budge devotes a long section to Neskhonsu, the mother of Nestanebetisheru, her titles, her coffins, her papyri and other documents that belong to her,126 before devoting a section more specifically to Nestanebetisheru and her papyrus, with the list of the BD-spells and other texts present in it.127 The second part of Budge’s study focuses on describing the plates128 and provides a general presentation of all 96 sheets of the papyrus. Budge typically describes the vignette and the content, sometimes providing certain sections of the texts transcribed in hieroglyphs and/or translated, but this is not done in a regular manner. The last section of the book contains the plates of the whole papyrus, in a half-scale facsimile, with the sheets being distributed across a total of 116 plates.129 Budge worked within a very short timeframe and succeeded in providing an extensive presentation of the papyrus for a large audience. However, this publication, which has subsequently been used by a wide range of scholars, does not meet the criteria of an academic publication in the twenty-first century. One important area that is missing is a complete hieroglyphic transcription with a translation of the entire papyrus. Since then, scholars have been aware of the importance of the Greenfield Papyrus and many studies on particular aspects or texts have been published. Among them, we should especially note the following:

2

– Verhoeven for paleography of the papyrus.133 – Stadler for a number of texts, but especially for the Prayer to Thoth, after a study of Schott.134 – Leroux for text 8 of the hymnic section (sheet 71).135 – Tarasenko for his discussion of several aspects of the papyrus and its owner, written in Russian.136 – Sharp for comments on the technical aspects of the papyrus.137 – Luft for the Osiris hymns.138 A number of preliminary studies have explored the links between the tomb of Osorkon II at Tanis, the tomb of Sheshonq at Memphis (Cairo JE 88131) and the papyrus, including Jansen-Winkeln, Roulin, Liptay and Lenzo.139 A complete study on the Greenfield Papyrus and the links with the texts and the scenes in the tombs has been done by Lenzo in the framework of the publication of the tomb of Sheshonq.140 Furthermore, the papyrus was exhibited in its entirety on two occasions in the context of an exhibition about the Book of the Dead, in London in 2010 and in Tokyo in 2012. In the catalogues of these exhibition, Taylor presented some sheets,141 while the papyrus was illustrated in its entirety in the Japanese version of the catalogue.142 Finally, many spells and texts have been translated by Quirke, but in the context of the translation of the whole Book of the Dead for every period.143 These studies are useful for their focus on specific points, but none of them provides a study of the entire papyrus that includes a complete transliteration and translation. 5. Presentation of the content of the Greenfield Papyrus

– Zaluskowski for the complete hymnic section (sheets 64-78).130 – Assmann, as well as Knigge Salis et al. for some solar hymns.131 – Heerma van Voss for BD 193.132

The Greenfield Papyrus is important not only because of its length, but also because of its original content. In fact, it is composed of a number of Book of the Dead spells, in addition to other texts such as hymns that are not often seen elsewhere. The purpose of the papyrus was to help the deceased in her journey into

126

136

127 128 129 130

131 132 133 134 135

Budge 1912: IX-XIX. Budge 1912: XX-XXX. Budge 1912: 1-90. Budge 1912: pl. I-CXVI. Zaluskowski 1996: for the solar hymn, see also Lenzo forthcoming b. Assmann 1998; Knigge Salis et al. 2013. Heerma van Voss 1997. Verhoeven 2001. Stadler 2009; Schott 1970. Leroux 2013-2015.

137 138 139

140 141 142 143

Tarasenko 2015. Sharp 2016. Luft 2018. Jansen-Winkeln 1988; Roulin 1998; Liptay 2017; Lenzo 2018b; Lenzo 2021c. Lenzo, Meffre, Payraudeau 2023. Taylor 2010. See Kondo, Taylor 2012. Quirke 2013.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

31

Figure 15. Beginning of P. Pinedjem II. P. BM EA 10793, sheet 1 © The Trustees of the British Museum

The spells are accompanied by vignettes that are either on the upper parts of the sheets, or that occupy an entire sheet of papyrus. As different scholars have highlighted,144 the content is similar to the Book of the Dead of the High Priest Pinedjem II, father of Nestanebetisheru, which

however contains no vignette, except for the one that opens the papyrus (see Fig. 15). Some texts or scenes in the tomb of the King Osorkon II at Tanis and the tomb of his son the High Priest of Ptah Sheshonq “D” at Memphis (now in Cairo, JE 88131) were also copied from a common model.145 Some sequences are also found in the papyrus of Gatseshen146 and that of Panesettauy.147 Both of these papyri stem from the time of Pharaoh Amenemope of the 21st Dynasty. While the two groups of papyri, i.e., Gatseshen/ Panesettauy, on the one hand, and Pinedjem II/Greenfield, on the other, share some sequences of spells, and even some common variants, they also present several variants in the spells.148 Other papyri clearly share some variants and/or groups of spells; this point is highlighted in the translation and commentary of P. Greenfield in Chapter 3 and is further considered in the conclusion to Chapter 4. The complete set of content, texts, and vignettes is shown in the next table (Table 10) with an indication of the most important parallels, such as those with P. Pinedjem II and the tombs in the north of Egypt (Tanis and Memphis).

144

146

the afterlife, so that she could continue her life while avoiding dangers and benefiting from offerings. 5.1. Complete list of spells and vignettes Spells (without the vignettes) are as follows: BD 1-15 var. I-17-18-23-24 I-25 I-24 II-25 II-26 I-28 I27 I-38-40-36 I-33-37-56-61 I-30B-29-27 II-28 II-11-24-43-61 II-6-5-105-47-104-96/97-94-103-36 II-55-117118-21-12/120-122-31-10-90-131-102-41B-32-134-15 var. II-Hymn to Atum-99B-111-112-113-107-108-109114-115-116-81-80-87-88-76-53-91-44-93-50-188141/142 I-124-125B I-125C-26 II-135-148 I-147-193Hymn to Osiris-146-145 I-149-150-182-Prayer to Thoth183-Hymns and litanies-110-144-145 II-“Mythological” section-125B II-101-141/142 II-190/148 II-133

145

See most recently Lenzo 2018b; Lenzo 2021c. Jansen-Winkeln 1988; Roulin 1998; Liptay 2017; Lenzo 2018b; Lenzo 2021c; Lenzo, Meffre, Payraudeau 2023.

147 148

P. Cairo JE 95838, see Lucarelli 2006. P. BM EA 10064, see Munro 2001. Lenzo 2019a: 246-247.

CHAPTER

32

2

P. Greenfield Sheets

Texts

1

2

Vignettes

P. Pinedjem II (texts only, except for the opening vignette)

Adoration of Osiris, Isis and Nephthys by the deceased

V Adoration of Osiris by the deceased

BD 1

V BD 1

Col. 1-2

BD 1

V BD 1

Tombs

Old V BD 16 = V BD 15

NRT I, Osorkon II, Room 2, East wall (Montet 1947: pl. 32) Extract in Sheshonq’s tomb (Badawi 1957: pl. 8) Extract (hymn 2) NRT I, Osorkon II, Room 2, East wall (Montet 1947: pl. 32)

3

BD 15 var. I

V BD 15

4

BD 15 var. I

V BD 15

5

BD 17

V BD 17

6

BD 17

V BD 17

7

BD 17

V BD 17

8

BD 17

V BD 17

Col. 2-10

9

BD 17-18

V BD 17

Col. 10

10

BD 18

V BD 17

Col. 10-12

11

BD 18

V BD 17

12

BD 23-24 I-25 I-24 II-25 II-26 I

V BD 17

Col. 12-13

13

BD 26 I-28 I-27 I-38B

V BD 17 V BD 18 var.?

Col. 13-14

14

BD 40-36 I-33-37-56

V BD 18 var.? V?

Col. 14-15

15

BD 56-61 I-30B-29-27 II

V BD 21 or 61 var. V BD 27 V BD 38 or 56 V BD 75

Col. 15-16

16

BD 28 II-11-2

V BD 151A var.? V? V BD 38 or 56 V?

Col. 16-17

17

BD 4-43-61 II-6-5

V BD 105 V BD 4 or 96/97 V BD 105

Col. 17-18

18

BD 105-47-104-96/97

V BD 40 V BD 103-104

Col. 18

19

BD 96/97-94-103-36 II-55

V BD 104 V BD 55

Col. 18-19

20

BD 55-117-118-21-12/120-122

V BD 55 V BD 94 V BD 37? V BD 21

Col. 19-20

21

BD 122-31

V? V BD 32

Col. 20

22

BD 31-10-90

V BD 31 V BD 10 V BD 93

Col. 20-21

23

BD 131-102-41B

V BD 102 or 131

Col. 21-22

V BD 31: Sheshonq’s tomb (Badawi 1957: pl. 10) V BD 93: Sheshonq’s tomb (Badawi 1957: pl. 11)

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

24

BD 41B-32

V BD 102 or 131

Col. 22-23

25

BD 134

V 114 or 116 V BD 112 V BD 113

Col. 23

26

BD 15 var. II

V BD 108 V BD 15? V BD 86 V BD 77

Col. 23-24

27

BD 15 var. II

V BD 78 V BD 87 V BD 88 V BD 82 V BD 85 V BD 83 V BD 84

28

Hymn to Atum 99B

V BD 81 V BD 80 V? V? V BD 75 ?

29

BD 111-112

V? V BD 94 V BD 99

30

BD 113-107-108

V BD 136B

31

BD 109-114

V BD 141/142

32

BD 115-116-81-80-87

V BD 141/142

Col. 24-25

33

BD 88-76-53-91-44

V BD 141/142

Col. 25-26

BD 93-50

V BD 141/142

Col. 26

34

BD 188 35

BD 141/142 I

V BD 148 V BD 17

36

BD 141/142 I + extract Offering Ritual, episode 36

V BD 17

37

BD 124 BD 125B I

V BD 17 V BD 125?

BD 125B I BD 125C

V BD 17 V BD 125?

BD 125C

V BD 125?

38 39

BD 26 II-135

Col. 26-27

Col. 27

BD 148 I 40

BD 148 I-147

V BD 135

41

BD 147

V BD 99 V? V BD 148

42

BD 147

V BD 148

43

BD 193

V BD 17

44

Hymn to Osiris

V BD 17

45

BD 146

V BD 146-145

NRT I, Osorkon II – Room 1, South wall, lower part (Montet 1947: 24 bis) (Upper part = Osiris on the dais = P. Greenfield, sheet 88) – Room 3, West wall, above the door (Montet 1947: pl. 35) (Text links to the door = P. Greenfield, sheet 82)

33

CHAPTER

34 46

BD 146

V BD 146-145

47

BD 145 I

V BD 146-145

48

BD 145 I

V BD 146-145

49

BD 145 I

V BD 146-145

50

BD 145 I

V?

51

BD 145 I

V BD 136/136B

52

Thoth writing in front of Ra-Horakhty

53

BD 149

V BD 149

54

BD 149

V BD 149

55

BD 149

V BD 149

56

BD 149 BD 150 (only vignette)

V V V V

57

BD 182

V BD 153B

58

BD 182

V BD 153A

59

BD 182

V BD 147

60

Prayer to Thoth

Vignette in relation to the Prayer to Thoth

61

62

BD BD BD BD

182 (or 183) 150 136B 126

Adoration of Ra-Horakhty by the deceased BD 183

63

V BD 125 Weighing of the heart

64

Hymns, text 1

V BD 194 or 125

65

Hymns, texts 1-2

Vignette in relation to the hymns

66

Hymns, texts 2-3-4

Vignette in relation to the hymns

67

Hymns, text 4

Vignette in relation to the hymns

68

Hymns, texts 4-5

Vignette in relation to the hymns

69

Hymns, text 6

V BD 17

70

Hymns, texts 6-7

V BD 17

71

Hymns, texts 7-8

V BD 17

72

Hymns, texts 9-10

V BD 17

73

Hymns, texts 11-12

V BD 17

74

Hymns, texts 13-14

V BD 17

75

Hymns, texts 14-15

V BD 17

76

Hymns, text 15

V BD 17

77 78

2

Osiris and Isis Hymns, text 16

V BD 194 or 125

79

Opening of the mouth V BD 125 Weighing of the heart

80

V BD 125 Weighing of the heart

NRT I, Osorkon II, Room 2, North wall (Montet 1947: pl. 31)

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

35

81

BD 110 (only vignette)

V BD 110

NRT I, Osorkon II, Room 3, South wall (Montet 1947: pl. 36)

82

BD 144

V BD 144

NRT I, Osorkon II, Room 3, West wall, links to the door (Montet 1947: pl. 35) (Scene above the door = P. Greenfield, sheet 45)

83

BD 145 II

V BD 145

84

BD 145 II

V BD 145

85

“Mythological” scene 1: the deceased before the solar-boat supported and drawn by gods

Sheshonq’s tomb East wall (Badawi 1957: pl. 9)

86

“Mythological” scene 2: the deceased before 3 ram-headed gods and a falcon-headed god

Abbreviated version in Sheshonq’s tomb East wall (Badawi 1957: pl. 9)

87

“Mythological” scene 3: separation of Geb and Nut by Shu

– Extract in NRT I, Osorkon II, Room 3, North wall, right scene (Montet 1947: pl. 37) – Scene complete in Sheshonq’s tomb East wall (Badawi 1957: pl. 10)

88

“Mythological” scene 4: Osiris on the dais

– NRT I, Osorkon II, Room 1, South wall, lower part (Montet 1947: pl. 24-24bis) (Lower part = extract BD 146 = P. Greenfield, sheet 46) – Sheshonq’s tomb East wall (Badawi 1957: pl. 11)

89

Adoration of Osiris by the deceased Deceased in adoration before the shrine depicted in sheets 90-92

– NRT I, Osorkon II, Room 3, East wall (Montet 1947: pl. 38)

90

BD 125B II

Spell written in a shrine

91

BD 125B II

Spell written in a shrine

92

BD 125B II

Spell written in a shrine

93

BD 101-141/142 II

94

BD 141/142 II

95

BD 190/148 II

96

BD 133

V BD 148

Table 10. Content of the Greenfield Papyrus in comparison with P. Pinedjem II and the tombs of Osorkon II and Sheshonq “D”

Table 10 shows that the first part of the papyrus of Nestanebetisheru is very similar to that of her father. Because the variants are also similar, we can conclude that the same model was used for the two papyri, and that both were probably produced in the same workshop. However, it is surprising that the funerary papyrus of the daughter is much longer than that of a High

Priest of Amun, who was the most important person in the south of Egypt at that time. Furthermore, the distribution of the parallel texts and scenes found in the tombs of the 22nd Dynasty differs from one tomb to another. In the tomb of Sheshonq at Memphis, a whole register of the east wall corresponds almost exactly to sheets 85-88 of the Greenfield Papyrus.

36

CHAPTER

2

Figure 16. Example of a similar scene in the Greenfield Papyrus (sheet 45) and the Tomb of Osorkon II at Tanis, Room I, South Wall (Photo G. Lenzo © Mission française des fouilles de Tanis)

In the tomb of Osorkon II at Tanis, similar texts and scenes are spread throughout different rooms of the tomb and correspond to various parts of the Greenfield Papyrus that do not follow each other in the papyrus

149

For a more detailed study, see Lenzo 2018b; Lenzo 2021c and the volume on the tomb of Sheshonq “D” by Lenzo, Meffre and Payraudeau forthcoming.

(see an example of vignette on Fig. 16). The tombs were carved about 120 years after Papyrus Greenfield was written, and the distance between Memphis/Tanis and Thebes is about 650km and 800km respectively. Due to the similarities between the tombs and the papyrus, it appears that a model circulated between the South and the North and was probably kept in the archives. However, it is difficult to be more precise regarding the modes of transmission.149

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

37

Figure 17. The members of Nestanebetisheru’s family and their funerary papyri

5.2. Comparison of the Greenfield Papyrus with other papyri of the family of the High Priest Pinedjem II In Chapter 1, we have presented the traditions of the funerary papyri during the Third Intermediate Period, with a focus on the papyri that belonged to the members of the families of the High Priests Pinedjem I, Menkheperra and Pinedjem II. Moreover, it is also interesting to directly compare P. Greenfield with the papyri of the other members of Nestanebetisheru’s family in order to position the papyri within a larger framework (Fig. 17 and Table 11). Five of the ten members of Nestanebetisheru’s family whose funerary papyri have been found possessed two papyri: a Book of the Dead and an Amduat-papyrus. By contrast, Merytamun only possessed an Amduat. As mentioned in Chapter 1, the Book of the Dead papyri are all written in hieratic, as was common during that period. However, the most surprising aspect of the papyri is their size. Nestanebetisheru’s parents and her stepmother have papyri of lengths between 6 and 6.90m, and, while Gatseshen also had a long papyrus, the Greenfield Papyrus is by far the longest of them all.

To summarize, the Greenfield Papyrus stands out from other funerary papyri not only because of its length and its original content, but also because it originated at a time when funerary papyri were generally simple, and yet it is of an elaborate style. When we consider the section with hymns, the manuscript is not unique for this period, nor does it present entirely new texts; but it nonetheless has a larger quantity of new texts than those which are found in other papyri.150 Nestanebetisheru certainly occupied a very important position within her family, as well as within the framework of the temples of Karnak. However, her mother was also an important figure, and yet she did not possess such an original papyrus. This, of course, begs the question: why did Nestanebetisheru have such a special papyrus? Taylor argues that the inclusion of new spells “reflect[s] the personal preference of someone learned in funerary literature who took part in compiling the manuscript; this might have been Nestanebetisheru herself or a relative acting on her behalf in creating her burial assemblage”.151 Budge suggests that Nestanebetisheru chose the text of her papyrus, and even argued that she could have written the papyrus

150

151

See Lenzo 2018b.

Taylor 2010: 307.

CHAPTER

38

2

Owner

BD-Papyri

Dimensions* (Length × Height)

Bibliography

Henuttauy

P. New York MMA 25.3.29

1.66m × 24.1cm

Niwiński 1989: New York 6. https://www.metmuseum.org/art/collection/search/551785 http://totenbuch.awk.nrw.de/objekt/tm134562

Gatseshen

P. Cairo JE 95838

17.94m × 33cm

Daressy 1907: A.152. Naville 1914. Niwiński 1989: Cairo 32. Lucarelli 2006. http://totenbuch.awk.nrw.de/objekt/tm134448

Pinedjem II

P. BM EA 10793

6.08m × 34cm

Niwiński 1989: London 63. Munro 1996. http://totenbuch.awk.nrw.de/objekt/tm134515

Asetemakhbit

P. Cairo S.R. IV 525

6.12m × 22.5cm

Niwiński 1989: Cairo 1. Unpublished. http://totenbuch.awk.nrw.de/objekt/tm134464

Neskhonsu

P. Cairo JE 26230

6.90m × 44cm

Naville 1912. Niwiński 1989: Cairo 109. http://totenbuch.awk.nrw.de/objekt/tm134444

Nestanebetisheru

P. BM EA 10554 P. Greenfield

37.47m × 44.8-50cm

Budge 1912. Niwiński 1989: London 61. http://totenbuch.awk.nrw.de/objekt/tm134519

Maatkare

P. Cairo S.R. IV 959

1.38m × 24.3cm

Daressy 1907: A.132. Niwiński 1989: Cairo 38. Unpublished. http://totenbuch.awk.nrw.de/objekt/tm134454

Djedptahefankh

P. Brocklehurst I Lost

2.75m × 30.5cm (?)

Niwiński 1989: Location unknown 1. Sheikholeslami 2008. Unpublished. http://totenbuch.awk.nrw.de/objekt/tm134616

Neskhonsupakhered

P. Louvre E 31856

0.86m × 21.7cm

Niwiński 1989: Paris 51. Lenzo 2002: 102. Gombert-Meurice, Payraudeau 2018: 331, no 154. http://totenbuch.awk.nrw.de/objekt/tm134589

* Most of the dimensions are from the Totenbuch-Projekt database (http://totenbuch.awk.nrw.de/)

Table 11. Comparison of the dimensions of the papyrus of Nestanebetisheru with the Book of the Dead papyri of her family members

herself as the “servant of the papyrus-rolls of AmunRa” (see above),152 which was a title held by neither her mother nor her stepmother. Furthermore, as “singer of the chorus of Mut”, she would certainly have recited various hymns that could have been selected for the afterlife. These hymns could have a connection with the sun-god, because Mut was his daughter and eye.153 These considerations could imply that Nestanebetisheru had a broadly privileged position inside the Karnak

temple, and also had access to the archives that enabled her to acquire such a manuscript. The papyrus also marks a step in the evolution of the Book of the Dead: it prefigures the layout of the Late Period (664-332 BCE) and Ptolemaic Period (33230 BCE), during which time the Books of the Dead consisted of vignettes without colours in the upper part of the papyrus with the text below (see for example P. Iuefankh). However, the content itself can be considered

152

153

Budge 1912: VI, XXIV.

Quirke 2013: 564.

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

unique, since the variants often follow the previous Ramesside tradition of the New Kingdom but also contain some specificities of the Third Intermediate Period. Lastly, its innovations also continued in the so-called “Saite” redaction of the Late Period. To better understand the central position of the Greenfield Papyrus in the evolution of the Book of the Dead between the New Kingdom and the Saite period, we must first translate and comment on the spells and texts included in the papyrus. This process will provide us with material and evidence to place the papyrus in the history of the Book of the Dead (see the conclusion of this book, Chapter 4). 6. Spellings and palaeography 6.1. Spellings In this part, we examine several examples of the particular writing style in the text. These are relevant because they provide important evidence for dating other texts if, for example, the latter are found in other papyri without dates. The writings can be divided into two main categories: (1) specificities of the scribe or more generally of the Third Intermediate Period, (2) spellings that prefigure later spellings of the Late Period or the Ptolemaic Period. (1) Specificities of the scribe/Third Intermediate Period –

–

– – – –

154 155 156 157

Ꜣḫ.t “horizon”, the scribe automatically uses the dual Ꜣḫ.ty “double horizon” instead of the expected Ꜣḫ.t “horizon” (for example 3a,1; 27,4; 74a,2 and many others). (1,15) original writing for mfḫ “sled” (Wb II, 55, 11-12), which is also found in P. Pinedjem II and P. Asetemakhbit.154 ῾fd.t “chest” (9,6) original writing with a bee (Wb I, 183, 15-18), also in P. Pinedjem II.155 Nwn (32,15) original writing for Nun, as is also found in P. Pinedjem II.156 wsr.t “neck” (33,15) with the sign tꜢ for the reading t is uncommon (Wb I, 360, 1-2). m῾ḥw “oar” (48,9) is a variant of mỉwḥ (Wb II, 46, 14).

See See See See

Munro 1996: 6, j1. Munro 1996: 16, n12. Munro 1996: 38, c. also LGG II, 528.

–

39

Wsỉr “Osiris” (9,6; 10,11; 11,6; 22,12; 34,4) is a particular writing of the name of the god (Wb I 359, 5 indicates this spelling already during the Middle Kingdom).157

(2) Writings present in the Late and Ptolemaic Periods ỉtrw “river” (3a,17) late writing (Wb I, 146-147; Wilson 1997: 123). Ỉwnw Iunu, i.e., Heliopolis (62,17) written with – an ear (see Leitz 20093: 162, F21). – Ḥḏ-nḫn Hedj-Nekhen (7,8), i.e., the town of Hierakonpolis, is a variant of the most usual Nekhen. According to Wb III, 211, 1-2, the version with the addition of “Hedj” is in use during the Ptolemaic Period, so it is one of the oldest examples of this writing. – B for Seth is written twice in the papyrus (16,3; 22,12). It is maybe a reference for bỉn “the bad one”, the god Baal or the god Baba.158 –

6.2. Palaeography (Table 12) The way in which the scribe writes the signs is as important a criterion for dating the manuscript as the writings themselves. In the case of the Papyrus Greenfield, this is important because it can be dated to the late 21st Dynasty with a fair degree of specificity. Thus, the papyrus has been used in Verhoeven’s palaeography volume as a model for the 21st Dynasty.159 In fact, Verhoeven places the papyrus at the end of the 21st Dynasty160 and has shown many differences between the text and the writing of some signs during the 22nd Dynasty.161 In the present volume, the choice has been made to select some unique or very rare signs in order to highlight them. The signs have been taken directly from the photos of the papyrus rather than drawn; they are sufficiently clear for the original to be analyzed directly. Examples from different parts of the papyrus suggest that the text was written by a single scribe from beginning to end. The numbering of Verhoeven’s plates is not the same as that which is used in this volume. Verhoeven has followed the number of the plates in Budge rather than the number of sheets, which is the preference of this volume (see Appendix 3 for the concordance between this volume and Budge).

158 159 160 161

Wilson 1997: 293; for Baba see also Derchain 1952: 25, n. 6. Verhoeven 2001. Verhoeven 2001: 63-64. See especially Verhoeven 2001: 102-225.

CHAPTER

40 Verhoeven 2001 (Hieroglyphic Sign List)

Hieroglyph

Sign

A53

8,7

2 Comment Different from the 22nd Dynasty onwards. The beard is clearly indicated and the filling upon the feet is linked to the body, while this is not the case in the following periods. In some cases we can recognize the uraeus upon the head. It is then similar to

11,1

. We have chosen this reading in some

examples (see e.g. 12,4 or See also Verhoeven 2001: 231.

44,5).

28a,6

34,12 B1* (B76)

Very rare sign.

46,7 Different from the 22nd Dynasty onwards.

B7

10,6

19,12

31,1

48,13 Sign as determinative of goddesses, with the indication of the uraeus, similar to the next sign C1.

(B56)

33,12 (Hathor)

36,3 (Isis)

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

41

58,4 (Nut)

93a,24 (Tefnut) Sign for the god with the uraeus, for the male, not very different from the previous sign B56 except for the beard.

C1

26,10 (Khepri)

44,5 (Ptah) (D156)

Sign representing the beard, very rare.

44,6 E10

The sign is slightly different in later periods.

4,13

48,12

66b,10 F5 (F6)

Rare sign, which looks more like a hieroglyph. (

)

8,6 Sign different from the 22nd Dynasty. See also Verhoeven 2001: 235.

F36

43,2

48,3 F44

Sign slightly different in later periods. See also Verhoeven 2001: 236. 23,15

24,1

CHAPTER

42

2

32,3 Indicated as a variant of Thoth by Verhoeven G26a. In reality, in P. Greenfield it corresponds to the writing of the name of the god Nemty.

G26a

8,1

13,11

32,8 G33a (G68) sdꜢ

Sign infrequently used. See also Verhoeven 2001: 237.

83h,5

84e,5 G53a (G250)

Writing of ba, which was very frequent during the Third Intermediate Period.

4,3

19,1

23,5

24,5 Sign infrequently used.

H4a (H16)

4,19

18,16

51,4

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

Rare sign.

O44a

51,13 R2a (R7a)

Sign infrequently used. It is a variant of the incense bowl (and not of the offering-table, contra the classification of Verhoeven 2001: 174, R2a). 35c,21 Sign infrequently used.

R17

4,5

44,2 Unique and different from the 22nd Dynasty onwards. See also Verhoeven 2001: 244.

S42a ḫrp

8,11

36b,12

41,3 Sign different from the 22nd Dynasty onwards. See also Verhoeven 2001: 244.

S44

47,5

47,15 Rare sign.

T24a (T88)

30,3

30,3

30,4

43

CHAPTER

44

2 Unique form, not the same from the 22nd Dynasty onwards. See also Verhoeven 2001: 245.

T25

23,4

28b,10 Different from the 22nd Dynasty. See also Verhoeven 2001: 246.

U22

19,1 Slightly different from the 22nd Dynasty.

Aa20

12,2

19,8

Table 12. Palaeography, some particular signs in the Greenfield Papyrus

7. Nestanebetisheru and the Greenfield Papyrus The Greenfield Papyrus is an important manuscript for the Third Intermediate Period for different reasons. First of all, it is the longest funerary papyrus ever produced (37.47m) and the second longest of all the known papyri, the longest being the Great Harris Papyrus (P. BM EA 9999), which is 42m in length.162 What distinguishes the papyrus of Nestanebetisheru from the others is not only its dimensions, but also its content, which is unusual and contains a number of new texts. Different explanations have been proposed for why a priestess of Karnak would have owned such an important document for the afterlife. Her position seems not to have been as important as we might expect. In fact, her father, the High Priest of Amun, Pinedjem II, as well as her mother, Neskhonsu, and her stepmother, Asetemakhbit, all have less impressive papyri, each of which is less than 7m long. An examination of her titles shows that she shared the same ones as her stepmother Asetemakhbit. Hence, even if these titles were very important, they do not provide sufficient evidence to explain the choice of this papyrus. In any case, Nestanebetisheru was probably rich enough to pay for the papyrus, thanks to her income from her

162

Published by Grandet 1994.

priesthoods in Thebes, in addition to those from outside the Theban area. However, the whole family was probably of sufficient means to own such a papyrus. Even if she was the wife of the High Priest Psusennes III, who was possibly also her brother, this still does not justify her ownership of such a document. The only significant difference between her and the other members of her family is the title of “servant of the papyrus-rolls” of the Karnak temple, which would certainly have given her access to the texts that were kept in the temple. This suggests that Nestanebetisheru may have selected the text herself, as per the suggestion made in 1912 by Budge (the first editor of the papyrus). Her influence in the Karnak temple, as “leader-in-chief of the first group of musicians of Amun-Ra”, certainly gave her advantages, but one thing distinguishes her from the other holders of this office: direct access to the archives of the temple of Amun-Ra and, probably, a personal interest in the texts. The hymnic section (sheets 64 to 78) is composed of 16 texts that were performed during rituals, and which Nestabenebetisheru surely knew because of her roles within the Karnak temple (see above). Another possibility is that the choice was made by another member of her family such as her husband, who might have still been alive when she died. Thus, the Greenfield Papyrus is an extremely important manuscript, not only for the period from which it originates, but also in the larger context of the history

GENERAL PRESENTATION OF THE GREENFIELD PAPYRUS AND ITS OWNER

45

of the Book of the Dead. While traditions of the Book of the Dead during the New Kingdom are well known,163 as well as those from the Late and Ptolemaic Periods,164 the situation for the Third Intermediate Period is more complex because of the multiplicity of variants and traditions.165 As such, the Greenfield Papyrus provides highly important evidence of the practices during this period of change. The papyrus retains certain elements of the Ramesside tradition (for example certain sequences of spells), but it also contains innovations that are usually associated with the Late Period, in particular in the layout of the papyrus with vignettes at the top of the sheets and texts on the rest of it that are

separated by double lines, all of which are surrounded again by double lines. A detailed presentation of the Greenfield Papyrus in the history of the Book of the Dead, based on the translation and the commentary of Chapter 3, follows in the conclusion to this volume, in Chapter 4. In a certain way, the Greenfield Papyrus also anticipates the funerary papyri of the Ptolemaic Period, which regularly consist of compilations of texts of different origins, such as those from temples.166 It is the intention of this volume to provide both current and future scholars with a broad yet detailed view of the papyrus.

163

166

164 165

Munro 1998, for example. Mosher 1992, 2001, 2016a, 2016b, 2016c, 2017, 2018a, 2018b. Niwiński 1989; Lenzo 2018a; Lenzo 2021c.

See for example the contributions in Backes and Dieleman 2015 or Vuilleumier 2016 for the complete study of a specific papyrus.

CHAPTER 3

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS Introduction As already indicated in Chapter 2, the complete list of spells (without the vignettes) is as follows: BD 1-15 var. I-17-18-23-24 I-25 I-24 II-25 II-26 I-28 I-27 I-3840-36 I-33-37-56-61 I-30B-29-27 II-28 II-11-2-4-4361 II-6-5-105-47-104-96/97-94-103-36 II-55-117-11821-12/120-122-31-10-90-131-102-41B-32-134-15 var. II-Hymn to Atum-99B-111-112-113-107-108-109-114115-116-81-80-87-88-76-53-91-44-93-50-188-141/142 I124-125B I-125C-26 II-135-148 I-147-193-Hymn to Osiris-146-145 I-149-150-182-Prayer to Thoth-183Hymns and litanies-110-144-145 II-“Mythological” section-125B II-101-141/142 II-190/148 II-133 At first glance, the content of the Greenfield Papyrus does not seem to follow a logical arrangement, owing to its length and the fact that it is composed of so many different texts. However, it is possible to identify major sections in the papyrus which we can, in turn, divide into sequences. In fact, a papyrus of such length (37.47m), which is unique in the funerary literature, is necessarily composed of texts stemming from different models. It therefore has multiple origins. Seven main parts can be identified on the basis of the provenance of the spells. They are as follows: Part 1: sheets 1-39

Part 2: sheets 39-63 Part 3: sheets 64-78 Part 4: sheets 79-84 Part 5: sheets 85-89 Part 6: sheets 90-92

1

BD spells parallel to P. Pinedjem II On sheet 25, as well as in the papyrus of Pinedjem II, spell 134 begins with “Another papyrusroll for making a transfigured one excellent”, which suggests that sheets 25-39 originate from a different model. BD spells and new spells Hymns and litanies BD vignettes and spells Vignettes, “mythological” section BD spell 125B in hieroglyphs

Zaluskowski 1996: 5-10.

Part 7: sheets 93-96 BD spells; at the beginning of sheet 93 is the indication “Other formulas brought from another papyrus-roll” Zaluskowski has identified almost the same parts as those listed here.1 She only seems to integrate BD 125 in part 5. Within each part, sequences of spells that are linked by one or more themes can be determined. In fact, spells and vignettes are generally arranged in a specific order, in groups of spells or vignettes connected to one or more similar topics. In some cases, themes are not readily identifiable, but can often be found when we widen our scope to consider other papyri that stem from the Third Intermediate Period. This implies that an intentional choice was made by the scribes. In her study of the long papyrus of Gatseshen, Lucarelli suggested a method of gathering the spells in sequences,2 which we follow for the Greenfield Papyrus. A total of 37 sequences have therefore been identified (Table 13). This division into sequences allows us to better understand the main themes that are present in the Book of the Dead. But is also useful for comparing a spell or a group of spells in the Greenfield Papyrus with those found in other sources. In fact, the Greenfield Papyrus gathers different traditions that were attested in other periods. We can therefore raise the following questions according to the historical periods in question: – The Third Intermediate Period (1069-664 BCE), to which the papyrus belongs: which themes or sequences are found in other papyri or other sources (coffins, tombs) from the same period? Are the spells in the Greenfield Papyrus original or do they belong to a tradition from this period? What is the link with other major papyri from the same period? – The New Kingdom (1550-1069 BCE), which precedes the Third Intermediate Period: what was the link between the two periods? Can an evolutionary development be observed in the tradition of the Book of the Dead? Are sequences or themes in the

2

Lucarelli 2006: 62-64.

CHAPTER

48 Sequence Spells/vignettes (sheets) number

3

Theme

1

Opening vignette (1)

Adoration of Osiris, Isis and Nephthys by the deceased

2

BD 1 (1,1-2,10)

Burial procession

3

BD 15 var. I (3a,1-4,26)

Solar hymns

4

BD 17 (5,1-9,23)

Transformation of the deceased for the underworld, association of the deceased with the gods

5

BD 18 (9,24-11,15)

Invocations to Thoth and the justification of the deceased before different councils

6

BD 23-24-25-26 I-28 I-27 I (12,1-13,14)

Various spells with important functions linked to the mouth, heart and heka-power of the person

7

BD 38-40-36 I-33-37-56 (13,15-15,1)

Spells for becoming air and repelling dangerous or unpleasant animals

8

BD 61 I-30B-29-27 II-28 II (15,2-16,7)

Spells for ensuring that the ba or the heart is not taken

9

BD 11-2 (16,8-15)

Spells for going out

10

BD 4-43-61 II (17,1-8)

Spells for passing along the way upon the earth, for keeping the head and drinking water in the necropolis

11

BD 6-5 (17,9-13)

Spells for causing someone else to do the work in the necropolis

12

BD 105-47-104-96/97-94-103 (18,1-19,13)

Spells for satisfying the ka of the deceased and being beside the gods

13

BD 36 II-55-117-118-21-12/120-122 (19,14-21,3)

Different spells for repelling an insect, reaching Rosetau, going out, having air and a mouth

14

BD 31-10-90 (21,4-22,13)

Spells for repelling the crocodile, saving oneself from one’s enemies and rescuing the ba

15

BD 131-102 (23,1-23,15)

Spells for not letting the heart be seized/for descending in the boat of Ra

16

BD 41B-32 (23,16-24,15)

Spells for combating dangerous animals (snakes and crocodiles)

17

BD 134 (25,1-14)

Spell for making a transfigured one excellent

18

BD 15 var. II-Hymn to Atum-99B (26,1-28c,10) Hymnal section for the sun god and a formula for the ferryman of the sun-boat

19

BD 111-112-113-107-108-109-114-115-116 (29,1-32,10)

Spells for knowing bas of different towns

20

BD 81-80-87-88-76 (32,11-33,4)

Spells for taking different forms

21

BD 53-91-44-93-50 (33,5-34,9)

Spells for not letting the deceased experience various negative situations

22

BD 188 (34,10-17)

Spell for going out in daylight for the ba of the deceased

23

BD 141/142 I (35a,1-36c,24)

Liturgical spell to be recited for different gods

24

BD 124-125B I-125C-26 II (37,1-39,18)

Spells for helping the deceased to pass the judgement in the Council of Osiris

25

BD 135 (39,18-20)

Spell for seeing the moon

26

BD 148 I-147 (39,20-42,7)

Spells for obtaining offerings

27

BD 193 (43,1-9)

Spell for knowing the coffins used for the burial, each one in different kinds of wood

28

Hymn to Osiris (44,1-14)

Hymn to Osiris

29

BD 146-145 I (45,1-51,17)

Spells for passing the portals of the afterlife

30

Vignette-BD 149-150-BD 182-Prayer to Thoth-Adoration of Ra-Horakhty-BD 183Vignette BD 125 (52-63)

Complete sequence involving Thoth; Thoth writing in front of Ra-Horakhty seated on a throne/spells for passing the different mounds or places of the afterlife/spells with Thoth acting as protector of Osiris/weighing of the heart scene

31

Hymns to Ra-Horakhty, (Ra-)Atum and Osiris (64,1-78c,16)

Various hymns to solar gods and to Osiris

32

Vignettes (BD 125-126) (79-80)

Scenes of the opening of the mouth, the weighing of the heart and the lake of flames

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

49

33

BD 110-144-145 II (81-84f,12)

Vignette of the Field of Reeds and list of the gates the deceased had to pass and its doorkeepers

34

“Mythological” section (85-88)

The solar-boat, the separation of Geb and Nut by Shu, Osiris on the throne dais

35

BD 125B II (89-92,42)

The negative confession of the deceased in the Council of Osiris

36

BD 101-141/142 II (93,1-94e,39)

Spell for the transfigured one, offerings for the gods, especially Osiris

37

BD 190-148 II-133 (95,1-96,14)

Spells for the transfigured one and for accruing benefit from offerings

Table 13. List of the sequences in the Greenfield Papyrus

Third Intermediate Period heirs to those of the previous period? – The Late Period (664-332 BCE), which follows the Third Intermediate Period: which spells were still in use in the Late Period? Which were abandoned? Do the traditions in the Third Intermediate Period signal the change to the so-called “Saite” tradition? The Greenfield Papyrus is therefore very useful as a witness to the main topics that were important for ancient Egyptians in their conception of the afterlife. It is not only a means to understand ideas that were prevalent during a specific period (namely the Third Intermediate Period) but also a way of shining light on the links between the New Kingdom and the Late Period. The translation and the commentary of the papyrus is a way to highlight these points. Hence, in the conclusion to this book (Chapter 4 below) we will provide a synthesis of the main traditions contained in the Greenfield Papyrus that focuses on the specificities of the Third Intermediate Period, the links with prior traditions, and the evidence for the change during the “Saite” redaction of the Late Period. We will thereby show that the Greenfield Papyrus is a document of central importance in the history of the Book of the Dead. Observations on the translation and the commentary When discussing each sequence, the translation and the commentary are structured in the following way: – General presentation of the spell(s) and text(s). – Description of the vignettes. – Translation: transliteration on the left, translation on the right. – Translation notes: explanation of the translation or technical comments, indicated with a letter in brackets, for example (a). – When technical aspects of the sheets are noted, they are indicated in italics.

The spells are usually structured in the following way: – The title of the spell: “Formula (or spell) for…” – The formula is introduced by “Words spoken by” followed by the name of the deceased who is introduced as “Osiris”. This is because the deceased becomes Osiris after having performed the appropriate rites, or when the rituals have been performed by those who are still living. The spell is therefore pronounced by the deceased. – The content of the spell itself. – In some cases, a rubric (or “postscript”) gives practical indications about what is to be done when reciting the spell or what is to be known, or even the origin of the formula. The spells of the Book of the Dead are not always easy to understand. There are many reasons for this. First, these spells have many origins: texts recited during funerals, texts used in the temples with a cultic origin (especially, but not exclusively hymns), ancient spells stemming from other funerary compositions, such as the Pyramid Texts or the Coffin Texts (see above, Chapter 1). The Book of the Dead is therefore not a coherent text. Secondly, there are many references to the gods and mythological events the exact meaning of which escapes us, because we do not always possess a complete version of the event to which it refers. Finally, even if in numerous cases the speeches are introduced, in many instances it is not clear who is speaking to whom. As a result, the translation sometimes seems unclear to us. To this we can add the fact that the scribes who copied such papyri sometimes re-interpreted the content of the spells, thereby giving us variant versions of a single text. In some cases, it is difficult to understand the reason for these modifications. However, variants of a single text are at the same time very useful for identifying groups of papyri that were copied from the same model, and then to identify traditions and in some cases even workshops for groups of papyri.

CHAPTER

50

Furthermore, the Greenfield Papyrus regularly includes minor scribal errors, or errors that were already found in the models that the scribe used to copy the papyrus. In particular, the scribe often changed or forgot pronouns (“he”, “she”, “they”, etc.) or misunderstand words that sound similar. This can sometimes make it even more difficult to understand the enunciation and determine who is being spoken about in certain passages. The scribe also often uses the masculine form instead of the feminine. The model he used was probably masculine and, in certain cases, he forgot to adapt to the feminine owner of the papyrus. We have chosen to translate with the feminine in all situations.

3

dais, specifically on sheet 88, which belongs to the “mythological” section.6 – A specific study on the presence of the solar hymns in the Greenfield Papyrus.7 A preliminary survey of the position of the Greenfield Papyrus in the history of the Book of the Dead has already been completed,8 but the study in the present volume is more detailed (see especially the conclusion, Chapter 4). Many other topics derived from this volume will certainly be addressed in the future, also by other scholars. Remarks on the translation

Aim of this volume We have chosen to offer a very general commentary on the papyrus. A detailed study of each text or individual BD spell would be difficult to achieve, owing to the length of the papyrus. It would also be necessary to compare each text or spell with a large number of papyri from all periods. Such a study would have required several volumes, similar to Malcolm Mosher’s publication of the Late and Ptolemaic Periods3 and would take many years of research. Furthermore, the aim of this volume is to provide a general presentation of the papyrus, including a complete hieroglyphic transcription, a translation and a transliteration of all the spells of the Book of the Dead, as well as other texts, so as to finally show the importance of the Greenfield Papyrus for the history of the Book of the Dead. This study is also a starting point for further detailed publications on specific topics. As such, the author has already published articles linked to the Greenfield Papyrus or is in the process of preparing new studies. The following topics can be cited: – A study on the parallel versions between the Greenfield Papyrus, the tomb of Osorkon II at Tanis and the tomb of Sheshonq at Memphis.4 – A presentation of the links between the Greenfield Papyrus and other sources.5 – A study on the goddess Hepetet-Hor and the scenes in which she is present. In Papyrus Greenfield, the goddess appears in the scene of Osiris on the throne

3 4

See Mosher 2016-2020. Lenzo 2018b; a detailed study is published in Lenzo, Meffre, Payraudeau 2023.

As indicated in the previous sections, many errors or misunderstandings by the scribe are found in the Greenfield Papyrus. It is impractical, however, to insert a specific note each time such errors or misunderstandings are observed, because we would need to directly correct the text in both the transliteration and the translation. In certain cases, a note discusses a specific error, especially when that error occurs in various manuscripts and therefore constitutes evidence that different papyri share the same tradition. In many cases, we can no longer consider it an error, but should rather view it as a new variant adopted by one or more workshops. It is also possible that the variant continues during later periods, such that it is useful to follow the evolution of the tradition. The translation is as literal as possible, in order to respect the Egyptian. For this reason, in certain cases an explanation of the translation is given in brackets. In particular, we have chosen to indicate toponyms according to their original name, but since some of them are well known under other names, they are indicated in brackets. Text in red in the papyrus: text underlined in the transliteration and the translation [ ] lacuna < > restitution of the text { } probable scribal error ( ) information supplied in addition to the translation to aid comprehension

5 6 7 8

Lenzo Lenzo Lenzo Lenzo

2021c. 2019b. forthcoming b. 2019a.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

List of the main papyri used as parallels9 Papyri of the New Kingdom P. Cairo CG 24095 (18th Dynasty, Munro 1994, pl. 55-61, 116-135). P. Nebseny (18th Dynasty): P. BM EA 9900 (Lapp 2004). P. Nu (18th Dynasty): P. BM EA 10477 (Lapp 1997). P. Ani (19th Dynasty): P. BM EA 10470 (British Museum website). P. Neferrenpet (19th Dynasty): P. Brussels MRAH E. 5043 + P. Philadelphia E 2775 + 16720 + 16721 + 16722 (Milde 1991). Papyri of the Third Intermediate Period P. Ann Arbor 2725 (http://quod.lib.umich.edu/a/apis/x8566/2725r.tif). P. Asetemakhbit: P. Cairo S.R. IV 525 = JE 26228 bis (unpublished). P. BM EA 10063 (unpublished). P. BNF Égyptien 20-23 (https://archivesetmanuscrits. bnf.fr/ark:/12148/cc8395z). P. BNF Égyptien 138-140 + P. Louvre E 3661 (https:// archivesetmanuscrits.bnf.fr/ark:/12148/cc84212). P. Cairo S.R. IV 961 = CG 40009, JE 95861 (unpublished). P. Cairo S.R. IV 967 = CG 40018, JE 95860 (unpublished). P. Cairo S.R. VII 10224 (unpublished). P. Cairo S.R. VII 10255 (unpublished). P. Cairo S.R. VII 10271 (unpublished). P. Cairo S.R. VII 10653 = TR 23.4.40.1 (unpublished). P. Gatseshen: P. Cairo S.R. IV 936 = JE 95838 (Lucarelli 2006). P. Leiden T 3 (Heerma van Voss 1971). P. Leiden T 25 (unpublished). P. Leiden T 26 (unpublished). P. Leiden T 27 (unpublished).

9

References to the publication are indicated when the papyrus is described or completely published. For other references, which

51

P. Louvre E 31856 (Gombert-Meurice, Payraudeau 2018: 331, no 154). P. Louvre N 3070 (unpublished). P. Louvre N 3080 (unpublished). P. MMA 25.3.29 (https://www.metmuseum.org/art/ collection/search/551785). P. MMA 30.3.31 (https://www.metmuseum.org/art/ collection/search/548344). P. Nedjmet: P. BM EA 10541 + P. Louvre E 6258 (Lenzo 2010). P. Neskhonsu: P. Cairo S.R. VII 11573 = S.R. VII 11485 = JE 26230 (Naville 1912). P. Pinedjem II: P. BM EA 10793 = P. Campbell (Munro 1996). P. Panesettauy: P. BM EA 10064 (Munro 2001). P. St-Petersburg IOS P1 = P. Denon B + C (Berlev, Hodjash 1998: 141-143, pl. 158-159). P. Turin CGT 53007 (Lenzo 2007: 69-90, pl. 34-37a). P. Vatican 38566 (Gasse 1993: 26-27 for a description; Albert, Lenzo 2022). Papyri of the Late and Ptolemaic Periods P. Iahtesnakht: P. Colon. Aeg. 10207 (Verhoeven 1993). P. Iuefankh: P. Turin Cat. 1791 (Lepsius 1842; translation Backes, TLA). P. Nespasefy: P. Cairo JE 95714 + P. Albany 1900.3.1 + P. Cairo JE 95649 + P. Marseille 91/2/1 + P. Marseille 291 (Verhoeven 1999). P. Pasherientaihet: P. Vatican 48832 (Gasse 2001).

Abbreviations BD: Book of the Dead CT: Coffin Texts N.: Name of the deceased, owner of the Book of the Dead

can include photographs of part of the papyrus, see the Totenbuch-Projekt database in Bonn (http://totenbuch.awk.nrw.de/).

CHAPTER

52

3

1. OPENING VIGNETTE The opening vignette shows the owner of the papyrus, Nestanebetisheru, making an incense offering to the god Osiris, seated on a throne, while his sisters Isis and Nephthys stand behind him. Osiris is wrapped in a robe, holding a flagellum and a heka-sceptre, with the atef-crown on his head. His presence at the beginning of a Book of the Dead is understandable, given that he is god of the afterlife and of the dead. He is in fact “lord of Eternity” and “foremost of the West”, with the West corresponding to the afterlife, where the sun sets every evening. Nestanebetisheru makes an offering to the god in order to receive offerings in return, which she will use in her new life. Nestanebetisheru’s offerings consist of “bread, beer, cattle and birds”. Osiris’ sister and wife Isis and their sister Nephthys are protectors of

(Sheet 1)

the deceased. As such, we see that the main deities who can assist the owner of the papyrus in the afterlife are represented at the start of the text. More specifically, Nestanebetisheru greets Osiris as god of the underworld at the beginning of her journey. The final spell of the papyrus, BD 133 on sheet 96, is devoted to Ra and the journey in the solar boat. The deceased hopes to join this journey in order to be reborn every morning, after the god has met Osiris in the underworld. Thus, with Osiris at the beginning and Ra at the end of the papyrus, Nestabenetisheru accomplishes the entire solar-osirian cycle, which allows her to survive in the afterlife. More generally, this type of scene is commonly represented at the start of Book of the Dead papyri from the Third Intermediate Period.10

Right part 1 W[sἰr] nb nḥḥ ḫnty Ἰmnty.w 2 dἰ=ƒ t ḥnḳ.t kꜢ.w Ꜣpd.w n sꜢ.t=ƒ n Wsἰr 3 ḥry(.t) wr(.t) ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w ḥm(.t)-nṯr n(.t) 4 Ἰmn-Rꜥ nb Ἰw-rd ḥm.t-nṯr Nḫb.t Ḥḏ-nḫn ḥm(.t)-nṯr n(.t) Ἰn5-ḥr-Šw [ḥm(.t)]-n[ṯr] n(.t) PꜢḫ.t wr.t nb(.t) Sr.t [ḥm(.t)]-nṯr Wsἰr nb 6 [Ꜣbḏw] ḥm(.t)-[nṯr] n(.t) Mnw Ḥr Ꜣs.t n Ἰpw n Wsἰr 7 ḥry(.t) šps.wt Ns-tꜢ-nb(.t)-Ἰšrw mꜢꜥ ḫrw sꜢ.t Ns-ḫnsw mꜢꜥ ḫrw

Right part (a) 1 O[siris], lord of eternity, foremost of the Westerners. 2 May he give bread, beer, cattle, birds to his daughter (b), to Osiris (c) 3 leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, priestess of 4 Amun-Ra, lord of Iured, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis), priestess of On5uris-Shu, pr[iestess] of Pakhet the Great, lady of Seret (Speos Artemidos), [pries]tess of Osiris, lord of 6 [Abdju (Abydos)], pries[tess] of Min, Horus and Isis of Ipu (Akhmim) to Osiris, 7 leader of the noblewomen (d) Nestanebetisheru, true of voice, daughter of (d) Neskhonsu, true of voice (e).

Left part 1 [] 2 [ ] mw.t nṯr 3 Nb.t-[Ḥw-t] sn.t nṯr

Left part (f) 1 [] 2 [ ] god’s mother. 3 Nepht[hys] god’s sister.

Notes on translation (a) The hieroglyphs of the first two columns of texts are written from right to left inside the columns, i.e., in retrograde hieroglyphs, so as to follow the direction of Osiris. This is fitting, given that these two columns concern this god. Columns 3-7, by contrast, are written from left to right, corresponding to the titles of Nestanebetisheru.11

10 11

12

See Lenzo 2004. See Simpson 2017 on retrograde hieroglyphs linked with the vignettes they refer to. Smith 2017: 219.

(b) Offerings are given to the deceased, which is standard in this context. What is peculiar is that Osiris gives them “to his daughter”. The same designation occurs in spell 44 (see below 33,16) where “his daughter” refers to Horus and is used in the feminine form, despite the fact that the masculine is typically used, even when the deceased is a woman. “Daughter” is also used in BD 149 (the 13rd place, see below 55d,19) with the mention that “Osiris has power over the plants, your daughter of your body, forever.” Smith gives an example of an Offering formula from the Middle Kingdom in which the deceased is the “son” or the “daughter” of Geb.12 Meanwhile,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

references to a daughter of Osiris are present in P. Brooklyn 47.218.84 (called Horit, i.e., Horus in the feminine form, which may be an aspect of Hathor).13 (c) Many of Nestanebetisheru’s titles are written in the opening vignette. Only seven of the twelve titles of the deceased are indicated, probably due to a lack of space. (d) In the words šps.wt “noblewomen” and sꜢ.t “daughter” the ending .t is written at the beginning of each word, instead of at the end, probably following the retrograde writings of the first two columns. (e) mꜢ῾ ḫrw “true of voice” is written with the blue ).14 lotus (

(f) Three columns of text above Osiris, Isis and Nephthys are highly damaged, because they correspond to the external part of the roll, which is the part that is most susceptible to damage. The names of the two goddesses were certainly written; the second column contained the name of the goddess Isis represented below, because she is “the god’s mother” – i.e., the mother of the god Horus. In the last column, Nephthys is described as “sister of the god” – i.e., the sister of Osiris. Similar titles are used in the vignettes on sheet 63 (Isis and Nephthys) and sheet 77 (Isis).

2. SPELL BD 1 (1,1-2,10) Presentation of the spell

53

(Sheets 1-2)

Spell 1 is an opening spell traditionally found in Books of the Dead written during the New Kingdom.15 The topic is supplied in the title: “Beginning of the formulas of going out in daylight, elevating (spells and) recitations (spells) in the necropolis, which are said on the day of the burial. Entering after going out by N.”. The goal of the spell is to grant the ability to leave the tomb after death and to benefit from the recitations (sakhu), which allow the deceased to become an akh. An akh is a dead person who has received the rituals and has entered a transfigured state. As such, akh is often translated as “transfigured” when applied to a human.16 The spell is to be said on “the day of burial”, which is illustrated very clearly in the vignette above the spell. Another title “Formula for descending to Osiris’ Council” has been added (see beow, note b), which gives the deceased the ability to acquire a god-like state. BD 1 is divided into three main parts: 1. The first part is a speech of the god Thoth while he is in the Council of Osiris among other gods. Thoth’s goal is to help the deceased in the Council, so that he may justify her against her enemies, as he had done for Osiris. At the end of this part, Thoth expresses his wish that the other gods will welcome her. He finishes by declaring “no fault has been found (in) the balance”. The deceased can therefore experience success during

the weighing of the heart. These themes appear again in spells 18-20 and 125. 2. The second part is the deceased’s own declaration when she arrives before Osiris, i.e., when she arrives in the afterlife. She states that she wishes to pass the judgment in order to be admitted among the gods and to benefit from the offerings. 3. The third and final part is a rubric that gives practical instructions for the ritual: the deceased has to know the formula if she is to be effective in going out and entering the tomb, and also to benefit from offerings. Part 1 is attested from the New Kingdom.17 The other two parts, which focus more on the deceased, were adjoined during the 21st Dynasty. The first papyrus attesting this version which can be confidently dated is that of P. Pinedjem II. The P. Greenfield comes shortly after. During the Third Intermediate Period, two versions of BD 1 are attested:18 (a) the first version dates to the time of Pharaoh Amenemope and places BD 1 after some spells (see, for example, P. Gatseshen and P. Panesettauy); (b) the second is attested in all papyri that date to the end of the 21st Dynasty (the time of Siamun/Psusennes III) and place BD 1 at the beginning of the papyrus (see, for example, P. Greenfield, P. Pinedjem II, P. Asetemakhbit, P. Cairo S.R. IV 961, P. Cairo S.R. IV 967, P. Louvre N 3080, P. MMA 25.3.29).

13

16

14 15

See Meeks 2006: 21-23; 49-50, n. 31; 104, n. 298; 151, n. 536. See Gessler-Löhr 1990. See Lüscher 1986: 1; Munro 1988: 222; Lapp 1997: 37, 44.

17 18

Taylor 2001: 31 suggests the translation “transfigured being”. Lüscher 1986. See also Lenzo 2019a: 251.

CHAPTER

54

Version (a) corresponds to that which was in use during the New Kingdom and contains only part 1 and the speech of Thoth (P. Greenfield 1,1-1,24). Version (b) is the first time parts 2 and 3 are attested (P. Greenfield 1,24-2,10). These parts are then retained in the Saite version and also in later papyri.19 A short extract from this addition is also present in Osorkon II’s tomb at Tanis.20 Furthermore, P. Asetemakhbit and P. Louvre N 3080 present a second variant in which BD 1 occurs later in the papyrus without the addition of parts 2 and 3 – that is, in accordance with the order of version (a). Both versions existed in parallel during the 21st Dynasty, even sometimes occurring in the same manuscript. Spell 17 is also frequently found at the beginning of papyri from the New Kingdom (see below, sheets 5-9). In P. Greenfield, the title of spell 17 also indicates that it is the “Beginning of elevating (spells and) recitations (spells)”, maybe because it was the first spell in the model used for P. Greenfield. But when BD 1 was added before it, the scribe did not modify the title of BD 17. In the parallel papyrus of Pinedjem II, the word “beginning” was omitted from BD 1 and BD 17 (P. Pinedjem II, 1,1; 2,16), despite the fact that the same model was used by both P. Greenfield and P. Pinedjem II. Vignette The vignette on sheets 1 and 2 corresponds to spell 1, the funeral procession of the deceased. The beginning of the burial procession is on sheet 1, while the end is on sheet 2. On the upper register of the first sheet, we see the beginning of the procession with the transportation of Nestanebetisheru’s mummy on a boat. The mummy is in a catafalque accompanied by a kneeling mourner, while small figures representing Isis and Nephthys protect the mummy. Another mourner stands to the right.

3

Further to the right we see a dignitary holding a long stick, as well as four other figures, two of whom hold a kind of sceptre. To the left of the coffin, in a damaged part of the papyrus, a priest holds up incense in the direction of the catafalque, but his feet face the other direction. Two groups of four bulls pull the catafalque. The scene continues on sheet 2, where we see the heads of a group of four bulls, three mourners, the lector priest and a bearer of offerings with an unguent and an offering-table. Another mourner kneels in front of an offering-table laden with flowers and lotuses. At the end, the mummy of Nestanebisheru stands before the tomb-chapel with a stela placed in front. On the lower register of the first sheet, a huge coffer (or sarcophagus) is pulled by three men, while another coffer with a figure of Anubis on it is led by three other men. Then, two groups of two men each hold small coffers on their shoulders. The scene continues on sheet 2 with two pairs of coffer bearers, then, to the left, a cow and a small calf whose leg is in the hand of the man for its use during the opening of the mouth ritual. Further to the left, we see an altar. A man is throwing some kind of liquid onto its base, while another man stands between a number of offering-tables. Both men stand beneath a structure of some kind. This type of scene is often found on other papyri as an illustration of BD 1.21 Technical aspects: on sheet 1 – as for the opening vignette – some lacunae are found in the vignette. This is because the latter corresponds to the beginning of the papyrus-roll, and was therefore the external part when it was unrolled. On the first page of text, we can observe some traces of another colour that is darker than the rest of the sheet. At the middle of lines 16-17 of sheet 1, a fragment has not been pasted at exactly the right place, and has slightly shifted.

Translation BD 1 1,1

1,1-2,10

ḥꜢty-ꜥ m rꜢ.w n.w pr m hrw sṯs(.w) sꜢḫ(.w) m ẖr.t-nṯr ḏd.w (m) hrw ḳrs ꜥḳ m-ḫt pr ἰn

19 20

1,1

Beginning of the formulas of going out in daylight, elevating (spells and) recitations (spells) (a) in the necropolis which are said on the day of the burial. Entering after going out, by

Compare Mosher 2016a: 107-113. Montet 1947: pl. 31, col. 10-11. For a comparison between the versions in P. Greenfield and the tomb of Osorkon II, see Lenzo, Meffre, Payraudeau 2023.

21

See for example Quirke 2013: 8-9.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

55

1,2

ḥry(.t) wr(.t) ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn ḥm(.t)-nṯr n(.t) 1,3 Ἰn-ḥr-Šw sꜢ Rꜥ ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr.t ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t bꜢk(.t) 1,4 pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w ḥsy(.t) n(.t) pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw 1,5 sꜢ.t n(.t) PꜢ-nḏm mw.t=s Nsy-ḫnsw

the leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, priestess of Amun-Ra, lord of Iured, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis), priestess of 1,3 Onuris-Shu son of Ra, priestess of Pakhet, lady of Seret (Speos Artemidos), priestess of Osiris, lord of Abdju (Abydos), priestess of Min, Horus and Isis, priestess of Nemty, lord of Atefet, servant 1,4 of the papyrus-rolls of Amun-Ra, king of the gods, singer of the chorus of Mut the Great, lady of Isheru, leader of the noblewomen Nestanebetisheru, 1,5 daughter of Pinedjem (II), whose mother is Neskhonsu.

rꜢ n hꜢ r ḏꜢḏꜢ.t Wsἰr ḏd mdw ἰ kꜢ ἰmnt.t ἰn Ḏḥwty nsw n nḥḥ ἰm ἰnk nṯr ꜥꜢ 1,6 r-gs nṯr dp.t ꜥḥꜢ.n=ἰ ḥr=k ἰnk wꜥ m nw nṯr.w ḏꜢḏꜢ.t smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ hrw pwy n wḏꜥ mdw n(y)-wἰ wnḏw(.t)=k 1,7 Wsἰr ἰnk wꜥ m nw nṯr.w ms.w Nw.t smꜢ ḫƒty.w n.w Rꜥ ḫnr sbἰ.w ḥr=ƒ n(y)-wἰ wnḏw(.t)=k Ḥr ꜥḥꜢ.1,8n=ἰ ḥr=k sb.n=ἰ ḥr rn=k ἰnk smꜢ-ḫrw Ḥr r ḫƒty.w=ƒ hrw pwy n wḏꜥ-mdw m ḥw.t-sr wr ἰmy Ἰwnw ἰnk Ḏd sꜢ 1,9 Ḏd ἰwr(.w)=ἰ m Ḏd.t ms(ἰ.w)=ἰ m Ḏd.t wn.n=ἰ ḥnꜥ ḥꜢy.w Wsἰr ἰꜢkby.w ḥr Wsἰr m ἰdb.w-rḫ.ty smꜢꜥ-ḫrw Wsἰr 1,10 r ḫƒty.w=ƒ ḫrw=ƒ(y) sw Rꜥ n Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ ḫrw=ƒ(y) ἰr.n=ἰ ἰn Ḏḥwty wn.n(=ἰ) r-ḥnꜥ Ḥr hrw ḥbs tštš wn tpḥ.t ἰꜥ 1,11 ἰb n wrd-ἰb sštꜢ.w sštꜢ m RꜢ-sṯꜢw wn.n=ἰ r-ḥnꜥ Ḥr m nḏty ḳꜥḥ pwy ἰꜢb n Wsἰr ἰmy.w Ḫm 1,12 pr(=ἰ) ꜥḳ(=ἰ) m wnmy.t ḫ.t hrw dr sbἰ.w m Ḫm pr(=ἰ) ꜥḳ(=ἰ) m wnmy.t ḫ.t hrw dr sbἰ.w m Ḫm wn.n(=ἰ) r-ḥ1,13n[ꜥ] Ḥr hrw ἰr(t) ḥb(.w) n.w Wsἰr Wn-nƒr n ἰr(t) ꜥ(Ꜣ)b.t n.t Rꜥ hrw 6-n.t dnἰ.t m Ἰwnw ἰnk wꜥb m Ḏd.t sbḳ 1,14 m Ꜣbdw sḳꜢy ἰmy kꜢy.t ἰnk ḥm-nṯr m Ꜣbdw hrw ḳꜢ tꜢ

Spell for descending to Osiris’ Council (b). Words spoken: “O Bull of the West!” so said Thoth “king of eternity, there”. “I am the great god 1,6 beside the divine boat. I have fought for you. I am one of these gods of the Council who justifies Osiris against his enemies on this day of judgment. I belong to your people, 1,7 Osiris. I am one of these gods, children of Nut, (one) who slays the enemies of Ra and restrains the enemies for him. I belong to your people, Horus. I have fought 1,8 for you. I have been sent in your name. I am the one who justifies Horus against his enemies (on) that day of judgment in the great house of the magistrate, which is in Iunu (Heliopolis). I am a Busirite, son 1,9 of a Busirite (c), for I have been conceived (d) in Djedu (Busiris) (c) (and) I was born (d) in Djedu (Busiris) (c). I was with the mourners of Osiris, the mourners beside Osiris in the Shores of the Washermen”. “Justify Osiris 1,10 against his enemies!”, so says Ra to Thoth (e). “Justify Osiris against his enemies”, so says he (e), “I have done (it)”, so says Thoth. “I was with Horus on the day of clothing the dismembered ones, of opening the cavern, of making 1,11 the weary-hearted rejoice and making the secrets in Rosetau secret. I was with Horus as protector of this left shoulder of Osiris, which is in Khem (Letopolis). 1,12 (I) go out and (I) enter into the devouring flame on the day of repelling the rebels from Khem (Letopolis). (I) go out and (I) enter into the devouring flame on the day of repelling the rebels from Khem (Letopolis) (f). I am w1,13ith Horus on the day of making the festivals of Osiris Unnefer, of making the offerings to Ra, the day of the Sixth (day) festival and the day of the 1st and 3rd quarters of the moon in Iunu (Heliopolis). I am the wab-priest in Djedu (Busiris), wise 1,14 in Abydos, (the one) who raises the one who is in the hill (i.e., Osiris). I am the priest in Abydos on the day of raising the land.

1,2

CHAPTER

56 ἰnk mꜢꜢ štꜢ.w m RꜢ-sṯꜢw 1,15 ἰnk šd [ḥ]b.w n bꜢ nb Ḏd.t ἰnk stm ἰry=ƒ ἰnk wr ḫrp ḥmw(.w) hrw rdἰ.t Ḥnw ḥr mƒk.ty ἰnk šsp 1,16 ḫbꜢs tꜢ hrw ḫbꜢ[s tꜢ m] Nnἰ-nsw ἰ stkny.w bꜢ.w mnḫ.w m pr Wsἰr stkny.w 1,17 bꜢ n ḥry(.t) wr.t ḫnr(.t) tpy.t n [Ἰmn-Rꜥ] nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw sꜢ.t n(.t) PꜢ-nḏm ḥnꜥ=tn r pr Wsἰr mꜢꜢ=s 1,18 mἰ mꜢꜢ=tn sḏ[m]=s mἰ sḏm=tn ꜥḥꜥ=s mἰ ꜥḥꜥ=tn ḥms=s mἰ ḥms=tn ἰ dd.w t ḥnḳ.t n bꜢ.w mnḫ.w m pr Wsἰr 1,19 dd=tn t ḥnḳ.t r tr.wy n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥnꜥ=tn ἰ wny.w 1,20 wꜢ.t ἰ wpwy.w mtn m bꜢ.w mnḫ.w m pr Wsἰr wn ἰrƒ tn wꜢ.t wp ἰrƒ tn mtn n bꜢ n 1,21 Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw NsytꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥnꜥ=tn ꜥḳ=s m dndn pr=s m ḥtp nn ḫsƒ. 1,22 tw(=s) nn šnꜥ.tw=s ꜥḳ=s m ḥs.w pr=s m mrw ἰr(.w) wḏ.w=s m pr Wsἰr šm Wsἰr ḥry(.t) wr.t ḫnr(.t) 1,23 tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ἰmnt.t m ḥtp nn gm.tw wnw 1,24 m mḫꜢy.t nn rḫ sw sἰp.kwἰ m rꜢ.w ꜥšꜢ sꜥḥꜥ bꜢ(=ἰ) r-ḫƒt ἰb(=ἰ) gm.n=ƒ wḏꜢ rꜢ=ἰ tp tꜢ mk (w)ἰ m-bꜢḥ= 1,25 k nb nṯr.w pḥ.n=ἰ mr n MꜢꜥ.ty ḫꜥ.kwἰ m nṯr ꜥnḫ psd.kwἰ m psḏ.t ἰmy p.t wnn=ἰ mἰ wꜥ ἰm=tn sṯs.(w) 2,1 nmt=ἰ m Hr-ꜥḥꜢ mꜢꜢ=ƒ sꜢḥ šps swḏꜢ=ἰ Nwn nn šnꜥ=ἰ mꜢꜢ 2,2 =ἰ nb.w ḫnmm=ἰ ḏƒꜢ.w n psḏ.t ḥms=ἰ ḥnꜥ=sn nἰs n=ἰ ẖry-ḥb hn

3

I am the one who sees the secrets in Rosetau. I am the one who recites the festival-books for the ram, lord of Mendes. I am the setem-priest (in) his duty. I am the great director of the craftsmen (on) the day of placing Henu in (his) sled (g). I am the one who takes up 1,16 the hoe of earth (on) the day of plough[ing the earth in] Nen-nesut (Heracleopolis). O those who make the excellent bas approach into the house of Osiris, make 1,17 the ba of the leader-in-chief of the first group of musicians of [Amun-Ra], king of the gods, Nestanebetisheru, daughter of Pinedjem (II) approach with you in the house of Osiris. She sees 1,18 as you see, she hears as you hear, she stands as you stand, she sits as you sit. O those who give bread and beer to the excellent bas in the house of Osiris, 1,19 you give bread and beer day and night to Osiris, priestess of Osiris, lord of Abdju (Abydos) with you Nestanebetisheru, whose mother is Neskhonsu with you. O those who open 1,20 the way, O those who open the road to the excellent bas in the house of Osiris, open then the way, open then the road for the ba of 1,21 Osiris, priestess of Min, Horus and Isis of Ipu (Ahkmim) Nestanebetisheru, whose mother is Neskhonsu with you. May she enter angry and go out in peace, she will not be repelled 1,22, she will not be detained (f). May she enter with praises, may she go forth with love, her orders having been done in the house of Osiris. May Osiris, 1,23 leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu, go to the West in peace. May no 1,24 fault (of hers) be found in the balance, for no one knows it.” (i) “I have been inspected by many mouths, while (my) ba being was stood in front of (my) heart, and he (j) found my speech was wholesome upon earth. Look, I am before 1,25 you, lord of the gods, for I have reached the canal of the Two Maats, I have appeared as a living god, and I have shone among the Ennead which is in the sky. I will be like one of you, with my journey having been elevated 2,1 in Kher-Aha. As I (k) see noble Orion, so I complete Nun (i.e., Primeval Waters), without being detained. As I see 2,2 the lords, so I smell the offerings of the Ennead when I sit with them. May the lector priest summon for me a funerary chest 1,15

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 2,3

sḏm=ἰ dbḥ ḥtp.w dgꜢ=ἰ nšm.t nn šnꜥ=ἰ bꜢ=ἰ ḥnꜥ nb=s ἰnḏ-ḥr=k 2,4 ḫnty Ἰmnty.w Wsἰr ḥr(y)-ἰb TꜢ-wr dἰ=k wḏꜢ=ἰ m ḥtp r ἰmnt.t šsp (w)ἰ nꜢ nb.w 2,5 TꜢ-ḏsr sḏd=sn n=ἰ ἰꜢw sp-sn m ḥtp ἰry=sn s.t r-gs wr.w m ḏꜢḏꜢ.t šsp 2,6 wἰ ḫnmm(.ty) tr.wy pr=ἰ m-bꜢḥ Wn-nƒr šms=ἰ Ḥr m RꜢ-sṯꜢw Wsἰr 2,7 m Ḏd.t ἰry=ἰ ḫprw=ἰ r dd.w ἰb=ἰ m bw nb mr kꜢ=ἰ ἰm ἰr rḫ mḏꜢ.t ḥr-tp tꜢ ἰw=ƒ 2,8 (ḥr) ἰr=s m sš.w ḥr ḳrs r-pw ἰw=ƒ pr=ƒ m hrw nb mr.n=ƒ ḥnꜥ ꜥḳ r ḥw.t=ƒ 2,9 nn šnꜥ.tw=ƒ ἰw dd.w n=ƒ t ḥnḳ.t wr ἰwƒ ḥr ẖꜢ(y.t) n.t Rꜥ sꜢḥ=ƒ m sḫ.t 2,10 ἰꜢrw dd.w n=ƒ ἰt bd.t ἰm ḫr wnn=ƒ wꜢḏ(.w) mἰ wn.n=ƒ ḥr-tp tꜢ

57

2,3

(so that) I may I hear the requests for offerings. May I see the neshemet-boat, I will not repel my ba or its lord.” “Hail to you, 2,4 foremost of the Westerners, Osiris who is in the middle of Thinis. May you allow that I proceed in peace to the West. May the lords of 2,5 the Sacred Land receive me. May they recite for me praise, praise in peace. May they make a place (for me) near the great ones of the Council. May the Two Nurses receive 2,6 me day and night. May I go out in the presence of Wennefer May I follow Horus in Rosetau and Osiris 2,7 in Djedu (Busiris) (c). May I make my transformation so that my heart is placed in any place where my ka desires.” “As for anyone who knows this papyrus-roll upon earth,2,8 or puts it in writing for a burial (l), he goes forth every day he wished and enters his estate 2,9 without being detained. And bread, beer and a great portion of meat are given to him upon the offering table of Ra while his grant of land (is) in the Fields 2,10 of Reeds. Barley and emmer are given to him there, so that he will be prosperous, as he was upon earth”.

Notes on translation (a) The determinative of the man with hand to mouth at the end of both sṯs(.w) and sꜢḫ(.w) suggests that these words should be translated as something that must be pronounced, such as spells; we choose a plural because it is the version used in the parallel text of P. Pinedjem II (1,1), and also in P. Asetemakhbit (1,1), P. Cairo S.R. IV 961 (1,1), P. Cairo S.R. IV 967 (1,1), P. Louvre N 3080 (1,1) and P. MMA 25.3.29 (1,1). Furthermore, some versions have Ꜣḫ.w “transfigured ones” (Mosher 2016a: 96, n. 3) instead of sꜢḫ.w “(ritual) recitations”; in fact, these recitations were used to transform the deceased into a “transfigured one”, sometimes translated as “blessed one”. For this reason we prefer the translation “(ritual) recitations” instead of “glorifications”, which is sometimes used for this word. Concerning the sꜢḫ.w, see for example Assmann 2002: 20-37. (b) After the title of the spell and the titles, name and filial relationships of the deceased, another short title has been added: “Spell for descending to Osiris’ Council”. This part is present in New Kingdom variants located in tombs or sarcophagi, but, unlike here, it is typically found at the beginning of the spell (Lüscher 1986: 15). It is no longer seen in Late and Ptolemaic papyri (P. Nespasefy, A1; Allen 1974: 5; Mosher 2016a: 96, 117, 122, 128, 134). Many similar versions are extant from

the 21st Dynasty from the Royal Cache (P. Pinedjem II, P. Asetemakhbit) or the Second Cache (P. Cairo S.R. IV 960, P. Cairo S.R. IV 961, P. Cairo S.R. IV 967, papyri unpublished). Other manuscripts from the Third Intermediate Period adopt this title for spell 72 (P. Gatseshen, P. Panesettauy, see Lucarelli 2006: 47, n. 89; Munro 2001: 18). (c) Busiris is written with the ending “t”, so it actually corresponds to Mendes. But the meaning of the sentence, with the mention of “a Busirite” just before, suggests that it would be better translated as Busiris. Another solution could be to translate “a Busirite” as “an enduring-one” and then keep Mendes in the next line, as per the suggestion of Mosher (2016a: 98, n. 19-20). Busiris and Mendes are very frequently confused in the Book of the Dead. (d) We have chosen to translate this passage with a passive. This passage is not attested during the New Kingdom (compare P. Nu and Lüscher 1986: 40-41). The same version appears in P. Pinedjem II (1,7). During the Saite and Ptolemaic periods, there were many different versions of this passage whose meaning is not also clear, see the commentary in Mosher (2016a: 98, n. 20). (e) The expression ḫrw⸗fy “so he said” is written as ḫsf “repel”.

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(f) The scribe has written the same sentence twice; compare with P. Pinedjem II (1,11) where the sentence occurs only once. (g) Special writing of mfḫ “sled” (Wb II, 55, 11-12), also found in P. Pinedjem II and P. Asetemakhbit (Munro 1996: 6, j1). (h) The scribe regularly writes the passive .tw as .tỉ, but we have chosen to transliterate .tw. (i) Here begins the second part of the spell in which the deceased speaks about the next judgment. This part has been added in versions from the 21st Dynasty and is included until the Ptolemaic Period (see above introduction to the spell).

3

(j) “He” probably refers to Thoth who is mentioned in the previous part, before the speech of the deceased. (k) The scribe has written “he” instead of “I”. “I” is well attested in the sentences before and after. (l) Other translators, such as Mosher, prefer the translation “or he puts it in writing on the coffin” (Mosher 2016a: 113) but we choose “for a burial” ḳrs as in Quirke (2013: 12), because it seems to make more sense. The spell could be known by the deceased in two different ways: by knowing the papyrus while existing upon earth, or having it written (on a papyrus) for the burial. If we accept the translation “coffin”, this would necessitate that the text was copied on this medium for the afterlife.

3. VIGNETTE (OLD BD 16) AND SPELL BD 15 VAR. I (3a,1-4,26) (Sheets 2-4) Vignette on sheet 2 (old BD 16)

Presentation of the spell

The vignette takes up an entire sheet of papyrus and represents the rising of the sun. Egyptologists have long considered it to be spell BD 16, following the designation made by Lepsius when he first published the Iuefankh Book of the Dead papyrus in Turin (P. Turin Cat. 1791).22 Yet, in actual fact, the vignette is linked to spell 15, which is represented here on the next two sheets of papyrus. In fact, the initial two hymns of this spell are about the rising of the sun, the same topic that is found in the vignette. Most modern scholars now follow this interpretation of the vignette.23 In this scene, Isis and Nephthys are seated on a socle in a position of adoration, one on each side of a djedpillar. An ankh-sign with two hands that hold the rising sun is above a djed-pillar. Three baboons stand in positions of adoration on each side of them. This scene was well known since the time of the New Kingdom and is similar to the one represented in P. Ani.24 In addition, it is almost exactly the same as the scene in the tomb of Pharaoh Osorkon II at Tanis25 and a similar representation on the north wall of the tomb of Sheshonq.26

This spell consists of nine hymns, which appear together for the first time in this papyrus27 and then regularly in the late papyri (for example P. Iahtesnakht and P. Nespasefy).28 Hymns 1 to 6 are first attested in the 19th Dynasty in P. Ani (sheets 20-21). In the Greenfield Papyrus, the beginning of each hymn is signalled by the name of Nestanebetisheru followed by the expression “she says”, highlighted in red in the papyrus. The first six hymns are indicated together on sheet 3 and, surprisingly, hymns 7-8 are on another sheet, with a large space left empty in the second part of sheet 3. This layout seems to reflect the different origins of the hymns that comprise the spell. Hymns 1 to 6 had already been grouped together in the papyrus of Ani, while hymns 7-9 were grouped together later, either in this papyrus or slightly earlier, in the textual model that served as a basis for the papyrus. Furthermore, hymns 6-8 were certainly first used in a temple context as liturgies.29 The spells correspond to “15a-i” 30 or simply “Hymns 1-9”.31 In the parallel version of P. Pinedjem II, the hymns are not present. In fact, spell 1 is directly

22

27

23

24 25 26

Lepsius 1842: pl. VI. See Lapp 2015, who has recently focused on this vignette in a volume, and also Mosher 2016b: 1. Lapp 2015: 72, pl. 4. Montet 1947: pl. 32. Badawi 1957: pl. 8. For a more detailed study of the scene in Ani, Osorkon II and Sheshonq, see Lenzo, Meffre, Payaudeau 2023.

28 29 30

31

Quirke 2013: 46, see also Lenzo forthcoming b. See also Mosher 2016a: 311-456. See for example Quirke 2013: 46. Allen 1974: 12-16 and then regularly, see for instance, Assmann 1999: 120-128. Quirke 2013: 46-50.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

followed by spell 17, without 15. As indicated above (Chapter 2.5) the beginning of P. Greenfield follows the same model as the one used to copy P. Pinedjem II. So, the addition of spell 15 is a specific choice for Greenfield, perhaps to highlight the solar context that is emphasized in many places in the papyrus. A short extract of hymn 7 is present in P. Vatican 38566 (4,6-11).32 In the tomb of Osorkon II at Tanis,33 only hymn 15b (hymn 2) is present; the ten columns of text in Osorkon correspond to six lines in Greenfield (3a,7-12).34 In another tomb at Tanis, NRT III of Psusennes I of the 21st Dynasty, extracts from hymns 1 and 2 have been inserted into a larger composition that is a hymn to Amun-Ra-Horakhty.35 Furthermore, hymns 1 and 2 are also present on the coffin of Hor, 21st Dynasty, formerly kept at Rio de Janeiro.36 Hymn 7 or 15g also corresponds to the end of spell BD 15BIII. The core of the hymn is composed of 10 sentences, each sentence beginning with a salutation to the god (“hail to you”) followed by a reference to the functions the god serves, then the wish that the god “may give the sweet air to Osiris N.”, which is attested only in P. Greenfield and P. Vatican 38556 (4,6-11), and only in the first five sentences of the Vatican papyrus. This section is also present in the liturgical part of P. Greenfield: namely, in Text 1, first hymn (64,3-16), while part of it is repeated in Text 9 (72a,1-72b,6). Hymn 8 or 15h also corresponds to a part of spell 15BIII; it also present in Text 11 in the hymnic section (73,1-13). The specific themes of the nine hymns are as follows: – Hymn 1 (15a): the rising of the sun Ra-Horakhty and wish of the deceased to join Ra in his barque, both in the day and night. – Hymn 2 (15b): the rising of the sun Ra-Horakhty and the presence of the deceased with the god. – Hymn 3 (15c): journey of the sun during the day and night and the rising of Ra. – Hymn 4 (15d): wish to join the transfigured ones and Ra. – Hymn 5 (15e): journey of the sun. – Hymn 6 (15f): the deceased in the sun-boat. – Hymn 7 (15g): hymn to the setting sun.

32 33 34 35 36

Albert, Lenzo 2022. Montet 1947: pl. 32. Lenzo 2018b ; Lenzo, Meffre, Payraudeau 2023. Montet 1951: 92, fig. 34; Roulin 1998: 210-211. Coffin Rio de Janeiro Inv. 525 and 526, see Kitchen 1990: 127, pl. 123. The coffin was burnt in the fire which destroyed the

59

– Hymn 8 (15h): hymn to the setting sun with what seems to be an indication in the final part that the spell should be recited four times, thus implying that the text was said as part of a liturgy, probably in a temple. – Hymn 9 (15i): hymn to the setting sun that describes its travel in the underworld. In short, the hymns are about the rising of Ra (hymns 1-2), the journey of the sun, with which the deceased is associated (hymns 3-6), and finally the setting of Ra (hymns 7-9). Thus, the new section of the spell added in P. Greenfield, hymns 7-9, which concerns the setting sun, was probably added in order to allow the deceased to make the entire solar-circle, from the rising of the sun to its setting. Before their integration in the “Saite” redaction, these hymns were found in certain Theban tombs of the 25th-26th Dynasties. The tomb of Padiamenope (TT 33) contains hymns 1-637 which were also attested in New Kingdom papyri, while the tomb of Harwa (TT 37) has hymns 2, 3, 4, 6, 7 and 8, and the tomb of Karakhamun (TT 223) only hymn 8.38 None of these tombs seem to attest the complete version with Hymns 1-9 found in Greenfield and then regularly in texts after the “Saite” redaction. Vignettes In addition to the vignette of the rising sun on sheet 2 (old BD 16), three vignettes accompany the text on sheets 3 and 4 in the upper section of the papyrus, one for each column of text. Two vignettes on sheet 3 represent Nestanebetisheru, who is kneeling in adoration of Ra-Horakhty. An offering-table stands before the god, upon which a lotus and an ewer are presented. In each scene, Ra-Horakhty is seated on a throne. In the first representation, he holds a was-sceptre and an ankh-sign, while in the next scene he is represented as a mummy holding a was-sceptre in both hands. A large space has been left empty between the deceased and the god, probably so that the vignettes could occupy the largest possible space and to correspond more or less with the column of text below. In the third vignette on sheet 4, Nestanebetisheru is in the same position of

37 38

National Museum of Brazil in 2018. We thank John Taylor for this information. Einaudi 2017: 163, n. 6. Einaudi 2012: 15, 17 and 33.

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adoration, with the same offering-table, but now she is situated in front of a solar boat containing the solar disk, which is accompanied by three deities: Maat and Thoth are in the bow of the boat and Horus is located in the stern with the tiller. This vignette corresponds Sheets

3

exactly with the text at the end of Hymn 6 (15f), where one finds this very same description of the boat of Ra and its occupants (see l. 3b,11). The following table summarizes the vignettes accompanying the texts:

Texts

Vignette

2

–

Rising of the sun (old BD 16)

3a

Hymn 1 (15a) Offerings to Ra-Horakhty by Nestanebetisheru. Rising of the sun Ra-Horakhty, wish of the deceased to join Ra-Horakhty is seated on a throne. Ra in his barque, both in the day and night

3a

Hymn 2 (15b) Rising of the sun Ra-Horakhty, presence of the deceased with the god

3a

Hymn 3 (15c) Travel of the sun during the day and night and rising of Ra

3a

Hymn 4 (15d) Wish of the deceased to join the transfigured ones and Ra

3a-b

Hymn 5 (15e) Journey of the sun

Offerings to Ra-Horakhty by Nestanebetisheru. Ra-Horakhty is seated on a throne but is represented as a mummy.

3b

Hymn 6 (15f) The deceased in the sun-boat

4

Hymn 7 (15g) Hymn to the setting sun

4

Hymn 8 (15h) Hymn to the setting sun

4

Hymn 9 (15i) Hymn to the setting sun and presence in the underworld

The solar-boat with Maat, Thoth and Horus.

The vignettes are clearly linked to the theme of the hymns. They are also regularly present in late BD papyri such as P. Iuefankh (pl. VI) or P. Pasherientaihet

(col. 3 and 4, pl. I-II). Many examples of the first two scenes are found in Mosher,39 which focuses particularly on the third scene.

Translation Hymn 1 – BD 15a

3a,1-6

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty m wbn=ƒ m Ꜣḫ.ty ἰꜢbt.t n.t p.t ἰn Wsἰr ḥry(.t) wr(.t) ḫnr(.t) 3a,2 tpy.t n Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s ἰ Rꜥ nb stw3a,3.t wbn m Ꜣḫ.ty ἰꜢbt.t n.t p.t Rꜥ psd=k m ḥr n Wsἰr n ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 3a,4 mw.t=s Nsy-ḫnsw dwꜢ=s (tw) m dwꜢy(.t) sḥtp=s (tw) m mšrw 3a,1

39

Mosher 2016a: 457 and 459-461.

3a,1

Adoring Ra-Horakhty when he rises in the eastern horizon of the sky, by Osiris, leader-in-chief of the first group of musicians 3a,2 of Amun-Ra, king of the gods, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu. She says: O Ra, lord of the ray3a,3 s, who rises in the eastern horizon of the sky (a). Ra, you shine in the face of Osiris of (b) the priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, 3a,4 whose mother is Neskhonsu. May she adore (you) in the morning, may she satisfy (you) in the evening.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

pr bꜢ n Wsἰr n ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t 3a,5 n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥnꜥ=k r p.t wḏ m mꜥnd.ty mnἰ m sk.ty Ꜣbḫ3a,6 =s m (ἰ)ḫm.w-wrd m p.t

may the ba of Osiris of the priestess of Min, Horus and Isis 3a,5 of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, go forth with you to the sky, the one who departs in the day-boat, the one who moors in the night-boat. May she join 3a,6 the Unwearying-stars (c) in the sky.

Notes on translation (a) Many versions only indicate “the East of the sky” (P. Nespasefy; Quirke 2013: 46; Mosher 2016a: 311, version 1); horizon is an addition that can be found in some hieratic papyri of Theban origin in the Late Period, as highlighted by Mosher 2016a: 314 (version 3). Hymn 2 – BD 15b

61

(b) The text refers to “Osiris of the priestess”; concerning the use of n “of” in the name of the deceased, see Smith (2006) and Smith (2017: 373-384). (c) The “Unwearying-stars” are the circumpolar stars (Wb I, 125, 15-16).

3a,6-12

Wsἰr n ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 3a,7 ḏd=s swꜢš=ἰ nb=ἰ nb r nḥḥ ἰnḏ-ḥr=k Rꜥ-Ḥr-Ꜣḫ.ty Ḫprἰ pw ḫpr ḏs=ƒ nƒr(.wy) wbn=k m Ꜣḫ.t 3a,8 sḥḏ=k tꜢ.wy m stw.t=k nṯr.w nb.w m ḥꜥꜥ mꜢꜢ=sn nsw n p.t nb(.t) wnw.t mn.tἰ ḥr tp=k Šmꜥw-s(y) Mḥw-s(y) 3a,9 m wp.t=k ἰw ἰr.n=s s.t=s m ḥꜢ.t=k Ḏḥwty mn(.w) m-ḥꜢ.t wἰꜢ=k ḥr sswn ḫƒty.w=k nb.w ἰmy.w dwꜢ.t pr m ḫsƒ=k r mꜢꜢ 3a,10 sšm=k pwy nƒr ἰἰ.n=ἰ ḫr=k ἰw=ἰ r-ḥnꜥ=k r mꜢꜢ ἰtn=k nn ḫnrἰ.tw(=ἰ) nn šnꜥ.tw(=ἰ) mꜢw ḥꜥw=ἰ 3a,11 m dgꜢ nƒr.w=k mἰ ḥs.w=k nb(.w) ḥr-nty ἰnk wꜥ m nn šps(.w) n=k ḥr-tp tꜢ ἰw pḥ.n=ἰ tꜢ r nḥḥ ẖnm.n=ἰ tꜢ 3a,12 n ḏ.t ntk ἰs wḏ sw n=ἰ Wp-wꜢ.(w)t

Osiris of the priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu,3a,7 (a) she says: (b) I praise my lord, lord until eternity. Hail to you, Ra-Horakhty, he is Khepri, he who has created himself. How beautiful is your rising in the horizon (c)!3a,8 You illuminate the Two Lands with your rays. All the gods are in a state of joy (when) they see the king of the sky, the lady, the uraeus being established on your head and the crown of Upper Egypt and the crown of Lower Egypt 3a,9 on your brow. She (i.e., the uraeus) has made her place on your forehead, Thoth is established at the front of your boat, punishing all your enemies. When you approach, the ones who are in the underworld go forth to see 3a,10 this beautiful image of yours. I have come to you, I am with you to see your sun disk. (I) will not be restrained, (I) will not be detained. My body is renewed 3a,11 when looking at your perfection, as are all who are praised (d), because I am one of these nobles for you on earth. I have reached the land for eternity. I have joined the land 3a,12 for eternity. You are indeed the one who has ordered it for me, o Wepwaut (e).

Notes on translation (a) At this point the parallel version in the tomb of Osorkon II at Tanis begins with “Words spoken by Osiris Osorkon true of voice” (Montet 1947: pl. 32, col. 1-10). (b) Most of the late versions indicate that the part announcing the speech is “Osiris N., he says honouring the lord unto eternity” (Mosher 2016a: 317, n. 1), which precedes “Hail to you” (for other versions for the Late period, see Mosher 2016a: 317, 320, 322, 326). Both in Osorkon’s tomb and in the Greenfield papyrus, the

structure of the sentence with an “I” indicates that the deceased had already begun his speech. A similar structure is present in P. Ani (sheet 20, col. 6) where “he” replaces “I”. (c) All other versions have nfr.wy wbn=k “How beautiful is your rising” (P. Ani, sheet 20, col. 7; P. Iahtesnakht, 5,6; Mosher 2016a: 317). (d) The word nb “all” as found in other papyri is actually written as nb “lord”. The same writing occurs in Osorkon II (Montet 1947: pl. 32, col. 9).

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(e) The presence of the god Wepwaut, lit. “the Opener of the ways” is a peculiarity of this papyrus. The other versions have “my lord” (P. Ani, sheet 20, Hymn 3 – BD 15c

col. 15; P. Iahtesnakht, 5,9; Mosher 2016a: 319, 320) or “Ra” (Mosher 2016a: 324, 326). The version of this passage in the tomb of Osorkon II is destroyed.

3a,12-18

Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnw ḏd=s ἰnḏ-ḥr=k 3a,13 wbn=k m Ꜣḫ.ty=k m Rꜥ ḥtp ḥr MꜢꜥ.t ḏꜢy.n=k p.t ḥr-nb.w ḥr mꜢꜢ=k šm.n=k ἰmn.tw m ḥr=sn 3a,14 dἰ=k tw m dwꜢw m m-ẖr.t-hrw n.t rꜥ nb rwd.tw sḳdd.tw ẖr ḥm=k stw.wt=k m ḥr=n nn rḫ=t(w)=s ḏꜥm nn smἰ 3a,15 ἰꜢm ἰꜢm n=k tꜢ.w nb.w n.w nṯr.w mꜢꜢ.n.tw=w ḥr sš.w ḫꜢs.wt n.w Pwn.t r sἰp.tw ἰmn m ḥr=sn ἰr.n=k tw wꜥ 3a,16 m wn rƒ ḫpr.w=k tp Nwn ἰm=ἰ šm=ἰ m-mἰtt šm=k nn ἰr=ƒ Ꜣb mἰ ḥm=k hrw kty ḥpt wꜢ.3a,17tw m ἰtrw m ḥḥ ḥƒn Ꜣ.t šrἰ.t ἰr=k sn ḥtp=k km.n=k wnw.t grḥ m-mἰtt gsgs.n=k sn 3a,18 km.n=k mἰ n.t-ꜥ=k ḥḏ-tꜢ dἰ=k tw r ꜥ=k m Rꜥ wbn=k m Ꜣḫ.t

Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, she says: Hail to you, 3a,13 (when) you rise in the horizon as Ra, who is satisfied with regard to Maat. You have crossed the sky, everybody seeing you, you have gone, while hidden from their face, 3a,14 daily you place yourself in the morning (a), being prosperous and navigating under your Majesty, your rays are on our face, without being known. Fine gold without reporting 3a,15 to you the brilliance of the brilliance (b). All the lands of the gods, they have been seen (c) on account of the writings of the hill-countries of Punt, so that the one who is hidden from their face can be inspected. You alone have created yourself 3a,16 when, indeed, your forms were upon the Nun (i.e., Primeval Waters) that I was in. May I go the same ways as you go, he will not cease, like your Majesty, (for) a brief day. The one who runs far 3a,17 in miles and in millions of hundreds of thousands, a short moment, you make them and you set. Likewise you have completed the hours of the night, you have regulated them, 3a,18 you have completed like your custom. At dawn, you place yourself at your region as Ra when you rise on the horizon.

Notes on translation (a) “Morning, dawn” dwꜢw (as in the version of P. Ani, sheet 20, col. 17; see also the translations of Barguet 1967: 52 and Allen 1974: 13) is used instead of “Duat, underworld”, the term that is typically used in the Late Period (P. Nespasefy A4,8, see also Quirke 2013: 47; Mosher 2016a: 331, 335, 337, 339 (underworld); but “dawn” is present in version 5 registered by Mosher (2016a: 343)). Hymn 4 – BD 15d

3

(b) The scribe has written the word ỉꜢm “brilliance” twice, probably by mistake, as the other versions have the word written once (P. Ani, sheet 20, col. 18-19 or Mosher 2016a: 338, 339, 343). Later versions have ẖnm “to join” instead of the first “brilliance” (Mosher 2016a: 332). (c) On this version with =w as suffix pronoun of their person, see Mosher (2016a: 332, n. 8).

3a,18-23

Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw 3a,19 mw.t=s Nsy-ḫnsw ḏd=s dwꜢ=s tw m dwꜢy.t m psd=k ḏd=s n=k m wbn=k dwꜢ[=k] [sḳ]Ꜣ ḫpr(.w)=k ḫꜥ=k m s3a,20ꜥꜢ nƒr=k pḥ m nbw=k ḥꜥw=k ms sw ἰwty ms.tw=ƒ m Ꜣḫ.ty wbn m ḥr(.t)

Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, 3a,19 whose mother is Neskhonsu, she says, (when) she adores you in the morning, when you shine, she says to you, when you raise [your] praises, [exalt]ing your forms (when) you appear, when 3a,20 your beauty is made great, (You are) the one who crees when you melt your body, who gives birth to himself, who is not born in the horizon, who rises in the heaven,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

dἰ=k pḥ=ἰ ḥr(.t) n.t nḥḥ spꜢ.t 3a,21 n.t ḥsy.w smꜢ=ἰ Ꜣḫ.w šps.w ἰḳr.w n.w ẖr.t-nṯr pr=ἰ ḥnꜥ=sn r mꜢꜢ nƒr.w=k m wbn=k m m3a,22šrw nmἰ.n=k n mw.t=k Nw.t dἰ=k ḥr=k r ἰmnt.t ꜥ.wy=ἰ m ἰꜢw n ḥtp=k m ꜥnḫ.t ntk ἰs ἰr nḥḥ 3a,23 dwꜢ=ἰ m ḥtp=k Nwn dἰ=ἰ tw m ἰb=ἰ ἰwty bgꜢ nṯrἰ=k r nṯr.w nb.w

63

may you make me reach the heaven of eternity, the district (a) of 3a,21 the favoured-ones, (so) that I may join the transfigured ones and the excellent nobles of the necropolis, and that I may go forth with them in order to see your beauty when you rise in the e3a,22vening, after you have travelled to your mother Nut. You place your face to the West, my arms are in adoration because you set in the Place of Life. You are indeed the one who makes eternity, 3a,23 I adore you when you rest in the Nun (i.e., Primeval Waters), I place you in my heart, not being tired, you are more divine than all the (other) gods.

Notes on translation (a) “district” spꜢ.t

is written in the same way as

“hill-countries” ḫꜢs.wt; see for example col. 3a,15 Hymn 5 – BD 15e

.

3a,23-3b,4

Wsἰr ḥm(.t)-nṯr n(.t) 3a,24 Pẖr.t wr.t nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s ἰꜢw n=k wbn m nbw sḥḏ 3a,25 tꜢ m hrw msw.t=ƒ ms tw mw.t=k ḥr dr.t(=s) sḥḏ.n=k šnw nb ἰtn sḥḏ wr wbn m Nwn ṯs 3a,26 mhꜢyw(.t)=ƒ m ḥbb sḥb spꜢ.wt nb.w(t) pr.w nb.w ḫw (m) nƒr.w=k ṯs kꜢ=k m ḥw ḏƒ3a,27Ꜣ.w sꜥꜢ nrἰ sḫm sḫm.w dr s.t=ƒ r ἰsƒ.t ꜥꜢ ḫꜥ m sk.ty wr ƒꜢw m mꜥnḏ.ty 3b,1 sꜢḫ=k Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 3b,2 m ẖr.t-nṯr dἰ=k wnn=s r ἰmnt.t šw m ḏwt mkḥꜢ=s ἰsƒ.t dἰ=k sw m ἰmꜢḫy3b,3.w Ꜣḫy.w ẖnm=s bꜢ.w m ẖr.t-nṯr sḳdd=s m sḫ.t ἰꜢrw ḥr-sꜢ 3b,4 wḏ m Ꜣw-ἰb

Osiris, priestess of 3a,24 Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, she says: Praise to you who rises as gold and who illuminates 3a,25 the earth on the day of his birth, (when) your mother gives birth to you on (her) hand. You have illuminated each circle of the solar disk, Great Illuminator who rises from the Nun (i.e., Primeval Waters), who joins 3a,26 his family in the water of inundation, who makes all nomes and all houses festive, who protects (with) your beauty (a), who joins your ka with food 3a,27 and offerings, who makes great fear, powerful one of the powerful ones, who drives away his place from wrongdoing, great in appearance in the night-boat, great of magnificence in the day-boat. 3b,1 May you glorify Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu 3b,2 in the necropolis. May you let her be in the West, free of evil, she neglects wrongdoing. May you place her like the revered ones 3b,3 and the transfigured ones. May she join the bas in the necropolis. May she travel in the Field of Reeds after 3b,4 the order (made) in joy.

Notes on translation (a) Most versions have m “with” (P. Ani, sheet 21, col. 6; P. Nespasefy col. A4,16; Mosher 2016a: 364),

which makes it possible to keep the same structure in the sentences that precede and those which follow.

CHAPTER

64 Hymn 6 – BD 15f

3b,4-12

Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 3b,5 Nsy-ḫnsw

pr=ἰ r p.t ḏꜢy=ἰ bἰꜢ.w snsn=ἰ m-ꜥ sbꜢ.w ἰr=tw n=ἰ ḥkn.w 3b,6 m wἰꜢ nἰs.tw(=sn) n=ἰ m mꜥnḏ.t dgꜢ=ἰ ἰtn m-ẖnw k(Ꜣ)r=ƒ sḥtp3b,7 =ἰ ἰtn=ƒ rꜥ nb mꜢꜢ=ἰ ἰn(.t) m ḫprἰ=s ḥr bꜥbꜥ.t n.t mƒk mꜢꜢ=ἰ Ꜣb(ḏw)3b,8 sp=ƒ ḫpr ḏw ḳd ḫr m ḫƒty sd.n=ƒ ḥsḳ dm(.w) ṯs.t=ƒ wnn Rꜥ m mꜢꜥw nƒr 3b,9 sk.ty sk.n=s ἰs.t n Rꜥ m ḥꜥꜥw(.t) nb(.t) ꜥnḫ ἰb=s nḏm sḫr.n=s ḫƒty.w 3b,10 n nb=s mꜢꜢ=ἰ Ḥr ḥr nƒry.t Ḏḥwty MꜢꜥ.t ḥr ꜥ.wy=ƒ nṯr.w nb.w m ḥꜥꜥw(.t) mꜢꜢ3b,11 =sn ἰw=ἰ m ḥtp sꜢḫ=ἰ ἰb n Ꜣḫ.w ἰw Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy3b,12 -tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw ḥnꜥ=sn ἰmnt.t ἰb=s nḏm

Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is 3b,5 Neskhonsu,

I go forth to the sky, I cross the heaven, I fraternize with the stars. Acclamations are made for me 3b,6 in the boat, (they) are summoned for me in the day-boat, I see the solar disk in the interior of his shrine. I satisfy 3b,7 his solar disk every day. I see the inet-fish (i.e., tilapia) in his form in the stream of turquoise. I see the ab(dju)-fish 3b,8 (when) his time arrives. The one of evil character falls as an enemy, he has predicted the knife (a) cutting off his vertebra. Ra is (travelling) in a favourable wind 3b,9 and the night-boat, it has destroyed . The crew of Ra in a state of joy, the lady of life, her heart is pleased, (because) she has overthrown the enemies 3b,10 of her lord. I see Horus at the tiller, Thoth and Maat on his arms (b). All the gods are in a state of joy when they see 3b,11 that I go in peace, I glorify the heart of the transfigured ones. Osiris, priestess of Nemty, lord of Atefet, Nes3b,12tanebetisheru, whose mother is Neskhonsu is with them (in) the West, her heart pleased.

Notes on translation (a) The scribe has written ỉsḳ instead of ḥsḳ, owing to the similarity between ỉ and ḥ in hieratic. (b) The description of the boat of Ra and its occupants, with Thoth and Maat at the bow (probably Hymn 7 – BD 15g

3

indicated by “on his arms”) as well as Horus at the tiller, corresponds exactly to the vignette at the top of sheet 4.

4,1-14

dwꜢ Rꜥ ḥtp=ƒ m ꜥnḫ.t ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,2 ḏd=s ἰnḏ-ḥr=k ἰἰ.tw m Ἰ ḫpr.tw ḳmꜢ nṯr.w dἰ=k ṯꜢw nḏm n Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 4,3 mw.t=s Nsy-ḫnsw ἰnḏ-ḥr=k ἰἰ.tw m bꜢ bꜢ(.w) bꜢ ḏsr ἰmy Ἰmnt.t

4,1

dἰ=k ṯꜢw nḏm n Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w 4,4 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,5 ἰnḏ-ḥr=k ḥry nṯr.w sḥḏ dwꜢ.t m nƒr.w=ƒ dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

4,1

(a) Adoring Ra (when) he sets in the Land of Life by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, 4,2 she says: Hail to you who comes as A (b), who comes into being creator of the gods! May you give the sweet air to Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, 4,3 whose mother is Neskhonsu. Hail to you who comes as the ba of the ba(s), sacred ba which is in the West! May you give the sweet air to Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, 4,4 Nestanebetisheru, whose mother is Neskhonsu. 4,5 Hail to you leader of the gods who illuminates the underworld with his perfection! May you give the sweet air of life to Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 4,6

ἰnḏ-ḥr=k nꜥy (m) Ꜣḫ.w sḳd (m) ἰmy ἰtn

dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,7 ἰnḏ-ḥr=k ꜥꜢ r nṯr.w nb(.w) ḫꜥ m p.t ḥḳꜢ dwꜢ.t dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,8 ἰnḏ-ḥr=k wbꜢ dwꜢ.t sšm ꜥꜢ.wy ḫꜢs.wt dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,9 ἰnḏ-ḥr=k m-ꜥ nṯr.w wḏꜥ mdw ἰmy(.w) Ἰgr.t dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,10 ἰnḏ-ḥr=k ἰmy sštꜢ.w=ƒ ḳmꜢ dwꜢ.t m Ꜣḫ.t=ƒ dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,11 ἰnḏ-ḥr=k wr.tw ꜥꜢ.tw ḫƒty.w=k ḫr m nmt=sn dἰ=k ṯꜢw nḏm n ꜥnḫ n Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 4,12 ἰnḏ-ḥr=k bḥn.n=k sbἰ.w sḥtm.n=k ꜥꜢpp wn.ἰn ἰmnt.t n Ḥr wr ꜥꜢ wp tꜢ ꜥꜢ ḥtp m ḏw ἰmn.t sḥḏ 4,13 dwꜢ.t m Ꜣḫ.t=ƒ bꜢ.w m štꜢ.w=sn ḥꜢy ḫnty n ḳꜢr.(t)y=sn wd ḏw.t m nkἰ sḥtm=k ḫƒty.w 4,14 n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

65

4,6

Hail to you who travels (with) (c) the transfigured ones, who travels (as) (c) one who is in the solar disk! May you give the sweet air of life to Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. 4,7 Hail to you greater than all gods, who appears in the sky, ruler of the underworld! May you give the sweet air of life to Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu. 4,8 Hail to you who opens the underworld, who leads the double doors of the foreign lands! May you give the sweet air of life to Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. 4,9 Hail to you among the gods, who judges the one(s) who are in Igeret! May you give the sweet air of life to Osiris priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu. 4,10 Hail to you who is in his secrets, who creates the underworld by his radiance! May you give the sweet air of life to Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. 4,11 Hail to you great and grand, your enemies fall in their place of slaughter! May you give the sweet air of life to Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. 4,12 Hail to you! You have punished the enemies, you have destroyed Apep! The West has opened for Horus the Elder, great one who opens the earth, great one who rests in the mountain of the hidden place, who illuminates 4,13 the underworld by his radiance, while the bas are in their secrets, who shines the foremost of their two caverns, who throws the evil from the Punisher. May you destroy the enemies 4,14 of Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu.

Notes on translation (a) As indicated in the introduction above, this papyrus is the first to include hymns 7 to 9 (15g, 15h and 15i). They are then regularly attested in the papyri of the Late and Ptolemaic periods. Hymn 7 (15g) is composed of the last part of spell 15BIII, which is attested during the New Kingdom and in some papyri of the Third Intermediate Period (see Lenzo 2019a: 249-250), but without the second part of each sentence “may you give the sweet air to Osiris N.”

(b) The scribe has forgotten to finish writing the name of god Atum. Correction is suggested following parallels (see for example P. Turin CGT 53001, IV,5 [spell 15BIII]; P. Vatican 38556, IV,6-7; P. Nespasefy, A5,7). (c) The restitution of the first m “with” is made according to P. Vatican 38566 (4,10). The same papyrus has n instead of the second m, which we suggest should be inserted at this place.

CHAPTER

66 Hymn 8 – BD 15h

4,15-19

4,15

ḏd=s dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ḫƒt ḥtp=ƒ m ꜥnḫ.t ἰnḏ-ḥr=k Rꜥ ἰꜢw n=k Ἰtm m ἰw=k m nƒr ḫꜥ sḫm.tw ḏꜢ=k p.t 4,16 sꜢḥ.n=k tꜢ ẖnm.n=k ḥr(.t) m ꜥndw ἰw n=k ἰtr.ty m ḳs dἰ=sn n=k ἰꜢw rꜥ nb ḥꜥ nṯr.w Ἰmnty.w m nƒr.w=k dwꜢ 4,17 tw štꜢw-s.t ἰꜥb n=k wr.w ḳmꜢ=sn n=k sꜢ-tꜢ ẖn tw ἰmy.w Ꜣḫ.t sḳd (tw) ἰmy.w sk.ty ḏd=sn n=k ἰꜢw 4,18 m ḫsƒ ḥm=k ἰἰ sp-sn spr m ḥtp ἰw n=k hꜢy nb p.t ḥḳꜢ ἰmnt.t ἰnḳ.n tw mw.t=k Nw.t mꜢꜢ=s sꜢ=s ἰm=k m nb snd ꜥꜢ 4,19 šƒšƒy(.t) ḥtp=k m ꜥnḫ.t m-ẖnw sšsꜢ(.t) ṯs nmt.t ἰt=k TꜢ-tnn sꜢbḫ=ƒ ḥꜢ=k ḫpr.tw nṯr.tw m tꜢ ἰw rdἰ=ƒ n=k m ἰmꜢḫ 4,20 ḫr Wsἰr m ḥtp sp-sn Rꜥ sp 4 ḏd mdw ḫƒt Rꜥ ḥtp m ꜥnḫ.t ꜥ.wy=k ḫꜢm n=ƒ

4,15

She says: Adoring Ra-Horakhty when he sets in the Land of Life. Hail to you Ra, praise to you Atum, when you come in beauty, appearing mightily, you cross the sky, 4,16 you have reached the earth, you have joined the sky at dawn. The two rows of shrines come to you while bowing, they give you praise every day. The gods and the Westerners rejoice with your beauty. The ones of the secret places 4,17 worship you. The elders join you, they create for you (in) jubilation. The ones who are in the horizon row you. The ones who are in the sun-boat row (you). They say praises to you 4,18 when your Majesty approaches. (a) Come, come, the one who arrives in peace, jubilation is for you, lord of sky, ruler of the West, your mother Nut has embraced you, she sees her son in you as lord of fear, great 4,19 of respect, when you set in the Land of Life within nightfall. Your father Tatenen raises the stride (b), he encloses (his arms) behind you, you who comes into being, you being divine on earth. He makes you as a revered one 4,20 before Osiris in peace, in peace, Ra, four times. Words spoken in front of Ra who sets in the Land of Life, your arms bent to him.

Notes on translation (a) At least this last part would have been recited, which suggests that it was said as part of a liturgy, probably in a temple. Hymn 9 – BD 15i

3

(b) Same version in P. Nespasefy (A5,19), while other late parallels indicate “Your father Tatenen raises you” (Mosher 2016a: 416, 420, 424) with “you” instead of “stride, course”.

4,20-26

Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy(.t) n Ἰmn Nsy-tꜢ-4,21nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s m dwꜢ Ἰtm ḥtp=ƒ m ꜥnḫ.t dἰ=ƒ ἰmꜢ.w n dwꜢ.t ἰnḏ-ḥr=k ḥtp=ƒ m ꜥnḫ.t 4,22 Ἰtm ἰt nṯr.w ẖnm=k mw.t=k m MꜢnw šsp tw ꜥ.wy=s rꜥ nb tἰt ḥm=k m-ẖnw Skr ḥꜥꜥ.tw m mr.t=k wr.t wn n=k ꜥꜢ.wy 4,23 m Ꜣḫ.t=k m ḥtp=k r tꜢ ἰmnt.t mꜢw.t=k hꜢb=sn m tꜢ r sḥḏ n Ἰmnty.w ἰmy(.w) dwꜢ.t ḥr swꜢš n=k ḥkn.w 4,24 nḥy mꜢꜢ=k rꜥ nb

Osiris, leader-in-chief of the first group of musicians of Amun Nesta4,21nebetisheru, whose mother is Neskhonsu, she says in adoration of Atum, when he rests in the Land of Life, while he places the brilliance (of the sun) in the underworld: Hail to you when he sets in the Land of Life, 4,22 Atum, father of the gods. You join your mother in Manu, her arms receive you every day. The image of your Majesty is within Sokar, rejoicing in your great eye. The double doors are open for you 4,23 in the horizon, when you rest at the land of the West. Your rays, they traverse the earth in order to illuminate the Westerners. The ones who are in the underworld are singing hymns for you, 4,24 (as) a request you see every day.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

dἰ=k ḥtp nṯr.w m tꜢ šmsw=k pw wny m-ḫt=k bꜢ ḏsr mdt wty nṯr.w ꜥpr sw m 4,25 ἰrw=ƒ nn rḫ.n.tw=ƒ smsw pw ꜥꜢ sw m štꜢ.w=ƒ ḥtp ḥr=k nƒr n Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w 4,26 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw Ἰtm ἰt nṯr.w

67

May you make the gods satisfied on earth, they are your followers, who are after you. Ba, sacred of word, begetter of the gods, who equipped himself with 4,25 his forms without being known, he is the elder, he is great in his secrets. May your fair face be satisfied with Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, 4,26 Nestanebetisheru, whose mother is Neskhonsu, (o) Atum, father of the gods.” (a)

Note on translation (a) There are different versions of the final part, after the name of Osiris-N. The last sentence is found in version 3 of the hymn, but with the addition of a sentence before and Khepri instead of Atum (Mosher 2016a:

440), while other versions have a kind of rubric (versions 1, 4 and 5, see Mosher 2016a: 435-436, 442, 447-448) or nothing after the name of the deceased (P. Nespasefy, A5,26; version 2, Mosher 2016a: 438).

4. SPELL BD 17 (5,1-9,23) Presentation of the spell

(Sheets 5-9)

The title of the spell is very general: “Beginning of elevating (spells and) recitation(s) (spells), going out in daylight, going out in the necropolis, joining the land (dying) in the beautiful West, going out in daylight, performing the transformation(s) as all the transformations she likes, becoming by playing the senet-game, sitting in the pavilion, going out as a living ba by Osiris-N.” The first sentence, with the indication of “Beginning of elevating (spells and) recitations (spells)”, is the same as the beginning of spell 1 (see above). The word ḥꜢty-῾ “beginning” clearly refers to the first text of the papyrus. BD 17 was often placed at the beginning of the papyri during the New Kingdom and the Third Intermediate Period.40 In P. Greenfield, when BD 1 was added at the start of the papyrus, the indication of the new beginning was inserted, but without changing the same wording at the start of BD 17, text which was certainly present in the model used by the scribe of P. Greenfield. Spell 17 was essential because it enabled the deceased to undergo transformations for the afterlife, to be an

akh (a “transfigured one”) and to be associated with different gods.41 This formula was in fact one of the most frequently included spells in the Book of the Dead. It is also one of the chapters that could be used as a unique spell in the abbreviated version of the Book of the Dead during the Third Intermediate Period.42 The spell is composed of a series of questions followed by one or more declarations or explanations. In fact, many gods are cited after the question “Who is it?” and the answer should give more information about the particular god in question. While these glosses are often difficult to understand, they are also very interesting on account of the large amount of mythological information they provide. Assmann and Kucharek have divided the spell into 33 sections.43 This approach was followed by Quirke.44 We have also chosen to adopt the same structure here. Various sections can be highlighted with regard to the mentions of the gods they contain. For example, in the first three sections we find references to the creation of the world and the appearance of the first god from the primeval waters called Nun (Atum alone in the Nun or Ra who comes into being of himself). Links are made

40

42

41

See for example the synoptic version of BD 17 by Lapp 2006: 2-3. See the studies of Rössler-Köhler 1999 and a detailed study of the parallel of P. Pinedjem II by the same author in Munro 1996: 7-18.

43 44

Lenzo 2007: 274. Assmann, Kucharek 2008: 376-394. Quirke 2013: 52-63.

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to Osiris in sections 5 to 8, while the topic of section 9 is Ra as the god Min, whose two feathers are Isis and Nephthys. Furthermore, sections 16-18 make important mythological references to the fight between Horus and Seth, the injury of the wedjat-eye and its recovery by Thoth. Section 21 refers to the meeting of Ra and Osiris, and also mentions the two sons of Osiris, who are represented as the two forms of Horus: Horusprotector-of-his-father and Horus-Menkhenty-irty. Other spells concentrate on the enemies of Ra: the snake Apopi is cut by the Great Cat of Heliopolis beside the ished-tree in section 22, the Cat being in fact a representation of Ra. The cutting of Apopi is also represented in the vignette (see sheets 11, 37 and 76). The fight against the enemies, shown in sections 23-24, is for the protection of the deceased.

3

The reference to the gods and to mythological accounts allowed the deceased to benefit from the results of such events in the afterlife, especially so as to defeat the enemies and to be able to eat the related offerings. Vignette The vignette of BD 17, which is present in texts from the 19th Dynasty onwards, is well developed and has been studied by many scholars.45 For reasons unknown, the artists of the Greenfield Papyrus decided to use the vignette to accompany not only spell 17, but also other spells in other parts of the papyrus, where we would have expected to find different vignettes accompanying the spells. Table 14 describes the various vignettes from BD 17 in the order of their occurrence in the papyrus.

Sheets

Description of the vignettes

Text(s)

5-6-7-8-9

– Nestanebetisheru seated in the pavilion, the emblem of the West behind her (sheet 5) – Nestanebetisheru, followed by her ba, in adoration in front of Ra-Horakhty seated on a throne and a seated god (sheet 5) – The two lions of the horizon (sheet 6) – The emblem of the West, Osiris seated, the benu-bird and a falcon-headed god seated (sheet 6) – The mummy of Nestanebetisheru on a bed, surrounded by Isis and Nephthys in their forms as falcons (sheet 7) – The god Heh and the pools of Heracleopolis (sheet 7) – A solar-god seated in the middle of the gate of the horizon (sheet 7) – Two seated gods followed by Thoth as a baboon holding the wedjat-eye and by the cow-goddess Mehet-weret (sheet 8) – A chest protected on each side by the sons of Horus (sheets 8-9) – Osiris (on sheet 9) before the wedjat-eye (sheet 10) – Seven seated gods: two falcon-headed gods facing each other (Horus-protector-of-his-father and Horus-Mekhenty-irty), and five ram-headed gods (Ra, Osiris and Shu and two unidentified) (sheet 10) – Nestanebetisheru seated in adoration (sheet 10) before the ished-tree and Great Cat cutting the snake Apopi. Then four seated gods follow: a seated god with two falcon-heads, an unidentified god, Thoth and possibly Nefertum (sheet 11) – Nestanebetisheru seated in adoration (sheet 11) before Medjed, a strange conical figure with two eyes and two legs (sheet 12)45 – A bird, a goose preceded by two seated gods, one with a human head, the other with a jackal head, and two standing mummies. Before them are two braziers, a block with three heads of snakes emerging from it and a guardian with a crocodile head holding a knife in his hand (sheet 12) – Nestanebetisheru standing in adoration behind Nephthys (sheet 12) and Isis before a solar-boat with Khepri (the scarab-headed seated god), with two baboons, a lion and a jackal on the other side of the boat (sheet 13)

BD 17

10-11-12-13

35 (2nd half)36-37-38

45

BD 18-23-24I-25I24II-25II-26I-2827-38

BD 141/142– The two lions of the horizon (sheet 35) 124-125 – The mummy of Nestanebetisheru on a bed, surrounded by Isis and Nephthys (sheet 35) – The mummy of Nestanebetisheru on a bed, a falcon above her, six standing gods after the bed, Isis with an offering-table and a standing god Ptah (sheet 36) – The Great Cat of Heliopolis cutting the snake Apopis followed by the god Heh and a ram (sheet 37) – A goddess with a papyrus thicket on her head holds her hands close to a falcon-headed god (sheet 37, probably a vignette for BD 125 in this case) followed by Thoth, Isis, Nephthys, Thoth as a baboon holding the wedjat-eye (sheet 38)

For example Milde 1991: 31-54; Díaz-Iglesias Llanos 2005; Tarasenko 2016.

46

On Medjed who is attested during the Third Intermediate Period only, see the article of Cariddi 2018.

69

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

43-44

– Thoth as a baboon holding the wedjat-eye (sheet 43) – The mummy of Nestanebetisheru on a bed, surrounded by Nephthys (sheet 43) and Isis (sheet 44) – The two lions of the horizon (sheet 44)

BD 193-Hymn to Osiris

69-70-71-7273-74-75-76

Hymns – Nestanebetisheru seated in the pavilion, the emblem of the West behind her (sheet 69) – Nestanebetisheru represented twice (sheet 70) and followed by her ba (sheet 69), in adoration in front of Ra-Horakhty, who is seated on a throne, and another seated god (sheet 70) – The two lions of the horizon (sheet 71) – The emblem of the West, Osiris seated, the benu-bird and a falcon-headed god seated (sheet 71) – The mummy of Nestanebetisheru on a bed, surrounded by Isis and Nephthys, both in the form of a falcon (sheet 72) – The god Heh and the pools of Heracleopolis (sheet 72) – A solar-god seated in the middle of the gate of the horizon (sheet 72) – Two seated gods followed by Thoth as a baboon holding the wedjat-eye (sheet 73) and by the cowgoddess Mehet-weret (sheet 73) – A chest protected on each side by the sons of Horus (sheet 74) – Osiris before the wedjat-eye (sheet 74) – Seven seated gods: two falcon-headed gods facing each other (Horus-protector-of-his-father and Horus-Mekhenty-irty), and five ram-headed gods (Ra, Osiris and Shu and two unidentified) (sheet 75) – Nestanebetisheru seated in adoration (sheet 75) before the ished-tree and Great Cat cutting the snake Apopis (sheet 76). Then four seated gods follow: a seated god with two falcon-heads, an unidentified god, Thoth and possibly Nefertum (sheet 76) – Nestanebetisheru seated in adoration before Medjed, a strange conical figure with two eyes and two legs (sheet 76) – A bird, a goose preceded by two seated gods, one with a human head, the other with a jackal head and two standing mummies each with a wedjat-eye on the head (sheet 76).

Table 14. The vignettes of spell BD 17 in the Greenfield Papyrus

The sequence of vignettes of the first group of sheets (sheets 5-6-7-8-9-10-11-12-13) and the last one (sheets 69-70-71-72-73-74-75-76) are very similar, while the others are only extracts from some passages of the scenes from BD 17. The presence of the vignettes on sheets 10-11-12-13 can be easily explained: the scribe wanted to insert all the vignettes, even though spell 17 finishes on sheet 9 and the other BD-spells are written on sheets 10-11-12-13. For the last two groups (sheets 43-44 and sheets 69-70-71-72-73-74-75-76), which accompany several hymns that do not belong to the usual repertoire of the BD spells, these vignettes may have been inserted because no vignettes exist for these texts. Furthermore, BD 17 was maybe the best illustration for a text that

referenced the creation of the world and the different forms of Ra. But for the group of sheets 35-36-37 the choice is more difficult to explain, given that there are vignettes for the spells included in these sheets. The texts in the vignettes of sheets 5-6-7-8-9-10-1112-13 are: In the pavilion on sheet 5: 1 smn 2 ỉn Wsỉr Nsy3-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “1 Staying 2 by Osiris Nes3tanebetisheru, true of voice.” Before Nestanebetisheru on sheet 9: dwꜢ nṯr.w ỉn Wsỉr ḥm(.t)-nṯr n(.t) Wsỉr Nsy-tꜢ-2nb(.t)Ỉšrw mꜢ῾ ḫrw “1 Adoring the gods by Osiris, priestess of Osiris Nestanebet2isheru, true of voice.” 1

Translation BD 17

5,1-9,25

Title 5,1

ḥꜢty-ꜥ m sṯs(.w) sꜢḫ(.w) pr m hrw pr m ẖr.t-nṯr smꜢ-tꜢ (m) ἰmnt.t nƒr.t pr m hrw ἰr ḫprἰ m ḫpr.w nb(.w) mr=s

5,1

Beginning of elevating (spells and) recitation(s) (spells), (a) going out in daylight, going out in the necropolis, joining the land (b) (in) the beautiful West, going out in daylight, performing the transformation(s) as all the transformations she likes,

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70 5,2

ḫprἰ m ḥꜥb r sn.t ḥms m sḥ pr m bꜢ ꜥnḫ ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 5,3 m-ḫt mnἰ ἰw Ꜣḫ n ἰr s(t) ḥr-tp tꜢ ḫpr mdw n nb n tmm

3

5,2

becoming by playing the senet-game, sitting in the pavilion, going out as a living ba by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu 5,3 after mooring. It is useful for the one who does it on earth. Words happen for the lord of Humankind.

Section 1 ḏd mdw ἰnk Ἰtm m wnn wꜥ.kw(ἰ) m Nwn ἰnk Rꜥ 5,4 m ḫꜥ=ƒ m šꜢꜥ ḥḳꜢ(.t) ἰr.n=ƒ m šꜢꜥ

Rꜥ pw ḫꜥ m nsw(y.t) ἰr.n=ƒ m Nn-nsw m wnw nn ḫpr sṯs Šw ἰw=ƒ ḥr ḳꜢy.t n ἰmy Ḫmnw 5,5 sḥtm.n=ƒ ms.w bdš ḥr ḳꜢy.t n ἰmy Ḫmnw

Words spoken: I am Atum when I exist alone in the Nun (i.e., Primeval Waters). I am Ra 5,4 when he appears at the beginning of the rulership that he made at the beginning. (c) It is Ra who appears as the kingship that he made in Nen-nesut (Heracleopolis), when the support of Shu was not (yet) created. While he was on the hill which is in Khemenu (Hermopolis), 5,5 he destroyed the children of weakness on the hill which is in Khemenu (Hermopolis).

Section 2 ἰnk nṯr ꜥꜢ ḫpr ḏs=ƒ

mw pw Nwn pw ἰt nṯr.w ptr rƒ sw nṯr ꜥꜢ ḫpr 5,6 ḏs=ƒ Rꜥ pw ἰt nṯr.w ky ḏd Rꜥ pw

I am the great god who comes into being by himself. (c) It is the water, it is the Nun (i.e., Primeval Waters), father of the gods. Who is it? The great god who comes into being 5,6 by himself. It is Ra, father of the gods. Another version: It is Ra.

Section 3 ḳmꜢ rn=ƒ m nb psḏ.t ptr rƒ sw Rꜥ pw ḳmꜢ ḥꜥ.t=ƒ ḫpr nn nṯr.w ἰmy.w5,7-ḫt Rꜥ

The one who created his name as lord of the Ennead. Who is it? It is Ra who creates his limbs, these gods who are 5,7 after Ra come into being.

Section 4 ἰnk ἰwty ḫsƒ=ƒ m nṯr.w ptr rƒ sw Ἰtm pw ἰmy ἰtn=ƒ Rꜥ pw ky ḏd Rꜥ pw wbn=ƒ m Ꜣḫ.t ἰꜢbt.t 5,8 n.t p.t

I am the one to whom none can be opposed among the gods. Who is it? It is Atum who is in his solar disk. It is Ra. Another version: It is Ra (when) he rises in the horizon of the East 5,8 of the sky.

Section 5 ἰnk sƒ ἰw=ἰ rḫ.kwἰ dwꜢ ptr rƒ sw ἰr sƒ Wsἰr pw ἰr dwꜢ Rꜥ pw

I am yesterday and I know tomorrow. Who is it? As for yesterday, it is Osiris. As for tomorrow, it is Ra.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

hrw pwy n sḥtm(.w) sbἰ.w 5,9 ἰm=ƒ ḥnꜥ sḥḳꜢ.n.tw sꜢ=ƒ Ḥr ky ḏd hrw pwy n ἰw=n-mn=n ḥb dhn.tw ḳrs(.t) pw n.t Ḥr ἰn ἰt=ƒ Rꜥ

71

This is the day in which the enemies are destroyed 5,9 and his son Horus was installed as ruler. Another version: This is the day of the “we remain”-feast. It is the burial of Horus (d) appointed by his father Ra.

Section 6 ἰr=ƒ ꜥḥꜢ5,10 -ꜥ nṯr.w ḫƒt wḏ=ƒ Wsἰr nb ḫꜢs.wt Ἰmnty.w ptr rƒ sw ἰmnt.t pw ἰr.tw=s (n) bꜢ.w nṯr.w ḫƒt wd=ƒ Wsἰr nb ḫꜢs.wt Ἰmnty.w ky ḏd 5,11 ἰmnt.t pw Nw pw rdἰ Rꜥ hꜢy nṯr nb r=s ꜥḥꜥ ꜥḥꜢ.n=ƒ ḥr=s(n)

He makes the fight 5,10 of the gods according to his order, Osiris, lord of the deserts of the Westerners. Who is it? It is the West. It is made (for) the bas of the gods according to his order, Osiris, lord of the deserts of the Westerners. Another version: 5,11 It is the West. It is Nu (e). Ra makes every god descend in it, then he fought on their behalf.

Section 7 ἰw=ἰ rḫ.kwἰ nṯr pwy ꜥꜢ nty ἰm=ƒ ptr rƒ sw Wsἰr 5,12 pw ky ḏd ḥknw pw Rꜥ rn=ƒ bꜢ pw n Rꜥ rn=ƒ nk=ƒ ἰm=ƒ ḏs=ƒ

I know this great god who is in it. Who is it? It is Osiris. 5,12 Another version: It is the praise of Ra is his name, it is the ba of Ra is his name by which he copulates himself.

Section 8 ἰnk bnw pwy nty m Ἰwnw ἰnk ἰry n sἰp 5,13 n nty.w wnny.w ptr rƒ sw ἰr bnw pw Wsἰr pw nty m Ἰwnw 5,14 ky ḏd ἰr sἰp n nty.w wnny.w ẖꜢ.t=ƒ pw ky ḏd nḥḥ pw ḥnꜥ ḏ.t nḥḥ pw hrw pw 5,15 ky ḏd ἰr ḏ.t pw grḥ (pw)

I am this benu-bird which is in Iunu (Heliopolis). I am one belonging to the inventory 5,13 of what exists. Who is it? It is the benu-bird, it is Osiris who is in Iunu (Heliopolis). 5,14 Another version: As for the inventory of what exists, it is his corpse. Another version: It is perpetuity and eternity, (As for) perpetuity, it is the day. 5,15 Another version: As for eternity, (it) is the night.

Section 9 ἰnk Mnw m pr=ƒ ἰw rdἰ.t(w) n=ƒ šw.ty=ƒ m tp=ƒ ptr rƒ sw ἰr Mnw pw Ḥr pw nḏ 5,16 ἰt=ƒ Wsἰr ἰr pr=ƒ msw.ƒ pw 5,17 ἰr šw.ty=ƒ tp=ƒ šm Ꜣs.t ḥnꜥ Nb-ḥw.t rdἰ=sn ḥꜢ=ƒ wn.n=sn m ḏr.ty

I am Min when he goes out, his two feathers are placed for him on his head. Who is it? As for Min, it is Horus-who-protects- 5,16his-father Osiris. As for his going out, it is his birth. 5,17 As for his double feather (on) his head, it is the going of Isis and Nephthys. They place (themselves) on the back of his head (and) they were as two kites,

72 ἰst sw mn ḥr tp=ƒ 5,18 ky ḏd ἰꜥr.ty pw wr.t ꜥꜢ.t {r=ἰ} ἰmy-ḥꜢ.t ἰt=s(n) Ἰtm 5,19 ky ḏd ἰr.ty=ƒ(y) šw.ty=ƒ m tp=ƒ

CHAPTER

3

while he is established on his head (f). 5,18 Another version: It is the great and mighty uraeus (g), which is at the forehead of their father Atum. 5,19 Another version: His two eyes are his double feather on his head.

Section 10 wnn=ἰ m tꜢ ἰἰ.n=ἰ m nἰw.t 5,20 ptr rƒ sw Ꜣḫ.t pwy ἰt Ἰtm

I exist on earth, after that I came in town. 5,20 Who is it? It is the horizon of (my) father Atum.

Section 11 ḏr(.w) ἰwn=ƒ ḫsr(.w) ḏw.t=ƒ 5,21 ptr rƒ sw šꜥd ẖpw pw n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw

His wrongdoing is repelled, his evil is driven away. 5,21 Who is it? It is cutting the umbilical cord of Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, true of voice.

Section 12 sḥr(.w) ḏw.t nb(.t) ἰry st tꜢ nb 5,22 ptr rƒ sw Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw hrw n ms n sšw wr.tw ꜥꜢ.tw 5,23 nty m Nn-nsw hrw n ꜥb.w rḫy.t nṯr pwy ꜥꜢ nty ἰm 5,24

ptr rƒ sw sšm ḥḥ rn wꜥ wꜢḏ-wr rn n ky š pw n ḥsmn ḥnꜥ š pn m MꜢꜥ(.t) 5,25 ptr rƒ sw wty n ḥḥ rn wꜥ wꜢḏ-wr rn n kꜢy ἰr gr nṯr pwy nty ἰm Rꜥ pw

Every evil thing belonging to her is removed (in) every land (h). 5,22 Who is it? Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice is (purified) (i) on the day of birth in the pool great and mighty 5,23 that is in Nen-nesut (Heracleopolis) (j), on the day of the offerings of the people (to) this great god who is there (in Heracleopolis). 5,24 Who is it? “Guide of the millions” is the name of one, “Great Green” is the name of the other. This is the Lake of Natron with this Lake of Maat. 5,25 Who is it? “Begetter of millions” is the name of one, “Great Green” is the name of the other. Now as for this god who is in it, it is Ra.

Section 13 šm(=ἰ) ḥr wꜢ.wt rḫ.n=ἰ tp{=ἰ} 5,26 m ἰꜢ.t n MꜢꜥ.ty 5,27 ptr rƒ sw ἰr RꜢ-sṯꜢw pw sbꜢ rsy n NꜢrƒ sbꜢ mḥty n ἰꜢ.t Wsἰr ἰr gr ἰw n MꜢꜥ.ty Ꜣbdw pw 5,28 ky ḏd wꜢ.t pw n šm.n ἰt=ἰ Ἰtm ḥr=s ḫƒt wḏꜢ=ƒ r sḫ.t ἸꜢrw

(I) walk on the ways that I have known 5,26 on the island (?) (k) of the Double Maat. 5,27 Who is it? It is Rosetau, the southern gate is at Naref, the northern gate is at the Mound of Osiris. Now as for the island of the Double Maat, it is Abdju (Abydos). 5,28 Another version: It is the way on which my father Atum walked when he travels to the Fields of Reeds.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

73

Section 14 spr.n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 6,1 mw.t=s Nsy-ḫnsw r ἰw n Ꜣḫ.t pr=s m sbꜢ ḏsr 6,2 ptr rƒ sw ἰr sḫ.t ἸꜢrw pw ms ḏƒꜢ.w n psḏ.t ḥꜢ krἰ ἰr sbꜢ pwy ḏsr sbꜢ pwy 6,3 n sṯs Šw ἰr gr sbꜢ mḥt(y) sbꜢ pwy n dwꜢ.t 6,4 ky ḏd ꜥꜢ.wy ry(.t) pwy n.t wḏꜢ ἰt=ἰ Ἰtm ḥr=ƒ ḫƒt wḏꜢ=ƒ r Ꜣḫ.t ἰꜢbt.t n.t p.t

Osiris, priestess of Osiris, lord of Abdju (Abydos) Nestanebetisheru, 6,1 whose mother is Neskhonsu reached the island of the horizon, she goes out by the sacred door. 6,2 Who is it? As for the Field of Reeds, (it) creates the offerings for the Ennead around the shrine. As for this sacred door, it is the door 6,3 of the support of Shu. Now as for the northern door, it is this door of the underworld. 6,4 Another version: This is the double door of the gateway through which my father Atum proceeds, when he proceeds to the eastern horizon of the sky.

Section 15 ἰmy.w-bꜢḥ ἰmἰ ꜥ.wy=tn 6,5 n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw nts ḫpr ἰm=tn 6,6 ptr rƒ sw snƒ pwy hꜢy m ḥnn Rꜥ m-ḫt wꜢ=ƒ r ἰr(.t) šꜥ.t=ƒ ḏs=ƒ ꜥḥꜥ ḫpr m nṯr.w ἰmy(.w-bꜢḥ) Rꜥ 6,7 ḥw pwy r-ḥnꜥ sἰꜢ wn.w m-ḫt ἰt=w Ἰtm m ẖrt-hrw n.t rꜥ nb

The ones who are in the presence (of her), give your hands 6,5 to Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, true of voice, she is the one who comes into being with you. 6,6 Who is it? It is the blood descending from the phallus of Ra, after he goes far in order to make himself cut. Then it becomes like the gods who are (in the presence) of Ra, 6,7 it is Hu (Utterance) and Sia (Knowledge) who are after their father Atum in the daily requirements of every day.

Section 16 ἰw mḥ Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw 6,8 mw.t=s Nsy-ḫnsw wḏꜢ.t hbḳ=s hrw pwy n ꜥḥꜢ rḥḥ.wy 6,9

ptr rƒ sw hrw py n ꜥḥꜢ Ḥr r-ḥnꜥ Stš m wd(.w) stꜢ.w m ḥr n Ḥr m ἰṯ.n Ḥr ẖr.wy n Stš 6,10 ἰr gr ἰr nn m ḏbꜥ(.w)=ƒ ḏs=ƒ

Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, 6,8 whose mother is Neskhonsu fills the wedjat-eye (after) it was damaged on that day of the fight of the Two Rivals (i.e., Horus and Seth). 6,9 Who is it? It is that day of the fight of Horus and Seth, when the wound was inflicted on the face of Horus and when Horus seized the testicles of Seth. 6,10 Now as for who makes this with his own finger(s).

Section 17 ἰw ṯs.n Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m mꜢꜥ ḫrw šnw=ƒ 6,11 m wḏꜢ.t m tr=s n nšny ptr rƒ sw ἰr.t ἰmn Rꜥ m nšny=s r=ƒ m-ḫt hꜢb=ƒ sw ἰr gr 6,12 Ḏḥwty ṯs šnw=ƒ ἰw ἰn=ƒ ꜥnḫ wḏꜢ snb nn bgs=s r nb=s

Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, raised her hair 6,11 on the wedjat-eye in its time of rage. Who is it? (It is) the right eye of Ra when he was furious against him after he had sent it. Now 6,12 as for Thoth who raises his hair, he brings life, prosperity and health, with no damage to its lord (i.e., the lord of the wedjat-eye).

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74 6,13

ky ḏd wn ἰr.t=ƒ mr.tἰ wnn=s ḥr rm n snw=s ꜥḥꜥ.n Ḏḥwty ḥr pgꜢs

3

6,13

Another version: His eye is sick when it cries for its partner, then Thoth spat (upon it).

Section 18 ἰw mꜢꜢ(.n) Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t 6,14 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ἰr(.t) Rꜥ pw ms n-sƒ r ḫpd n Mḥ(.t)-wr.t wḏꜢ Wsἰr 6,15 bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m mꜢꜥ ḫrw wḏꜢ=s wḏꜢ=ἰ 6,16 ptr rƒ sw nw pwy nw pwy n p.t ky ḏd tw(t) pw n ἰr(.t) Rꜥ dwꜢ.t n.t msw(.t)=ƒ rꜥ nb ἰr gr Mḥ(.t)-wr.t 6,17 wḏꜢ.t pwy n Rꜥ

Osiris, priestess of Nemty, lord of Atefet, 6,14 Nestanebetisheru, whose mother is Neskhonsu, true of voice saw this eye of Ra born yesterday on the buttocks of Mehet-weret. Osiris, 6,15 servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice, is well, she is well (so) I am well. 6,16 Who is it? It is the water, it is the water of the sky. Another version: It is the image of the eye of Ra the morning of his birth each day. Now as for Mehet-weret, 6,17 it is the wedjat-eye of Ra.

Section 19 ḥr-nty Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m nn nṯr.w 6,18 ἰmy.w-ḫt Ḥr mdw=s ḥr(y)-tp mry nb=s 6,19 ptr rƒ sw Ἰmstἰ Ḥꜥpy DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ

Because Osiris, singer of the chorus of Mut the Great, nebetisheru, whose mother is Neskhonsou, is as one of those gods 6,18 who are after Horus, she speaks as an overlord, beloved of her lord. 6,19 Who is it? (It is) Amset, Hapy, Duamutef, Qebehsenuf.

Section 20 ἰnḏ-ḥr=tn nṯr.w nb.w MꜢꜥ.t ḏꜢḏꜢ.t ḥꜢ 6,20 Wsἰr dd.w šꜥd m ἰsƒty.w ἰmy.w-ḫt Ḥtp=s-ḫw=s mtn Wsἰr ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw 6,21 mw.t=s Nsy-ḫnsw ἰἰ=tἰ ḫr=tn dr=tn ḏw.t nb(.t) ἰry=s mἰ nn ἰr.n=tn n Ꜣḫ.w 10 ἰpw ἰmy.w šmsw 6,22 nb=sn SpꜢ ἰr.n Ἰnpw s.t=sn hrw pwy n mἰ ἰr=k n=n 6,23 ptr rƒ sw ἰr nn nṯr.w nb.w MꜢꜥ.t Stš pw ḥnꜥ Ἰsds nb ἰmnt.t ἰr ḏꜢḏꜢ.t ḥꜢ Wsἰr Ἰmstἰ 6,24 Ḥꜥpy DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ nn pw nty m-sꜢ pꜢ ḫpš m p.t mḥty 6,25 ἰr ddy.w šꜥd m ἰsƒty(.w) ἰmy.w-ḫt Ḥtp=s-ḫw=s bk ἰmy.w mw ἰr Ḥtp=s-ḫw=s 6,26 ἰr.t twy n.t Rꜥ 7,1 ky ḏḏ nsr.t py ἰmy.w-ḫt Wsἰr sꜢmm bꜢ.w n.w ḫƒty.w=ƒ ἰr gr ḏw.t nb(.t) ἰry=ƒ

Hail to you, gods, lords of the Maat and the Council around 6,20 Osiris, who makes slaughter on the enemies who are after Hetepeskhues. See Osiris, leader of the noblewomen Nestanebetisheru, 6,21 whose mother is Neskhonsu, has come before you, so that you may repel every evil thing belonging to her, like that (which) you have done for these ten (l) transfigured ones who are in the following 6,22 of their lord Sepa. Anubis prepared their place on this day of “come then to us”. 6,23 Who is it? As for the gods, lords of the Maat, it is Seth with Isdes, lord of the West. As for the Council around Osiris, (it is) Amset, 6,24 Hapy, Duamutef, Qebehsenuf, These are the ones who are after the Great Bear in the northern sky. 6,25 As for the ones who make slaughter on the enemie(s) who are after Hetepeskhues, (they are) obek (crocodiles) who are in the water. As for Hetepeskhues, she is the eye of Ra. 7,1 Another version: Ths is the Neseret-flame who is in the following of Osiris, who burns up the bas of his enemies. Now as for every evil thing belonging to her,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd 7,2 Nsy-tꜢ-nb(.t)-Ἰšrw sꜢ.t PꜢ-nḏm mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ἰr.tἰ st m-ꜥ nb.w nḥḥ m-ḏr hꜢy=s m ẖ.t mw.t=s 7,3 ἰr gr Ꜣḫ.w ἰpw Ἰmstἰ Ḥꜥpy DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ MꜢꜢ.n-ἰt=ƒ H̱r(y)-bꜢḳ=ƒ Ḥr-ḫnty-ἰr.ty rdἰ.n 7,4 sn pw Ἰnpw m sꜢ r ḳrs n Wsἰr ky ḏḏ m-sꜢ wꜥb.t n.t Wsἰr 7,5 ky ḏḏ ἰr Ꜣḫ.w 10 ἰpw Nḏḥḏḥ Ꜣḳdḳd kꜢ-n-rdἰ-n=ƒ-nbἰ-ḫnty-hh=ƒ ꜥḳ-ḥr-ἰmy-7,6wnw.t=ƒ dšr-ἰr.ty-ἰmy-ḥw.t-ἰnsy Ꜣsb-ḥr-pr-m-ḫtḫt mꜢꜢ-m-grḥ-ἰn-hrw 7,7 ἰr gr ḏꜢḏꜢ.t m NꜢrƒ wr rn=ƒ ἰr gr hrw pƒ n mἰ r=k n=n ḏd.w Wsἰr pw n Rꜥ mἰ r=k mꜢꜢ.n.tw ḫsƒ Rꜥ 7,8 Ἰmnt.t

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Osiris, priestess of Amun-Ra, lord of Iured, 7,2 Nestanebetisheru, daughter of Pinedjem (II), whose mother is Neskhonsu, has made it among the lords of eternity, since she descends from the womb of her mother. 7,3 Now as for these transfigured ones, Amset, Hapy, Duamutef, Qebehsenuf, Maenitef, Horbakef, Hor-Menkhenty-irty. Anubis placed them 7,4 as protection for the burial of Osiris. Another version: after the place of (the) embalment of Osiris. 7,5 Another version: As for these ten transfigured ones (l), (they are): Nedjehdjeh, Sleeper, Bull-that-fire-cannot-be-given-foremost-of-his-blast-of-fire, He-who-enters-at-sight-who-is-in-his-hour, Red-of-eyes-who-is-in-the-temple-of-the-red-linen, Burning-face-who-goes-out-turning-back, He-who-sees-the-night-and-brings-the-day. 7,7 Now as for the Council in Naref, its name is “great”. Now as for that day of “come then to us”, It is what Osiris said to Ra: “come then so that you can be seen,” so he said (to) Ra (m) 7,8 (in) the West.

Section 21 Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw bꜢ=ƒ-ḥry-ἰb-ṯꜢ.wy=ƒ(y) 7,9 ptr rƒ sw Wsἰr pw ꜥḳ=ƒ r Ḏd.t gm.n=ƒ bꜢ n Rꜥ ἰm ꜥḥꜥ.n ḥpt n ky ky ꜥḥꜥ.n=ƒ ḫpr m bꜢ=ƒ ḥry-ἰb ṯꜢ.wy=ƒ(y) 7,10 ἰr gr bꜢ=ƒ ḥry-ἰb ṯꜢ.wy=ƒ(y) Ḥr pw nḏnḏ ḥr ἰt=ƒ ḥnꜥ Ḥr-mḫnty-ἰrty 7,11 ky ḏḏ ἰr bꜢ=ƒ ḥry-ἰb ṯꜢ.wy=ƒ(y) bꜢ pw n Rꜥ ḥnꜥ bꜢ pw n Wsἰr bꜢ p(w) n n Šw bꜢ pw n Tƒnw.t bꜢ p(w) n bꜢ 7,12 nb ḤꜢ.t-mḥy.t bꜢ pw n Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu is “his-ba-in-the-middle of-his-two-children” (n). 7,9 Who is it? It is Osiris, when he enters in Djedet (Busiris), he found the ba of Ra there. Then they embraced one another. Then he became as “his-ba-in-the-middle-of-his-two-children”. 7,10 Now as for “his-ba-in-the-middle-of-his-two-children”, it is Horus-protector-of-his-father with Horus-Menkhenty-irty. 7,11 Another version: As for “his-ba-in-the-middle-of-his-two-children”, it is the ba of Ra with the ba of Osiris, it is the ba of Shu, it is the ba of Tefnut, it is the ba of the ba of the 7,12 lord First-of-Fish (o). It is the ba of Osiris, the priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu.

Section 22 mἰw pwy ꜥꜢ nty ḥr psš 7,13 ἰšd r-gs=ƒ m Ἰwnw grḥ pwy n ꜥḥꜢ-ꜥ n ἰr(.t) sꜢw.t sbἰ.w hrw pwy n sḥtm ḫƒty.w n.w nb-ḏr ἰm=ƒ 7,14 ptr rƒ sw

This (is) the Great Cat beside which the ished-tree was divided 7,13 in Iunu (Heliopolis). This is the night of the fight and of making the guarding of the rebels, this is the day of destroying the enemies of the lord of all. 7,14 Who is it?

76 ἰr mἰw pwy ꜥꜢ Rꜥ pw ḏs=ƒ ḏd.tw n=ƒ mἰ(w) r-ḏd sἰꜢ.tw=ƒ m mἰw(w) m nn ἰr.n=ƒ rn=ƒ m mἰ(w) 7,15 ky ḏḏ wnn Šw pw ḥr ἰr(.t) ἰmy-pr n Gb ἰr gr nty ḥr psš Ἰšd r-gs=ƒ m Ἰwnw wnn ms.w bdš ḥr smꜢꜥ ἰr(.t)=sn ἰr gr grḥ pwy n ꜥḥꜢ ꜥḳ=sn m ἰꜢbt.t n.t p.t ꜥḥꜥ.n ꜥḥꜢ ꜥꜢ ḫpr m p.t m tꜢ r-ḏr=ƒ

7,16

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As for this Great Cat, it is Ra himself, called Cat, saying that “it is recognized as the Cat by what he has done.” His name is as Cat. 7,15 Another version: It is Shu while making the document of property for Geb. Now as for the one beside whom the ished-tree was divided in Iunu (Heliopolis). The children of weakness put what they have done. 7,16 Now as for this night of fighting, they enter the East of the sky. The great fight happened in the sky and in the entire land.

Section 23 ἰ Rꜥ ἰmy ἰtn=ƒ w7,17bn m Ꜣḫ.t=ƒ nbἰ ḥr bἰꜢ.t=ƒ ἰwty sn=ƒ m nṯr.w sḳdd ḥr sṯš Šw dd.w ṯꜢw m hh n r=ƒ sḥḏ tꜢ.wy m 7,18 Ꜣḫ.w=ƒ nḥm=k Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ nṯr pwy štꜢ ἰrw 7,19 wnn ἰnḥ.wy m ꜥ.wy=ƒ m mḫꜢy.t grḥ pwy n ḥsb ꜥwꜢy.t ptr rƒ sw 7,20 ἰn ꜥ=ƒ pw ἰr grḥ n ḥsb ꜥwꜢy.t grḥ nsr n ḫry.w ddy.wt spḥ n ἰsƒ.t r nmἰ.t=ƒ r dr bꜢ.w 7,21

ptr rƒ sw mḏd pw sꜢt pw n Wsἰr ky ḏḏ sp pw wnn m tp wꜥ ẖr(y) mꜢꜥ.t 7,22 ky ḏḏ Ḥr pw ḫnty Ḫm ky ḏḏ Ḏḥwty pw ky ḏḏ Nƒr-tm pw sꜢ BꜢs.t ḏꜢḏꜢ.t pw ḫr n ḫƒty.w n.w nb-ḏr

O Ra who is in his solar disk, 7,17 who rises in his horizon, who swims in his heaven, there is no equal among the gods, who travels on the support of Shu, who gives air to the heat of his mouth, who illuminates the Two Lands with 7,18 his radiance, may you save Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, from this god, secret of forms, 7,19 his two eyebrows are his arms on the balance on the night of reckoning the female-robber. Who is it? 7,20 It is the one who brings the arm. As for this night of reckoning the female-robber, (it is) the night of the flame for the enemies, placing the lasso of the evil in his place of slaughter in order to repel the bas (?) (p). 7,21 Who is it? It is the oppressor, it is the mutilator of Osiris. Another version: It is a clot (Apopis?) who is with one head under the Maat. 7,22 Another version: It is Horus foremost of Khem (Letopolis). Another version: It is Thoth. Another version: It is Nefertum, son of Bastet. It is the Council who repels the enemies of the lord of all.

Section 24 nḥ7,23 m=tn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw (m-ꜥ) nw n ἰry=ƒ sṯꜢy.w ἰmny.w spd ḏbꜥ.w 7,24 mr ḥsḳ ἰmy.w-ḫt Wsἰr

May you 7,23 save Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, (from) those companions of hers, the ones who pull, hidden ones, sharp of fingers 7,24 (who make) those who are in the following of Osiris suffer by the knife.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

nn sḫm=sn m Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw nn 7,25 hꜢy=s r kꜢ.t=sn ḥr-nty twἰ rḫ sw rḫ=k{t}wἰ rn n mḏd pwy ἰmy=sn m pr Wsἰr st m ἰr.t=ƒ nn mꜢꜥ.n.tw=ƒ dbn.8,1n=ƒ p.t m nsr r=ƒ smἰ ḥꜥp(y) nn mꜢꜥ.n.tw.ƒ

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They will not have power over Osiris, priestess of Min, Horus and Isis Nestanebetisheru, whose mother is Neskhonsu. She will not 7,25 fall in their cauldron (q). Because I know him, I know the name of this oppressor who is between them in the house of Osiris, shooting with his eye without being seen. He travelled 8,1 around the sky with the flame of his mouth, (the one) who reports the Nile inundation without being seen.

Section 25 Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw 8,2 mw.t=s Nsy-ḫnsw wḏꜢ.tἰ ḥr-tp tꜢ ḫr Rꜥ mnἰ(.tἰ) nƒr ḫr Wsἰr nn ḫpr ꜥb.w n=ἰ ἰm n ḥry.w ꜥḫw=8,3sn ḥr-nty sw m šmsw n nb-ḏr m sš.w n Ἰtm ꜥḫ Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ8,4-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m bἰk ngng=s m smn nn sk=s r nḥḥ mἰ (N)ḥb-kꜢ 8,5 ptr rƒ sw Ἰnpw pw Ḥr pw mḫnty-ἰrty 8,6 ky ḏḏ ḏꜢḏꜢ.t n ḫsƒ ḫƒty.w n.w nb(-r)-ḏr ἰm=ƒ ky ḏḏ wr swnw p(w) n Šny.t nn sḫm dndn=sn ἰm nn 8,7 hꜢy=ἰ kꜢ.t=sn ptr rƒ sw nw pw ḥry.w ꜥḫ.w=sn tw(t) pw n ἰr.t Rꜥ ḥnꜥ tw(t) pw n ἰr.t Ḥr

Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, 8,2 whose mother is Neskhonsu, is well on earth before Ra, mooring well before Osiris. Offerings will not be for me there, for the ones who are upon their brazier. 8,3 Because (s)he is in the following of the lord of all, as the writings of Atum. Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nesta8,4nebetisheru, whose mother is Neskhonsu, raise up as a falcon and she cackles as a goose. She does not perish for eternity as (Ne)hebka. (r) 8,5 Who is it? It is Anubis, it is Horus-Menkhenty-irty. 8,6 Another version: (It is) the Council for the one who repels the enemies of the lord of all. Another version: It is the chief physician of Shenyt. Their wrath will not have power there. I shall not 8,7 fall in their cauldron. Who is it? It is those who are upon their braziers. This is the image of the eye of Ra with this image of the eye of Horus.

Section 26 ἰ nb 8,8 ꜥḥ.t ἰ ἰty nṯr.w nḥm=k Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 8,9 mw.t=s Nsy-ḫnsw m-ꜥ nṯr pwy nty ḥr=ƒ m ṯsm ἰnḥ.wy=ƒ(y) m rmṯ 8,10 ky ḏḏ ἰnḥ.wy=ƒ(y) m rmṯ ꜥnḫ=ƒ m ḫry.w ἰr(y) ḳꜢb pwy n š n nsr ꜥm ẖꜢ.t ḫrp 8,11 ḥꜢty dn ẖꜢ.t nn mꜢꜢ.n.tw=ƒ ptr rƒ sw ꜥm ḥḥ rn=ƒ wnn=ƒ m š Pwnt

O lord of 8,8 the palace, o sovereign of the gods, may you save Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, 8,9 whose mother is Neskhonsu, from that god whose face is as a dog, whose eyebrows are as the ones of humans. 8,10 Another version: His eyebrows are as the ones of humans, he lives on the enemies. This is the keeper of the Lake of Fire, who devours a corpse, who controls 8,11 the heart, who cuts the corpse, without being seen. Who is it? His name is the swallower of millions, he is in the Lake of Punt.

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78 ἰr gr š n nsr pꜢ nty ἰmy NꜢrƒ r Šny.t ḫnd nb ḥr=ƒ sꜢd ḫr=ƒ n šꜥd 8,13 ky ḏḏ mds rn=ƒ 8,12

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8,12

Now as for the Lake of Fire (It is) the one who is in Naref and Shenyt. Anyone who treads on it defiling, he falls by the knife. 8,13 Another version: His name is “Violent one” (s).

Section 27 ἰ nb nrw ḥr-tp tꜢ.wy nb dšr.t w(Ꜣ)ḏ nm.t ꜥnḫ m bsk 8,14 ptr rƒ sw ἰb pw n Wsἰr ntƒ pw wnm šꜥd nb

O lord of Fear upon the Two Lands, lord of blood, who flourishes (in) the place of slaughter, who lives on entrails. 8,14 Who is it? It is the heart of Osiris, he is the one who eats every slaughter.

Section 28 rdy n=ƒ wrr.t Ꜣw-ἰb m ḫnty Nn-nswt 8,15 ptr rƒ sw ἰr rdy n=ƒ wrr.t Ꜣw-ἰb ḫnty Nn-nswt Wsἰr pw

The Great Crown is given to him, large of heart, foremost of Nen-nesut (Heracleopolis). 8,15 Who is it? As for the one to whom the Great Crown is given, large of heart, foremost of Nen-nesut (Heracleopolis), it is Osiris.

Section 29 wdd n=ƒ ḥḳꜢ ms(w.t) nṯr.w 8,16 hrw pƒ n smn tꜢ.wy m-bꜢḥ ꜥ nb(-r)-ḏr ptr rƒ sw ἰr wdw n=ƒ ḥkꜢ m nṯr.w Ḥr pw sꜢ Wsἰr sḥḳꜢ.n=ƒ 8,17 m s.t n.t ἰt=ƒ Wsἰr ἰr hrw pƒ n smn tꜢ.wy dmḏ tꜢ.wy pw r ḳrs Wsἰr

The one for whom the rule over the birth (t) of gods is decreed, 8,16 this day of establishing the Two Lands in the presence of the lord of all. Who is it? As for the one for whom the rule over the gods is decreed, it is Horus, the son of Osiris, he is installed 8,17 on the throne of his father Osiris. As for this day of establishing the Two Lands, this is the assembling of the Two Lands for the burial of Osiris.

Section 30 bꜢ mnḫ ἰmy Nn-8,18nswt dd kꜢ.w dr ἰsƒ.t šms n=ƒ wꜢ.t n(.t) nḥḥ ptr rƒ sw Rꜥ pw ḏs=ƒ

Excellent ba who is in Nen-8,18nesut (Heracleopolis), who gives provisions, who repels the evil, the way of eternity leads to him. Who is it? It is Ra himself.

Section 31 nḥm=k Wsἰr ḥry(.t) 8,19 wr(.t) ḫnr(.t) tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ nṯr pwy ἰṯꜢy 8,20 bꜢ.w nsb ḥꜢty ꜥnḫ m ḥwꜢ.t ἰr(y) kk.wy

May you save Osiris, leader-in-chief 8,19 of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, from this god who steals 8,20 the bas, who devours the heart, who lives from putrefaction, who belongs to the darkness,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰmy snk(.t) snd n=ƒ ἰmy bꜢg 8,21 ptr rƒ sw Stš pw 8,22 ky ḏḏ ἰr smꜢ Ḥr pw bꜢ n Gb

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who is in obscurity, the one who is weary is afraid of him. 8,21 Who is it? It is Seth. 8,22 Another version: As for the wild bull, it is Horus, ba of Geb.

Section 32 ἰ Ἰtm ḥr(y)-ἰb wἰꜢ=ƒ pꜢwty ḏ.t=ƒ ḏt nḥm=k 8,23 ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ nw {pwy} n ἰry(.w)-sἰp.w 8,24 rdἰ n=sn nb Ꜣḫ n-mrw.t ἰr(.t) sꜢw(.t) ḫƒty.w=ƒ dd šꜥd m ἰꜢw.t ἰwty pr m sꜢw(.t) nn 8,25 hꜢy(=ἰ) m mds=sn nn ꜥḳ=ἰ r nmἰ.t=sn nn wrd=ἰ m-ẖnw smꜢw.t=sn nn hꜢy9,1=ἰ m-ẖnw nmἰ.t=sn nn ḥms=ἰ m-ẖnw ḥꜢd=sn nn ἰr.tw ḫt m nw bw.t nṯr.w ḥr-nty 9,2 ἰnk rpꜥ.t m wsḫ.t ꜥꜢ.t n(.t) Wsἰr Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 9,3 wꜥb.tἰ ḥry-ἰb Msḳ(.t) rdἰ.t(w) n=s msy.t m tḥn.t ἰmy Tnn.t 9,4

ptr rƒ sw ἰr Ḫprἰ ḥr(y)-ἰb wἰꜢ=ƒ Rꜥ-Ḥr-Ꜣḫty pw ḏs=ƒ 9,5 ἰr nw ἰry(.w)-sἰp.w bn.ty Ꜣs.t pw Nb.t-Ḥw.t pw ἰr nw bw.t nṯr.w ḥs.w pw grg pw 9,6 ἰr swꜢ wꜥb.w ḥr(y)-ἰb Msḳ(.t) Ἰnpw pw ἰw=ƒ m-sꜢ ꜥƒd.t nty ẖr ἰmy-ẖ.t Wsἰr 9,7 ἰr rdy n=ƒ msy.t m ṯḥn.t ἰmy Tnn.t Wsἰr pw ky ḏd ḳnḳn Šw tꜢ.wy pw m Nn-9,8 nswt ἰr tḥn.t ἰr.t Ḥr pw ἰr Tnn.t ḥꜢ pw n Wsἰr

O Atum who is in the middle of his boat, the primeval one whose body is eternity, may you save 8,23 the priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu, from those examiners. 8,24 The lord gives them power in order to perform the guarding of his enemies, (the ones) who cause slaughtering in the place of judgment, no one can go out under their watch. 8,25 I will not fall on their knife, I will not enter the place of slaughter, I will not be weary at the interior of their semat-throne, I will not fall 9,1 into the interior of their place of slaughter, I will not sit in the interior of their trap. Things will not be done like those abominations of the gods, because I am 9,2 a noble in the great broad hall of Osiris (u). Osiris priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu 9,3 is pure in the middle of Meseqet. The evening meal is given to her in faience(-dishes), which are the Tenenet-sanctuary (in Memphis). 9,4 Who is it? As for Khepri who is in the middle of his boat, it is Ra-Horakhty himself. 9,5 As for those examiners, it is Benti and Isis, it is Nephthys. As for those abominations of the gods, They are excrement and they are lies. 9,6 As for the one who passes while pure in the middle of Meseqet, it is Anubis, he is after the chest, which is under what is in the corpse (v) of Osiris. 9,7 As for the evening-meal in faience(-dishes) given for him in the Tenenet-sanctuary (in Memphis), it is Osiris. Another version: The beat of Shu, it is the Two Lands in Nen-9,8nesut (Heracleopolis). As for the faience, it is the eye of Horus, as for the Tenenet-sanctuary, it is the back of Osiris

Section 33 ḳd.tw pr=k Ἰtm sn{n}t.tw 9,9 ḥw.ty=k Rw.ty pḥrr nw.t twrἰ Ḥr nṯr Stš ṯs pẖr ἰἰ.n=ἰ m tꜢ pn

Your houses have been built, Atum (w), your two temples 9,9 have been founded, Ruty. Time runs. Horus is pure and Seth is divine and vice versa. I have come to this land,

80 ἰṯ.n=ƒ m rd. 9,10 wy=ἰ Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw nts Ἰtm ἰw=s 9,11 m nἰw.t=ἰ ḥꜢ=k rw ḥḏ r psd tp {n}ḥm n pḥ.ty=ƒ ky ḏd ḥm {n}n pḥ.ty=ƒ ἰr sꜢw(.t) 9,12 nn mꜢꜥ.tw=ƒ m sꜢw=ƒ Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 9,13 Ꜣs.t gm.n.tw=s psḫ šn=s n ḥr=s tḫtḫ r wp.t ἰwr.w {n w}=ἰ m Ꜣst b{ḥ}nn(=ἰ) m Nb.t-Ḥw.t 9,14 dr.n=s ḏw.t nb bḥn.n=s nw nrἰ m-ḫt=ἰ šƒšƒy tp-ꜥ.wy=ἰ ḳꜥḥ n=ἰ ḥḥ r9,15 mn=sn pẖr n=ἰ rḫy.t sḫbḫb n=ἰ wnḏ.wt kƒꜢ n=ἰ skmy.w ꜥ.wy=sn rdἰ.t(w) 9,16 snsn=ἰ bnr ḳmꜢ n=ἰ ἰmy.w Hr-ꜥḥꜢ ἰmy.w Ἰwnw nṯr nb ẖr snd=ἰ n wr n nrἰ9,17(=ἰ) n ꜥꜢ n šƒšƒy=ἰ nḏnḏ.n=ἰ nṯr nb m-ꜥ sḥwr sw st.n=ἰ r wꜢḏ ꜥnḫ=ἰ n 9,18 mrr=ἰ ἰnk WꜢḏ.yt nb(.t) wnmy.t ꜥr=sn n=ἰ ꜥnd ἰm=sn ptr rƒ sw štꜢ ἰ9,19rw dd Ἰmn rn n ḥꜢd mꜢꜢ ἰn.tw=ƒ ḥr(-ꜥ) rn n ḳrἰ 9,20

ky ḏd rn nmἰ.t ἰr rw ḥd-r pds tp ḥnw pw n Wsἰr ky ḏd ḥnw 9,21 pw n Rꜥ ἰr psḫ šnw=ƒ n ḥr=ƒ tḫtḫ r wp.t

Ꜣs.t pw ḥr štꜢ=s ꜥḥꜥ.n sἰn=s šnw9,22=s n ḥr=s ἰr WꜢḏy.t nb(.t) wnmy.t ἰr.t Rꜥ pw ἰr ꜥr=sn n=ἰ ꜥnd ἰm=sn wnn smꜢ(y.t) 9,23 Stš pw ḥr tkn ἰm=sn rdἰ.n.tw m sἰp.w n ἰmy.w Ḏd.t sḥꜢ n bꜢ.w n.w ḫƒty.w=ƒ

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He has seized on my feet 9,10. Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, she is Atum, she is 9,11 in my town. Back, lion, (with) white mouth (and) destroyed head! Drive back (x) because of his strength! Another version: Drive back because of his strength, the one who performs the guarding, 9,12 he has not been seen as his guard. Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu 9,13 is Isis. She has been found with her hairs of her face in disarray, confused from the top of the head. I was conceived as Isis, I was begot as Nephthys. 9,14 She repelled each evil thing, she punished the bance. The fear is after me, respect is before me. Millions bend their 9,15 arms for me, humankind goes around for me, people slay (my enemies) for me, the old-becoming uncover their arms for me. I am made 9,16 to smell the sweetness, (that) those who are in Kheraha and those who are in Iunu (Heliopolis) create for me. Each god is under my fear because of the greatness of (my) fear 9,17 and because of the greatness of my respect. I have protected each god from what drives him away, I have shot the green stone, so that I live as 9,18 I like. I am Ouadjyt, lady of the devourer fire. They bring up for me, the few of them. Who is it? Secret of form, who places Amun (y), is the name of the trap. The one who sees what has been brought straightaway is the name of the storm. 9,20 Another version: The name of the place of slaughter. As for the lion (with) white mouth (and) destroyed head, it is the phallus of Osiris. Another version: It is the phallus 9,21 of Ra. As for the one with her hairs of her face in disarray, confused from the top of the head, it is Isis on her secret, then she rubbed her hair 9,22 of her face. As for Wadjyt, lady of the devourer fire, it is the eye of Ra. As for the ones that bring up for me, the few of them, it is the band of 9,23 Seth being near them. It has been made as an inventory for the ones who are in Mendes, who mutilate the bas of his enemies.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Notes on translation (a) The indication of the “beginning” suggests that the spell was taken from a model where the spell was probably at the beginning of the papyrus. When BD 1 was added at the start of the papyrus, the “beginning” was also indicated there. Furthermore, the title is abbreviated; for other versions see Lapp 2006: 2-7 (New Kingdom) and Lenzo 2007: 48-50 (Third Intermediate Period). smꜢ-tꜢ “join(b) The writing of ing the land”, i.e., the burial, is distinctive. The same writing is found in P. Pinedjem II (2,16, see Munro 1996: 7, d). (c) The first question “Who is it?” is missing, even though the answer is included. The same omission is present in P. Pinedjem II (3,1; 3,2). (d) Horus is mentioned instead of Osiris, who would be expected here (see for example Lapp 2006: 36-37). The same version is found in P. Pinedjem II (3,9). (e) The word finishes with the determinative of the town (O49), which suggests that it refers to a locale. The same version is attested in P. Pinedjem II (3,11), such that Munro (1996) has corrected to Snw “Pelusium”. Other versions have the demonstrative pronoun nw (Lapp 2006: 42-43; P. Nespasefy A7,5; P. Iuefankh, 8). Assmann and Kucharek (2004: 378) translate “die Flut (?)”, “the flood”. (f) The other versions (Lapp 2006: 64-65) usually adopt the verb “suffer” instead of “establish, stay”. It is the same word but written with a different determinative. P. Pinedjem II (3,18) has the same variant as P. Greenfield. (g) The addition of r=ỉ is certainly a mistake; compare the other versions in Lapp 2006: 64-65. P. Pinedjem II (3,18) has the same version; see also Munro 1996: 10, s2. (h) “Every land” is an addition in this papyrus (compare Lapp 2006: 72-73). A similar addition is found in P. Pinedjem II (4,1), but with only “land” attested; see also Munro 1996: 10, b3. (i) Many versions have “pure” w῾b as indicating the state of the deceased (see Munro 1996: 10, c3; RösslerKöhler 1979: 159; Lapp 2006: 74-75). However, it is missing at the beginning of the sentence here. (j) The pools in Heracleopolis usually number two; see especially Díaz-Iglesias Llanos 2005: 34-38. Furthermore, the names of the two pools are indicated in the next two lines. (k) The scribe has written ỉꜢ.t “hill” but the other manuscripts refer to “lake” or “island” (see for example

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Lapp 2006: 88-89; P. Nespasefy, A7,11). The writing is peculiar owing to the presence of water and a canal . as determinatives at the end of the word: These suggest that the word has something to do with a land in the middle of water. Furthermore, in the next sentence, which contains the same expression, the scribe has written ỉw “island”. (l) The scribe wrote ten instead of seven, the latter usually being present in the other versions (see P. Pinedjem II, 5,12; Lapp 2006: 146-147). This difference may be due to confusion between the writing of seven and ten in hieratic (Verhoeven 2001: 212, signs Ab7 and Ab10). The number ten is also retained later, at line 7,5, but after that the list of the names of seven akhu are mentioned. (m) Note the use of ḫsf instead of ḫr.wy⸗fy “so he said” in this papyrus, as well as in other 21st Dynasty papyri (see Munro 1996: 13, l7 for the list); compare also with BD 1 above which has the same expression. (n) It is an epithet of the god Ra (Wb I, 412, 14; LGG II, 711), but the complete epithet should be “theone-with-his-two-bas-who-is-in-the-middle-of-his-twochildren” (compare Lapp 2006: 186-187). The same version is attested in P. Pinedjem II (6,6), P. Louvre N 3280 (5,9). (o) First-of-Fish is the 16th nome of Lower Egypt, mentioned here instead of the main city of this nome, Mendes (Lapp 2006: 190-191; P. Nespasefy, A8,6). The same version is attested in P. Pinedjem II (6,9). (p) During the New Kingdom, the version is dn.t bꜢ.w “the one who cut the bas” (Wb V, 463, 10; LGG VII, 548). P. Greenfield and P. Pinedjem II (7,3) has r dr bꜢ.w “to repel the bas” (?) also attested in P. Nespasefy (A8,10); P. Iuefankh (53 [dr bꜢ.w]). (q) A passage is missing here, as in P. Pinedjem II, and has been copied below (see next note r and Munro 1996: 15-16, l9 and b10). (r) Passage added here that would have been expected previously, at line 7,25 (see previous note q). It was probably copied here when the scribe realised he had forgotten a passage that was present in his model (and which is also the model for P. Pinedjem II). (s) A short passage is missing here (present in P. Pinedjem II, 8,5-6). (t) The reference to “birth” seems to occur only in this papyrus; see for example Lapp 2006: 270-271. In the next similar sentence, the word is no longer present. (u) This sentence is an addition found also in P. Pinedjem II (9,2-3); see Munro 1996: 16, f12.

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(v) Writing ỉmy-ḫ.t instead of mẖtw entrails. The same version is found in P. Pinedjem II, 9,7. (w) Presence of tw for the passive form, instead of .wy “how” as in the versions of the New Kingdom (Lapp 2006: 308-309). The same version is present in P. Pinedjem II (9,9) and in late versions such as P. Iahtesnakht (12,10) and P. Nespasefy (A10,1).

3

(x) The scribe has written nḥm “to save” instead of ḥm “to drive back” as is seen in the next sentence (same occurrence in P. Pinedjem II 9,12). (y) The versions of the New Kingdom mention the god Hemen instead of Amun (Lapp 2006: 330-331), while the Late Period version has Amun (P. Iahtesnakht 13,1 and P. Nespasefy A10,16).

5. SPELL BD 18 (9,24-11,15) Presentation of the spell This spell often occurs after BD 17 and consists of appeals to the god Thoth, each of which is introduced by an “O” written in red. After each invocation, Thoth makes the deceased “true of voice”, i.e., “justified” before the gods of the afterlife, who are members of the Council of Osiris and who judge the deceased. The passage of the deceased and his justification before the Council are the main topics of spell 125 (see below). If he succeeds in front of Osiris and his Council, he can join them in the afterlife. In BD 18, the gods are distributed in various Councils according to their city of origin. In P. Greenfield, as well as in P. Pinedjem II (10,512,11), twelve Councils are referred to instead of the usual ten, as is clearly mentioned at the end of the spell (11,12). One Council is repeated twice (the Council of the Hacking of the Earth), while the last Council “of all the gods” is actually a final section which was not a Council in the New Kingdom and Late/Ptolemaic Periods (see notes on translation h). The Councils are as follows: 1. Council of Iunu (Heliopolis) 2. Council of Djedet (Busiris) 3. Council of Khem (Letopolis) 4. Council of Pe and Dep (Buto) 5. Council of Idebwy-rekhty (The Two Shores of the Washerman) 6. Council of Abdju (Abydos) 7. Council of the Opening (Ways) of the Dead 8. Council of the Hacking of the Earth in Djedet (Busiris) 9. Council of the Hacking of the Earth 10. Council of Naref 11. Council of Rosetau 12. The Ten Councils

47

See Quirke 2013: 70; Mosher 2016b: 59-96 and 100-120.

(Sheets 9-11)

At the end of the spell, a rubric gives practical indications about the necessary conditions for reciting the spell (being pure, reciting the formula every day). If the conditions are respected, the spell will be efficient. Vignette The text of BD 18 follows directly from the end of BD 17 on sheet 9 and continues on sheets 10 and 11. The vignettes are in fact those that are linked to spell 17. The scribe has inserted the complete sequence of scenes belonging to this spell, which actually takes up more space than the text of the spell itself, and continues to sheet 13. The scenes are therefore those which were described above (see comments on the vignette of spell 17). The usual vignette for BD 18 represents the deceased in front of each Council with its divine members.47 The only example with a vignette from the Third Intermediate Period is P. BM EA 9948 (unpublished), which in fact shows the owner of the papyrus before groups of three gods in three vignettes. For the Greenfield Papyrus, it appears that the vignette at the end of sheet 13 and on sheet 14 may be linked with BD 18. Indeed, Nestanebetisheru is kneeling in a position of adoration in front of two rows of gods, 16 gods on the upper row, 15 on the lower row. It is reminiscent of the version of P. BM EA 10211 from the Ptolemaic Period, which shows the deceased in front of a long row of gods.48 In P. Ani (sheets 13-14) from the New Kingdom, the different gods are placed in ten columns, each column being separated from the next by four columns of texts containing spell 18. Some of the gods on sheet 14 can be identified. On the upper register, we find 16 gods: Osiris, Shu, Tefnut,

48

Mosher 2016b: 85.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Osiris, Isis, Nephthys, a falcon-headed god, another falcon-headed god, Thoth, Horus, Isis, a human-headed god, Horus, Isis, a falcon god, a human-headed god. On the lower register, there are 15 gods: Osiris, Isis, Seth, Thoth, a human-headed god, Seth, a human-headed god, Ra-Horakhty, Shu, Sobek, Osiris, a falcon-headed god, Isis, a human-headed god.

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Between Nestanebetisheru and the gods (sheet 13) is the following text: 1 dwꜢ nṯr.w ỉpw ỉn Wsỉr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) 2 Ỉmn ḥry(.t) šps.wt 3 Nsy-tꜢ-nb(.t)-Ỉšrw 4 mꜢ῾ ḫrw “1 Adoring these gods, by Osiris, leader-in-chief of the first group of musicians of 2 Amun, leader of the noblewomen 3 Nestanebetisheru, 4 true of voice.”

Translation BD 18

9,24-11,15

Council of Iunu (Heliopolis) ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ mꜢꜥ-ḫrw Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw 9,25 mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ἰmy Ἰwnw Ἰtm pw Šw pw Tƒnw.t pw 10,1 ἰr sꜢw(.t) sbἰ.w sḥtm.n.tw smꜢy.w Stš pw ἰm=ƒ m wḥm ḳn 9,24

9,24

(a) O Thoth, justify Osiris against his enemies, justify Osiris priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, 9,25 whose mother is Neskhonsu, against her enemies in the presence of the Council which is in Iunu (Heliopolis) (b). It is Atum, it is Shu, it is Tefnut. 10,1 As for the guarding of the enemies, the companions of Seth have been destroyed in it while repeating the evil deed.

Council of Djedet (Busiris) ἰ Ḏḥwty mꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ mꜢꜥ-ḫrw Wsἰr 10,2 ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty(.w)=s m-bꜢḥ ḏꜢḏꜢ.t ἰmy Ḏd.t Wsἰr pw Ꜣs.t pw Nb(t.)-Ḥw.t Ḥr pw nḏnḏ 10,3 ἰt=ƒ Wsἰr ἰr sꜥḥꜥ ḏḏ m Ḏd.t ḳꜥḥ pw n Ḥr-ḫnty-Ḫm ἰw=sn ḥꜢ Wsἰr m mrw ḥbs

O Thoth, justify Osiris against his enemies, justify Osiris, 10,2 priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu, against her enemies in the presence of the Council which is in Djedet (Busiris) (c). It is Osiris, it is Isis, Nephthys, it is Horus-protector10,3-of-his-father Osiris. As for the elevation of the djed-pilar in Djedet (Busiris) (c), it is the arm of Horus-foremost-of-Khem (Letopolis), they are around Osiris as a strip of cloth.

Council of Khem (Letopolis) ἰ Ḏḥwty mꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ mꜢꜥ-ḫrw 10,4 Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Ḫm grḥ pwy n ḫ.t ḫꜢ.10,5wy m Ḫm ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Ḫm Ḥr-Mḫnty-ἰr.ty Ḏḥwty pw nty m ḏꜢḏꜢ.t m NꜢrƒ ἰr grḥ pwy n ḫ.t ḫꜢ.10,6wy sḥḏ pw n{.t} ḳrs Wsἰr

O Thoth, justify Osiris against his enemies, justify 10,4 Osiris, the priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, against her enemies in of the Great Council which is in Letopolis. This is the night of the offerings of the evening 10,5 in Khem (Letopolis). As for the Great Council which is in Khem (Letopolis), it is Horus-Mekhenirty and Thoth who is in the Council in Naref. As for this night of the offerings of the evening,10,6 it is the illumination of the burial of Osiris.

Council of Pe and Dep (Buto) ἰ Ḏḥwty mꜢꜥ-ḫrw Wsἰr r ḫƒtyw=ƒ mꜢꜥ-ḫrw Wsἰr bꜢk(.t) pꜢ ἰp.w n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 10,7 mw.t=s

O Thoth, justify Osiris against his enemies, justify Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, 10,7 whose mother is

84 Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy P Dp grḥ pwy n sꜥḥꜥ snw(.t) n Ḥr smn.tw ἰwꜥꜥ n Ḥr m ḫ.t n ἰt=ƒ Wsἰr 10,8 ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy P Dp Ḥr pw sꜢ Ꜣs.t Ἰmstἰ Ḥꜥpy 10,9 ἰr sꜥḥꜥ snw(.t) n Ḥr ḏd Stš pw n ἰmy.w-ḫt=ƒ sꜥḥꜥ snw.t r=s

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Neskhonsu, against her enemies in the presence of the Great Council which is in Pe and Dep (Buto), This is the night of raising the shrine of Horus, the inheritance of Horus has been established from the possessions of his father Osiris. 10,8 As for the Great Council which is in Pe and Dep (Buto), it is Horus-son-of-Isis, Amset and Hapy. 10,9 As for the raising of the shrine of Horus, it is the saying of Seth to the ones who are after him “raise the shrine concerning it.”

Council of Idebwy-rekhty (The Two Shores of the Washerman) ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ mꜢꜥ-ḫrw Wsἰr ḥsy(.t) n pꜢ ꜥ 10,10 Mw.t wr(.t) nb(.t) Ἰšrw ḥry(.t) šps.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy ἰdb.wy rḫty grḥ pw10,11y sḏr Ꜣs.t rs.tἰ ḥr ἰkbw ḥr ḥm=s Wsἰr 10,12 ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy ἰdb.wy rḫty Ꜣs.t pw Ḥr pw Ἰmstἰ pw

O Thoth, justify Osiris against his enemies, justify Osiris, singer of the chorus of 10,10 Mut the Great, lady of Isheru, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu, against her enemies in the presence of the Great Council which is in Idebwy-rekhty. This is the night 10,11 of the passing of the night of Isis being awake over her Majesty (d) Osiris (e). 10,12 As for the Great Council which is in Idebwy-rekhty, it is Isis, it is Horus, it is Amset.

Council of Abdju (Abydos) ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw Wsἰr ḥry(.t) wr(.t) ḫnr(.t) 10,13 tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Ꜣbḏw grḥ pwy n hꜢkr m ṯnw 10,14 mwt m sἰp Ꜣḫ.w ḫpr ἰhb m Tnἰ ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Ꜣbḏw Wsἰr pw Ꜣs.t pw Wp-wꜢw(t) pw

10,15

O Thoth, justify Osiris against his enemies, justify Osiris, leader-in-chief of the first group of musicians 10,13 of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, against her enemies in the presence of the Great Council which is in Abdju (Abydos). This is the night of the Haker-festival while counting 10,14 the dead, while counting the transfigured ones, (with) the happening of the dance in Thinis. 10,15 As for the Great Council which is in Abdju (Abydos), it is Osiris, it is Isis, it is Wepwawt.

Council of the Opening (Ways) of the Dead ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ mꜢꜥ-ḫrw Wsἰr ḥry(.t) wr(.t) ḫnr(.t) 10,16 tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Wp.t-Mwty.w grḥ pwy 10,17 ἰr sἰp n ἰwty.w=sn ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy Wp.t-Mwty.w Ḏḥwty pw Wsἰr pw Ἰnpw pw Ἰds pw ἰr ἰr sἰp m ἰwty.w=sn 10,18 ḫsr.tw ḫ.t pw ḥr bꜢ.w n.w ms.w bdš

O Thoth, justify Osiris against his enemies, justify Osiris, leader-in-chief of the first group of musicians 10,16 of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, against her enemies in the presence of the Great Council, which is in the Opening (Ways) of the Dead (f). This is the night of 10,17 making the count for those who are not. As for the Great Council which is in the Opening (Ways) of the Dead, it is Thoth, it is Osiris, it is Anubis, it is Isdes. As for making the count for those who are not, 10,18 things have been driven away from the bas of the children of weakness.

Council of the Hacking of the Earth in Djedet (Busiris) ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd 10,19 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy ḪbꜢs-tꜢ m Ḏd.t grḥ pwy 10,20 ḫbs-tꜢ m snƒ

O Thoth, justify Osiris against his enemies, justify Osiris, priestess of Amun-Ra, lord of Iured, 10,19 Nestanebetisheru, whose mother is Neskhonsu, against her enemies in the presence of the Great Council which is in the Hacking of the Earth in Djedet (Busiris) (c). This is the night 10,20 of the Hacking of the Earth (ritual) with blood (g).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

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Council of the Hacking of the Earth ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r 10,21 ḫƒty.w=s 11,1 ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy ḪbꜢs-tꜢ ἰw smꜢy.w Stš ἰr=sn ḫpr.w=sn m ꜥw.t 11,2 ꜥḥꜥ.n sƒd=sn m-bꜢḥ-ꜥ nṯr.w ἰpw ḏr.n=ƒ snƒ hꜢy ἰm=sn rdἰ.n.tw=w m sἰp

O Thoth, justify Osiris against his enemies, justify Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, against 10,21 her enemies. 11,1 As for the Great Council which is the Hacking of the Earth, the companions of Seth come, they do their transformations as herds. 11,2 They were slaughtered in the presence of these gods, he seized the blood descending from them. They were given as a count .

Council of Naref ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 11,4 Nsy-ḫnsw r ḫƒty(.w)=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy NꜢrƒ grḥ pwy štꜢ.w ꜥꜢ ἰrw 11,5 ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy NꜢrƒ Rꜥ pw Wsἰr pw Šw pw Wp-wꜢ.wt pw 11,6 ἰr grḥ pwy štꜢ.w ꜥꜢ ἰrw wn.tw ḳrs ḫpš ḏrw mnt Wsἰr Wn-nƒr 11,3

11,3

O Thoth, justify Osiris against his enemies, justify Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, 11,4 whose mother is Neskhonsu, against her enemies in the presence of the Great Council which is in Naref. This is the night of the great mysteries of forms. 11,5 As for the Great Council which is in Naref, it is Ra, it is Osiris, it is Shu, it is Wepwawt. 11,6 As for the night of the great mysteries of forms, one buries the arm, the flank and the thigh of Osiris-Wennefer.

Council of Rosetau ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t11,8=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy RꜢ-sṯꜢw grḥ pwy n sḏr Ἰnpw ꜥ.wy=ƒ(y) ḥꜢ 11,9 Wsἰr smꜢꜥ-ḫrw Ḥr r ḫƒty.w=ƒ 11,10 ἰr ḏꜢḏꜢ.t ꜥꜢ.t ἰmy RꜢ-sṯꜢw Ḥr pw Wsἰr pw Ꜣs.t pw ἰw Wsἰr ἰb=ƒ nḏm ἰw Ḥr ἰb=ƒ Ꜣw ἰw ἰtr.ty ḥtp.11,11tἰ ḥr=ƒ 11,7

11,7

O Thoth, justify Osiris against his enemies, justify Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother 11,8 is Neskhonsu, against her enemies in the presence of the Great Council which is in Rosetau. This is the night of the passing of the night of Anubis, his arms behind 11,9 Osiris, justifying Horus against his enemies. 11,10 As for the Great Council which is in Rosetau, it is Horus, it is Osiris, it is Isis. Osiris, his heart is pleasant, Horus, his heart is large, the two chapels being satisfied 11,11 with him.

The ten Councils (h) ἰ Ḏḥwty smꜢꜥ-ḫrw Wsἰr r ḫƒty.w=ƒ smꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-11,12 Ἰšrw mw.t=s Nsy-ḫnsw r ḫƒty.w=s m-bꜢḥ ḏꜢḏꜢ.t ꜥꜢ.t ἰmy 10.nw ἰmy Rꜥ ἰmy Wsἰr ἰmy nṯr nb nṯry.t nb(.t) 11,13 m-bꜢḥ-ꜥ nb-ḏr dr.n=ƒ ḏw.t nb(.t) ἰry=ƒ

O Thoth, justify Osiris against his enemies, justify Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim), Nestanebet11,12isheru, whose mother is Neskhonsu, against her enemies in the presence of the Great Council which (members) are ten, which is with Ra, which is with Osiris, which is with each god and each goddess 11,13 in the presence of the lord of all. He repelled every evil thing that belongs to him.

Rubric ḏd.tw rꜢ pw wꜥb pr m hrw m-ḫt mnἰ tw(t) 11,14 dd ἰb=ƒ ἰr gr šd rꜢ pn nb ḥr=ƒ wḏꜢ pw ἰr.n=ƒ ḥr-tp tꜢ ἰw=ƒ pr=ƒ m ḫ.t nb(.t) nn spr 11,15 ḫ.t nb(.t) ḏw.t ἰry=ƒ m šs-mꜢꜥ ḥḥ n sp

This formula is to be said pure. (It is) going out by day after the mooring, (according to) the image 11,14 the heart places (i). Now as for the one who recites this formula every on him, it is proceeding that he will do on earth, he will go out from any fire, no evil thing that belongs to him will 11,15 reach (him), as a true thing, a million times.

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Notes on translation (a) There is no title for this spell during the New Kingdom and the Third Intermediate Period, while in the Late Period we find the indication “Spells of the Councils in a Single Spell, in a Single Spell. Words said by Osiris-N.” (Mosher 2016b: 53) or “Spells of the Councils. Words said by Osiris-N.” (Mosher 2016b: 62 and 68). (b) A short passage that is present in P. Pinedjem II (10,7-9) is missing at this point. (c) The scribe of the Papyrus Greenfield regularly writes Ḏd.t (Mendes) instead of Ḏdw (Busiris). (d) Parallels give sn⸗f “her brother” (Mosher 2016b: 55, 63, 69). (e) Peculiar writing of Osiris, as is also found at 9,6; see above Chapter 2, 6.1 concerning spellings. (f) Opening (Ways) of the Dead: parallels give “Ways of the Dead” (Quirke 2013: 72; Mosher 2016b: 56, 64, 69). The same version occurs in P. Pinedjem II (11,11), but not in P. Gatseshen (6,15). (g) A passage is missing, as is also the case in P. Pinedjem II (11,14-18). The scribe has then written

3

the same text but without mentioning Busiris, and with the addition of the missing part. Compare with the more complete version in P. Nu (BD 18, col. 24-29) and Quirke (2013: 72) for the New Kingdom, and Mosher (2016b: 56-57, 64-65, 73, 81) for Late and Ptolemaic Periods. (h) During the New Kingdom (P. Nu, BD 18, col. 35-39; Quirke 2013: 73) and the Late and Ptolemaic Periods (Mosher 2016b: 58, 65-66, 75, 81) the end of the Council of Rosetau, as well as the last Council formed the final section of the spell. The same version is present in P. Pinedjem II (12, 6-9). In fact, this part mentions that there should be ten Councils; there are twelve in Greenfield and Pinedjem because of the repetition of the Council of the Hacking of the Earth and also of this last section. (i) The rubric is slightly different to the version of the New Kingdom (P. Nu, Lapp 2007: pl. 11, col. 1-2; Quirke 2013: 73) or the Late Period (Mosher 2016b: 58, 65, 75, 83).

6. SEQUENCE BD 23-24-25-26 I-28 I-27 I (12,1-13,14)

(Sheets 12-13)

This sequence is composed of the following themes: opening the deceased’s mouth (23), bringing the hekapower to the deceased (24), remembering the deceased’s name (25), giving the heart to the deceased (26) and finally, preventing the deceased’s heart from being taking away (28-27). All these aspects were chosen because they help the deceased, especially in relation to his/her corpse and his/her mind as the different components of his/her person. The heka-power has often been translated as “magic” by scholars, but it expresses something more complicated than this; it is a form of power that allows the deceased, but also the living, to face the many difficulties that they could meet both in the underworld and also on earth. In spell 24 in P. Greenfield, heka is written with the determinative of the man with hand to mouth, which indicates something

to be said. Thus, we can use both the translations “heka-power” or “heka-spells”. These spells were gathered together as a group from as early as the first versions of the Book of the Dead.49 In fact, the sequence 23-24-25-26-28-27 is very well represented in texts from the New Kingdom.50 This sequence is the most popular of all those found in the abbreviated Book of the Dead from the Third Intermediate Period.51 In fact, when a selection was made for short papyri, the choice was often spell 17 or the group 23-24-25-26-28-27, to which other spells could sometimes be added. In P. Greenfield, spell 24 ends at the same point as in most of the papyri of this period, namely before spell 25. The latter spell is then interrupted by the insertion of the end of spell 24, beginning with “another spell”, before it is completed and given another title. This structure is the same in P. Pinedjem II, as wells as in

49

51

Presentation of the spells

50

Lucarelli 2006: 67-69. Lapp 1997: 36

Lenzo 2007: 104-106; Lenzo 2019a: 246, 250; Lenzo 2020.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

P. BM EA 10029, P. Leiden T 25, P. Leiden T 26, P. Leiden T 27 and P. St-Petersburg IOS PI.52 Vignette The vignettes of sheets 13 and 14 belong to spell 17, probably because the scribe needed additional space to insert all the scenes of this spell (see above Table 14). Technical aspects: on sheet 13 the sign of the bow written in red is indicated both at the top and the

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bottom of the papyrus. It indicates that it is the end of a roll (for more about these marks, see Sharp 2016). The join between sheets 13 and 14 confirms that two rolls were combined at this point. It has no impact on the vignette in the upper part – the lines stop where the vertical space begins – but it has affected the lower part on sheet 13 and some lines of sheet 13. In the case of the former, the double line seems to be drawn after the join (but not on sheet 14) while the latter seem to have been written on the join (l. 6, 7, 15, 16 and 17).

Translation BD 23

12,1-5

12,1

rꜢ.w n wn rꜢ n Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy(.t) n(.t) Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 12,2 m ẖr.t-nṯr ἰn Ḥpt wḥꜥ=tn ἰrw rꜢ=ἰ ἰn nṯr n nἰw.t=ἰ ἰἰ rƒ {ἰn} Ḏḥwty mḥ ꜥpr m ḥkꜢ wḥꜥ.n=ƒ ꜥ.t n Stš 12,3 sꜢw rꜢ=ἰ ḫsƒ=ƒ r Ἰtm wd{r}.n=ƒ st m sꜢw wn(.w) rꜢ=ἰ wp(.w) rꜢ m mḏꜢ.t twy n.t bἰꜢ wp.n=ƒ rꜢ n nṯr.w ἰm=s ἰnk Sḫm.t 12,4 ḥms.n=ἰ ḥr-gs ἰmy-wr.t ꜥꜢ m p.t ἰnk SꜢḥ ḥr(y)-ἰb bꜢ.w Ἰwnw ἰn ḥkꜢ nb ḏd swt ꜥḥꜥ.n nṯr.w r=s 12,5 psḏ.t dmḏy dmḏ

12,1

Formulas for opening the mouth of Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu, 12,2 in the necropolis, by Hepet (a). May you untie what belongs to my mouth by the god of my city (b). Thoth is then coming, filled and equipped with heka-spells. He untied the limbs of Seth 12,3 that are guarding my mouth. He (i.e., Seth) opposes Atum, he (i.e., Atum) has placed them as a guard (c). May my mouth be opened, may my mouth be opened with this chisel of bia-metal (d), with which he opened the mouth of the gods. I am Sekhmet, 12,4 I was seated to the side of the great west side in the sky. I am Orion who is in the middle of the bas of Iunu (Heliopolis). As for (e) each heka-spell which is said, the gods will arise against it, 12,5 the Ennead being united, united.

Notes on translation (a) The beginning of the spell is attested in different versions during the Third Intermediate Period. The start of the sentence in the New Kingdom is “May his mouth be opened by Ptah” (for example P. Ani, sheet 15, col. 1 or P. Nebseny, BD 23, col. 1). The same variant occurs in Late papyri (P. Iahtesnakht 17,7; P. Pasherientaihet 23,4-5; Mosher 2016b: 205, 210, 212, 214, 217). Secondly, the god at this place is usually Ptah, but during the New Kingdom it is very rarely changed to Hepet, and more often so during the Third Intermediate Period (see Lenzo 2007: 145-156, and a recent study in the context of an article on the goddess Hepetet(-Hor), Lenzo 2019b: 602-603). Ptah is retained in other papyri of the Third Intermediate Period, such as P. Gatseshen (7,4), P. BM EA 10063 (1,1), P. Louvre E 31856 (1,1).

52

See Lenzo 2007: 111, n. e.

Ptah is then the variant used during the Late and Ptolemaic Periods. The same variant as that which occurs in P. Greenfield is found in P. Pinedjem II (12,12); P. Cairo S.R. VII 10271 (1,1); P. Leiden T 25 (1,2); P. Leiden T 27 (1,1-2); P. St-Petersburg IOS P1 (1,1-2). In P. BM EA 10029, Ptah is clearly written at this place, but he is followed by a word beginning with ḥpt[ ]. Unfortunately the end of the word is destroyed, but it seems to be Hepet, such that we are in the presence of both Ptah and Hepet. Concerning the different variants of the beginning of this spell, see Lenzo 2007: 94-95. (b) The sentence wḥ῾=tn ỉrw rꜢ=ỉ ỉn nṯr n nỉw.t=ỉ “may you untie what belongs to my mouth by the god of my city” is a variant of the more common wḥ῾ nṯṯ ỉry rꜢ=ỉ ỉn nṯr n nỉw.t=ỉ “may the bonds that belong to my mouth be untied by the god of my city”. This wording is attested in the New Kingdom (P. Nebseny, BD 23, col. 1-2) and in most Late and Ptolemaic Period papyri

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(P. Pasherientaihet, 23,4-5; Mosher 2016b: 205, 210, 212, 214, 217) as well as in other papyri of the Third Intermediate Period such as P. Gatseshen (7,4), P. BM EA 10063 (1,1), P. Louvre E 31856 (1,1). Other papyri of the Third Intermediate Period follow the version in P. Greenfield: P. Pinedjem II (12,12); P. BM EA 10029 (1,2); P. Cairo S.R. VII 10271 (1,1-2); P. Leiden T 25 (1,2-3); P. Leiden T 27 (1,2); P. St-Petersburg IOS P1 (1,2) (see also Lenzo 2007: 95-96). (c) The meaning of this sentence is unclear. Many versions are attested from all periods. For the New Kingdom, see P. Nebseny (BD 23, col. 3-4) with a very different version: “Atum gives me my hands that were forced into fetters” (translation Quirke 2013: 85). For the Late and Ptolemaic Periods, the sentence BD 24 I

has been revised; see for example Mosher’s variant 1 “he (i.e., Seth) opposing the hands of Atum, he (i.e., Atum) placing them (i.e., hands) as the protection of my mouth” (translation Mosher 2016b: 205-206, see also 210, 212, 214, 217). The same version as P. Greenfield is also found in P. Pinedjem II (12,13) and P. BM EA 10029 (1,3). (d) Concerning the bia-metal and its possible identification as “iron”, see Valloggia 2001 and Lenzo 2019c: 109-110. (e) The scribe has written ỉn instead of ỉr which is found in other versions (see for example P. Nebseny, Lapp 2004: pl. 14, col. 6). The same mistake is also present in P. Pinedjem II (12,15) and P. BM EA 10029 (1,6).

12,6-10

rꜢ n ἰn ḥḳꜢ n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw n=s m ẖr.t-nṯr ἰnk Ἰtm 12,7 ḫpr ḏs=ƒ ḥry wꜥr.t mw.t=ƒ rdἰ.t wnš.w ἰmy.w Nwn bḥ(n).w{t} n ἰmy.w ḏꜢḏꜢ.t ἰs dmḏ(.w).n ḥkꜢ m bw nb nty tw=ƒ ἰ12,8 m ḫr s nty=ƒ ḫr=ƒ btn r ṯsm ḫꜢḫ r šwy.t ἰw ἰn.n=ἰ mẖn.t Rꜥ rwḏ ꜥḳy=k m mḥ ḫnt=k ἰw 12,9 nsrsr mꜢꜢ m ẖr.t-nṯr ἰs dmḏ.n=k ḥkꜢ pw n(=ἰ) m bw nb nty sn ἰm ḫr s nty=ƒ ḫr=ƒ btn r ṯsm ḫꜢḫ r šwy.t ky 12,10 ḏd ḫꜢḫ šw.yt 12,6

3

12,6

Formula for bringing the heka-power to Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru whose mother is Neskhonsu, for her in the necropolis. I am Atum, 12,7 who comes into being by himself, who is upon the leg of his mother, she who gives the jackals (to) those who are in the Nun (i.e., Primeval Waters), the hounds (a) to those who are in the Council. The heka-power has been reunited in every place in which it is 12,8, under the man who is with it, quicker (b) than a dog, faster than a shadow. I have brought the ferry of Ra. May your ship’s cordage be strong, so that you sail north (to) the Island of 12,9 Fire, looking in the necropolis. You have reunited the heka-power for (me) in every place where they are, under the man who is with it, quicker (b) than a dog, faster than a shadow. Another 12,10 version: faster than a shadow (c).

Notes on translation (a) The scribe has written bḥ.wt instead of bḥn.w. As indicated by Munro (1996: 20-21, c) there are many words that are used instead of bḥ.w. This passage has been the subject of different interpretations. During the Late and Ptolemaic Periods, the traditions show different spells for bḥn.w “hounds” (Mosher 2016b: 230). Other versions have bnw “heron” (Mosher 2016b: 235, 237, 240). For the Third Intermediate Period, many papyri adopt the variant bḥ.wt; for further details, see Lenzo (2007: 110-111). (b) The term btn is a metathesis of ṯbn “to be quick” (Wb V, 364, 4), which is attested in the Coffin Texts (CT V, 176 and 177). However, during the New Kingdom

and in most attestations of the Third Intermediate Period, btn has been chosen (for a complete list, see Lenzo 2007: 111, d). In Late and Ptolemaic papyri, bnn is used (P. Iahtesnakht 17,12 and 17,14; P. Pasherientaihet 24,7; Mosher 2016b: 231). (c) During the Third Intermediate Period, the spell finishes at this point in most papyri. But in P. Greenfield, as well as in P. Pinedjem II and other papyri (P. BM EA 10029; P. Leiden T 25, P. Leiden T 26, P. Leiden T 27, P. St-Petersburg IOS P1, see Lenzo 2007: 111, n. e), the end of the spell has been copied after a few lines of spell 25 (12,12-13) before continuing with an original variant of spell 25 (12,13-15).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

BD 25 I

12,10-12

rꜢ n sḫꜢ rn=s m ẖr.t-nṯr Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw rdἰ.t(w) n=ἰ 12,11 rn=ἰ m pr-wr sḫꜢ(.tw) n=ἰ rn=ἰ m pr-nsr grḥ pwy n ἰp rnp.wt n ṯnw Ꜣbd(.w) ἰnk ἰmy pwy ḥms (ἰr) nṯr nb tm 12,12 r=ƒ ἰw m-sꜢ=ἰ ḏd=ἰ rn=ƒ m-ḫt

Formula for remembering her name in the necropolis. (Words spoken by) Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. My name is given to me 12,11 in the Per-wer (i.e., shrine of Upper Egypt), my name is remembered for me in the Per-neser (i.e., shrine of Lower Egypt), this night of counting the years and calculating the month(s). I am this one who dwells inside (a). (As for) every god who will not 12,12 come after me, I will say his name after.

Note on translation (a) In P. Nu (BD 25, col. 3) the word at the end of the sentence, namely ḥms, is missing, while Late and Ptolemaic variants change the sentence; see P. Iuefankh (BD 25, 2-3); P. Iahtesnakht (18,4); Mosher 2016b: 257-263. The version in P. Greenfield also occurs in BD 24 II

most Third Intermediate papyri such as P. Gatseshen (7,12); P. Pinedjem II (13,9); P. BM EA 10029 (1,12); P. Leiden T 25 (1,16); P. Leiden T 26 (1,11); P. Leiden T 27 (1,11); P. Leiden T 28 (2,8); P. St-Petersburg IOS P1 (2,1-2).

12,12-13

ky ḏd ḫꜢḫ r Šw nwr m ḳmꜢ nṯr.w n (=m) gr .tw r bgꜢ nwr srƒ 12,13 nṯr.w ἰs rdἰ.t(w) n=ἰ ḥkꜢ=ἰ pn ḫr nty=ƒ ḫr=ƒ btn (r) ṯsm ḫꜢḫ (r) šwy.t

Another version: faster than Shu, the nwr-bird (a) the gods have created in silence, that the shout of the nwr-bird (a), that warms 12,13 the gods (b). Then this heka-power of mine is given to me, by the man who is with it, quicker than a dog, faster than a shadow.

Notes on translation (a) The term nwr has been understood as referring to a crane (Quirke 2013: 87) or a more general bird (Wb II, 223, 5, which adds the detail “a heron?” when referring to the Book of the Dead; see also Mosher 2016b: 232). The determinative is a fish, but given that other late versions have nw-bird (P. Iahtesnakht 18,1; Mosher 2016b: 232), we suggest retaining a bird in the translation of P. Greenfield. See also the next note (b). BD 25 II

89

(b) The meaning of the sentence is unclear and probably should be corrected. It seems that nw “this” was used in some cases (P. Iuefankh, BD 25, col. 4; Mosher 2016b: 235) instead of the nw or nwr-bird. This word seems to have been a point of confusion within different interpretations of the passage. The same version attested in P. Greenfield is found in P. Pinedjem II (13,5-6); P. BM EA 10029 (1,13-14); P. Leiden T 25 (1,1); P. Leiden T 26 (1,12-13); P. Leiden T 27 (2,1-2); P. St-Petersburg IOS P1 (2,3).

12,13-15

rꜢ n rdἰ.t sꜢ (sic) n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn 12,14 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw rdἰ.t(w) n=s ἰb=s m ẖr.t-nṯr rdἰ.t(w) n=ἰ rn=ἰ m Pr-wr sḫꜢ(.tw) n=ἰ rn(=ἰ) m Pr-nsr grḥ 12,15 pwy n ἰp rnp(.w)t n tnw Ꜣbd(.w)

Formula for remembering (a) (her name) for Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis), 12,14 Nestanebetisheru, whose mother is Neskhonsu. Her heart is given to her in the necropolis (b). My name is given to me in Per-wer (i.e., shrine of Upper Egypt), (my) name is remembered for me in Per-neser (i.e., shrine of Lower Egypt), this night 12,15 of counting the years and calculating the month(s).

CHAPTER

90 ἰnk ἰmy pwy ḥms (ἰr) nṯr nb tm spr=ƒ ἰw m-sꜢ=ἰ ḏd=ἰ rn=ƒ m-ḫt

I am this one who dwells inside. (As for) every god who will not reach him (c) or come after me, I will say his name after.

Notes on translation (a) This part is a variant of spell 25 with a probable mistake in the title, changing to in sḫꜢ “remember”. The same version is present only in P. Pinedjem II (13,6), P. BM EA 10029 (1,15) and P. St-Petersburg IOS P1 (2,5). For further remarks on this spell, see the first version above, BD 25 I. BD 26 I

(b) This sentence is not found in the first attestation of BD 25 I above (12,10). (c) The scribe has added “reach him”, which is not used in BD 25 I (12,12). The same version is found in P. Pinedjem II (13,9), P. BM EA 10029 (2,3) and P. St-Petersburg IOS P1 (2,7).

12,16-13,3

rꜢ n rdἰ.t ἰb n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰw n=ἰ ἰb(=ἰ) m pr-ἰb ḥꜢty(=ἰ) m pr-ḥꜢty

12,16

ḥtp=ƒ ἰm=ἰ wnm.n=ἰ rdἰ.t n=ἰ r-gs Wsἰr ḥr-gs=ƒ ἰꜢbt.t n gꜢy ḫwḫd m ḫd k(t) m ḫnty hꜢy=ἰ r ḫwd.t ἰmy12,18=k ἰw n=ἰ rꜢ=ἰ r mdw rd=ἰ r šm(.t) ἰw n=ἰ ꜥ.wy=ἰ r sḫr ḫƒty.w=ἰ wn(.w) n=ἰ ꜥꜢ.wy n p.t sš.n Gb rpꜥ.t 12,19 nṯr.w ꜥ(r).t dr.ty=ἰ wn=ƒ ἰr.ty=ἰ šp dwn=ƒ rd=ἰ ḳrƒ srwḏ.n Ἰnpw mꜢs.ty=ἰ ṯs wἰ ἰrƒ dwn wἰ 13,1 Sḫm.t nṯr.t wn(n)=ἰ m p.t ἰr.tw wḏ(.wt)=ἰ m Ḥw.t-kꜢ-Ptḥ rḫ=ἰ m ἰb=ἰ sḫm=ἰ m ḥꜢty=ἰ sḫm=ἰ m ꜥ.wy=ἰ sḫm=ἰ m rd. 13,2 wy=ἰ ḏr.ty=ἰ mrr kꜢ=ἰ nn ḫ(n)r.tw bꜢ=ἰ r ẖꜢ.t ḥr sbꜢ.w n.w ἰmnt.t nn ḫnr.tw bꜢ n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) 13,3 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥr sbꜢ(.w) n.w ἰmnt.t

12,17

3

12,16

Formula for giving the heart to Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu. My heart comes to me in the house of the heart, (my) heart (muscle) in the house of the heart (muscle). 12,17 He is content with me. I have eaten (a) that which was given to me beside Osiris on his east side of Gay. A boat sails northward, another southward. May I descend in the barge in which 12,18 you are! My mouth is mine in order to speak, my leg(s) are mine in order to walk, my arms are mine in order to overthrow my enemies. The double doors of the sky are opened for me. Geb, the noble one 12,19 of the gods, has opened the jaws of my hands (b). He opens my blind eyes, he stretches out my contracted leg(s). Anubis made my knees strong. Raise me then! 13,1 Sekhmet the goddess stretches me out. I shall exist in the sky. My order(s) are executed in Hut-ka-Ptah (Memphis). I know by my heart, I have power over my heart (muscle), I have power over my arms, I have power over my 13,2 legs and my hands (as) my ka wishes. My ba will not be restrained in my corpse at the doors of the West. The ba of Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), 13,3 Nestanebetisheru, whose mother is Neskhonsu will not be restrained at the doors of the West.

Notes on translation (a) Some words are missing, probably having been forgotten by the scribe of the Greenfield Papyrus because they are present in the parallel version of Pinedjem II (13,11). Compare also with the second version of BD 26 in P. Greenfield (39,14). (b) “Jaws” has been written as “limb” (῾.t), and “mouth” instead of “hands” is found in the other

versions (for example Mosher 2016b: 277). The same version is found in P. Pinedjem II (13,13); P. BM EA 10029 (2,8); P. Leiden T 25 (2,8); P. Leiden T 26 (2,3); P. Leiden T 27 (2,7); P. St-Petersburg IOS P1 (2,13), see also Lenzo 2007: 99-101.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

BD 28 I

13,4-10

rꜢ n tm rdἰ.t ἰṯ.tw ἰb n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ=s m ẖr.t-nṯr ἰ rw 13,5 ἰnk wnb bw.t pw nmἰ.t nṯr nn ἰṯ.tw ḥꜢty(=ἰ) pn m-ꜥ=ἰ ἰn ꜥḥꜢ.w m Ἰwnw 13,4

ἰ sdy Wsἰr mꜢꜢ.n=ƒ Stš ἰ ꜥdy.w 13,6 m-sꜢ ḥw sw šd.n=ƒ ḫrḫr.t ḥms ḥꜢty=ἰ pn rm=ƒ sw m-bꜢḥ Wsἰr ḫt(=ƒ) m-ꜥ=ἰ dbḥ(w.)=ƒ m-ꜥ=ἰ ἰw rdἰ.n=ἰ n=ƒ sἰp.n=ἰ n=ƒ štꜢ13,7.w ἰb m ḥw.t wsḫ-ḥr ἰw ḫnp.n=ƒ ꜥ=ἰ m 6 m rꜢ ꜥḳꜢ nn ἰṯ.tw ḥꜢty=ἰ pn ἰnk sḫnty.n=tn s.t=s nwḥ ḥꜢty13,8.w r=ƒ m sḫ.t-ḥtp rnp.wt wsr bw.t=ƒ nb nḥm=tn kꜢ.w=tn Ꜣ.t=k m ḫƒꜥ=k ḥr pḥ.wy=k ἰw ꜥ.wy=k m ἰmy.w-ḫt=k ἰw ḥꜢty=ἰ 13,9 pn rdἰ(.w) ḥr gnn.wt n.t Ἰtm sšm=ƒ (r) tpḥ Stš nn rdἰ.n=ƒ n=ἰ ἰmy.w ḥꜢty=ἰ ἰr.n=ƒ ἰb=ƒ m ḏꜢḏꜢ.t ἰmy ẖr.t-nṯr psḏ.t ἰmy sḫ.t 13,10 ἰꜢrw ḥbs gm.n=sn ḳrs=sn

13,4

Formula for not letting the heart of Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, to be seized from her in the necropolis. O Lion, 13,5 I am the weneb-flower. It is an abomination, the place of slaughter of the god. This heart (muscle) (of mine) will not be seized from me by the fighters in Iunu (Heliopolis). O the breaker of Osiris, he has seen Seth. O the ones who turn back (a)13,6 after (him), the one who beats him, he has disturbed the destruction. This heart (muscle) of mine dwells and is itself weeping in the presence of Osiris, (his) staff is in my hand. His requirement(s) are in my hand and I have given (this?) to him. For him I have examined the secrets 13,7 of the heart in the temple of the Broad-face god. He has caught my part from 6 in the precise entrance (b). This heart (muscle) of mine will not be seized. I am the one you have promoted (at) her place. The heart(-muscles) are bound 13,8 in the Field of Offering(s). Years are mighty (against) all his abominations. May you save your kas-offerings! Your strength is in your grasp thanks to your physical strength. Your arms are like the ones who are after you. This heart (muscle) 13,9 of mine is placed on the annals of Atum, it leads (to) the hole of Seth. He does not give it to me, what is in my heart (muscle). He has made his heart in the Council, which is in the necropolis. The Ennead that is in the Fields 13,10 of Iaru, the cloth they found (is in) their burial.

Notes on translation (a) Term written ῾dy.w instead of ῾ny.w, as is also the case in other papyri of this period (Lenzo 2007: 117, n. b) or in the second version of BD 28 II, see below 16,3. (b) This passage is difficult to understand and there are many versions of it; see Lenzo 2007: 118-120, n. c;

BD 27 I

Lenzo 2020; Mosher 2016b: 343, 362 and the discussion at 366-370, especially 367 for this version, which he translates “he has presented my portion from 6 in the precise opening.” See also another version in BD 28 II, below 16,4.

13,11-14

rꜢ n tm rdἰ.t ἰṯ.tw ἰb n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ=s m ẖr.t-nṯr ἰ ἰṯ(y.w) ἰb.w {ꜥ}ḳƒy(.w) ḥꜢty.w sḫpry(.w) 13,12 ἰb n s m ἰr.t=ƒ ἰst ḫm.n=ƒ m-ꜥ=ṯn ἰnḏ-ḥr=ṯn nꜢ.w nb.w ḥḥ nꜢ(.w) grg ḏ.t m ἰṯ ἰb=ἰ pn m rnp.t tn n.t Ꜣbd pw m ἰṯ ḥꜢty=ἰ pw ἰm 13,11

91

13,11

Formula for not allowing the heart of Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu, to be seized from her in the necropolis. O those who seize the hearts, who tear the hearts (muscles), who create 13,12 the heart of a man in what he makes. Now, he has ignored him because of you. Hail to you, these lords of eternity, these founders of eternity! Do not seize this heart of mine in this year of this month! Do not seize this heart (muscle) of mine there!

CHAPTER

92 nn ḫpr ἰb=ἰ pn 13,13 ḏbꜥ.w ḥr-nty ἰr ἰb=ἰ pn ἰb pw ꜥꜢ n{.w} Ḫmnwy.w nṯr ꜥꜢ mdw=ƒ m ꜥ.t ἰm=ƒ hꜢb=ƒ ἰb=ƒ ḫnty ꜥ.t=ƒ mꜢꜢ ἰb=ƒ r nṯr.w ἰb=ἰ n=ἰ 13,14 sḫm=ἰ ἰm=ƒ nn ḏd=ƒ ἰr.n=ἰ ἰnk sḫm m ḥꜥ.t=s ḏd sḏm n=ἰ ἰb=ἰ ḏs=ἰ ἰnk nb=k ἰw=k m ẖ.t=ἰ tn nn rḳ=k r=ἰ ἰnk wḏ sḏm=k m ẖr.t-nṯr

3

This heart of mine will not exist 13,13 (with) reproaches, because, regarding this heart of mine, it is the great heart of the Ogdoad, the great god who speaks with the limbs in him. he sends his heart out of his limbs, his heart sees more than the gods. My heart is mine, 13,14 I have power over it. He will not say what I have done. I am the one who has power over his members. To say: Obey me, my own heart! I am your lord. You are in this body of mine. You will not turn aside against me. I am the one who orders and you listen in the necropolis.

7. SEQUENCE BD 38-40-36 I-33-37-56 (13,15-15,1) Presentation of the spells The aim of this group of spells is to enable the deceased to live on air (38, 56) and to repel different dangerous or unpleasant animals: a donkey (40), a pig (36 I), a snake (33) and two snakes called Meret (37, 38). The first spell of this group, BD 38 (it is also numbered 38B), brings together the two topics of the group: both living on air and repelling the snakes. During the Third Intermediate Period, other spells were sometimes added to this group.53 From this point on, many spells can also be found in P. Gatseshen and P. Panesettauy, more or less in the same order. This sequence is found as 40-36-3337-38B-54-55-38A-56. Thus, spells 54-55 and 38A have not been included in P. Greenfield, and 38B (= 38) is not at the same place. The differences with P. Gatseshen and P. Panesettauy are minor, such that it is difficult to know whether P. Gatseshen and P. Greenfield/P. Pinedjem II used the same model.54 In her study on P. Gatseshen, Lucarelli has divided the two topics into two separate sequences, one concerning “hostile powers and animals”, the other concerning having “power over air”.55 Spell 36 is repeated a second time in the papyrus (19,14-16), but the title has been changed to repel an insect, rather than a pig (for more about the two titles, see below spell 36 I, note on translation (a).56

53 54 55 56

Lenzo 2007: 88-90. See Lenzo 2019a: 246. Lucarelli 2006: 106-119. See also Volokhine 2014: 93-94.

(Sheets 13-15)

The topic of spells 37-38 “for repelling the two Meret-snakes” is again present later in the papyrus in BD 41B (23,16-24,3), which is a “formula for seizing the two Meret-snakes” (see below). Vignette The scenes on sheet 13 relate to spell 17 (see above Table 14), while the images at the end of sheet 13, with Nestabenebisheru kneeling before the gods that appear in two rows on sheet 14 (16 in the upper register, 15 in the lower register), may be linked with spell 18 (see above). Another scene on the left of the vignette on sheet 14 is separated from the gods with a line. It represents Nestanebisheru with a coffer and a sarcophagus. The text only indicates the name before Nestanebetisheru: Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebisheru true of voice”. The vignette of spell 38 or 56, which concerns the deceased’s capacity to benefit from air, is on sheet 15: Nestanebetisheru is holding a sail, symbolising the air. The vignette of spell 40 is on sheet 18: the deceased is in front of a kind of oryx bitten by a snake, instead of the donkey that one would expect here.57

57

On the different vignettes of spell 40, see Vandenbeusch 2020: 115-122, more specifically 117 and 121 for the vignette of Papyrus Greenfield.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

93

Translation BD 38 (or 38B)

13,15-18

13,15

rꜢ n ꜥnḫ (m) ṯꜢw m ẖr.t-nṯr ἰw ḏd.tw=ƒ r ḫsƒ .ty pw ḏd mdw ἰn ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 13,16 ἰnk Rw.ty sms sꜢ Rꜥ Ἰtm m Ꜣḫ-bἰt ἰmy.w ḳn.w sšm(=ἰ) ἰmy.w bgꜢ=sn ἰr.n=ἰ wꜢ.t pẖr=ἰ hnhn.w ḥr wꜢ.t tw13,17y wἰꜢ n Ἰtm ꜥḥꜥ=ἰ ḥr bgsw n wἰꜢ n Rꜥ šd=ἰ mdw=ƒ n rhy.t wḥm=ἰ mdw=ƒ n gꜢ-ḥtyt 13,18 ḏꜥr.n=ἰ ἰt.w m mšrw ḥpd=ἰ rꜢ=ἰ wnm=ἰ m ꜥnḫ ꜥnḫ=ἰ m Ḏd.t wḥm(=ἰ) m-ḫ.t mwt mἰ Rꜥ rꜥ nb

13,15

Formula for living (on) (a) air in the necropolis. It is said in order to repel the (b) two et-snakes. Words spoken by the priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. 13,16 I am Ruty, the oldest son of Ra, Atum in Akh-bit (Chemmis). The ones who are in the (hall?) of annals ? (c), (I) guide. The ones who are in their caverns, I have made a way. I go around the waters on this way 13,17 of the boat of Atum. I stand on the begesu (d) of the boat of Ra. I recite his words to the people. I repeat his words to the one-without-breath. 13,18 I have sought the fathers in the evening. I open my mouth (so that) I may eat as a living one. I live in Mendes and (I) repeat after death like Ra every day.

Notes on translation (a) The preposition m has been omitted in P. Greenfield, as well as in P. Pinedjem II (14,14) and P. BM EA 10029 (3,10), while it is present in P. Gatseshen (32,20) and P. Panesettauy (26,22). (b) For an unknown reason, the scribe has left an empty space between “repel” and the beginning of the name of the Two Snakes. The place corresponds to the sign mr, which has not been written. Compare with P. Pinedjem II (14,14) or P. BM EA 10029 (3,10) for a version without a space.

BD 40 14,1

(c) The same variant is found in many papyri of the Third Intermediate Period, such as P. Pinedjem II (14,15), P. BM EA 10029 (3,12), P. Gatseshen (32,21) and P. Panesettauy (26,23) where ḳn.w “annals” replaces sḥ.w “pavilions”. Munro (1996: 24, c) wonders if it is not better to read the text as sḥ n gn.w (Wb V, 173, 9 “halls of the annals”); see also Lenzo 2007: 74-75, n. b. (d) bgsw refers to part of a boat, but we do not know which one exactly (Wb I, 483, 3). Quirke (2013: 111) suggests “grip” and Mosher (2016c: 142) “deck (?)”.

14,1-7

rꜢ n ḫsƒ ꜥꜢ ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 14,2 ḥr ḥr=k m wnm (w)ἰ ḥr wꜥb=ἰ ἰnk tr ἰἰ ḏs=s nn ἰw=k r=ἰ ἰnk ἰἰ nἰs=s ἰw ḫm=k ἰnk nb rꜢ=k 14,3 ḥm n ꜥntyw=k ἰ ḤꜢἰs ἰἰ r=ƒ dm Stš ἰn nty.w ἰw swn=k m-ḳꜢb=k ṯs pẖr psḏ.t=k m P 14,4 Dp

14,1

Formula for repelling a donkey (a). Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 14,2 On your face! Do not (b) eat me because I am pure! Who am I? The one who comes by herself, you will not come against me. I am the one who comes (when) she is summoned. You do not know, I am the lord of your mouth, 14,3 Drive back to your myrrh! O Hais (c) who comes then, who cuts Seth (d), say the ones who exist. You punish in your midst and vice versa. Your Ennead is in Pe 14,4 and Dep (Buto).

CHAPTER

94 ẖrd pr dm.n=ƒ ἰm m ἰr.t Ḥr ḫsƒ.n.tw tkn tw ἰw nh.n=ἰ tw m ṯꜢw tp-rꜢ=ἰ ἰ ꜥm ἰsƒ.t 14,5 ἰṯ m ꜥwꜢ nn ἰsƒ.t r ꜥ n tms.w nn ἰsƒ.t m ἰmy ḏꜢḏꜢ.t ꜥꜢ.t 14,6 ky ḏd ḫsƒ.n{=k}=ἰ tw sp-sn ἰw nḥm tw ṯꜢw tp-rꜢ=k ἰ ꜥm ἰsƒ.t ἰṯ m ꜥwꜢ r ꜥ n tms.w nn 14,7 ꜥwꜢw=ἰ r wd.t ἰm=ἰ ἰnk dd ἰṯ.tw.k ḫƒt wdd.w=ƒ m ἰṯ=ἰ m wnm=ἰ ἰnk nb ꜥnḫ ἰty ꜥnḫ wḏꜢ snb Ꜣḫ.t

The child who goes forth, he has cut there with the eye of Horus. The one who approaches you has been repelled. I have protected you with the breath of my utterance. O swallower of evil, 14,5 He-who-seizes-violently, there is no evil in the document of harm. There is no evil in what is in the great Council. 14,6 Another version: I have repelled you, twice. The breath of your utterance saves you. O swallower of evil, He-who-seizes-violently in the document of harm, I have not 14,7 been robbed in order to place me (?) (e) I am the one who makes you be seized according to his orders. Do not seize me! Do not eat me! I am the lord of life, O sovereign, life, prosperity, health, of the horizon.

Notes on translation (a) For a complete study of this spell, see Vandenbeusch 2020: 96-122. The title is the one used during the Third Intermediate Period (Vandenbeusch 2020: 99, variant 2). Different titles are indeed used in other versions: “Formula for repelling the donkey-swallower” in the New Kingdom (Quirke 2013: 116; Vandenbeusch 2020: 98, variant 1) and “Spell for driving off he who swallows an ass” (Mosher 2016c: 197, 202, 204, 207, 210; Vandenbeusch 2020: 99, variant 3) for the late periods. (b) The scribe has forgotten to write the negation of the imperative m, but seems to have realised this, and wrote it in a very small form just above the beginning of the verb wnm. (c) ḤꜢỉs is translated “O bald-backed” by Quirke (2013: 116) or “O he whose form is upright” by Mosher (2016c: 197; also Vandenbeusch 2020: 102-103). Mosher (2016c: 198, n. 198) wonders if might be “a

BD 36 I 14,8

3

reference to a rearing cobra?”. Munro (1996: 24, d) suggests a reading of ỉꜢs “to be bald” (Wb I, 33). (d) Most papyri have Horus instead of Seth, with the meaning that Horus has cut Hais. Seth then could have been cut by Hais in this version, which makes more sense given the context (Vandenbeusch 2020: 100, 103). For the mentions of Horus, see for example P. Nu (BD 40, col. 3) for the New Kingdom and P. Iahtesnakht (23,13) and P. Nespasefy (A22,3) for the Late Period, as well as Mosher (2016c: 198, 204, 207, 210). Seth seems to appear mostly during the Third Intermediate Period, for instance in P. Pinedjem II (14,21); P. Gatseshen (32,13); P. Panesettauy (26,8); see Vandenbeusch 2020: 103. (e) The meaning of this sentence is unclear; see the different variant in Vandenbeusch (2020: 100), who translates this version “On ne m’a pas volé pour s’attaquer à moi (?)”.

14,8-10

ky rꜢ n ḫsƒ šꜢἰ ḏd mdw ἰn Wsἰr ḥsy(.t) pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 14,9 mw.t=s Nsy-ḫnsw ḥr r=ƒ sp.ty tbn ἰnk Hnmw nb Pšnw sb mdw nṯr.w n Rꜥ ἰw s14,10db.n=ἰ wp n nb=s

14,8

Another formula for repelling a pig (a). Words spoken by Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, 14,9 whose mother is Neskhonsu. Away then, the two lips fast (b). I am Khnum, lord of Peshenu, who dispatches the words of the gods to Ra. I have eaten (c) 14,10 the message to her lord.

Notes on translation (a) There are different versions of the title: in the second version of the spell found in this papyrus (see BD 36 II, 19,14), the title is to repel an insect instead

of a pig. The insect is the most frequent version: for the New Kingdom, see for example P. Nu (BD 36, col. 1). For Late and Ptolemaic papyri, see P. Iahtesnakht

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

(22,2); P. Nespasefy (A20,14) and Mosher 2016c: 126, where the insect is represented in the usual vignette. The pig is especially found in papyri from the 21st Dynasty (Munro 1996: 24, a), see P. Pinedjem II (15,6); P. Gatseshen (32,16); P. Panesettauy (26,13); P. BM EA 10029 (4,11). The pig was probably chosen because of the similarity of the writing šꜢỉ (Wb IV, 405, 7-10) with ῾pšꜢy “cafard, insect” (Wb I, 181, 18), as indicated by Volokhine (2014: 93-94). BD 33

ky rꜢ n ḫsƒ Mr.ty ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 14,14 Nsy-ḫnsw ἰnḏ-ḥr=tn rḥ.ty šn.ty Mr.ty wp.n(=ἰ) tn m ḥkꜢ ἰnk wbn m sk.ty ἰnk Ḥr sꜢ Ꜣs.t ἰἰ.n=ἰ r mꜢꜥ ἰt(=ἰ) Wsἰr

14,16

Another formula for repelling each snake. Words spoken by Osiris, leader-in-chief of the first group of musicians of 14,11 Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. O Rerek-snake, do not go around, Geb and Shu are against you. You 14,12 have eaten a mouse, the abomination of Ra. You have chewed the bones of the putrefied cat.

14,13-15

14,13

BD 56

(b) This version with ṯbn, written tnb, is attested in all time periods (see Munro 1996: 25, b). For the translation see Verhoeven 1993: 131; Mosher 2016c: 126, n. 4. (c) The use of sdb “to eat” instead of smỉ “to report” is present only in P. Gatseshen (32,17), while P. Pinedjem II has s{t}dbḥ “to supply, to equip” (see many versions in Munro 1996: 25, d). In the second version, smỉ “to report” is used (19,15).

14,10-12

ky rꜢ n ḫsƒ ḥƒꜢw nb ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) 14,11 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰ Rrk m pẖr Gb Šw ἰr=k ἰw 14,12 wnm.n=k pnw bw.t n Rꜥ ἰw wšꜥ.n=k ḳs n mἰtt ḥwꜢt

BD 37

95

14,13

Another formula for repelling the two Meret-snakes. Words spoken by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is 14,14 Neskhonsu. Hail to you, the two women, the two sisters, the two Meret-snakes, (I) have separated you with heka-power. I am the one who shines in the boat. I am Horus, son of Isis. I have come to see (my) father Osiris.

14,16-15,1

rꜢ n ssn ṯꜢw m-ꜥ tꜢ ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 14,17 Nsy-ḫnsw ἰ Ἰtm dἰ(.w) n=ἰ ṯꜢw pwy nḏm ἰmy šr.ty=k ἰnk sms wr ḥr(y)-ἰb Wnw ἰw sꜢw.15,1n=ἰ swḥ.t twy n.t (n)g(n)g wr rwd=s ṯs pẖr

14,16

Formula for breathing air upon earth. Words spoken by Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is 14,17 Neskhonsu. O Atum, this sweet air which is in your nostrils may be given to me! I am the great elder who is in the midst of Wenu (Hermopolis). I have guarded 15,1 this egg of the Great Shouter. (As I prosper) it prospers and vice versa (a).

Note on translation (a) The end of the spell is missing, as is also the case in P. Pinedjem II (15,15). The papyri of this period contain different versions; see for example P. Gatseshen (33,8-9); P. Panesettauy (27,8); P. Cairo S.R. VII 10267 (5,1) and P. Turin CGT 53007 (2,3) (see Lenzo

2007: 79-80, a). For Late Period versions see P. Iahtesnakht (28,4-5), P. Nespasefy (B2,17-18) and Mosher 2017: 129-140, as well as the explanation of the addition of the Saite Period by Verhoeven 1993: 149, n. 3 and Verhoeven 1999: 31, n. t.

CHAPTER

96

3

8. SEQUENCE BD 61 I-30B-29-27 II-28 II (15,2-16,7) Presentation of the spells The spells of this sequence are for preventing the ba or the heart of the deceased from being taken. More precisely, BD 61 is a “Formula for not taking away the ba of a man from him in the necropolis”, spells 29-27 and 28 are concerned with “not allowing the heart of a man to be seized from him”, while BD 30B is “for not allowing the heart of a man to invent a lie against him in the necropolis”. It requests that the heart not oppose the deceased during the weighing of the heart. These spells are linked with BD 125 and the weighing of the heart in the Council of Osiris, which must be successful in order for the journey in the afterlife to continue. This sequence, as well as those that follow, is also found in P. Gatseshen and P. Panesettauy; some differences may suggest that the model was not the same as the one used for P. Greenfield and P. Pinedjem II.58 Spell 61 is the only one not connected with the heart. It rather concerns the ba of the deceased. Lucarelli therefore suggests that it should be classed as an individual text.59 Because the expression “spell for not …” is used to start each spell in this group, we have chosen to keep them together, even though the heart is the main point of commonality with the other spells. Spells 27 and 28 are repeated for the second time and spell 61 is repeated later in the papyrus. The repetition of spells is frequently attested during the Third Intermediate Period; they originated from different traditions and, at some point, texts based on different models were collected together, as in the case of the Greenfield Papyrus. As for spell 61, the second version (17,7-8) indicates another title – “Formula for drinking water in the necropolis” – which has a stronger connection to the

(Sheets 15-16)

content of the formula, which allows the deceased to master inundation and water. Both titles are already present during the New Kingdom: see P. Nu (BD 61, col. 1) for the same title as BD 61 I and P. Cairo CG 2409560 for the title of BD 61 II. Versions from the Late and Ptolemaic periods only have the indication “another spell”, because it comes after BD 59, which has the title of “spell for drinking water in the necropolis” (see P. Nespasefy B3,6 for the title of BD 59 and B3,8 for BD 60; Mosher 2017: 184-188). The title “spell for breathing air” for BD 59 is also present in later periods (Mosher 2017: 189). Vignettes Four scenes decorate sheet 15. In scene 1, a man, probably a priest, gives water to the deceased through an ewer. This topic is linked with the second version of spell 61 that is found on sheet 17, but it could also refer to spell 21 of sheet 20. In scene 2 the priest’s hands are held towards the deceased, with one hand held especially close to the deceased’s mouth, while Nestanebetisheru holds what seems to be a heart in her hand. This scene is followed by three gods seated on a kind of coffer. This vignette is linked to spell 27 and is similar to one of the versions of the Late and Ptolemaic papyri.61 In scene 3, a god with a lotus-scepter is behind Nestanebetisheru, who holds a sail symbolising the air. This can be linked to spells 38 (sheet 13) and 56 (sheet 14) the goal of which is to permit the deceased to breathe. Finally, scene 4 contains four human-headed gods, seated as two on each side of a Iunu-sign. This sign symbolizes the city of Iunu, Heliopolis. It may therefore be connected with spell 75,62 even though this spell is not present in the Greenfield Papyrus.

Translation BD 61 I

15,2-3

15,2

rꜢ n tm nḥm bꜢ n s m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw 15,3 mw.t=s Nsy-ḫnsw ἰnk pw pr m Ꜣgb

58 59 60

Lenzo 2019a: 245-246. Lucarelli 2006: 63, 142-143. Munro 1994: pl. 120.

15,2

Formula for not taking away the ba of a man from him in the necropolis. Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, 15,3 whose mother is Neskhonsu. I am the one who goes out from the flood,

61 62

Mosher 2016b: 333-335. Compare Quirke 2013: 177.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

rdἰ(.w) n=ƒ bꜥḥ sḫm=ƒ m ἰtrw BD 30B

the inundation has been given to him, (so that) he has power over the river.

15,4-8

rꜢ n tm rdἰ.t ḳmd ἰb n s grg r=ƒ m ẖr.t-nṯr ḏd mdw ἰn ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 15,5 mw.t=s Nsy-ḫnsw ἰb=ἰ n mw.t=ἰ sp sn ḥꜢty=ἰ n Ḫprἰ m ꜥḥꜥ r=ἰ (m) mtr m sḫsƒ r=ἰ m ḏꜢḏꜢ.t m ἰr rḳ=k r=ἰ m-bꜢḥ 15,6 ἰry mḫꜢy.t ntk kꜢ ἰmy ẖ.t=ἰ Hnm swḏꜢ ꜥ.t=ἰ pr=ἰ r bw nƒr ḥn ἰm m sḫnš rn=ἰ m šny.t 15,7 ἰry.w rmṯ m ꜥḥꜥ.w nƒr n=n nƒr rn sḏm Ꜣw ἰb n wḏꜥ-mdw m ḳmd grg r=ἰ 15,8 r-gs nṯr ꜥꜢ mk tnw=k wnn.tw 15,4

15,4

Formula for not allowing the heart of a man to invent a lie against him in the necropolis (a). Words spoken by the priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, 15,5 whose mother is Neskhonsu. My heart of my mother, my heart of my mother, my heart (muscle) of Khepri, do not stand against me (as) a witness, do not oppose me in the Council, do not turn me aside in the presence of 15,6 the keeper of the balance. You are the ka that is in my body. Khnum who makes my members whole, may I go out to every beautiful and equipped place there. Do not make my name stink in my entourage, 15,7 the ones who put people in position. (It is) good for us, the name of the one who listens is good, it is joy for the judge. do not allow a lie to be invented against me 15,8 beside the great god. See, you are counted (while) existing.

Note on translation (a) The title of the spell “Formula for not allowing the heart of a man to invent a lie against him in the necropolis” seems to be a specificity of the Third Intermediate Period (much like P. Pinedjem II, 15,17-18; P. Gatseshen, 37,7; see also Munro 1996: 26, a). In fact, both New Kingdom papyri (see for example P. Ani, sheet 15, col. 21) and later papyri (for example P. Iahtesnakht, 19,11; P. Nespasefy, A17,19, other BD 29 15,9

97

examples in Mosher 2016b: 398-411) have another title, namely “Spell for not allowing the heart (muscle) of a man to be opposed to him in the necropolis”. Furthermore, the versions during the Late and Ptolemaic periods slightly differ in terms of their content. The spell therefore has another number, 30 or 30A, while 30B is no longer attested after the Third Intermediate Period.

15,9-11

rꜢ n tm nḥm ἰb n s m-ꜥ=ƒ m ẖr.t-nṯr

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 15,10 Nsy-ḫnsw ḥꜢ=k ἰwpwty(.w) n nṯr nb ἰn ἰw ἰἰ.n=k r ἰṯ ḥꜢty=ἰ pn ꜥnḫ.w nn dἰ.tw n=k ḥꜢty=ἰ pn ꜥnḫ.w 15,11 nn ḫnd sḏm nṯr.w ḥtp.w ḫr=sn ḥr ḥr=sn n sm m ἰw m tꜢ ds=sn

15,9

Formula for not allowing the heart of a man to be taken away from him in the necropolis. Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is 15,10 Neskhonsu. Go back, messengers of every god, have you come in order to seize this heart (muscle) of mine for the living-ones? My heart (muscle) has not been placed for you (or) for the living-ones. 15,11 The satisfied gods will not tread, they will fall on their face for the sem-priest (?) (a) while coming on earth themselves.

Note on translation (a) The meaning of this line is unclear. Late versions have different parallels (Mosher 2016b: 386, n. 7). The same version is found in P. Pinedjem II (16,5) and

also P. Gatseshen (29,14), with only the small difference of stm instead of sm.

CHAPTER

98 BD 27 II

15,12-16

ky rꜢ n tm rdἰ.t ἰṯ.tw ἰb n s m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 15,13 Nsy-ḫnsw ἰ ἰṯy(.w) ἰb.w {ꜥ}ḳƒy ḥꜢty.w ddy.w sḫpr ἰb n s m ἰr.t=ƒ ἰst ḫm.n=ƒ sw m ἰr.n=tn ἰnḏ-15,14 ḥr=ṯn nb.w ḥḥ grg ḏ.t m ἰṯ ἰb=ἰ pn m rnp.t tn ḥꜢty=ἰ pn ἰm s ἰb=sn mdw ḏw.t ḥr-nty ἰr ἰb=ἰ pn ἰb pn 15,15 ꜥꜢ rn.w wr mdw n=ƒ ꜥ.t=ƒ hꜢb=ƒ ἰb=ƒ ḫnty ẖ.t=ƒ mꜢ ἰb=ƒ ἰb nṯr.w ἰb=ἰ n=ἰ sḫm.kwἰ ἰm=ƒ nn 15,16 ḏd.n=ƒ ἰr.n=ἰ ἰnk sḫm m ꜥ.t=s ḏs=s sḏm n=ἰ ḏs=ἰ ἰb=ἰ ἰnk nb=k ἰw=k m ẖ.t=ἰ tn nn rḳ=k r=ἰ ἰnk wḏ sḏm=k m ẖr.t-nṯr

15,12

BD 28 II

3

15,12

Another formula for not allowing the heart of a man to be seized from him in the necropolis. Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is 15,13 Neskhonsu. O those who seize the hearts, who tear the hearts (muscles), who create the heart of a man from what he has done. Now, he has ignored him because of what you have made. Hail 15,14 to you, lords of eternity, founders of eternity! Do not seize this heart of mine in this year, this heart (muscle) of mine! Their heart will not c evil words, because, regarding this heart of mine, (it) is this great heart of the 15,15 the Great of names, the Great-one, his limbs speak for him, he sends his heart out of his limbs, his heart sees the heart of the gods. My heart is mine, I have power over it. He does not 15,16 say what I have done. I am the one who herself has power over her limbs. Obey me, myself, my heart! I am your lord. You are in this body of mine. You will not turn aside, against me. I am the one who orders and you listen in the necropolis.

16,1-7

ky rꜢ n tm rdἰ.t ἰṯ.tw ḥꜢty n s m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw 16,2 mw.t=s Nsy-ḫnsw ἰnk wnb bw.t pw nmἰ.t nṯr nn ἰṯ.tw ḥꜢty=ἰ pw m-ꜥ=ἰ ἰn ꜥḥꜢy.w m Ἰwnw ἰ sd16,3y n Wsἰr mꜢꜢ.n=ƒ B ἰ ꜥny sw m-sꜢ ḥw sw šd=ƒ ḫrḫr.t ḥms ḥꜢty=ἰ pn rm=ƒ sw ḏs=ƒ m-bꜢḥ Wsἰr 16,4 ḫt(=ƒ) m-ꜥ=ἰ dbḥ(.w)=ƒ m-ꜥ=ἰ ἰw rdἰ.n=ἰ n=ƒ sἰp.n=ἰ n=ƒ štꜢ.w ἰb m s.t wsḫ-ḥr 16,1

ἰw ḫnp.n=ƒ n=ἰ šꜥ.t m rꜢ=s nn ḥꜢty16,5=ἰ pn ἰnk sḫnty.n(=tn) s.t=s nwḥ ḥꜢty.w r=ƒ m sḫ.t-ḥtp.w rnp.wt wsr bw.t=ƒ nb nḥm kꜢ.w=tn ḫ.t=k m ḫƒꜥ=k 16,6 ḥr pḥ.wy=k ἰw ἰb=ἰ pn rdἰ(.w) ḥr gnn.wt n(.t) Ἰtm

16,1

Another formula for not letting the heart (muscle) of a man be seized from him in the necropolis. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, 16,2 whose mother is Neskhonsu. I am the weneb-flower. It is an abomination, the place of the god’s slaughter. This heart (muscle) of mine will not be seized from me by the fighters in Iunu (Heliopolis). O the brea16,3ker of Osiris, he has seen Be (Seth) (a). O the one who turns back him after (him), the one who beats him, he disturbs the destruction. This heart (muscle) of mine dwells and is itself weeping in the presence of Osiris 16,4 (his) staff is in my hand. His requirement(s) are in my hand and I have given (this?) to him. I have examined for him the secrets of the heart in the place of the Broadfaced god. He has caught for me the barley (?) in her mouth (b). This heart (muscle) 16,5 of mine will not . I am the one you have promoted (in) her place. The heart (muscles) are bound in the Field of Offerings. Years are mighty (against) all his abominations. May save your kas-offerings! Your belongings are in your grasp 16,6 thanks to your physical strength. This heart of mine is placed on the annals of Atum,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

sšm=ƒ r tpḥ Stš rdἰ.n=ƒ n=ἰ ḥꜢty=ἰ pn ἰr.n ἰb=ƒ m ḏꜢḏꜢ.t ἰmy 16,7 ẖr.t-nṯr ḫnd ḥbs gm=sn pw ḳrs.n=sn

99

it leads to the hole of Seth. He has given me this heart (muscle) of mine. has made his heart in the Council which is in 16,7 the necropolis, the one who treads on the cloth, they have found (it) and they have buried.

Notes on translation (a) The scribe has written the sign “b” alone with the determinative of the god, but all other versions write Seth here. For the version with Seth, see BD 28 I above (13,5) or P. Pinedjem II (16,14), where the name of the god is written with the hieroglyph of the god Seth seated. The writing B for Seth is known during the Late and Ptolemaic Periods (Wilson 1997: 293; LGG I: 658). It was

maybe a reference to bỉn “the bad one”, the god Baal or the god Baba (Wilson 1997: 293; Baba was suggested by Derchain (1952: 25, n. 6). The same writing with B for Seth is also present in BD 90 (22,12), see below. (b) This sentence is unclear and various versions are attested during all time periods. See Lenzo 2007: 118120, c and above BD 28 I, 13,7, note (b).

9. SEQUENCE BD 11-2 (16,8-15)

(Sheet 16)

Presentation of the spells

Vignettes

Spells 11 and 2 are two short spells linked by the common theme of “going out”; in the case of spell 11, going out against the enemies of the deceased, and for spell 2, going out so as to live again after death. In spell 1, the deceased is associated with Ra so that he may repel the enemies in a similar manner to Ra. At the end of the spell, we find a parallel between the deceased and other deities such as Horus, Ptah, Thoth and Atum. The title of spell 2 is more general and links to the entire BD context of going out and living again. But in the text a parallel is also made between the deceased and the sun Ra, called “sole one” in this spell. These two spells therefore also share a common reference to the god Ra. This sequence is also found in P. Pinedjem II, as well as in P. Gatseshen and P. Panesettauy.63 According to the Totenbuch-Projekt database, BD 11 is attested only in P. Nu during the New Kingdom,64 while there are ten versions that date to the Third Intermediate Period.

Sheet 16 starts with the upper half of a mummiformgod standing behind Nestanebetisheru with her name Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw sꜢ.t n(.t) Nsy-ḫnsw mꜢ῾ ḫrw “Osiris Nestanebetisheru true of voice, daughter of Neskhonsu, true of voice”. This representation is reminiscent of the mummy mask of spell 151A.65 Standing before Nestanebetisheru are two offering-tables. In the next scene, a man with two hands raised towards Nestanebetisheru holds a sail, much as in the previous sheet 15, and faces another god with a sceptre. The sail serves as a marker that the spell at hand is a spell for breathing such as 38 and 56. The last two scenes show groups of human-headed and standing gods: a group of three, two facing a god who holds a sceptre, and two others standing before a door. It is not possible to make reference to specific BD spells in this case. The scene could be a reference to the deities of spells 11 and 2, but few clues confirm such an identification, especially because no vignettes are usually associated with these spells.

Translation BD 11

16,8-11

16,8

rꜢ n pr r ḫƒty.w m ẖr.t-nṯr ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ n ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 16,9 ἰ ꜥmw ꜥ=ƒ ḥr wꜢ.t 63 64

See Lucarelli 2006: 144. See http://totenbuch.awk.nrw.de/.

16,8

Formula for going out against the enemies in the necropolis. Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 16,9 O swallower of his arm, be far from the way! 65

Compare with Lüscher 1998: 33-34.

CHAPTER

100 ἰnk Rꜥ pr.n=ἰ m Ꜣḫ.t r ḫƒt(y) nn nḥm m-ꜥ=ἰ mꜢꜥ.t n ꜥ=ἰ m nb wrr.t dwn=ἰ 16,10 rd.wy=ἰ m wn ḫꜥ.t nn rdἰ.n=ἰ ḫr m-ꜥ=ἰ ḫƒt(.y)=ἰ pw ἰw rdἰ(.w).n=ƒ n=ἰ nn nḥm=ƒ m-ꜥ=ἰ ꜥḥꜥ.n=ἰ m Ḥr ḥms.n=ἰ m Ptḥ nḫt.16,11n=ἰ (m) Ḏḥwty wsr.n=ἰ m Ἰtm šm.n=ἰ (m) rd.wy=ἰ mdw=ἰ m rꜢ=ἰ r ḥḥ ἰw=ƒ rdἰ(.w) n=ἰ nn nḥm=ƒ m-ꜥ=ἰ

I am Ra, I have gone out from the horizon against the enemy, will not be saved from me. Maat is for my hand (a) as lord of the White Crown. I (have) stretched out 16,10 my legs as the one who hastens the Crown. I have not made (them) fall by my arm. It is my enemy, he was given to me; he will not be saved from me. I have stood as Horus, I have sat as Ptah. I have been strong 16,11 (as) Thoth, I have been mighty as Atum. I have walked (with) my legs, I speak with my mouth in order to seek. He is given to me; he will not be saved from me.

Note on translation (a) The scribe has written MꜢ῾.t “Maat, justice”, instead of mꜢ῾, which would be expected in an expression combined with the word ῾ (“to stretch out the arm”, Wb II, 22, 15) and is attested in other versions, notably the only version from the New Kingdom (P. Nu, BD 11, col. 3), and also in later versions; see P. Nespasefy

BD 2

3

(A3,6); Mosher 2016a: 261, 263, 268, 271. Other versions during the Late and Ptolemaic periods have “I am justified” (Mosher 2016a: 264-267). The same version as that of P. Greenfield occurs in the other papyri that date to the same period: P. Pinedjem II (17,1); P. Gatseshen (37,26); P. Panesettauy (32,6).

16,12-15

16,12

rꜢ n pr m hrw ꜥnḫ m-ḫt mwt ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 16,13 mw.t=s Nsy-ḫnsw ἰ wꜥ wbn m ἰꜥḥ ἰ wꜥ psd m ἰꜥḥ pr=ἰ m ꜥšꜢ.t=k twy r-rw.t wḥꜥ Ꜣḫ.w 16,14 wn(.w) sbꜢ.w ἰst Wsἰr ḥry(.t) wr(.t) ḫnr.(t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw pr m hrw 16,15r ἰr mrr=s ḥr-tp tꜢ m-ꜥ ꜥnḫ.w

16,12

Formula for going out by day and living after death. Words spoken by Osiris, singer of the chorus of Mut the Great, Isheru, Nestanebetisheru, 16,13 whose mother is Neskhonsu. O sole one who rises as the moon! O sole one who shines as the moon! May I go forth with this multitude of yours outside, may the transfigured ones be released 16,14 and the doors opened. Indeed Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, goes out by day 16,15 in order to do all that she desires on earth among the living.

10. SEQUENCE BD 4-43-61 II (17,1-8)

(Sheet 17)

Presentation of the spells These three spells do not share a common theme. Spell 4 allows the deceased to pass by a way that is upon earth and to be assimilated with the god who separates Horus and Seth, namely Thoth. Spell 43 is for

“not allowing the head of a man to be cut off”, which is a reference to the decapitation of Osiris. As for Osiris, the deceased wishes that his head will not be taken away. Finally, spell 61 is attested for the second time in this papyrus (first version in 15,2-3). Although the

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

first instance of this spell was related to “not taking away the ba of a man from him in the necropolis”, this version has another title, namely “for drinking water”. The latter is directly linked with the theme of the spell itself, which refers to inundation and its master. Thus, three topics are mentioned here with no direct link (to pass by a way, to keep one’s head, and to drink water). However, because they have also been placed together in other papyri (such as P. Gatseshen, P. Panesettauy or P. BNF Égyptien 138-140), we suggest that they should be kept together here. By contrast, Lucarelli considers them to be three independent spells.66 As for spell 11 (see above), according to the Totenbuch-Projekt database BD 4 is attested only once during the New Kingdom, in P. Nu, while there are nine versions for the Third Intermediate Period.67 Vignette The scene on this sheet shows Nestanebetisheru before a door adoring Thoth and another deity. At each side of the scene, Nestanebetisheru is seated before an offering-table with the form of the ka. The presence of the ka is perhaps linked with spell 105 written on the next sheet 18. This spell is said to be “for satisfying the ka of a man”. Two texts near Nestanebetisheru provide the following indications:

101

On the right scene: 1 Wsỉr 2 Ns-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw sꜢ.t n(.t) Ns-ḫnsw “1 Osiris Nestanebetisheru true of voice, daughter of Neskhonsu.” On the left scene: 1 Ptḥ kꜢ 2 Wsỉr Nsy-3tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw sꜢ.t n(.t) 4 Ns-ḫnsw “1 Ptah (gives?) the kaofferings 2 (to) Osiris Nes3tanebetisheru true of voice, daughter of 4 Neskhonsu.” No vignette is included for spell 4, but the presence of Thoth, who is implicitly mentioned in the spell as the one who separates Horus and Seth, suggests that it may be a vignette for this spell. However, spell 43, which prevents the head of the deceased from being taken away, could also be represented by this vignette. Indeed, some versions of the scene of the spell show the deceased adoring the gods – with or without a representation of three heads – sometimes with the presence of an offeringtable.68 But, due to the fact that here the offering-table seems to be for the deceased and not for the gods, it seems likely that it is linked with spell 4 or another spell elsewhere in the papyrus. It may also be a vignette for spell 96/97 on the following sheet 18 (“Formula for being beside Thoth and making the transfiguration in the necropolis”) or BD 94 on sheet 19. The identification of the vignettes is thus not easy to determine. For the last scene, as Ptah and the ka-offerings are represented, we suggest again a link to spell 105, which is included at the beginning of sheet 18 and hence drawn twice on the same sheet.

Translation BD 4

17,1-3

17,1

rꜢ n swꜢ ḥr wꜢ.t ḥry tꜢ ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 17,2 Nsy-ḫnsw mꜢꜥ-ḫrw ἰnk tš Ꜣgb wp r rḥ.wy ἰἰ.n=ἰ dr.n=ἰ tꜢ Ꜣḥ.t

17,3

ḥr Wsἰr

17,1

Formula for passing on the way that is upon earth (a). Words spoken by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is 17,2 Neskhonsu, true of voice. I am the one who fixes the limits of the flood, the one who separates the Two Rivals (i.e., Horus and Seth). I have come and I have removed the field 17,3 over Osiris.

Note on translation (a) Another possible translation for the title: “Spell for passing along the upper way of the earth”, see Lucarelli 2006: 145.

66 67

Lucarelli 2006: 145. See http://totenbuch.awk.nrw.de/.

68

See the vignettes in Mosher 2016c: 317-320.

CHAPTER

102 BD 43

17,3-6

rꜢ n tm rdἰ.t šꜥd.tw tp n s m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-17,4nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk wr sꜢ wr nsr sꜢ nsr 17,5 rdἰ.t(w) n=ƒ tp=ƒ m-ḫt šꜥd(.w)=ƒ nn nḥm.tw tp n Wsἰr m-ꜥ=ƒ nn nḥm.tw tp=ἰ m-ꜥ=ἰ ἰw=ἰ ṯs.17,6kwἰ mꜢ.kwἰ rnp.kwἰ ἰnk Wsἰr BD 61 II

3

Formula for not allowing the head of a man to be cut off from him in the necropolis. Words spoken by Osiris, priestess of Nekhbet of Hedj-17,4Nekhen (Hierakonpolis), Nestanebetisheru, whose mother is Neskhonsu. I am the Great one, son of the Great one, the Flame, son of the Flame. 17,5 His head has been given to him after it has been cut off. The head of Osiris will not be taken away from him. My head will not be taken away from me. I am raised, 17,6 new and young, I am Osiris.

17,7-8

17,7

rꜢ n swr mw m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw 17,8 mw.t=s Nsy-ḫnsw ἰnk pw ἰnk pr m Ꜣgb rdἰ.t(w) n=ƒ bꜥḥ sḫm=ἰ ἰm=ƒ Ḥꜥpy

17,7

Formula for drinking water in the necropolis (a). Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, 17,8 whose mother is Neskhonsu. It is me, I am the one who goes out from the flood, the inundation has been given to him, (so that) I have power over him Hapy.

Note on translation (a) A different title is present in BD 61 I on sheet 15 (15,2-3), namely “Formula for not taking away the ba of a man from him in the necropolis”. Both titles

are attested during the New Kingdom; see P. Nu (BD 61, col. 1) for the title in BD 61 I and P. Cairo CG 24095 (Munro 1994: pl. 120) for BD 61 II.

11. SEQUENCE BD 6-5 (17,9-13) Presentation of the spells These two formulas are the shabty-spells. The shabtis are statuettes that were buried with the deceased. These statuettes were considered servants who would do the work in the fields instead of the deceased, and, as such, ensure the provision of offerings for the afterlife. Many shabtis from the Third Intermediate Period have been discovered, especially in the Royal Cache where Nestanebetisheru was buried; many of these belonged to her (see Chapter 2.2.3. above and Pl. IV). The statuettes often have BD 6 directly copied on them.

69 70

See Lapp 1997: 41, pl. 62. Lapp 2004: 49, pl. 30-31.

(Sheet 17)

The group of spells 6-5 is already attested once during the New Kingdom in P. Nu,69 while in P. Nebseny, 6 and 5 are separated by three spells.70 During the Third Intermediate Period many papyri include this group in the order BD 6-5 (for example P. Pinedjem II, P. Gatseshen, P. Panesettauy, P. Neskhonsu), but one papyrus has the order 5-6-5 (P. Vatican 38566);71 the order 5-6 is adopted from the Saite period onwards. Vignette For the vignettes on this sheet, see sequence 10 above.

71

See Albert, Lenzo 2022.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

103

Translation BD 6

17,9-13

rꜢ n rdἰ.t ἰry šꜢwꜢbty kꜢ.t m ẖr.t-nṯr ḏd mdw ἰn Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 17,10 mw.t=s Nsy-ḫnsw ἰ šꜢwꜢbty(.w) ἰp(n) ἰr ἰp.tw Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw 17,11 mw.t=s Nsy-ḫnsw mꜢꜥ-ḫrw r ἰr(.t) kꜢ.t nb(.t) ἰr(.t) ἰm m ẖr.t-nṯr ἰst ḥw sdb ἰm m s 17,12 r ẖr.w=ƒ

17,9

mk sw kꜢ=tn r nw nb ἰr(.t) ἰm r srwḏ sḫ.t r smḥ wḏb.w r ẖn(t) šꜥ.t 17,13 n ἰmnt.t n ἰꜢbt.t mk (wἰ) kꜢ=tn BD 5

17,9

Formula for making the shabty do the work in the necropolis. Words spoken by Osiris, lord of Abdju (Abydos), Nestanebetisheru, 17,10 whose mother is Neskhonsu. O these shabtis, if Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, 17,11 whose mother is Neskhonsu, true of voice, is counted in order to do any of the work that is done there in the necropolis, indeed, the obstacle is implanted there, as for a man 17,12 concerning his tasks. “Behold him!” you say, every time making (it) there in order to plant the field, in order to flood the shores, in order to row sand 17,13 of the West to the East. “Behold (me)!” you say.

17,14-15

rꜢ n tm rdἰ.t ἰry s kꜢ.t m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw 17,15 mw.t=s Nsy-ḫnsw ἰnk ḏꜥ nny.w pr m Wnw ꜥnḫ bsk.w ꜥꜥny.w

17,14

17,14

Formula for not allowing a man to do the work in the necropolis. Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, 17,15 whose mother is Neskhonsu. I am one who see the inert-ones (the dead), that goes out from Wenu (Hermopolis), that lives on the entrails of the baboons.

12. SEQUENCE BD 105-47-104-96/97-94-103 (18,1-19,13)

(Sheets 18-19)

These spells are for satisfying the ka of the deceased and enabling him/her to be placed beside the gods. The first spell is “for satisfying the ka of a man”, with the main purpose of obtaining provisions (105). The next spell is then “for not letting the seat of man be seized” on behalf of the deceased, who is in the goddess Hathor’s entourage (47). It is directly connected to the following spell, which allows the deceased to be seated “among the great gods” (104). It is also connected to the last spell of the sequence, which lets the deceased be “beside Hathor” (103). The main topic of spells 96/97 and 94 is being situated beside Thoth. BD

96/97 were considered two distinct spells by Lepsius,72 but they seem to have been conceived as one spell since their inception,73 even though, as highlighted by Mosher, no link to Thoth is present in the content of the second part. BD 94 has a distinctive title: “Formula for asking for cakes and beer in the necropolis”; the usual title is “for asking a water-bowl and a scribe’s palette”. The same variant is present in P. Pinedjem II (18,22), P. Ann Arbor 2725 (II,x+11-12), P. Leiden T 25 (5,2-3) and P. Vatican 38566 (3,13).74 This particular version is probably the result of confusion caused by the vocabulary used (see below, notes on translation [a]). This sequence was also used during the Third Intermediate

72

74

Presentation of the spells

73

Lepsius 1842. Quirke 2003: 215; Mosher 2018b: 82.

See Albert, Lenzo 2022.

CHAPTER

104

Period, specifically in P. Gatseshen,75 P. Neskhonsu and P. BNF Egyptien 138-140. P. Vatican 38566, for its part, has the same sequence but lacks BD 103 which is gathered with BD 47. This group of spells does not seem to be have been present in this form during the New Kingdom, or in later periods. Vignettes As indicated above, the vignette of spell 105 is probably the first and last scene of the previous vignette on sheet 17, in which Nestanebetisheru is seated before an offering-table with the form of a ka. The presence of Thoth on sheet 17 can also be linked with spells 96/97 and 94 of sheet 18. The vignette on sheet 18 is divided into two scenes: 1. The first scene depicts the deceased holding a knife in front of a kind of oryx (?), which is being bitten by a snake. This scene is reminiscent of the parallel scene represented on sheet 14, in which a donkey is found instead of a oryx – imagery that links the scene to spell 40.76 2. The second part of the vignette should probably be viewed as one scene: on one side is a standing goddess, who probably represents Hathor, with a solar disk between cow-corns. She is then followed by Nestanebetisheru. The presence of the goddess Hathor is

3

reminiscent of spell 103, a spell that is intended to enable the deceased to be beside Hathor. In front of Hathor are three human-headed gods seated on a kind of coffer; the god in the middle is bearded. Meanwhile, another standing god, holding a sceptre, completes the scene on sheet 18. The presence of the gods suggests a link with spell 104, a spell which allows the deceased to be among the gods. Thus, the illustrations of spells 103-104, which share a similar theme, are possibly illustrated in a single vignette.77 A similar vignette with the presence of three gods is present in P. Neskhonsu, col. 14. On sheet 19, a group of six human-headed gods stand behind Nestanebetisheru: two are standing, one holding a was-sceptre, while four other gods are seated on a kind of bench or coffer. The deceased, with her name above her (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice”), holds a papyrus-sceptre, while two snakes are in front of her. Much like the end of the previous sheet, it is probably intended to be linked with spell 104, allowing Nestanebetisheru to be with the gods. The jackal on a bench at the end of the sheet is perhaps connected with the god with a sail at the beginning of the next sheet (sheet 20). Both are linked with spell 55, which is “for giving air” to the deceased who is present at the end of the sheet 19 and at the beginning of sheet 20.

Translation BD 105

18,1-7

18,1

rꜢ n sḥtp kꜢ n s n=ƒ m ẖr.t-nṯr dd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw 18,2 mw.t=s Nsy-ḫnsw ἰnḏ-ḥr=k kꜢ=ἰ ꜥḥꜥw=ἰ mk {k}wἰ ḫꜥ.kwἰ bꜢ.kwἰ nṯr.kwἰ ḥsmn.18,3kwἰ swꜥb.kwἰ ἰm=s sn.n=k ṯs pwy ḏw.t ḏd.n=ἰ ꜥb pwy ḏw.t ἰr.n=ἰ nn 18,4 rd.t(w) ḥr(?)-nty ἰnk ἰs wꜢḏ pwy wꜢḏ ἰry ḫḫ n Rꜥ rdy n ἰmy.w Ꜣḫ.t wꜢḏ=sn 18,5 mἰ wꜢḏ kꜢ.w=ἰ

75 76

Lucarelli 2006: 147-152. Vandenbeusch 2020: 117, 121.

18,1

Formula for satisfying the ka of a man, for him in the necropolis. Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, 18,2 whose mother is Neskhonsu. Hail to you, my ka, my lifetime! See, I am appearing, being a ba, divine, purified 18,3 and pure by means of it. You have passed over this evil phrase I have said, this evil impure thing I have done, without it has 18,4 been given (to me) because (?) (a) I am, indeed, this green papyrus (amulet) belonging to the neck of Ra, given to those who are on the horizon. They flourish 18,5 as my ka-offerings flourish.

77

For other examples of vignettes of spells 103 and 104 in the Late and Ptolemaic Periods, see Mosher 2018b, 240-264.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḏƒꜢ kꜢ.w mἰ ḏƒꜢ(=sn) mḫꜢ.t ḳꜢy mꜢꜥ.t r ƒnd=ἰ 18,6m hrw pn kꜢ=ἰ ἰm=k rmn ἰnk ἰs ἰr.t mꜢꜥ msḏr sḏm nn ἰnk ἰs kꜢ n 18,7 ḫry.w nn pr-ḫrw ἰm=ἰ ḥry.t

My ka is provided for as (they) are provided for. The balance is high, Maat is at my nose 18,6 on this day. My ka, do not let (my head?) be carried. I am indeed a seeing eye, a hearing ear. I am indeed no bull for the 18,7 enemies. There will be no offerings like me (for) the one who is far away.

Note on translation (a) The writing here is difficult to understand. P. Nu (BD 105, col. 4) has ḥr-nty “because”. We might therefore wonder if what seems to be the vulture Ꜣ (aleph) is not a way of writing ḥr. This writing also appears in P. Gatseshen (38,16) and P. Vatican 38566 (2,10). While it is difficult to understand the exact signs in BD 47 18,8

ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n 18,9 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw s.t=ἰ ns.t=ἰ my {n}n n=ἰ pẖr 18,10 {n}n n=ἰ ἰnk ἰs nb=tn nṯr.w my {n}n n=ἰ m šmsw n Ḥw.t-ḥr

18,8

Formula for not allowing the seat of a man to be seized from him in the necropolis. Words spoken by Osiris, servant of the papyrus-rolls of 18,9 Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. My seat, my throne, come, you to me! go round, 18,10 you to me! I am indeed your lord. Gods, come, you to me in the following of Hathor (a).

Note on translation (a) At the end of the spell, the wish to be in the following of the goddess Hathor is an addition found in the Third Intermediate Period papyri. This sentence is not attested during the New Kingdom (compare P. Nu, BD 47, col. 3). Other Third Intermediate Period papyri, such as P. Pinedjem II (18,10-11), P. Gatseshen (38,1921) and P. Vatican 38566 (3,3-4) contain other additional sentences, which are omitted in P. Greenfield. As already highlighted by Lucarelli (2006: 148-149),

18,11

P. Pinedjem II (18,4), Munro (1996: 29, g) suggests n=ỉ. Late period manuscripts show another version with nn rdỉ.n=ỉ n=sn, which Mosher (2018b: 266, n. 11) translates “without I having been permitted for them”; see also P. Iahtesnakht (46,10).

18,8-10

rꜢ n tm rdἰ ἰṯ.tw s.t n.t s m-ꜥ=ƒ m ẖr.t-nṯr

BD 104

105

these sentences correspond to the content of spell 103 (see the spell below, 19,12-13). Furthermore, they are also present in Late and Ptolemaic papyri, for instance P. Iahtesnakht (26,11), P. Nespasefy (B1,14-15), and the examples given by Mosher 2016c: 370-373. We may therefore assert that this part was integrated into spell 47 in the Third Intermediate Period, and was then retained in the Saite redaction.

18,11-13

rꜢ n ḥms r-ἰmy.wt nṯr.w ꜥꜢy.w ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n 18,12 Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥms.n=ἰ r-18,13ἰmy.wt nṯr.w sš.n=ἰ ḥr pr sk.ty ἰn bꜢ.t ἰn wἰ

18,11

Formula for sitting among the great gods. Words spoken by Osiris, singer of the chorus 18,12 of Mut the Great, lady of Isheru, Nestanebetisheru, whose mother is Neskhonsu. I have sat 18,13 among the gods. I have passed by the house of the solar-boat. It is the Bat (a) who brings me.

Note on translation (a) The word bꜢ.t is difficult to understand. The sign of the bird pꜢ (G41) should probably be understood

as the bird bꜢ (G29). The same writing is present in P. Pinedjem II (18,12), P. Neskhonsu (14,19), P. Gatseshen

CHAPTER

106

(38,23) and P. Vatican (3,5). The determinative of the god at the end of the word suggests a divine entity. In New Kingdom parallels, the term used is Ꜣby.t, which Quirke (2013: 231) suggests may be a kind of insect. However, the example in P. Nu (BD 104, col. 3) is bꜢ.t with a determinative of a bird, and hence it may be a kind of bird. In fact, the word “bird” is registered by Meeks ALex 78.0026, an error which illustrates that the word Ꜣby.t can be mistaken for the insect bꜢy.t/ BD 96/97

3

ỉbꜢy.t. As for the Late Period versions, ḥby is present in P. Iahtesnakht (46,7), where it seems to be a bird translated “Fangertrag” by Verhoeven 1993: 209; see also Mosher 2018b: 250, 255 who suggests the translation “duck-catch”; ỉby is found in P. Pasherientaihet (52,16-17) but is translated as “insecte-iby” by Gasse (2001: 76, n. 112). Gasse even wonders if ḥby should be translated “mante religieuse (?)”, i.e., a mantis – even though the determinative is again a bird.

18,14-19,5

18,14

rꜢ n wnn r-gs Ḏḥwty rdἰ.t Ꜣḫ.w m ẖr.t-nṯr ḏd mdw ἰn ḥry(.t) wr.t ḫnr(.t) tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w 18,15 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk ḥr(y)-ἰb ἰr.t=ƒ ἰἰ.n=ἰ dἰ=ἰ mꜢꜥ(.t) n Rꜥ sḥtp.n=ἰ 18,16 Stš m nẖẖ n Ꜣkr dšr.w m ἰmꜢḫ n Gb ḏd mdw m sk.ty wꜢs n Ἰnpw ḥtp n=ἰ Ꜣḫ.w 18,17 pw ἰmy.w šms n nb ḫ.t ἰnk sḫ.t ἰnk ἰt bꜥḥ dr ἰb sꜢw 18,18 š mꜢꜢ wἰ ἰt=tn nṯr.w ἰpw wr.w ꜥꜢ.w ḫnty bꜢ.w Ἰwnw ἰw=ἰ ḳꜢ.19,1kwἰ ḥr-tp=tn ἰnk mnḫ ἰmy=tn mk wἰ (t)wr n bꜢ=ἰ wr ꜥꜢ nn rdἰ.tw n sḏb 19,2 pwy pr m rꜢ.w=tn ἰw=ƒ sb n wḏb=ƒ ḥr=ἰ wꜥb.n=ἰ m š n sḥtp wḏꜥ (m) mdḥ=ἰ 19,3 nṯr(y) ẖr nh.t n.t ḥtp.w-nṯr n p.t ἰst ḳbb mꜢꜥ-ḫrw nb.w tp-ꜥ spr wnn mꜢꜥ mtr MꜢꜥ(.t) 19,4 ἰmy tꜢ ἰnk mꜢw(ṯ) rꜢ=ƒ sḫm n nb wꜥ Rꜥ wr ꜥnḫ r MꜢꜥ(.t) m rd nkn r=ἰ ḥꜢw hrw m-ḫnty ḫ.t nb

18,14

Formula for being beside Thoth and making the transfiguration in the necropolis. Words spoken by the leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, 18,15 Nestanebetisheru, whose mother is Neskhonsu. I am the one who is in the middle of his eye. I have come and I give the truth to Ra. I have satisfied 18,16 Seth with the spittle of Aker and the blood in the backbone of Geb (a). Words spoken in the night-boat (b): Was-sceptre of Anubis, these transfigured ones 18,17 who are in the following of the lord of things are pleased for me. I am the field, I am the father of the inundation, who repels thirst, who guards 18,18 the lake. See me, your father (sic) (c), these great and grand gods, foremost of the bas of Iunu (Heliopolis). I am high 19,1 over you. I am excellent among you. See, I am respected for my ba great and grand, it will not be placed in his evil 19,2 going out from your mouths. He passes because he turns upon me. I have been purified in the lake of pacifying, judged (with) my divine fillet 19,3 under the sycamore of the god’s offerings of the sky. Indeed, the justified-one calms the lords before arriving. The true-one, the precise-one and Maa(t), 19,4 which is in the earth, exist. I am one whose powerful mouth thinks for the sole lord Ra, the great who lives on Maat. Do not cause injury against me! The day is unveiled within everything.

Notes on translation (a) The meaning of this sentence is unclear. For different variants and another translation, see Mosher 2018b: 69, n. 5, 74, 77, who prefers “revered ones” for imakhu, instead of “backbone”, which is another possibility. This sentence is probably a reference to a mythological event involving the god Geb.

(b) Here begins the part corresponding to spell 97. (c) The scribe has written ỉt “father” by mistake instead of ỉrf, an enclitic particle. For the particle, see P. Pinedjem II (18,17) or P. Neskhonsu (15,1), as well as later versions (P. Iahtesnakht, 42,17 or Mosher 2018b: 70).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

BD 94

19,6-11

19,6

rꜢ n dbḥ pꜢw.t ḥnꜥ ḥnḳ.t m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t-)19,7 Ἰšrw mw.t=s Nsy-ḫnsw ἰ wr mꜢꜢ ἰt=ƒ ἰry mḏꜢ.t Ḏḥwty mk {k}wἰ ἰἰ.kwἰ 19,8 Ꜣḫ.kwἰ bꜢ.kwἰ sḫm.kwἰ ꜥpr.kwἰ m sš.w n Ḏḥwty ἰn n=ἰ ḥn ἰkr ἰmy Stš ἰn n=ἰ gstἰ 19,9 ἰn n=ἰ pꜢs ẖr-ꜥ pwy n Ḏḥwty sštꜢ.w ἰmy=sn nṯr.w mk ἰnk sš ἰn n=ἰ ḥwꜢw Wsἰr ἰm 19,10 ἰry=ἰ ḏd.w(t) nṯr ꜥꜢ nƒr rꜥ nb m nƒr.w wḏ.n=k n=ἰ Rꜥ-Ḥr-Ꜣḫ.ty ἰr=ἰ mꜢꜥ.t sb.n=ἰ 19,11 Rꜥ rꜥ nb

19,6

Formula for asking for cakes and beer in the necropolis (a). Words spoken by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebet19,7isheru, whose mother is Neskhonsu. O great one who sees his father, keeper of the book of Thoth. Behold me, I come! 19,8 I am transfigured, I am a ba! I am mighty and equipped with the writings of Thoth. Bring me quickly, Aker who is in Seth! Bring me the scribe’s palette, 19,9 bring me the water-pot (of the scribe), this writing-kit of Thoth and the secrets that are in them, (O) gods! Behold, I am a scribe. Bring me the stench of Osiris there. 19,10 I perform the sayings of the great and good god every day in the perfection that you have commanded for me, Ra-Horakhty. I do what is right and I have conduct with 19,11 Ra every day.

Note on translation (a) The title of this spell is usually related to the water-bowl and the scribe’s palette used by Thoth and the scribe. The title on other papyri is “Formula for asking (for) a water-bowl and a scribe’s palette in the necropolis” (P. Nu, BD 94, col. 1-2, see Quirke 2013: 213; for later periods versions, see P. Iahtesnakht, 42,10 and Mosher 2018b: 44, 48). This particular title also occurs in P. Pinedjem II (18,22), P. Vatican 38566 (3,13) and P. Leiden T 25 (5,2-3), while P. BNF Égyptien 21 (col. 20), P. Louvre N 3070 (col. 2-3), P. MMA

BD 103

107

30.3.31 (BD 94, col. 1), P. Gatseshen (39,5) and P. Panesettauy (33,10) adopt the usual title. According to Munro (1996: 31, a), the wording here is an error. However, the words “cake” (pꜢw.t) and “beer” (ḥnḳ.t) are written in the correct way, although there are admittedly some mistakes that are probably due to confusing “water-bowl” (pꜢs, Wb I, 499, 5) and “scribe’s palette” (gstỉ, Wb V, 207, 11-17). These mistakes are perhaps what led to this new original version.

19,12-13

19,12

rꜢ n wn r-gs Ḥw.t-ḥr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-19,13ḫnsw mꜢꜥ-ḫrw ἰnk sš wꜥb ἰ(Ꜣ)s

Ἰhy sp-sn wnn(=ἰ) šms n Ḥw.t-ḥr

19,12

Formula for being beside Hathor. Words spoken by Osiris, the priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis), Nestanebetisheru, whose mother is Nesi19,13khonsu, justified. I am the one who passes (in a) pure (state), the bold one (i.e., the priest of Hathor). Ihy, Ihy, (I) will exist in the following of Hathor.

13. SEQUENCE BD 36 II-55-117-118-21-12/120-122 (19,14-21,3)

(Sheets 19-21)

Presentation of the spells Spells with various themes are gathered together in this sequence: repelling an insect (36 II), giving air (55) and a mouth (21), reaching Rosetau (117-118), and entering and going out from the necropolis (12/120

and 122). The major theme is related to the necropolis and the importance of reaching it. But also the theme of going out is important, as is that of benefiting from air, mainly through the mouth. The presence of the insect is the only aspect that does not really fit within

CHAPTER

108

the sequence, as it is the only example of a danger to be repelled. BD 36 is attested here for the second time in the papyrus (see above 14,8-10) but with a pig as the element being repelled rather than an insect. Only in P. Pinedjem II (19-20) is the sequence present in exactly the same way. Some spells are attested in other papyri from the Third Intermediate Period. BD 55 is the most frequently attested, for instance in P. Gatseshen/P. Panesettauy and other parallels to these two papyri (P. Ann Arbor 2725, P. BNF Égyptien 138140 + P. Louvre E 3661, P. Neskhonsu, P. BNF Égyptien 62-88 and P. Turin CGT 53007). The other spells were rare during the Third Intermediate Period; BD 21 is only present in P. Greenfield and P. Pinedjem II. As for BD 117-118 they are considered as one spell, with only one title at the beginning of spell 117 (see for example P. Gatseshen78). Vignette The vignette of sheet 19 probably refers to spell 104, as described in the previous section. The last vignette of sheet 19, representing a jackal, is certainly linked with the first scene of sheet 20, which shows a god holding a sail in one hand, which symbolises the air (the topic of spell 55 [19,17-20,1]), and also mentions a jackal. In the next scene of sheet 20, a human-headed god stands behind a door. On the other side of the door is Nestanebetisheru, with her name Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice”, holding a water-bowl in front of another standing god, the water-bowl of Thoth being the topic of spell 94. The third scene shows Nestanebetisheru standing (with her name Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris

3

Nestanebisheru, true of voice”), her hand held by a standing human-headed god. In the fourth scene, the deceased is standing with a sceptre in her hand and a huge serpent in front of her, possibly in reference to BD 37. In the last scene, Nestanebetisheru is seated, enjoying the smell of a lotus, with a standing and human-headed god before her. This scene corresponds to the vignette of spell 21. On sheet 21, Nestanebetisheru is represented five times, always standing, and each time with her name before her (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice”). In the first scene, she holds a sceptre and is protected by a man, probably a god, who holds both his hands above her. In the second scene, a human-headed god holds her hand in a similar manner to the scene in the previous sheet. In the third scene, Nestanebeisheru again holds a sceptre in her hand with three snakes before her, which is reminiscent of the scene on the previous sheet depicting a huge snake. In the fourth scene, Nestanebetisheru is standing before a crocodile on a kind of bench (?). The final scene represents Nestanebetisheru in front of four crocodiles that are found on the next sheet. This is a clear reference to spell 32, which is present on sheet 24. Thus, we see here vignettes related to two spells about crocodiles, 31-32, one following the other, while the texts are on different sheets: sheets 21-22 for BD 31, while BD 32 is on sheet 24. The vignette of spell 32 had already been used during the New Kingdom.79 However, during the Late and Ptolemaic Periods, four crocodiles were often placed one upon each other,80 as in P. Greenfield. The same illustration is present in the tomb of Sheshonq at Memphis.81

Translation BD 36 II

19,14-16

19,14

rꜢ n ḫsƒ ꜥpšꜢy ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy19,15 ḫnsw ḥr r=ἰ sp.ty tnb ἰnk Hnmw nb (P)šnw sb mdw nṯr.w n Rꜥ ἰw smἰ=ἰ wp 19,16 n nb=s

78 79 80

Lucarelli 2006: 133-134. Milde 1991: 233-234, pl. 42. Compare Mosher 2016c: 20-59.

19,14

Formula for repelling an insect (a). Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Nes19,15khonsu. Away from me, the two lips, fast (b). I am Khnum, lord of (Pe)shenu who dispatches the words of the gods to Ra. I report the message 19,16 to her lord.

81

Badawi 1957: pl. 10; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Notes on translation (a) This spell is also included elsewhere in the papyrus (14,8-10) but with another title that is for repelling a pig instead of an insect. As already mentioned above, the version with the insect is the most frequently attested (for example Quirke 2013: 109; Mosher 2016c: BD 55

rꜢ n rdἰ.t ṯꜢw n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫr Wsἰr 19,18 m ẖr.t-nṯr ἰnk sꜢb sꜢby(.w) ἰnk Šw ἰtḥ ṯꜢw m-bꜢḥ Ꜣḫ.w r ḏr.w p.t r ḏr.w tꜢ ḏr.w=ƒ 20,1 MꜢꜥ.t r nbḥ rdἰ.n=ἰ ṯꜢw n nn ḥwn.w wn(.w) r=ἰ ptr ἰr.ty=ἰ

rꜢ n šsp wꜢ.t m RꜢ-sṯꜢw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 20,3 wꜢ.t ḥr=ἰ r RꜢ-sṯꜢw ἰnk wnḫ wr m wrr.t ἰἰ.n=ἰ sp-sn smn.n=ἰ ḫ.t m Ꜣbḏw wp.n=ἰ wꜢ.wt m RꜢ-sṯꜢw snḏm.20,4n=ἰ mn(.t) n Wsἰr ἰnk sḫpr mw wḏꜥ ns.t=ƒ ἰr.w wꜢ.t=ƒ m ἰn.t m š wr ἰr n=ἰ wꜢ.t twt swt ἰnk

rꜢ n spr r RꜢ-sṯꜢw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 20,6 ἰnk msy m RꜢ-sṯꜢw rdἰ.t(w) n=ἰ Ꜣḫ.w ἰn ἰmy.w sꜢḥ m-ꜥb Wsἰr šsp=ἰ ἰꜢk m RꜢ-sṯꜢw m sšm=ἰ Wsἰr ḥr ἰꜢ.ty Wsἰr ἰnk sšm n=sn ḥr ἰꜢ.ty Wsἰr

20,7

20,8

Formula for giving air to Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu before Osiris 19,18 in the necropolis. I am the jackal of the jackal(s). I am Shu who tows the air in the presence of the sunshine to the limits of the sky, to the limits of the earth, to his limits 20,1 of the Maat towards (?) the nebeh-bird. I have given air to these youths. My mouth is opened, my two eyes see.

20,2

Formula for moving on the way in Rosetau. Words spoken by Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu. 20,3 The way for Rosetau is upon me. I am the one who clothes the great with the Great Crown. I have come, I have come. I have established the things (i.e., offerings) in Abydos. I have opened the ways in Rosetau. I have made pleasant 20,4 the suffering of Osiris. I am the one who creates the water, who appoints his throne, who makes his way free in the valley and in the lake. The great one, make the way free for me! You, but it is I.

20,5-7

20,5

BD 21

19,17

20,2-4

20,2

BD 118

126), and the insect is represented in the vignette that usually accompanied the spell. (b) Concerning the word with ṯbn, written tnb, see above BD 36 I, n. (b).

19,17-20,1

19,17

BD 117

109

20,5

Formula for reaching Rosetau. Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. 20,6 I am the one born in Rosetau. Transfiguration is given to me by the ones who are in dignity in the company of Osiris. I receive the old age in Rosetau, 20,7 when I guide Osiris on the two mounds of Osiris. I am the one who guides them on the two mounds of Osiris.

20,8-10

rꜢ n rdἰ.t rꜢ n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Wsἰr Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw n=s m ẖr.t-nṯr

20,8

Formula for giving the mouth to Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu for her, in the necropolis.

CHAPTER

110 20,9

ḏd=s ἰnḏ-ḥr=k nb šsp ḫnty ꜥḥ.t ḥr(y)-tp kk.wy-smꜢ.w ἰἰ.n=ἰ ḫr=k Ꜣḫ.tἰ wꜥb.tἰ ꜥ.wy=k ḥꜢ=k ꜥn=k dἰ=k 20,10 n=ἰ rꜢ=ἰ mdw=ἰ ἰm=ƒ

sšm=ἰ ἰb=ἰ r wnw.t=ƒ nbd.t grḥ BD 12/120

20,9

She says: Hail to you, lord of brightness, foremost of the palace, overlord of the intense darkness! I have come before you, being transfigured and pure, your arms behind you. May you turn back and give 20,10 to me my mouth so that I (may) speak with it. May I guide my heart at its hour of the evil of the night.

20,11-13

20,11

rꜢ n ꜥḳ pr(.t) m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd20,12=s ἰꜥn.w n=k Rꜥ mk gr štꜢ.w dwꜢ.t wꜢs ḥr wsr twy n.t Rꜥ ƒꜢἰ=ƒ mꜢꜥ ἰm=s rꜥ nb mk wἰ bꜢ20,13=ἰ tꜢ dd=k ἰw=ἰ nḫḫ.kwἰ

20,11

Formula for entering and going out in the necropolis. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. She says20,12: A call for you, Ra! Behold thus the secrets of the underworld, the was-sceptre and this stake (a) of Ra, on which (i.e., on the balance) he weighs what is right every day. See I hack 20,13 the earth. You allow me to come, becoming old.

Note on translation (a) The scribe has forgotten to write part of the sentence. P. Pinedjem II (20,1) gives: wꜢs ḥr wsr twy n.t

BD 122

Gb ḥr mḫꜢ.t twy n.t R῾ “the was-sceptre and this stake of Geb on the balance of Ra”.

20,13-21,3

rꜢ n wn rd pr m tꜢ ꜥḳ r-sꜢ pr ἰn Wsἰr bꜢk(.t) pꜢ jp.w n 20,14 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ-ḫrw wnn.kwἰ nṯrἰ ἰm=ἰ ἰnk s{b}y ḫpr.n=k tn 20,15 wꜥ ἰm=tn nἰm tr nty ḥnꜥ=k Mr.ty pw rwἰ=k ἰw ἰrƒ tp-m tp-m tkn r wἰꜢ r ḥw.t n.t gm ḥr.w 21,1

3

sꜢḳ wr.w rn mẖnty nšy šn rn n wsr.w=s nhꜢs tw rn n ḥꜢty 21,2 ḏw.t=sn rn n mḏꜢb.t smtry ꜥḳꜢ rn n ḥm=s mἰtt=s twt.n=s r ḏꜢ dἰ.w r swn 21,3 r rdἰ.t(w) n=ἰ mhny n.t ἰrr.t šns wr n ἰwƒ m ḥw.t n.t Ἰnpw

Formula for opening the rd-place (?), going out on earth (a), entering after going out by Osiris, servant of the papyrus-rolls of 20,14 Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice. I exist, the divine is in me. Who am I? (b). Where did you come into being? 20,15 (I am) one of you. Who is the one who is with you? It is the two Meret-snakes. May you drive off! In which direction are (you) going then? In the direction of the one who approaches the boat and the temple of the “Ones-who-find-the-faces”. 21,1 “He-who-pulls-together-the-great-ones” is the name of the ferryman. “He-who-dresses-the-hair” is the name of its oars (boat). “Awake!” is the name of the front-rope. 21,2 “Their evil” is the name of the bailing scoop. “Judge-and-accurate one” is the name of its steering-oar, also. It has been completed in order to cross, given the fish pond, 21,3 in order that a milk jar, a cake and a big (cut) of meat are given to me in the temple of Anubis.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Notes on translation (a) The title is not the usual “Formula for entering after going out”, as per P. Nu (BD 122, col. 1; see also Quirke 2013: 265); the scribe has also forgotten to write the title in red. Other papyri of the Third Intermediate Period, such as P. Gatseshen (33,19) or P. Turin CGT 53007 (2,13), have the same title as that which is usually attested in the New Kingdom. Late papyri also have the usual title; see P. Iahtesnakht (52,10); P. Pasherientaihet (68,1). The same version as that of P. Greenfield occurs only in P. Pinedjem II (20,2). Munro (1996: 32, a) suggests rd can be understood as rd.wy “feet”. Backes translates it with “Spruch, um die

Fü zu öffnen, um aus der Erde herauszugehen und nach dem Herausgehen (wieder) einzutreten durch den Osiris NN” (http://totenbuch.awk.nrw.de/spruch/122). However, the determinative of rd is a house, which suggests that it is a place, maybe referring to s.t-rd “post, rank” as per Wb II, 461, 112. (b) The scribe has written ỉnk sby “I am the one who passes”. However, other versions have ỉnk sy “Who am I?” Because this stands at the head of a long series of questions, Backes suggests that the sentence should be corrected (http://totenbuch.awk.nrw.de/spruch/122).

14. SEQUENCE BD 31-10-90 (21,4-22,13) Presentation of the spells The general theme of this sequence is saving a person from different dangers, such as the crocodile (31) and more generally from enemies (10) or saving the ba of the deceased (90). The crocodile must be repelled not only because it is a dangerous animal, but also because it could seize Nestanebetisheru’s heka-power, which is the magic protection that the deceased needs in the underworld. The reference to the heka-power, and the fact that one must be equipped with this power, is repeated in spell 10 as well as in spell 90, which belongs to the transfigured ones. The version of spell 31 in the Greenfield Papyrus is distinctive, owing to the presence of two additional parts that traditionally correspond to parts of spells BD 69 and 70. These are formulas to “go out by day” in which the deceased is associated with Osiris. These two other parts are not present in P. Pinedjem II or in other papyri of the Third Intermediate Period. As indicated by Quirke,82 these parts were then retained in Late and Ptolemaic papyri with some further additions in the text.83 The end of spell 31 gives practical information about the rubric: knowledge of the formula allows the deceased to go out, to be among the living and not to perish. Another spell, BD 32, which is linked with four

82 83 84

Quirke 2013: 103. See Mosher 2016c: 22-43. Milde 1991: 233.

111

(Sheets 21-22)

crocodiles, is present on sheet 24. However, together with spell 41B it forms part of another sequence that is intended to repel snakes. Thus, the two sequences have common themes, even if they are divided in the middle by spells for being with Ra and being in his boat (BD 131-102). Vignette Sheet 21 is described above; see sequence 13. On sheet 22, four crocodiles are located before Nestanebetisheru (who is depicted on sheet 21) which is a reference to spell 31 or 32 found on sheet 24. The crocodiles turn their heads and look behind them. The vignette is rarely attested before the Late Period, as highlighted by Milde.84 The crocodiles are represented in a very similar manner in the tomb of Sheshonq, High Priest of Ptah during the 22nd Dynasty.85 P. Leiden T 3 also has four crocodiles, but two of them look straight ahead, while two have their faces turned backwards.86 Returning to P. Greenfield, we see that the deceased is represented twice with a sceptre in her hand and a huge serpent before her. The serpent is part of the vignette of spell 10, but is usually shown crossed by a spear held by the deceased, who is fighting the animal. Here the snake is as big as Nestanebetisheru and seems free to move about. A similar version is found in P. Leiden

85

86

Badawi 1957: pl. 10; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023. Heerma van Voss 1971: pl. 2.

CHAPTER

112

T 3.87 The final scene shows Nestanebetisheru depicted twice, once with her hand on her breast, the second time with her hands holding a sceptre. Both figures are behind a god, who sits in a boat. In P. Leiden T 3, a similar scene occurs as a vignette for BD 93,88 a “formula for not being ferried eastwards in the god’s land”.89 But in the traditional vignette, the seated god looks

3

behind him, with his head turned backwards. The spell in P. Greenfield is on sheet 34. Thus, the vignettes of sheet 22 have also been drawn in a similar way in P. Leiden T 3. The vignette of BD 93 may also be present in the tomb of Sheshonq,90 given their strong resemblances. Note, however, that the tomb does not include any texts alongside the vignette.

Translation BD 31

21,4-22,2

k(y) rꜢ n ḫsƒ msḥ ἰἰ r ἰṯ ḥkꜢ n s m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥsy(.t) n (pꜢ ꜥ n) Mw.t wr.t nb(.t) Ἰšrw 21,5 ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m ἰw {=ἰ} ḥr=ἰ ꜥnḫ=ἰ m ḥkꜢ=ἰ ἰm ḏd rn=k 21,6 pwy n nṯr ꜥꜢ rdἰ ἰw.n=k ἰwpwt(y) rn n wꜥ bd.ty nb.ty rn n ky ḥr=k n mꜢꜥ.t šn.n p.t m wnw21,7=s šn.n ḥkꜢ=ἰ pn ἰm=k ἰṯ sw(t) msḥ pw ꜥnḫ m ḥkꜢ 21,4

ἰnk kꜢ ḫnty sḫ.t ἰnk pw ἰnk Wsἰr ḫtm n=ƒ ἰt=ƒ Gb ḥnꜥ mw.t=ƒ Nw.t hrw pwy n šꜥ.t 21,9 ꜥꜢ ἰt=ἰ pw Gb mw.t=ἰ pw Nw.t ἰnk Ḥr-sms hrw ḫꜥ.w ἰnk Ἰnpw hrw SpꜢ ἰnk pw Wsἰr 21,10 wr ꜥḳ ḏd n ἰꜥb sš.w ἰry-ꜥꜢ n Wsἰr nty twἰ 21,8

ἰἰ.kwἰ Ꜣḫ.kwἰ ἰp.kwἰ wsr.kwἰ ἰἰ.n=ἰ nḏ.n={w}ἰ 21,11 ḏs=ἰ ḥms.n=ἰ ḥr ms(ḫn.t) twy n.t Wsἰr ms.n=ἰ ḥnꜥ=ƒ rnp.kwἰ sp-sn kƒꜢ.n=ἰ mn.ty twy ẖr gs n 21,12 Wsἰr wn=ἰ rꜢ=ἰ nṯr.w ḥr=s ḥms.n=ἰ r-gs=ƒ m Ḏḥwty sš wḏꜢ-ἰb ḫꜢ m t ḫꜢ m ḥnḳ.t ḥr wḏḥ n ἰt Wsἰr m sꜢby.t 21,13 m ngꜢ m dšr.t=ἰ m r.w m trp.w

87 88

Heerma van Voss 1971: pl. 2. Heerma van Voss 1971: pl. 2.

21,4

Another formula for repelling the crocodile that comes to seize the heka-power of a man from him in the necropolis. Words spoken by Osiris, singer of (the chorus of) Mut the Great, lady of Isheru, 21,5 leader of the noblewomen Nestanebetisheru, whose mother is Neskhonsu. Do not come on me! I live with my heka-power. Do not say this name of yours 21,6 to the great god, who causes you to have come. “Messenger” is the name of one, “Bedety” the name of another. Your face belongs to the truth. The sky has encircled with its 21,7 hours. The heka-power of mine has encircled. (a) Do not seize it! It is the crocodile who lives with the heka-power. (b) 21,8 I am the bull, foremost of the field, it is I. I am Osiris his father Geb and his mother Nut are sealed for him on this day of the 21,9 great slaughtering. It is my father Geb, it is my mother Nut. I am Horus the Elder on the day of apparitions. I am Anubis on the day (in) Sepa. It is I, Osiris. 21,10 (O) Great (one), enter (and) say to the one who unites the writings, the doorkeeper of Osiris, that is me. I have come, I am transfigured, I am assessed, I am powerful. I have come, I have protected 21,11 myself. I have sat on this birthplace of Osiris. I was born with him, I am young, I am young. I have uncovered these two thighs under the side of 21,12 Osiris. I open my mouth (and the one of) the gods upon it. I have sat beside him as Thoth, scribe, the glad-one. A thousand breads, a thousand beers are on the offerings-table of (my) father Osiris with the many-coloured cow (c), 21,13 with the long-horned cattle, with my red steer, with the geese-r and the white-fronted geese.

89 90

Quirke 2013: 212. Badawi 1957: pl. 11; Lenzo, Meffre, Payraudeau 2023.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

dr(p) n=ἰ Ḥr ꜥbꜢ n=ἰ Ḏḥwty mnḥ=ἰ n ḥry-rwy.t 21,14 ky ḏd (nn) mn(=ἰ) n ḥr-rwy.t sš wḏꜢ-ἰb ḥtp.n=ἰ ḥr wḏ.w n ḥḳꜢ n Ḏd.t wnwn=ἰ ḥr (w)db.w=ƒ sn=21,15 ἰ ἰꜢbt.t ḥr ḏꜢḏꜢ=s ḫƒꜥ=ἰ ἰmnt.t ḥr sskꜢ=ƒ pẖr.n=ἰ p.t ḥr ἰƒd=s ḳꜥḥ=ἰ rsy 22,1 ḥr gmḥ=ƒ dἰ(=ἰ) ṯꜢw n ἰmꜢḫ.w m-m wnmy.w t 22,2 ἰr rḫ rꜢ pn ἰw pr=ƒ m hrw wnn=ƒ ḥr šm tp tꜢ m ꜥnḫ.w nn sk {n} rn=ƒ r nḥḥ m sš-mꜢꜥ ḥḥ sp-sn

Horus makes offerings to me, Thoth provides for me. I slay for the foremost of the Council. 21,14 Another version (d): (I) will (not) moor for the foremost of the Council, the scribe, the glad-one (i.e., Thoth). I have satisfied the orders for the ruler of Djedet (Busiris). I traverse his riverbanks. I breathe 21,15 the East wind on his head. I seize the West wind on his temple. I have circled the sky on its four corners. I bend the South wind 22,1 (which) is on its plaited hair. (I) give air to the revered ones among the ones who eat bread. 22,2 As for the one who knows this formula, he goes out by day. He walks on earth among the living. His name will not perish for eternity as a true thing a million times, a million times.

Notes on translation (a) The scribe has forgotten a sentence at this point. See P. Pinedjem II (20,12-13) where the sentence is present. (b) Spell 31 finishes at this point in the versions from the New Kingdom (for example P. Nu, BD 31, col. 5). P. Greenfield continues with two other parts – not present in P. Pinedjem II or in other papyri from the Third Intermediate Period. These two parts correspond to BD 69 (21,8-21,13) and BD 70 (21,14-22,2). We can attribute the layout, beginning on the following line and starting in red (also “another version” is in red at line 21,14), as well as the absence of these parts in P. Pinedjem to the fact that the model was perhaps found in a different papyrus to that which was used for the beginning of spell 31. (c) Here begins the part that corresponds to BD 70. The presence of “another version”, written in red,

BD 10 22,3

113

suggests the spell was taken from an original in which this part was considered to be BD 70. See for example P. Gatseshen (20,16) or late papyri (P. Iahtesnakht, 33,1; Mosher 2017: 323-325) that have this indication at the beginning of BD 70. As for spell 31, with the BD 70 part in late papyri, there is no indication of “another version”; the spell continues as the direct continuation of what precedes it (see P. Iahtesnakht 20,12; Mosher 2016c: 24, 33). Spell 31 is then clearly considered a unique spell. P. Greenfield, with the retention of the title of BD 70 in the middle of a new version of BD 31, is a step in the evolution of the spell. (d) The word sꜢby.t “many-coloured” is written sḥby.t (Wb IV, 17, 13).

22,3-6

rꜢ n rdἰ.t pr s r ḫƒt(y.w)=ƒ m ẖr.t-nṯr

ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy(.t) n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 22,4 Nsy-ḫnsw ꜥd.n=ἰ p.t bꜢ.n=ἰ Ꜣḫ.t šꜢs.n=ἰ tꜢ r nmt.t=ƒ ἰṯ.n=ἰ Ꜣḫ(.w) wr.w nty ἰnk ἰs ꜥpr ḥḥ=s m ḥkꜢ22,5.w=ἰ ḳḳ.n=ἰ m rꜢ(=ἰ) ƒgꜢ.n=ἰ m ꜥr=ἰ ἰnk ἰs nṯr nb dwꜢ.t

22,3

Formula for causing a man to go out against his enemy(ies) in the necropolis. Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is 22,4 Neskhonsu. I have hacked up the sky, I have hacked up the horizon. I have travelled (on) earth on his stride. I have seized the great transfigured ones because I am indeed equipped with her millions of my heka-spells 22,5. I have eaten with (my) mouth, and I have defecated with my hinder part. I am indeed the god, lord of the underworld.

CHAPTER

114 ἰw rdἰ(.w) n=ἰ nn r mn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-22,6nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫmt ḫꜥ=s

This is made for me, in order to establish Osiris, priestess of Amun-Ra, lord of Iured, Nesta22,6nebetisheru, whose mother is Neskhonsu, her apparition is not known (?) (a).

Notes on translation (a) It is difficult to make sense of the final words ḫmt has been written as the number “three” but can signify ḫm “to not know”. The same version with an BD 90 22,7

3

additional m (ḫmt m ḫ῾=f) appears in P. Pinedjem II (20,18), P. Neskhonsu (15,10) and P. Gatseshen (39,13).

22,7-13

rꜢ n {tm} nḥm bꜢ n s m-ꜥ=ƒ m nṯr-ẖr.t

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 22,8 ἰs ḥsḳ tp.w sn wsr.t dd swḫꜢ m rꜢ n Ꜣḫ.w ḥr ḥkꜢ ἰmy.w ẖ.t=sn nn mꜢꜢ=k m ἰr.ty=k ἰpn mꜢꜢ=k ἰm=sn 22,9 mꜢs.ty=k pẖr=k ḥr=k ḥꜢ=k dgꜢ n sἰꜢty.w Šw ἰw m-sꜢ=k r ḥsḳ tp=k r sn wsr.t=k m wpw.t ꜥwꜢ nb 22,10 ḥr nw ḏd.n=k ἰr.n=k r=ἰ wd swḫꜢ m rꜢ=ἰ ḥsḳ tp=ἰ sn wsr.t=ἰ nn ḫtm rꜢ=ἰ ḥr ḥkꜢ ἰmy ẖ.t=ἰ mἰ ἰr.n=k 22,11 Ꜣḫ pw ḥr ḥkꜢ pn ἰmy ẖ.t=ἰ ḥm ḫt n ṯsἰ 2 ḏd.n Ꜣs.t m ἰw=k r wd.t swḫꜢ m rn 22,12 Wsἰr ἰb B r ḫƒty.w=ƒ ḏd ἰr=k ḥr=k ẖr.wy=k mꜢꜢ ḥr pwy pr m ḫ.t ἰr.t Ḥr ἰr=k m-ẖnw ἰr.t Ἰtm nkn(.t) grḥ 22,13 ꜥm.n.tw ḥm n Wsἰr bw.t=k ἰm=ƒ ṯs pẖr ἰw=k r=ἰ ḏd.n=k tm.n=k ἰw r=ἰ tm ḏd(=ἰ) r=k ḥm n sἰꜢty.w Šw

22,7

Formula {for not} rescuing the ba of a man from him in the necropolis (a). Words spoken by Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. 22,8 Indeed the one who cuts off heads, the one who cuts the neck, who places the false talk in the mouth of the transfigured ones because of the heka-power that is in their bod(ies). You will not see with these eyes of yours, with which you see 22,9 your knees. You turn your face around behind you, see the mutilators of Shu who are coming after you in order to cut off your head, in order to cut your neck, as the messenger of every robber 22,10 because of these (things) you have told and you have done against me (that is) placing the false talk in my mouth, cutting off my head, and cutting my neck. My mouth will not be sealed because of the heka-power that is in my body, as you have done. 22,11 It is the transfigured one because of this heka-power that is in my body. Go back, retreat because of the two sentences Isis has said when you come to place the false talk in the name of 22,12 Osiris and the heart of Be (Seth) (b) against his enemies, saying against you, your face and your testicles. This face sees the going forth of the fire, the eye of Horus is against you within the eye of Atum, (which) wounded the night 22,13 that has been swallowed. Go back because of Osiris, your abomination is in him and vice versa! You come against me and you have spoken. You have not come against me, and (I) will not speak against you. Back, mutilators of Shu!

Notes on translation (a) The title is “Spell for driving away folly from the mouth” during the New Kingdom (P. Nu, BD 90, col. 1, translation Quirke 2013: 207) and “Spell to

remember a man in the necropolis” for the Late Period (for example P. Iahtesnakht, 41,10), while other versions are also attested (see Mosher 2018a: 297, 301).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

P. Pinedjem II (20,18) shares the same title as P. Greenfield, while P. Gatseshen (29,13) has “Spell for removing the ineffectiveness from the mouth of a man in the necropolis” (Lucarelli 2006: 59). (b) The scribe has written the sign “b” with the determinative of the god instead of Seth, who is present

115

in other parallels, such as P. Pinedjem II (21,3), P. Gatseshen (39,18) and P. Vatican 38566 (1,8). This writing is known from the Late Period (Wilson 1997: 293; LGG I: 658) maybe in reference to bỉn “the bad one”, the god Baal or the god Baba. The same writing with B for Seth is also present in BD 28 II, see above (16,3).

15. SEQUENCE BD 131-102 (23,1-23,15)

(Sheet 23)

Presentation of the spells

Vignette

The goal of the spells in this sequence is to enable the deceased to be with the sun-god Ra and to join him as he travels in his boat (131), or more specifically to descend with him in his boat (102). Yet, for an unknown reason, the title of BD 131 is not “Formula for being beside Ra” (P. Nu, sheet 18, BD 131, col. 1)91 or “Spell for travelling the way to the sky beside Ra” (P. Gatseshen, 39,20, also P. Panesettauy, 33,29)92 but rather “Formula for the heart of a man not to be seized from him”. This title is very similar to that of BD 27 or 28. The same version also occurs in P. Pinedjem II (21,6).

Sheet 23 begins with a solar-boat on which we find a solar disk and offerings at the prow. Isis and Nephthys are standing in positions of adoration on each side of the boat, while Nestanebetisheru is behind each goddess, also in a position of adoration. Her name is written on the right side: 1 Wsỉr Nsy-tꜢ-2nb(.t)-Ỉšrw 3 mꜢ῾ ḫrw “1 Osiris Nesta2nebetisheru, 3 true of voice.” Eight bas with human heads (on sheets 23 and 24) stand in adoration behind Nestanebetisheru and Nephthys. The head of the first ba seems not to have been finished, since the interior of the wig is empty. The scene could also refer to spell 131 as well as 102. The final image on sheet 24 is a kneeling Nestanebetisheru with hands raised in adoration, which is the beginning of the scenes that follow on sheets 25-26.

Translation BD 131

23,1-9

rꜢ n tm ἰṯ.tw ἰb n s m-ꜥ=ƒ ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 23,2 ἰnk Rꜥ pwy psd m grḥ ἰr s nb nty m šmsw=ƒ ἰw=ƒ ꜥnḫ m šmsw n Ḏḥwty dἰ=ƒ ḫꜥ n Ḥr m grḥ n Ꜣw(.t)-ἰb n 23,3 Wsἰr ḏr-nty wꜥ nw ἰw ḫƒt(y)=ƒ dr(.w) m š{s}(n)y.t ἰnk šmsw Rꜥ šsp bἰꜢ.w=ƒ ἰἰ.n=ἰ ḫr=k ἰt=ἰ Rꜥ šꜢs.n=ἰ 23,4 m Šw nἰs.n=ἰ wr ḏbꜢ.n=ἰ Ḥw pn ḥsb.n=ἰ wꜥ nbd pwy ἰmy wꜢ.t Rꜥ Ꜣḫ.n=ἰ pḥ.n=ἰ wr pwy r ḏr.w Ꜣḫ.t 23,5 wṯs=ἰ bꜢ=k m-ḫt 23,1

91

See also Quirke 2013: 292.

23,1

Formula for the heart of a man not to be seized from him (a). Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. 23,2 I am this Ra who shines in the night. As for each man who is in his following, he lives in the following of Thoth. He gives the appearance to Horus in the night of the joy of 23,3 Osiris because he is one of these. His enemies are repelled from his entourage. I am a follower of Ra, who receives his bia-metal (i.e., iron?). I have come before you, my father Ra. I have travelled 23,4 as Shu. I have called upon the great god. I have equipped this Hu (Utterance). I have counted this coiled-one, which is in the way of Ra. I have been transfigured. I have reached this great god at the limits of the horizon. 23,5 I raise your ba afterwards,

92

See Lucarelli 2006: 153.

CHAPTER

116 wsr bꜢ m nrἰ=k m šƒšƒy.t=k ἰnk wḏ-mdw n Rꜥ m p.t ἰnḏ-ḥr=k nṯr ꜥꜢ m p.t ἰꜢbt.t 23,6 hꜢb Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r wἰꜢ=k Rꜥ m bἰk nṯry 23,7 ἰr.n=ἰ wḏ-mdw ḥw=ἰ m sḫm=ἰ m ἰꜢꜢ.t hꜢy=ἰ r wἰꜢ=k sḳd=ἰ m ḥtp r ἰmnt.t nƒr.t mdw n=ἰ Ἰtm ἰn23,8-ἰw ꜥḳ nb mḥ(ny).t m ḥḥ pw ḥḥ.w n ḥḥ.wy m Ꜣw ἰmy-wr.t r tꜢ-wr š ḥḥ ḥḥ.wy ḥn psḏ(.t) nb(.t) m nn ḥr gs=ƒ nb psš 23,9 m gs ḏd.wt wꜢ.t nb(.t) r-ἰmy-n.t ḥḥ nb sn-w=ƒ wꜢ.t pw m ḫ.t pẖr.n=sn m ḫ.t ḥꜢ=ƒ r=ἰ

your ba is powerful by means of your fear and by means of your respect. I am the one who gives orders for Ra in the sky. Hail to you, great god in the sky of the East! 23,6 Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, is sent on your boat, Ra, as a divine falcon. 23,7 I have executed orders. I strike with my sekhem-scepter and (with) the iaat-scepter. May I descend in your boat! May I sail in peace in the beautiful West! Atum speaks to me. 23,8 Does the lord of the Uraeus enter with this million? Millions of two million in length from the west side to east side of the Lake of Million. The two million are going speedily. The whole Ennead is like these on every side of him, divided in halves. What is being said: every way is in the midst of every million (and) his companion. This is the way in fire, they have turned around in fire behind him, in relation to me.

Note on translation (a) As indicated in the introduction to this sequence, the title is unusual; it is similar to the titles found in BD 27 or 28. During the New Kingdom, the title was “Formula for being beside Ra” (P. Nu, BD 131, col. 1), while late versions have “Formula for going to the sky beside Ra” (P. Iahtesnakht, 63,1-2), P. Pasherientaihet (78, title);

BD 102

3

P. Iuefankh (BD 131, Title). The spell is attested four times during the Third Intermediate Period: twice with the same title in P. Greenfield and P. Pinedjem II (21,6) and twice with the other title “Spell for travelling the way to the sky beside Ra” in P. Gatseshen, 39,20 and P. Panesettauy, 33,29 (see Lucarelli 2006: 153).

23,10-15

23,10

rꜢ n hꜢy r wἰꜢ n Rꜥ ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰ wr 23,11 m wἰꜢ=k hꜢy(=ἰ) r wἰꜢ=k g(w)Ꜣ=ἰ rd=k ḫrp=ἰ n=k sḳd m ἰry.w=k ἰpw n.t ἰḫm.w-wrd bw.t=ἰ sp-sn nn ḳ23,12ḳ=ἰ bw.t=ἰ pw ḥs nn wnm=ἰ ἰw ḥtp-kꜢ n ḫm(=ἰ) ἰm=ƒ nn ꜥr=ἰ n=ƒ m ꜥ.wy=ἰ nn ḫnd=ἰ ḥr=ƒ m tb.t(y)=ἰ ḥr23,13-nty t=ἰ m bty ḥḏ ḥnḳ.t=ἰ m šmꜥ dšr ἰn sk.ty mꜥnḏ.ty ἰn n=ἰ s(t) wḫꜢ dy.w dmἰ ḥr ḫꜢ.wt n.t bꜢ.w 23,14 Ἰwnw ἰꜥn n=k wr m ἰr sw mẖn(.ty) p.t

23,10

Formula for descending in the boat of Ra. Words spoken by Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu. O great god 23,11 in your boat! May (I) descend in your boat, may I pull your stairway (on the boat?) tight, may I control the sailing for you, with these ones who belong to you of the Unwearying-stars! My abomination, my abomination, I will not 23,12 eat this abomination of mine. Excrements I will not eat. Excrements (I) will not ignore through it. I will not mount up for it with my arms. I will not tread on it with my two sandals because my bread is of white emmer, my beer in red barley of Upper-Egypt. It is the night-boat and the day-boat which bring it to me and seek the gifts of the towns on the table of offerings of the bas of 23,14 Iunu (Heliopolis). A call for you, great god who makes it, ferrymen of the sky,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

šns ἰmy tnny smꜢ=ἰ m pƒ r pn nn gr n=ἰ nty(=ἰ) ἰἰ.n=ἰ ḏs=ἰ nḥm=ἰ 23,15 nṯr pwy nw mn=ƒ mr.w ἰpw ἰwꜥ=ἰ ḳꜢ=ἰ sḥr ꜥr.ty pw hꜢ sḳd wḏ Rꜥ

a loaf which is in Tjeni. I unite with this (?) (a). There is no silence for me (I) ail (?) upstream, I have come by myself. I rescue 23,15 this god (from) these sufferings and illness. I am the heir and I bend (?). That is driving away the two legs. Descending and sailing (as) the order of Ra (a).

Note on translation (a) Certain passages are unclear; the same variants also occur in P. Pinedjem II (22,3-4), which shows certain similarities with the New Kingdom variant in P. Nu (sheet 28, BD 102, col. 6-7). For the Third Intermediate Period, the spell is also included in papyri of P. Gatseshen’s tradition; see for example P. Gatseshen (29,26-30,1) and P. Panesettauy (23,20-24) which have

almost an identical version to P. Greenfield and P. Pinedjem II. Versions from the Late and Ptolemaic periods are somewhat different; see P. Iahtesnakht (46,2-4), P. Pasherientaihet (51,11-16) and Mosher 2018b: 224-225, 229. It seems that this part has been reinterpreted many times by scribes in various periods.

16. SEQUENCE BD 41B-32 (23,16-24,15) Presentation of the spells These two formulas are intended to allow the deceased to defend himself or herself from dangerous animals such as the Meret-snakes (41B) and crocodiles (32). This short group is reminiscent of sequence 14 on sheets 21-22 with spells 31-10-90. Spell 41B is present on only five papyri of the 21st Dynasty: besides P. Greenfield and P. Pinedjem II, see P. Gatseshen93 and the parallels in P. Panesettauy and P. BNF Égyptien 138-140 + P. Louvre E 3661.94 The spell is not attested during the New Kingdom or during the Saite through Ptolemaic periods. The two Meret-snakes that must be seized in this spell are also mentioned in BD 37 (see above 14,13-15) and 38 (13,15-18). The title in

(Sheets 23-24)

P. Greenfield and P. Pinedjem II is not the same as the one in the other three papyri; compare with P. Gatseshen (31,21) translated “Another spell for warding off the slaughtering”.95 While in BD 31 the crocodile is dangerous because he can seize the heka-power, in BD 32 there are four crocodiles – one for each cardinal point – and they can seize the heart of the deceased. Vignette For sheets 23-24, see part 15 above. The vignette is linked to the spells of sheet 23, i.e., spells 131 and 102. The vignette of spell 32 with the representation of the four crocodiles is on sheet 22.

Translation BD 41B

23,16-24,3

rꜢ n ἰṯ Mr.ty ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰ sƒt.yw ἰpw 24,1 n.w nb ꜥnḫ nty ḥr=sn m ḫ.t spd ḏbꜥ.w

23,16

93 94

Lucarelli 2006: 110. See Lucarelli 2001-2002.

117

23,16

Formula for seizing the two Meret-snakes (a). Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu. O these slaughters 24,1 of the lord of Life whose face is like fire, sharp of fingers, 95

Lucarelli 2006: 53, 110.

CHAPTER

118 ḥꜥ.w=sn ꜥbꜢy.w m ἰwꜥꜥ n ẖrd.w=sn nb ꜥnḫ 24,2

ḥrw=tn r=ἰ m ꜥbꜢ ἰm ἰwꜥꜥ n ἰt(=ἰ) Wsἰr nb ꜥnḫ ḥrw=tn r=ἰ mtn tw r rdἰt rḫ=ƒ smꜢ 24,3 ḫƒt(y)=ƒ ἰnk sꜢ.t=ƒ ἰnk ms=ƒ

their bodies are filled (?) (b) with the meat (on the bone) of their children, lord of life. 24,2 May you be far from me! Do not fill (?) (b) with (it)! The meat belongs to (my) father Osiris, lord of Life. May you stay away from me! Behold, you will make him know the killing 24,3 of his enemy. I am his daughter, I am his child. (c)

Notes on translation (a) This spell has two different titles: in P. Greenfield and P. Pinedjem II (22,5) it concerns the “seizing of the two Meret-snakes”, while in P. Gatseshen (31,21), P. Panesettauy (25,11) and P. BNF Égyptien 138-140 + P. Louvre E 3661 (P. Louvre E 3661, 5,28) it is “Another spell for warding off the slaughtering” (Lucarelli 2006: 53). (b) The translation ῾bꜢy.w “who are filled” is uncertain (see Wb I, 178, 7 and the translation of Backes in BD 32

TLA “besudeln” (?)). Munro (1996: 35, c) also indicates that the meaning is unknown. Lucarelli (20012002: 44 and 46, n. g) translates “who make presentation of the legs of {their} children”. (c) The spell continues with a few additional lines in P. Gatseshen (31,23-25), P. Panesettauy (25,15-17) and P. Louvre E 3661 (6,3-6). It stops at the same place in P. Pinedjem II (22,9).

24,4-17

rꜢ n ḫsƒ msḥ 4 ἰἰ r ἰṯ ἰb n Ꜣḫ m-ꜥ=ƒ m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs 24,5 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫr wr ḥr ẖ.t=ƒ sꜢḳ sw psḏ.t=ƒ ἰἰ bꜢ mdw24,6=ƒ ḥr ἰt=ƒ nḥm wr pn m-ꜥ msḥ 4 ἰpw ἰw=ἰ rḫ=k(wἰ) st m rn.w=sn ἰnk nḥm m-ꜥ=sn ḏd mdw 24,7 ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥꜢ=k msḥ 24,8 ἰmnt.t ꜥnḫ m ḫm.w-wrd.w ἰw bw.t=k m ẖ.t=ἰ ἰw ꜥmꜢ.n(=ἰ) wsr.t msḥ ἰꜢbt.t ꜥnḫ m ἰ(Ꜣ)m ꜥƒ24,9=sn ἰw bw.t=k m ẖ.t=ἰ ἰw šꜢꜥ.n=ἰ ἰnk Wsἰr ḥꜢ=k msḥ rsy ꜥnḫ m ḥs ḥty gꜢw bw.t=k m ẖ.t=ἰ nn 24,10 dšr.t ἰmy ꜥ(=ἰ) ἰnk Spd ḥꜢ=k msḥ mḥt ꜥnḫ m ꜥ pw ḥr(y)-ἰb Wnw ἰw bw.t=k m ẖ.t=ἰ ἰw mtw.t=k m tp=ἰ ἰnk 24,11 Ἰtm 24,4

3

24,4

Formula for repelling the four crocodiles that come to seize the heart of the transfigured one from him in the necropolis. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), 24,5 Nestanebetisheru, whose mother is Neskhonsu. The great one falls on his belly, his Ennead pulls him together. The ba (a) comes and he speaks 24,6 to his father. Save this Great One from these four crocodiles. I know them by their names. I am the one who saves (him) from them. Words spoken 24,7 by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. Back, crocodile 24,8 of the West, who lives as the Unwearying-stars! Your abomination is in my belly. (I) have swallowed the neck of the crocodile of the East (b), who lives of the pleasing form of 24,9 their af-plant. Your abomination is in my belly. I have begun. I am Osiris. Back, crocodile of the South, who lives on excrements, on the smoke and on distress! Your abomination is in my belly. There is no 24,10 blood that is in (my) hand. I am Soped. Back, crocodile of the North, who lives on this arm which is in the middle of Wenu (Hermopolis)! Your abomination is in my belly. Your poison is in my head. I am 24,11 Atum.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḥꜢ=k ἰmy Ἰmnt.t ἰw nꜥ.t m ẖ.t=ἰ tn nn rdἰ.t(w)=ἰ n=k nn nsb=k r=ἰ ḥꜢ=k ἰmy ἰꜢbt.t ἰw nꜥw m ẖ.t=ἰ nn ns24,12b=k r=ἰ ḥꜢ=k ἰmy rsy ἰw nꜥw m ẖ.t=ἰ nn nsb=k r=ἰ ḥꜢ=k ἰmy mḥ.t ἰw sἰn.n=(ἰ) tw ḫpꜢ(=ἰ) m bb.t 24,13 nn rdἰ(.tw)=ἰ n=k ἰmy mḥt ἰw Srq.t m ẖ.t=ἰ nn ms=s ἰnk wꜢḏ ἰr.ty ἰw nty.w m ḫƒꜥ=ἰ ἰw nty.w m ẖ.t=ἰ ἰw=ἰ sd.24,14kwἰ ꜥpr.kwἰ m ḥḳꜢ=ἰ Rꜥ nw ḥr(y) ḥr(=ἰ) ẖr skm.n=ἰ ḳꜢ.n=ἰ Ꜣw(.n)=ἰ ḥty.t=ἰ m-ẖnw ἰt=ἰ 24,15 wr ἰw rdἰ.n=ƒ n=ἰ ἰmnt.t nƒr.t ḥtm ꜥnḫ.w wsr nb sbḫ.tyw ἰm=s rꜥ nb ἰw ḥr=ἰ mn ἰw ḥꜢty=ἰ ḥr s.t=ƒ 24,16 tp=ἰ ḫr=ἰ ἰnk Rꜥ mk sn=ƒ ḏs=ƒ nn ḫm.n=ἰ ḫ.t nb(.t) ḏw.t 24,17 ḏd mdw ḫƒt nḥm s m-ꜥ 4 msḥ m ẖr.t-nṯr

119

Back, the one who is in the West! The Naut-serpent is in this belly of mine. I will not be given to you. You will not devour me. Back, the one who is the East! The Naut-serpent is in my belly. You will not dev24,12our me. Back, the one who is the South! The Naut-serpent is in my belly. You will not devour me. Back, the one who is the North! (I) have rubbed you out. My navel is like the bebet-plant. 24,13 I will not be given to you, the one who is in the North. Selket is in my belly. she will not give birth. I am the one green of eyes. What exists is in my grasp, what exists is in my belly. I am 24,14 clothed and equipped with my heka-power. Ra is this one who he is upon (my) face and under. I have made complete, I was tall, I was large. My throat is inside, my father is 24,15 the great one. He made the beautiful West for me, providing the living. The lord of the Two Gates is powerful there every day. My face is established, my heart is in its place, 24,16 my head is with me. I am Ra, the one who protects his own brother. I have not ignored any evil thing. 24,17 Words spoken while saving a man from the four crocodiles in the necropolis.

Notes on translation (a) Other versions have “son” instead of “ba”; see P. Pinedjem II (22,11), P. Gatseshen (32,4). For late versions, see P. Iahtesnakht (21,1); P. Nespasefy (A19,8).

(b) Some words are missing; compare with P. Pinedjem II (22,14). There are many variants of this spell; compare Mosher 2016c: 60-85.

17. SPELL BD 134 (25,1-14) Presentation of the spell The title of the spell is “Another papyrus-roll for making a transfigured one excellent”. The indication that it comes from another papyrus suggests that a new model was used from this point on in the scroll when P. Greenfield was copied (as was also the case in

(Sheet 25)

P. Pinedjem II, which has the same indication; see 23,4). During the New Kingdom, the word “formula” was used instead of “papyrus-roll”, so that the title in P. Nu (sheet 17, BD 134, col. 1) is “Another formula for making a transfigured one excellent”. P. Nebeseny (BD 134, col. 1), for its part, has “Formula for descending in the boat of Ra in order to be in his following”.

CHAPTER

120

The late versions have a different title: “Adoring Ra (on) the day of the month-feast, travelling in the boat” (P. Iahtesnakht, 64,9; P. Pasherientaihet, 81,1). In other papyri from the Third Intermediate Period, such as P. Gatseshen and the other papyri derived from the same tradition, spell 134 is repeated: first without a title (P. Gatseshen, 14,17), and second (P. Gatseshen, 17,6) with the same title as in P. Greenfield. As for Pinedjem II, the spell is repeated in the papyrus: the first time in a version that parallels that of P. Greenfield and has the same title as indicated above (P. Pinedjem II, 23,4), the second time in a version with no title (P. Pinedjem II, 30,5). The content itself is a hymn to the sun-god Ra that describes his travel on his boat. Vignette At the end of sheet 24, Nestanebisheru is kneeling before three ibis-headed gods on a bench with her hands

3

raised in adoration (sheet 25). The scene is repeated three more times on sheets 25 and 26. Each time her name is indicated (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice”). Thus, in total, four groups of three or four seated gods are depicted. The first group with three ibis-gods is probably Thoth; the second group is the only one with four deities, a human-headed god, a baboon-headed god, a jackal-headed god and a falcon-headed god representing the four sons of Horus; the third group is a falcon-headed god, a jackal-headed god and a human-headed god; finally, on sheet 26, the last group shows Osiris, Sobek and a human-headed god. These vignettes are not linked to the spells that are on the same sheets. Such divine groupings are reminiscent of spells 111-112-113-107-108-109-114-115-116 present on sheets 29-32. The vignette of BD 114 or 116 is probably on sheet 25 (bas of Khemenu), and vignettes of BD 112 (mention of the four sons of Horus in the text), BD 113 and BD 108 on sheet 26.

Translation BD 134

25,1-14

25,1

k.t mḏꜢ.t n.t sἰḳr Ꜣḫ ḏd mdw ἰnḏ-ḥr=k ḥr(y)-ἰb krἰ=ƒ wbn wbn.t psd m psd.w ḏdḥ ḥḥ r 25,2 mrr=ƒ dd ḥr n hꜢmm Ἰtm ḥr(y)-ἰb wἰꜢ=ƒ sḫr(.w) n=ƒ ꜥꜢpp ἰn ms.w Gb sḫr=sn ḫƒty.w n.w Rꜥ 25,3 Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw ḥry(.t) šps.wt Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 25,4 ḫmy.w ḫm=sn sw m wἰꜢ n Rꜥ šꜥd(.w) tp=tn r p.t m Ꜣpd ḫpd r mw m ꜥr š ḏꜢy 25,5 nb ḏꜢy.t nb(.t) ḫm=sn Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 25,6 hꜢy=sn m p.t pr=sn m tꜢ šꜢs=sn m-ꜥb sbꜢ.w ḥsḳ sn Ḏḥwty sꜢ ἰnr.ty pr m ἰnr.ty gr ἰd n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw nṯr pn wr šꜥd ꜥꜢ 25,8 šƒšƒy(.t) wꜥb.n=s m snƒ=tn bꜥbꜥ.n=s m dšr.t

25,7

25,2

Another papyrus-roll for making a transfigured one excellent. Words spoken: Hail to you, he who is in the middle of his chapel, who rises (in) the Webenet (i.e., where the sun rises), who shines in the light, who shuts up the millions 25,2 as he desires, who places his face for humankind, Atum who is in the middle of his boat. Apep is overthrown for him by the children of Geb. May you overthrow the enemies of Ra 25,3 and Osiris, singer of the chorus of Mut the Great, lady of Isheru, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu. 25,4 The demolishers, they do not know him in the boat of Ra. Their head(s) being cut in the sky as birds. (Their) buttock(s) are in the water as the goat of the lake. Every 25,5 (masculine) opponent and every (feminine) opponent, they (i.e., such opponents) overthrow Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, 25,6 they descend in the sky, they go out onto the earth, they hurry in the company of the stars. Thoth, son of the Two Cliffs (Gebelein) cut them off in the Two Cliffs (Gebelein). 25,7 Be silent and subjugate for Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu, this god great of cutting, 25,8 great of respect. She was purified in your blood, she has bathed in the red (blood).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḫm=sn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy25,9-tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw m wἰꜢ n Rꜥ {pw} Ḥr pw ms.n sw mw.t=ƒ rnn.n sw Nb.t-ḥw.t ἰr.n=s25,10n r ḫsƒ smꜢy.w Stš mꜢꜢ=sn wr mn.tἰ m tp=ƒ ḫr=sn n=ƒ ḥr ḥr.w=(s)n Ꜣḫ=sn ἰs Wsἰr ḥm(.t)-nṯr n(.t) 25,11 Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ἰw mꜢꜥ ḫrw=s mꜢꜥ m p.t m tꜢ m ḏꜢḏꜢ.t 25,12 n.t nṯr nb nṯr.t nb(.t) ḏd mdw ḥr bἰk ḥḏ.t ḥr tp=ƒ tw(t) n Ἰtm Šw Tƒnw.t Gb Nw.t Wsἰr Ꜣs.t Stš Nb.t-ḥw.t 25,13 sš m sty ḥr mḥ.t n-mꜢ(w.t) m wἰꜢ n Rꜥ wdn.w n=ƒ t ḥnḳ.t kꜢ.w Ꜣpd.w ḫ.t nb(.t) nƒr.t n nn n nṯr.w ἰsk ἰr.n=k tw(t) n Ꜣḫ pn wrḥ m ḥkn.w rdἰ.t m-bꜢḥ nn n nṯr.w dwꜢ Rꜥ pw

121

They overthrow Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nes25,9tanebetisheru, whose mother is Neskhonsu in the boat of {this} Ra. It is Horus, his mother has given birth to him. Nephthys has nursed him. They do it 25,10 in order to repel the companions of Seth. They see the Great (Crown) established on his head, they fall on their faces for him, and they are the transfigured (ones). Now Osiris, priestess of 25,11 Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice, she is justified, truly, in the sky, on earth and in the Council 25,12 of every god and every goddess. Words spoken over a falcon, the White Crown on his head and an image of Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Seth and Nephthys 25,13 drawn with ochre on a new dish in the boat of Ra. Offerings are for him (such as) bread, beer, bulls, birds and all beautiful things for these gods. So, you have made an image for this transfigured one anointed with the sacred oil. To make in the presence of these gods, this is adoring Ra.

18. SEQUENCE BD 15 VAR. II-HYMN TO ATUM-99B (26,1-28c,10) (Sheets 26-28) Presentation of the spells Hymns to the sun-god are very common in the Book of the Dead and have been gathered under the spell-number “15”. The first spell of this kind in the Greenfield Papyrus is found on sheets 3-4. This second variant on sheets 26-27 is dedicated to Ra-Horakhty when he rises in the morning. The text can be divided into two main parts, each one beginning with a title (see Table 15). The title of the first part is “Adoring Ra-Horakhty when he rises in the horizon until he rests in the Place of Living” (sheet 26). The “Place of Living” is the West, which is also a place associated with the dead, because it provides a place where the deceased may live a new life after death. As a result, the expression evokes both the rising of the sun and his rest in the West in the evening. The first part of the text is also present in P. Pinedjem II and can be further divided into

subparts. The first two subparts (parts 1.1-1.2; 26,1-16) concern the rising of the sun; its journey during both night and day is also mentioned. The first subpart corresponds to Text III 2 studied by Assmann for which many parallels are indicated,96 while the second subpart corresponds to the final section of BD 15AI or Text II 1 for Assmann and is attested in every period.97 The third subpart (part 1.3; 26,12-17) is dedicated to Atum, more specifically to the downfall of the enemies of the sun, including Apophis. No parallel has so far been found. The second part is entitled “Adoring Ra-Horakhty, overlord of the morning, when he rises in the eastern horizon of the sky” (sheet 27). Here again the theme is the rising sun. The perfection of the sun is particularly emphasized, with three sentences beginning with the exclamation “How beautiful is Ra-Horakhty”. Meanwhile, seven invocations beginning with “Hail to you” emphasize the characteristics and titles of the god.

96

97

Assmann 1969: 281-299. A fragment of this hymn has been recently found at Dra Abu el-Naga on a stela in the courtyard of the tomb of Djehuty (TT 11). The tomb dates to the 18th Dynasty (Serrano 2016: 316-318).

Assmann 1969: 168-186.

CHAPTER

122

3

BD number

P. Greenfield

P. Pinedjem II

15 var. (Assmann 1969: Text III 2, 281-299)

Part 1.1

26,1-5

23,18-24,2

15AI final part (Assmann 1969: Text II 1, 168-186)

Part 1.2

26,5-16

24,2-9

15 var.

Part 1.3

26,12-17

24,9-15

15 var.

Part 2

27,1-13

Absent

Table 15. The different parts of spell 15 var. II

Sheet 28 contains a hymn to the god Atum (28a,1-16), a hymn that again praises the sun but in the form of Atum when he has just gone out of the night (called “the hidden room”), which is a reference to when he wakes. This text is only present in P. Greenfield.98 The last spell in this sequence is 99B. The aim of this formula is to bring “the ferryboat in the necropolis”, as the title of P. Gatseshen makes explicit.99 However, the title is missing in P. Greenfield. Here the formula is addressed to the ferryman of the sun-boat. The formula allows the deceased to answer different questions to prove that he or she is familiar with the various parts of the solar-boat. The text in P. Greenfield is shorter than the usual BD 99B, because it gives 19 parts of the boat instead of the complete 22 parts. During the New Kingdom, the spell was linked to the transformation spells.100 By the 21st Dynasty, it was connected with solar travel.101 In P. Greenfield, the spell is placed after various solar hymns to the rising sun. Because it has no title, the spell seems to serve as a complement to the hymns; by knowing the different parts of the sun-boat, the deceased could rejoin the sun in his or her travels in the afterlife. Despite this solar focus, P. Greenfied also maintains the link between the spell and transformation spells by including various vignettes belonging to these spells on sheets 27 and 28, which also appear some sheets later (sheet 32-33). While no vignettes accompany spell 99B, the different parts of the boat are represented clearly on P. Neferrenpet.102 This sequence is only found in P. Greenfield.103 P. Pinedjem II has the beginning of spell 15, as indicated in the table above, but the other texts, such as the hymn to Atum and BD 99B, are missing. The papyrus of the High Priest passes from BD 15 to BD 115-116 (these spells are included at the end of the next sequence; see below).

Vignettes

98

101

99 100

For a translation see Assmann 1999: 109-110, no 26; Zaluskowski 1996: 18-25. Lucarelli 2006: 82. Milde 1991: 175; Lucarelli 2006: 82.

On the second half of sheet 26, Nestanebetisheru is kneeling in a position of adoration with her hands raised. Her name is written Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebisheru, true of voice” (for the beginning of sheet 26, see above, sequence 17). A vertical line separates Nestanebetisheru from the scene in front of her. This scene is, in turn, divided by a horizontal line, which creates two registers. In the upper register, the solar disk is on the horizon between two bushes. In the lower register we see a bull with a standing human-headed god. The presence of the sun suggests a link with the solar hymns that are written on the sheet below. Vignettes follow, probably corresponding to the different transformation spells, and depict a series of forms that the deceased could take: a swallow on a mound (BD 86), a falcon (BD 77 refers more specifically to a falcon of gold) and, on sheet 27, another falcon (BD 78, a divine falcon), a cobra with legs (BD 87), a crocodile (BD 88), Ptah (BD 82), and a ram to represent the ba (BD 85). The final two birds depicted on the papyrus are a cormorant and a duck. These may refer to spells 83-84, which facilitate the transformation into a heron.104 At the beginning of sheet 28 we see a head emerging from a lotus-flower in a small lake in a similar manner to the god Nefertum. This scene is well-known from the vignette of spell 81, the “Formula for taking the form of a lotus”, which is present on sheet 32 (32,11-12). On the second vignette of sheet 28 we find a seated god with a solar disk on its head, which may be the vignette of spell 80 (32,13-16). Finally, the next three scenes all represent Nestanebetisheru. In the first scene, two women face each other holding a staff that can be identified with

102 103 104

Lucarelli 2006: 82-83. Milde 1991: 176-179, pl. 34. On this sequence, see Lenzo forthcoming b. Compare Mosher 2018a: 202.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Nestanebetisheru, owing to the presence of her name in the middle of it (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice”). They are then followed by two further women standing on each side, who are represented in the same way as the previous women but without a staff. The other two scenes probably represent Nestanebetisheru again, hands raised in adoration in front of another woman who is represented in the same way as two of the four women in the first scene, holding a staff in her hand. The meaning of the scenes is not clear at first sight. Identifying the second woman before Nestanebetisheru is a challenge: is it also Nestanebetisheru, with the scene depicting the priestess in a pose of adoration before herself? Or is it someone else? Budge has wondered if it might be Neskhonsu, the mother of Nestanebetisheru.105 Yet this seems unlikely, given that the motif of the deceased holding a staff in his or her hand is well-known, and is also attested in the vignette of the transformation spell 76, which allows the deceased to take all the forms she wishes (the text of BD 76 is written later on the papyrus, 33,3-4). The main difference here is that it does not follow the typical pattern in the vignette, whereby the deceased with a staff in his or her hand is alone or in a pose of adoration with hands raised before a deity.106 In P. Greenfield, Nestanebetisheru is represented three times with a staff or in a pose of adoration, probably before herself. This conclusion is supported by the presence of a woman standing in front of Nestanebetisheru, holding the same staff as she, which is typical for representing the deceased in the vignette of spell 76. The staff does not appear to be one that the deity would typically hold in such a scene, such as a was-sceptre. The sequence of the vignettes is thus 86-77-78-8788-82-85-83-84-81-80-76. This sequence corresponds to sheets 25 to 28 of P. Ani from the 19th Dynasty,

123

where a similar sequence of texts and vignettes is found, although without BD 76. In P. Greenfield, the text of the transformation spells 81-80-87-88-76 has been copied on sheets 32-33. The presence of these vignettes on sheets 26-27-28 may help explain why spell BD 99B is copied on sheet 27 and was often present after the transformation spells during the New Kingdom.107 It may be influenced by texts from earlier periods. Sheet 28 also contains other scenes, with one representing the mummy of Nestanebetisheru lying with the vulture-Nekhbet upon her as a sign of protection. In the next two scenes, Nestanebetisheru stands in front of the Great House and in front of the iwn-pillar, which is a symbol of Heliopolis. These scenes can perhaps be linked with the Hymn to Atum on the first column of the sheet, given that both the Great House and iwnpillar are mentioned. The presence of the iwn-pillar also corresponds to the vignette of spell 75, “Formula for going to Iunu and taking place there”.108 However, the spell is not present in P. Greenfield. Technical aspects: on sheet 28, a red mark representing a leg, which corresponds to the writing of the sign b, has been drawn at the upper part of the papyrus to indicate the join inside the roll (Sharp 2016: 118-119). The borders fit with the preceding sheet, but they are not aligned with the sheet that follows. Meanwhile, it is quite obvious that the final column of text has been written after the joining of the sheets. Because a shift takes place between the vignettes at the end of a sheet and the beginning of the next one, we can assume that the vignettes were drawn before the joining of the sheets, while the texts were written after the sheets were put together. Furthermore, a short subscription has been written in the upper margin of the new roll (see Fig. 14).

Translation BD 15 var. II 26,1-27,13 Part 1.1 – Assmann 1969, Text III 2 26,1

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ḫƒt wbn=ƒ m Ꜣḫ.t r ḫpr ḥtp=ƒ m ꜥnḫ.t ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb 26,2 Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

105 106

26,1

Adoring Ra-Horakhty when he rises on the horizon until he rests in the Place of Living. Words spoken by Osiris, priestess of Amun-Ra, lord 26,2 of Iured, Nestanebetisheru, whose mother is Neskhonsu.

Budge 1912: 25. Compare the different vignettes in Mosher 2018a: 439-441.

107 108

Milde 1991: 175; Lucarelli 2006: 82-83. According to Quirke 2013: 177.

CHAPTER

124 ḏd=s ἰnḏ-ḥr=k Rꜥ m wbn=k Ἰtm Ḥr-Ꜣḫ.ty dwꜢ=ἰ 26,3 tw nƒr=k m ἰr.ty=ἰ Ꜣḫ=k ḥr šnb.t=ἰ wbn=k ḥtp=k m sk.ty ἰb=k Ꜣw m mnḏ.ty nmἰ=k ḥr.t m ḥtp sḫr 26,4 ḫƒty.w=k nb.w hnw n=k nꜢ ḫm-sk.w dwꜢ tw nꜢ ḫm-wrḏ.w ḥtp=k m Ꜣḫ.t MꜢnw nƒr m 26,5 Rꜥ rꜥ nb ꜥnḫ.tw ḏd.tw nb=ἰ m mꜢꜥ ḫrw

3

She says: “Hail to you Ra when you rise, Atum, Horakhty! I adore 26,3 you. Your beauty is in my eyes. Your illumination is on my chest. May you rise and be satisfied in the night-boat. May your heart be large in the day-boat. May you travel in the upper sky in peace. All your enemies 26,4 are overthrown. The-ones-who-do-not-set (i.e., circumpolar stars) rejoice for you, the Unwearying-stars adore you. May you rest in the horizon of the beautiful Manu as 26,5 Ra, every day, living and being stable, my lord, as one who is justified!”

Part 1.2 – Assmann 1969, Text II 1 Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 26,6 ḏd=s ἰnḏ-ḥr=k Rꜥ m wbn=k Ἰtm Ḥr-Ꜣḫ.ty ḏꜢy p.t bἰk ꜥꜢ sḥb-šnb.t nƒr-ḥr m šw.ty wr rs26,7=k nƒr ḥr tp-dwꜢy m ḏd n=k psḏ.t tm.tw ἰhh n=k m mšrw swꜢš tw knm.t 26,8 sḏr ἰwr ḥḏ-tꜢ r ms=k ḫnm tw mw.t=k rꜥ nb ꜥnḫ Rꜥ mwt nἰk ἰw=k mn.tw rḳꜢy=k 26,9 ḫr ḏꜢy.n=k r ḥr.t m ꜥnḫ ḏd wꜢs sḥb.n=k p.t tꜢ m mnḏ.ty wrš=k m wἰꜢ=k ἰb=k nḏm ἰw MꜢꜥ.t ḫꜥ.tἰ r-ḥꜢ.t=k w26,10bn=k Rꜥ psḏ m Ꜣḫ.t knmty ḥꜢy ḫprἰ ἰs.ty Rꜥ m hhn p.t tꜢ m ršrš Rꜥ-26,11Ḥr-Ꜣḫ.ty Ἰtm ḫpr pr m mꜢꜥ ḫrw sp 4

Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. 26,6 She says: “Hail to you, Ra when you rise, Atum, Horakhty, who crosses the sky, great falcon, the-one-with-thefestive-chest, beautiful of face with the Crown of Two Great Feathers! May you awaken 26,7 well at dawn while the complete Ennead speaks to you. Jubilation is for you in the evening. The darkness praises you 26,8 (while) spending the night. The dawn is pregnant until your birth, your mother rears you every day. As Ra (surely) lives, the evil dies. You are established, your opponent 26,9 having been overthrown. You have crossed the upper sky in life, in stability and in power. You have made the sky and the earth festive in the day-boat. You spend the day in your boat, your heart (being) pleased, Maat appearing before you. You r26,10ise, Ra, shining on the horizon. The darkness and the light come into being. The crew of Ra is in jubilation, the sky and the earth are in a state of joy. Ra-26,11Horakhty-Atum comes into being, going out in triumph, four times.”

Part 1.3 – 15 var. ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s ἰnḏ-ḥr=k rs.tw ꜥnḫ.tw 26,13 Ἰtm ḥry-ἰb wἰꜢ=ƒ 26,12

ἰṯ ḥḥ m wbn=ƒ d.t m ḥtp=ƒ nƒr wbn ṯḥn psd psḏ.t=ƒ ḥr dr ḫƒty.w=ƒ ἰw n=k 26,14 mꜢꜥ.t r-ḫƒt ḥr=k ꜥnḫ=k ἰm=s rꜥ nb

26,12

Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. She says: “Hail to you! May you wake and live, 26,13 Atum who is in the middle of his boat, who seizes eternity when he rises eternally and when he is well satisfied, who shines bright and light, (while) his Ennead is repelling his enemies! Maat belongs to you 26,14 in front of your face (so that) you may live on it every day.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

wbn=k psd=k ḳꜢ=k ḫꜥ=k tḥn=k ꜥnḫ=k wḏꜢ=k snb=k ḫpr=k rwḏ=k ḏd=k wsr=k nḫt26,15=k ꜥꜢ=k ḫy=k mꜢw=k rnp=k bꜢḳ=k rš=k pẖr=k nꜥy=k pḥrr=k sḳd=k ꜥꜢ nmt(.t)=k 26,16 ἰr mrr=k ἰꜥ ἰb=k ꜥꜢpp sb n ḫ.t ἰr šꜥd=ƒ sswn=k sw ḫ.t ἰr.t Ḥr Ꜣḫ(.t) ḳḳ=26,17s ἰm=ƒ

125

May you rise, may you shine, may you be tall, may you appear, may you be bright, may you live, may you be whole, may you be healthy, may you come into being, may you be prosperous, may you be stable, may you be mighty, may you 26,15 be strong, may you be great, may you be high, may you be new, may you be young, may you be bright, may you rejoice, may you turn around, may you travel, may you run, may you travel by boat, may your step be great. 26,16 Do everything you like! May your heart be happy! Apep who passes in the fire, his slaughtering is done, may you destroy him (with) the fire of the eye of Horus, the flame, may she feed 26,17 on him.

Part 2 – 15 var. 27,1

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ḥr(y)-tp dwꜢy.t ḫƒt wbn=ƒ m Ꜣḫ.t ἰꜢbt.t n.t p.t ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr.t 27,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s ἰnḏ-ḥr=k Rꜥ-Ḥr-Ꜣḫ.ty nṯr šps ḳmꜢ wn TꜢ-tnn sꜥnḫ 27,3 nṯr.w pꜢwty.w ẖnmy.w ἰr p.t smn sw m ꜥ.wy=ƒ ἰr.n=ƒ ꜥ n wbn ἰm=s 27,4 nƒr.tw Rꜥ-Ḥr-Ꜣḫ.ty m wbn=k m Ꜣḫ.t ἰꜢbt.t nṯr.w rmṯ ꜥ.wy=w m ἰꜢw n ḥr=k nƒr nƒr.tw Rꜥ-Ḥr-Ꜣḫ.ty m ḫꜥ=k m sḥw m-ẖnw Nwn sns n=k hꜢmm nb m-ḫt wbn=k 27,6 nƒr.tw Rꜥ-Ḥr-Ꜣḫ.ty m wbn=ƒ m dwꜢ.t m-ẖnw Ἰgr.t hꜢty n=k ꜥꜢy n ḥr=k nƒr 27,5

27,1

Adoring Ra-Horakhty, overlord of the morning, when he rises in the eastern horizon of the sky. Words spoken by Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), 27,2 Nestanebetisheru, whose mother is Neskhonsu. She says: Hail to you, Ra-Horakhty the noble god who creates what exists, Tatenen, who 27,3 makes the gods live, the primeval gods and the Ogdoad, who makes the sky, who makes him established with his arms! He made the arm for rising in it (?). 27,4 How beautiful you are, Ra-Horakhty, when you rise in the eastern horizon! Gods and people, their arms are in adoration before your beautiful face. 27,5 How beautiful you are, Ra-Horakhty, when you appear as the Sehbird (?) (a) within the Nun (i.e., Primeval Waters)! All humankind praises you after you appear. 27,6 How beautiful you are, Ra-Horakhty, when you rise in the underworld within Igeret! The donkey-haty (?) is for you, the donkey-aay (?) is for your beautiful face (b).

CHAPTER

126 ἰnḏ-ḥr=k rs.tw ꜥnḫ.tw mꜢw(.tw) rnp.tw ḥr(y)-tp dwꜢy.t nꜢ Ἰmnty.w m ἰꜢw sp sn spr=k r=sn 27,8 ἰnḏ-ḥr=k wbn.tw psḏ.tw tḥn.tw sḫr n=k kkwy 27,9 ἰnḏ-ḥr=k wsr(.tw) ḳꜢ.tw m rn=k pwy n nb wsr sḫm pḥ.ty 2 27,10 ἰnḏ-ḥr=k wr.tw nṯr.tw m rn=k pwy wḏꜢ.ty sḫpr ms=ƒ 27,11 ἰnḏ-ḥr=k ḫꜥ.tw mꜢw.tw m rn=k pwy dd (n) s.t sḫnty ἰꜢw.t 27,12 ἰnḏ-ḥr=k dwꜢ tw psḏ.t ἰhhy n=k ἰn rmṯ nṯr.w ḥtp hr=k nƒr n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb.t-27,13 Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 27,7

3

27,7

Hail to you, waking and living, being new and young, (the) overlord of the morning! The Westerners are in adoration, in adoration when you approach them. 27,8 Hail to you, rising, shining and brightening! The darkness is overthrown for you! 27,9 Hail to you, mighty and high in this name of yours, for the lord of mightiness and power, the Two Mighty Ones! 27,10 Hail to you, great and divine in this name of yours of the Two Wedjat-eyes, his birth coming into being! 27,11 Hail to you, appearing and being new in this name of yours, given (to) the Two Places, the function is forward (?)! 27,12 Hail to you, the Ennead adores you, praises are for you from the people and the gods! Your beautiful face is happy for Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebet27,13isheru, whose mother is Neskhonsu, true of voice.

Notes on translation (a) The reading Seh-bird is uncertain (see Wb IV, 209, 8). (b) We find here two references to animals, which may both refer to a donkey, if the first one is understood

as ḥỉw (Wb II, 483, 15-17) and the second one as ῾Ꜣ (Wb I, 165, 6-11). On these two words, see Vandenbeusch 2020: 27-32.

Hymn to Atum 28a,1-16 dwꜢ Ἰtm ḫƒt pr=ƒ m ꜥ.t ἰmnt.t ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw 28a,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 28a,3 rs.tw ḥtp.tw rs=k m ḥtp rs Ἰtm nb tꜢ.wy Ἰwnw nb ḏr ḥḳꜢ psḏ.t m ḥtp 28a,1

28a,4

rs=k m ḥtp rs Ἰtm m ḳd sw ḏs=ƒ ἰrw p.t sḫpr nṯr.w m ḥtp 28a,5 rs=k m ḥtp rs Ἰtm ḥḳꜢ ḫꜢs.wt nb nrἰ ḫnty psḏ.t ꜥꜢ.t m ḥtp 28a,6

rs=k m ḥtp rs Ἰtm ꜥꜢ ḫpr.w štꜢ ms m ḥw.t-sr wr ἰmy Ἰwnw m ḥtp 28a,7 rs=k m ḥtp rs Ἰtm nb MꜢꜥ.t ꜥnḫ=ƒ ἰm=s ἰr.tw sty ḥb nṯr.w m ḫnm=ƒ m ḥtp 28a,8 rs=k m ḥtp rs Ἰtm ἰrw p.t smn sw m-ẖnw=s dd bꜢ(.w) n.w nṯr.w n=s m ḥtp 28a,9

rs=k m ḥtp rs Ἰtm nb nrἰ ꜥꜢ šƒšƒy.t ḥꜥꜥ nṯr.w m mꜢꜢ=ƒ m ḥtp 28a,10 rs=k m ḥtp

28a,1

Adoring Atum when he goes out of the hidden room. (a) Words spoken by Osiris, priestess of Osiris, lord of Abdju (Abydos), 28a,2 Nestanebetisheru, whose mother is Neskhonsu. 28a,3 Wake and be in peace, may you wake in peace, may Atum, lord of the Two Lands and of Iunu (Heliopolis), lord of all, ruler of the Ennead, wake in peace! (b) 28a,4 May you wake in peace! May Atum who builds himself, the one who makes the sky, who makes the gods come into being, wake in peace! 28a,5 May you wake in peace! May Atum, ruler of the foreign countries, lord of fear, foremost of the Great Ennead, wake in peace! 28a,6 May you wake in peace! May Atum, great of image, secret of birth in Hut-ser (i.e., the sanctuary in Heliopolis), the great one who is in Iunu (Heliopolis) wake in peace! 28a,7 May you wake in peace! May Atum, lord of the Maat, who lives on it (i.e., the Maat), who makes the Sety-Feast of the gods with his breath, wake in peace! 28a,8 May you wake in peace! May Atum, the one who makes the sky, who establishes him within it (i.e., the sky), who places the ba(s) of the gods for it (i.e., the sky), wake in peace! 28a,9 May you wake in peace! May Atum, lord of fear, great of respect, (the one whom) the gods rejoice to see him, wake in peace! 28a,10 May you wake in peace!

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

rs Ἰtm ḳꜢ šw.ty nb wrr.t ƒꜢ ꜥ ḫnty ḥw.t-ꜥꜢ.t m ḥtp 28a,11 rs=k m ḥtp rs Ἰtm nb mḥ.t ṯs wp.t nb=ƒ Ꜣw ḫnty psḏ.t m ḥtp 28a,12 rs=k m ḥtp rs Ἰtm Ḥḥ n p.t Ἰwnwy n tꜢ nb=ƒ Ꜣw ḫnty nṯr.w m p.t 28a,13 rs=k m ḥtp rs Ἰtm Ἰwnwy wr ἰwty wrd n=ƒ ḏꜢy p.t m grḥ m hrw m ḥtp 28a,14 rs=k m ḥtp rs Ἰtm wr m p.t smsm n tꜢ ꜥꜢ m ἰmnt.t sḫm ꜥꜢ n ἰꜢbt.t m ḥtp 28a,15 rs=k m ḥtp rs Ἰtm dd r.w-pr.w n nṯr.w nb.w hrw ḥb=sn m ḥtp 28a,16 rs=k m ḥtp rs.tw m ḥtp

May Atum, high with the Crown of Two Great Feathers, lord of the Great Crown who raises the arm, foremost of the Great House, wake in peace! 28a,11 May you wake in peace! May Atum, lord of the Complete Eye who ties the top of the head – his lord is large – foremost of the Ennead, wake in peace! 28a,12 May you wake in peace! May Atum, Heh of the sky, the Heliopolitan (c) of the land – his lord is large – foremost of the gods, wake in peace! 28a,13 May you wake in peace! May Atum, great Heliopolitan, who is not tired of him, who crosses the sky night and day, wake in peace! 28a,14 May you wake in peace! May Atum, great in the sky, the oldest of the great land in the West, mighty and great in the East, wake in peace! 28a,15 May you wake in peace! May Atum, who gives the temples for all the gods the day of their feast, wake in peace! 28a,16 May you wake in peace, waking in peace!

Notes on translation (a) No exact parallel to this text has yet been found. For other hymns to the god Atum, see, for example, Assmann 1999: 107-108. (b) From the second sentence until the end of the text, each sentence has exactly the same structure: “May you wake in peace, may Atum wake…” is found at the beginning and then “in peace!” at the end. The end of each sentence is also finished with the determinative of the god with the falcon on bulwark, as if the whole sentence were divine. Spell 99B

127

(c) The writing of the sign O28 in Ỉwnwy “the Heliopolitan” (lit. “the one who belongs to the iwnpillar”, the pillar representing Heliopolis) is unclear when compared to how it is written on l. 28a,3. It seems to share closer similarities with O6 (see for example l. 28a,6). For a similar interpretation, see Zalukowski 1996: 22-23 (“der Heliopolitanische”) and Assmann 1999: 110 (“Pfeilerhafter”).

28b,1-28c,10

Translation ḏd n=ἰ rn=ἰ ἰn mnἰ.t nb tꜢ.wy m krἰ.t rn=ἰ 28b,2 ḏd n=ἰ rn=ἰ ἰn ḫrpw ḫnd Ḥp rn=k 28b,3 ḏd n=ἰ rn=ἰ ἰn ḥꜢt.t ḥn{s}k.t mn Ἰnpw m kꜢ.t wtw rn=ἰ

28b,1

ḏd n=ἰ rn=ἰ ἰn wḏy.t nꜥꜥty.w m ẖr.t-nṯr rn=ἰ

28b,4

ḏd n=ἰ rn=ἰ ἰn ἰpw ἰkr rn=k 28b,6 ḏd n=ἰ rn=ἰ ἰn ḫ.t-ṯꜢw Šw n wr m-ḫt ꜥwꜢ.tw=s rn=k 28b,5

ḏd n=ἰ rn=ἰ ἰn ḏꜢḏꜢ.t šbb mst rn=k 28b,8 ḏd n=ἰ rn=ἰ ἰn wꜢr.t Nw.t rn=tn 28b,7

28b,1

“Tell me my name” says the mooring-post. “Lord of the Two Lands in the shrine” is my name. 28b,2 “Tell me my name” says the mallet. “Lower leg of Apis” is your name. 28b,3 “Tell me my name” says the prow-rope. “Braided lock of hair of the mooring-post of Anubis in the work of an embalmer” is my name. 28b,4 “Tell me my name” says the post (for the steering-oar). “The ones who belong to the mooring-post (?) (a) in the necropolis” is my name. 28b,5 “Tell me my name” says the steering oar (b). “Aker” is your name. 28b,6 “Tell me my name” says the mast. “Shu (c) ngs the Great Goddess after she has gone away” is your name. 28b,7 “Tell me my name” says the mast-head (d). “Gullet of mset” is your name. 28b,8 “Tell me my name” says the rope (e). “Nut” is your name.

CHAPTER

128 ḏd n=ἰ rn=ἰ ἰn Šdw ἰr.n.tw=tn m mskꜢ n hrw Mḥ-28b,10 wr.t ḏbꜢ tn rn=tn 28b,11 ḏd n=ἰ rn=ἰ ἰn wsr ḏbꜥ.w pw n Ḥr wr rn=tn 28b,12 ḏd n=ἰ rn=ἰ ἰn mḏꜢb.t dr.t pw n.t Ꜣs.t ḥr pnḳ 28b,13 snƒ m ἰr.t Ḥr rn=ἰ 28b,14 ḏd n=ἰ rn=ἰ ἰn wgꜢy ἰmy ẖ.t=s Ἰmst Ḥpy 28b,15 DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ ḥꜢḳ (Ἰṯ)-ꜥwꜢ 28b,16 mꜢꜢ ἰt=ƒ ἰrw rn=ƒ ḏs=ƒ rn=tn 28b,17 ḏd n=ἰ rn=ἰ ἰn ḥmw ꜥḳ rn=k wbn pw nš ḏnḥ=k 28c,1 ḏd n=ἰ rn=ἰ ἰn nƒry.t ḫnty ἰs pw rn=ἰ 28c,2 ḏd n=ἰ rn=ἰ ἰn ἰsby mr.ty rn=tn 28c,3 ḏd n=ἰ rn=ἰ ἰn dp(.t) wꜥr.t pw n.t Ꜣs.t šꜥd.28c,4n Rꜥ r ἰṯ.n=ƒ sw r sk.ty 28c,5 ḏd n=ἰ rn=ἰ ἰn ṯꜢw ḏr ƒꜢ=k ἰm=ἰ mḥ 28c,6 pr m Ἰtm r ƒnd ḫnty Ἰmnty.w rn=k 28b,9

ḏd n=ἰ rn=ἰ ἰn ἰtrw ḏr ḏꜢ=k ἰm=ἰ ptr=sn rn=k 28c,8 ḏd n=ἰ rn=ἰ ἰn sꜢtw ḏr ḫnd=k ḥr=ἰ ḫnty p.t 28c,9 pr m wtw ἰmy sḫ.t ἸꜢrw rn=k pr.tw ḥꜥ 28c,10 ἰm=ƒ 28c,7

3

28b,9

“Tell me my name” says Shed (f). “You were made in leather the day Mehet-28b,10 weret provides you” is your name. 28b,11 “Tell me my name” says the oar. “These are the fingers of Horus the Elder” is your name. 28b,12 “Tell me my name” says the bailing scoop. “This is the hand of Isis emptying 28b,13 the blood in the eye of Horus” is my name. 28b,14 “Tell me my name” says the plank that is in its body. “Amset, Hapy, 28b,15 Duamutef, Qebehsenuf, Haku, (It)aua, 28b,16 Manitef (lit. the one who sees his father), Irrenefdjesef (lit. the one who makes his name itself)” are your names (g). 28b,17 “Tell me my name” says the steering-oar. “Precise” is your name, this is the shining of the border (h) of your blade. 28c,1 “Tell me my name” says the tiller. “This is indeed the foremost” is your name. 28c,2 “Tell me my name” says the isby (i). “Merty” is your name. 28c,3 “Tell me my name” says the boat. “This (is) the leg of Isis that Ra had cut 28c,4 so that he seized it for the evening-boat” is your name. 28c,5 “Tell me my name” says the wind because you bear with me. “Northern wind 28c,6 that comes from Atum to the nose of the foremost of the Westeners” is your name. 28c,7 “Tell me my name” says the river because you travel on me. “They see” is your name. 28c,8 “Tell me my name” says the ground because you tread on me. “Foremost of the sky 28c,9 who comes from the embalmer who is in the Fields of Reed” is your name, coming (in) joy 28c,10 with it.

Notes on translation (a) The reading of the word n῾῾ty.w is uncertain. It is possibly linked with n῾y.t “mooring post” (Wb II, 207, 17-19). P. Iuefankh (BD 99,9b) contains s῾Ꜣ “gunwale; toe board” translated “die Bordbretter(?)” by Backes (TLA). In late papyri, Mosher (2018b) registers two versions s῾῾w.t translated as “saaout-wood” (Mosher 2018b: 111, 140) or smꜢ῾ “true-wood” (Mosher 2018b: 127, 134). For versions during the New Kingdom with ῾Ꜣ (columns (?); vertical timbers (?) according to Wb I, 164, 11, see also Lüscher 2009: 48-49). (b) The word is written ỉp, probably for ḥp.t “steeringoar” (Wb III, 67, 10-68, 4) or “mast-step”, according to Milde (1991: 177) and Lüscher (2009: 51-52). (c) “The one who brings the Great Goddess after she has gone away” is a clear reference to the departed dangerous goddess – Tefnut or Sekhmet – who killed humankind and, when she had calmed down, was brought to her father Ra by Shu or Onuris. In this passage, the scribe has begun to write the hieroglyph for the name of Shu (the ostrich feather) before continuing

with the letter “n”, probably because the other versions do not mention Shu clearly, but only its epithet with the verb ỉn “to bring” for the “One who brings” the goddess back. This could indicate that the scribe knew that Shu was the god known by this title, or that the model he used was written with the name of the god and he forgot to write the end of the god’s name (for example with a determinative) as well as the beginning of the verb. (d) Other versions use bḏꜢ “mast-head” (Wb I, 488, 12) instead of ḏꜢḏꜢ.t that is found here, which is in fact a “harp” (Wb V, 533, 5-6). Milde (1991: 177, n. 15) and Jéquier (1911: 59) suggest that the word ḏꜢḏꜢ.t is attested here because the scribe confused the signs b and ḏꜢ in hieratic. (e) In other versions ḥtꜢ.w “sail” is attested (Milde 1991: 177; Lüscher 2009: 59-59; P. Iuefankh, BD 99,14a, Backes TLA) instead of the wꜢr.t rope. (f) Here we find the name of the god Šd (Wb IV, 563, 10-11; LGG VII: 149) instead of the expression

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

šdw ῾.t (for the New Kingdom see Lüscher 2009: 60-61), the meaning of which is uncertain. Milde (1991: 178, n. 16) translates it as “halyards” on account of the vignette of P. Neferrenpet, which clearly represents two ropes. The name of this part of the boat also varies in other versions (compare Quirke 2013: 219), for instance with the mention of the Mnevis bull instead of the cow Mehet-weret.

(g) A short part is missing here. (h) This probably read t(Ꜣ)š “border” (Quirke 2013: 219) instead of nš, even though t(Ꜣ)š is not present here. (i) The meaning of the word ỉsb or ỉbs is unclear; the Wb registers ỉbs as “part of a boat (bow-timbers?)” (Wb I, 64, 13). Milde (1991: 178 and n. 21) suggests “the (vertical) stands (for the steering-oars)” and Quirke (2013: 219) the “ibsyt-timber”.

19. SEQUENCE BD 111-112-113-107-108-109-114-115-116 (29,1-32,10) Presentation of the spells All the formulas in this sequence refer to the bas of sacred places that the deceased needs to know in the afterlife. Since the study of Sethe, many scholars have provided a good overview of the arrangement of these spells with a focus on the places and the gods that they mention.109 As they have highlighted,110 the usual sequence of this group of spells during the New Kingdom is 114-112-113-108-109 and 115-116-112-113.111 In P. Greenfield, the spells are arranged as follows: BD-spell & Title 111 Formula for knowing the bas of Pe. 112 Another formula for knowing the bas of Pe. 113 Formula for knowing the bas of Nekhen (Hierakonpolis). 107 Formula for entering and going out from the gate of the Westerners among the followers of Ra, and for knowing the bas of the Westerners. 108 Another formula for knowing the bas of the Westerners. 109 Formula for knowing the bas of the Easterners. 114 Formula for knowing the bas of Khemenu (Hermopolis). 115 Formula for going out in the sky, opening the Imehet, knowing the bas of Iunu (Heliopolis). 116 Formula for knowing the bas of Iunu (Heliopolis).

129

(Sheets 29-30-31-32)

fact, P. Pinedjem II goes from spell 15, the first part, directly to BD 115-116. It is difficult to say if the model used in P. Pinedjem II and Greenfield contained the full version, in which case the scribe made a deliberate choice in P. Pinedjem II to omit part of the material, or if the addition in Greenfield comes from another papyrus. We can only note that sheet 31 with spells 109-114 would have had enough space in the second part of the sheet to include spells 115-116, despite the fact that they are included on the next sheet, sheet 32. This evidence seems to favour the view that the spells were of a different origin. Other papyri from the Third Intermediate Period, such as P. Gatseshen and other papyri of the same tradition, have a different arrangement of these spells: 115-116 come first and then 111-112-113-107-108-109114.112 P. Greenfield is thus the first instance we have of 115-116 at the end of this sequence. Vignettes

Spells 111 and 108 are similar on account of their parallel passages. So too are spells 114 and 116, as well as spells 107 and 109. This arrangement is only present in P. Greenfield. Even the parallel papyrus of P. Pinedjem II only attests BD 115-116 (col. 24-25). In

Sheet 29 begins with Nestanebetisheru holding a tray of offerings consisting of bread and a kind of vegetable. She is situated behind a ḥw.t-sign, which is a house or a temple. Nestanebetisheru then appears again, this time in a position of adoration with her hands raised in front of a kind of table and before Thoth in what is probably a reference to BD 94 written on sheet 19. In the next scene, Nestanebetisheru again raises her arms before a boat with two seated men holding a sekhem-sceptre inside, as well as a smaller figure of a seated god. An offering-table is also on the boat and the sail is unfurled. The name of the deceased – Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru,

109

111

110

See Sethe 1922, 1923, 1924; Milde 1991: 200-218; Lucarelli 2006: 95-104 and Quirke 2013: 235-236. Most recently Lüscher 2012: IX.

112

See also Munro 1988: 156-157 for the group 108-109; 112-116 and for the list of papyri with the sequences Munro 1988: 220-221. See Lucarelli 2006: 95-104.

CHAPTER

130

true of voice” – is written three times, once for each representation of Nestanebetisheru. Here the link is possibly with BD 99B “Formula for fetching a ferryman in the sky”,113 which is written on the previous sheet 28. On sheet 30, the deceased Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw, “Osiris Nestanebetisheru, true of voice” is kneeling in front of a barque in which we find a falconhead god representing Ra-Horakhty. Nestanebetisheru is followed by the four sons of Horus Amset (human head), Hapy (baboon head), Duamutef (jackal head) and Qebehsenuf (falcon head). The representation of the boat with the falcon may refer to spell 136B, a “Formula for sailing in the great boat of Ra”,114 which is not written in P. Greenfield. Similar vignettes that include a boat with a falcon head, and which also possibly refer to 136B, are also present on sheets 51 and

3

56. However, the falcon usually wears a solar disk on its head, which is notably absent here. The falcon is also not usually accompanied by deities, which is a distinctive feature of the scene on sheet 30. Sheet 31 contains two rows of gods. The upper row has 18 representations of Osiris seated, while the lower one has 17 representations of the same type. According to Budge,115 we find here the gods of the towns, which are referred to in spell 18. However, such gods are usually presented in groups, one for each Council. We rather suggest that this is possibly a vignette for BD 141/142, written on sheets 35-36. Here we find a long list of names of gods and their epithets, with Osiris listed first. Finally, four shrines are depicted on sheet 32, followed by four gods. Sheets 32-33 then depict a further two rows of Osiris, much like sheet 31.

Translation BD 111

29,1-9

29,1

29,1

ἰw mḥ 4 m Ꜣw=ƒ ἰw mḥ 30 n wsḫ29,4=ƒ ἰw mḥ 3 m nmt.t=ƒ m ds ἰr m-ḫt ꜥḥꜥw n hrw pnꜥ.ḫr=ƒ ἰr.t=ƒ r Rꜥ ḫpr.ḫr ꜥḥꜥw pw sgg 29,5 ꜥꜢ m-ẖnw wἰꜢ rdἰ.ḫr sw Stš m-ḏr=ƒ ḏd=ƒ mꜢꜥ.t sḳd ḏd.ḫr=ƒ m ḥkꜢ 29,6 mꜢꜢ wꜢw ꜥẖn ἰr.ty=k ṯꜢm.n=ἰ ἰnk ṯꜢy ἰw(=ἰ) ḥbs tp=k wḏꜢ=k wḏꜢ=ἰ ἰnk ṯs 29,7 pḥ.ty ἰw rdἰ.n=ἰ Ꜣḫ pn r=k ἰἰ.n=ἰ ꜥwꜢ.n=ἰ ἰkr n Rꜥ pn m mšrw hꜢ 29,8 Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Sobek lord of Bakhu is on the top of this mountain 29,3 of Bakhu. His temple is in carnelian, for “the head who touches the mountain” is his name. 4 cubits is in his length, 30 cubits is of his breadth, 29,4 3 cubits are in his stride as flint. As for after the 6th hour of the day, he will turn his eye(s) upside down toward Ra. This midday will happen, the great astonishment 29,5 is inside the boat. Seth will place him against him. He says the travel is true (?). He will speak with a heka-spell, 29,6 looking away, shutting your eyes, I have closed (a wound). I am a male, (I) cover your head. As you are whole, so I am whole. I am the one who rises (in) 29,7 strength. I have placed this akh-power against you (a). I have come and I have spoiled the Aker-snake for Ra in the night. O 29,8 Osiris, the priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu,

rꜢ n rḫ bꜢ.w P ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 29,2 r ḏw pƒy n B(Ꜣ)ẖw nty m p.t tn rh(n).tἰ ḥr=ƒ wnn Sbk nb BꜢẖw m wp.t n.t ḏw 29,3 pƒy n BꜢẖw ἰw ḥw.t-nṯr=ƒ m ḥrs.t n tp dhn n ḏw rn=ƒ

113 114

According to Quirke 2013: 218. According to Quirke 2013: 304.

Formula for knowing the bas of Pe. Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu. 29,2 s for this mountain of Bakhu on which this sky leans,

115

Budge 1912: 28.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ṯs.tἰ ḥr-gs ἰꜢbt.t 29,9 ꜥnḫ.tw mꜢw.tἰ rnpw.tἰ mἰ Rꜥ rꜥ nb nn mwt ḏ.t nḥḥ

131

rising beside the East, 29,9 being alive, seeing, being young as Ra every day, without dying forever and ever.

Note on translation (a) In the versions of the New Kingdom, this sentence is placed after the one that follows (see Lüscher 2012: 73).

BD 112

29,10-22

29,10

ky rꜢ n rḫ bꜢ.w P ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-29,11 Ἰšrw mw.t=s Nsy-ḫnsw ꜥnḫ ḏ.t ẖꜢ.t ἰmy ẖꜢ.t sḫ.ty ἰꜢꜢp šw.ty ἰw-ḫm 29,12 ἰw pꜢs.wt ḥnḳ(.t) pnt ἰn ἰw=tn rḫty rdy P n Ḥr ḥr=s ἰw=ἰ rḫ.kwἰ st 29,13 nn rḫ=tn sw ἰn Rꜥ rdἰ.n=ƒ sw m-ἰsw (ἰ)Ꜣt m ἰr.t=ƒ m nw ḏd.n Rꜥ n Ḥr dἰw=k mꜢꜢ=ἰ nn ḫpr 29,14 m ἰr.t=k mἰ mꜢꜢ=ƒ sw ḏd.ἰn Rꜥ n Ḥr dgꜢ my r pƒ rrἰ km wn.ἰn=ƒ ḥr dgꜢ=ƒ 29,15 ꜥḥꜥ.n ky n ἰr.t=ƒ nšnw wr ḏd.ἰn Ḥr n Rꜥ mk ἰr.t(=ἰ) mἰ sḳr m ἰr.n Stš r ἰr.t=ἰ ꜥḥꜥ.n 29,16 ꜥm.n=ƒ ἰb=ƒ ḏd.ἰn Rꜥ n nn nṯr.w dἰw sw ḥnky(.t)=ƒ snb=ƒ n Ḥr ἰḫ snb=ƒ ḫpr bw.t 29,17 šꜢἰ n Ḥr ἰn nṯr.w ἰmy.w-ḫt=ƒ m-ḫt wnny Ḥr m nḫnw=ƒ ḫpr ḫrwy=ƒ kꜢ.w=ƒ m ꜥw.t=ƒ m šꜢἰ29,18=ƒ ἰr Ἰmst Ḥpy DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ ἰt=sn Ḥr mw.t=sn pw Ꜣs.t ḏd.ἰn 29,19 Ḥr n Rꜥ dἰw=k n=ἰ sn=ἰ m P sn=ἰ nṯr m ḫn m ẖ.t=ἰ ḥnꜥ wnny ḥnꜥ m sἰp nḥḥ wꜢḏ tꜢ ꜥḫm (ẖn)nw 29,20 Stš ḫpr m rn=ƒ pw n Ḥr ḥr(y)-ἰb wꜢḏ=ƒ ἰw=ἰ rḫ.kwἰ bꜢ.w P Ἰmst Ḥpy DwꜢ-mw.t=ƒ 29,21 Ḳbḥ-sn.w=ƒ pw ƒꜢ ḥr=tn nṯr.w ἰmy.w dwꜢ.t n Wsἰr ḥsy(.t) pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb.t-29,22 Ἰšrw mw.t=s mtn sw ḫpr.tἰ m nṯr ꜥꜢ

29,10

Another formula for knowing the bas of Pe. Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebet29,11isheru, whose mother is Neskhonsu, living forever. Inhabitants who are in the lagoon, bird-catcher of Iaap (a), (female) shield-holder who does not know 29,12 (how) to come, (female) brewers of beer, kneading (the bread) (b). Are you the one who knows why Pe was given to Horus? I know this 29,13 while you do not know it. It is Ra who gave it to him in return for the injury of his eye like this. Ra said to Horus: “You make me see what happens 29,14 with your eye” as he sees him. Then Ra said to Horus: “Look at that black boar!” Then he looked at him. 29,15 The und of his eye arose in a great fury. Then Horus said to Ra: “Behold, (my) eye is like the injury that Seth has done against my eye.” Then 29,16 he swallowed his heart. Then Ra said to those gods who placed him (on) his bed (in order to) heal him for Horus, “So, he heals!” The abomination 29,17 of the pig happens for Horus by the gods who are in his following, after Horus has been in his childhood. His offerings happen (like) his bulls, like his herds, like his 29,18 pig. As for Amset, Hapy, Duamutef, Qebehsenuf, their father is Horus, their mother is Isis. Then 29,19 Horus said to Ra: “May you place my brother in Pe for me, my brother (in Nekhen). The god is in the resting place, in my body with the one who is assigned with (me) eternally. May the land flourish, the disturbance of 29,20 Seth is extinguished.” It happens in his name, for Horus who is in the middle of his papyrus-amulet. I know the bas of Pe. It is Amset, Hapy, Duamutef, 29,21 Qebehsenuf. Raise your face, gods who are in the underworld, for Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebet29,22isheru, whose mother is . Behold, she becomes a great god.

CHAPTER

132

Notes on translation (a) This term is the name of a town. ῾np.t, Mendes, which is attested in P. Nu (BD 112, col. 1) from the New Kingdom and P. Iahtesnakht (50,7) and P. Iuefankh (BD 112, col. 1) from the Late and Ptolemaic periods (see further variants in Lüscher 2012: 78-79). (b) The passage is unclear; it is similar to the New Kingdom versions (Lüscher 2012: 78-79) with pnt, BD 113

3

but differs from the usual versions that stem from the Late Period (see for example P. Iahtesnakht 50,8; P. Pasherientaihet 62,4-5). Here the final word pnt “knead” (Wb I, 511, 3) is written with the determinative of a pot (W24).

30,1-8

30,1

rꜢ n rḫ bꜢ.w Nḫn ḏd mdw ἰn Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 30,2 ἰw=ἰ rḫ.kwἰ sštꜢ.w Nḫn Ḥr pw nw ἰr.n mw.t=ƒ r=ƒ ḏd=s ḥwy ἰn{n}.tw n=n Sbk nb pḥw ḥꜢm=ƒ st gm.n=ƒ st dmἰ.n s(t) 30,3 mw.t=ƒ r s.t ἰry ḏd.ἰn Sbk nb pḥw ḏꜥr.n=ἰ gm.n=ἰ btk{b}tk.n=sn ẖr ḏbꜥ.w=ἰ ḥr sp.ty mw ḥꜢd.n=ἰ st m ḥꜢd pḥw ḫpr 30,4 ḥꜢd pw ḏd.ἰn Rꜥ ἰw tr m-r rm.w m-ꜥ Sbk ḥnꜥ gm ꜥ.wy n Ḥr n=ƒ m tꜢ rm ḫpr tꜢ rm pw ḏd.ἰn Rꜥ ṯꜢ š ḥr ḥꜢd pn 30,5 ἰnn dr.ty n Ḥr n=ƒ wn.tw ḥr ḥr=ƒ m Ꜣbd m 15 tn mἰ rm ꜥḥꜥ.n ḏd.n Rꜥ n Ḥr dἰ=ἰ Nḫn n Ḥr ἰr s.t ꜥ.wy=ƒ wn.tw ḥr dr.ty=ƒ m Nḫn 30,6 ḫrp n=ƒ ḫnr.w ἰmy(.w)=sn m Ꜣbd m 15 tn ḏd.ἰn Ḥr dἰ n=ἰ ḥm DwꜢ-mw.t=ƒ ḳbḥ-sn.w=ƒ sꜢw=s(n) ẖ.t pw ἰr wnn rdἰ=s30,7n ἰm gr ἰst nṯr Nḫn ḏd.ἰn Rꜥ ἰm rk s(n) ἰm m snk.t=sn ἰr n=sn ἰrw n ἰmy.w Nḫn kꜢ ẖꜢ=sn r wnn ḥnꜥ=k ḏd.ἰn Ḥr ἰw=sn r-ḥnꜥ=k wnn=sn ḥnꜥ=ἰ r sḏm Stš nḫ=ƒ bꜢ.w Nḫn Ḥr pw DwꜢ-mw.t=ƒ ḳbḥ-sn.w=ƒ

30,1

Formula for knowing the bas of Nekhen (Hierakonpolis). Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice. 30,2 I know the secrets of Nekhen (Hierakonpolis). This is Horus, this is what his mother has done to him. She says: “Oh! Bring to us Sobek lord of the Marshland! He will catch it, (after) he has found it.” 30,3 His mother has touched it at its place. Then Sobek, the lord of the Marshland, said: “I have sought and I have found, they have escaped under my fingers on the banks of the water, I have trapped them in a strong trap.” This is how the trap happens 30,4. Then Ra said: “For what purpose are the fish for Sobek and finding the arms of Horus for him in the Land of Fish?” This is what happens in the Land of Fish. Then Ra said: “The land of the lake is this trap 30,5 that brings the hands of Horus to him. May the face (which is) on him be opened on the month and the half-month, (just) like the fish.” Then Ra said to Horus: “I give Nekhen to Horus. As for the place of his arms, the face and his hands are opened in Nekhen (Hierakonpolis), 30,6 the prisoners that are inside them are provided for him in the month and the half-month.” Then Horus said: “But give to me Duamutef and Qebehsenuf, they guard (them), that is my body. As for the being given to the30,7m here, (it) is indeed the god of Nekhen (Hierakonpolis).” Ra then said: “Then place them here in their darkness and do for them what is done for the ones who are in Nekhen (Hierakonpolis). Then they decide to be with you.” Then Horus said: “They are with you; they will be with you in order to listen to Seth when he complains.” The bas of Nekhen, it is Horus, Duamutef and Qebehsenuf.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

BD 107

30,9-11

rꜢ n ꜥḳ pr m sbꜢ Ἰmnty.w m-m šms.w n Rꜥ rḫ bꜢ.w Ἰmnty.w ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t30,10=s Nsy-ḫnsw ἰw=ἰ rḫ.kwἰ sbꜢ pwy ḥry-ἰb p.t pr Rꜥ ἰm=ƒ sbꜢ Ꜣḫ.t ἰꜢbt.t n.t p.t rsy=ƒ m š ḫꜢrw mḥy=ƒ m nw r.w m bw sḳd Rꜥ ἰm m ṯꜢw nw ἰnk ἰry smἰ m dp.t-nṯr 30,9

BD 108

30,9

Formula for entering and going out from the gate of the Westerners among the followers of Ra, knowing the bas of the Westerners. Words spoken by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother 30,10 is Neskhonsu. I know this gate that is in the middle of the sky, which Ra goes through, the gate of the eastern horizon of the sky. Its south is in the lake of the kharu-geese, its north is in the waters of the rw-geese in the place where Ra travels, with the wind of bance. I am the fellow who reports in the god’s boat.

30,12-21

ky rꜢ n rḫ bꜢ.w Ἰmnty.w ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰr ḏw pƒ n BꜢẖw nty 30,13 p.t tn rh(n).tἰ ḥr=ƒ wnn=ƒ m ἰnb.w n 300 m Ꜣw=ƒ mḥ 200 m wsḫ=ƒ ἰw Sbk nb BꜢẖw ḥr ἰꜢbt.t ḏw pƒ n BꜢẖw ἰw ḥw.t-nṯr=ƒ (m) ḥrs(.t) 30,14 ἰw ḥƒꜢw m wp.t n.t ḏw pƒ ἰw mḥ 30 m Ꜣw=ƒ ἰw mḥ 3 m ḥꜢ.t=ƒ m ds ἰw=ἰ rḫ.kwἰ rn n ḥƒꜢw pn tp ḏw=ƒ ἰmy hh=ƒ rn=ƒ 30,15 ἰr m-ḫt ꜥḥꜥw n hrw pnꜥ.ḫr=ƒ ἰr.t=ƒ r Rꜥ ḫpr ꜥḥꜥw m wἰꜢ sgꜢ.n=ἰ m-ẖnw sḳdw(.t) sẖb.ḫr=ƒ mḥ=n (sic) m mw ꜥꜢ rdἰ.ḫr Stš 30,16 wꜥr mtꜢ=ƒ n bἰꜢ rdἰ.ḫr=ƒ bš=ƒ sẖb.n=ƒ nb rdἰ.ḫr sw Stš m ḏr=ƒ ḏd.ḫr=ƒ m ḥkꜢ ḥm ἰrk m bἰꜢ 30,17 spd ἰmy ꜥ=ἰ ꜥḥꜥ=ἰ m ḏr=k mꜢꜥ sḳd wἰꜢ mꜢꜢ wꜥw ꜥẖn ἰr.ty=k ḥbs.n=ἰ tp=k ḏꜢ.n=ἰ ḥm.n=ἰ ἰnk ṯꜢy ḥbs 30,18 tp=k ḳbḥ šsp=k wḏꜢ=ἰ wḏꜢ=k ἰnk wr ḥkꜢ ἰw rdἰ.n=ἰ Ꜣḫw pn r=k ἰs pw šm ḥr ẖ.t=ƒ pḥ=ƒ ṯs=ƒ mk šm=ἰ 30,19 pḥ=k ntk wṯs pḥ.ty ἰἰ.n=ἰ ꜥwꜢ.n=ἰ ἰkr n Rꜥ 30,12

133

30,12

Another formula for knowing the bas of the Westerners. Words spoken by Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. As for this mountain of Bakhu on which 30,13 the sky leans, it is as a wall of 300 in its length, 200 cubits in its width. Sobek, lord of Bakhu is on the East of this mountain of Bakhu. His temple is (in) carnelian. 30,14 There is a snake at the top of this mountain, 30 cubits in its length and 3 cubits in his front as flint. I know the name of this snake upon his mountain “the one who is in its flame” is his name. 30,15 As for after 6th hour of the day, he will turn his eye(s) upside down toward Ra. The midday will happen in the boat. I have been astonished on the journey. He will swallow cubits of high water. Seth will make 30,16 the forked staff in bia-metal move quickly. He will make him spit out everything that he swallowed. Seth will place him against him. He will speak with a heka-spell. Back, as the sharp bia-metal 30,17 that is in my hand! I stand against you. The travel of the boat is right. The one who sees far, shut your eyes. I have covered your head, I have crossed, and I have turned back. I am a male. Cover 30,18 your head, cool your upper lip. As I am whole, so you are whole. I am great of heka-power. I have placed this akh-power against you. What is this that walks on his belly? His strength is his sandbank. Behold, I walk, 30,19 and you reach (me). You are the one who is risen (in) strength. I have come and I have spoiled the Aker-snake for Ra.

CHAPTER

134 ḥtp=ƒ m mšrw pẖr=k p.t ἰw=k ἰnt.t=k wdd pw ἰr r=k m-bꜢḥ ḥtp Rꜥ m ꜥnḫ.t 30,20 r Ꜣḫ.t=ƒ ἰw=ἰ rḫ.kwἰ sšm.w ḫ.t ḫsƒ.n ꜥꜢpp ḥr=s ἰw rḫ.kwἰ bꜢ.w Ἰmnty.w Ἰtm pw Sbk pw nb BꜢẖ.t Ḥw.t-ḥr nb(.t) mšr30,21w BD 109

3

He rests in the evening. You circle the sky. You are (in) your fetter. This is the order made against you in the presence of . Ra rests in the Place of Life 30,20 towards his horizon. I know what leads to the things for which Apopis is repelled. I know the bas of the Westerners. It is Atum, it is Sobek lord of Bakhu, it is Hathor, lady of the evenin30,21g.

31,1-7

rꜢ n rḫ bꜢ.w ἸꜢbty.w ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰw=ἰ rḫ.kwἰ 31,2 {m} sbꜢ pƒ ἰꜢbt.t n.t p.t nty rsy=ƒ m š ḫꜢrw mḥ=ƒ m nwy r.w m bw sḳd Rꜥ ἰm m ṯꜢw ἰnk ἰry smἰ 31,3 m dp.t-nṯr ἰnk ẖn nn wrd.n=s m wἰꜢ n Rꜥ ἰw=ἰ rḫ.kwἰ nh.t pw n{=ἰ} mƒk(.t) pr Rꜥ r ἰmy-tw=sn šm ḥr 31,4 sṯs Šw r sbꜢ nb prr Rꜥ ἰm=ƒ

31,1

31,1

ἰw=ἰ rḫ.kwἰ sḫ.t ἸꜢrw twy ἰw ἰnb.w=s m bἰꜢ ἰw ἰt=s m mḥ 4 ἰw 31,5 šms=s mḥ 2 ἰw (m)Ꜣw=ƒ mḥ 3 ἰw bd=s m mḥ 10 ἰw šꜢms=s mḥ 3 ἰw mꜢw.t=ƒ mḥ 4 ἰn Ꜣḫ.w n ḥ 9 m wꜥ nb Ꜣ31,6sḫ st r-gs bꜢ.w ἸꜢbty.w ἰw rḫ.kwἰ bꜢ.w ἸꜢbty.w Ḥr-Ꜣḫ.ty pw (b)ḥs ḫrἰ pn nṯr dwꜢ pw ḳd.n Wsἰr 31,7 ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw m nἰw.t nṯr

one who goes on 31,4 the elevation of Shu toward each gate through which Ra goes out. I know that Fields of Reeds, its walls are in bia-metal, its barley is 4 cubits, its 31,5 ears of grain are 2 cubits, its stalk is 3 cubits, its emmer is of 10 cubits, its shames-plant is of 3 cubits, its ears of grain are of 4 cubits. These are the transfigured ones, each one of 9 bits 31,6 who harvest it beside the bas of the Easterners. I know the bas of the Easterners. It is Horakhty, the calf before this god. It is the morning. Osiris, 31,7 priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, true of voice has built in the city of the god (a).

Formula for knowing the bas of the Easterners. Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. I know 31,2 {in} this eastern gate of the sky, whose south is in the lake of kharu-geese, its north is in the waters of the rw-geese in the place where Ra travels with the wind. I am the fellow who reports 31,3 in the god’s boat. I am the one who rows without being tired in the boat of Ra. I know this sycamore-tree of turquoise through which Ra goes out,

Note on translation (a) The spell continues in most versions from the New Kingdom (see Lüscher 2012: 60-67) and the Late and Ptolemaic periods; see P. Iahtesnakht (47,16-18), P. Iuefankh (BD 109, col. 6-12) and the versions registered by Mosher (2018b: 326-327, 335-336). A short BD 114 31,8

version is also in P. Pasherientaihet (58,22). Other Third Intermediate Period versions stop at the same point as P. Greenfield; see P. Gatseshen (29,16) and P. Panesettauy (23,8).

31,8-11

rꜢ n rḫ bꜢ.w Ḫmnw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

31,8

Formula for knowing the bas of Khemenu (Hermopolis). Words spoken by Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰšš m rmn wbn 31,9 N.t m ṯꜢr.t nḏḥ ἰr.t n wḏꜥ r=s ἰw=ἰ rḫ.kwἰ sw bs.kwἰ ḥr=s ἰw=ἰ rḫ.kwἰ ἰn st m ḳrs nn ḏd=ἰ n rmṯ=ƒ nn 31,10 wḥm=ἰ n nṯr.w ἰἰ.n=ἰ {n} m wp.t n.t Rꜥ r smn mꜢꜥ.t rmn wbn N.t m ṯꜢr.t r sἰp=s ἰἰ(=ἰ) m sḫm ḥr rḫ bꜢ.w ḫmnw 31,11 mr.n(=ἰ) rḫ mr=ṯn ἰw=ἰ rḫ.kwἰ šw.t ἰp.tἰ km.tἰ rwḏ.tἰ rš ḥr ἰp ἰp ἰnḏ-ḥr bꜢ.w ḫnmw mἰ rḫ(=ἰ) tn

What is carried is on the shoulder. Neith 31,9 shines in the cabin (a). The tooth (?) and the eye are for the judgement against her (b). I know him, I am introduced to her. I know who brings it from Qeres (Qus/Cusae), I will not tell it to his people, I will not 31,10 repeat it to the gods. I have come on a mission of Ra in order to establish Maat (on) the shoulder. Nut shines in the cabin in order to count it. (I) come as power knowing the bas of Khemenu (Hermopolis). 31,11 I wished to know what you wish. I know the plume being counted, completed and firm, rejoicing for the count of the count. Hail to you, the bas of Khemenu (Hermopolis) as (I) know you!

Notes on translation (a) The usual version has the word n.t “Red Crown” (Wb II, 198, 4-8) instead of the goddess Neith. Here the presence of an egg as well as the determinative of the cobra suggests that the goddess is intended. For New Kingdom versions with the Red Crown, see Lüscher 2012: 144; for the Late Period, see P. Iahtesnakht (51,9); P. Pasherientaihet (64,7). Other Third Intermediate Period papyri have the same writing of Neith as P. Greenfield; see P. Panesettauy (23,10). However, P. Gatseshen (29,11) has the egg, but not the cobra. See also Sethe

BD 115 32,1

135

(1922: 35-36) who indicates that Neith is present in the 21st Dynasty versions. (b) The meaning here is unclear. The text is the same as some New Kingdom papyri (compare Lüscher 2012: 144) and Late Period versions; see P. Iahtesnakht (51,8). Verhoeven 1993: 219, n. 7 does not translate this passage because of the lacunae and the difficulty of making sense of it. The word nḏḥ is missing in P. Pasherientaihet (64,4).

32,1-7

rꜢ n pr r p.t wbꜢ ἰmḥ.t rḫ bꜢ.w Ἰwnw

ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 32,2 Nsy-ḫnsw wr.n=ἰ m sƒ (m-)m wr.w ḫpr.n=ἰ m-m ḫprἰ.w wn ḥr ḥr ἰr.t wꜥ wn ḳd kk.wy ἰnk wꜥ ἰm=tn ἰw=ἰ rḫ.kwἰ 32,3 bꜢ.w Ἰwnw tm bs wr pḥ.wy ḥr=ƒ m sn ḏꜢ ꜥ n-nty dἰ=ἰ n ḏd=ἰ n nṯr.w ἰn sḥtm ἰwꜥ Ἰwnw ἰw=ἰ rḫ.kwἰ ἰry ḥnk.t 32,4 n ṯꜢy ḥr=s Rꜥ ḥr mdw nsw m-hꜢ=ƒ ꜥḥꜥ.n rꜢ=ƒ (ἰ)Ꜣt ḫpr ḫb.t pw m Ꜣbd ḏd.ἰn Rꜥ n ἰmy-hꜢ=ƒ šsp mꜥbꜢ 32,5 n ἰwꜥ rmṯ

32,1

Formula for going out in the sky, opening the Imehet (a), knowing the bas of Iunu (Heliopolis). by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother 32,2 is Neskhonsu. I was great yesterday among the great-ones. I have come into being among the transformed-ones. Open the face to the eye of the sole one. Open the nature of the darkness. I am one among you. I know 32,3 the bas of Iunu (Heliopolis), the great of force is not introduced to him, while the one who stretches out the arm (in hostility) passes, because I give and because I speak to the gods. It is the one who destroys the heritage of Iunu (Heliopolis). I know what the one with braided hair makes 32,4 for the man concerning this. Ra was talking to the king at his time. Then his mouth was injured. This reduction happens in the month. Then Ra said to the one who is in his time: “Take the heritage spear 32,5 of the people.”

CHAPTER

136 ḫpr mꜥbꜢ(y.t) pw ἰn ἰmy-hrw=ƒ ḫpr ḏꜢ.ty ḫpr snt Rꜥ pw ḫpr sḏm ἰnsy nn ḫn ꜥ=ƒ ꜥḥꜥ.n ἰr.n=ƒ ḫprἰ.w=ƒ m 32,6 sḥm.t ḥnksy.t ḫpr ḥnks(y).t pn m Ἰwnw kƒꜢ sḫm r.w-pr.w pn ḫpr kƒꜢ pw n Ἰwnw ḫpr ἰwꜥ n ἰwꜥ=ƒ wr mꜢꜢ.w=ƒ ḫpr.32,7ḫr=ƒ m wr pḥ.ty nṯr m sꜢ=ἰ ἰr n ἰt=ƒ ḫpr ḫ.t=ƒ m wr-pḥ.ty n Ἰwnw ἰw=ἰ rḫ.kwἰ bꜢ.w Ἰwnw Rꜥ Šw Tƒnw.t

This is the coming into being of the Council of 30 by the one who is in his day. The two children (b) come into being, the passing of Ra comes into being, the hearing of the Red-one comes into being, his arm will not be stopped. Then he made his forms as 32,6 a woman (with) braided hair. He-with(-braided)-sidelock comes to be in Iunu (Heliopolis). The power of these temples is uncovered. It is the uncovering that happens in Iunu (Heliopolis). The heir of his heritage comes to be. His sights are great. He will come 32,7 into being as great of strength, the god is as my son who acts for his father. Things happen like great of strength in Iunu (Heliopolis). I know the bas of Iunu (Heliopolis), Ra, Shu, and Tefnut.

Notes on translation (a) Imehet is a place in the Netherworld (Wb I, 88, 1-4). (b) Quirke (2013: 256) translates ḏꜢ.ty as “the two plaintiffs”, which may be linked with god of the Amduat (see also LGG VII: 592). Backes (TLA) thinks this is a variant of ṯꜢ.t “the child”, which here stands for two children, while Munro (1996: 38, d)

BD 116

gives the list of the other papyri with the same variant. As already highlighted by Sethe (1922: 22), the former attestations give sn.ty “the two brothers and sisters”. sn.ty has probably become ḏꜢ.ty owing to the similarity between the signs sn and ḏꜢ in hieratic (compare Verhoeven 2001: 190 [U29] and 194 [V7a]).

32,8-10

rꜢ n rḫ bꜢ.w Ἰwnw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw wbn n.t m MꜢdy sṯꜢ 32,9 MꜢꜥ.t ḫnty ḳꜥḥ wnm ἰr.t ἰn ἰp st ἰw=ἰ bs.kwἰ ḥr=s ἰn stm nn ḏd=ἰ n rmṯ nn wḥm(=ἰ) n nṯr.w ṯs pẖr ꜥḳ.n=ἰ m ḫm=ἰ 32,10 nn mꜢꜢ.n=ἰ štꜢ.w SἰꜢ pw Ἰtm pw 32,8

3

32,8

Formula for knowing the bas of Iunu (Heliopolis). Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu. The Red Crown shines in Mady (a). The Maat is pulled 32,9 from the foremost arm. The eye is eaten by the one who counts it. I am introduced to her by the setem-priest, I will not tell it to the people, (I) will not repeat (it) to the gods and vice versa. I have entered as an ignorant woman, 32,10 I don’t see the secrets (b). It is Sia, it is Atum.

Notes on translation (a) Different toponyms are used here. Sethe (1922: 39) indicates the choice for Mady, i.e., Medamud, during the 21st Dynasty; see also P. Gatseshen (22,23) and P. Panesettauy (21,16). P. Pinedjem II (25,3) has MꜢṯꜢ. New Kingdom versions (Lüscher 2012: 176-177)

use MꜢṯꜢ.t, as do later versions (P. Iahtesnakht 51,19; P. Pasherientaihet 65,18). (b) The scribe of P. Greenfield has forgotten to write a sentence here; compare with P. Pinedjem II (25,5-6) or P. Gatseshen (27,24-25), which retain the short passage.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

20. SEQUENCE BD 81-80-87-88-76 (32,11-33,4) Presentation of the spells

137

(Sheets 32-33)

The group BD 81-80-87-88-76 belongs to the “transformation spells”. These formulas help the deceased take different forms in the afterlife. This affords her various advantages, because it enables her to take the forms of different gods, birds and even a lotus. The entire sequence runs from BD 76 to BD 88, which corresponds to the order of the spells during the Late and Ptolemaic Periods. These spells were already extant during the New Kingdom, but were ordered differently and did not always appear as a complete set in a single papyrus.116 As Milde has shown, the most common sequence during the New Kingdom often started with 83-84-85-(82 sometimes)-77-86-(sometimes 82-87-88)81.117 Each spell in P. Greenfield begins with “formula for taking the form”, while in P. Pinedjem II and P. Gatseshen “formula for” is present only in the first formula of the transformation spell; the spells that follow all begin with “Taking the form of”. During the Third Intermediate Period, papyri such as P. Gatseshen contained many spells, while others, such as P. Greenfield and the parallel version of P. Pinedjem II (25,6-19), contained a smaller selection. In fact, P. Gatseshen presents many spells according to the following order (see Lucarelli 2006: 85-95): 78 (divine falcon), 82 (Ptah), 77 (falcon of gold), 86 (swallow), 85 (ba), 83 (phoenix) 84 (heron), 81 or 81A (lotus), 80 (a god), 87 (snake), 88 (crocodile), 76 (all the forms the deceased wishes). Other papyri that stand in the same tradition as P. Gatseshen, such as P. Panesettauy or P. Neskhonsu share the same sequence. In P. Greenfield, as well as in P. Pinedjem II, the five spells that are written, and which are taken into account here, are: 81 (lotus), 80 (a god), 87 (snake), 88 (crocodile), 76 (all the forms the deceased wishes to take). With regard to the texts of the spells, P. Greenfield lacks certain details that are attested in P. Gatseshen’s tradition, specifically the mention of birds. However, the remainder of the spell has the same details as those found in P. Gatseshen, such as a god (with no specific god named), snake, and lotus. As for BD 76, it comes at the end of the sequence in both P. Greenfield and

P. Gatseshen. This is understandable, given that this spell allows the deceased to take all the forms he wishes. Its position at the end of the group is a way to include all the other forms by the conclusion of the sequence. In the Saite redaction, however, this spell was chosen to open the sequence of spells of the twelve transformations. It therefore functioned as an introduction rather than the conclusion, and was followed by the remaining spells in the order BD 77 (a falcon of gold), 78 (divine falcon), 79 (a great one in the council), 80 (a god), 81 (lotus), 82 (Ptah), 83 (phoenix), 84 (heron), 85 (ba), 86 (swallow), 87 (snake), 88 (crocodile). This new order then became the standard in papyri dating to the Saite and Ptolemaic periods.118 Vignettes accompany these spells in P. Greenfield, and are found on sheets 26-27-28. They depict a swallow on a mound (BD 86), a falcon (BD 77), another falcon (BD 78), a cobra with legs (BD 87), a crocodile (BD 88), Ptah (BD 82), a ram to represent the ba (BD 85), two kinds of birds (BD 83-84), a head emerging from a lotus (BD 81) a seated god with a solar disk on its head (BD 80), and the deceased with a staff on her hand (BD 76). The sequence of the vignettes is therefore 86-77-78-87-88-82-85-83-84-81-80-76, and in this way the complete list of the transformation spells is maintained in the papyrus through the vignettes. Furthermore, the same sequence of vignettes is found in P. Ani, sheets 25 to 28, from the 19th Dynasty. However, Ani differs from P. Greenfield insofar as BD 76 is missing and the content of the spells is written on the papyrus, something which is not the case in P. Greenfield. As explained above (vignettes of sheets 26-27-28), the presence of these vignettes can be linked to the copy of spell BD 99B on sheet 27, which was often placed after the transformation spells during the New Kingdom.119 Finally, the position of the sequence on the papyrus is also different in Third Intermediate Period papyri: in P. Gatseshen’s tradition it precedes the spells for knowing the different bas (115-116), while in P. Greenfield and P. Pinedjem II it comes just after 115-116. Milde also lists other sequences in hieroglyphic papyri of the Third Intermediate Period, which differ from those used in the hieratic papyri.120

116

118

117

Munro 1988: 153-155 and 218-219; Milde 1991: 180-199; Lapp 1997: 39; Lüscher 2006: XI-XXXIV. Milde 1991: 180-182.

119 120

See the different versions for the late periods in Mosher 2017: 432-457 and 2018a: 29-273 Milde 1991: 175; Lucarelli 2006: 82-83. Milde 1991: 181.

CHAPTER

138 Vignette

Sheet 32 is described above, sequence 19. The end of sheet 32 contains the beginning of two rows of representations of the god Osiris, which continues on sheet 33. 18 gods are found on each row, totalling 36 gods. After the representations of Osiris on sheets 33-34, we see two gods seated side by side on a throne, holding a was-sceptre in their hands. In total eight pairs of gods are drawn, making a total of sixteen gods. Four goddesses are standing behind all these gods: Maat and Hathor (sheet 34) and Isis and Nephthys (sheet 35). These vignettes are not linked to the content of the texts on the sheets, which relate to the transformation spells. They are possibly linked with spells 141/142,

3

which give a long list of names of gods and their epithets (see below sheets 35-36, sequence 23). It is somewhat reminiscent of the vignette of spell 141/142, for example in P. Nu (sheets 15-16) from the New Kingdom: the list of gods is written in hieroglyphs divided into three rows. A god is drawn at the end of each column, much like the list of gods depicted on sheets 32-33. In P. Leiden T 3 (21st Dynasty), which is written in hieroglyphs, the list of gods written in the spell is very similar to that of P. Greenfield; it is also placed in columns divided into two parts, but placed in a shrine. A god is represented at the end of each column, the lower part is dedicated to Osiris where the god is depicted at the end of each column. As for the vignettes of the transformation spells, these are found on sheets 26 to 28; see above.

Translation BD 81

32,11-12

rꜢ n ἰr(.t) ḫpr(.w) m sšny ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk sšny 32,12 wꜥb pr m Ꜣḫw ἰry šrἰ.t n Rꜥ

32,11

ἰry=ἰ h(Ꜣ)y wḫꜢ=ἰ sw n Ḥr ἰnk sšny wꜥb pr m sḫ.t Rꜥ BD 80

Formula for taking the form of a lotus. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. I am the pure lotus 32,12 that goes out in the sunshine, belonging to the nose of Ra. I make jubilation and I seek it for Horus. I am the pure lotus that goes out in the field of Ra.

32,13-16

rꜢ n ἰr.t ḫpr(.w) m nṯr ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk ꜥrḳ š.t 32,14 n.t Nwn sḥḏ sšp ἰry-ḥꜢ.t sšp kk.wy-smꜢ m rḥ.wy ἰmy-ẖ.t=ἰ m ḥkꜢ wr tp-rꜢ=ἰ ṯs=ἰ ḫr.t(y)=ƒ(y) ἰw{n}.t(y)=ƒ(y) 32,15 ḫr.n=ἰ ḥnꜥ=ƒ m ἰn.t Ꜣbḏw ḥtp(=ἰ) ἰnk sḫꜢy=ƒ ἰw ἰṯ.n=ἰ ḥw m nἰw.t gm.n=ἰ sw ἰm=s ἰnk Nwn sšp kk.wy ἰἰ.n=ἰ sšp 32,16 kk.wy swt ḥḏ sp-sn 32,13

32,11

32,13

Formula for taking the form of a god (a). Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. I am the one who ties the cloth 32,14 of Nun (i.e., Primeval Waters), who illuminates the light for the pilot of a boat, who makes the intense darkness bright with the Two Rivals (i.e., Horus and Seth) that are in my body, and with the great heka-power of my utterance. I raise the one who will fall and who will come. 32,15 I fell with him in the Valley of Abdju (Abydos), (I) am satisfied. I am the one who remembers him. I have seized Hu in the city where I have found him. I am the Nun (i.e., Primeval Waters) who makes the darkness bright. I have come (to) make 32,16 the darkness bright, and it is bright, twice.

Note on translation (a) Part of the title is missing; compare with P. Pinedjem II (25,9) or P. Gatseshen (27,3), where the

complete title is “Taking the form of a god and allowing the darkness to be bright”.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

BD 87

32,17-18

rꜢ n ἰr.t ḫpr(.w) m sꜢ-tꜢ ḏd mdw ἰn Wsἰr ḥry(.t) špsy.w(t) Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk sꜢ-tꜢ Ꜣw rnp.wt sḏr ms rꜥ nb 32,18 ἰnk sꜢ-tꜢ ἰmy m ḏr.w tꜢ sḏr.n=ἰ ms.kwἰ rnp.kwἰ rꜥ nb 32,17

BD 88

32,17

Formula for taking the form of a snake (lit. “son of the earth”). Words spoken by Osiris, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu. I am the snake, long of years, who spends the night, and is born every day. 32,18 I am the snake who is in the limits of the earth. I have spent the night, I am born and young every day.

33,1-2

rꜢ n ἰr(.t) ḫpr(.w) (m) msḥ ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnk ἰs 33,2 ḥr(y)-ἰb ntnt=s ἰnk msḥ m ṯr=s (?) ἰnk ἰn m ꜥwꜢ ἰnk rm.w Ḥr ꜥꜢ m Km-wr nb ks m Ḫm 33,1

33,1

Formula for taking the form (of) a crocodile. Words spoken by Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, whose mother is Neskhonsu. I am indeed 33,2 in the middle of his sweat (a). I am the crocodile in his grasp (b). I am one who carries as a robber. I am the fish of Horus the great in Kem-wer (Athribis), lord of obeisance in Khem (Letopolis).

Notes on translation (a) The word “crocodile” is missing, as is also the case in P. Pinedjem II (25,16) and P. Gatseshen (27,10). Versions from the New Kingdom have msḥ “crocodile” or the god Sobek “in the middle of the fear” (nrw) (Lüscher 2006: 406-407). The same version occurs in Late and Ptolemaic period papyri (Mosher 2018a: 261). Hence, in addition to the omission of the crocodile, the end of the sentence is also different. (b) This reading is suggested by Backes (TLA) as a way of writing ṯꜢr “to fasten (onto prey)” (Wb V, 355, BD 76

8). The same version occurs in P. Pinedjem II (25,16) and P. Gatseshen (27,10), which Munro (1996: 39, n. b) interprets as a possible way of writing rmṯ “people” (?) that is also present in P. Neferwebenef from the 18th Dynasty (Lüscher 2006: 408). The other versions from the New Kingdom have “as his guardian” (Lüscher 2006: 408-409), while late versions (Mosher 2018a: 261) have “I am the crocodile when his ba comes.”

33,3-4

rꜢ n ἰr(.t) ḫpr(.w) nb(.w) n mr=s ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy(.t) n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw swꜢ.33,4n=ἰ pr=ἰ r nsw ἰn Ꜣby.t ἰn wἰ ἰnḏ-ḥr=k pꜢy p.t sḥḏ pꜢ ḥd.t wnn ἰm dmḏ.n=ἰ nṯr ꜥꜢ ἰr n=ἰ wꜢ.t swꜢ=ἰ ἰm

33,3

139

33,3

Formula for taking all the forms which she may wish. Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. I have passed 33,4 by my house to the king. It is the abyt-bird (a) who has brought me. Hail to you, the one who flies (in) the sky, who makes the White Crown that is there bright! I have joined the great god. Make the way free for me, so that I (may) pass on!

Note on translation (a) For more on the identification of abyt with a bird, perhaps the hoopoe or the plover, see Meeks (2010: 274275).

CHAPTER

140

3

21. SEQUENCE BD 53-91-44-93-50 (33,5-34,9) Presentation of the spells The sequence brings together spells that prevent various negative situations from happening to the deceased. In fact, all of the spells start with the expression rꜢ n tm “Formula for not…”, with the following themes: – “Formula for not eating excrement or drinking urine in the necropolis” (53). The aim is to eat bread and offerings like the gods. – “Formula for not restraining the ba of a man in the necropolis” (91), so that he could be free of movement and reach the place where Ra, Atum, Khepri and Hathor are located. – “Formula for not dying again” (44) in order to ensure that the deceased does not die in the afterlife. – “Formula for not ferrying (a man) to the East” (93), as the travel must be from East to West so as to follow the journey of the sun, which is reborn in the morning in the East.

(Sheets 33-34)

– “Formula for not entering the necropolis” (50), the usual version being the “god’s slaughter-block” instead of the necropolis. This sequence is attested in papyri from the Third Intermediate Period, namely P. Pinedjem II, P. Gatseshen and P. Panesettauy, as well as other papyri belonging to the same tradition.121 However, spell 189 is typically absent from these Third Intermediate Period papyri; it is also not attested in P. Greenfield and P. Pinedjem II. This group of spells is also present at the beginning of P. BM EA 10747 (unpublished). As already highlighted by Lucarelli,122 the spells beginning with “formula for not” are also found in papyri of the New Kingdom, such as P. Nu.123 However, they are not arranged in the same way as in Third Intermediate Period papyri and later versions. Vignette Sheets 33 and 34 are described above; see sequence 20.

Translation BD 53

33,5-9

33,5

rꜢ n tm wnm ḥs swr wsš(.t) m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 33,6 Nsy-ḫnsw mꜢꜥ ḫrw ἰnk kꜢ dm ḥnty.w sšm p.t nb ḫꜥ.w n.w p.t sḥḏ-wr pr m bḫḫ ḥtr=ἰ 33,7 rnpw.t Ꜣw Rw rdἰ(=ἰ) Ꜣ.t šm Ꜣḫ.w bw.t pw nn ḳḳ=ἰ ḥs.w nn swr=ἰ wsš.t nn šm m sḫdḫd ἰnk nb t m Ἰwnw ἰw 33,8 t=ἰ m p.t ḫr Rꜥ ἰw t(=ἰ) m tꜢ ḫr Gb ἰn sk.ty mꜥnḏ.t ἰn n=ἰ m pr-nṯr wnƒ ḳ(Ꜣ)b(=ἰ) sm(=ἰ) mẖn ḏꜢ(=ἰ) r 33,9 ἰꜢbt.t n.t pt wnm=ἰ m wnm=sn ꜥnḫ=ἰ ꜥnḫ=sn ἰm ἰw wnm.n=ἰ m ꜥ.t nb ꜥꜢb.t

121 122

Lucarelli 2006: 127-133. Lucarelli 2006: 127.

33,5

Formula for not eating excrement or drinking urine in the necropolis. Words spoken by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is 33,6 Neskhonsu, true of voice. I am the bull, sharp of horns, leader of the sky, lord of appearances of the sky, the great illuminator who goes out from the fiery breath. I bring 33,7 long years together, Lion. (I) make a moment (?) (a), the sunshine goes. This is the abomination. I will not eat excrement, I will not drink urine, I will not walk upside down. I am the possessor of bread in Iunu (Heliopolis). 33,8 My bread is in the sky before Ra. (My) bread is on earth before Geb. It is the night-boat and the day-boat that bring (it) to me in the god’s house. (My) intestines are glad, (I) join the ferry-boat and (I) cross 33,9 the eastern (part) of the sky. May I eat as they eat! May I live as they live from it! I have eaten in the room of the lord of Offerings.

123

Lapp 1997: 46-47.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

141

Note on translation (a) The meaning of Ꜣ.t “moment” (?) is unclear. The same writing otherwise appears only in P. Pinedjem II (25,22). BD 91

33,10-12

33,10

rꜢ n tm ḫnr bꜢ n s m ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 33,11 mꜢꜥ ḫrw ḫr Wsἰr ἰ ḳꜢ dwꜢ.tw=ƒ wr bꜢ.w n bꜢ ꜥꜢ šƒšƒy(.t) dd nrw=ƒ r nṯr.w ḫꜥ ḥr ns.t=ƒ wr 33,12 ἰrw n=ἰ wꜢ.t r bw nty Rꜥ Ἰtm Ḫprἰ Ḥw.t-hr ἰm BD 44

Formula for not restraining the ba of a man in the necropolis. Words spoken by Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, 33,11 true of voice before Osiris. O High one, he is adored, great of power for the ba, great of respect, (the one) who gives the fear of him to the gods, who appears on his great throne. 33,12 Make free for me the way to the place where Ra, Atum, Khepri and Hathor are.

33,13-17

33,13

rꜢ n tm mwt m wḥm-ꜥ ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw wn(.w) 33,14 n=ἰ tpḥ.t pd(r).ty sp-sn ḫr Ꜣḫ.w m ẖnw kk.wy ḏsr=ἰ m ἰr.t Ḥr rnn.n wἰ Wp-wꜢ.t ἰmn.kwἰ m-ꜥ=tn ἰḫm.w-sk

ἰw wsrt=s(t) Rꜥ ἰw ḥr=ἰ wn(.w) ἰw ḥꜢty=ἰ ḥr s.t=ƒ tp-rꜢ=ἰ rḫ.n=ἰ ἰnk Rꜥ mk sw ḏs=ƒ nn ḫm (n) ꜥwꜢ.tw=ἰ ꜥnḫ ἰrk ἰt(=ἰ) 33,16 sꜢ Nw.t ἰnk sꜢ.t=k wr-pḥty mꜢꜢ štꜢ.w=k Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) sr.t Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 33,17 mꜢꜥ ḫrw ḫꜥ.tἰ m nsw nṯr.w nn mwt=s m-wḥm-ꜥ

33,15

33,10

33,13

Formula for not dying again. Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice. The 33,14 cavern of the flood is opened for me, twice. The transfigured ones fall within the darkness. I am sacred in the eye of Horus. Wepwaut has nursed me. I am hidden among you, the-ones-who-do-not-set-stars (i.e., circumpolar stars). 33,15 Ra is his neck (a). My face is opened. My heart (muscle) is in its place. My spell, (that) I knew. I am Ra who protects himself, The one who does not know does not exist, and I have (not) been robbed. Live then, (my) father, 33,16 son of Nut (i.e., Osiris). I am your daughter (b), great of force, (the one) who sees your secrets. Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, 33,17 true of voice appearing as the king of gods, she will not die again.

Notes on translation (a) The scribe has written the term wsr.t with tꜢ for t (concerning spellings, see above, Chapter 2, 6). (b) Horus is the son of Osiris, and hence “your son” in the masculine form is the usual form found in P. Pinedjem II (26,9) and P. Panesettauy (29,8). The feminine form has been adapted for a reference to Nestanebetisheru, while it has been omitted in P. Gatseshen (34,23). The other feminine owner of a papyrus with

this spell during the Third Intermediate is P. BM EA 9903, sheet 3 and P. Ta-shep-en-Khonsu (Munro 2009: pl. 2, col. 40-41) where the passage is missing, as well as P. Louvre E 3661 (9,32) which has the masculine form. We might therefore wonder if the adaptation is again a particular way to highlight the position of Nestanebetisheru, as was also the case in the opening vignette (see above, sequence 1).

CHAPTER

142 BD 93

34,1-4

rꜢ n tm ḏꜢy r ἰꜢbt.t ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 34,2 ḥnw pwy n Rꜥ ἰn-ἰw ḥḏ.t(w)=ƒ m ẖnnw Ꜣḫ.t nny m ḥḥ wsr=ἰ ἰm r wsr.w sḫm=ἰ ἰm r sḫm.w 34,3 ἰr ἰṯ(.w)=ἰ ἰr ḏꜢ(.w)=ἰ ἰꜢbt.t r ἰr(.w) sbἰ ἰm=ἰ šꜥd(.w) ḏw.t m ḥs (n=)ἰ ḥnw.ty ḫr.kꜢ rmw m ἰr.t n Stš ꜥm. 34,4 kꜢ ḥnw Rꜥ ḏꜢḏꜢ Wsἰr nn db.kꜢ r=ƒ ḥnw.ty Rꜥ-Ἰtm nn ḏꜢy(=ἰ) r ἰꜢbt.t 34,1

34,1

Formula for not ferrying to the East (a). Words spoken by Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, true of voice. 34,2 O this phallus of Ra, has he been damaged in disturbance? weakness is useful as a million (b). I am mighty there, more (so) than the mighty ones. I am powerful there, more (so) than the powerful ones. 34,3 If I am seized, if I am ferried the East, if the enemy is made in me (c) and the evil is cut off as the two horns turn back (for) me (?), then the tears will fall in the eye of Seth (b), then the phallus of Ra will swallow 34,4 the head of Osiris, the two horns of Ra-Atum will not pierce him and I will not ferry to the East.

Notes on translation (a) The title is slightly different during the New Kingdom; see for example P. Nu (BD 93, col. 1), which has “Spell for not allowing a man to ferry to the East in the necropolis”. Differences can also be observed in papyri from the Late and Ptolemaic periods (Mosher 2018b: 17). The same title as that of P. Greenfield seems to be found in variants from the 21st Dynasty; see P. Pinedjem II (26,10) and P. Gatseshen (35,1, see also Lucarelli 2006: 55). (b) The sentence has no logical meaning. Other versions have “things of the weary come into being in the millions”. We probably find here evidence of

BD 50 34,5

3

confusion between Ꜣḫ.t “useful” and ḫ.t “things”, in addition to an omission of the verb ḫpr at the beginning of the sentence (see also another version in P. Pinedjem II, 26,12 and the comment by Munro 1996: 41, b). (c) The meaning of this sentence is unclear. It is also found in P. Pinedjem II (26,12-13) and P. Gatseshen (35,2-3). However, versions of the New Kingdom (for example P. Nu, BD 93, col. 3-4) and of the Late Period have another sentence (Mosher 2018b: 17). (d) Rather than the eye of Seth, this should read the eye of Horus (for Horus, see P. Pinedjem II, 26,14).

34,5-9

rꜢ n tm ꜥḳ r ẖr.t-nṯr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰw ṯ(Ꜣ)s(.w) 34,6 hꜢ=ἰ m p.t ἰry tꜢ ἰn Rꜥ rdἰ hrw n smn ṯ(Ꜣ)s.t r nny.w ḥr mn.ty hrw n ḥsḳ sꜢm.t ἰw ṯ(Ꜣ)s(.w) ṯ(Ꜣ)s.t 34,7 hꜢ=ἰ ἰn Stš psḏ.t m wsr=s tpy nn ḫpr ẖnnw sḏꜢ=tn m smꜢ ἰt.w ἰnk ἰṯ tꜢ.wy ṯ(Ꜣ)s(.w) ṯ(Ꜣ)s.t ἰn Nw.t mꜢꜢ m sp=s 34,8 tpy nn mꜢꜢ=ἰ mꜢꜥ.t nn ms nṯr.w ꜥšm.w ἰnk pnt(y) ἰw=ἰ m ἰwꜥ n nṯr.w ꜥꜢy.w

34,5

Formula for not entering the necropolis (a). Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. is tied 34,6 on me in the sky. The one who belongs to the earth, it is Ra who gives the day of establishing the knot on the inert-ones (i.e., the dead), on the thigh, the day of cutting the disheveled hair. The knot is tied 34,7 on me by Seth. The Ennead is in his first power. The disturbance will not happen. May you bring the one who slays the fathers. I am the one who seizes the Two Lands. A knot is tied by Nut, who sees like (he did) the 34,8 first time. I will not see the Maat, the gods will not be born (as) images. I am Penty (b). I am the heir of the great gods.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰnk Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-34,9tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw

143

I am Osiris, priestess of Nemty, lord of Atefet, Nes34,9tanebetisheru, whose mother is Neskhonsu.

Notes on translation (a) The usual title is “Formula for not allowing (one) to enter the god’s slaughter-block” (nm.t-nṯr), which makes more sense, given that the deceased wants to enter the necropolis as well as to go out from it. The same variant occurs in different papyri that date to the

Third Intermediate Period; see P. Pinedjem II (25,15), P. BM EA 10747 (2,4) or P. Gatseshen (35,4) and P. Panesettauy (29,14). (b) Penty or Peni is the deceased as a god (see LGG III: 37).

22. SPELL BD 188 (34,10-17) Presentation of the spell The spell is for letting the ba of the deceased “descend, build chapels and go out in daylight”, and thus for allowing him to enter the funerary chapel. According to the Totenbuch-Projekt,124 this spell is only present in seven sources: one tomb of the 18th Dynasty (TT 82), two papyri of the 18th Dynasty (P. Nu and P. Princeton Pharaonic Roll 5) and four papyri of the Third Intermediate Period (P. Greenfield,

(Sheet 34)

P. Gatseshen, P. Panesettauy and P. BM EA 10747). It is not present in P. Pinedjem II. In the four papyri of the Third Intermediate Period, the spell is always found just after the sequence 53-91-44-93-50.125 The final part of the spell is only present in P. Greenfield (see note on translation c). Vignette Sheet 34 is described above; see sequence 20.

Translation BD 188 34,10

34,10-17

hꜢ bꜢ ḳd ḥw.wt pr m hrw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 34,11 mꜢꜥ ḫrw ἰnp m ḥtp Ꜣḫ n=t ꜥḳ m ḥtp m ẖr.t-nṯr ἰs Ꜣḫ n=t bꜢ sꜢ.t r mꜢꜢ ἰn mꜢꜢ sw sἰp m bw nb nty sw ἰm ἰrw=ἰ ḳmꜢ34,12=ἰ m šsꜢ.w=ἰ m ἰrw=ἰ mꜢꜥ n bꜢ ꜥpr nṯry sḥḏ Rꜥ Ꜣḫ=ƒ m ḥw.t-nṯr=s nb ḥtp.n=k bꜢ šw.t m rd.wy=sn m bw 34,13 nb sἰp n=s ἰm mꜢꜢ=s ꜥhꜥ ḥms ꜥḳ=s r-pr=s n ḏ.t=s nty ἰs wꜥ m dwꜢty.w n Wsἰr ἰἰy.w m hrw šmy.w m grḥ ἰr.t ḥb 34,14 ḥby(.t)

124

34,10

May the ba descend, build chapels, and go out in daylight. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, 34,11 true of voice. Royal child (a) in peace, What(ever) is useful is (available) for you, enter the necropolis in peace. Indeed, what(ever) is useful is (available) for you, the ba and the protection (b) to see. It is the one who sees him, who controls in every place (where) he is. My forms, my creation 34,12 are like my skills, like my true forms of the ba equipped and divine. Ra illuminates what is his mastery in each of her temples. You have rested, the ba and the shadow are at their feet in every 34,13 place, inspecting (it) for her there. She sees, standing and sitting, She enters her chapel of her eternity, which is one among the worshippers of Osiris, those who come during the day, those who walk the night, making a festival 34,14 of festival-offerings (c).

http://totenbuch.awk.nrw.de/liste?spruch=188-V188-188V.

125

See also the comment on the spell by Lucarelli 2006: 133.

CHAPTER

144 ἰnḏ-ḥr=k Rꜥ m ḫꜥ=k nƒr ḥr-tp dwꜢy.t ἰnḏ-ḥr=k Rꜥ m wbn=k nƒr ḥr-tp dwꜢy.t 34,17 ἰnḏ-ḥr=k Rꜥ m ἰἰ=k nƒr n Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m hrw pn nƒr 34,15

34,15

34,16

34,16

3

Hail to you Ra when you appear perfectly at the head of the morning! Hail to you Ra when you shine perfectly at the head of the morning! 34,17 Hail to you Ra when you come perfectly for Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, on this beautiful day!

Notes on translation (a) Backes (TLA, translation of P. Nu) understands ỉnp as the god Anubis. However, the absence of a determinative prevents us from distinguishing between “royal child” and the jackal-god in this case. (b) Parallels (for example P. Gatseshen, 35,9) use šw.t “shadow”, instead of sꜢ.t “protection”, which is found in the following line 34,12. The scribe was

probably confused between the two hieratic signs, see Verhoeven 2001: 182 (S36), 196 (V17). (c) The material found from this point on constitutes the final part of the spell, which is present only in P. Greenfield (see also Quirke 2013: 487 who translates this part). It comprises a short hymn to the sun god Ra.

23. SPELL BD 141/142 I (35a,1-36c,24) Presentation of the spell

(Sheets 35-36)

During the New Kingdom and the Third Intermediate Period, BD 141 and 142 were treated as a single spell. In the Late Period, by contrast, they were divided into two spells with their own titles.126 Spell 141/142 consists of offerings made to the gods, whose names and epithets are given in a list as a litany. The list was recited during the 6th day of the festival of the West, which was for the dead ancestors. We learn this from the title: “Another formula for making a transfigured one excellent. Papyrus-roll that a man performed for his father or his mother on the festivals of the West. Making the transfigured one excellent on the heart of Ra. Making him have power beside the gods, making him great beside the transfigured ones. Said on the 6th day of the festival”. Thus, this formula enabled the deceased to become a transfigured one. The same spell is repeated at the end of the papyrus with another title (“Offerings: bread, beer, cattle, birds, roasted meat, incense, myrrh on the flame on the day of the feast of the 6th day and the half month. Offerings for Osiris, foremost of the Westerners, lord of Abydos, four times”), which focuses more on the offerings that were given during the festival (93,11-94e,39). The number of gods listed in the spell differs from one papyrus to another. In P. Nu (sheets 15-16), two

parts can be clearly distinguished: first, a list that mentions various gods, and a second part that is consecrated to Osiris and lists his different functions and epithets. It is this separation that caused the division between two different spells with two different titles in the Late Period (for BD 141, see, for example, P. Iahtesnakht 67,11-68b,8, which is more or less the same as the version of the New Kingdom and the Third Intermediate Period; for BD 142, see P. Iahtesnakht 68b,9-68g,24). BD 141 of the Saite and Ptolemaic Periods corresponds to col. 35c,21 in Greenfield. This is exactly where the divine names and epithets of Osiris begin, and constitutes BD 142 (see Table 16). P. Greenfield contains nine columns with 185 names of gods, while the second version also contains nine columns but with 244 names. This indicates that the list can vary significantly from one version to another. For the Third Intermediate Period, the Totenbuch-Projekt database registers seven papyri,127 four in hieroglyphs (P. Pinedjem I, P. Nedjmet [P. Louvre E 6258], P. Leiden T 3 and P. Leiden T 7) and three in hieratic (P. Greenfield, P. Gatseshen and P. Panesettauy) with spell 141/142.128 The two versions in P. Greenfield are very similar to those in P. Gatseshen, P. Panesettauy and P. Leiden T 3, the main difference being that the versions in Greenfield are much longer and contain many supplementary names of gods that are not found in the

126

128

127

See Milde 1991: 156-159; Lucarelli 2006: 154-156. http://totenbuch.awk.nrw.de/.

For a presentation of spell 141/142 and a translation of the version in P. Nedjmet, see Lenzo 2022.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

other papyri. In fact, the other versions stop at the point that corresponds to col. 35f,1 in P. Greenfield, while this part appears in Saite and Ptolemaic versions (see P. Iahtesnakht 68d,25). As highlighted by Goyon,129 the text was certainly used in a liturgy linked to offerings for Sokaris before it was reused for the deceased in the Book of the Dead. This also explains the short text added at the end of the spell in P. Greenfield (36c,13-36c,24), which is an extract from the Offering Ritual, episode 36, placed at the end of the list of the names of Osiris. The aim of this final part is to allow the deceased, associated with Osiris, to go out and benefit from the offerings. This passage not only belongs to the Offering Ritual, but had existed since the Coffin Texts as well as in tombs such as TT 100 of Rekhmire in the 18th Dynasty or in the liturgical papyrus

145

P. BM EA 10209 of the Ptolemaic Period, a coffin of the Late Period (Cairo CG 41068), the Edfu temple and other sources.130 Recently, Jamen has identified a further attestation of this text on a coffin from the 21st Dynasty.131 Indeed, the coffin of Padikhonsu kept at the Musée des Beaux-Arts of Lyon (H 2320-2321) contains some spells in hieratic including this passage of the Offering Ritual. Interestingly, the author dates the coffin to the time of the High Priest Pinedjem II, meaning that it was written shortly before P. Greenfield.132 Jamen also adds another source from the 21st Dynasty,133 namely the sarcophagus of Pharaoh Amenemope found in tomb IV at Tanis,134 contemporary with the High Priest Pinedjem II. In sum, BD 141/142 in P. Greenfield corresponds to different texts or spells if we compare it with New Kingdom and Saite and Ptolemaic Period versions:

P. Greenfield, version 1, col. 35a,1-36c,24 Content

P. Greenfield

New Kingdom and Third Intermediate Period papyri compared to P. Greenfield*

Saite Period*

List of different gods and places

35a,1-35c,21

141/142 near identical list

141

Osiris, some variants with version 2

35c,22-35f,1

141/142 near identical list

142

Osiris and other gods and places

35f,2-36c,12

Not attested

142

Extract Offering Ritual

36c,13-36c,24

Not attested

Not attested

P. Greenfield, version 2, col. 93,11-94e,39 Content

P. Greenfield

New Kingdom and Third Saite Period* Intermediate Period papyri*

List of different gods and places

93a,12-93d,17

141/142 near identical list

141

Osiris, some variants with version 1

93d,18-94b,8

141/142 many differences

142 many differences

Osiris, Horus, Isis and Anubis

94b,9-94e,35

Not attested

142 with differences

Final sentence

94e,35-94e,39

Not attested

Not attested

* The papyri taken into account here are as follows: for the New Kingdom, P. Nu; for the Third Intermediate Period, P. Gatseshen, P. Panesettauy, P. Leiden T 3; for the Saite Period, P. Iahtesnakht.

Table 16. Comparison of the two versions of BD 141/142 in P. Greenfield with those from the other periods

Vignette The beginning of sheet 35 depicts Isis and Nephthys, who conclude the group of gods on the previous sheets. The row of gods, which on sheets 31 to 34 consists

mainly of representations of Osiris, is probably intended to be linked with spell 141/142. On sheet 32 there are also four shrines and four gods, which are mentioned in the spell (for a description, see above sequence 20). As for the other vignettes on sheets 35-36, these represent

129

131

130

Goyon 1978: 418. See the list in Goyon 1978: 416-417; Assmann 1998: 242-243; Assmann 2005: 60-86; Smith 2009: 180, 185; Tacke 2013, vol. II: 137; Quirke 2013: 321; Lenzo 2021c: 226.

132 133 134

Jamen 2016: 52-60. Jamen 2016: 5. Jamen 2016: 53. Montet 1951: 174.

CHAPTER

146

BD 148 and BD 17. On the right side of sheet 35 we see eight cows, one bull and four steering oars that constitute the vignette of BD 148, even though there are usually seven cows, rather than eight. The spell is included twice in P. Greenfield: on sheet 39 and at the end of the papyrus on sheet 95. Thus, the integration of the vignette is due to the occurrence of the spell some sheets ahead. However, the presence of the cows, bull and steering oars of the different cardinal points may also reflect their mention in spell 141/142 at the end of

3

the first column and the beginning of the second one (35a,21-35b,5), much like spell BD 148. The second half of sheet 35, as well as sheets 36, 37 and 38 consists of a series of illustrations that originate from BD 17. This is the second time we see these vignettes, and it is difficult to explain their presence on these particular sheets (for more on the vignettes of BD 17, which occur many times in P. Greenfield, see above, sequence 4, sheets 5-9 and Table 14).

Translation BD 141/142 I 35a,1-36c,24 35a,1

ky rꜢ n sἰḳr Ꜣḫ mḏꜢ.t ἰr(.t).n s n ἰt=ƒ mw.t=ƒ r-pw m ḥb.w n.w ἰmnt.t 35a,2 sἰḳr Ꜣḫ ḥr ἰb n Rꜥ rdἰ.t sḫm=ƒ ḫr nṯr.w sꜢꜥ=ƒ ḫr Ꜣḫ.w ḏd(.w) hrw 6-35a,3nwt ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 35a,4 Nsy-ḫnsw 35a,5 n Wsἰr ḫnty Ἰmnty.w nṯr ꜥꜢ nb Ꜣbḏw sp 4 35a,6 Rꜥ-Ḥr-Ꜣḫ.ty 35a,7 Nwn ἰt nṯr.w 35a,8 MꜢꜥ.t sꜢ.t Rꜥ 35a,9 wἰꜢ n Rꜥ 35a,10 Ἰtm Ḫprἰ 35a,11 psḏ.t ꜥꜢ.t psḏ.t nḏs.t 35a,12 Ḥr nb wrr.t 35a,13 Šw Tƒnw.t 35a,14 Gb Nw.t 35a,15 Wsἰr Ꜣs.t 35a,16 Ḥw.t-kꜢ nb(.t)-ḏr 35a,17 Ἰmny.t 35a,18 Ἰgr.t ḫnty s.t=s 35a,19 nb(.t) p.t 35a,20 Ꜣḫ-bἰt sꜥḥ-nṯr 35a,21 wr-mr(w.t)=s dšr.t-šnw 35a,22 ẖnm-ꜥnḫ ἰns 35b,1 sḫm rn=s m ḥm.t=s 35b,2 kꜢ ṯꜢy ἰd.t 35b,3 sḫm nƒr ḥm nƒr n p.t mḥ.t 35b,4 ḫnty ḥr(y)-ἰb ḥw.t dšr.t ḥm nƒr n p.t ἰꜢbt.t 35b,5 Ꜣḫ.w ḥr(y)-ἰb ꜥšm.w ḥm nƒr n p.t ἰmnt.t 35b,6 35b,7

Ἰmst Ḥꜥpy DwꜢ-mw.t=ƒ Ḳbḥ-sn.w=ƒ

35a,1

Another formula for making a transfigured one excellent. Papyrus-roll that a man performed for his father or his mother on the festivals of the West. 35a,2 Making the transfigured one excellent on the heart of Ra. Making him have power beside the gods, making him great beside the transfigured ones. Said on the 6th 35a,3 day of the festival (a). Words spoken by Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, whose mother 35a,4 is Neskhonsu. 35a,5 For Osiris, foremost of the Westerners, great god, lord of Abdju (Abydos), four times. 35a,6 (For) Ra-Horakhty (b). 35a,7 Nun, father of the gods. 35a,8 Maat, daughter of Ra. 35a,9 The boat of Ra. 35a,10 Atum Khepri. 35a,11 The Great Ennead and the Small Ennead. 35a,12 Horus, lord of the Great One (i.e., crown of Upper Egypt). 35a,13 Shu and Tefnut. 35a,14 Geb and Nut. 35a,15 Osiris and Isis. 35a,16 Mansion-of-kas, lady-of-all (cow 1) (c). 35a,17 Amonet (cow 2). 35a,18 Igeret, foremost of her place (cow 3). 35a,19 Lady of the sky. 35a,20 She-of-Chemmis, who-envelops-the-god-in-bandages (cow 4). 35a,21 She-the-love-of-whom-is-great, Red-haired-one (cow 5). 35a,22 She-who-joins-life, Red-one (cow 6). 35b,1 She-whose-name-is-powerful-in-her-craft (cow 7). 35b,2 The bull, male of the cow. 35b,3 The good power, good steering oar of the northern sky. 35b,4 Foremost in the middle of the red estate, good steering oar of the eastern sky. 35b,5 Radiance in the middle of the (estate) of the images, good steering oar of the western sky (d). 35b,6 Amset, Hapy. 35b,7 Duamutef, Qebehsenuf.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰtr(.t) šmꜥ ἰtr(.t) mḥ 35b,10 sk.ty 35b,11 mꜥnḏ.ty 35b,12 Ꜣs.t Nb-ḥw.t 35b,13 Ḏḥwty MꜢꜥ.t 35b,14 nṯr.w rsy 35b,15 nṯr.w mḥt.t 35b,16 nṯr.w ἰmnt.t 35b,17 nṯr.w ἰꜢbt.t 35c,1 n nṯr.w mꜢsty.w 35c,2 nṯr.w ḥtpty.w 35c,3 pr-wr 35c,4 pr-nsr 35c,5 nṯr.w ἰꜢty.w 35c,6 nṯr.w sḫty.w 35c,7 nṯr.w prty.w 35c,8 nṯr.w nsty.w 35c,9 wꜢ.t rsy 35c,10 wꜢ.t mḥt.t 35c,11 wꜢ.t ἰmnt.t 35c,12 wꜢ.t ἰꜢbt.t 35c,13 sbꜢ.w n dwꜢ.t 35c,14 sbḫ.ty n dwꜢ.t 35c,15 nw štꜢ.w 35c,16 sꜢw.w-ꜥꜢ sbꜢ.w n dwꜢ.t 35c,17 štꜢ.w(-ḥr) sꜢw.w wꜢ.t 35c,18 sꜢw.w n.w dd(y.w) sbḥ 35c,19 sꜢw.w ḫꜢsw.t ddy.w ḥr nƒr 35c,20 rkḥy.w ddy.w ḥr sḏ.t 35c,21 m ꜥḫ 35c,22 Wsἰr Wn-nƒr 35c,23 Wsἰr ꜥnḫy 35d,1 n Wsἰr nb ꜥnḫ 35d,2 Wsἰr nb ḏr 35d,3 Wsἰr ḫnty ἸgꜢb.t 35d,4 Wsἰr sꜢḥ 35d,5 Wsἰr sꜢw 35d,6 Wsἰr ḫnty pr 35d,7 Wsἰr m rs-nt 35d,8 Wsἰr m mḥ-nt 35d,9 Wsἰr nbw ḥḥ 35d,10 Wsἰr BꜢ.t-Rpy.t 35d,11 Wsἰr Ptḥ nb ꜥnḫ 35d,12 Wsἰr ḫnty RꜢ-sṯꜢw 35d,13 Wsἰr ḥr(y)-ἰb ḫꜢs.wt 35d,14 Wsἰr m ꜥnḏty 35d,15 Wsἰr m Sḫty 35d,16 Wsἰr m SꜢw 35d,17 Wsἰr m Nḏƒ 35d,18 Wsἰr m P 35d,19 Wsἰr m Dpw 35d,20 Wsἰr m Nṯr 35d,21 Wsἰr m SꜢw ẖry 35b,8

35b,8

35b,9

35b,9

147

The shrine of Upper Egypt. The shrine of Lower Egypt. 35b,10 The night-boat. 35b,11 The day-boat. 35b,12 Isis and Nephthys. 35b,13 Thoth and Maat. 35b,14 The gods of the South. 35b,15 The gods of the North. 35b,16 The gods of the West. 35b,17 The gods of the East. 35c,1 For the gods who belong to the knees (?). 35c,2 The gods who rest. 35c,3 The Great House. 35c,4 The House of Flame. 35c,5 The gods who belong to the mound. 35c,6 The gods who belong to the field. 35c,7 The gods who belong to the house. 35c,8 The gods who belong to the throne. 35c,9 The way of the South. 35c,10 The way of the North. 35c,11 The way of the West. 35c,12 The way of the East. 35c,13 The gates of the underworld. 35c,14 The two portals of the underworld. 35c,15 The secret nw-wood (?). 35c,16 The doorkeepers of the gates of the underworld. 35c,17 The hidden (faces) who guard the way. 35c,18 The guardians of those who give a cry. 35c,19 The guardians of the foreign countries who give the beautiful face. 35c,20 The fiery-ones who give the fire 35c,21 in the brazier. 35c,22 Osiris Wennefer (e). 35c,23 Osiris the living-one. 35d,1 For Osiris lord of life. 35d,2 Osiris lord of all. 35d,3 Osiris foremost of Igabet (Igeret?). 35d,4 Osiris Orion. 35d,5 Osiris the guardian. 35d,6 Osiris foremost of the house. 35d,7 Osiris in the South Chapel. 35d,8 Osiris in the North Chapel. 35d,9 Osiris who melts the millions. 35d,10 Osiris Bat-Repit. 35d,11 Osiris Ptah lord of life. 35d,12 Osiris foremost of Rosetau. 35d,13 Osiris in the middle of the foreign countries. 35d,14 Osiris in Andjty. 35d,15 Osiris in Sekhty. 35d,16 Osiris in Sais. 35d,17 Osiris in Nedjef. 35d,18 Osiris in Pe. 35d,19 Osiris in Depu. 35d,20 Osiris in Netjer. 35d,21 Osiris in Higher Sais.

CHAPTER

148 35d,22

35d,22

35d,23

35d,23

Wsἰr m SꜢw ḥry Wsἰr bἰk 35d,24 Wsἰr m Sἰnw 35e,1 n Wsἰr (m) Ḥnn 35e,2 Wsἰr m ꜥprw 35e,3 Wsἰr m ḳƒdn 35e,4 Wsἰr m Skt 35e,5 Wsἰr (m) Pḏ-š 35e,6 Wsἰr m ḥw.t=ƒ ἰmy RꜢ-sṯꜢw 35e,7 Wsἰr ḫnty nἰw.t=ƒ 35e,8 Wsἰr m PwgꜢs 35e,9 Wsἰr m s.t=ƒ ἰmy TꜢ-mḥ 35e,10 Wsἰr m p.t 35e,11 Wsἰr m tꜢ 35e,12 Wsἰr Nḏst(y) 35e,13 Wsἰr m ἸtƒꜢ-wr 35e,14 Wsἰr Skr 35e,15 Wsἰr ḥḳꜢ ḏ.t 35e,16 Wsἰr ἰr wty 35e,17 Wsἰr m Dšr.t 35e,18 Wsἰr m Npr.t 35e,19 Wsἰr m Snw 35e,20 Wsἰrm Ḥbsr.t 35e,21 Wsἰr m tꜢ Skr 35e,22 Wsἰr m ŠꜢw 35e,23 Wsἰr ƒꜢ Ḥr MꜢꜥ.ty 35f,1 n Wsἰr m hnἰ 35f,2 Wsἰr m bꜢ n ἰt=ƒ 35f,3 Wsἰr m rs-nt 35f,4 Wsἰr (m) mḥ-nt 35f,5 Wsἰr nb nḥḥ nsw nṯr.w 35f,6 Wsἰr m Qdš 35f,7 Wsἰr ḥr šꜥἰ=ƒ 35f,8 Wsἰr ḫnty sḥ ἰd.t 35f,9 Wsἰr m SἰꜢty 35f,10 Wsἰr m ṮꜢw-wr 35f,11 Wsἰr m Dnἰ 35f,12 Wsἰr m Ἰšrw 35f,13 Wsἰr m tꜢ.w nb.w 35f,14 Wsἰr ḫnty š n Pr-ꜥꜢ 35f,15 Wsἰr m ḥw.t bnbn 35f,16 Wsἰr m Ἰwnw 35f,17 Wsἰr ἰn ꜥḥ.t 35f,18 Wsἰr nb ꜥnḫ m Ꜣbḏw 35f,19 Wsἰr nb Ḏd.t 35f,20 Wp-wꜢ.t šmꜥ 35f,21 Wp-wꜢ.t mḥt.t 35f,22 Wsἰr ἰty ḥr(y)-ἰb Ꜣbḏw 35f,23 Wsἰr ἰty ḥr(y)-ἰb TꜢ-š 36a,1 n Wsἰr ꜥnḫ m Ḥw.t-kꜢ-Ptḥ 36a,2 Wsἰr nb pḥ.ty ptpt sbἰ.w 36a,3 Wsἰr kꜢ Km ḥr(y)-ἰb Km 36a,4 Wsἰr ḥty(.t) 36a,5 Wp-wꜢ.t šmꜥ sḫm tꜢ.wy 36a,6 Wp-wꜢ.t mḥ sḫm n.t p.t

3

Osiris in Lower Sais. Osiris the falcon. 35d,24 Osiris in Sinu. 35e,1 For Osiris (in) Henen. 35e,2 Osiris in Aperu. 35e,3 Osiris in Kefeden. 35e,4 Osiris in Seket. 35e,5 Osiris (in) Pedj-she. 35e,6 Osiris in his temple which is in Rosetau. 35e,7 Osiris foremost of his city. 35e,8 Osiris in Pugas. 35e,9 Osiris in his place in Lower Egypt. 35e,10 Osiris in the sky. 35e,11 Osiris on earth. 35e,12 Osiris Nedjesty. 35e,13 Osiris in Itefa-wer. 35e,14 Osiris Sokar. 35e,15 Osiris ruler of eternity. 35e,16 Osiris the begetter. 35e,17 Osiris in Desheret. 35e,18 Osiris in Neperet. 35e,19 Osiris in Senu. 35e,20 Osiris in Hebeseret. 35e,21 Osiris in the land of Sokar. 35e,22 Osiris in Shau. 35e,23 Osiris who carries Horus (in) Maaty. 35f,1 For Osiris in Heni (f). 35f,2 Osiris as ba of his father. 35f,3 Osiris in the South Chapel. 35f,4 Osiris (in) the North Chapel. 35f,5 Osiris lord of eternity, king of the gods. 35f,6 Osiris in Qadesh. 35f,7 Osiris upon his sand. 35f,8 Osiris foremost of the hall of the cow. 35f,9 Osiris in Siaty. 35f,10 Osiris in Tjau-wer. 35f,11 Osiris in Deni. 35f,12 Osiris in Isheru. 35f,13 Osiris in each land. 35f,14 Osiris foremost of the lake of the Pharaoh. 35f,15 Osiris in the temple of the benben. 35f,16 Osiris in Iunu (Heliopolis). 35f,17 Osiris in the palace. 35f,18 Osiris lord of life in Abdju (Abydos). 35f,19 Osiris in Djedet (Busiris). 35f,20 Wepwaut of Upper Egypt. 35f,21 Wepwaut of Lower Egypt. 35f,22 Osiris ruler in the middle of Abdju (Abydos). 35f,23 Osiris ruler in the middle of To-She. 36a,1 For Osiris who lives in Hut-ka-ptah (Memphis). 36a,2 Osiris lord of force who treads the enemies. 36a,3 Osiris black bull in the middle of Kem. 36a,4 Osiris breather. 36a,5 Wepwaut of Upper Egypt, mighty of the Two Lands. 36a,6 Wepwaut of Lower Egypt, mighty of the sky.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Ἰtm kꜢ ẖ.t psḏ.t ꜥꜢ.t Rꜥ-Ḥr-Ꜣḫ.ty 36a,9 Ptḥ ḏd šps s.ty Rꜥ 36a,10 Gb rpꜥ.t nṯr.w 36a,11 Ḥr wr 36a,12 Ḥr ḫnty ḫm 36a,13 ṯs wḏꜢ.t 36a,14 Mnw nsw Ḥr nḫt 36a,15 Ἰwn-mw.t=ƒ ꜥb pr wr 36a,16 Ḥr-sꜢ-Ꜣs.t 36a,17 r SḫꜢ.t 36a,18 Hnm-Ḥr-ḥtp 36a,19 sn.ty 36a,20 Ḏḥwty 36a,21 Ἰn-ḥr 36a,22 Nw.t 36b,1 n Ἰnpw ḫnty sḥ-nṯr 36b,2 ḥkꜢy.t 36b,3 Ꜣs.t 36b,4 nšm.t 36b,5 N.t 36b,6 Srḳ 36b,7 MꜢꜥ.t 36b,8 ἸhꜢ 36b,9 tꜢ 4 Msḫn(.t) ἰmy(.t) Ꜣbḏw 36b,10 Msḫn.t ꜥꜢ.t 36b,11 Msḫn.t sḳb 36b,12 Msḫn.t mnḫ.t 36b,13 Msḫn.t nƒr 36b,14 Ἰmst 36b,15 Ḥꜥpy 36b,16 DwꜢ-mw.t=ƒ 36b,17 Ḳbḥ-sn.w=ƒ 36b,18 ἰꜥrr.t ḥr(y)-ἰb ḥw.t-nṯr 36b,19 nṯr.w nṯr.t ἰmy(.w) Ꜣbḏw 36b,20 ἰtr(.t) šmꜥ 36b,21 ἰtr(.t) mḥ 36b,22 ἰmꜢḫ.w n.w Wsἰr 36b,23 Wsἰr ḫnty Ἰm.t r sp 4 36b,24 Wsἰr m s.t=ƒ nb.w 36c,1 n Wsἰr m bw nb mrr=ƒ kꜢ=ƒ ἰm 36c,2 Wsἰr m sḥ=ƒ nb.w 36c,3 Wsἰr ḳmꜢ=ƒ nb.w 36c,4 Wsἰr m rn(.w)=ƒ nb.w 36c,5 Wsἰr m grg=ƒ nb.w 36c,6 Ḥr-nḏ-ḥr-ἰt=ƒ m rn.w=ƒ nb.w 36c,7 Ἰnpw ḫnty sḥ-nṯr m rn.w=ƒ nb.w 36c,8 Ἰnpw ἰmy wt m rn=ƒ nb.w 36c,9 nṯr nb nṯr.t nb(.t) ἰmy(.w) p.t 36c,10 Wsἰr m ḫꜥ.w=ƒ nb.w=ƒ 36c,11 Wsἰr m ẖkr.w=ƒ nb.w 36c,12 Wsἰr m ἰw ꜥhꜥ.wt=ƒ nb.w 36c,13 mk Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy(.t) n 36c,14 Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw 36c,15 mw.t=s Nsy-ḫnsw 36a,7

36a,7

36a,8

36a,8

149

Atum, bull of the body of the Great Ennead. Ra-Horakhty. 36a,9 Ptah-djed-shepses of the two places of Ra (g). 36a,10 Geb prince of the gods. 36a,11 Herwer. 36a,12 Horus foremost of Khem (Letopolis). 36a,13 The one who raises the wedjat-eye. 36a,14 Min the king, Horus the victorious. 36a,15 Iunmutef, the one who purifies Per-wer. 36a,16 Horus-son-of-Isis. 36a,17 Hor-Sekhat (h). 36a,18 Khnum-Hor-Hotep. 36a,19 The two sisters. 36a,20 Thoth. 36a,21 Onuris. 36a,22 Nut. 36b,1 For Anubis foremost of the divine booth. 36b,2 The (feminine-)ruler. 36b,3 Isis. 36b,4 The neshmet-bark (of Osiris). 36b,5 Neith. 36b,6 Serek. 36b,7 Maat. 36b,8 Iha-cow. 36b,9 The four Meskhenet that are in Abdju (Abydos). 36b,10 The great Meskhenet. 36b,11 The wise Meskhenet. 36b,12 The excellent Meskhenet. 36b,13 The beautiful Meskhenet. 36b,14 Amset. 36b,15 Hapy. 36b,16 Duamutef. 36b,17 Qebehsenuf. 36b,18 The uraeus in the middle of the temple. 36b,19 The gods and goddess(es) who are in Abdju (Abydos). 36b,20 The shrine of Upper Egypt. 36b,21 The shrine of Lower Egypt. 36b,22 The revered ones of Osiris. 36b,23 Osiris foremost of the West, 4 times. 36b,24 Osiris in each of his places. 36c,1 For Osiris in each place (that) his ka likes. 36c,2 Osiris in each of his booths. 36c,3 Osiris who creates everything. 36c,4 Osiris in all his names. 36c,5 Osiris in each of his foundations. 36c,6 Horus-protector-of-his-father in all his names. 36c,7 Anubis foremost of the divine booth in all his names. 36c,8 Anubis who is in the bandages in all his names. 36c,9 Each god and each goddess who are in the sky. 36c,10 Osiris in all of his apparitions. 36c,11 Osiris in all of his adornments. 36c,12 Osiris in island (?) in all of his tombs. 36c,13 (i) Behold, Osiris, leader-in-chief of the first group of musicians of 36c,14 Amun-Ra, king of the gods, leader of the noblewomen Nestanebetisheru, 36c,15 whose mother is Neskhonsu.

150 ἰ Wsἰr 36c,16 ἰn ἰw=k m p.t ἰm m bꜢ=k ἰn ἰw=k m tꜢ 36c,17 ἰm n Ꜣḫ=k ἰn ἰw=k rsy mḥt.t ἰmnt.t 36c,18 ἰꜢbt.t ἰm m ḥtp=k wsr.tw m ḏ.t=k pr=k 36c,19 ἰmy bꜢ.w Ꜣḫ.tw sḫm.tw m Rꜥ ḥtm.36c,20tw nṯr mἰ ἰrk r t.w=k pw r ḥnḳ.t r 36c,21 ḳbḥ=k pw sḫm.tw m ḫ.t nb(.t) nƒr(.t) n Wsἰr 36c,22 ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw 36c,23 mw.t=s Nsy-ḫnsw sꜢ.t 36c,24 ḥm-nṯr tpy n Ἰmn PꜢ-nḏm

CHAPTER

3

O Osiris! 36c,16 Are you in heaven? Come as your ba! Are you on earth? 36c,17 Come for your transfigured-state! Are you in (the) South, North, West, 36c,18 East? Come in your peace, being powerful in your body! May you go out 36c,19 among the bas, being transfigured and powerful as Ra, equipped 36c,20 (as) a god! Come to the bread of yours, the beer of yours, 36c,21 the fresh water of yours, being powerful on all the good things! For Osiris 36c,22 priestess of Amun-Ra, lord of Iured, Nestanebetisheru, 36c,23 whose mother is Neskhonsu, daughter 36c,24 of the High Priest of Amun Pinedjem (II).

Notes on translation (a) The same title is found in other Third Intermediate Period papyri, such as P. Gatseshen (40,1-5) and P. Panesettauy (34,6-7). As indicated in the introduction to the spell (see above), in the Saite Period the formula was divided into two spells with two titles (see Lucarelli 2006: 59, n. 222). In P. Nu (BD 141/142, col. 1-2) from the New Kingdom, the beginning “Another formula for making a transfigured one excellent” is missing and rest of the title is similar to, but not exactly the same as P. Greenfield. The title is also attested in a quite similar form in Saite and Ptolemaic Period papyri; see for example P. Iahtesnakht: “Papyrus-roll for making the ba excellent, knowing the names of the gods of the southern sky and the northern sky, the gods that are in the necropolis and the gods who guide the underworld. (Papyrus-roll) that a man performed for his father or his son the day of the festivals of the West. He makes (it) excellent on the heart of Ra, on the heart of the gods. He will be with them. Said on the festival of the new moon by Osiris N. Offerings are for him such as bread, beer, cattle, birds, roasted meat, incense on the flame. Papyrus-roll for the offerings to Osiris in all his names, given to Osiris N., to Osiris, foremost of the Westerners, lord of Abydos, four times” (67,11-15). Meanwhile, the title of BD 142 contains only “Another papyrus-roll for making a transfigured one excellent, knowing the names of Osiris in all his places his ka likes” (68b,9). The second part of the title of BD 141, which mentions various offerings (wdn.w), is absent in this first version of P. Greenfield. It is, however, present in the title of the second version in P. Greenfield which, as we will see below, is found at BD 141/142 II (93,11-93a,12). (b) “For” (n, in red) is written only at the beginning of each column but is valid for the names of gods and entities mentioned in the whole list.

(c) “Mansion-of-kas, lady-of-all” is one of the seven celestial cows (Wb II, 233, 4; LGG V: 89). Usually, there are seven celestial cows mentioned one after another (as in BD 141/142 II, 93b,13-19) with a bull mentioned at the end. However, in this version the list is a little different, with the mention of “Lady of the sky” that possibly refers to cow 3. The seven cows and the bull are also present in BD 148 (see P. Greenfield, 95,6-9 with some differences in the names). (d) Usually four oars are mentioned, one for each side of the sky. Here the oar of the south is missing (compare BD 141/142 II, 93b,21-24 and BD 148, 95,10-13). (e) The correspondences with BD 141 of the Saite and Ptolemaic Periods end here, with the name and epithets of Osiris signalling the beginning of the material that constitutes BD 142. (f) In the parallel versions of the Third Intermediate Period, such as P. Gatseshen, P. Panesettauy and P. Leiden T 3, as well as P. Nu of the New Kingdom, the material stops here. However, BD 142 of the Saite and Ptolemaic Periods continues with similar content to that found in P. Greenfield. (g) Concerning Ptah-djed-shepses, see Wb V, 627, 5-10, and LGG VII: 678. (h) Hor-Sekhat or Sekhat-Hor is a sacred cow (Wb IV, 235,7-11; LGG VI: 500), here written with an initial r instead of “Hor”. (i) At this point the section that is found only in the Greenfield Papyrus begins. See the above presentation of the spell, as well as the translation of Goyon (1978: 419-425), Assmann (2005: 68-69) and Jamen (2016: 56-60).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

24. SEQUENCE BD 124-125B I-125C-26 II (37,1-39,18) Presentation of the spells

151

(Sheets 37-39)

The three spells 124-125-26 are linked to the Council of Osiris that the deceased had to pass in order to continue his journey in the netherworld. As per its title, the first spell (BD 124) causes the deceased to descend into the Council. Its content is then linked to the offerings for the dead and joining Osiris. Two main traditions seem to have existed for spell 124: (1) During the New Kingdom, the title was generally “Formula for taking the form of a benu-bird” (P. Nu, BD 124, col. 1-2; see also P. Neferrenpet;135 P. Leiden T 4, BD 124, col. 1). However, judging from one example of the 19th Dynasty (P. Ani, sheet 24, BD 124, col. 1), another title appeared at the same time: “Formula for descending to the Council of Osiris”. During this period, BD 124 was written near or just before transformation spells,136 a decision that probably reflects its main title. Noting that the content of the spell is not linked to a form of transformation, Milde claims that the title might have been a mistake.137 Yet, while we can indeed wonder why this title has been chosen, the placement of the spell in direct connection with transformation spells suggests that ancient Egyptians probably understood it to share a connection with the theme of transformation, at least during the first attestations of the spell. However, at a certain point, it seems that the spell was reinterpreted according to its changed title. (2) During the Late and Ptolemaic periods, it was only the title that was used in P. Ani that was attested, namely “Formula for descending to the Council of Osiris”; see for example P. Iahtesnakht (52,18) and P. Iuefankh (BD 124, title). The spell was then placed directly before spell 125 as a prelude to the judgement of the dead. According to the Totenbuch-Projekt database,138 we have six attestations of spell 124 from the Third Intermediate Period. All the papyri have the same title: “Formula for descending to the Council of Osiris”. However, their position in the sequence of spells can differ. Two possible positions are attested: – Before or near the transformation spells, as in the tradition of the New Kingdom; see P. Cairo S.R. VII

10255, P. Cairo S.R VII 10653 and P. Nedjmet (P. Louvre E 6258). All these papyri are in hieroglyphs. – Before spell 125, as in the late tradition; see P. Greenfield and P. Cairo S.R. VII 10224 (11,2), while in P. Pinedjem II, BD 124 is before BD 26, and BD 125C and D are found some spells later at the end of the papyrus. All these papyri are in hieratic. These two possible positions are clearly linked to the two main traditions: the New Kingdom position for the hieroglyphic papyri and the late position for the hieratic papyri. As such, the Third Intermediate Period was an important step towards the “Saite” redaction. Spell 125 is the central spell of this group and is divided here into two parts: 125B and 125C. BD 125B takes place in the Council of Osiris, called the “broad hall of the Two Maats” where the deceased addresses the gods of the Council. In his speech, the deceased makes 42 declarations to the 42 gods who are the members of the Council, with their names and their towns of origin. These declarations, called the “negative confession” or “declaration of innocence” by Egyptologists, list all the bad things that the deceased was sure not to do during his life. They all begin with “I have not…” after the name of a god. 42 sentences are thus included in this structure. Maystre already highlighted the various versions of this spell and noted that the variant in these sheets of P. Greenfield corresponds to that found in P. Nebseni (18th Dynasty), while the second version of BD 125B (90,1-92,43) can be linked to that of P. Nu (18th Dynasty).139 P. Greenfield is also similar to the version in the tomb of Osorkon II from the 22nd Dynasty.140 However, the version on sheet 37 is distinctive, because it adds invocations to six further gods, without the part “I have not…”, at the end of the declaration made to the 42 gods. It is difficult to reconstruct the reason for this addition. The additional six gods may refer to different functions of the lord of the Council Osiris. BD 125C is the continuation with a series of sentences whose aim is to help the deceased in the Council until the heart is weighed on the balance. The final spell, BD 26, is a formula to ensure that the heart of the deceased is not seized. This is the second time it is found in the papyrus; it was first included

135

138

136 137

Milde 1991: pl. 35, col. 36. Milde 1991: 180-182. Milde 1991: 182, n. 12.

139 140

http://totenbuch.awk.nrw.de/. Maystre 1937: 114. Montet 1947: pl. 27-28.

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152

in a sequence related to different components of the person of a man (12,16-13,3; see above, sequence 6). It was very important for the deceased to keep his heart in the Council, because it was placed on the balance tray before Osiris and the other gods, while the other tray contained an ostrich feather, a symbol of the goddess of Justice Maat. In cases of evil deeds, the heart would become too heavy for the balancing weight and was subsequently devoured by Am-mut, an animal with the head of a crocodile and other body parts of a hippopotamus and a lion. The scene itself is represented twice in the Greenfield Papyrus, on sheets 63 and 79-80. The declaration of innocence is repeated at the end of the papyrus on sheets 90-92, but this time the text is written in columns and in hieroglyphs. Here we find a different version, since the lists of declarations and of the gods are not the same. The sequence is not exactly the same in P. Pinedjem II, which attests 124-26 II on col. 26-27 and then 125C and 125D on col. 30-32. While 124-26 II are probably from the same model in P. Greenfield and P. Pinedjem II, the version associated with 125 is different. Vignette On sheets 37-38 we find the continuation of the previous sheets with a version of the vignettes of BD 17. For more information concerning these scenes, see sequence 4 concerning BD 17 and Table 14 above. On sheet 37, after the Great Cat of Heliopolis cuts the snake Apopis, the god Heh and a ram, a goddess with papyrus thickets on her head holds her hands over a

3

falcon-headed god. The way the goddess is depicted, with her hands held high, is very similar to the Meretgoddesses present in the papyrus of Anhai of the 20th Dynasty (sheets 4-5).141 In that papyrus, both goddesses are represented one upon another before the god Osiris in his shrine in the scene of the weighing of the heart of BD 125. In P. Greenfield, only Meret of Lower Egypt is represented (because of the papyrus on her head, which represents the Delta). However, the presence of BD 125 can make us wonder if this scene is not related to this spell rather than to BD 17, even if the following scene of a baboon representing Thoth and holding an wedjat-eye belongs to BD 17. After this scene, we see seventeen seated gods with atef-crowns, six of which are on sheet 38 and eleven more on sheet 39. They probably represent the 42 gods of the hall of judgment, as described in spell 125, so that sheets 37-38 contain a mix of elements of BD 17 with BD 125. Technical aspects: on the upper left part as well as at the bottom left of sheet 38, the sign of the mouth is drawn in red. Sharp (2016) suggests that this indicates the end of the second roll, which begins on sheet 14. Beside the hieroglyphs, vertical lines of the papyrus have been inserted at the join between sheets 38 and 39. A seated god has been drawn upon the vertical fibre and other gods are drawn on the next sheet, which suggests that the different rolls were put together before the vignettes were drawn. The right part of sheet 39 is in a somewhat poor condition, since the papyrus was cut during the modern era at the exact point where the scroll was originally joined.

Translation BD 124

37,1-11

37,1

rꜢ n hꜢ(.t) r ḏꜢḏꜢ.t Wsἰr ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw 37,2 mw.t=s Nsy-ḫnsw ἰw ḳd.n bꜢ(=ἰ) ḫnr.t Ḏd.t wꜢḏ(=ἰ) m P skꜢ.n=ἰ Ꜣḥ.wt=ἰ m ἰr.w37,3=ἰ ἰw mꜢmꜢ=ἰ m Mnw ḥr=s bw.t=ἰ sp sn nn ḳḳ=ἰ sw bw.t=ἰ pw ḥs.w nn ḳḳ=ἰ sw ḥtp.w-37,4 kꜢ.w (n)n ḫm(=ἰ) ἰm=ƒ

141

See Taylor 2010: 230-231.

37,1

Formula for descending to the Council of Osiris. Words spoken by Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, 37,2 whose mother is Neskhonsu. (My) ba has built the enclosure (a) of Djedet (Busiris). (I) flourish in Pe. I have ploughed my fields in my37,3 forms. My dom-palm is as Min upon it (i.e., the fields). My abomination, my abomination, I will not eat it, excrement is my abomination. I will not eat it, excrement, 37,4 (I) will not ignore it (?) (b).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

nn ꜥr=ἰ n=ƒ m ꜥ.wy=ἰ nn ḫnd=ἰ ḥr=ƒ m ṯb.ty=ἰ ḥr-nty t=ἰ 37,5 m bty ḥnḳ.t m ἰt dšr.t n.t ḥꜥpy ἰn sk.ty mꜥnd.ty ἰn n=ἰ st ẖr smꜢ.w ἰw=ἰ rḫ.kwἰ rmn.w nƒr.w ἰḫ ἰr n=ἰ sḫꜢ=ἰ ḥḏ ἰm sṯs(=ἰ) ἰm sṯs wἰ ἰꜥrr.t ἰ ἰry-ꜥꜢ.w n sḥtp tꜢ.wy ἰn n=ἰ nw n ἰr ḥtp.w 37,7 dἰ=k ƒꜢ=ἰ sꜢ.t wn n=ἰ Ꜣḫ.w rmn.w gr psḏ.t mdw ḥꜢnm(.t) ḥnꜥ Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-37,8Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw sšm ḥꜢty.w nṯr.w ḏsr.w m p.t m-ꜥ ꜥḫm(.w) 37,6

ἰr nṯr nb 37,9 nṯr.t nb(.t) ḏꜢ.t(y)=ƒ(y) sw r Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw tw(t) sꜥh.w 37,10 Ἰwnw Ḏd.t Nn-nswt Ndy.t Ꜣbḏw Ἰpw Šny.t ἰw mꜢꜥ-ḫrw ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb.t-37,11Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ nṯr nb nṯr.t nb(.t) nty ἰmn m ẖr.t-nṯr

I will not bring (it) up for him with my hands. I will not tread on it with my sandals because my bread 37,5 is of emmer, beer is of red barley of the Nile. This is the night-boat and the day-boat that bring it to me under the branches. I know the good companions. 37,6 My glorification of the White Crown will make (it) for me there and (I) am raised there, the uraeus raises me. O doorkeepers of the one-who-rests-in-the-Two-Lands, bring me those who make the offerings. 37,7 You make me lift the ground. The transfigured ones open arms for me. The Ennead is silent while humankind speaks with Osiris, priestess of Onuris-37,8Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, who guides the heart (muscles) of the sacred gods in the sky among the divine image(s). As for each god and 37,9 each goddess who will oppose him against Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, you are noble (in) 37,10 Iunu (Heliopolis), Djedet (Busiris), Nen-nesut (Heracleopolis), Nedit, Abdju (Abydos), Ipu (Akhmim), Shenyt. Justify the priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebet37,11isheru, whose mother is Neskhonsu, from each god and each goddess that is hidden in the necropolis.

Notes on translation (a) According to Munro (1996: 42, n. b), ḫnty “in front of” with the sign (D19) is written instead of (T31) for ḫnr.t “enclosure”. In reality, both are attested in hieroglyphs; for example, P. Nu (BD 124, col. 2) and , while P. Ani P. Nedjmet (BD 124, col. 2) have (sheet 24, BD 124, col. 2) registers . Both are therefore possible. The origin of the two variants seems rather to be due to the fact that they are very similar in hieratic and were therefore commutable (compare D19 and T31 in Verhoeven 2001).

BD 125B 37,12

153

: the same sentence is found in (b) P. Pinedjem II (26,23). Its meaning is unclear. Munro (1996: 42, g) suggests it should be corrected according to the New Kingdom versions. Backes (TLA) agrees, and translates the sentence as “ich werde nicht durch sie zu Fall kommen”. The scribe probably confused ḫm “not to know” with ỉḫm-wrd “Unwearying-stars”.

37,12-38,14b

n-2 pr.t ꜥrḳ m-bꜢḥ ꜥ nb tꜢ.wy

ἰnk mꜢꜥ wḏꜢ.t m Ἰwnw ḫpr bw ḏw.t r=ἰ m tꜢ pn m wsḫ.t n.t MꜢꜥ.ty ḥr-37,13nty Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw rḫ rn n wny.w ἰm=s 37a,14 ἰ wsḫ-nmt pr m Ἰwnw nn ἰr=ἰ ἰsƒ.t

37,12

(a) In the second (month) of the peret-season, last day of the month in the presence of the arm of the lord of the Two Lands, I am the one who sees the wedjat-eye in Iunu (Heliopolis), bad things will happen to me in this country, in this broad hall of the Two Maats 37,13 because Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu, knows the name of the ones who are in it. 37a,14 O Broad-of-step who comes from Iunu (Heliopolis), I have done no evil (b).

CHAPTER

154 ἰ ḥpt-sḏ.t pr m ẖr-ꜥḥꜢ nn ꜥwꜢ=ἰ 37a,16 ἰ ƒ(n)dy pr m Ḫmnw nn ꜥwꜢ-ἰb=ἰ 37a,17 ἰ ꜥm-šw.t pr m ḳr nn ṯꜢy=ἰ 37a,18 ἰ nḥꜢ-ḥr pr m RꜢ-sṯꜢw nn smꜢ=ἰ rmṯ 37a,19 ἰ rw.ty pr m p.t nn (ḥḏ=ἰ) dbḥ 37a,20 ἰ ἰr.ty=ƒ(y)-m-ḫt pr m SꜢwt nn ḫb=ἰ 37a,21 ἰ nb-pr m ḫtḫt nn ṯꜢy=ἰ nṯr-ḫt 37a,22 ἰ sd ḳsw pr m Nn-nswt nn ḏd=ἰ grg 37b,14 ἰ wꜢd nsr pr m Ḥw.t-kꜢ-Ptḥ nn nḥm=ἰ wnm 37b,15 ἰ ḳr.ty pr m ἰmnt.t nn kn=ἰ 37b,16 ἰ (ḥḏ) bḥ pr (m tꜢ) š nn th=ἰ 37b,17 ἰ wnm-snƒ pr m nm.t nn smꜢ=ἰ (kꜢ) nṯr 37b,18 ἰ wnm-bsk pr m 30 nn ἰr.n=ἰ ḥnw 37b,19 ἰ nb MꜢꜥ.t pr m MꜢꜥ.ty nn ꜥwꜢ=ἰ ḥnb ḥw.t 37b,20 ἰ ṯnmy pr m BꜢst nn smtmt=ἰ 37b,21 ἰ ꜥꜢ pr m Ἰwnw nn šm(=ἰ) rꜢ=ἰ 37b,22 ἰ ḏw-ḏw.t=ƒ pr m ꜥndt nn sḫwn=ἰ ἰs ḥr ḫ.t 37b,23 ἰ wꜢmm.ty pr m Ḫb nn nk=ἰ ṯꜢy ḥm.t 38a,1 ἰ mꜢꜢ m pr Mnw nn dꜢdꜢ=ἰ 38a,2 ἰ wr pr m Ἰmt nn ἰr=ἰ ḥry.t 38a,3 ἰ ḫm pr m Ἰwnw nn thꜢ=ἰ 38a,4 ἰ šd-ḫrw pr m wry.t nn tꜢ=ἰ (rꜢ=ἰ) 38a,5 ἰ nḫn pr (m) ḥḳꜢ-ꜥnḏ nn sẖ ḥr=ἰ ḥr mdw mꜢꜥ 38a,6 ἰ sr ḫrw pr m wnἰs nn ẖnn=ἰ 38a,7 ἰ ḏbꜢ.ty m štꜢ nn rm=ἰ 38a,8 ἰ ḥr=ƒ-{nꜢ}-ḥꜢ=ƒ pr m tpḥ nn nk(=ἰ) nkk 38a,9 ἰ tꜢ-ḥr pr m ḫm nn sꜥm ἰb=ἰ 37a,15

37a,15

3

O One-who-embraces-the-flame who comes from Kher-aha, I have not committed robbery. 37a,16 O Long-beak (i.e., Thoth) who comes from Khemenu (Hermopolis), I have not been greedy. 37a,17 O Swallower-of-shades who comes from the hollow place, I have not stolen. 37a,18 O Fierce-of-face who comes from Rosetau, I have killed no one. 37a,19 O Double-Lion who comes from the sky, (I have) not (damaged) the measure. 37a,20 O Two-eyes-as-fiery-one (a serpent) who comes from Assiut, I have not stolen. 37a,21 O Flamed-one who comes from Khetkhet, I have not stolen the god’s offerings. 37a,22 O Breaker-of-bones who comes from Nen-nesut (Heracleopolis), I have not told lies. 37b,14 O He-who-throws-flame who comes from Hut-ka-Ptah (Memphis), I have not robbed food. 37b,15 O Double-Cavern who comes from the West, I have not complained. 37b,16 O (White-of-)teeth who comes from the (Land of the) Lake, I have not transgressed. 37b,17 O Blood-eater who comes from the slaughter house, I have not slaughtered a divine (bull). 37b,18 O Entrails-eater who comes from the court of Thirty, I have not made an increase. 37b,19 O Lord-of-the-Maat who comes from the Two Maats, I have not robbed the arable land of the temple. 37b,20 O Tenemy who comes from Bast (Bubastis), I have not eavesdropped. 37b,21 O Great who comes from Iunu (Heliopolis), I have not made my mouth walk (i.e., gossiped). 37b,22 O Evil-in-his-evil who comes from Andjety, I have not disputed except for the things (?). 37b,23 O Wamemty (serpent of Apophis) who comes from Kheb, I have not copulated with the man of a wife (c). 38a,1 O He-who-sees (d) from the temple of Min, I have not copulated. 38a,2 O Great who comes from Imet, I have not made the fear. 38a,3 O He-who-overthrows, who comes from Iunu (Heliopolis), I have not transgressed. 38a,4 O He-who-disturbs, who comes from the Great Place, I have not been hot (in my speech). 38a,5 O Child who comes (from) Heka-Andj, my face has not been deaf to true speech. 38a,6 O He-with-the-announcing-voice, who comes from Wenis, I have not (made) disturbance. 38a,7 O He-who-is-equipped who comes from the “secret place”, I have not caused weeping. 38a,8 O He-whose-face-is-behind-him, who comes from the cavern, (I) have not copulated with a homosexual. 38a,9 O Hot-face-one, who comes from Khem (Letopolis), my heart has not been swallowed.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰ kmm pr m knm nn šnt=ἰ 38a,11 ἰ ἰn-ḥtp=ƒ pr m sḫm nn pr ꜥ=ἰ 38a,12 ἰ nb-ḥr.w pr (m) nḏḏ nn Ꜣs ἰb=ἰ 38a,13 ἰ sḫry pr m wtn nn th=ἰ ἰnw ἰꜥ.t nṯr 38a,14 ἰ nb ꜥb.wy pr m SꜢw nn ꜥšꜢ-ḫrw ḥr mdw 38a,15 ἰ Nƒr-tm m Ḥw.t-kꜢ-Ptḥ nn ἰwn=ἰ (n)n ἰr(=ἰ) bἰn 38b,1 ἰ tm sp pr m Ḏdw nn šnt(=ἰ) nsw 38b,2 ἰ ἰr-m-ἰb pr m ṯb nn rhn=ἰ ḥr mw 38b,3 ἰ ἰḥy pr m nwn nn ḳꜢ ḫrw 38b,4 ἰ wḏ rḫy.t pr m SꜢw nn šnt=ἰ nṯr 38b,5 ἰ nḥb nƒr pr m ḥw.t nn ἰr(=ἰ) šƒ.wt 38b,6 ἰ nḥb-kꜢ pr m tpḥ=ƒ nn ἰr(=ἰ) st(n)y(.t) 38b,7 ἰ ḏsr-tp pr m krἰ=ƒ nn wr ẖr.w {ἰ}sḫr.w 38b,8 ἰ ἰn-ꜥ pr m MꜢꜥ.ty nn ἰsƒ=ἰ pꜢw.t-nṯr 38b,9 ἰ ἰṯ-m-ꜥwꜢ 38b,10 ἰ sḫm-ḥr 38b,11 ἰ nb-ḥr.w ꜥšꜢ-ἰnw 38b,12 ἰ nb-nṯr.w ꜥꜢ m ἰꜢw.t=ƒ 38b,13 ἰ nnw-ḫnty-nṯr.w 38b,14 ἰ sḫm-m-p.t ꜥbꜥb m nƒr=ƒ 38a,10

155

38a,10

O Wrapped-one, who comes from Kenem, I have not opposed. 38a,11 O He-who-brings-the-offering, who comes from Sekhem, I have not been violent. 38a,12 O Lord-of-faces, who comes from Nedjed, my heart has not rushed. 38a,13 O Plan-maker, who comes from Outen(et), I have not damaged the hide of the divine herds. 38a,14 O Lord-of-the-two-horns who comes from Assiut, I have not been talkative in speech. 38a,15 O Nefertum, (who comes) from Hut-ka-ptah (Memphis), I have not been evil, I have not made evil. 38b,1 O He-who-leaves-nothing, who comes from Djedu (Busiris), I have not opposed the king. 38b,2 O He-who-makes-in-the-heart, who comes from Tjebu, I have not leaned on the water. 38b,3 O Sistrum-player, who comes from Nun, I have not raised the voice. 38b,4 O He-who-commends-the-people, who comes from Assiut, I have not opposed the god. 38b,5 O He-who-is-provided-with-perfection, who comes from Hut, (I) have not made (to be) swollen. 38b,6 O Nehebkau who comes from his cavern, (I) have made no distinction. 38b,7 O Sacred-headed (one), who comes from his chapel, the affairs and the plans will not be (too) great. 38b,8 O He-who-brings-his-arm, who comes from Maaty, I have not made the cakes of the gods bad. 38b,9 (e) O He-who-seizes violently (f). 38b,10 O Powerful-of-face (g). 38b,11 O Lord-of-faces, multi-coloured (one) (h). 38b,12 O Lord-of-the-gods, great in his function (i). 38b,13 O Weary-one-at-the-head-of-the-gods (j). 38b,14 O Mighty-one-in-the-sky, He-who-shines-in-his-perfection (k).

Notes on translation (a) The first two lines of text correspond to the end of BD 125A. From line 37a,14 begins what is known as BD 125B. (b) The scribe has used the negative form of the future introduced with nn; we have not corrected each sentence, but we have translated with a past form. (c) The usual version is “I have not copulated with the wife of a man” and not “the man of a wife”. It seems that the sentence has been adapted to suit the owner of the papyrus, who was a woman. (d) The scribe has left an empty space where the text is missing. (e) The last six gods are an addition to the 42 gods and are not followed by a note concerning their provenance or a negative sentence. It is difficult to understand why the scribe has added this part, especially

because he had enough space to include the entire sentences. He may have realised he had already included all 42 gods and then chose not to complete the list. Yet, except for “Lord-of-faces”, these additional gods do not belong to the list of the 42 gods. They could possibly refer to the multiple facets of Osiris as lord of the Council. To explain the presence of theses gods, however, would require a detailed study of BD 125, which cannot detain us here. (f) According to LGG, “He-who-seizes violently” can refer to different gods, such as Apophis or Sobek, and is present in various texts, including BD 7, BD 40, BD 88 and BD 99B (LGG I: 628); in P. Greenfield, we find this entity in BD 40 (14,5) as a reference to the donkey that must be repelled, as well as in BD 145 (83a,4) among the doorkeepers.

CHAPTER

156

(g) “Powerful-of-face” can refer to different gods and is found in various ritual scenes and funerary texts, such as the Amduat or the Litany of Ra (LGG VI: 538539). (h) “Lord-of-faces” refers to a form taken by many gods (LGG III: 701-702); the Lord-of-faces is also present in BD 125B, as one of the 42 gods (see 38a,12 and in BD 125B II 90,11). In this sentence, he is also ῾š῾-ỉnw, certainly a variant of ῾š῾-ỉwn “multi-coloured”, which is also regularly chosen as a descriptor of various deities (LGG II: 214). (i) “Lord-of-the-gods” (LGG III: 675-677) is very frequently attested. This figure is also said to be “great 125C

3

in his function”, a title that can be applied to many deities. “Lord-of-the-gods” is also present in other texts in P. Greenfield: it is used for Osiris in BD 1 (1,25) and BD 183 (62,7) and Atum in two hymns, three times in text 14 (74b,19; 75b,1; 75c,20) and once in text 16 (78a,7). (j) Divine names constructed with nny or nnw “weary one” are very frequent (LGG II: 248-250) and can refer to many deities. (k) “Mighty-one-in-the-sky” is found in Ptolemaic temples (LGG VI: 532) while “He-who-shines-in-hisperfection” is present as early as the New Kingdom (LGG II: 88).

38,16-39,12

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnḏ-ḥr=ṯn nṯr.w ἰpw ἰw Wsἰr 38,17 ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw rḫ tn rḫ=ἰ rn.w38,18 =tn nn ḫr=s n šꜥd=tn nn sꜥr=tn bἰn=s n nṯr pwy nty tn m-ḫt=ƒ nn sp=ƒ ḥr=tn ḏd=tn mꜢꜥ.t ἰry m-bꜢḥ 38,19 ꜥ nb-ḏr ḥr-nty ἰr(.n) Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw mꜢꜥ.t 38,20 m TꜢ-mrἰ rḫy.t nn šn=s nṯr nn ἰw sp=s ḥr nsw ἰmy hrw=ƒ 39,1 ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr.t tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnḏ-ḥr=tn nṯr.w ἰmy.w 39,2 wsḫ.t n.t MꜢꜥ.ty ἰwty grg m ẖ.t=sn ꜥnḫy.w mꜢꜥ.t m Ἰwnw 38,16

sꜥmy(.w) m ḥꜢ.t=sn m-bꜢḥ Ḥr ἰmy ἰtn=ƒ nḥm=tn Wsἰr 39,3 ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m-ꜥ Bby ꜥnḫ m bsk wr.w hrw pwy n ἰp ꜥꜢ mṯn 39,4 ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰἰ.tἰ ḫr=tn nn ἰsƒ.t=s nn ḫbn.t=s nn ḏw.t=s nn mtry=s nn 39,5 ἰr.tw ḫ.t nb r=s ꜥnḫ=s m mꜢꜥ.t sꜥm=s m mꜢꜥ ἰw ἰr.n Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 39,6 ḏd.wt rmṯ h(Ꜣ)rr.t ἰb nṯr.w ḥr=s ἰw sḥtp.n=s nṯr.w m ἰr.wt=sn

38,16

Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. Hail to you, those gods! Osiris, 38,17 singer of the chorus of Mut the Great, lady of Isheru, leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu true of voice, knows you. I know 38,18 your names. She will not fall to your slaughter, you have not raised her evil to this god, in whose following you are. No fault of his is (to) your face. You tell (a) the truth concerning (me) in the presence 38,19 of the lord of all, because Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods Nestanebetisheru, whose mother is Neskhonsu, true of voice, has done what is right 38,20 in the beloved land (i.e., Egypt) of the people. She has not opposed the god. No fault of her has come to the king who is in his day (b). 39,1 Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. Hail to you, the gods who are in 39,2 the broad hall of the Two Maats, in whose body there is no lie, who live (on) what is right in Iunu (Heliopolis), who swallow their worry in the presence of Horus who is in his disk! May you rescue Osiris, 39,3 priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu, from Baba who lives on the entrails of the Great ones, on this day of the great count. See, 39,4 Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, has come before you. There is no wrong of her, no crime of her, no evil of her, no witness of her, nothing 39,5 has been done against her. She lives on what is right, she swallows what is right. Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice, has done what people say 39,6 and what pleases the gods about her. She has satisfied the gods with what they make.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰw rdἰ.n=s t n ἰḳr mw n ἰb ḥbs n ḥꜢ mẖn.t n.t ἰww 39,7 ἰw ἰr.n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḥtp.w-nṯr n nṯr.w pr.t-ḫrw n Ꜣḫ.w nḥm (st) ἰrƒ=tn ḫw (st) ἰrƒ 39,8 [=tn] nn smἰ=tn r=s m-bꜢḥ nb sꜥḥ.w ḥr-nty rꜢ=s wꜥb ꜥ.wy=s wꜥb ḏd(.w) n=s ἰἰ.tw ἰn mꜢꜢy.w sw hr-nty sḏm Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw 39,9 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw mdw p(w)y ꜥꜢ ḏd.w sꜥḥ.w ḥnꜥ mἰt pr ḥpd-r mtry=ἰ m mꜢꜥ m ḥr=ƒ wḏ.39,10n=ƒ dnἰ.wt mꜢꜢ.n=ἰ psš (ἰ)šd m-ẖnw RꜢ-sṯꜢw Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw sm n psḏ.t rḫ ḫ.t m ẖ.t=sn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ꜥꜢ r smtr mꜢꜥ.t r rdἰ.t ἰwsw r ꜥḥꜥ.w=ƒ

She has given bread to the hungry, water to the thirsty, clothes to the naked, a ferry-boat to the boatless man. 39,7 Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu, has made the offerings for the gods, the invocation offerings for the transfigured ones. Rescue (her) then, protect (her) then 39,8. You will not complain against her in the presence of the lord of the dignitaries, because her mouth is pure, her arms are pure. “Welcome” is said for her by the ones who see her, because Osiris, priestess of Osiris, lord of Abdju (Abydos), 39,9 Nestanebetisheru, whose mother is Neskhonsu, true of voice, hears this great speech, said (by) the dignitaries with the cat in the house of the one who has the mouth opened. I witness as one who sees in his face, he has ordered 39,10 cries. I saw the division of the (i)shed-tree within Rosetau. Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, true of voice is the sem-priest of the Ennead, who knows the things in their bodies. Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu, is here in order to testify, in order to make the balance at its position.

Notes on translation (a) The scribe has written fd instead of ḏd and mw instead of =ṯn by mistake. BD 26 II 39,13

157

(b) At the end of the sheet, the scribe has left a considerable space, while the second part of BD 125C continues on the next sheet.

39,13-18

rꜢ n tm ἰṯ ἰb n Ꜣḫ m-ꜥ=ƒ m ẖr.t-nṯr

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ἰw n=ἰ 39,14 ἰb=ἰ m pr-ἰb ḥꜢty=ἰ m pr-ḥꜢty ἰw n=ἰ ἰb=ἰ ḥtp=ƒ ἰm=ἰ nn ἰs ḳḳ(=ἰ) šꜥ.t n.t Wsἰr ḥr gs ἰꜢbt.t ḫnty ḫwḫd m ḫd ky m ḫnt39,15=ἰ r ḫwḫd ἰmy=k n=ἰ ἰw n=ἰ rꜢ=ἰ (r) mdw=ἰ ἰm=ƒ rd.wy=ἰ r šm ꜥ.wy=ἰ r sḫr ḫƒty.w=ἰ wn(.w) ꜥꜢ.wy r-pr m ḏr sš Gb rpꜥ.t 39,16 ꜥ.t=ἰ wn=ƒ ἰr.ty(=ἰ) šd(n).ty dwn=ƒ rd.wy=ἰ ḳrƒ swrḏ Ἰnpw mꜢs.ty=ἰ ṯs wἰ ἰrƒ ḏwn (w)ἰ Sḫm.t nṯr.t wnn=ἰ m p.t ἰr.w wḏw.t 39,17 n=ἰ m Ḥw.t-kꜢ-Ptḥ rḫ=ἰ m ἰb=ἰ

39,13

Formula for not seizing the heart of a transfigured one from him in the necropolis (a). Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, true of voice. My heart belongs to me 39,14 in the house of heart. My heart (muscle) belongs to me in the house of heart (muscle). My heart belongs to me, he is content with me. As (I) have not eaten the bread of Osiris on the eastern side. A boat travels southward while another is sailing northward, and while I am 39,15 sailing in the barge in which you are. The mouth is mine (in order) to speak with it, my legs to walk, my arms to overthrow my enemies. The doors of the temple are opened completely. Geb the noble opens 39,16 my member, he opens (my) closed eyes. he stretches my contracted legs. Anubis strengthens my knees. Raise me then! Sekhmet the goddess stretches me out. I shall exist in the sky, orders are executed 39,17 for me in Hut-ka-Ptah (Memphis). I know by my heart.

CHAPTER

158 sḫm=ἰ m ḥꜢty=ἰ sḫm=ἰ m rd.wy ἰry=ἰ mrr m kꜢ=ἰ nn ḫnr.tw bꜢ=ἰ šw.t=ἰ ḥr sbꜢ(.w) n.w 39,18 ἰmnt.t ḏ.t nḥḥ

3

I have power over my heart (muscle). I have power over my legs. I act (as) my ka wishes. My ba and my shadow will not be detained through the doors of 39,18 the West for ever and for eternity.

Note on translation (a) The usual title of spell 26 is “Formula for giving the heart to N.” as in P. Greenfield, 12,16. The title present here is closer to that of BD 27; compare, for example, with P. Greenfield, 13,11: “Formula for not

letting the heart of N. be seized in the necropolis”. The same title occurs in P. Pinedjem II (27,8-9), P. Gatseshen (48,1) and P. Panesettauy (41,1).

25. SPELL BD 135 (39,18-20) Presentation of the spell Spell 135 opens with the title “Another formula when seeing the new moon”. The indication that this is “another formula” could suggest that the spell is linked with the spell immediately prior. This was indeed probably the case during the New Kingdom, given that, in P. Neferrenpet, spell 135 comes after BD 133, which has a similar topic to that of BD 135.142 However, in P. Greenfield the spell cannot be connected with BD 26, which concerns the heart of the deceased. In fact, the theme of BD 135 concerns seeing the moon by preventing cloudy weather that might obsure it, and also the sun. In P. Pinedjem II, the spell comes after the group 124-26 II (27,16-20), and is followed by BD 130. In P. Greenfield the spells that follow are BD 148-147. According to the Totenbuch-Project database,143 BD 135 is attested only six times during the New Kingdom: in five Theban tombs (TT 1 [only vignette], TT 65 [only vignette], TT 218, TT 290 and TT 356 [see also Saleh 1984: 72-74]) and in one papyrus (P. Neferrenpet). In TT 218 and TT 356, BD 135 comes after the scene of the weighing of the heart in BD 125. In TT 290, by contrast, BD 135 is after spell 125. TT 290 therefore shares the strongest similaritites with the sequence in P. Greenfield, where the spell is also found shortly after 125. During the Third Intermediate Period, the number of attestations of BD 135 increases to a total of sixteen

142 143 144

Milde 1991: 164-165. http://totenbuch.awk.nrw.de/. See also Lucarelli 2006: 169-170 who considers both spells to be “individual spells” and to not belong to the same sequence.

(Sheet 39)

papyri. As already highlighted above, the spell primarily appears in three situations: (1) It is often found after BD 26 II, even though BD 135 and BD 26 II do not share a common theme. This position is attested in P. Gatseshen, P. Panesettauy, P. Pinedjem II and P. Greenfield.144 (2) It also occurs between spells 148 and 1B. It takes this position in a group of papyri with an identical sequence, and which certainly came from the same workshop.145 (3) It is also found in two short amuletic papyri (P. Cairo CG 58025146 and P. Oxford 1892.619, unpublished). During the Late and Ptolemaic Periods, the spell was integrated with other spells that shared a similar theme, much like BD 135 in P. Neferrenpet from the 19th Dynasty, which is positioned near BD 133. Vignette The vignette of sheet 39 probably refers to BD 125 (see sequence 24 above). The vignette of BD 135 is on sheet 40, where the moon god appears seated on a boat. He can be recognised by the full and crescent moons on his head. Another boat containing Khepri in the form of a scarab with the head of a ram precedes him, and may also be connected with BD 135.

145

146

See the complete list of the relevant papyri in Lenzo 2007: 35-38. See Golenischeff 1927: 102-103, pl. 22.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

159

Translation BD 135

39,18-20

ky ḏd ḫƒt mꜢꜢ ἰꜥḥ rnp ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 39,19 Nsy-ḫnsw wn n=ἰ ḥꜢty ḥr mk Rꜥ m sḳd=ἰ ἰnk nṯr 4 ἰpw hr gs p.t spr=ἰ r ἰmy hrw=ƒ hꜢ nwḥ nn 39,20 wnn

Another formula when seeing the new moon. Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother 39,19 is Neskhonsu. Open to me the cloudiness (a) of the face (?). See Ra in my travelling. I am these four gods on the side of the sky. I join the one who is in his day. The rope descends without 39,20 existing (?) (b).

Notes on translation (a) A short passage is missing here; compare P. Pinedjem II (27,17-18). The term ḥꜢtỉ “cloudiness” is usually written in two sentences, but the scribe in P. Greenfield has written only one, forgetting the sentence in the middle.

(b) The end of the spell is not clear. The spell was longer during the Saite period and a rubric seems to have been integrated; see for example P. Iahtesnakht (64,19-65,4) and P. Pasherientaihet (81,14-20).

26. SEQUENCE BD 148 I-147 (39,20-42,7) Presentation of the spells The title of BD 148 in this version is unique; it does not seem to be attested in any other papyrus. During the New Kingdom, the title of BD 148 was usually “Formula for providing for a transfigured one” (P. Nu, sheet 11, BD 148, col. 1). Yet, in P. Greenfield it reads “Formula for building a house (or a chapel) which is in the land”. This is the same title as that of BD 152 (P. Nu, sheet 13, BD 152, col. 1). Late Period papyri have yet another title that corresponds to BD 190 (see, for example, P. Iahtesnakht, 117,1; P. Pasherientaihet, 134,1). The variant with BD 190 is also the one in the other version of BD 148, which is found at the end of the papyrus: “A papyrus-scroll to make the transfigured one excellent on the heart of Osiris, making him powerful beside Atum, making him mighty beside the foremost of the Westerners” (95,1, see below sequence 39). This was the most frequently used title during the Third Intermediate Period.147 The aim of the spell is to provide offerings to the deceased by invoking seven cows and a bull, as well as four steering oars representing the four cardinal points.

147

Lenzo 2007: 12-14, 37.

(Sheets 39-40-41-42)

The next spell is BD 147, which is a “Formula for knowing the gate(s) of the house of Osiris in the West and the gods who are in their caverns; offerings are for them on earth”. In this formula, the deceased must pass seven gates in the afterlife. Three deities stand at each gate: the doorkeeper, the guardian and the reporter. In order to pass through the gates, the deceased must know the name of each of these figures. Other spells contain a similar structure, with passages and guardians; these include BD 144 (82a,1-82g,1), BD 145 (twice in P. Greenfield: 47,1-51,17 and 83a,1-84f,12), BD 146 (45,1-46,13) and BD 149-150 (53a,1-56,10). The different spells are presented below, sequence 29, Table 18. Spells about doors, gates and their guardians are first attested in the Book of the Two Ways in the Coffin Texts. These texts are very similar to spells 144 and 147 in P. Greenfield (see the list of CT spells in Quirke 2013: 322, 328, 352). BD 144 and 147 evince similar content and a comparable structure, with three divine entities mentioned at each door (see Table 17). Three parts can be highlighted. First, BD 144 and BD 147 refer to the three divine entities at each gate using the same names: the doorkeeper, the guardian

CHAPTER

160

3

Parts

BD 144

BD 147

1

List of 7 gates with the name of the doorkeeper, the guard and the reporter at each gate.

List of 7 gates with the name of the doorkeeper, the guard and the reporter at each gate.

2

–

After the mention of each gate, a speech of the deceased when he arrives at the gate.

2

Invocation to the 7 gates and explanation of why the deceased can pass the gates.

–

3

Rubric: Practical instructions for what to do when reciting the spell. The speech must be said on the statue of the deceased at each gate. A list of the offerings given at each gate is then provided. Finally, words must be said over a drawing that will be erased once the formula has been recited.

Rubric: Final speech of the deceased when he reaches the 7 gates, which allows him to pass through the gate. Indication of the importance of reciting the spell in order to be with Osiris.

Table 17. Structure of BD 144 and BD 147

and the reporter. Second, BD 144 only gives the list of the seven groups. Finally, the main difference between BD 144 and 147 is the presence of a text after the names of each group of deities in BD 147, as well as the rubric that gives different instructions. The vignette of BD 147 is found on sheet 59, where seven doors have been drawn, without any deity guarding them. At the end of spell 147, the deceased benefits from offerings; and it is this association with offerings that provides the link with the previous spell, 148. Vignette Sheet 40 depicts two barques: one containing a winged beetle with the head of a ram, symbolizing the sun, the other with a seated god with a human head, the full moon and the crescent moon. The latter barque is connected with BD 135, the spell that is written at the end of the previous sheet (see above, sequence 25). At the beginning of sheet 41, we see another boat containing two unidentified men, each of whom is seated and holds a sekhem-sceptre in his hands. An offering-table sits before them. Budge has suggested that these figures represent Nestanetebitsheru.148 However, this cannot be the case, given that these are clearly two men depicted here. In fact, the vignette seems to correspond with that of BD 99, which is represented on sheet 29. But this spell, a “Formula for fetching a ferry in the sky”,149 was not written on the papyrus, in this case only the vignette is present. After the scene of the two men, we see a representation of Nestanebetisheru (with her name Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris

148

Budge 1912: 35.

Nestanebetisheru, true of voice”), who is kneeling with her hands raised in adoration before a falcon-headed god with a solar disk on his head. An offering-table stands between Nestanebetisheru and the divinity. This scene could refer to any of the solar hymns. The remainder of the sheet, as well as the beginning of sheet 42, contains the vignette of BD 148: Nestanebetisheru (her name above her: Wsỉr Nsy-tꜢ-nb(.t)Ỉšrw mꜢ῾ ḫrw “Osiris Nesytanebetisheru, true of voice”) kneels before Ra-Horakhty, who is seated. An offeringtable stands between them. Behind the god are the seven cows, the bull and the four steering oars, which is the typical vignette of BD 148. The scene continues with a shrine with a mummiform Osiris, Isis and Nephthys standing to its left. To the left of this ensemble we see an offering-table, then a representation of Nestanebetisheru, who is kneeling while a man behind her makes a libation. The water pours down over her, and she stretches her hands towards the stream of water in front of her. This scene may also refer to BD 148, and may help the deceased benefit from offerings. Technical aspects: BD 147 is written on two sheets of papyrus. The scribe could have finished writing the spell on sheet 41, without needing to spill over onto sheet 42; only seven lines of text have been written on sheet 42. Yet, despite this possibility of condensing the text onto a single sheet, the scribe has left a significant empty space at the end of the first sheet (41), such that the text goes over onto sheet 42, with another large, empty space following the text on the second sheet.

149

Quirke 2013: 218.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

161

Translation BD 148 I

39,20-40,6

rꜢ n ḳd ḥw.t ἰmy tꜢ ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 39,21 mꜢꜥ ḫrw ἰnḏ-ḥr=k psd bꜢ=ƒ ꜥnḫ m Ꜣḫ.ty ἰw Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 39,22 mꜢꜥ ḫrw rḫ tw rḫ rn=k rḫ rn n ἰd.t=k ḥnꜥ kꜢ ἰry ddy.w t ḥnḳ.t n Ꜣḫ.w n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 39,23 Nsy-ḫnsw šms=sn ḫpr rn=s ẖr ḫpd=tn

39,20

ḥw.t nb(.t)-ḏr ḫnty-s.t=s sꜥḥ-n-nṯr wr-mrw.t=s dšr.t-šny ẖnm-ꜥnḫ 39,24 ἰns {ẖnm} rn=s m ḥmw kꜢ ṯꜢy ἰd.wt dἰ=tn t ḥnḳ.t ḥtp.w ḏƒꜢ.w n Ꜣḫ.w n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn 39,25 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw Ꜣḫ ἰḳr ἰmy ẖr.t-nṯr ἰ sḫm nƒr ḥmw nƒr m p.t mḥt ἰ dbn 40,1 šsm tꜢ.wy ḥmw nƒr n p.t ἰmnt.t ἰ Ꜣḫ.w ḥry-ἰb ḥw.t ꜥẖm(.w) ḥmw nƒr m p.t ἰꜢbt.t ἰ ḫnty ḥry-ἰb ḥw.t dšr.t ḥmw nƒr m p.t rsy dἰ=tn t ḥnḳ.t ḥtp.w ḏƒꜢ.w Ꜣḫ n Wsἰr ḥm(.t)-nṯr 40,3 n Wsἰr nb Ꜣbḏw Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw (ἰ) ἰt nṯr.w ἰ mw.t ntr.w ḥr.w p.t tꜢ ἰmy.w 40,4 ẖr.t-nṯr nḥm=tn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw m-ꜥ 40,5 sḏb nb ḏw m-ꜥ nkn nb ḏw.t m-ꜥ sḫt pƒ mr {nn} dm sḫr.w nb ḏw.t ḏd.wt n=ƒ ἰn rmṯ nṯr.w 40,6 Ꜣḫ.w mwt m hrw pn m grḥ pn m Ꜣbd pn m 15 nt m rnp.t tn ẖr=s ἰst 40,2

39,20

Formula for building a chapel that is in the land (a). Words spoken by Osiris, singer of the chorus of Mut the Great, lady of Isheru Nestanebetisheru, whose mother is Neskhonsu, 39,21 true of voice. Hail to you, the one who shines, his living ba (is) in the horizon! Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, 39,22 true of voice, knows you, knows your name, knows the name of your cow with its bull. Bread and beer are given to the transfigured ones and to Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother 39,23 is Neskhonsu (b). May they follow (you); her name comes into being under your buttock. (c) (Cow 1) Mansion-, lady-of-all. (Cow 2) foremost-of-her-place. (Cow 3) who-envelops-the-god-in-bandages. (Cow 4) She-the-love-of-whom-is-great, Red-haired-one. (Cow 5) She-who-joins-life, 39,24 Red-one. (Cow 6) She-whose-name-is-in-her-craft. The bull, male of the cows. May they give bread, beer, hetepu-offerings, djefau-offerings to the transfigured ones and to Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) 39,25 Nestanebetisheru, whose mother is Neskhonsu, true of voice, excellent transfigured one who is in the necropolis. O Good power, good steering-oar in the northern sky! O Circler, 40,1 guide of the Two Lands, good steering-oar in the western sky! O Radiance who is in the middle of the estate of image(s), good steeringoar of the eastern sky! 40,2 O Foremost one who is in the middle of the estate of red-ones, good steering-oar of the southern sky! May they give bread, beer, hetepu-offerings, djefau-offerings (to) the transfigured one and to Osiris, priestess 40,3 of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, true of voice. (O) father of the gods, O mother of the gods, (you) who are upon the sky and the earth, who are in the 40,4 necropolis! May you rescue Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, true of voice, from 40,5 each evil obstacle, from each injury, from this painful snare. Each evil plan will {not} be cut. (This is) what is said to him by the people, the gods, 40,6 the transfigured ones, the dead-people on this day, in this night, in this month, in this half-month, in this year in her portion indeed.

Notes on translation (a) The title is unique; it seems not to be present in other versions (see the introduction to this sequence above). (b) A short passage is missing here.

(c) Here we find the list of six celestial cows, but the scribe has forgotten the seventh cow and in some cases omitted the parts of the name that are indicated in brackets.

CHAPTER

162 BD 147

3

40,7-42,7

rꜢ n rḫ ꜥry.t n.t pr Wsἰr m ἰmnt.t nṯr.w ἰmy.w ḳꜢry.w=sn ἰw wdn.w n=sn ḥr-tp tꜢ 40,8 ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 40,9 ꜥry(.t) tpy.t rn n ἰry-ꜥꜢ=s sḫd-ḥr ꜥšꜢ-ἰr.w 40,7

rn n sꜢw=s sts rn n smἰ ἰm=s swhꜢ-40,10ḫrw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t tn 40,11 ἰnk rn wr ἰr.w sšp=ƒ ἰἰ.n=ἰ ḫr=k Wsἰr dwꜢ(=ἰ) tw wꜥb(=ἰ) rḏw.t Ꜣs ἰm=k ἰrἰ rn n RꜢ-sṯꜢw r=ƒ ἰnḏ-ḥr=k 40,12 Wsἰr m wsr=k m sḫm=k m RꜢ-sṯꜢw ṯs.tἰ Wsἰr m wsr=k m sḫm=k sḫm=k pw m RꜢ-sṯꜢw sḫm=k pw m Ꜣbḏw pẖr.n=k 40,13 p.t ẖn=k ḫƒt Rꜥ mꜢꜢ.n=k rḫy.t wꜥ pẖr.n Rꜥ ἰ(m)=s mk ḏd.n=ἰ n=k Wsἰr ἰnk sꜥḥ nṯr ḏd.n=ἰ ḫpr 40,14 nn ḫsƒ.n=ἰ ḥr=s ἰnb.w ḏꜥb {n=ἰ} wp wꜢ.t m RꜢ-sṯꜢw snḏm(=ἰ) mn n Wsἰr sḫn(=ἰ) wḏꜥ ἰꜢ.ty ἰr wꜢ.t šsp 40,15 n Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw sš=s 40,16 ꜥry.t 2-nw rn n ἰry-ꜥꜢ=s wnn-ḥꜢt=s rn n sꜢw=s sḳd-ḥr=s rn smἰ ἰm=s ἰs(b) 40,17 ḏd mdw ἰn Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 40,18 Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t tn ḥms=s ḥr ἰr(.t) tp(y) ḫmt n.w wḏꜥ-mdw m sn-nw Ḏḥwty mk 40,19 Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw mk Ḏḥwty 40,20 m gꜢ(ḥ) mꜢsty.w sštꜢ.w ꜥnḫy.w m mꜢꜥ rnp.wt=sn rnp.wt

40,7

Formula for knowing the gate(s) of the house of Osiris in the West and the gods who are in their caverns; offerings are for them on earth. 40,8 Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu. 40,9 First gate: The name of its doorkeeper is “He-with-the-head-upside-down, of-many-forms”. The name of its guardian is the “Hot-one” (a). The name of the reporter in it is “Breaking-40,10the-voice”. Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, true of voice while approaching this gate. 40,11 I am the name of the great god who makes his light. I have come beside you, Osiris, (I) praise you, (I) purify the efflux (that) flowed from you that makes the name of Rosetau in relation to it. Hail to you 40,12 Osiris, in your power, in your might in Rosetau! Raise, Osiris in your power, in your might! This is your power in Rosetau. This is your power in Abydos. You have circled (in) 40,13 the sky, you row beside Ra, after you have seen the people, Sole one! Ra circled in it. Behold, I have spoken to you, Osiris. I am the noble (one) of the god. I have spoken, (and it) happens. 40,14 I have not been driven back from it (in) the walls of charcoal. Open a way in Rosetau! (I) make the suffering of Osiris pleasant, and (I) embrace the one who separates the standard. Make the way bright 40,15 for Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice, may she pass! 40,16 Second gate: The name of its doorkeeper is “Open-its-front”. The name of its guardian is “He-with-the-watchful-face”. The name of the reporter in it is “Radiant-one”. 40,17 Words spoken by Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, whose mother is 40,18 Neskhonsu, true of voice while approaching this gate. She sits while making the first three of judgment as the second of Thoth. The protection of 40,19 Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice, (who) is the protection of Thoth. 40,20 Do not be weary, “They-who-belong-to-the-knees (?)”, secret-ones who live truly, their years are the years.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw 40,21 mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw wsr wdn.w Ꜣ.t ἰr wꜢ.t=s m sḏ(.t) ἰw=s wdḫ (?) n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-40,22nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw wꜢ.t n=ἰ swꜢ=ἰ šd=ἰ mꜢꜢ=ἰ wꜥ pẖr Rꜥ m-ꜥ ἰry.w 40,23 ḥtp.w 41,1 ꜥry.t 3-nw rn n ἰry-ꜥꜢ=s ḳḳ ḥwꜢ.t n.t pḥ=ƒ rn n sꜢw=s rs-ḥr rn smἰ ἰm=s ꜥꜢ 41,2 ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t tn ἰnk štꜢ.w ꜢgꜢb wp rḥ.wy 41,3 sꜢw.n=ἰ dr ḏw.t ḥr Wsἰr ἰnk wnḫ ἰꜢ.t=s pr m wr smnḫ.n=ἰ ḫ.t m Ꜣbḏw wp.n=ἰ wꜢ.t m RꜢ-sṯꜢw snḏm.n=ἰ 41,4 mn n Wsἰr sḫḫ ἰꜢ.t=ƒ ἰr n=ἰ wꜢ.t m ἰn.t wr.t ἰr wꜢ.t sšp n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 41,5 sš n=s dr ꜥhꜢ snḏm mr 41,6 ꜥry.t 4-nw rn n ἰry-ꜥꜢ=s ḫsƒ-ḥr ꜥšꜢ-ḫrw rn n sꜢw=s rs-ḥr rn smἰ ἰm=s ḫsƒ-Ꜣd 41,7 ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t 4-nw ἰnk kꜢ wr ḏry(.t) 41,8 n.t Wsἰr mtn mtr.n{=ƒ} ἰt=ƒ ἰmy wḏꜥ.n=ἰ bgs ἰm=ƒ ἰw ἰn.n=ἰ ꜥnḫ ꜥnḫ=ƒ n ḏ.t ἰr n=ἰ wꜢ.t ἰnk Wsἰr mr ꜥnḫ=ƒ n ḏ.t 41,9 ꜥry.t 5-nw rn n ἰry-ꜥꜢ=s ꜥnḫ m ƒnt.w rn n sꜢw=s šꜢbw rn smἰ ἰm=s db-ḥr-kh(Ꜣ)-Ꜣ.t ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t 5-nw ἰn.n=ἰ ꜥr.ty ἰmy RꜢ-sṯꜢw 41,11 ἰn.n=ἰ n=k psḏ ἰmy Ἰwnw dmḏ ꜥšꜢ 41,10

163

Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, 40,21 whose mother is Neskhonsu, true of voice, is mighty and heavy of strength (?) (b), who makes her way like fire. May she bind (?) (c) for Osiris, priestess of Nekhbet of Hedj-40,22Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, true of voice, the way belongs to me, may I pass, save and see the one who circles Ra with the making of 40,23 offerings. 41,1 Third gate: The name of its doorkeeper is “He-who-eats-the-putrefaction-of-his-back”. The name of its guardian is “Awake-face”. The name of the reporter in it is “Great”. 41,2 Words spoken by Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice while approaching this gate. I am the secrets of the flood who separates the Two Companions (i.e., Horus and Seth). 41,3 I have guarded the repelling of the evil from Osiris. I clothe its standard going forth as a great (one). I have made the things in Abydos distinguished. I have opened the way in Rosetau. I have made 41,4 the suffering of Osiris pleasant, rejuvenating his standard. Make a way for me in the great valley! Make a way illuminated for Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, true of voice! 41,5 Open for her, repel the misery, make the illness pleasant! 41,6 Fourth gate: The name of its doorkeeper is “Repulsing-face”, “Many of voice”. The name of its guardian is “Awake-face”. The name of the reporter in it is “He-who-repels-the-angry”. 41,7 Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu, true of voice while approaching the fourth gate. I am the great bull, the falcon 41,8 of Osiris. Behold, his father was the witness who is in (it). I have separated the wrongdoing in him. I have brought life so that he lives for eternity. Make a way for me! I am Osiris who likes to live forever (d)! 41,9 Fifth gate: The name of its doorkeeper is “He-who-lives-on-worms”. The name of its guardian is “He-who-burns” (?) (e). The name of the reporter in it is “Hippopotamus-faced-with-the-furiousmoment” (f). 41,10 Words spoken by Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu, true of voice while approaching the fifth gate. I have brought the two jaws that are in Rosetau. 41,11 I have brought to you the back that is in Iunu (Heliopolis), gathering the multitude.

164 ἰw ḫsƒ.n=ἰ ꜥꜢpp pgs.n=ἰ nsp.w ἰr n=ἰ wꜢ.t mtn ἰnk sms ἰmy nṯr.w 41,12 ꜥry.t 6-nw rn n ἰry-ꜥꜢ=s ἰkt-t kh(Ꜣ)-ḫrw rn n sꜢw=s ἰn-ḥr rn smἰ ἰm=s (m)Ꜣds-ḥr 41,13 ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t 6-nw ἰἰ.n=ἰ mἰn sp-sn ἰr n=ἰ 41,14 šm(=ἰ) ḳmꜢ Ἰnpw ἰnk nb wrr.t ḫm ḥkꜢ nḏ mꜢꜥ nḏ.n=ἰ ἰr.t=ƒ šd.n=ἰ ἰr.t Wsἰr n=ƒ ἰr n=ἰ wꜢ.t šs n=ἰ 42,1 ꜥry.t 7-nw rn n ἰry-ꜥꜢ=s ἰds=sn rn n sꜢw=s ꜥꜢ-ḫrw rn smἰ ἰm=s ḫsƒ-ḫmy.w 42,2 ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ḫƒt spr r ꜥry.t tn 7-nw ἰἰ.n=ἰ ḫr=k 42,3 Wsἰr wꜥb(=ἰ) rḏw=k dwꜢ(=ἰ) tw ṯs=s (r)ḏw.t=k pẖr=k p.t ḫƒt Rꜥ mꜢꜢ=k rḫy.t wꜥ nἰs=k Rꜥ m sk.ty p.t pẖr=ƒ 42,4 Ꜣḫ.ty ḏd=ἰ mr=ƒ sꜥḥ=ƒ wsr=ƒ ḏd=ἰ ḫpr mἰ ḏd=ƒ ḫsƒ ḥr=k ἰr wꜢ.t n Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw 42,5 ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw sš=s ἰry Wsἰr ἰw nḏ=ƒ n Wsἰr mꜢꜥ ḫrw dmḏ.n=ƒ ḳs.w s(Ꜣ)ḳ.n=ƒ ꜥ.wt=ƒ 42,6 dἰ=tn t ḥnḳ.t ḥtp.w ḏƒꜢ.w ḫ.t nb.(t) nƒr(.t) n Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 42,7 mꜢꜥ ḫrw

CHAPTER

3

I have repelled Apophis. I have spat on the wounds. Make a way for me! Behold, I am the elder among the gods! 41,12 Sixth gate: The name of its doorkeeper is “Iketet, furious-of-voice”. The name of its guardian is “He-who-brings-the-face”. The name of the reporter in it is “Violent-of-face”. 41,13 Words spoken by Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, true of voice while approaching the sixth gate. I have come today, I have come today. Make for me, 41,14 so that (I) may walk, (one) that Anubis creates. I am the lord of (the) Crown (of Upper Egypt) (who) ignores the heka-spell, the protector of the truth. I have protected his eye. I have taken away the eye of Osiris for him. Make a way for me, open (it) for me! 42,1 Seventh gate: The name of its doorkeeper is “They-are-sharp”. The name of its guardian is “High-of-voice”. The name of the reporter in it is “He-who-repels-the-demolishers”. 42,2 Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice, while approaching the seventh gate. I have come beside you, 42,3 Osiris, (I) purify your efflux, (I) praise you, and she raises your efflux. May you circle the sky in the presence of Ra, may you see the people, Sole One, may you call Ra in the night-boat of the sky, when he circles 42,4 the horizon! I say: may he love, be noble, be mighty! I speak and (it) happens as he says, the one who repels your face. Make the way for Osiris, singer of the chorus of Mut the Great, lady of Isheru, 42,5 leader of the noblewomen Nestanebetisheru, whose mother is Neskhonsu, true of voice! She opens what is made (for) Osiris. He protects for Osiris, true of voice. He has assembled the bones. He has brought together his members. 42,6 May you give bread, beer, hetepu-offerings, djefau-offerings and every good thing to Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, 42,7 true of voice.

Notes on translation (a) sts is probably a variant of šmn “Hot-one” (Wb IV, 469, 1-3), present in P. Iahtesnakht (110,6) and P. Iuefankh (BD 147, col. 1). (b) The passage is difficult to understand.

(c) This passage is not present in other versions. The meaning of wdḫ is unclear. It may be a variant of wt “to bandage, to bind” (Wb I, 378, 7-379, 3). (d) A passage is missing.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

(e) The translation of the term šꜢbw is unclear. Quirke (2013: 351) suggests “Incinerating”, while Backes (TLA) offers “Brennender (?)” as the translation of šꜢwb.w in P. Iuefankh, which may indicate a link with

Ꜣšb (LGG I: 81c-82a). Because of the determinative of the fire, the meaning seems to be “He-who-burns”. (f) On the “Hippopotamus-faced-with-the-furiousmoment”, see LGG VII: 529.

27. SPELL BD 193 (43,1-9) Presentation of the spell This spell is present in only two papyri from the Third Intermediate Period: P. Greenfield and P. Leiden T 3. The version in Greenfield is abbreviated and lacks a title; as such, we can only guess what the title would have been based on the example in the other papyrus, which is a “Formula for knowing the burial of dual kings, and nobles of Iunu, Djedu, Henennesut, of Sais and Abydos”.150 The content of the spell relates to eight burials, each one in a different kind of wood. The version in Greenfield gives only three burials. It seems that the scribe stopped copying the spell after the beginning of the third burial, even though there was enough space left on the sheet of papyrus to finish it. Thus, the text itself has been substantially shortened, with many missing passages. At the first line, the scribe even left a large

165

(Sheet 43)

empty space instead of copying the text, which is missing. The reason for this empty space remains unknown.151 In what is a clear reference to the content of the spell, the text in P. Leiden T 3 is accompagnied by a vignette that represents eight mummiform coffins.152 The position of the spell is different in the two papyri. The only point in common is their proximity to a spell with passages about gates or portals: in P. Leiden T 3, the spell is before BD 145, while in P. Greenfield it is after BD 147. Vignette In P. Leiden T 3, the vignette is composed of eight mummiform coffins, one for each burial mentioned in the text. Here the vignette corresponds to BD 17. For a detailed description, see above, sequence 4, Table 14.

Translation BD 193

43,1-9

ἰr ḳrs m ꜥš ἰw=ƒ ꜥḳ nb ἰḳr n 43,2 Ḥw.t-kꜢ-Ptḥ smꜢ-tꜢ ḥr ἰmnt.t WꜢs.t m sꜥḥ n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-43,3Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 43,4 sbꜢ.w ḥr sbḫ.wt štꜢ.w n ἰsy ḏꜢ=ƒ r ḥry.t m bw 43,5 nb m mr=ƒ 43,6 ἰr ḳrs Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 43,7 Nsy-ḫnsw m wn-mꜢꜥ ḥr-nty ἰr pr.t=s dbḥ Wsἰr n 43,8 ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 43,9 ἰr qrs m ἰ(Ꜣ)m

43,1

150 151

43,1

If buried in cedar, he enters, (a) lord, excellent 43,2 of Hut-ka-Ptah (Memphis). The burial is in the West of Thebes as a noble, for Osiris, priestess of Amun-43,3Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu (b). 43,4 The doors are on the secret portals of reeds. He will cross the upper sky in each place 43,5 (that) he likes. 43,6 If buried (c) Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is 43,7 Neskhonsu, in truth, because {as for} of her seed (d), asking Osiris, 43,8 priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu. 43,9 If buried in jam-timber (e).

Translation Quirke 2013: 508. For the other version in P. Leiden T 3, see Heerma van Voss 1971: pl. 20; 1974: 103-104, pl. 7; Quirke 2013: 508-509.

152

Heerma van Voss 1971: pl. 20.

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Notes on translation (a) The scribe left a free space instead of copying the text. A passage is then missing. (b) The passage is shorter than the parallel text in P. Leiden T 3. (c) The scribe has not indicated the kind of wood for the burial, and the sentence has not been finished.

3

(d) The version in P. Leiden T 3 uses “he goes out” instead of the seed. (e) The scribe finishes the spell with the indication of the third burial, without the end of the sentence while eight burials are present in P. Leiden T 3.

28. HYMN TO OSIRIS (44,1-14) Presentation of the spell This text does not belong to the traditional BD repertoire. In fact, it is a hymn to Osiris in the underworld. The title is “Adoring Osiris-Wennefer after he rests in the underworld by the gods and the Westerners”. After this introduction, the deceased addresses Osiris eleven times, each time beginning with “Hail to you, Osiris”, followed by a series of functions and epithets of the god. Zaluskowski has identified four parts according to the function of the god:153 (1) Osiris as lord of time (44,3); (2) Osiris as lord of the sky, earth and the underworld (44,4-7); (3) Osiris as lord of all the countries (44,8-11); and, finally, (4) as lord of the West (44,12-13). Osiris is thus presented as a god of everything. For the second part, we could add Osiris as a creator; in the final sentence, Osiris is mentioned “in all his names”, which means that, by the close of the hymn, all the functions and titles of the god have been considered. The position of the spell itself, between BD 193 and BD 146, is not easy to understand. Other hymns have

(Sheet 44)

been written on other sheets of the papyrus (for example sheet 62 for BD 183, which is another hymn to Osiris). In general, hymns to Osiris are very frequently attested; they correspond to BD 181-183 and 185, and also to BD 128.154 Vignette The representations on sheet 44 correspond to the end of vignette BD 17. The latter began on the previous sheet 43 after the end of the scene of the deceased’s mummy on a bed, protected on each side by Nephthys (on sheet 43) and Isis (sheet 44). BD 17 ends with a representation of two lions and the horizon between them. It is not easy to explain the presence of this vignette, since the text is a hymn. For further details on this issue, see above, sequence 4, Table 14. A line separates the vignette of BD 17 from the vignette of BD 146 found at the end of sheet 44: only Nestanebetisheru is depicted on this sheet, while sheet 45 contains the door and a doorkeeper followed by another man.

Translation Hymn to Osiris

44,1-14

dwꜢ Wsἰr Wn-nƒr m-ḫt ḥtp=ƒ m dwꜢ.t ἰn nṯr.w ἰmnty.w 44,2 ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 44,3 ἰnḏ-ḥr=k Wsἰr Wn-nƒr sꜢ Gb ms.n Nw.t nb rnp.t msw(.t) nṯr.w 44,4 ἰnḏ-ḥr=k Wsἰr nb ḳrs ṯs mḥ(n).t nƒr ḥr ḫnty sbḫ.wt 44,1

153

Zaluskowski 1996: 26-33.

44,1

Adoring Osiris-Wennefer after he rests in the underworld by the gods and the Westerners. 44,2 Words spoken by Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu: 44,3 Hail to you Osiris Wennefer, son of Geb, born to Nut, lord of the year and of the birthday of the Gods (Epagomenal days)! (a) 44,4 Hail to you Osiris, lord of the burial, who ties the uraeus, good of face, foremost of the portals!

154

See Quirke 2013: 479-482 and the study of all the hymns to Osiris by Luft 2018.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰnḏ-ḥr=k Wsἰr ἰty sḫm nƒr mryt ἰr.n Ptḥ ἰnḏ-ḥr=k Wsἰr sms nṯr.w nb-ḏr ἰḳḥ šw.t nb ḫbsw(.t) 44,7 ἰnḏ-ḥr=k Wsἰr nb p.t nb tꜢ ἰrw ḥr.w ẖr.w 44,5

44,5

44,6

44,6

ἰnḏ-ḥr=k Wsἰr ḥḳꜢ ḫꜢs.wt nsw Pwn.t ἰr nṯr.w 44,9 ἰnḏ-ḥr=k Wsἰr wr tꜢ.w ḫnty Ꜣḫ.t nḥḥ ḥry-ἰb Ἰwnw 44,10 ἰnḏ-ḥr=k Wsἰr nsw tꜢ.wy nb sḫ.wt m-m nṯr.w 44,11 ἰnḏ-ḥr=k Wsἰr ḥkꜢ dšr.t nsw Ḏdw ḤꜢ.tMḥy.t ḫnty P Dp 44,8

ἰnḏ-ḥr=k Wsἰr kꜢ ἰmnt.t nb Ꜣḫ.ty n.t p.t m ḥw.t bnbn 44,13 ἰnḏ-ḥr=k Wsἰr sꜢ Nw.t msw.n Ἰtm ḳmꜢ.n Ḫprἰ 44,14 ḏd mdw ἰn s ἰw rdἰ n=k snṯr ḥr ḫ.t n Wsἰr m rn=ƒ nb.w 44,12

167

Hail to you Osiris, sovereign, mighty, beautiful, beloved, created by Ptah! Hail to you Osiris, elder of the gods, lord of all, He who illuminates the shadow, lord of the beard! (b) 44,7 Hail to you Osiris, lord of the sky, lord of the earth, He who creates the stars and the humans! (c) 44,8 Hail to you Osiris, ruler of the foreign countries, king of Punt, who creates the gods! 44,9 Hail to you Osiris, Great of the countries, foremost of the horizon and the eternity that is in the middle of Iunu (Heliopolis)! 44,10 Hail to you Osiris, king of the Two Lands, lord of the fields, (who is) among the gods! 44,11 Hail to you Osiris, ruler of the red crown, king of Djedu (Mendes) and First-of-Fish nome (i.e., 16th nome of Lower Egypt), foremost of Pe and Dep! 44,12 Hail to you Osiris, bull of the West, lord of the horizon of the sky in the temple of the benben! 44,13 Hail to you Osiris, son of Nut, born to Atum, created by Khepri! 44,14

Words spoken by a man: Incense is brought for you on the fire, for Osiris in all his names.

Notes on translation (a) LGG III: 684b also gives the epithet “lord of the year and of the birthday of the gods”, which corresponds to the last five days of the Egyptian year, the Epagomenal days. (b) “Lord of the beard” is present as an epithet of Osiris, but also of Khonsu, Khnum-Ra, Amun-Ra and Min (LGG III: 713c).

(c) The title “He who creates the stars and the humans” is literally “the one who creates those who are above and who are below”; see Wb III, 142, 9.

29. BD 146-145 I (45,1-51,17) Presentation of the spells

(Sheets 45-51)

BD spells 146-145 focus on passing through the gates of the underworld, which must be crossed by the deceased if she is to reach the house of Osiris in the Field of Reeds. At each gate stands a doorkeeper whose name the deceased must know in order to pass and continue her way. Each doorkeeper is usually a frightening feminine deity who is first invoked by her epithets and, at the end, by her name. Spell 145 contains 21 portals. The deceased should know the doorkeeper’s name, and is then anointed and clothed. After completing this stage of her journey, she receives a scepter made of different

types of wood. She then becomes pure so that she might successfully pass each door until she reaches the Council of the portal with seven gods. Finally, after she has recited each of the divine names, she reaches the realm of Osiris. In BD 146, after the list of the 15 portals, a section has been added that contains the speech of Horus-protecting-his-father (sheet 46), which is regularly present from the 21st Dynasty onwards, and also during the Late Period.155 An extract from this part of the speech is found in the tomb of Osorkon II at Tanis with similar variants to those contained in P. Greenfield.156 Another version of this final part is present in the Temple of Hibis at Kharga (Persian Period), in the stairway K1, northwall, which is in a passage.157 Many

155

157

156

See the detailed study by Verhoeven 1992. Montet 1947: pl. 35; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023.

Davies 1953: pl. 23.

CHAPTER

168

3

BD spells

P. Greenfield

Word used for the gate/door

Number of doors in P. Greenfield

Guardians at each gate/door

Vignettes in P. Greenfield

147

40,7-42,7

῾r(r)y.t “gate”

7

doorkeeper guardian reporter

sheet 59 7 doors

146

45,1-46,13

sbḫ.t “portal”

15*

name of the portal doorkeeper

sheets 45-46-47-48-49 10 doors with doorkeepers

145 I

47,1-51,17

sbḫ.t “portal”

21

name of the portal guardian

144

82a,1-82g,1

῾r(r)y.t “gate”

7

(usually a doorkeeper, but it does not appear in P. Greenfield) guardian reporter

sheet 82 7 doors with two doorkeepers

145 II

83a,1-84f,12

sbḫ.t “portal”

15

guardian

sheets 83-84 15 doors with doorkeepers

* in other versions, the number of portals can vary: 7/8/12/15/21

Table 18. List of spells with gates and portals to pass

spells in the Book of the Dead concern passages that the deceased had to travel through. The list – in the order in which the spells appear in P. Greenfield – and the description of each spell are presented in Table 18. As indicated above (BD 147, part 26, Table 17), BD 144 and 147 evince similar content and also a similar structure, with three divine entities at each door. BD 145 and 146, for their part, are linked by the fact that they give the name of the portal doorkeepers who grant access to the Field of Reeds. The number of portals changes in BD 145 according to the different versions; P. Greenfield contains two versions: (1) one with 15 portals and only the name of the doors with their guardians, (2) the other with 21 portals, the name of the doors, the name of the guardian responsible for each door and the purification of the deceased. The first variant seems to have been most frequently attested during the New Kingdom, while the second and longer variant was retained in the Late Period.158 In the longer variant, a text follows the name of the 21 portals. In this section, the Council of the portal is mentioned together with the name of its seven members, followed by a speech of Horus-protector-of-his-father that is similar to the speech in the final section of BD 146. As for BD 146, it also gives the name of the portal and then the name of its doorkeeper. As already mentioned, BD 146 is attested in various versions. According to Quirke,159 the number of portals varied during the New

Kingdom: 7, 8, 12, 21. Late versions, by contrast, seems to have prefered the variant with 15 portals followed by the speech of Horus-protector-of-his-father.160 In P. Greenfield, BD 147 is coupled with BD 148, while BD 145 appears twice: once with BD 146, the second time with BD 144. BD 145 and 146 share the same vignettes that represent ten portals with their doorkeepers (see detail below). BD 144 and BD 145 have separate vignettes (see below, sequence 33). During the New Kingdom, the four spells were not written together but could rather be placed in different parts of the papyri. Munro has already addressed the arrangement of these spells during the 18th Dynasty.161 During the Saite period, these spells were gathered together in the order 144-145-146-147-148-149-150. The presence of BD 148, which concerns the provisions of the deceased, can be explained by the need to provide food for the deceased while she is in the Field of Reeds. This is the destination that the deceased reaches after spells 144 to 147. Following BD 148, other places are listed in BD 149-150 (52,1-56), but no more gates are found.

158

160

159

Concerning this, see also Quirke 2013: 342. Quirke 2013: 349.

Vignettes The vignettes are connected to the spells and contain ten representations of the portals and their doorkeepers from the end of sheet 44 to sheet 49. The first two representations also include the name of Nestanebetisheru

161

Verhoeven 1992. Munro 1988: 120-124.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

169

(Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”). The same vignettes are therefore used for both spells 146 and 145. In each scene, Nestanebetisheru stands in front of the door, illuminated by the sun. The doorkeepers each stand on the other side of the door, holding a knife that gives them a frightening appearance. To the left of the doorkeeper is a man holding something unclear in his hands, perhaps a plant or a knife, above a small basin of water.162 The doorkeepers with the knife have different heads. These include (in the order in which they appear): a human-head, a double snake-head, a bull-head, a crocodile-head, a jackal-head, a lion-head, a vulturehead, and in the case of the last three, human heads. This vignette for spells 146-145 is very uncommon and specific to the 21st Dynasty. However, it is also present in other papyri from Bab el-Gusus: P. Gatseshen,163 P. Cairo S.R. IV 11494,164 P. Cairo S.R.IV 981165 and in two papyri of unknown provenance: P. BNF Égyptien 62-88, sheet 84166 and P. Louvre E 3661.167 In these papyri, the object held by the god standing behind the doorkeeper with a knife is a torch. This scene is linked with spell 137A, which concerns the four torches prepared for the transfigured one. As already indicated by Guilhou,168 the link between the portals and spell 137A is the reference at the end of spell 137A to performing the spell when reaching the seven gates (῾rr.wt) of Osiris. This combination of a doorkeeper with a torch bearer is also found in other sources: – It appears as a vignette in the “mythological” papyrus P. BNF Égyptien 171 (21st Dynasty, unpublished) where only one doorkeeper is present before the four men who hold the basin and the torch. The doorkeeper can be clearly identified as the goddess Hepetet-Hor.169 – It is also present in the tomb of Osorkon II at Tanis (22nd Dynasty, Fig. 16 above).170 – It is attested in a coffin from the Ramesseum (22nd Dynasty, Cambridge Fitzwilliam Museum E.8.1896)171 where the door, which looks more like a shrine, and the doorkeeper are in a register and the man with a type of torch and the basin are in the register below. – In TT 33 of Padiamenope from the 25th Dynasty, the vignette of BD 137A depicts four men with torches

and basins, each man being associated with BD 144 and 147.172 Interestingly, this association between BD 144 and 137A is already present in one papyrus from the 18th Dynasty; namely, P. Nu, sheets 25-26, where the text and vignette of 137A is present and is followed by BD 144 (with vignettes) and BD 145 (also with vignettes). Because of the high number of attestations during the Third Intermediate Period, we can consider this way of gathering these spells to be a feature that is specific to this period, even though it originated in the early New Kingdom. BD 145 is on sheets 47-48-49-50-51, but the vignettes on sheets 50-51 are no longer connected to the content of the spells or to the topic of the portals that the deceased must pass. On the right of sheet 50 we see two boats. In the boat on the left there is a kind of coffer, while in the boat on the right, there is a figure of Osiris and another figure of a mummified person with an uraeus, which suggests the presence of a queen. According to Budge,173 the figure represented here is Nestanebetisheru and the uraeus is “symbolic of her royal rank”. We also find a kind of coffer in this second boat, in addition to representations of Anubis on a standard at the prow and of Horus by the steeringoar. Another boat is to the left, containing only a coffer and Horus again at the steering-oar. A double line separates this scene from the one that follows, where Osiris stands before offerings with Anubis on a standard on the other side of the offering-table. On sheet 51 we see two more boats. The boat on the right contains four kneeling men, each holding a small vase, and also two standing gods, one with his hand raised and the other holding the steering-oar. The boat on the left contains a falcon’s head with a solar disk and two wedjat-eyes on each side of the solar disk. The representation of this figure is probably linked with BD 136B. Vignette 136B is perhaps also on sheet 30, and probably on sheet 56. The left scene, which is separated from that on the right by a double line, depicts a kneeling Nestanebetisheru adoring a seated Osiris, with her name Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nesytanebetisheru, true of voice”.

162

169

163 164 165 166 167 168

Guilhou 1999: 383 and 385. Lucarelli 2006: pl. 45. Guilhou 1999: 383, fig. 40. Niwiński 1989: pl. 14a-b. Ragazzoli 2010: 242. Unpublished. Guilhou 1999: 385.

170

171 172 173

On this goddess, see Lenzo 2019b. Montet 1947: pl. 35; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023. Quibell 1898: pl. XXVIII. Dümichen 1894: pl. II. Budge 1912: 38.

CHAPTER

170

Technical aspects: sheet 50 is the end of the third roll. A cormorant-bird in red is drawn at the top and the bottom of the sheet, indicating the end of the roll. The

3

join between the two rolls is also marked by the presence of a vertical strip (see also Sharp 2016). The text was written after the two rolls were joined together.

Translation BD 146

45,1-46,13

rꜢ.w n.w sbḫ.wt n.t pr Wsἰr m sḫ.t ἸꜢr.w ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 45,2 Nsy-ḫnsw sbḫ.t tpy.t nb(.t) sdꜢw ḳꜢ s(n)b.w ḥr(y)-tp nb(.t) ḫbḫb.t sd mdw ḫsƒ nšny nḥm 45,3 ꜥwꜥy.w ἰy wꜢw rn n ἰry-ꜥꜢ=s Nrw 45,4 sbḫ.t 2-nw nb(.t) p.t ḥnw.t tꜢ.wy Ꜣsby(.t) nb(.t) tmm ḳmꜢ bw nb rn n ἰry-ꜥꜢ=s Ms-P(tḥ) 45,5 sbḫ.t 3-nw nb(.t) ḫꜢw.t ꜥꜢ(.t) ꜥꜢb.t snḏm nṯr nb ἰm(=s) hrw ḫnty r Ꜣbḏw rn n ἰry-ꜥꜢ=s Sb(Ꜣ)ḳ 45,6 sbḫ.t 4-nw sḫm ds ḥnw.t tꜢ.wy ḥḏ ḫƒty.w n.w wrd-ἰb ἰr sꜢr šw m ἰww rn n ἰry-ꜥꜢ=s NgꜢw 45,7 sbḫ.t 5-nw ḫ.t nb(.t) ḥꜢ.w ršrš dbḥ.tw n=s nn ꜥḳ r=s wn tp (tꜢ) rn n ἰry-ꜥꜢ=s Ḥn-rḳ 45,1

45,8

sbḫ.t 6-nw nb(.t) snk.ty ꜥꜢ.t h(Ꜣ)mh(Ꜣ)m nn rḫ.tw Ꜣw=s wsḫ=s nn gm.tw m ḳd=s m šꜢꜥ=s ἰw ḥƒꜢw ḥr=s nn rḫ(.w) ṯnw ms.tw ẖr(-ḥꜢ.t) wr45,9d-ἰb rn n ἰry-ꜥꜢ=s SmꜢ.ty 45,10 sbḫ.t 7-nw ἰggy.t ḥbs bꜢg ἰꜢkby.t mr=s ḥꜥp rn n ἰry-ꜥꜢ=s Ἰkn.ty 45,11 sbḫ.t 8-nw rkḥ-bs ꜥḫm-ḏꜢƒy spd pꜥꜢ ḫꜢḫ ἰr.t smꜢ nn nḏnḏ ἰwty sš ḥr=s n snḏ n Ꜣh=s 45,12 rn n ἰry-ꜥꜢ=s Ḫw-ḏ.t=ƒ 45,13 sbḫ.t 9-nw ἰmy-ḥꜢ.t nb(.t) wsr hrt-ἰb msty.w nb=s

45,1

Formulas of the portals of the House of Osiris in the Field of Reeds. Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is 45,2 Neskhonsu (a). First portal: Lady of Trembling, high of walls, who is upon (i.e., overlord), lady of destruction, who predicts the words (i.e., foreteller), who repels the storm, who rescues 45,3 the deprived, who comes (from) afar. The name of its doorkeeper is Neru (lit. the Terrible One). 45,4 Second portal: Lady of the sky, mistress of the Two Lands, Asb(et), lady of humankind, who creates everyone. The name of its doorkeeper is Mes-P(tah). 45,5 Third portal: Lady of the altar, great in offerings, one with (whom) every god is pleasant (on) the day of sailing south to Abdju (Abydos). The name of its doorkeeper is Seb(a)k. 45,6 Fourth portal: Mighty of knife, mistress of the Two Lands, who destroys the enemies of the weary-hearted (i.e., Osiris), maker of need, free from evil. The name of its doorkeeper is Negau. 45,7 Fifth portal: Fire-one, lady of increase who rejoices, (the) one of whom it is requested. Entering in it is non-existent, (for the one) who exists on (earth). The name of its doorkeeper is Hen-rek (lit. She who goes in haste (against) the opponent). 45,8 Sixth portal: Lady of darkness, great of roar, whose length and breadth are not known, whose form is not found at her beginning, while a snake is on her, whose number is not known, born before the wea45,9ry-hearted (i.e., Osiris). The name of its doorkeeper is Sematy (lit. She who unites). 45,10 Seventh portal: Iggyt, who clothes the weak one, the mourning woman, who loves what is hidden. The name of its doorkeeper is Ikenti. 45,11 Eighth portal: She who lights a fire, who quenches what burns, sharp in flames, quick in making a slaughter without being asked, no one passes by her face for fear of her pain. 45,12 The name of its doorkeeper is Khu-djetef (lit. She who protects his body). 45,13 Ninth portal: Foremost one, lady of power, content of heart, created (by) her lord,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḫt 330 m dbn=s m wꜢḏ šmꜥ ṯs bsw ḥbs.t bꜢg ƒḳꜢ 45,14 nb=s rꜥ nb rn n ἰry-ꜥꜢ=s ḏs=ƒ 45,15 sbḫ.t 10-nw ḳꜢ ḫrw nhs dnἰ.wt sbḥ nrἰ šƒšƒy=s dr n=s nty m ẖnw=s rn n ἰry-ꜥꜢ=s Ḫnḫ-wr 45,16 sbḫ.t 11-nw wḥm ds m (w)bd.t sbἰ.w ḥr.w dἰ(.w).n sbḫ.t nb(.t) ἰr.w hꜢy hrw ἰw=s ẖr sἰp n ḥbs bꜢg 45,17 sbḫ.t 12-nw nἰs tꜢ.wy=s sk ἰy m nhꜢp ḳꜢy.t nb(.t) Ꜣḫ sḏm nb=s rꜥ nb ἰw=s ẖr sἰp n ḥbs bꜢg 45,18 sbḫ.t 13-nw sṯꜢ.n Ꜣs.t ꜥ.wy=s ḥr=s sḥḏ ḥꜥp(y) m ἰmn=ƒ ἰw=s ẖr sἰp n ḥbs bꜢg 45,19 sbḫ.t 14-nw nb(.t) dndn ḫb ḥr dšr.t ἰrw shꜢ=k hrw n sḏm ἰw ἰw=s ẖr sἰp n ḥbs bꜢg 45,20 sbḫ.t 15-nw bꜢy.w dšr.t gmḥ ἰꜢrr prr grḥ nḏr sbἰ.w ḥr ḫƒt rdἰt ꜥ.wy=s n wrd-ἰb m Ꜣ.t=ƒ ἰrt 45,21 ἰw šm=s ἰw=s ẖr sἰp n ḥbs bꜢg 46,1 Wsἰr ḥm(.t)-nṯr n(.t) Nmty Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s ἰnk wnḫ ἰἰ.n=ἰ smn.n=ἰ ḫ.t m Ꜣbḏw wp.n=ἰ wꜢ.t m RꜢ-sṯꜢw snḏm.n=ἰ mn 46,2 n Wsἰr ἰἰ.n=ἰ mἰn ḥr sbꜢ n Ἰmḥ.t ἰmn.w ἰr n=ἰ wꜢ.t ἰnk Ḥr-nḏ-ḥr-ἰt=ƒ sꜢ Ꜣs.t ἰwꜥ n Wsἰr ἰἰ.n=ἰ dr.n=ἰ dḥr.t ḥr 46,3 Wsἰr ἰἰ.n=ἰ mἰn ḥr sbꜢ n ḥb hꜢd.n=ἰ gmḥ=ἰ ἰr n=ἰ wꜢ.t ἰnk Ḥr-nḏ-ḥr-ἰt=ƒ ἰἰ.n=ἰ nḥm.n=ἰ ꜢhꜢ m-m ἰr sw ἰἰ.n=ἰ mἰn ḥr sbꜢ 46,4 n ἰmnt.t sbꜢ n dwꜢ.t nb ἰr n=ἰ wꜢ.t ἰnk Ḥr-nḏ-ḥr-ἰt=ƒ ἰἰ.n=ἰ ḫsr.n=ἰ ḏw.t ḥr ἰt=ἰ Wsἰr bḥn.n=ἰ ḫƒty.w=ƒ

171

330 cubits in her circle, in green stone of Upper Egypt, who raises the initiated one and clothes the weak one, whom her lord rewards 45,14 every day. The name of its doorkeeper is Himself. 45,15 Tenth portal: Loud of voice, who awakens (by) the cries and the shriek, the feared and greatly-respected one who repels what is within it. The name of its doorkeeper is Kenekh-wer. 45,16 Eleventh portal: The one who makes again (?) the knife like the burning of the enemies and the feared. Each portal has been placed, which makes a jubilation (during) the day. It is under the control of the one who clothes the weak one. 45,17 Twelth portal: The one who called the Two Lands, who destroys the one who comes early in the morning, tall one, lady of the transfigured one, her lord hears (her) every day. It is under the control of the clothed and weak one. 45,18 Thirteenth portal: Isis has pulled her arms to her, (the one) who illuminates Hapy in his hiding. It is under the control of the one who clothes the weak one. 45,19 Fourteenth portal: Lady of wrath, who annihilates blood, who makes your confusion on the day of hearing evil. It is under the control of the one who clothes the weak one. 45,20 Fifteenth portal: Bas with red eyebrows, one who is sorrowful who goes out in the night, who seizes enemies and places her arms on the clothed and weak one in his moment, making (her) path 45,21 and her movements. It is under the control of the one who clothes the weak one. 46,1 (b) Osiris, priestess of Nemty, Atefet, Nestanebetisheru, whose mother is Neskhonsu, she says: I am the clothed one (c). (d) I have come, I have established the things in Abdju (Abydos). I have opened the way in Rosetau. I have made the suffering 46,2 of Osiris pleasant. I have come today at the door of Imhet (e). Gods who are hidden, make a way for me! I am Horus-protector-of-his-father (f), son of Isis, heir of Osiris. I have come and I have repelled the sickness (g) from 46,3 Osiris. I have come today at the door of the festival. I have prevailed and I catch a glimpse. Make a way for me! I am Horus-protector-of-his-father (f), I have come and I have rescued the pain from the one who has done it. I have come today at the door 46,4 of the West, at each door of the underworld. Make a way for me! I am Horus-protector-of-his-father (f). I have come and I have destroyed every evil from my father Osiris. I have punished his enemies (d).

172 sḫr.n=ἰ ḫƒty.w=ƒ ḥr ṯs pwy 46,5 n Ndyt hrw pw n pš ꜥꜢ.t ἰἰ.n=ἰ mἰn ḥr sbꜢ n Msms nb.w ḫꜢ.wt ἰr n=ἰ wꜢ.t ἰnk Ḥr sꜢ Wsἰr mw.t=ἰ Ꜣs.t ḥr mk=ἰ ἰἰ.n=ἰ ἰn.n=ἰ ꜥnḫ wꜢs n ἰt=ἰ 46,6 Wsἰr ἰἰ.n=ἰ mἰn ḥr sbꜢ ḳꜢ nb.w ḥḥ ἰr n=ἰ wꜢ.t ἰnk Ḥr sꜢ Wsἰr ἰwꜥ n Wn-nƒr ἰἰ.n=ἰ ẖr šsp (w)bꜢ kk.wy ἰἰ.n=ἰ mἰn ḥr sbꜢ 46,7 n tḥn.t ἰmy.w Tnn.t ἰr n=ἰ wꜢ.t ἰnk Nḫḫ ἰmy-ḥꜢt wἰꜢ ἰἰ.n=ἰ r stp sꜢ ḥr Wsἰr ἰἰ.n=ἰ mἰn ḥr sbꜢ n hꜢy nb.w hꜢyw 46,8 ἰr n=ἰ wꜢ.t ἰnk Ḥr sꜢ mr=ƒ mꜢꜥ-ḫrw ἰἰ.n=ἰ mἰn ḥr sbꜢ n tpḥ.t rḫ=kwἰ sštꜢ.w nty ἰm=s ἰἰ.n=ἰ mἰn ꜥꜢ m nἰw.t wr ἰnk Rꜥ m d(w)Ꜣw dἰw ṯꜢw n 46,9 ꜥnḫ n Wsἰr ἰἰ.n=ἰ mἰn ḥr sbꜢ n ḳmdy rḫ=kwἰ sw hrw ἰἰ.n=ἰ mἰn ḥr sbꜢ n nb.w H̱r-ꜥḥꜢ ḥnꜥ sry.w n.w nb-ḏr ἰr n=ἰ wꜢ.t ἰἰ.n=ἰ mἰn ḥr 46,10 sbꜢ n sḏ.t {ἰ}n ḥꜥpy ms kk.wy ἰr n=ἰ wꜢ.t ἰἰ.n(=ἰ) mἰn ḥr sbꜢ n ḥkꜢ ḫꜢ n khb nty r-gs=ƒ ἰr n=ἰ wꜢ.t ἰἰ.n=ἰ mἰn ḥr sbꜢ n mr-gr46,11=s gš ḫnty mk.t(w)=ἰ ḥr ἰἰ.tw n=k sḫn ἰr.t Ḥr-ḥry-ẖ.t ἰr n=ἰ wꜢ.t ἰnk Ḥr mꜢꜥ-ḫrw ἰἰ.n=ἰ ḥr nḏ ḥr ἰt Wsἰr Wn-nƒr sꜢ Gb 46,12 Nw.t wn nṯr.w ḥr ẖnm=ƒ mꜢꜢ nṯr.w m ꜥḥ.t dἰ=sn n=ƒ ἰꜢw ḥr-tp tꜢ wꜥb sp-sn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 46,13 mꜢꜥ ḫrw sp-4 ἰw ἰꜥ(.w) n=s ḥr=s m ḥs n Rꜥ hrw pwy n wp-rnp.t ἰw ἰr.n=s Ꜣḫ ἰḳr m-bꜢḥ Wsἰr m ḥb=ƒ nƒr n.t ẖnm ḥḏ

CHAPTER

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I have overthrown his enemies on this sandbank 46,5 of Nedyt on this day of the great division. I have come today at the door of Mesmes. Lords of the altar, make a way for me! I am Horus, son of Osiris, my mother is Isis protecting me. I have come and I have brought life and power to my father 46,6 Osiris. I have come today at the door of the tall-one. Lords of eternity, make a way for me! I am Horus son of Osiris, heir of Wennefer. I have come with (lit. under) the light, opening the darkness. I have come today at the door of faience, which is in the Tenenetsanctuary (in Memphis). Make a way for me! I am the youth who is at the front of the boat. I have come to choose the protection for Osiris. I have come today at the door of jubilation. Lords of Jubilation, 46,8 make a way for me! I am Horus the son, his beloved one justified. I have come today at the door of the cavern. I know the secrets that are in it. I have come today, here in this great city. I am Ra in the morning, giving the breath of 46,9 life to Osiris. I have come today at the door of Qemedy. I know the day’s date. I have come today at the door of the lords of Kheraha with the officials of the lord of all. Make a way for me! I have come today at 46,10 the door of the fire of Hapy, who creates the darkness. Make a way for me! (I) have come today at the door of Heka, thousands of raging ones are at his side. Make a way for me! I have come today at the door of Mere(s)eger46,11, goose, foremost one, I am protected while coming to you, embracing the eye of Horus-Herkhet. Make a way for me! I am Horus, justified. I have come protecting (my) father Osiris-Wennefer, son of Geb 46,12 and Nut. (d) The gods will reunite them, seeing the gods of the palace. They give praises to him upon earth. Pure, pure is Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu 46,13 true of voice, four times. Her face is washed for her in the favour of Ra, this day of the opening of the year. She has acted as an excellent transfigured one in the presence of Osiris during his festival, perfect in the joining (of) the White Crown (d).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Notes on translation (a) The scribe has left a small space after the name of the deceased and before the mention of the first portal. Each subsequent section with a new portal begins on the next line. (b) This is the beginning of the final section of BD 146, which is regularly attested from the 21st Dynasty onwards, and also during the Late Period (Allen 1974: 136-137, part w). The topic has been studied in detail by Verhoeven 1992. (c) The scribe has written wnḫ with the determinative (N5) instead of the sign ḫ (Aa1). A small passage that would usually be found here is missing. (d)-(d) Two sections have been found in the tomb of Osorkon II at Tanis which share the same variants as P. Greenfield (see Lenzo 2018b).

BD 145 I

173

(e) Imhet is a cavern in the Netherworld (Wb I, 88, 1-4; see Meeks 2006: 74-75, remarque 157). (f) Horus-protector-of-his-father is written Ḥr-nḏḥr-ỉt=f (LGG V: 268). This spelling also occurs in the tomb of Osorkon II (Montet 1947: pl. 24bis, col. 5, 6 and 11). (f) The word dḥr.t “bitterness, sickness” (Wb V, 483, 5-10) is written in a peculiar way with the determinative of the cow skin (F27), much like the word ḏḥ῾ (Wb V, 481, 13-482, 12) and instead of the sparrow (G37); see Verhoeven 1992: 172, n. 33. This unique feature, which is also present in Osorkon II’s tomb (Montet 1947: pl. 24bis, col. 5), has been discussed by Jansen-Winkeln 1988: 34-35; Roulin 1998: 221; Lenzo 2018b.

47,1-51,17

ḥꜢty-ꜥ m sbḫ.wt n.w sḫ.t ἰꜢr.w n.t pr Wsἰr ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 47,2 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t tpy n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn 47,3 nb sdꜢ ḳꜢ snb.w ḥr-tp nb ḫbḫb ḫsƒ nšn nḥm ꜥwꜢ {n} ἰἰ wꜢ rn=t 47,1

nr.t rn n nṯr sꜢw tn 47,4 ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb Rꜥ ἰm kƒꜢ.n.tw=ƒ m gs ἰꜢbt.t n.t p.t ἰw=ἰ wrḥ.kwἰ m ḥꜢty n{.t} ꜥš št.kwἰ m 47,5 mnḫ=ἰ Ꜣms m ꜥ=ἰ Ꜣḥ.t ἰs r ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 47,6 mw.t=s Nsy-ḫnsw 47,7 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 2-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn nb(.t) p.t 47,8 ḥnw.t tꜢ.wy snry.t tꜢ=t bw rn=t Ms-Ptḥ rn n nṯr sꜢw tn ἰw=ἰ wꜥb=kwἰ m mw ἰpw wꜥb.n Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n 47,9 Ἰmn-Rꜥ nsw nṯr.w Wsἰr Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰw=ἰ ἰm rdἰ.t(w) n=s sk.ty pr ḥr ἰmy-wr.t

47,1

Beginning of the portals of the Field of Reeds of the House of Osiris. Words spoken by Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 47,2 Hail to me (a) says Horus, first portal of the weary-hearted (i.e., Osiris) (b), open the way for me! I know you, I know my name, I know the name of the god who guards you. 47,3 “Lady of trembling, high of walls, who is upon (them), lady of destruction who repels the storm, who rescues the deprived, who comes (from) afar” is your name. “Neret (lit. the terrible one)” (c) is the name of the god who guards you. 47,4 I am pure with this water with which Ra is pure (when) he has been uncovered in the eastern side of the sky. I am anointed with the heart of cedar, I am clothed with 47,5 my cloth. The ames-sceptre is in my hand (in) het-wood. Come then, you are pure, Osiris, singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, 47,6 whose mother is Neskhonsu. 47,7 Hail to me (a) says Horus, second portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “Lady of the sky, 47,8 mistress of the Two Lands, who terrifies your land (in) the place” is your name. “Mes-Ptah” is the name of the god who guards you. I am pure with this water with which Osiris is pure, leader-in-chief of the first group of musicians, 47,9 Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. I am there. The night-boat is given to her, going out on the west side.

174 hꜢb=s ḥr sbḫ.wt ἰw=ἰ 47,10 wrḥ.kwἰ n st-ḥb sd.kwἰ m (s)šd.w Ꜣms=ἰ m ꜥ=ἰ m bnbn ἰs ἰr ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy47,11 -tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 47,12 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 3-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn nb ḫꜢw.t 47,13 ꜥꜢ.t ꜥꜢb.w dd n nty.w sšm ꜥb.t snḏm n nṯr.w r-r=s hrw pw n ḫnty n ἰꜢbt.t rn=t b(Ꜣ)ḳ rn n nṯr sꜢw 47,14 tn wꜥb.kwἰ m mw ἰpw wꜥb.n Ptḥ ἰm m ḫnty=ƒ rmnw ḥn hrw wn ḥr ἰw=ἰ wrḥ.kwἰ m ṯḥnw sd.kwἰ m šs 47,15 Ꜣms=ἰ m-ꜥ=ἰ wἰꜢhꜢmn ἰs ἰr ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 47,16 mꜢꜥ ḫrw ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 4-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn 47,17 sḫm ds ḥnw.t tꜢ.wy {s} ἰr smꜢr šw m ἰw rn=ἰ ḥw ngꜢ rn n nṯr sꜢw (tn) ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb.n 47,18 Wn-nƒr ἰm m wp=ƒ ḥnꜥ Stš dἰ=ἰ mꜢꜥ ḫrw Wn-nƒr ἰw=ἰ wrḥ.kwἰ m sἰny sd.kwἰ m sš nw Ꜣms=ἰ m ꜥ=ἰ m tἰw ἰs 47,19 ἰr Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 47,20 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 5-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn ḫw mr nb(.t) ḥ47,21knw nb(.t)-r-ḏr dbḥ dἰ.w n=s nn ꜥḳ r=s wnn tp rn=t ḥn rḳ rn n nṯr sꜢw tn ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb.n Ḥr 47,22 ἰm m ἰr.w n=ἰ wꜢ.t n Ḥr sꜢ mrw=ƒ ἰt=ƒ Wsἰr ἰw=ἰ wrḥ.kwἰ m ἰbr n.t ḫ.t-nṯr n nty-ḥr=ἰ n.t Ꜣby.w

CHAPTER

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She traverses the portals. I am anointed 47,10 with the festival fragrance, I am clothed with the bandage. The ames-sceptre (is) in my hand in benben-wood. Come then, you are pure, Osiris, priestess of Amun-Ra, lord of Iured, Nes47,11tanebetisheru, whose mother is Neskhonsu, true of voice. 47,12 Hail to me (a) says Horus, third portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “Lady of the altar, 47,13 great of offerings, who gives to those who are, guide of the offerings, she who is pleasant for the gods who are beside her, this day of sailing to the East” is your name. “Bright-one” is the name of the god who guards 47,14 you. I am pure with this water with which Ptah is pure while he sails south, the bearer of the Henu-barque (of Sokar), the day of the opening of the face. I am anointed with the oil of Tjehenu, I am clothed with linen. 47,15 My ames-sceptre (is) in my hand (in) wood of pomegranate (d). Come then, you are pure, Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, 47,16 true of voice! Hail to me (a) says Horus, fourth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. 47,17 “Powerful of knife, mistress of the Two Lands, she who makes poverty free of evil” is my name (e). “Shepherd of the long-horned cattle” is the name of the god who guards (you). I am pure with this water with which 47,18 Wennefer is pure when he divides with Seth. I make Wennefer true of voice. I am anointed with the wine of Pelusium, I am clothed with this linen, My ames-sceptre (is) in my hand in tiw-wood. Come 47,19 then, , Osiris priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice. 47,20 Hail to me (a) says Horus, fifth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “She who protects the ill one, lady 47,21 of praise, lady of all, requests are made to her, without which the stripped-head enters” is your name. “She who goes speedily (against) the opponent” is the name of the god who guards you. I am pure with this water with which Horus is pure 47,22 when the way is opened for me and for Horus, the beloved of his father Osiris, I am anointed with the ibr-oil with the property of the gods that are upon me, belonging to the leopards.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Ꜣms=ἰ m ꜥ=ἰ ḥw ẖꜢḳ47,23-ἰb ἰs ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 48,1 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 6-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn 48,2 nb(.t) ksw ꜥꜢ hmhm nn rḫ.tἰ ḳꜢ=s r wsḫ(.t)=s nn gm ḳd=s ḏr sp tpy nn rḫ tnw n ḥry-ẖ.t48,3=sn ms nty st ẖr-ḥꜢ.t wrd-ἰb rn=ἰ smꜢ.ty rn n nṯr sꜢw tn ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb.n Ḏḥwty ἰm m ἰr=ƒ 48,4 ṯꜢty n Ḥr ἰw=ἰ wrḥ.kwἰ m ꜥgꜢƒ sd.kwἰ m ṯsn Ꜣms=ἰ m ꜥ=ἰ m spd ἰs ἰr Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t 48,5 n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 48,6 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 7-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn ἰgp 48,7 ḥbs bgꜢ ἰ(Ꜣ)kby mrw=s ḥꜢp ẖ.t rn=ἰ Ἰknty rn n nṯr sꜢw tn ἰw=ἰ wꜥb.kwἰ m mw ἰpw 48,8 wꜥb Ꜣs.t Nb-ḥw.t ἰm m bs=sn ḥnty r r n wꜥb.t ἰw=ἰ wrḥ.kwἰ m ḥknw sd.kwἰ m wnḫ Ꜣms=ἰ 48,9 m ꜥ=ἰ mἰwḥ ἰs ἰr ἰw=k wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 48,10 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 8-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn rkḥy nn 48,11 ꜥḫm ḏꜢƒ=s ἰwty wr ḥr=s n Ꜣh=s rn=ἰ ḫw.n=ἰ ḏ.t=ƒ rn n nṯr sꜢw tn ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb. 48,12 n bꜢ Ḏd.t ἰm m šp=ƒ ꜥ.t=ƒ ἰw=ἰ wrḥ.kwἰ m ꜥnty.w n.t nṯr ḥꜥ.t ꜥnḫ sd.kwἰ mr n ḥd.t ἰs ἰry ἰw{=ἰ} wꜥb.tἰ Wsἰr 48,13 ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 49,1 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 9-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn nb(.t) wsr m ms.ty bs.t

175

My ames-sceptre in my hand is the beating of the 47,23 rebels. Come (then), you are pure. Osiris priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, true of voice. 48,1 Hail to me (a) says Horus, sixth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. 48,2 “Lady of obeissance, great of roar, she whose height we do not know in relation to her width, she whose nature is not known since the beginning, the number of the ones who are on 48,3 their belly is not known, born before the weary-hearted” is my name (e). “Sematy (lit. He who unites)” is the name of the god who guards you. I am pure with this water with which Thoth is pure when he acts (as) 48,4 a vizier for Horus. I am anointed with agaf-oil. I am clothed with tjesen-cloth. My ames-sceptre (is) in my hand in seped-wood. Come then, , Osiris priestess of Min, Horus and Isis 48,5 of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. 48,6 Hail to me (a) says Horus , seventh portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “Rain cloud, 48,7 covering the tired one, mourner, she loves the hidden (in) the belly” is my name (e). “Ikenty” is the name of the god who guards you. I am pure with this water 48,8 with which Isis and Nephthys are pure when they make the crocodile emerge at the door (f) of the wabet. I am anointed with hekenu-oil. I am clothed with clothing. My ames-sceptre 48,9 is in my hand as an oar. Come then, being pure, Osiris priestess of Nemty, lord of Atefet Nestanebetisheru, whose mother is Neskhonsu, true of voice. 48,10 Hail to me (a) says Horus, eighth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “She who lights , without 48,11 quenching what burns, her face is not great for she is miserable” is my name (e). “I have protected his body” is the name of the god who guards you. I am pure with this water with which 48,12 the ba of Djedet (Busiris) is pure when he is blind (in) his member. I am anointed with the myrrh of the god’s flesh and the ankh-oil, I am clothed with white meret-cloth, Come then, you are pure, Osiris 48,13 priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu. 49,1 Hail to me (a) says Horus, ninth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “Lady of might with the offspring of Beset,

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176 49,2

{s}ḫt 300 p(w) m tbn=s ḥḥ n ḥḥ n mḥ mḏ.t=s {m} ḳꜢ-tp=s rn n nṯr sꜢw tn ἰw=ἰ wꜥb.kwἰ m mw ἰpw wꜥb.n Ἰnpw ἰm (m) ἰr=ƒ (m) wt n Wsἰr ἰw=ἰ 49,3 wrḥ.kwἰ m snƒ Ꜣms=ἰ m ꜥ=ἰ m nn mἰy ἰs ἰryἰw{=ἰ} wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 49,4 mꜢꜥ ḫrw ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 10-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ ἰw=ἰ rḫ.kwἰ rn n nṯr sꜢw tn ḳꜢ ꜥꜢ.w(y) 49,5 nhs dnἰ šƒ.t=ƒ spr n=s sbḥ r ḳꜢ ḫrw=s nrἰ ḫƒty.w nn ḏr n nty m-ẖnw ꜥ.t ἰmnw ἰw=ἰ wrḥ.kwἰ m mrḥ dšr.t 49,6 sd.kwἰ mr dšr Ꜣms=ἰ m ꜥ=ἰ mm dšrt šs(t)m tpy ἰs ἰr ἰw{=ἰ} wꜥb.tἰ Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-49,7nb.t-Ἰšrw mw.t=s Nsy-ḫnsw 49,8 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 11-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn wḥm ds wbd sbἰ.w 49,9 ḥr sbḫ.t nb ἰr(.w) n=s h(n)hn hrw sḏm ἰw rn=ἰ ἰw=ἰ ẖr sἰp n ḥbs bꜢg ἰs ἰr ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥsy(.t) 49,10 n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 49,11 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 12-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn rḫ.kwἰ rn n nty m-ẖnw 49,12 nmἰ.t tꜢ.wy sksk m nhp ḳꜢ nb(.t) Ꜣḫ.t sḏm.tἰ ḫrw nb=s rꜥ nb ἰw=ἰ ẖr sἰp n ḥbs bꜢg ἰs ἰr ἰw{=ἰ} wꜥb.tἰ 49,13 Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 50,1 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 13-nw n.t wrd-ἰb

ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw stꜢ.w psḏ.t 50,2 ꜥ.wy=sn m ἰꜢw n ḥr=s {n} sḥḏ ḥꜥp(y) m ἰmy=ƒ ἰw=ἰ ẖr sἰp n ḥbs bꜢg

49,2

3

these 300 cubits when she hurries, millions of millions of cubits in her binding (?)” (is your name). “High in her head” (g) is the name of the god who guards you. I am pure with this water with which Anubis is pure (when) he acts as embalmer for Osiris. I am 49,3 anointed with senef-oil. My ames-sceptre (is) in my hand in this mi-wood. Come then, you are pure, Osiris priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, 49,4 true of voice. Hail to me (a) says Horus, tenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “High of doors, 49,5 she whose cries awaken, his swelling that reaches her at the height of her voice, who endlessly terrifies the enemies for the one that is within the hidden place” (is your name) (h). I am anointed with desheret-oil. 49,6 I am clothed with red mer-cloth. My ames-sceptre (is) in my hand in red-mem (?) of first shesem (leather-roll?). Come then, you are pure, Osiris servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebet49,7isheru, whose mother is Neskhonsu. 49,8 Hail to me (a) says Horus, eleventh portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “She who repeatedly cuts, who burns the enemies 49,9 at each portal, jubilations are made for her (on) the day of hearing wrongdoing” is my name (e). I am under the control of the one who clothes the weary one. Come then, being pure, Osiris, singer 49,10 of the chorus of Mut the Great, lady of Isheru leader of the noblewomen, Nestanebetisheru, whose mother is Neskhonsu, true of voice. 49,11 Hail to me (a) says Horus, twelth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. I know the name of the one who is inside 49,12 the place of slaughter of the Two Lands. “She who destroys early in the morning, high one, lady of what is useful, who hears the voice of her lord every day” (is your name). I am under the control of the one who clothes the weary one. Come then, being pure, 49,13 Osiris the leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, true of voice. 50,1 Hail to me (a) says Horus, thirteenth portal of the weary-hearted (i.e., Osiris), I know you, I know my name, I know the name of the one who is inside, “She to whom the Ennead pulls 50,2 their arms towards her face in adoration, who illuminates Hapy with what is inside it” (is your name). I am under the control of the one who clothes the weary one.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰs ἰr ἰw{=ἰ} wꜥb.tἰ Wsἰr ḥm(.t)-nṯr n(.t) 50,3 Ἰmn-Rꜥ nb Ἰw-rd NsytꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 50,4 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 14-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw nb dn50,5dn ḫb ḥr dšr.t ἰr=s hꜢr=k m ꜥḫ hrw sḏm ἰw ἰw=ἰ ẖr sἰp n ḥbs bꜢg ἰs ἰr ἰw{=ἰ} wꜥb.tἰ 50,6 Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 50,7 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 15-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw50,8=ἰ wr bꜢw dšr.t gmḥ.w ἰꜢẖby pr m grḥ dr sbἰ.w m ḳmꜢ.n=ƒ dd ḫꜥ=s n wrd-ἰb m Ꜣ.t 50,9 ꜥꜢ rn=s ἰw=ἰ ẖr sἰp n ḥbs bꜢg

Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw 50,10 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 16-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw=ἰ nrἰ 50,11 ḫꜢḫ ꜥ m sbἰ.w wbd=s m bs=s ḫƒt pr ḳmꜢ sštꜢ rn=ƒ ἰw=ἰ ẖr sἰp ḥbs bꜢg

Wsἰr 50,12 ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 51,1 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 17-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ nty m-ẖnw=t ꜥꜢ m Ꜣḫ.t nb(.t) dšr ḫb ḥr snƒ ἰmḥy.t 51,2 sḫm nb(.t) wꜢw rn=ἰ ἰw=ἰ ẖr sἰp n ḥbs bꜢg

Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 51,3 ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 18-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw=t mrw tꜢ wꜥb sḏm ἰꜢby.w mrw šꜥ 51,4 tp ἰmꜢḫ.w nb ꜥḥ.t wsḥ sbἰ.w m mšrw rn=ἰ ἰw=ἰ ẖr sἰp n ḥbs bꜢg

177

Come then, you are pure, Osiris priestess of 50,3 Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu, true of voice. 50,4 Hail to me (a) says Horus, fourteenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the one who is inside. “Lady of wrath, 50,5 who annihilates the wrath, she makes your har-furniture (i) in the brazier on the day of hearing the evildoing” (is your name). I am under the control of the one who clothes the weary one. Come then, you are pure, 50,6 Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu, true of voice. 50,7 Hail to me (a) says Horus, fifteenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know my name, I know the name of the one who is inside 50,8 me. “Great of power, red of plaited hair, mourner going forth in the night, who repels the enemies with what he has created, giving her apparition to the weary-hearted in a great moment” 50,9 is her name (e). I am under the control of the one who clothes the weary one.

Osiris priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, true of voice. 50,10 Hail to me (a) says Horus, sixteenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the one who is inside me. “Terrible one, 50,11 fast of arm with the enemies, she burns with her flame while going and creating the secrets” is his name (e). I am under the control of the one who clothes the weary one.

Osiris 50,12 priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu. 51,1 Hail to me (a) says Horus, seventeenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the one who is inside you. “Great in the horizon, lady of red blood, who annihilates the blood, Imehyt (j) 51,2 powerful, lady of fire” is my name (e). I am under the control of the one who clothes the weary one.

Osiris priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. 51,3 Hail to me (a) says Horus, eighteenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of one who is inside you. “She who likes the pure heat, who hears the leopards, who likes the piece 51,4 of the head of the revered ones, lady of the palace, who cuts the enemies in the evening” is my name (e). I am under the control of the one who clothes the weary one.

178 Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢnb(.t)-Ἰšrw 51,5 mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 19-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw sr nhp ꜥḥꜥ=s 51,6 wrr.t šmm nb(.t) wsr sš Ḏḥwty ḏs=ƒ rn=t ἰw=ἰ ẖr sἰp n ḥbs bꜢg Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 51,7 mꜢꜥ ḫrw ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 20-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nty m-ẖnw=t ἰmy.wt ẖnw ḥṯṯ=ἰ nb sšp.t ḥbs 51,8 ἰmn ḳmꜢ=s ἰṯ ḥꜢty wn ḏs rn=ἰ ἰw=ἰ ẖr sἰp n ḥbs bꜢg

n Wsἰr bꜢk(.t) pꜢ ἰpw n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 51,9 mꜢꜥ ḫrw ἰw nḏ ḥr=ἰ ἰn Ḥr sbḫ.t 21-nw n.t wrd-ἰb ἰr n=ἰ wꜢ.t ἰw=ἰ rḫ tn rḫ.kwἰ rn=ἰ rḫ.kwἰ rn n nṯr sꜢw tn dm ds r mdw n=s ḥꜢ.t-ḥr ḫm 51,10 pnꜥ hꜢ nbἰ=s rn=s ἰw=ἰ ẖr sštꜢ n nḏ nṯr sꜢw tn mꜥm rn=ƒ ḫpr.n=ƒ nn rwḏ ꜥš nn ms šnd nn ḳmꜢ bἰꜢ ḥr ḫꜢs.t ἰw ḏꜢḏꜢ.t 51,11 n.t sbḫ.t n.t m nṯr 7 ꜥḏ rn wꜥ ἰm r ms rn n ky msp rn n ky (ἰ)m wḏꜢ-r rn n ky (ἰ)m Wp-wꜢ.t rn n ky (ἰ)m ἰm-ḳb rn n ky (ἰ)m ἰr n=ἰ 51,12 wꜢ.t ἰnk Mnw Ḥr-nḏ-ἰt=ƒ Wsἰr ἰwꜥ n ἰt=ἰ ἰἰ.n=ἰ dἰ=ἰ m ꜥnḫ ἰt=ἰ Wsἰr sḫr.n=ἰ ḫƒty.w nb.w ἰἰ.n=ἰ mἰn m p.t rsy ἰw rdἰ.n=ἰ mꜢꜥ.t ἰrw ἰr.n=ἰ hꜢkr n nb=ƒ sšm.n=ἰ ḥb.w 51,13 n ἰmy.w sḥ dἰ.n=ἰ t nb.w ẖꜢ.wy sšm.n=ἰ ḥw ḥtp.w t ḥnḳ.t kꜢ.w Ꜣpd.w n ἰt=ἰ Wsἰr

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3

Osiris priestess of Nemty, lord of Atefet, Nestanebetisheru, 51,5 whose mother is Neskhonsu, true of voice. Hail to me (a) says Horus, nineteenth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the one who is inside . “She who foretells the protector at her moment of 51,6 the Great Crown, hot one, lady of might Thoth writes himself” is your name. I am under the control of the one who clothes the weary one, Osiris priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu, 51,7 true of voice. Hail to me (a) says Horus, twentieth portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the one who is inside you. “The one who is inside my armpit (?), lady, the bright one (i.e., Hathor) clothing 51,8 the hidden one, she creates, (she) who seizes the heart, opening (her)self” is my name. I am under the control of the one who clothes the weary one.

for Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods Nestanebetisheru, whose mother is Neskhonsu, 51,9 true of voice. Hail to me (a) says Horus, twenty-first portal of the weary-hearted (i.e., Osiris), open the way for me! I know you, I know my name, I know the name of the god who guards you. “She who sharpens the knife against the ones who speak against her, fierce of face who ignores 51,10 what is reversed, she who sends her flame” is her name (e). I am under the secret of the protector, the god who guards you, “shrewmouse” is his name. He came into being (while) the cedar did not grow, the acacia was not born, the bia-metal was not created in the foreign country. The Council 51,11 of the portal comprises seven gods. “Slaughter” is the name of one there. “For-birth” is the name of another. “Mesep(et)” is the name of another (th)ere. “Discreet” is the name of another (th)ere. “Wepwaut” is the name of another (th)ere. “Imqeb” is the name of another (th)ere. Open the 51,12 way for me! I am Min Horus-protector-of-his-father Osiris, heir of my father. I have come to give life to my father Osiris. I have overthrown all the enemies. I have come today in the southern sky. I have given the Maat (to) those who do (this). I have made the Haker-feast for his lord. I have led the festivals 51,13 for those who are in the chapel. I have placed bread for the lords of the offering-table. I have led the food, the offerings, bread, beer, bulls, birds for my father Osiris,

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

wn(=ἰ) r-ḏr.w bꜢ dἰ=ἰ pr bnw r mdw ἰἰ.n=ἰ m ḥw.t-nṯr ḥr ἰr 51,14 snṯr sšm.n=ἰ šnd.t sḏꜢ.kwἰ r š nšm.t smꜢꜥ-ḫrw Wsἰr ḫnty Ἰmnty.w r ḫƒty.w=ƒ nb.w ḏꜢ=ἰ ḫƒty.w=ƒ nb.w r ḫb.t n.t ἰꜢbt.t nn pr=sn ẖr sꜢw Gb 51,15 ἰἰ.n=ἰ m pr tpy r ḏw=ƒ mꜢꜢ.n=ἰ ḫnty sḥ ἰw=ἰ ꜥḳ.kwἰ r RꜢ-sṯꜢw ἰmn.n=ἰ gm.n=ἰ tš ἰw=ἰ hꜢ.kwἰ r (n)Ꜣrƒ ḥbs.n=ἰ nty ἰm ḥr ḥꜢw ἰw=ἰ ḫnty.kwἰ 51,16 r Ꜣbḏw sꜢḫ=ἰ ḥw sἰꜢ ꜥḳ.kwἰ r pr ἰsds swhꜢ.n=ἰ ḫꜢy Sḫm.t ἰw=ἰ ἰἰ.tw ḥsy.tἰ ἰm m Ḏd.t Wsἰr ḥsy(.t) pꜢ ꜥ n 51,17 Mw.t wr.t nb(.t) Ἰšrw ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw

179

(while) (I) am near the ba, and I make the benu-birds go out to speak. I have come in the temple making 51,14 an offering of incense. I have led the kilt. I have crossed the lake (with) a neshmet-boat. Justify Osiris, foremost of the Westerners, against each of his enemies. I (make) each of his enemies cross to the place of execution of the East. They will not go forth under the guard of Geb. 51,15 I have come to the house upon his mountain. I have seen the foremost chapel. I enter Rosetau. I have hidden and I have found the border. I descend to Naref. I have clothed the one who is here, (a) naked man. I travel southwards 51,16 to Abdju (Abydos). I make (a) useful utterance and knowledge. I entered the house of Isedes. I have broken up the disease of Sekhmet. I have come being praised here in Djedet (Busiris). Osiris, singer of the chorus of 51,17 Mut the Great, lady of Isheru, leader of noblewomen Nestanebetisheru, whose mother is Neskhonsu, true of voice.

Notes on translation (a) The scribe has written “Hail to me” instead of “Hail to you”. (b) The weary-hearted god is Osiris (Wb I, 338, 7; LGG II: 512). The deceased’s aim is to pass the portals in order to reach the realm of the god. (c) The scribe has written the hieroglyph mꜢr ( ) instead of nr ( ) that would be expected here. (d) The meaning of the word wỉꜢhꜢmn is unclear. It may be a variant of the word ỉnhmn, “pomegranate” (Wb I, 98, 14-15), which is of Semitic origin (Hoch 2014: 24-25, no 12). P. Iuefankh gives the variant ỉhhn (Wb I, 119, 4), the meaning of which is also unclear. In any case, we can deduce from the equivalent sentences in the texts related to the other portals that wỉꜢhꜢmn must refer to a kind of wood. (e) The scribe uses “your name” instead of “my name”. “Your name” is expected here given the aim of the speech being to know the name of the gate that must be recited; the gate itself even pronounces its own name. In other cases, the scribe also uses “her” or even “his name”. (f) The scribe has written rdỉ “making” instead of r r “at the door”, probably by mistake.

(g) The translation of this passage is uncertain. It differs from the version of the New Kingdom (see for example Quirke 2013: 333) and that of P. Iuefankh. The same version is attested in P. Gatseshen (43,9) and P. Panesettauy (37,33), although the words that follow in P. Greenfield differ from those of P. Gatseshen and P. Panesettauy. (h) The name of the portal is very difficult to understand. The scribe seems to have misinterpreted this passage (compare P. Gatseshen, 43,13-14 and P. Panesettauy, 37,4-5) and to have forgotten the name of the guardian of the door. (i) The meaning of the word h(Ꜣ)r is unclear. It could perhaps be an object of furniture (Wb II, 498, 5). P. Panesettauy contains the word hꜢkr (38,18), the meaning of which is also unclear. The late version of P. Iuefankh (col. 54) has hnrw, which is translated “foe” by Quirke 2013: 339, while Backes leaves it untranslated. In P. Pasherientaihet (103,6), Gasse (2001: 118) interprets the word as the Haker-feast. (j) Imehyt is a name of Isis that is present in the Amduat, 6th hour (Wb I, 88, 6).

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180

3

30. VIGNETTE THOTH BEFORE RA-HORAKHTY-BD 149-150 – BD 182-PRAYER TO THOTH-VIGNETTE ADORATION OF RA-HORAKHTY-BD 183-VIGNETTE BD 125 WEIGHING OF THE HEART (Sheets 52-53-54-55-56-57-58-59-60-61-62-63) This long section was first identified by Stadler,174 with the presence of the god Thoth acting as the central link between the texts and vignettes. Indeed, Thoth, as a) Vignette Thoth before Ra-Horakhty (sheet 52) BD 149-150 (sheets 53-54-55-56)

the god of writing and scribes, is involved in various different parts of this section of the papyrus. I suggest dividing this section in two subparts:

Thoth’s presence is highlighted in the opening vignette, and also at the end of BD 149. However, he does not play a central role in the content of BD 149-150.

b) BD 182 (sheets 57-58-59) Thoth is present in each part of this section; he is a central deity, with his Prayer to Thoth (sheet 60) functions and epithets receiving attention. Vignette Adoration of Ra-Horakhty (sheet 61) BD 183 (sheet 62) Vignette BD 125 Weighing of the heart (sheet 63)

a) Vignette Thoth before Ra-Horakhty-BD 149-150 (sheets 52-53-54-55-56) Thoth before Ra-Horakhty

that it is linked with the journey of the deceased. It can also be understood as the beginning of a new section, in which Thoth will feature as a central deity. BD 149-150

Sheet 52 contains only a vignette with two gods represented. The first deity is Ra-Horakhty with a falcon head and an atef-crown. He is seated on a throne, which is itself on a pedestal. He holds a was-scepter in his left hand and an ankh-sign in his right. The hieroglyphs before him indicate ḏd mdw ỉn R῾-Ḥr-Ꜣḫ.ty “Words spoken by Ra-Horakhty” but no speech has been written there. In front of him stands Thoth, ibis-headed, with the full and the crescent moon on his head. He holds the scribe’s palette, and the text above him indicates ḏd mdw ỉn Ḏḥwty nb mdw-nfr “Words spoken by Thoth, lord of the god’s words (i.e., hieroglyphs)”. However, much like the case of Ra-Horakhty, no speech follows. The presence of Ra-Horakhty seated on a throne and wearing the atef-crown can be considered a substitute for Osiris as in the opening vignettes of funerary papyri from this period.175 But the presence of Thoth in the scene may refer to the weighing of the deceased’s heart, as suggested by Budge.176 However, its position between the spells for passing the portals (BD 146-145) and the spells for passing different places (BD 149-150) implies

After the portals of the previous spells BD 146-145, spells BD 149 and 150 now enable the deceased to pass through different places or mounds in the afterlife. A deity is mentioned at each mound, and supposedly serves to protect it. The vignettes of the 14 mounds of spell 149 are all accompanied by a spell text. By contrast, spell 150 only contains the representation of 15 mounds. Nonetheless, the two spells clearly share the same topic. In his translation of P. Iuefankh, Backes opted to translate ỉꜢ.t – usually understood as “mound” – as “place”.177 Indeed, this corresponds to a possible translation of the word ỉꜢ.t (Wb I, 26, 9-15), which is well suited to the context of the spell. In his publication of P. Hamburg C 3836 from the 22nd Dynasty (Osorkon I), Altenmüller suggested the translation “Hügel” or “Stätten”.178 An examination of the vignettes of BD 149-150 reveals that the plans or illustrations that are represented

174

178

175 176 177

Stadler 2009: 425. See Lenzo 2004. Budge 1912: 39. TLA, translation Tb 149 (http://aaew.bbaw.de/tla/servlet/GetTe xtDetails?u=guest&f=0&l=0&tc=25895&db=0).

Presentation of the spells

Altenmüller 2006b: 35. This hieratic papyrus is interesting because it only contains extracts from BD 26 and BD 149, without an accompanying vignette. In addition, the owner of the papyrus possessed another papyrus (P. Hamburg C 3835, see Altenmüller 2006a), which contained a text only attested in P. Greenfield (64,1-65,5); namely, the first hymn of the long hymnic part.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

do not always correspond to a mound, but can rather correspond to an unidentified place, so that we prefer to translate ỉꜢ.t with the more general word “place”. Place/mound

BD 149 Place/mound and/or deity

1st

A kind of house (vignette), place in the West (text)

2nd

A mountain (vignette)/Horakhty (text)

181

The places that are referenced, with their corresponding vignettes, are as follows (Table 19):

rd

A kind of oval that is open on one side (vignette), the transfigured ones (text)

th

The sacred mound (text) represented as a kind of “L” placed horizontally (vignette)/The serpent Senekty (text)

th

A kind of object in wickerwork? (vignette, see Milde 1991: 116)/The transfigured ones

th

6

A kind of closed oval with a snake inside it (vignette), a place called Imehet (text)/“The one who overthrows the snake” (text)

7th

A kind of house (vignette) called Ises (text)/A snake called “you circulate”

3

4

5

th

A kind of closed oval (vignette)/The god “high in the descending of offerings” (text)

th

A kind of upside-down vase (vignette) called Ikeset/A crocodile (vignette)

8 9

th

10

A rectangle with diagonals inside, a man beside it, both of which are placed inside another rectangle (vignette) called Qahu (text)

11th

A kind of double oval (?) (vignette)

th

12

Two figures reminiscent of the 3rd and 11th places, called Wenet

13th

“Place of water” (text)/A scarab and a hippopotamus with the legs of a lion and the tail of a crocodile (vignette)

th

14

Lake of fire surrounded by four baboons (vignette), a scene which corresponds to the usual vignette of BD 126. The place is called Kheraha (text)

Table 19. Description of the places present in BD 149

The vignettes on sheets 53-56 represent each of the places of BD 149 (see detail above), making a total of 14 vignettes for 14 mounds. Most of the vignettes consist of the plan of the mound, with neither details nor text. Some of them integrate an animal, for instance a viper in the 6th vignette, the crocodile for the 9th, and a scarab with a hippopotamus for the 12th. These entities are connected with the deities mentioned in the corresponding mounds. Similar vignettes are present in spells 149 and 150 as they appear in P. Gatseshen.180 However, they are gathered on a single sheet of papyrus after the text of BD 149.

Sheet 56 is dominated by a large vignette corresponding to BD 150. It contains representations of 15 mounds or places, most of which are illustrated in the form of a plan, and some of which include a serpent that represents the deity of the mound or place. Above these places is a barque that contains a head of a falcon with a solar disk in its middle. The solar barque is also present in P. Gatseshen in the vignette of BD 150.181 It is also attested in other papyri of the 21st Dynasty, such as P. Panesettauy and P. Gatseshen.182 The scene on sheet 56 of P. Greenfield is the vignette that is usually associated with BD 136B in the papyrus.183 During the 18th Dynasty it was regularly found with BD 149-150 at the end of BD papyri. Lucarelli suggests that the boat came to be associated with the mounds of BD 150 in the 21st Dynasty, because the first hill mentions the presence of Ra.184 The vignette of 136B, or a variant of it, may also be present on sheets 30 and 51.

179

182

The association of the vignettes with the mounds/ places of the text does not always correspond to the New Kingdom version or to the Late Period papyri; see further examples in Milde and Quirke.179 Vignettes

180 181

Milde 1991: 113-130; Quirke 2013: 357-358. Lucarelli 2006: pl. 58. Lucarelli 2006: pl. 58.

183

184

See Lucarelli 2006: 222. As already noticed by Lucarelli 2006: 221-222; see also Milde 1991: 114. Lucarelli 2006: 222.

CHAPTER

182

To the right of these places is a large representation of the god Thoth on a pedestal, with a full and a crescent moon on his ibis-head. The god is holding a sail representing the air in his right hand and an ankh-sign and was-sign upon a neb-sign in the other. An offeringtable is before him. The presence of Thoth should probably to be understood in relation to the vignette of spell BD 182 (sheets 57-60) or BD 183 (sheet 62). Indeed, the scene is similar to the vignette of BD 183 that is present in P. Hunefer (P. BM EA 9901, sheet 3185). Stadler, however, prefers to consider the scene as part of BD 149.186 Yet, one solution does not exclude the

3

other. The large size of the figure of Thoth on sheet 56 suggests that he was very important in this context. The scribe may therefore have wanted to highlight the presence of the god not only in the framework of the dangerous passages for the deceased, but also as an introduction to the different functions of the god that are listed, particularly in BD 182 (sheets 57-59). Finally, the last vignette on the left, which appears in the last place of BD 149, corresponds to the usual vignette of BD 126; namely, the lake of flames surrounded by four baboons.

Translation BD 149

53a,1-56,10

ἰꜢ.t tpy.t ḏd mdw ἰn Wsἰr ḥry(.t) wr.t 53a,2 ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy53a,3-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 53a,4 mꜢꜥ ḫrw ἰꜢ.t twy n.t ἰmnt.t ꜥnḫ53a,5.tw ἰm=s m šns tpy 53a,1

kƒꜢ53a,6 ꜥƒn.t m ḫsƒ Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ 53a,7 nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t53a,8=s Nsy-ḫnsw twt ἰs wr.w ἰmy.w ḥr.w 53a,9 ṯs=ƒ ḳs=s dmḏ ꜥ.t=s ἰn n=s 53a,10 ἰḥy nb{.w} ἰb.w sꜢḳ ꜥs=s 53a,11 smn(.w) n=s wrr.t ἰn Ἰtm smn(.w) n=s 53a,12 tp n Nḥb-kꜢ mḥ(.w) bḳs ḥḳꜢ=s 53a,13 m nṯr.w Mnw ḳd 53b,1 ἰꜢ.t 2-nw n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 53b,2 ἰnk wr ẖr.w m sḫ.t twy ἰw ἰnb.w=s m bἰꜢ.t ἰw ḳꜢ ἰt=s 53b,3 m mḥ 5 ἰw ẖms ἰt=s m mḥ 2 ἰw mꜢw.t=ƒ m mḥ 3 ἰn Ꜣḫ mḥ 7 53b,4 m Ꜣw ἰry ἰsḫ s(t) r-gs Ḥr-Ꜣḫ.ty ἰw Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ 53b,5 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw rḫ sbꜢ ḥr(y)-ἰb sḫ.t ἰꜢrw 53b,6 pr Rꜥ ἰm=ƒ ἰꜢbt.t n.t p.t ḥry-ἰb sḫ.t ἰꜢrw rsy=ƒ m š n wἰꜢ.w=ƒ

185

See Quirke 2013: 475.

53a,1

First place. Words spoken by Osiris, leader-in-chief 53a,2 of the first group of musicians of Amun-Ra, king of the gods, Nes53a,3tanebetisheru, whose mother is Neskhonsu 53a,4 true of voice. (O) this place of the West in which we live 53a,5 with shenes-cake and tepy-plant (a), uncover 53a,6 the headcloth when Osiris, priestess of Amun-Ra, 53a,7 lord of Iured, Nestanebetisheru, whose mother 53a,8 is Neskhonsu, approaches. You are indeed the oldest of those who are among them. 53a,9 He binds her bone and assembles her limb. Bring to her 53a,10 Ihy, lord of hearts, who pulls together her bone(s), 53a,11 the Great Crown is established for her by Atum. 53a,12 The head of Nehebkau (i.e., a protective serpent) is established for her. The spine is filled (?). May she rule 53a,13 over the gods, Min, the one who builds (?) 53b,1 Second place. y Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. 53b,2 I am great of possessions in this field. Its walls are in bia-metal. Its barley is 53b,5 5 cubits high. Its ear of grain is 2 cubits high. Its stalk is 3 cubits. It is the transfigured one of 7 cubits 53b,4 in his length who reaps it beside Horakhty. Osiris, priestess of Onuris-Shu son of Ra 53b,5 Nestanebetisheru, whose mother is Neskhonsu, knows the door that is in the middle of the Field of Reeds 53b,6 through which Ra goes out (in) the East of the sky, which is in the middle of the Field of Reeds. Its south is in the lake of wia-birds.

186

Stadler 2009: 409-410.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 53b,7

mḥty=ƒ m nwy r.w bw nb sḳd R ἰm=s m ṯꜢw m ẖnw Wsἰr 53b,8 ἰry smἰ m dp.t-nṯr Wsἰr ẖn n wrd.n=ƒ m wἰꜢ n Rꜥ rḫ nh.ty 53b,9 ἰpn nty m ꜥ.t=ƒ r-gs bꜢ.w ἰꜢbt.t

ἰꜢ.t 3-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr.t 53c,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 53c,3 ἰ ἰꜢ.t twy n.t Ꜣḫ(.w) ἰwty sḳd ḥr=s 53c,4 m ẖr=s wꜥb ἰꜢ.wt=tn wḏ ἰr=tn n=ἰ pw 53c,5 ἰn Wsἰr ḏ.t ἰnk wr dšr.t ἰmy wp.t Ꜣḫ 53c,1

53c,6

sꜥnḫ tꜢ.w n tmm.w m hh n rꜢ=ƒ nḥm Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 53c,8 mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw Rꜥ 53c,9 m-ꜥ ꜥꜢpp 53d,1 ἰꜢ.t 4-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t 53d,2 n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy53d,3-ḫnsw ἰ ḥry-tp ἰꜢ.wt štꜢ.w ἰ ḏw 53d,4 pwy ḳꜢ ꜥꜢ ἰmy ẖr.t-nṯr ḫnn {n} 53d,5 p.t ḥr=ƒ ns-sw mḥ 300 m Ꜣw=ƒ mḥ 100 m wsḫ=ƒ 53d,6 ἰw ḥƒꜢw ḥr=ƒ snk.ty rn=ƒ ns-s(y) mḥ 53d,7 70 m sἰn=ƒ ꜥnḫ=ƒ m ḥsḳ Ꜣḫy.w mwt 53d,8 m ẖr.t-nṯr ꜥḥꜥ=ἰ m-ḏr=k mꜢꜥ sḳd 53d,9 mꜢꜢ wꜢ.t ἰr ἰnk dmḏ.n=ἰ ἰnk ḥbs tp=k wḏꜢ=ἰ 53d,10 wḏꜢ=k ṯs pẖr ἰnk wr ḥkꜢ rdἰ.t(w) n=ἰ ἰr.ty=ἰ 53d,11 Ꜣḫ=ἰ ἰm ἰšst pw šm ḥr ẖ.t=ƒ pḥ.53d,12kwἰ r ḏw.t=k mk Wsἰr šm ꜥ=ƒ Wsἰr 53d,13 ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 53d,14 Nsy-ḫnsw wṯs pḥ.ty=s ἰἰ.n=s ꜥwꜢ.n=s Ꜣkr n Rꜥ ḥtp=ƒ m ꜥnḫ.t pẖr=k m ἰn.t=k wḏd=k pw m-bꜢḥ 54a,1 ἰꜢ.t 5-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) 54a,2 Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw 54a,3 mw.t=s Nsy-ḫnsw ἰꜢ.t twy 54a,4 n.t Ꜣḫ.w ἰmy=s mḥ 6 m ẖpd54a,5=sn 53c,7

53b,7

183

Its north is in the flood-waters of the rw-geese, each place in which Ra sails with the wind and the steering-row. Osiris 53b,8 is the keeper of whips in the boat of the god, Osiris is the one who rows because he is tired in the boat of Ra, who knows these two sycamore-trees 53b,9 that are in his limb beside the bas of the East. 53c,1 Third place. Words spoken by Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), 53c,2 Nestanebetisheru, whose mother is Neskhonsu. 53c,3 O this place of the transfigured one(s) 53c,4 on which and under which there is no sailing. Your places are pure, this is the order you make for me 53c,5 by Osiris of eternity. I am the great one of the Red Crown that is in the brow of the transfigured one, 53c,6 who gives life to the lands and humankind with the flame of his mouth. 53c,7 Save Osiris, priestess of Osiris, lord of Abdju (Abydos) Nestanebetisheru, 53c,8 whose mother is Neskhonsu true of voice and Ra 53c,9 from Apophis. 53d,1 Fourth place. Words spoken by Osiris, priestess of Min, Horus and Isis 53d,2 of Ipu (Akhmim) Nestanebetisheru, whose mother is Nes53d,3khonsu. O the one who is at the head of the places of secrets. O 53d,4 this high and great mountain which is in the necropolis (and) on which the sky 53d,5 rests. It is 300 cubits in length and 100 cubits in width. 53d,6 A serpent is on it, Senekty is his name. He belongs to 53d,7 70 cubits in his running. He lives in cutting the transfigured ones and the dead 53d,8 in the necropolis. I stand against you (so that) the sailling is right, 53d,9 (and to) see the way. It is I who has reunited, I am the garment of your head. I am well 53d,10 as you are well and vice versa. I am the great (one) of heka-power. My two eyes are given to me 53d,11 and I am a transfigured one there. What is it? He who walks on his belly (i.e., a snake), I am strength 53d,12 at your mountain. Behold, Osiris walks (with) his arm. Osiris, 53d,13 priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is 53d,14 Neskhonsu, her strength raises, she has come and has spoiled Aker-snake for Ra so that he sets in the Land of Life, and that he circles in your valley. This is what you ordered in presence. 54a,1 Fifth place. Words spoken by Osiris, priestess of 54b,2 Nemty, lord of Atefet, Nestanebetisheru, 54b,3 whose mother is Neskhonsu. (O) this place 54a,4 of the transfigured ones who are in it, 6 cubits at their 54a,5 buttock.

184 ꜥnḫ=sn m šw.t nny.w ἰ 54a,6 ἰꜢ.t twy n.t Ꜣḫ(.w) wn wꜢ.t 54a,7 n Wsἰr r swꜢ=ƒ ḥr=tn ḫp=ƒ r ἰmnt.t 54a,8 nƒr(.t) wḏd=ƒ pw n Wsἰr m Ꜣḫ 54a,9 nb Ꜣḫ(.w) nb ꜥnḫ Wsἰr m Ꜣh.w=ƒ 54a,10 ntƒ ἰrw Ꜣbd nb mtry Ꜣbd ἰw pẖr=ƒ ἰr.t Ḥr ẖr-ꜥ=ƒ m šms n Ḏḥwty ἰr nṯr nb mwt nb nsbt(y)=ƒy rꜢ=ƒ ḫƒt hrw pn mwt=ƒ m dwꜢ 54b,1 ἰꜢ.t 6-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) 54b,2 Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb.t54b,3-Ἰšrw mw.t=s Nsy-ḫnsw 54b,4 ἰ (Ἰ)mḥ.t twy dšr nṯr.w sštꜢ 54b,5 r Ꜣḫ.w ḳsn n.t mwt 54b,6 nṯr ἰmy=s sḫr ḥƒꜢw rn=ƒ ἰnḏ-54b,7ḥr=t Ἰmḥ.t twy ἰἰ.n=ἰ n 54b,8 Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn ḥsy(.t) 54b,9 n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw 54b,10 ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 54b,11 Nsy-ḫnsw r mꜢꜢ nṯr.w ἰmy(.w) wn ḥr54b,12=tn kƒꜢ=ƒ ꜥƒn.t m ḫsƒ n 54b,13 ḥry(.t) wr.t ḫnr(.t) tpy(.t) n Ἰmn-Rꜥ nsw nṯr.w 54b,14 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 54b,15 ἰἰ.n=s r ἰr t=tn nn sḫm nṯr ἰm=s 54b,16 nn ἰw ḫꜢy m-sꜢ=s nn ἰw 54b,17 ḏꜢy m-sꜢ=s ἰḫ Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ 54b,18 nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 54b,19 Nsy-ḫnsw m ḥtp(.w) m-ꜥ=tn 54c,1 ἰꜢ.t 7-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) 54c,2 Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw 54c,3 mw.t=s Nsy-ḫnsw ἰ Ἰss pwy 54c,4 mꜢꜢ ἰw hh=ƒ m ẖ.t ἰw ḥƒ54c,5Ꜣw ἰm=ƒ pẖr=k rn=ƒ ns-sw 54c,6 mḥ 10 m Ꜣw psd=ƒ ꜥnḫ=ƒ m Ꜣḫ.w 54c,7 ḥtm m Ꜣḫ=sn ḥꜢ=k pẖr54c,8=k ἰmy Ἰss psḥ m rꜢ=ƒ 54c,9 gbꜢ m ἰr.ty=ƒ sd ḳs=k bdš 54c,10 mtw.t=k nn ἰw=k nn hꜢb 54c,11 mtw.t=k r Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ 54c,12 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 54c,13 ḫr sḏr šmm m tꜢ sp.ty=k m 54c,14 bꜢbꜢ

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They live on the shadow of the weary ones. O 54a,6 this place of the transfigured one(s) who open the way 54a,7 to Osiris in order that (s)he may pass by you and travel to the beautiful 54a,8 West. This is what is ordered for Osiris as a transfigured one, 54a,9 lord of the transfigured one(s), lord of life, Osiris is like his transfigured ones. 54a,10 It is he who celebrates each month-feast and witnesses the monthfeast. He circles, the eye of Horus, under his hand in the following of Thoth. As for every god or every dead person who will lick his mouth before (him) on this day, he will die on the morning. 54b,1 Sixth place. Words spoken by Osiris, priestess of 54b,2 Hathor, lady of Qis (Qus/Cusae), Nestanebet54b,3isheru, whose mother is Neskhonsu. 54b,4 O this (place) (I)mehet (b) sacred (for) the gods, secret 54b,5 for the transfigured ones, painful for the dead. 54b,6 The god that is in it, “He who overthrows the snake” is his name. Hail 54b,7 to you, this Imehet (b)! I have come for 54b,8 Osiris, servant of the papyrus-rolls of Amun, singer 54b,9 of the chorus of Mut the Great, lady of Isheru, 54b,10 leader of the noblewomen, Nestanebetisheru, whose mother is 54b,11 Neskhonsu, to see the gods who are in (it). Open your 54b,12 face! He uncovers the headcloth, while approaching 54b,13 the leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, 54b,14 Nestanebetisheru, whose mother is Neskhonsu. 54b,15 She has come to give your bread. The god will have no power over her. 54b,16 The disease will not come after her. 54b,17 opponent will not come after her. The Osiris, priestess of Amun-Ra, 54b,18 lord of Iured, Nestanebetisheru, whose mother is 54b,19 Neskhonsu will be with the offerings in your hand. 54c,1 Seventh place. Words spoken by Osiris, priestess of 54c,2 Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, 54c,3 whose mother is Neskhonsu. O this (place) Ises (b) 54c,4 see. Your flame is in the fire. The 54c,5 snake is in it, “You-circulate” is his name. He is 54c,6 10 cubits in the length of his back. He lives by means of the transfigured ones, 54c,7 equipped with their akhpower. Back, snake-“You circulate” 54c,8 who is in Ises, who bites with his mouth, 54c,9 who blinds with his eyes! Your bone(s) are broken. Your poison 54c,10 is inert. You will not come. Your poison will not enter 54c,11 Osiris, priestess of Onuris-Shu son of Ra 54c,12 Nestanebetisheru, whose mother is Neskhonsu. 54c,13 The fever will fall and lie on earth. Your lips are in 54c,14 the hole.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰꜢ.t 8-nw ḏd mdw ἰn ḥm(.t)-nṯr n(.t) Wsἰr nb 54d,2 Ꜣbḏw Wsἰr Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-54d,3ḫnsw ἰ HꜢ-ḥtp.w twy wr 54d,4 ꜥꜢ.t nwy ἰwty sḫm.tw m mw 54d,5 ἰm wr snd=s n ꜥꜢ šƒšƒ.t54d,6=s ḳꜢ hmhm=s ἰm nṯr ḳꜢ 54d,7 hꜢ ḥtp rn=ƒ ἰ(m) ntƒ sꜢw=ƒ {n}n-mrw.t 54d,8 tm tkn ἰm=s ἰnk nwr 54d,9 pwy ḥry wꜥr.t nn gr=s ἰw Wsἰr 54d,10 ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb.t-54d,11Ἰšrw mw.t=s Nsy-ḫnsw ḫ.t 54d,12 tꜢ n Ἰtm nw n sḫd ἰst ἰw nr 54d,13 n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-54d,14tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw 54d,15 ḥry.w ḫmw ἰw rdἰ.t(w) šƒy 54d,16 n Wsἰr n nꜢ nb.w ḫ.t nn ἰṯ.tw=ƒ n nm.t-nṯr 54d,17 nn ḥtm n mrw=s ἰm=ƒ ntƒ smtr 54d,18 Ꜣḫ.ty mḥ.t 54e,1 ἰꜢ.t 9-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) 54e,2 ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 54e,3 Nsy-ḫnsw ἰ Ἰks.t twy sštꜢ r 54e,4 nṯr.w snd n=s Ꜣḫ.w ἰw wn54e,5=s m ḫ.t ἰw ṯꜢw=s ḥtm ƒnd rꜢ.w 54e,6 ἰr.n=ƒ st r ἰmy.w-ḫt=ƒ tm rdἰ ssn54e,7=sn ṯꜢw wp-ḥr nṯr šps ἰmy 54e,8 swḥ.t=ƒ ἰr.n=ƒ st r wnn ἰm=ƒ {n}n-mrw.t tkn 54e,9 ἰm=s wp hrw ἰrw ꜥꜢ 54e,10 ἰnḏ-ḥr=k nṯr pwy šps ἰmy swḥ.t54e,11=ƒ ἰἰ.n Wsἰr bꜢk(.t) pꜢ ἰpw n 54e,12 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 54e,13 mw.t=s Nsy-ḫnsw ḫr=k wnn m šms=k pr=s ꜥḳ=s ἰm=k 55a,1 ἰꜢ.t 10-nw ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ 55a,2 ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb.t-55a,3Ἰšrw mw.t=s Nsy-ḫnsw ἰ (ἰꜢ.t) 55a,4 twy n.t ḳꜢḥw ἰṯ Ꜣḫ.w sḫm m 55a,5 šw.t wnm wꜢḏ ḥnꜥ nmnm 55a,6 ḥwꜢḥwꜢ ḥr mꜢ Ꜣ.t ἰr.ty=sn ἰwty 55a,7 sꜢw=sn r tꜢ ἰmy ἰꜢ.t=sn dd tn 55a,8 ἰm tn ḥr ẖ.t=tn r swꜢ Wsἰr ḥr=tn nn 55a,9 ἰṯ Ꜣḫ.w=ƒ nn sḫm m šw.t=ƒ Wsἰr 55a,10 bἰk nṯry 54d,1

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Eighth place. Words spoken by Osiris, priestess of Osiris, lord of 54d,2 Abydos, Nestanebetisheru, whose mother is Nes54d,3khonsu. O (place) Ha-hotep (b), great and 54d,4 grand in wave, over those waters there 54d,5 is no power, great is the fear of her, large is the respect 54d,6 of her, and loud is her roar there. The god 54d,7 “Ha-hotep is high” is his name (th)ere. He is the one who guards it, so that 54d,8 no one approaches it. I am this nwr-bird 54d,9 which is on the waters “its silence is nonexistent”. Osiris, 54d,10 priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebet54d,11isheru, whose mother is Neskhonsu the products 54d,12 of the land of Atum. The one who makes the crew upside down, terror 54d,13 of Osiris, priestess of Nemty, lord of Atefet Nes54d,14tanebetisheru, whose mother is Neskhonsu is 54d,15 (for) the superiors of Khem (Letopolis). The fear 54d,16 of Osiris is placed to the lords of the things. It will not be taken to the place of slaughter of the god. 54d,17 Her wish will not destroy (it) in him. He is the judge 54d,18 of the northern horizon. 54e,1 Ninth place. Words spoken by Osiris, priestess of Hathor, lady of 54e,2 Qis (Qus/Cusae), Nestanebetisheru, whose mother 54e,3 is Neskhonsu. O this (place) Ikeset, secret for 54e,4 the gods, the transfigured ones fear it. She opens 54e,5 with the fire, its wind is destruction (for) the nose(s) and the mouths. 54e,6 He made it against the ones who are following him, not allowing them to breathe 54e,7 the air, except the noble god 54e,8 who is in his egg. He made it in order to be in it, so that (no one) approaches 54e,9 it, except the day of the great form. 54e,10 Hail to you, this noble god who is in his egg. 54e,11 Osiris, servant of the papyrus-rolls of 54e,12 Amun-Ra, king of the gods, Nestanebetisheru, 54e,13 whose mother is Neskhonsu, has come before you (to) be in your following, she goes out and enters you. 55a,1 Tenth place. Words spoken by Osiris, servant of the 55a,2 papyrus-rolls of Amun-Ra, king of the gods, Nestanebet55a,3isheru, whose mother is Neskhonsu. O 55a,4 this (place) of Qahu, who seizes the transfigured ones and has power over 55a,5 shadows, who eats raw meat and speaks badly 55a,6 of putrefaction, seeing their eyes 55a,7 which are not their guard on earth. The one who is in his place giving you and 55a,8 placing you on your belly in order that Osiris passes by you. His akh-power will not be 55a,9 seized, without having power over his shadow. Osiris 55a,10 is the divine falcon.

186 mḥ.tw n=ƒ ꜥntyw kꜢp55a,11.tἰ n=ƒ snṯr sḳr.tw n=ƒ wdn.w 55a,12 {n} Ꜣs.t ḥr=ƒ Nb.t-ḥw.t ḥꜢ=ƒ 55a,13 wp.tw n=ƒ wꜢ.t Nꜥ{r} kꜢ Nw.t 55a,14 Nḥb-kꜢ ἰἰ.n ḥsy(.t) 55a,15 n pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Wsἰr 55a,16 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 55a,17 ḫr=tn nṯr.w ἰp.w nḥm=tn sw dἰ=tn Ꜣḫ=s n ḏ.t 55b,1 ἰꜢ.t 11-nw ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) 55b,2 tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 55b,3 mw.t=s Nsy-ḫnsw ἰ nἰw.t twy 55b,4 ἰmy ẖr.t-nṯr ẖ.t pw sḫm m Ꜣḫ(.w) 55b,5 ἰwty pr ꜥḳ r=s m snd.t n wbꜢ 55b,6 nty ἰm=s m bἰꜢ=s mꜢꜢ st mwty.w 55b,7 ἰm=s m šꜥd wp-ḥr nṯr.w wnny.w 55b,8 ἰm=s štꜢ.w=s r Ꜣḫ(.w) ἰ Ꜣt pwy 55b,9 ἰmy ẖr.t-nṯr dἰ=k swꜢ Wsἰr (ἰ)m ntƒ wr ḥkꜢ 55b,10 pr Stš rd.wy=ƒ n=ƒ n ḏ.t Wsἰr 55b,11 ḫꜥ wsr m ἰr.t twy ṯs ἰb=ƒ m-ḫt 55b,12 bgꜢ Ꜣḫ=ƒ m p.t wsr=ƒ m tꜢ 55b,13 pꜢ.n=ƒ m bἰk ngg.n=ƒ m smn 55b,14 rn=ƒ sḫn ḥr wꜥr.t twy n.t psš 55b,15 ꜥḥꜥ=ƒ ḥr=s ḥms=ƒ ḥr=s ḫꜥ.n=ƒ m nṯr wnm55b,16.n=ƒ m ḏƒꜢw sḫ.t ḥtp.w hꜢ.n=ƒ 55b,17 r ἰdb sk.ty 55c,1 ἰꜢ.t 12-nw ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr 55c,2 nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 55c,3 Nsy-ḫnsw ἰ ἰꜢ.t twy Wn(.t) ḫnty RꜢ55c,4-sṯꜢw hh=s m ḫ.t nn ꜥr n=s 55c,5 nṯr.w nn smꜢ.n Ꜣḫ(.w) ἰm=s ἰw 55c,6 (ἰ)ꜥrr.t ḥr=s ḥtm rn=s ἰw ἰꜢ.t 55c,7 twy Wn(.t) Wsἰr m wr ἰmy Ꜣḫ(.w) 55c,8 ἰw Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw 55c,9 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw m (ἰ)ḫmw.w=tn 55c,10 -sk ἰmy nn sk=s nn sk 55c,11 rn=s ἰw sty nṯr ἰn=sn nṯr.w ἰmy.w ἰꜢ.t 55c,12 Wn(.t) mr=tn Wsἰr mꜢꜥ ḫrw r nṯr.w55c,13=tn wnn=s ḥnꜥ=tn ḏ.t 55d,1 ἰꜢ.t 13-nw

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Myrrh is filled for him, incense is burned 55a,11 for him. Offerings are presented for him. 55a,12 Isis is in front of him, Nephthys is behind him. 55a,13 The way of Nau-snake, ka of Nut, Nehebkau, is opened to him. 55a,14 Osiris, singer 55a,15 of the chorus of Mut the Great, lady of Isheru, 55a,16 Nestanebetisheru, whose mother is Neskhonsu, has come 55a,17 before you. These gods, may you save her and give her akh-power for eternity. 55b,1 Eleventh place. Words spoken by Osiris, leader-in-chief of the first group of musicians55b,2 of Amun-Ra, king of the gods, Nestanebetisheru, 55b,3 whose mother is Neskhonsu. O this city 55b,4 which is in the necropolis, this is the belly that has power over the transfigured one(s) from 55b,5 which it does not go out or enter for fear of opening 55b,6 what is in it, like its wonder. The dead people see it 55b,7 in it as terror except the gods who are 55b,8 in it. It is a secret more than the transfigured one(s). O this (I)at (c)55b,9 which is in the necropolis, may you let Osiris pass by (th)ere. He is the great of heka-power. 55b,10 Seth goes out, his feet belong to him for eternity. Osiris 55b,11 appears mighty with his eye. My heart is raised after 55b,12 fatigue. He is transfigured in the sky, he is mighty on earth. 55b,13 “He has flown as a falcon, he has cackled as a goose” 55b,14 is his name, resting in these waters of the portion. 55b,15 He stands on it, he sits on it (after) he has appeared as a god, he has eaten 55b,16 the offering food of the marsh of offerings and he has descended 55b,17 to the shore of the night-boat (?). 55c,1 Twelfth place. Words spoken by Osiris, priestess of Osiris, 55c,2 lord of Abdju (Abydos), Nestanebetisheru, whose mother is 55c,3 Neskhonsu. O this place of Wenet, foremost of Ro55c,4setau, its flame is in fire. The gods had not approached it. 55c,5 The transfigured one(s) had not joined it. The 55c,6 uraeus is upon it, “destroyer” is its name. (O) this place 55c,7 of Wen(et), Osiris is like a great (one) among the transfigured one(s). 55c,8 Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) 55c,9 Nestanebetisheru, whose mother is Neskhonsu, is like the “ones-who-do-not-set-stars” 55c,10 which is in you. She will not perish, her name will not perish. 55c,11 O the fragrance of the god, by them, the gods who are in the place of 55c,12 Wenet, you love Osiris true of voice more than your gods. 55c,13 She will be with you for eternity. 55d,1 Thirteenth place.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t 55d,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 55d,3 ἰ ἰꜢ.t twy n.t mw ἰwty sḫm Ꜣḫ(.w) 55d,4 ἰm=s ἰw mw=s m ḫ.t ἰw wꜢw=s m ḫ.t 55d,5 ἰw hh=s m Ꜣḫ n.t bs {n}n-mrw.t 55d,6 tm swr=s r ꜥḫm ἰb55d,7=sn nn ḥtp ἰb=sn {n}n-mrw.t tm tkn 55d,8 ἰm=s mḥ(.w) ἰꜢr m ḫy.w mἰ nꜢy.w m rḏw.t 55d,9 pr m Wsἰr sḫm Wsἰr m bꜥḥ=ƒ m 55d,10 nw.y mἰ nṯr pwy ἰmy ἰꜢ.t n.t mw ntƒ 55d,11 sꜢw=s m snd n swr nṯr.w mw=s m sḥr55d,12=s r Ꜣḫ(.w) ἰnḏ-ḥr=k nṯr pwy ἰmy 55d,13 ἰꜢ.t n.t mw ἰἰ.n Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs 55d,14 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫr=k dἰ=k 55d,15 swr=s mw sḫm=s m nw.y mἰ ἰr.n=k 55d,16 n nṯr pw ꜥꜢ ἰἰ n=s ḥꜥpy ḫpr n=s smw 55d,17 rwḏ n=s wꜢḏ.w dd mἰtt nṯr.w m pr55d,18=s ḥtp=k n Wsἰr dἰ=k ἰw n=s ḥꜥpy 55d,19 sḫm Wsἰr m wꜢḏ.w sꜢ.t=k ḏ.t=k ḏ.t 56,1 ἰꜢ.t 14-nw ḏd mdw ἰn Wsἰr bꜢk(.t) pꜢ 56,2 ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 56,3 mw.t=s Nsy-ḫnsw ἰ ἰꜢ.t twy 56,4n.t Hr-ꜥḥꜥ ḫsƒ ḥꜥp(y) ḥr 56,5 Ḏdw dd ἰw.t ḫꜢm m ἰt r sšm=ƒ n rꜢ 56,6 wnm ddw ḥtp.w-nṯr n nṯr.w pr m ḫrw n Ꜣḫy.w 56,7 ἰw ḥƒꜢw pw n=s ἰmy 56,8 ḳr.ty n Ꜣbw r rꜢ n ḥꜥpy ἰἰ.n=ƒ 56,9 ḥnꜥ mw ꜥḥꜥ=ƒ ḥr wꜥr.t twy n.t Hr-ꜥḥꜥ r ḏꜢḏꜢ.t tpy(.t) nw.y

187

Words spoken by Osiris, priestess of Nemty, lord of Atefet, 55d,2 Nestanebetisheru, whose mother is Neskhonsu. 55d,3 O this place of water over which the transfigured one(s) have no power, 55d,4 its water is like fire, its flood water is like fire. 55d,5 Its flame is like the flame of fire in order that 55d,6 no one drinks it to quench their 55d,7 thirst. Their heart will not be satisfied, in order that no one approaches 55d,8 it. Rushes are filled with khy-plants like the wave with the fluid 55d,9 coming from Osiris. Osiris has power in his inundated land with 55d,10 the flood like this god that is in the place of water. He is 55d,11 its guardian in the fear of the gods that drink its water from its distance 55d,12 of the transfigured one(s). Hail to you, this god who is in 55d,13 the place of water! Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), 55d,14 Nestanebetisheru, whose mother is Neskhonsu, has come before you. You make 55d,15 her drink water. She has power over the flood like you have made 55d,16 for this great god. Hapy comes for her, the plants become for her, 55d,17 plants grow for her, the one who gives the same to the gods when she goes out. 55d,18 You are satisfied for Osiris, you make Hapy come for her, 55d,19 Osiris has power over the plants, your daughter of your body, forever. 56,1 Fourteenth place. Words spoken by Osiris, servant of the 56,2 papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, 56,3 whose mother is Neskhonsu. O this place 56,4 of Kheraha, who repels the flood of 56,5 Djedu (Busiris), who causes to measure the pace in grain-measure in order he might guide the mouth 56,6 of the one who eats, giving the gods-offerings to the gods, the invocation of offerings to the transfigured ones. 56,7 It is the snake who belongs to it. 56,8 The two caverns of Elephantine are at the mouth of the Nile. He has come 56,9 with water. He stands at the waters of Kheraha at the first Council of the flood.

Notes on translation (a) The meaning of tpy is unclear. Other texts, such as P. Iuefankh have sꜢr.t, a kind of plant (Wb III, 422, 5). Because of the presence of the determinative of a plant in tpy, it is probably also a kind of plant here. The same writing occurs in P. Gatseshen (55,2), P. Panesettauy (46,2) and other papyri identified by Munro (2001: 54, c). (b) Imhet (Wb I, 88, 1-4; Meeks 2006: 74-75, n. 157), Ises (Wb I, 133, 2) and Ikeset (Wb I, 140, 9) are regions of the Netherworld. They are used here

instead of the word ỉꜢ.t, which is found when referring to the other places. Imhet is written with the sign m (Aa13) because of their similarity (I6) instead of in hieratic. (c) The word (I)at probably refers to Iad, which is present in other versions (for example P. Iahtesnakht 130,7). The same version is present in P. Gatseshen (56,22) and P. Panesettauy (47,15) and, while the meaning is not clear, it seems to be a kind of star (Wb I, 35, 4).

188

CHAPTER

b) BD 182-Prayer to Thoth-Adoration of RaHorakhty-BD 183-Vignette BD 125 Weighing of the heart (sheets 57-58-59-60-61-62-63) Presentation of the spells

3

P. BM EA 9901 of Hunefer (sheet 2), a version in the Osireion of Abydos and a stela from Abydos identified by Quirke.191 Luft has recently studied the spell in detail and has added extracts from two private tombs, TT 406 (20th Dynasty) and a tomb-block in Stockholm (19th Dynasty).192 Luft has also divided the text into different parts;193 for the version in P. Greenfield, the last part of which is not the same as P. Hunefer, we can highlight: (1) Title (62,1-2); (2) Speech of the deceased (62,2-9) (“Bericht des Sprechers” for Luft), (3) Three hymns, one to Osiris (62,10-14), one to the god of the city (62,14-17) and another hymn to Sokar-Osiris (62,17-21).194 The vignette of BD 183 present in P. Hunefer (P. BM EA 9901, sheet 3) is similar to the one in P. Greenfield, sheet 56, before the vignette of BD 150 (see above). Finally, the vignette of BD 125, with the weighing of the heart of the deceased, can be considered part of this sequence, because it takes place in the Council of Osiris in the presence of the god Thoth, who registers the result of the balance.

This subsection is a mix of spells and vignettes of different origins. They have been gathered in P. Greenfield according to topics linked to Thoth and Osiris. Spell BD 182 (sheets 57-59) contains a series of six declarations by the god Thoth, each one starting with “I am Thoth”. The title of the spell, which is missing in P. Greenfield, is “Book for the stability of Osiris, giving air to the weary-hearted by the action of Thoth, repelling the enemies of Osiris, arriving there in his forms, defence, shelter, protection in the god’s land, made by Thoth himself in the desire for the light to rest upon him every day” (P. BM EA 10010 of Mutehepti of the 21st Dynasty).187 At the end of these declarations, Thoth arrives before Osiris and the second part is then composed of six spells addressed to the god OsirisWennefer. BD 182 is not very common and is only seen in texts from the New Kingdom and the Third Intermediate Period.188 This text is particularly interesting because it provides us with the different functions of the god Thoth: scribe, judge, provider of offerings, protector of the dead, especially Osiris.189 The “Prayer to Thoth” that follows (sheet 60) should probably be considered the continuation of spell 182, even though it is placed after BD 182 only in P. Greenfield. This text also has a parallel in P. Chester Beatty VIII, ro 2,10-3,18 of the New Kingdom, as highlighted by Schott.190 Thoth is the one “who gives breath to the weary-hearted god” (60,13-14) making clear the link with the previous spell. The text is structured around a number of repetitions, which list the numerous functions and epithets of the god. The repetitions as well as the topic, which is that of a prayer, suggest that it was probably recited during rituals. The next spell, BD 183, is a rarely seen hymn to Osiris that was supposed to be said by Thoth. In fact, the only known versions are, besides P. Greenfield,

The vignettes of sheets 57 to 59 have no direct link with the spell written below. On sheet 57 is the vignette of spell 153B, while on sheet 58 we find the vignette of spell 153A.195 Both spells describe how to escape the fishing net. Neither is present in the papyrus. However, Stadler has highlighted the presence of Thoth in the ritual of the net represented in the temple, and hence the presence of these scenes is probably to be understood as a call to Thoth to help the deceased to escape the net.196 On sheet 59 seven doors are drawn. A very similar scene is present in P. Gatseshen (pl. 47) to that of the vignette of BD 147, which is on the previous sheet (pl. 46). BD 147 has been written on sheet 40, but the guardian who usually keeps the gate, for instance in BD 144-146, is missing (see for example sheets 46-49 or 82-84).

187

191

188

189

190

Translation Quirke 2013: 468. For a complete list see http://totenbuch.awk.nrw.de/spruch/182 and Lucarelli 2012: 79. For a study of the spell from the P. Mutehepti and a breakdown according to the functions of Thoth see Stadler 2009: 220-234. Schott 1970; see also the translation by Zaluskowski 1996: 34-44.

Vignettes

192 193 194

195 196

Quirke 2013: 477. Luft 2018: 78-79. Luft 2018: 239-240. For a detailed study of this spell, see Luft 2018: 241-252 and for a translation 570-595. See also Taylor 2010: 197. Stadler 2009: 332-333, 426.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Nestanebetisheru (on sheet 60) stands before a seated goddess with a cow-horn and a solar disk on her head, which probably represents the goddess Hathor (on sheet 59). After this scene, we see Nestanebetisheru standing in front of a seated Thoth with an ibis-head, the deceased touching him on the knee. Finally, in the last scene we find another seated god, surrounded by what seems to be two seated depictions of Nestanebetisheru. The presence of Thoth suggests a direct link with spells 182 and the Prayer to Thoth on sheets 57-60. The vignette on sheet 56, with Thoth holding the sail that represents the giving of the air, probably refers to the title of BD 182 where the “giving of air” is done by Thoth. It may also refer to the content of the spell on sheet 60 where Thoth is said to be the one who “gives breath to the weary-hearted god” (60,13-14).

189

Technical aspects: in the margins on the top left-hand side and the bottom left-hand side of sheet 59 there is a red mark written with the sign of the arrow, probably as an indication of a join. The top border line of the double lines at the top of sheet 59 does not continue directly on the next sheet 60: there is a gap between them. Furthermore, on sheets 58 and 59 a large space has been left without text, even though there is a logical link between the spells, especially on sheet 58 where the text continues on sheet 59 (end of BD 182). The blank space can be explained by the different origins of these texts, and the fact that they have been collected together in this manner only in P. Greenfield.

Translation BD 182

57,1-59,15

57,1

ḏd mdw ἰnk Ḏḥwty sš ἰḳr wꜥb ꜥ.wy nb ꜥb.w dr bw-ḏw.t 57,2

bw.t=ƒ grg mky ꜥr=ƒ n nb ḏr nb hpy.w rdἰ mdw drƒ grg 57,3 mdw=ƒ ἰdb.w ἰnk Ḏḥwty sš MꜢꜥ.t wp mꜢꜥ.t nḏ mꜢꜥ.t mtry mꜢꜥ.t n psḏ.t wp 57,4 mꜢꜥ.t r wn-mꜢꜥ mꜢꜥ ḫrw rꜥ nb bꜢ r ḫry.w=ƒ wd ḫrw=ƒ smꜢꜥ-ḫrw mꜢr 57,5 ḥr ḫ.t=ƒ ἰw=ἰ ḫsr kk.wy dr šnꜥ r dἰt ṯꜢw n wrd-ἰb 57,6 r sḥtp ἰb n Wn-nƒr ḥr mꜢꜥw nƒr n mḥy mἰ prr=ƒ m ẖ.t n mw.t=ƒ 57,7 dἰ.n=ἰ ꜥḳ=ƒ r tpḥ.t štꜢ(.t) r sꜥnḫ ḥꜢty n wrd-ἰb ḥnꜥ ḏꜢḏꜢ.t r 57,8 ἰmy.w-ḫt=ƒ dἰ.n=ἰ pr(.t)-ḫrw n Ꜣḫ.w ἰmꜢḫ(.w) wnw m sšm=ƒ dἰ.n=ἰ ἰry.w 57,9 hnw n wrd-ἰb Wn-nƒr sꜢ Nw.t ἰnk Ḏḥwty ḥsy Rꜥ rꜥ nb wr 57,10 pḥ.ty smnḫ ἰr-sw wr ḥkꜢ m wἰꜢ n ḥḥ mky Ꜣḫ=ƒ r ms-57,11sw ἰnk Ḏḥwty nb rḫ sšm tꜢ.wy ἰrw ꜥnḫ n hꜢmm ἰw=ἰ dἰ.t ṯꜢw n wrd-ἰb m 57,12 Ꜣḫ=ἰ tp-r=ἰ m ḥmw.t ḥr tp sp.ty=ἰ ἰnk Ḏḥwty nḥm mꜢr m m-ꜥ wsr 57,13 sꜥnḫ ƒnd m ḥꜢty nb ḥtp sgrḥ nw ḥꜥꜥ m ẖnw ἰtr.ty mrw57,14.n nṯr.w mdw=ƒ

57,1

Words spoken: I am Thoth, excellent scribe, pure of arms, lord of the horns, who repels the evil, scribe of the Maat. 57,2 His abomination is falsehood, his reed is protection for the lord of all, lord of laws, who makes the writing speak, his words establish 57,3 the riverbanks. I am Thoth, scribe of the Maat, judge of the truth, protector of the truth, witness of the truth for the Ennead, judge 57,4 of the truth truly, who justifies every day the one who destroys his enemies, he who cries, who justifies the wretched person 57,5 on his things. I drive away the darkness and repel the storm cloud in order to give breath to the weary-hearted, 57,6 to make the heart of Wennefer satisfied with the beauty of the north wind as he goes out from the body of his mother. 57,7 I have made him enter the secret cavern in order to cause the heart of the weary-hearted to live with the Council of 57,8 those who are in his following. I have given the invocation-offerings to the transfigured ones and the revered one(s) who are with his guide. I have caused the jubilation to be made 57,9 for the weary-hearted, Wennefer son of Nut. I am Thoth, praised by Ra every day, great in 57,10 strength, who makes distinguished (the) one who creates him, great of heka-power in the boat of millions, his akh-power protects the one who creates 57,11 him. I am Thoth, lord of knowledge, guide of the Two Lands, who makes life for humankind. I give breath to the weary-hearted with my 57,12 akh-power, my utterance is like skill upon my lips. I am Thoth, who saves the wretched person from the mighty, 57,13 who makes the nose live with every heart, who satisfies and pacifies the wrong, who rejoices inside the two rows of shrines, whose words the gods have loved. 57,14

190 ἰnk Ḏḥwty ἰrw sḫr.w n ḳmꜢ n ἰb=ƒ nb Ꜣw ἰb ἰrw mẖr.w 57,15 tꜢ sḥr ḏw sꜥr nƒrw bꜥḥ.n mrw.t=ƒ tꜢ.wy wr bꜢ.w=ƒ 57,16 ḳƒꜢ=ƒ ḫpr ẖr r-ꜥ=ƒ m ἰr.n=t 57,17 ἰἰ.n=ἰ ḫr=k nb tꜢ ḏsr Wsἰr kꜢ ἰmnt.t wr bꜢ.w ꜥꜢ wrr.t nḏm ἰb 57,18 ꜥꜢ Ꜣw-ἰb mꜢꜥ-ḫrw=ƒ m NꜢrƒ m-bꜢḥ psḏ.t tm.tἰ spd ḫnty 57,19 Nn-nswt rdἰ.t(w) n=ƒ ἰꜢw m Ἰwnw dmḏ nṯr nb n mrw.t=ƒ sš.tἰ m ẖ.t=sn mḥ ḥr=ƒ 57,20 r ꜥꜢ wr swꜢš=sn Rꜥ ḥsy=sn tw smꜢꜥ-ḫrw=ƒ m-ẖnw krἰ=ƒ nṯr.w 57,21 nṯr.wt dmḏ bꜥḥ tꜢ.wy n mrw.t=ƒ Ḥw.t-ḥr ḥr ršrš nwn 57,22 n=ƒ m ḫ.t wꜥ ἰry=sn hnw n nb ḏr swꜢš=sn ḥḳꜢ psḏ.t 57,23 sd(.w) sꜢ Wn-nƒr wḏꜥ(.w) ἰw n nb tꜢ ḏsr 58,1 ἰnḏ-ḥr=k kꜢ ἰmnt.t ms n Ἰtm m wḥm-ꜥ ḏw.t m mꜢw tm ḫpr ἰἰ m rnpἰ 58,2 ἰmy ἰꜢ.t=ƒ nƒr sw r ἰmy ẖr-ḥꜥt smn(.w) ḥḏ.t ḥr tp=ƒ ἰdb.w ẖdbw ẖr tbw.ty58,3=ƒ sꜢ=k Ḥr nḏ=k m ἰꜢw.t mnḫ tn Ἰtm ḥmw.t-rꜢ ḥr=k r p.t Wn-nƒr ms n Ἰtm m-ḫt 58,4 nšny mn=k mn.tἰ m ẖ.t n Rꜥ nn.t ẖnm.tw ḥꜥ.t pr.n=k ἰm=ƒ ἰꜢw ἰb n ꜥꜢ snḏm nṯr.w ἰb n ἰw r 58,5 tꜢ nn wn=ƒ r-sy nṯr.w nṯr.wt m ḥtp psḏ.t m ḥꜥꜥw wꜢꜢw r nm.t r r wꜥb.t 58,6 m hrw pƒ n smꜢ-tꜢ nhm=sn psš m dny.wt bꜢ.w Ἰwnw ḥr ršršw.t mrw.t=k 58,7 mrw(.t) n Gb wty=k Ἰtm sꜢ=k Ḥr m nḏ=k m ḥry-tp tꜢ.wy tꜢ-tmm Ḥr sp-sn m mꜢꜥ-ḫrw 58,8 Wsἰr ḏd m ꜥnḫ Wn-nƒr wnn=ƒ mἰ Rꜥ ḏ.t nḥḥ 58,9 ḥmw.t-rꜢ ḥr=k r p.t Wn-nƒr kƒꜢ ḥr=k mꜢꜢ=k rḫy.t kƒꜢ n=ἰ sštꜢ.w ḥr ḥr=k 58,10 nƒr

CHAPTER

3

I am Thoth, who makes plans of the form of his heart, lord of joy, who makes provisions 57,15 of the land, who drives away evil and raises what is beautiful, his love has inundated the Two Lands, his power is great, 57,16 his fame coming to be by his action when you (a) have acted. 57,17 I have come before you, lord of the sacred land, Osiris, bull of the West, great of power, great of the Great Crown, pleasing of heart, 57,18 great in joy, he is justified in Naref in the presence of the Ennead, being complete, sharp, foremost 57,19 of Nen-nesut (Heracleopolis). Praises are made for me in Iunu (Heliopolis), each god is united with his love, opened in his body, the care concerning him 57,20 is great and grand. They praise Ra and they praise you. He is justified in his chapel, gods and 57,21 goddesses are united. The Two Lands are inundated with his love. Hathor is in a state of joy. ey bin (enemies) 57,22 for him as one thing. They make jubilation for the lord of all. They pay honor to the ruler of the Ennead. 57,23 The impurity (?) (b) of Wennefer has been broken, evil is separated for the lord of the sacred land. 58,1 Hail to you, bull of the West, having given birth to Atum again! The evil is like mise that does not happen. He who comes as a youth, 58,2 who is in his moment, he is good, more than the one who was before. The White Crown is established on his head. The riverbanks are killed under his sandals. 58,3 Your son Horus is your protector in this excellent function of Atum. Spell: (c) Your face is to the sky, Wennefer, (having) given birth to Atum after 58,4 the storm. You are established, being established in the body of Ra and under heaven, joining the body you have come from. Joy is for the great (one) who makes the gods pleasant. The heart of the evil (one) is on 58,5 the ground, he does not exist at all. Gods and goddesses are in peace, the Ennead is in a state of joy, far away from the place of slaughter at the entrance of the pure place, 58,6 on this day of the burial. They rejoice (about) the division in shares. The bas of Iunu (Heliopolis) are in joy. Your love is 58,7 the love of Geb. Your father is Atum. Your son Horus is your protector, as the overlord of the Two Lands and all humankind. Horus, Horus is justified, 58,8 Osiris, stable in life, Wennefer, he will be like Ra forever and for eternity. 58,9 Spell: (c) Your face is to the sky, Wennefer, your face is uncovered and you see humankind, Uncover for me the secrets of your beautiful 58,10 face.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

dwꜢ tw psḏ.t Ꜣḫ.ty ἰdb.w rdἰ n=k ἰꜢwy dd.tw n=k tꜢ.wy m ḥtp nn nšny nn 58,11 nw Ḥr sp sn m mꜢꜥ ḫrw Wsἰr m Ḏd m ꜥnḫ Wn-nƒr mἰ Rꜥ ḏ.t nḥḥ ἰ ḥwn šr.t58,12=k m ꜥnḫ wꜢs ms.tἰ ἰ ḥwn.tἰ rpn.tἰ mἰ Rꜥ rꜥ nb 59,1 ḥmw.t-rꜢ ḥr=k r p.t Wn-nƒr sḥtp.n=k rḥ.wy sn.ty nn nšny nb ḫr=sn km.t r ḫmt dšr.t 59,2 tp r-m nn wnn=s r=k ḏrww=ƒ nn wnw ἰry=ƒ ṯs Rꜥ smn Šw ṯs Tƒnw.t Gb Nw.t 59,3 ms.w nṯr.w mrw.n Ḥr m ẖ.t Stš ṯs ἰꜢm s nb n sn-nw=ƒ nn nšny nn nwy ἰꜢm n Ꜣs.t 59,4 Nb-ḥw.t wꜥ n sn-nw=s bꜢk nb.wy n Wsἰr ἰb=sn nḏm ḥr dwꜢ nƒr=ƒ 59,5 ṯs Rꜥ smn Šw ṯs Tƒnw.t ms.w nṯr.w sn.ty ἰmy rḥ.wy ἰꜢm ἰb=sn n sms=sn nḏ=sn ḫ.t n wrd-ἰb 59,6 mꜢꜢ=ƒ sn ms=sn n=ƒ bꜢk tꜢ.wy ḏƒꜢ.w n.w šmꜥ mḥw 59,7 ḥmw.t-rꜢ ἰ Wsἰr nḏm ἰb=k mr.n ms sw snb ἰr=k ꜥnḫ ἰr=k wḏꜢ ἰr=k Ꜣw ἰb r ꜥꜢ wr nn nšny nb TꜢ-mrἰ.w 59,8 ḫnty=k ḫd=k r mr ἰb=k šms=k r ꜥḥ.t dwꜢ tw ḏꜢḏꜢ.t ἰmy Ἰwnw Ἰtm pw Šw Tƒnw.t 59,9 nṯr.w ḳmꜢ nƒrw=k wḏꜢ ḥm=k r NꜢrƒ dd.tἰ n=k ἰꜢw.t m Nn-nsw dwꜢ.tἰ nṯr.w m Ḫm 59,10 psḏ.t tw r swꜢš ḥm=k dmḏ(.w) tꜢ.wy ḥr dwꜢw nƒry=k ἰdb.w ḥr rdἰt n=k ἰꜢw ḫd ḥm=k r wꜢḏ 59,11-wr ḫns=k r w.w šnw wr ἰdb.w Ḥr m ḥꜥꜥ nb.ty m-ḫt=k r-ḥnꜥ nb.wy sẖkr 59,12 ḥꜥ.t=k m ẖkr

191

The Ennead and the double horizon adore you. The riverbanks make praise for you. The Two Lands are given to you in peace, without storm, without 58,11 tumult. Horus, Horus is justified. Osiris is in Djedu (Busiris), in life, Wennefer like Re forever and for eternity. O young (one), your nose 58,12 is in life and power, being born! O young and rejuvenated (one) like Ra every day! 59,1 Spell: (c) Your face is to the sky, Wennefer, you have pacified the Two Rivals (i.e., Horus and Seth) and the Two Sisters (i.e., Isis and Nephthys) with no storm before them. The Black Land is to be ignored, the Red Land 59,2 is before (it). This will not exist against you (on) his side. Nothing will belong to him. Ra ties, Shu establishes, Tefnut ties Geb and Nut, 59,3 children of the gods that Horus loves in the body of Seth. The courtesy of each man is tied for his fellow without storm, without tumult. The courtesy of Isis and 59,4 Nephthys is for one of her fellows. The Two Lords (i.e., Horus and Seth) work for Osiris, their hearts are pleasant, adoring his perfection. 59,5 Ra ties, Shu establishes, Tefnut ties the children of the gods, brothers among the Two Rivals. Their heart is friendly towards their older one, they protect the affairs for the weary-hearted. 59,6 He sees them, they bring for him the work of the Two Lands, the offerings of Upper and Lower Egypt. 59,7 Spell: (c) O Osiris, your heart is pleased, the one who gave birth (to) him loves (him). Be healthy, as to you, be alive, as to you, be well, as to you, joyful, very (much) and greatly, without storm. lord of the inhabitants of the Beloved Land, 59,8 may you sail southwards and northwards as your heart wishes, may you follow until the palace! The Council which is in Iunu (Heliopolis) adores you. This is Atum, Shu, Tefnut and 59,9 the gods who create your perfection. Your Majesty is well to Naref, giving praise to you in Nen-nesut (Heracleopolis) adored (by) the gods in Khem (Letopolis). 59,10 The Ennead will praise your Majesty. The Two Lands are reunited adoring your perfection. The riverbanks are making praises for you. Your Majesty sails northwards to the Great 59,11 Green. You travel to the regions of the Great Circle. The riverbanks of Horus are in a state of joy. The Two Ladies are in your following with the Two Lords. Your body 59,12 is adorned with your adornment.

CHAPTER

192 ḫd=k r mḥ hꜢb=k r ἰdḥ.w psš(.w) mḥ ms.tw n=k ḏƒꜢ.w 59,13 TꜢ-mḥy nb.ty tm m sꜢ ḥꜥ.t=k ms ἰb r ἰmy.tἰ sn.ty mḥ ẖr bꜢḳ ἰrp snṯr 59,14 dḳr bnr ḏƒꜢ.w ἰmy.w TꜢ-mḥy ḫnty ḥm=k r TꜢ-šmꜥw ms.tw n=k 59,15 bꜢk n Km.t ḥtp nb n šmꜥ nb.wy tm m sꜢ ḥꜥ.t=k Ἰtm ḥr swḏꜢ ἰwƒ=k

3

You sail to the north, you send to the marshes of the Delta, the marshes of the Delta are divided. The offerings of 59,13 Lower Egypt are brought to you. The Two Ladies are completely like the protection of your body, child of the heart between the Two Sisters of the north bringing the oil of the moringa tree, wine, incense, 59,14 fruits, sweet fruits (dates?) and the offerings that are in Lower Egypt. May His Majesty travel to the south to Upper Egypt. The work 59,15 of the Black Land is brought to you (with) all the offerings of Upper Egypt. The Two Lords are completely like the protection of your body. Atum is making your flesh well.

Notes on translation (a) In the sentence “when you have acted”, the pronoun “you” is a feminine one, and therefore refers to the deceased Nestanebetisheru. (b) The meaning of the word translated as sꜢ “impurity” (Wb IV, 13) is uncertain. Quirke (2013: 471) prefers sỉꜢ “needs”. (c) The translation chosen for ḥmw.t-rꜢ is “spell” (Wb III, 85, 1-2), lit. “the craft of the mouth”, which is a kind of “magical utterance” (Wilson 1997: 646-647)

often found in medical papyri. Quirke (2013: 471), however, prefers “incantation”. The expression introduces an address to Wennefer each time that wishes are made for the god. As such, “incantation” seems not to be an especially appropriate translation. In view of the literal meaning of the expression (“the craft of the mouth”), it may be associated with something that is important to say or to recite.

Prayer to Thoth 60,1-36 60,1

ḥtp-dἰ-nsw ḫꜢ m t ḫꜢ m ḥnḳ.t ḫꜢ m kꜢ.w ḫꜢ m Ꜣpd.w ḫꜢ m šs ḫꜢ m mnḫ.t ḫꜢ m snṯr ḫꜢ m mrḥ.t ḫꜢ m 60,2 ꜥntyw ḫꜢ m ḫ.t nb(.t) nƒr(.t) wꜥb(.t) ḫꜢ m ḫ.t nb(.t) nƒr(.t) bnr(.t) ꜥnḫ nṯr m ἰm=sn m šbw.t wꜥb(.t) dd 60,3 Rꜥ mrr nṯr.w m Ꜣḫ.ty 60,4 mꜢꜥ wꜥb n kꜢ=k Ḏḥwty nb Ḫmnw 60,5

mꜢꜥ wꜥb n kꜢ=k Ḏḥwty nb mdw nṯr

60,6

mꜢꜥ wꜥb n kꜢ=k Ḏḥwty ḥḳꜢ mḏꜢ.t mꜢꜥ wꜥb kꜢ=k Ḏḥwty sḥtp nṯr.w

60,7

60,8

mꜢꜥ wꜥb n kꜢ=k Ḏḥwty pr m wp.t mꜢꜥ wꜥb n kꜢ=k Ḏḥwty sšm tꜢ.wy 60,10 mꜢꜥ wꜥb n kꜢ=k Ḏḥwty rdἰt mdw drƒ 60,11 mꜢꜥ wꜥb n kꜢ=k Ḏḥwty m rn(.w)=ƒ nb.w 60,12 mꜢꜥ wꜥb n kꜢ=k Ḏḥwty m ḫpr.w=ƒ nb.w 60,13 nb bꜢ.w wr pḥ.ty dd ṯꜢw n 60,14 wrd-ἰb 60,9

mꜢꜥ ḫrw=ƒ m ḏꜢḏꜢ.t 60,15 ꜥꜢ.t mἰ r=k dḫ=k ḫƒty.w pƒ mwt 60,16 mwt.t ḥm.t-rꜢ ἰr tm=k sḏm ḏd.wt=ἰ 60,17 ky wꜢw r ḏd

60,1

An offering given by the king, a thousand of bread, a thousand of beer, a thousand of cattle, a thousand of birds, a thousand of alabaster, a thousand of cloth, a thousand of incense, a thousand of unguent, a thousand of 60,2 myrrh, a thousand of all things good and pure, a thousand of all things good and sweet by which the god lives, as a pure value given by 60,3 Ra, beloved by the gods in the double horizon. 60,4 What is real and pure is for your ka, Thoth, lord of Khemenu (Hermopolis). 60,5 What is real and pure is for your ka, Thoth, lord of god’s words (i.e., hieroglyphs). 60,6 What is real and pure is for your ka, Thoth, ruler of the papyrus-roll. 60,7 What is real and pure is your ka, Thoth, the one who satisfies the gods. 60,8 What is real and pure is for your ka, Thoth, who goes out from Wepet. 60,9 What is real and pure is for your ka, Thoth, who guides the Two Lands. 60,10 What is real and pure is for your ka, Thoth, who makes writings speak. 60,11 What is real and pure is for your ka, Thoth in all his name(s). 60,12 What is real and pure is for your ka, Thoth in all his forms. 60,13 Lord of the bas, great in strength, who gives breath to 60,14 the wearyhearted god, whose voice is true in the great 60,15 Council. Come then, may you cast down these enemies, a dead man and 60,16 a dead woman, and so on. If you do not hear what I say, 60,17 another (one) is far (away) to tell.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰṯ.n=k ḫ.t n 60,18 psḏ.t m hrw ḥb=sn grḥ 60,19 pwy sštꜢ.w ꜥꜢ(.w) ἰn Ḏḥwty m-bꜢḥ 60,20 psḏ.t ꜥꜢ.t ἰmy Ἰwnw ἰw wḥꜥ.n=k wgꜢ 60,21 ḫpš ἰw rdἰ.t(w) n=k Ꜣ.ty ḫr sꜢḥ 60,22 ἰw sꜢw.n=k ἰꜢw.t rdἰ.t(w) n=k ꜥḏꜢ 60,23 nḥm.[n=k] šm sbꜢ.w ḫbs 60,24 m p.t m-ḫt kƒꜢ ἰr=k kꜢ 60,25 gr=ἰ dἰ=ἰ n=k ἰꜢ.t dp=k ṯꜢ.w 6 (?) 60,26 Ꜣḫy.w ḥr ἰn.t šps 60,27 n kꜢ=k Ḏḥwty smn mꜢꜥ.t 60,28 n kꜢ=k Ḏḥwty wp rḥ.wy 60,29 n kꜢ=k Ḏḥwty sšm tꜢ.wy 60,30 n kꜢ=k Ḏḥwty šms Ἰwnw 60,31 n kꜢ=k Ḏḥwty wḏꜥ mꜢꜥ 60,32 n kꜢ=k Ḏḥwty mrw ἰb n Rꜥ 60,33 n kꜢ=k Ḏḥwty mry nṯr.w 60,34 ἰ šsp bw nƒr m dd.n=k nꜢ nb.w ꜥḥ.t m 60,35 ẖr.t hrw n.t rꜥ nb ἰw=w wꜥb n kꜢ=k Ḏḥwty nb Ḫmnw 60,36 ἰry=sn hhn n nṯr pn m ẖr.t hrw n.t rꜥ nb

You have seized the things of 60,18 the Ennead on the day of their feast, this night 60,19 of the great secrets (a). It is Thoth in the presence of 60,20 the Great Ennead which is in Iunu (Heliopolis). You have loosened the plank (b) 60,21 and the strong arm. You were given the craft before Orion. 60,22 You have protected the elder. The guilty man is given to you. 60,23 [You have] saved the going of the stars, the light 60,24 in the sky, after uncovering, then. I will be 60,25 silent, and I will give you the function. You taste the air as 6 (?) (c). 60,26 The transfigured ones are in the noble valley, 60,27 for your ka Thoth, who establishes the Maat, 60,28 for your ka Thoth, who judges the Two Rivals (i.e., Horus and Seth), 60,29 for your ka Thoth, who guides the Two Lands, 60,30 for your ka Thoth, who is (a) follower in Iunu (Heliopolis), 60,31 for your ka Thoth, who judges truly, 60,32 for your ka Thoth, who is loved by the heart of Ra, 60,33 for your ka Thoth, beloved by the gods. 60,34 O He who receives the good place of what the lords of the palace have given to you in the course 60,35 of every day! They are pure for your ka Thoth, lord of Khemenu (Hermopolis), 60,36 they make the jubilation for this god in the course of every day.

Notes on translation (a) Schott (1970) has interpreted this passage as Thoth “qui vole les offrandes”, i.e., the one who has stolen the offerings to the gods of the Ennead, which is linked with the diminution of the moon. Stadler (2009: 346-349) prefers to link it with the role of Thoth in the justification of the deceased in BD 18. (b) The term wgꜢ means “plank” (Wb I, 376, 7-8), but as suggested by Quirke (2013: 473), the translation “jawbone” (wg.wt Wb I, 376, 3-5) makes more sense, especially given the presence of the arm just after it. Vignette Adoration of Ra-Horakhty (sheet 61) The whole of sheet 61 is occupied by a scene of adoration of the god Ra-Horakhty, who is seated on a throne, which is in turn placed on a pedestal. The god wears the atef-crown of Osiris, and is holding the wassceptre and the ankh-sign. Nestanebetisehru is standing in front of him in a position of adoration with her hands raised, and with an offering-table between the god and the deceased. The texts indicate:

197

See Lenzo 2004.

193

(c) The final signs at the end of the sentence suggest that we should read here the number 6 (compare Verhoeven 2001: 212, Ab6, “Takelothis”), much as it appears, for example, on sheet 62, 21. However, if we adopt this reading then the meaning is unclear. Quirke (2013: 473) suggests a reading of the word as mꜢ῾ “fair”, which fits the context better, but the sign does not seem to correspond with this reading.

ḏd mdw ỉn R῾-Ḥr-Ꜣḫ.ty nṯr ῾Ꜣ nb p.t “Words spoken by Ra-Horakhty, great god, lord of the sky”. dwꜢ R῾ Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Adoring Ra (by) Osiris Nesytanebetisheru, true of voice”. Ra-Horakhy is regularly depicted instead of Osiris, who normally appears in such vignettes in which the deceased affirm their adoration of the god.197 The scene should perhaps be understood as a vignette introducing spell 183 on the next sheet, sheet 62, which is a hymn to Osiris.

CHAPTER

194 BD 183

3

62,1-21

62,1

dwꜢ Wsἰr rdἰ n=ƒ ἰꜢw sn tꜢ n Wn-nƒr dhn tꜢ dšr.t sḳꜢ ḥry šꜥ=ƒ Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w 62,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=ƒ ἰἰ.n=ἰ ḫr=k sꜢ Nw.t Wsἰr ḥḳꜢ ḏ.t ἰw=ἰ m šms n Ḏḥwty ḥꜥꜥ.kwἰ m ἰr.n=ƒ ἰn.n=ἰ n=k ṯꜢw n šr.t=k ꜥnḫ wꜢs ḥr=k nƒr 62,3 mḥy pr m Ἰtm r šr.t=k nb tꜢ dšr.t dἰ=s wbn Šw ḥr šnb(.t)=k sḥḏ n=k wꜢ.t n snk dr n=k ḏw ἰry ḥꜥ.t=k (m) Ꜣḫw tp-rꜢ=ƒ sḥtp=k 62,4 nb.wy sn.ty dr=s nšny nw sἰꜢm=k rḥ.wy sn.ty ἰdb.w m ḥtp ḫr=k dr.n=s šp r ἰb=sn snsn.n wꜥ sn-nw=s sꜢ=k Ḥr m mꜢꜥ ḫrw m-62,5bꜢḥ-ꜥ psḏ.t tm.tἰ ἰw rdἰ.w n=ƒ nswy ḥr-tp tꜢ ḥry.t-tp m tꜢ ḏr.w=ƒ dd.w n=ƒ ns.t n Gb ἰꜢ.t mnḫ.t n.t Ἰtm mn sš.w ἰmy-pr ḫty ḥr dbn 62,6 n.t bἰꜢ mἰ wḏ.n ἰt=k TꜢ-tnn ḥr s.t wr.t dἰ=ƒ sn=ƒ ḥr sṯš Šw ḥr ꜥḫy mw r ḏw.w r srwḏ pr ḥr ḫꜢs.t pr.t=ƒ pr m tꜢ dἰ=ƒ ἰn.wt ḥr mw ḥr tꜢ 62,7 swꜢḏ=k sꜢ=k Ḥr nṯr.w nṯr.wt tꜢ šms=sn r ꜥry.t=ƒ wḏ.n=ƒ nb ḥr=sn ἰr=sn sw ḥr-ꜥ ἰb=k nḏm nb-nṯr.w ἰꜢw ἰb nb ḫr=k Km.t Dšr.t m ḥtp bꜢk=sn n 62,8 ḥry.t-tp=k rꜢ.w-pr.w smn ḥr s.t=sn nἰw.wt spꜢ.wt grg ḥr rn=sn smꜢꜥ.tw n=k ḥtp.w-nṯr wdn.tw rn=k ḏ.t nἰs.tw n=k ḥkn.w ḥr rn=k

62,1

Adoring Osiris. Making praises for him, kissing the earth for Wennefer, touching the sacred land (i.e., necropolis), elevating the one who is over his sand. Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, 62,2 Nestanebetisheru, whose mother is Neskhonsu, he says: I have come before you, son of Nut, Osiris, ruler of eternity. I am in the following of Thoth, rejoicing at what he has done. I have brought to you the breath for your nose, life and power (for) your beautiful face, 62,3 the northern wind going out from Atum to your nose, lord of the sacred land. She (a) causes Shu to shine on your chest, who illuminates the way of darkness for you, who repells for you the evil belonging to your body (with) the light of his utterance. You pacify the Two 62,4 Lords (i.e., Horus and Seth) and the Two Sisters (i.e., Isis and Nephthys). She repels storm and wrong. You make the Two Rivals (i.e., Horus and Seth) and the Two Sisters well-disposed. The riverbanks are in peace before you. She has repelled the blindness from their heart, one has fraternized with her companion. Your son Horus is true of voice in the presence 62,5 of the Ennead, being complete. Kingship and authority over the land are given to you, the uraeus in the entire land. The throne of Geb is given to you, the excellent function of Atum, established in writing (as) property, inscribed on a bia-stone, 62,6 as your father Tatenen has decreed on the Great Seat. He places his brother on the support of Shu by raising up water to the mountains, in order to make strong what goes out upon the desert, its seeds emerging in the land. He gives produce over water and land. 62,7 You make your son Horus prosper, the gods and the goddesses of the land, they follow until his gate. All that he has decreed about them, they do it immediately. Your heart is pleasant, lord of the gods, each heart is happy before you. The Black Land and the Red Land are in peace. They work for 62,8 your uraeus. Temples are established in their place. Cities and nomes are established in their name. God-offerings are made true for you. Your name is offered for eternity. Praises are called for you in your name.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḳbḥ.tw n=k 62,9 n kꜢ=k prt-ḫrw n Ꜣḫy.w wnny.w m šmsw=k st(w) mw ḥr pꜢw.t m gs.wt n bꜢ n mwt mwt.t tꜢ pn mnḫ ḥr sḫr.w=k nb mἰ nt-ꜥ ẖr-ḥꜢt ḫꜥ r=k sꜢ Nw.t 62,10 ꜥnḫ.tw mꜢw.tw rnp.tw ἰt=ƒ Rꜥ ḥr swḏꜢ ḥr=k psḏ.t=k ḥr rdἰ.t ἰꜢw Ꜣs.t ḥnꜥ=k nn tš=s ἰr=k ḥr sḫr ḫƒty.w=k nb.w {m} tꜢ.w nb.w ḥr dwꜢ nƒr=k 62,11 mἰ wbn=ƒ ḥry-tp dwꜢy.t ἰw=k ḫꜥ.tἰ m ḳꜢ ḥr ἰꜢ.t=ƒ nƒr.w=k ḥr ḳꜢ ḥr wsḫ rdἰ(.w) n=k nsy.t n Gb ἰt=k pw ḳmꜢ nƒr=k ἰn mw.t=k sḫpr ḥꜥ.t=k Nw.t 62,12 ms nṯr.w ms.tw m wr.t nṯr 5 smn.n=s ḥḏ(.t) m tp=k Ꜣmm=k ḥḳꜢ.t nḫḫ ἰw=k m ẖ.t nn pr=k ḥr tꜢ ἰw=k ḫꜥ.tἰ m nb ἰdb.w Ꜣtƒ n Rꜥ m tp=k ἰw n=k nṯr.w m ks 62,13 snḏ=k pẖr m-ḫt ḥꜥ.t=sn mꜢꜢ=sn tw m šƒy(.t) n Rꜥ nr ḥm=k m ἰb=sn ḏƒꜢ.w ḥnꜥ=k ḥw m-ḫt=k n=k-ἰmy mꜢꜥ.t ḫƒt ḥr=k dἰw=k wnny šms ḥm=k mἰ wnn=ἰ m bꜢ ἰḳr 62,14 r-gs nꜢ nb.w MꜢꜥ.t ἰἰ.n=ἰ mἰn m nἰw.t n.t nṯr=ἰ Ḥw.t-kꜢ-Ptḥ mtr=s spꜢ.t nƒr(.t) ἰmy.w tꜢ pn nṯr=s pw m nb MꜢꜥ.t nb ḏƒꜢ.w ꜥꜢ špsy.w stꜢ n=s tꜢ nb ἰw 62,15 n=s tꜢ šmꜥ m ḫd tꜢ mḥw m ṯꜢw ḥr wsr.w r sḥb=s m-ꜥ ẖr.t-hrw mἰ wḏ.n nṯr=s nty nb ḥtp m-ẖnw=s nn ḏd=ƒ ḥnr rš wy ἰrw mꜢꜥ n nṯr ἰmy62,16=s dἰ=ƒ ἰꜢw n ἰr n=ƒ sḫpr.w ἰmꜢḫ pḥ nn m ḳrs.t nƒr.t smꜢ tꜢ m tꜢ ḏsr.t ἰἰ.n=ἰ n=k MꜢꜥ.t ḥr tp-rꜢ=ἰ MꜢꜥ.t ḥr tp ꜥ.wy=ἰ ἰnk MꜢꜥ.t n rḫ nṯr bw.t.n=ἰ n=k 62,17 grg ἰnḏ-ḥr=k wr.tἰ ꜥꜢ.tἰ m rn=k n ꜥꜢ šƒšƒy(.t) ἰnḏ-ḥr=k Skr Wsἰr sꜢ pw tpy n Gb šps ḫpr m-ḥꜢ.t wr 5 pr m nwn

195

Libations are made for you, 62,9 for your ka. Invocation-offerings are for the transfigured ones who are in your following, water is poured on the bread in halves for the ba, the dead man and the dead woman of this country. All your plans are excellent as needed before. Appear, then, son of Nut, 62,10 living, being new and young, your father Ra makes your face whole, your Ennead makes jubilations, Isis is with you, she does not separate from you, overthrowing all your enemies. All the countries are adoring your perfection 62,11 as he rises at the head of the underworld. You appear as one high on his function. Your perfection is high and large. The kingship of Geb is given to you. This is your father who creates your perfection, this is your mother who creates your body, Nut, 62,12 who gives birth to the gods, giving birth as the great one of the five gods. She has established the White Crown on your head. You grasp the heka-sceptre and the flail while you are in the womb, without going out on earth. You appear as lord of the River Shores, the atef-crown of Ra on your head. The gods come to you bowing, 62,13 the fear of you circulating after their bodies, they see you in the respect of Ra, the fear of your Majesty is in their heart, the provisions are with you, utterance is in your following, belonging to you, truth is in front of your face. You make (me) be a follower of your Majesty, as I exist as an excellent ba 62,14 beside the lords of the Maat. I have come today in the city of my god, Hut-ka-ptah (Memphis), it (i.e., the city) is a witness (as) a good nome, the ones who are in this land. This is its god as lord of the Maat, lord of provisions, great and noble. Every land pulls for it, Upper Egypt comes 62,15 sailing to the north, Lower Egypt is with the wind and the oars in order to make it festive in the daily requirements, as every god of it has ordered. Each one who rests within it, he will not say “Would that”. How happy is He who makes the Maat for the god who is in 62,16 it! He gives old age to the one who acts for him, created (as) a revered one, the end of this is like a good burial and the joining of the earth in the sacred land. I have come to you with Maat on my utterance and Maat on my arms. I am Maat for the god who knows. I have abominated lying for you. 62,17 (b) Hail to you, great and grand in your name of “Great of respect”! Hail to you, Sokar-Osiris! This is the first son of Geb, noble of form, first of the the five great (gods), who goes out from the Nun (i.e., Primeval Water).

CHAPTER

196 sḫm=ƒ Ꜣw sr m Ἰwnw 62,18 ḥry-tp psḏ.t dmḏ.tἰ smsw ꜥꜢ n ἰt=ƒ Rꜥ nty.w ἰwty ẖr s.t-ḥr=ƒ ḥḳꜢ nḥḥ nb Ἰgr.t wꜥ ḥr ḫw=ƒ sḫm m ἰꜢ.t nb Ꜣtƒ ḥḳꜢ dwꜢ.t ḥtp ḥr nƒr=s nb ḏ.t pr.62,19n=ƒ m ẖ.t smꜢ.n=ƒ ḥḏ.t dmḏ ἰꜥrr.t m tp=k nṯr nṯry wr bꜢ.w ꜥšꜢ rn.w m nἰw.wt spꜢ.wt ḏsr ḫpr.w nn rḫ.tw rn=k wbn Rꜥ m ἰb=k ḥtp=ƒ m grḥ m ẖr.t hrw 62,20 r ṯs wrd-ἰb ḥr s.t=ƒ rs-tp=k rs-tp.tἰ ꜥnḫ.tἰ rs wḏꜢ.t mrw Rꜥ ἰnḏ-ḥr=k kꜢ ἰmnt.t ꜥꜢ nr ḫnty nꜥr.t ἰr.tw n=k hhꜢnw 62,21 m Ἰnb.w-ḥḏ wšꜢ.tw n=k ḥkn.w m ẖnw Ḏd.t bꜢ Ἰwny nb psḏnty.w ἰr(.w) n=ƒ 6-ḥb

His power is large, nobleman in Iunu (Heliopolis). Overlord of the Ennead (is) gathered, the great elder of his father Ra, what exists and what is not is under his control, ruler of eternity, lord of Igeret, sole one in his uniqueness, powerful in the moment, lord of the atef-crown ruler of the underworld, who is satisfied with her perfection, lord of eternity. He has gone 62,19 out from the body, he has joined the White Crown, the uraeus is united on your head, divine god, great of power, numerous of names in the cities and the nomes, sacred in forms, whose name is unknown. Ra rises as your wish, he rests in the night daily 62,20 in order to sit the weary-hearted on his throne. You are watchful, being watchful and alive, the wedjat-eye is awakened, beloved by Ra. Hail to you, bull of the West, great of fear, foremost of Naret! Jubilations are made for you 62,21 in White Walls (Memphis). Praise is for you within Djedet (Busiris), Heliopolitan ba, lord of the festival of the new moon, the festival of the sixth day is celebrated for him. 62,18

Notes on translation (a) The use of the feminine pronoun many times in this passage suggests it is Nestanebetisheru who acts here instead of Thoth, as was also suggested by Quirke 2013: 475. (b) The last part, which includes another hymn, is only present in this papyrus, while the version of Vignette BD 125 - Weighing of the heart (sheet 63) This section ends with the scene of the weighing of the heart, which belongs to BD 125.198 The deceased stands in front of the balance, which is operated by a seated Anubis and a standing Thoth. Both gods hold a palette in their hands, with Thoth writing the results of the weighing. The heart of the deceased is on the right balance plate while a statuette of the goddess Maat is on the other plate. The heart should ideally be equal to the weight of the statuette (as in the scene on sheet 80).

198

3

According to Seeber 1976: 35, 211, this scene belongs to Type B of her classification.

Hunefer includes another part that consists of two declarations of Thoth, much like spell BD 182 (P. BM EA 9901, see the translation in Allen 1974: 202, part b; Luft 2018: 592-595).

In reality, the representations show different positions; on sheet 63, for example, the heart is lighter than the statuette. If the deceased did not pass this trial, he would have been devoured by the animal near the pan, the “Devourer-of-the-dead” (Am-mut) an animal composed of the head of a crocodile, a lion’s body and the rear end of a hippopotamus. To the left, “Osiris foremost of the Westerners” Wsỉr ḫnty Ỉmnty.w is seated, followed and “beloved” (mry) by Isis and Nephthys, who are respectively mw.t nṯr “god’s mother” and sn.t nṯr “god’s sister.”

197

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Above the scene of the balance we observe two rows of two seated deities, refering to the gods of the Council, which was actually made up of 42 gods. To the left, we see a barque with a winged scarab representing the sun in the morning. This is a symbol of rebirth, and is linked to the rebirth that the deceased hopes for,

31. HYMNS AND LITANIES (64,1-78c,16) Presentation of the spells This part of the papyrus is distinctive because it does not contain traditional BD-spells. It is situated between two scenes that represent the weighing of the deceased’s heart (sheet 63 and sheets 79-80). It corresponds to a hymnic section, which Assmann called “Liturgischen Anhang”,199 or “liturgical Appendix”, and which Leroux translates in French as “appendice liturgique”.200 As mentioned in the Introduction (see above, Chapter 1), this part contains hymns and litanies that were probably recited during rituals performed in temples. Budge and more rencently Quirke have even suggested that these texts were performed by Nestanebetisheru herself and then chosen to accompany her in her journey in the afterlife.201 Some texts are present in other papyri, but the complete sequence is only attested in P. Greenfield. The first text is also found in P. Hamburg C 3835, which belonged to a wab-priest from the time of Osorkon I at

1

2

199 200 201 202

and which could be possible only through a successful weighing of the heart. A second scene with the weighing of the heart is found on sheets 79-80. Between both scenes, a large hymnic section to the sun-god has been written (sheets 64 to 78).

(sheets 64-65-66-67-68-69-70-71-72-73-74-75-76-78) the beginning of the 22nd Dynasty.202 To explain why such a simple priest could have accessed this liturgical text, Altenmüller suggests that this priest also had access to the archives of the Amun Temple of Karnak.203 This liturgical section has been translated by Zalukowski and Quirke,204 while one of the texts has been translated by Leroux,205 who also proposed a structure for this section. Each of these scholars has suggested different ways of dividing this section: – 12 hymns, 3 litanies and a spell according to Zalukowski, i.e., a total of 16 texts. – 15 items according to Quirke. – 17 texts according to Leroux. In our analysis, the texts are categorized according to the sixteen titles that are present, resulting in a division that does not exactly correspond with the divisions made previously by other scholars. Table 20 shows this division, giving the title as well as the corresponding divisions offered by Leroux, Quirke, and Zalukowski.

Title

Correspondance Leroux 2013-2015: 213

Correspondance Quirke 2013

Correspondance Zalukowski 1996

Formula for kissing the earth in the presence of Ra-Horakhty in the early morning by N. after he rises in the morning. 64,1-65a,24

1. Formule de prosternation devant Rê-Horakhty au point du jour 64,1-20

First item Quirke 2013: 564-567

1. Re-Harachte-Hymnus Zalukowski 1996: 48-61

Adoring Ra-Horakhty in the early morning by the gods and goddesses, jubilation is for Ra when he rises perfectly, four times. 65b,1-66a,16

3. Adorer Rê-Horakhty au point du jour par les dieux et les déesses 65b,1-65c,1

Second item Quirke 2013: 567-568

2. Re-Harachte-Hymnus Zalukowski 1996: 62-72

2. Salut à toi (lorsque) tu te lèves dans le firmament, en ce tien nom de Horakhty! 65a,1-24

4. Tu es beau, (quand) tu navigues dans l’horizon et que tu voyages dans un bon vent propice! 65c,2-66a,16

Assmann 1969: 23; followed by Zalukowski 1996: 45. Leroux 2013-2015: 201, 213. Budge 1912: XXIV; Quirke 2013: 564. Altenmüller 2006a.

203 204 205

Altenmüller 2006a: 19. Zalukowski 1996: 45-156; Quirke 2013: 564-580. Leroux 2013-2015.

CHAPTER

198

3

3

Adoring Ra-Horakhty by N. 66b,1-15

5. Adorer Rê-Horakhty par NN. 66b,1-15

4

Offerings to Ra-Horakhty, offerings to all his names that are in the sky, that are on the earth. 66b,16-68c,3

6. Offrandes à Rê-Horakhty, offrandes pour tous ses noms qui sont au ciel, qui sont sur terre. 66b,16-68c,13

5

Another formula for the incense to Ra-Horakhty by N. 68c,4-13

6

Another adoration of Ra-Horakhty in the early morning. 69,1-70a,13

7

Third item Quirke 2013: 568-570

3. Re-Harachte-Hymnus Zalukowski 1996: 73-75 1. wdnw-Litanei Zalukowski 1996: 76-84

Fourth item Quirke 2013: 570

Spruch zur Räucherung Zalukowski 1996: 85-88

7. Autre adoration de Rê-Horakhty au point du jour. 69,1-70a,13

Fifth item Quirke 2013: 570-571

4. Re-Harachte-Hymnus Zalukowski 1996: 89-93

Adoring Ra-Horakhty by N. 70a,14-71b,22

8. Adorer Rê-Horakhty par l’Osiris NN. 70a,14-71b,22

Sixth item Quirke 2013: 571-572

5. Re-Harachte-Hymnus Zalukowski 1996: 94-100

8

Adoring Ra-Horakhty after the hours. 71c,1-13

9. Adorer Rê-Horakhty en compagnie des Heures : texte mythologique. 71c,1-13

Seventh item Quirke 2013: 572

6. Re-Harachte-Hymnus Zalukowski 1996: 101-106

9

Adoring Ra-Horakhty by N. 72a,1-72b,6

10. Adorer Rê-Horakhty par l’Osiris NN. 72a,1-72b,6

Eighth item Quirke 2013: 573

7. Re-Harachte-Hymnus Zalukowski 1996: 107-112

11. Autre adoration d’Ounnefer en tous ses noms. Faire des fuminations d’encens pour Rê-Horakhty par l’Osiris NN. 72b,7-20

Ninth item Quirke 2013: 574

8. Re-Hymnus Zalukowski 1996: 113-116

11 Adoring Ra (when he) rests in the 12. Adorer Rê lorsqu’(il) se couche dans la Place of Life, praise to you, Montagne Vive. Ra-Atum when you come in the 73,1-13 perfections of your double horizon. 73,1-13

Tenth item Quirke 2013: 574-575

9. Re-Hymnus Zalukowski 1996: 117-123

12 Adoring Ra-Atum (when) he rests in Manu. 73,13-16

13. Adorer Rê-Atoum lorsqu’il se couche dans la montagne Manou. 73,13-16

Eleventh item Quirke 2013: 575

10. Re-Atum-Hymnus Zalukowski 1996: 125-128

13 Adoring Atum (when) he rests in the Place of Life in his form of Ra who is in the sky. 74a,1-74b,6

14. Adorer Atoum (lorsqu’)il se couche dans la Montagne Vive en sa manifestation de Rê qui est dans le ciel. 74a,1-74b,6

Twelfth item Quirke 2013: 575-576

11. Re-Atum-Hymnus Zalukowski 1996: 129-133

14 Offerings to Atum (when) he rests in the Place of Life in all his names by N. 74b,7-75d,4

15. Offrandes pour Atoum (lorsqu’)il se couche dans la Montagne Vive, en tous ses noms, par NN. 74b,7-75d,4

Thirteenth item Quirke 2013: 576-578

2. wdnw-Litanei Zalukowski 1996: 134-144

15 Adoring Osiris by N. 75d,5-76c,9

16. Adorer Osiris par l’Osiris NN. 75d,5-76c,9

Fourteenth item Quirke 2013: 578-579

12. Re-Osiris-Hymnus Zalukowski 1996: 145-150

16 Offerings to Ra-Atum after resting in the underworld by N. 78a,1-78c,16

17. Offrandes à Rê-Atoum après qu’il s’est couché dans la Douat l’Osiris NN. 78a,1-78c,16

Fifteenth item Quirke 2013: 579-580

3. wdnw-Litanei Zalukowski 1996: 151-156

10 Another adoration of Osiris Wennefer in all his names, making the incense for Ra-Horakhty by N. 72b,7-20

Table 20. List of the hymns in the Greenfield Papyrus, sheets 64-78

Text 1 (64,1-65a,24) is a “Formula for kissing the earth in the presence of Ra-Horakhty in the early morning by N. after he rises in the morning”, i.e., a hymn to the rising sun. It is divided into two parts, each of which has been written on a different sheet of papyrus. The first part (sheet 64) is composed of 14 sentences

starting with “Hail to you” as invocations to the sungod. These invocations are followed by four praises to the god. In each sentence, the sun-god then gives air to the deceased. The second part (sheet 65) is composed again of five invocations “Hail to you” followed by the different names of the sun-god. The “perfection” of

199

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Ra-Horakhty is then highlighted in three sentences. The last part is a list of the gods of the Ennead adoring Ra, starting with Khepri and continuing with Shu, Tefnut, Geb, Nut, Osiris, Isis, Seth, Nephthys and Horus and finishing with the deceased, who praises Ra-Horakhty.

Altemüller preferred to identify seven parts with subparts, 206 which correspond to our two main parts as indicated in the previous paragraph (Table 21):

Content

P. Greenfield

P. Hamburg C 3835

(1) Title with liturgical indication (“kissing the earth in the presence of” the god)

64,1-2

1,1-2

(2) First hymn starting with “Hail to you” (= BD 15g = part BD 15BIII)

64,3-16

1,3-2,7

(3) Second hymn with four praises to the god “Praise to you”

64,17-20

2,8-3,1

(4) Third hymn starting with “Hail to you”

65,1-5

3,2-3,6

(5) Fourth hymn starting with “(How) beautiful you are”

65a,6-9

3,7-3,9

(6) Fifth hymn with gods adoring Ra

65a,10-19

3,10-4,8

(7) Final part with liturgical indication (“kissing the earth for” the god)

65a,20-24

4,9-5,1

Table 21. Structure of text 1 of the Hymns and litanies section, according to Altenmüller 2006a

As highlighted by Zalukowski (1996: 60, n. 1),207 the indication in the title of “kissing the earth in the presence of” the god (64,1) is rare in the sun-hymns. According to her, the stipulation that the act must be done “in the presence of” (m-bꜢḥ) the deity indicates a real act of the priest in front of the statue of the god, with reference to Assmann;208 note, however, that Assmann actually refers to Maat when she is before Ra.209 This seems a plausible interpretation. A similar ritual indication such as “kissing the earth for” the god (65a,23-24) is also written in the final part of the text. In addition, in the last text of this liturgical part (Text 16, 78a,4), the kissing of the earth is repeated “in front (ḫft-ḥr) of them”, i.e., the gods as indicated by Zalukowski.210 This point would support the suggestion that these texts had actually been used by Nestanebetisheru as a priestess and singer in Karnak. Leroux considers that the two main parts comprise two different texts (one on sheet 64, the other in the first column of sheet 65).211 In response to this, it could be objected that there is no title at the beginning of sheet 65. However, this absence is insufficient evidence to call Leroux’s division into question. Rather, it is a hymnic part that can be considered the follow-up to sheet 64, especially when we observe that, at the end of the text, it is written that the deceased kisses the

earth “for her lord, her god Ra-Horakhty”. This is a clear reference to the first sentence and title. Furthermore, both texts are also written on the parallel version of P. Hamburg C 3835, which probably contains only one text. Thus, Leroux’s division should probably not be retained. As mentioned by Altenmüller and Quirke,212 the first hymn (64,3-16) is similar to BD 15g,213 which is also 15BIII. Part of this hymn is repeated in the hymnic section that comprises Text 9 below (72a,1-72b,6), while Text 11 (73,1-13) contains another part of 15BIII, i.e., BD 15h of the Late Period. The major difference between the first hymn of text 1 and BD 15g is that the first is dedicated to the rising sun, while the second is for the setting sun, as is also the case in Text 9. A similar text could be thus have been adapted in diverse ways, depending on the general context.

206

210

207 208 209

Altenmüller 2006a: 4. Zaluskowski 1996: 60, n. 1. Assmann 1990: 177-178. Assmann 20062: 177-178.

The title of Text 2 (65b,1-66a,16) is “Adoring RaHorakhty in the early morning by the gods and goddesses, jubilation is for Ra when he rises perfectly, four times”. This text is another hymn to the rising sun. The content is structured into three parts: in the first section (65b,1-65c,1), the gods of the Ennead Shu, Tefnut, Geb, Nut, Osiris, Isis, Seth, Nephthys, with the addition of Horus and Hathor as well as the deceased, say “in

211 212 213

Zaluskowski 1996: 156, n. 1. Leroux 2013-2015: 213. Altenmüller 2006a: 16-18; Quirke 2013: 564. Compare Allen 1974: 14.

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peace, in peace” four times to Ra. The indication of the number of times could also suggest that this text was, in fact, recited as part of a ritual; the text was perhaps repeated in the direction of the four cardinal points. Following this initial part, the second part comprises 14 invocations to the beautiful sailing of the god Ra (sheet 65c,2-16). The third part is on the next sheet (66a,116), even though the scribe seems to have had enough space to place it on sheet 65, immediately following the final text. It is linked with the journey of the god in the sky, and serves to justify both Ra and the deceased before their enemies. A list of the names and epithets of the sun-god are then given twelve times, each time beginning with the formula “travel, travel”. Leroux considers this text to be divided into two different texts (65b,1-65c,1 comprises the first and 65c,266a,16 the second).214 It seems that the three parts follow each other in a logical way and, as such, should be considered a single text: after the gods have greeted Ra-Horakhty when he rises, the text focuses on the sailing of the god and then his journey. Furthermore, the absence of various titles could also confirm that it is only one text. The title of Text 3 (66b,1-15) is “Adoring RaHorakhty by N.” It contains a short hymn to the sungod when he rises in the morning. After the title, thirteen invocations, each beginning with “Hail to you”, are consecrated to Ra.

3

(3) Offerings are finally also dedicated to the other gods of the sky or the earth, as well as to the transfigured ones (akhu) and the bas (68b,1-17). (4) Mention of the eye of Horus with the presentation of incense, which could indicate a pratical part of the ritual. This part is strengthened by the next formula, which is again about incense (68c,1-3). Altogether three texts with offerings (wdn.w) are present in this part of the papyrus (see also Texts 14 and 16). For Quirke, this part belongs to the third text, while he considers the other two wdn.w to constitute separate texts.215 The term wdn.w refers to lists of offerings made to the gods in the temples. An example is P. Harris I, which dates to the time of Ramesses III. In this papyrus, the lists of the gifts made by the king to the temples are named as wdn.w.216 As a word introducing lists, it has also been translated as “litany of offerings”.217 In P. Greenfield, the list of offerings is not given in the text, but the offerings are illustrated in the vignette above on sheets 66 and 67, where Nestanebetisheru presents them to the god. If the text was actually recited during rituals that took place before the statue of the god, offerings would probably have also been presented at that moment while the priests recited all the names of the gods.

Text 4 (66b,16-68c,3) is “Offerings to Ra-Horakhty, offerings to all his names that are in the sky, that are on the earth”. This text is dedicated to the offerings (wdn.w) that are given to the sun-god in all his names – i.e., in all his aspects – as is specified in the title (66b,16-17). After that, the text can be divided into four main parts: (1) Ra and his different functions, some of them indicating that he is “lord” of certain places and things or that he performs certain actions with Maat’s aid (67a,1-67b,13). (2) Horakhty and his ba in the sky and on the earth, the list of the gods and other members of the crew of his boat, and finally the god as “lord” of different places and things (67b,14-68a,21).

Text 5 (68c,4-13), “Another formula for the incense to Ra-Horakhty by N.” serves as a kind of addition of the previous text, as can be seen by the use of “another” spell. This text corresponds to the Offering Ritual, episode 28.218 The ritual consisted of the offerings given to the statue of the gods in the temples and was performed daily by the priests. Versions of this ritual have been found on papyri as well as on the walls of temples. The incense is for the god Ra-Horakhty and is given by Nestanebetisehru, which suggests that the deceased may have actually recited it while she was still alive and served as priestess in the Karnak temple (see Chapter 2).219 Leroux considers texts 4 and 5 to be one and the same spell.220 They share a similar topic, especially because of the presence of the incense and the link with the eye of Horus. However, text 5 begins with “another formula”, which indicates that it was considered to be another spell that was concerned with the same theme.

214

218

215 216 217

Leroux 2013-2015: 213. Quirke 2013: 568-570. See Grandet 2004, vol. II: 246, 271, 274. ALex 77.1108, 78.1151, 79.0799.

219 220

Tacke 2013, vol. I: 84-85; vol. II: 93-98. See also Lenzo 2021c: 225-226. Leroux 2013-2015: 213.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Text 6 (69,1-70a,13) is a hymn with the title “Another adoration of Ra-Horakhty in the early morning” that contains twenty-seven declarations about Ra-Horakhty that focus on how beautiful he is and how perfect he is in the morning. With each declaration, a description of the god, his functions, or what he has done, is indicated. The hymn finishes with a short text in a vertical column mentioning that the deceased has come before Ra-Atum. This column certainly refers to a kind a refrain of the recitation of the text221 and suggests, as already mentioned for the previous texts, that it was performed by the deceased when she was alive. The title of Text 7 (70a,14-71b,22) is again “Adoring Ra-Horakhty by N.” It begins with “Hail to you, RaHorakhty”, which is followed by the different forms of the sun-god, numbered one to eight. Among the forms Ra-Horakhty can take are other gods (Ra, Nut, Shu, Osiris, Isis, Nephthys, Khepri Thoth, Maat, Hu, Sia, Hathor, Seth) but also other divine entities such as a wedjat-eye, a solar disk, various bas and kas, or an Encirclerserpent. The final four lists of forms in text 7 all contain the same text and simply repeat the same forms. The title of Text 8 (71c,1-13) is “Adoring RaHorakhty after the hours”. The first line after the title shows Horus seated in the boat of Ra. This is followed by five speeches of the hours to Ra. The hours accompany the sun-god when he arrives in the West – i.e., the underworld – and guide him during his journey. Horus also calls Thoth, who in turn invokes the hours to pull the boat of the god, which is the central section of the second part of the text. At the end, the hours also save the deceased from dead people (men and women) in the afterlife. Leroux has already highlighted the fact that the presence of the hours is reminiscent of the texts of the underworld in the Valley of the Kings during the New Kingdom.222 He convincingly compares it with the seventh hour of the Book of the Amduat,223 stating that the depiction of Ra-Horakhty and twelve goddesses with a star on their heads is probably a representation of the hours. The text has no parallel, and it is interesting to note that the scribe of P. Greenfield has integrated this

221 222 223

See also Quirke 2013: 571. Leroux 2013-2015. Leroux 2013-2015: 207-210.

201

text into the middle of hymns to the sun-god in his journey during the day and the night. In fact, this text concludes the first seven hymns, which are all concerned with Ra-Horakhty rising in the morning. In this text, the sun-god arrives in the night and the hours are there to help him. The texts that follow are about the different places of the underworld where the god travels during the night. Text 9 (72a,1-72b,6), with the title “Adoring RaHorakhty by N.”, is a hymn with twenty-five addresses to the sun-god, each beginning with “Hail to you”, followed by epithets and functions for the god. It differs from the previous hymns to Ra-Horakhty because it calls him Atum from the first address onwards (Atum is the form of the sun-god in the evening). The content itself also clearly refers to the underworld and the West, which are mentioned many times. The reference to the enemies killed, among them the serpent Apophis, also refers to the journey of the sun in the underworld and the dangers that he could meet and that he must have victory over. At the end, the deceased is associated with the journey and the victory of the god. The text contains some sentences that are reminiscent of BD 15g,224 a spell which corresponds to Naville 15BIII,225 much like the first text of this section (see above). The fact that this part is similar to the first text and that it signals a change of situation, with a new emphasis on Atum and the evening travel of the sun, suggests that we here observe the beginning of a new section in P. Greenfield. While this has already been suggested by Leroux,226 the structure he proposes is not exactly the same as the one that we suggest here (see below). Text 10 (72b,6-20) is “Another adoration of Osiris Wennefer in all his names, making the incense for Ra-Horakhty by N.” The text itself is a short hymn with ten invocations to Ra who lives with Maat. The reference to Osiris Wennefer and Ra-Horakhty derives from their union in the underworld, where Osiris is shown enthroned and Ra joins him during his nocturnal journey. The mention of the incense in the title is reminiscent of texts four and five.

224 225 226

Compare Allen 1974: 14. See Quirke 2013: 564. Leroux 2013-2015: 211-213.

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CHAPTER

The title of Text 11 (73,1-13) is “Adoring Ra (when he) rests in the Place of Life, praise to you, Ra-Atum when you come in the perfections of your double horizon”. The sun-god, in his evening form of Ra-Atum, is in the Place of Life, i.e., the West. Other locations are mentioned, such as the Sacred Land, the West and the fields of Manu, all of which are places in the afterlife. He is welcomed by the sky-goddess Nut (his “mother”) and the earth-god Tatenen (his “father”). In the second part of the hymn, the god illuminates the underworld and its inhabitants, is welcomed by the gods in the West, and finally overthrows his enemies. The text is part of spell 15BIII, which corresponds to BD 15h of the Late Period. Text 12 (73,13-16) has the title “Adoring Ra-Atum (when) he rests in Manu”. This short text is linked with the previous one, as it is a kind of variant concerning the sun-god in Manu, which is another word for the realm of the dead in the West. The sun travels in his boat and is welcomed by the Westerners and his mother Nut, the sky-goddess. This text has been registered as BD 15B5 by Allen based on P. Greenfield.227 Quirke (partly based on Allen) added other sources such as the tomb of Bakenrenef in Saqqara (Late Period), stela Brussels E 6253 (Late Period), and stela from Akhmin, Cairo CG 22141.228

3

(75b,20-75d,4), with a sentence about “how beautiful” the god is inserted twice vertically. As for the fourth text, the term for “offerings” is wdn.w, which refers to lists of offerings made to the gods in the temples. In this case again, the content of the offerings is not given; the focus is on the names of the god to ensure that each aspect of Atum has received the gifts. This text was probably recited when offerings were given to the god in the temple, and perhaps also during the ritual performed by the priests. Text 15 (75d,5-76c,9), with the title “Adoring Osiris by N.”, is divided into three main parts: the first gives a list of epithets of the god (75d,5-76a,2), while the second indicates the different places that are opened for the god (76a,3-17). Finally, the third part consists of invocations to Osiris and other gods such as Thoth, Anubis and Horus, who are justified. At the end (76b,1-76c,9), Nestanebetisheru overthrows her enemies in a sentence repeated four times. Like the previous texts, this part refers to the afterlife, with a focus on its god Osiris. No text is found on sheet 77. Rather, this sheet contains only a vignette of Osiris seated on a throne with his sister and wife Isis behind him. The vignette is clearly a reference to the fifteenth text.

Text 14 (74b,7-75d,4) consists of “Offerings to Atum (when) he rests in the Place of Life in all his names by N.” and is divided into two main parts. The first (74b,775b,19) gives a long list, each sentence beginning with the name of Atum followed by an epithet of the god; the last column of text indicates the name of Atum only at its beginning. The second part is a description of the adoration of the god and of people when the sun rises

Text 16 (78a,1-78c,16) is about “Offerings to RaAtum after resting in the underworld by N.” It contains two main parts, the first with twenty-five invocations for Atum beginning with “Hail to you” with a list of epithets (78a,1-78b,13). The second part consists of eleven invocations to the ka of the sun-god, mainly in his form of Atum, with different epithets (78c,1-11). The text finishes with offerings for the ka of Atum and incense and songs for Nestanebetisheru, which together bring this hymnic part of the papyrus to a close (78c,12-16). This text is the third and last list of wdn.w “offerings”. Much like the other texts of this kind (texts four and fourteen), the list of offerings is not given, but the names and epithets of the god Atum are presented. In addition, it is twice indicated that we are in the presence of Ra-Atum-Khepri (78b,16; 78c,1), i.e., the three main forms of the sun in the different stages of the day: day, evening and morning, summarizing the journey of the sun. The text differs from the other wdn.w im the precise wording at the beginning of the “Making the

227

228

The title of Text 13 (74a,1-74b,6) is “Adoring Atum (when) he rests in the Place of Life in his form of Ra who is in the sky”. The text is divided into two parts: the first part (74a,2-11) contains ten invocations beginning with “Hail to you” said by each god of the Ennead, including Horus, and then a final invocation by the Ennead itself. The second part (74a,12-74b,6) also starts with “Hail to you” but is followed by a name and/or an epithet of the god Atum in twelve invocations.

Allen 1974: 25-26.

Quirke 2013: 564.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

kissing of the earth in front (ḫft-ḥr) of them”, i.e., in front of the gods. This reference to kissing the earth is reminiscent of the first text of this section. As highlighted by Zalukowski the expression could refer to acting out the ritual in front of the statue of the god in the temple.229 It is also interesting to note that this ritual is mentioned in the first and last texts, which gives the impression of a whole group of texts gathered in an intentional and structured way. In sum, the sixteen texts collected in this section can be separated into three main groups: (1) Texts 1 to 7 concern the rising of Ra-Horakhty and his journey during the day. (2) Text 8 is a central text about the arrival of RaHorakhty in the evening with the hours that follow the god.230 (3) Texts 9 to 16 are about Ra-Horakhty becoming Atum, the evening-form of the god (Text 9). Praises are made to Osiris Wennefer as ruler of the afterlife where the sun travels in the night (Texts 10 and 15). He then

203

rests as Ra-Atum in the Place of Life (Texts 11, 13 and 14) or Manu (Text 12), and the text ends with offerings for Ra-Atum-Khepri in his different forms and functions (Text 16). The first and last texts both mention the “kissing of the earth” in front of the god, which probably refers to the statue of the god in the temple. All the other texts seem to have been used in the context of a ritual, which supports the idea that Nestanebetisheru herself, as priestess in the Karnak temple, had access to such texts or even recited them during the ritual and, when the offering was given to the god, maybe recited them to Amun in his solar form (see Chapter 2). Vignettes (Table 22) The vignettes that accompagny the texts of this sequence are of two kinds: new illustrations that are directly linked to the content of the spells, and vignettes already used in other contexts, such as the vignette of BD 17.

Sheets

Description

64

Nestanebetisheru is represented twice (probably with her ka) while kissing the earth before nine gods. Each god carries a knife in his right hand and a kind of staff with the form of a serpent in his left. All the gods have human-heads, although the last one has a jackal-head, and the third is the only one to wear a 1. Formula for kissing the earth in the presence white crown. of Ra-Horakhty in the early morning by N. after he rises in the morning. 64,1-65a,24

65

Three kneeling women, probably representing Nestanebetisheru, have cones on their heads and hold an offering-table before another woman. The woman stands with an ewer and an offering-table, with a tree behind her. She is probably a goddess; the scene is reminiscent of the vignette of BD 59, in which water and offerings for the deceased emerge from a tree or are then presented by the goddess of the tree (see for example Quirke 2013: 145 or http://totenbuch.awk.nrw.de/spruch/59).

66

67

229

Texts

2. Adoring Ra-Horakhty in the early morning by the gods and goddesses, jubilation is for Ra when he rises perfectly, four times. Three representations of Nestanebetisheru, who is kneeling and in positions of 65b,1-66a,16 adoration, are depicted in front of a seated hawk-headed god with a sun disk on its head and who is seated on a throne. The god is certainly Ra-Horakhty, 3. Adoring Ra-Horakhty by N. to whom the hymns in the text of sheet 66 are dedicated. 66b,1-15

4. Offerings to Ra-Horakhty, offerings to all Three representations of Nestanebetisheru, who is kneeling and in positions of his names that are in the sky, that are in the adoration, are depicted in front of Ra-Horakhty, who is seated on a throne in a earth. mummiform position, with an offering-table between them. The second 66b,16-68c,3 woman holds a kind of vegetable in her hand (an “ear of wheat” according to Budge 1912: 58).

Zaluskowski 1996: 60, n. 1 and 156, n. 1.

230

Leroux (2013-2015: 209-214) has already highlighted this aspect, but the structure we propose here differs somewhat from the one he suggested.

204

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3

68

Three representations of Nestanebetisheru, who is kneeling and in positions of adoration, the second of whom is holding a vegetable in her hand. All three 5. Another formula for the incense to representations are in front of a barque with a solar disk in the middle. At the Ra-Horakhty by N. prow Maat and Thoth are standing, while at the stern a falcon-headed god, 68c,4-13 probably Horus, is holding the rudder. The text on the sheet gives the names of the different gods on the boat of Ra: Seth, Heka, Hu, Sia, Khonsu, Isis, and Nephthys are in front of the boat and at the end of the list it is specified that they are the “crew of Ra” (l. 68a,8).

69

Vignette of BD 17. Nestanebetisheru seated in the pavilion, the emblem of the West behind her. Name of the deceased in the pavillon: Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Nestanebetisheru, true of voice”.

70

Vignette of BD 17. Nestanebetisheru represented twice (sheet 70) and followed by her ba (sheet 69). She is in adoration in front of Ra-Horakhty, who is seated on a throne, and another seated god (sheet 70). Thus, the vignette is also linked with the texts of sheet 70.

71

72

73

Vignette of BD 17. The two lions of the horizon and the emblem of the West, Osiris seated, the benu-bird and a falcon-headed god seated.

6. Another adoration to Ra-Horakhty in the early morning. 69,1-70a,13

7. Adoring Ra-Horakhty by N. 70a,14-71b,22

8. Adoring Ra-Horakhty after the hours. 71c,1-13

Vignette of BD 17. The mummy of Nestanebetisheru on a bed, surrounded by Isis and Nephthys, both in the form of a falcon; a cobra is placed at left. The god Heh and the pools of Heracleopolis. A solar-god seated in the middle of the gate of the horizon.

9. Adoring Ra-Horakhty by N. 72a,1-72b,6

Vignette of BD 17. Two seated gods followed by Thoth, who is represented as a baboon holding the wedjat-eye, and by the cow-goddess Mehet-weret.

11. Adoring Ra (when he) rests in the Place of Life, praise to you, Ra-Atum when you come in the perfections of your double horizon. 73,1-13

10. Another adoration to Osiris Wennefer in all his names, making the incense for Ra-Horakhty. 72b,7-20

12. Adoring Ra-Atum (when) he rests in Manu. 73,13-16 74

Vignette of BD 17. A chest protected on each side by the sons of Horus. Osiris before the wedjat-eye. Nestanebetisheru is standing with hands raised in adoration.

13. Adoring Atum (when) he rests in the Place of Life in his form of Ra who is in the sky. 74a,1-74b,6

75

Vignette of BD 17. Seven seated gods: two falcon-headed gods facing each other (Horus-protector-of-his-father and Horus-Mekhentyirty), and five ram-headed gods (Ra, Osiris and Shu and two unidentified). Nestanebetisheru seated in adoration (sheet 75) before the ished-tree and Great Cat cutting the snake Apopis (sheet 76).

15. Adoring Osiris by N. 75d,5-76c,9

76

Vignette of BD 17. Four seated gods sit next to each other: a seated god with two falcon-heads, an unidentified god, Thoth and possibly Nefertum. Nestanebetisheru seated in adoration before Medjed, a strange conical figure with two eyes and two legs. A bird and a goose are preceded by two seated gods, one with a human head, the other with a jackal head and one standing mummy, with a wedjat-eye on his head.

77

Osiris seated on a throne with his sister and wife Isis behind him. Before him is a lotus flower upon which are the four sons of Horus. Osiris is Wsỉr nb nḥḥ ḫnty Ỉmnty.w “Osiris, lord of eternity, foremost of the Westerners,” while Isis is Ꜣs.t wr.t mw.t nṯr ḥnw.t ỉmnt.t “Isis, the great, god’s mother, mistress of the West”.

14. Offerings to Atum (when) he rests in the Place of Life in all his names by N. 74b,7-75d,4

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

78

205

Two representations of Nestanebetisheru kissing the earth in front of nine 16. Offerings to Ra-Atum after resting in the deities holding a knife in one hand and a serpent-staff in the other. The gods underworld by N. have human heads, except for the last one, which has a jackal head. The third 78a,1-78c,16 one wears the White Crown. The penultimate god has both arms raised, a serpent-staff in one hand. The last scene represents Nestanebetisheru making offerings to the goddess in the tree, which is reminiscent of the vignette of BD 59. However, in this case it is the goddess who gives the offerings to the deceased and not vice versa. The vignettes of sheet 78 are similar to the first vignettes of this section, sheets 64-65.

Table 22. Description of the vignettes of the hymnic section, sheets 64-78

Comment on some vignettes Sheet 64: The position of the deceased while kissing the earth is a clear reference to the title of the first text. The whole illustration has been identified as the vignette of BD 194 by DuQuesne,231 but Allen considers it to be BD 125A,232 something which Quirke also considers.233 In fact, because the vignette is here after the weighing of the heart of BD 125 (sheet 63) and is repeated at the end of this section, on sheet 78, and before another scene of the weighing of the heart on sheets 79-80, a link with BD 125 seems possible. Indeed, the other examples from the Third Intermediate Period (P. Cairo S.R. IV 982, P. Cairo S.R. VII 10228 and P. Leiden T 3)234 contain the vignette in positions either before spell 125 or before the vignette of the weighing of the heart. The scene is repeated on sheet 79, where a reference is also made to kissing the earth before the gods. So, it seems that the choice of such a vignette is linked both to spell BD 125 and also to the content of the spells below, which suits the topic of the scene. Sheets 65-66-67-68: On sheet 65, the scene with offerings to the deceased and from the deceased is unusual. The presence of a tree and its goddess is a reference to spell 59, which is intended to provide water to the deceased. However, in this case, the deceased is not holding offerings. She only receives them. When we consider the text below on sheet 65, no link between the vignettes and the texts can be discerned, as they are two hymns to the rising sun. The scene is similar to the one on sheet 78, with Nestanebetisheru presenting an offering-table to a goddess inside a tree. The scene is located after the similar vignette on sheet 64, so that the two similar scenes with the tree seem to comprise a sequence. We also observe a parallel in the scene on sheet 66, but in this case 231 232 233 234

DuQuesne 1994. Allen 1974: 101-102. Quirke 2013: 495. P. Cairo S.R. IV 982 and P. Cairo S.R. VII 10228 are both unpublished, P. Leiden T 3 has been published by Heerma van Voss 1971.

the deceased adoring Ra-Horakhty and presenting an offering-table to the god is a clear reference to the hymns to the gods that are present on these different sheets. The vignette on sheet 77 with Osiris seated on a throne, Isis behind him and the four sons of Horus on a lotus before him, is very similar to a scene in the tomb of Osorkon II, in room 2, north wall.235 However, in the tomb the deceased, Pharaoh Osorkon II, is in a position of adoration before the god, with an offeringtable before him. Osiris and Isis are also in a shrine that does not appear in P. Greenfield. The text after the scene is spell BD 1. Thus, the same scene has been used in two different contexts: as a vignette of praise to Osiris in the papyrus, and as the entrance to the afterlife in the tomb of Osorkon II.236 The reason for the use of the vignettes of BD 17 on sheets 69 to 76 is not easy to understand, but it was almost certainly intentional. Indeed, we can consider there to be a parallel between the first vignettes and the last ones, both of which show similar scenes, with the whole sequence being surrounded by the vignette of the weighing of the heart from BD 125. The use of BD 17 should perhaps be understood as it is the spell that best represents the illustration of the creation of the world and the presentation of the different forms of Ra. Technical aspects: on sheet 69, a red mark representing a kneeling enemy has been drawn on the left upper part, while two marks with the same sign are on the top and at the bottom on sheet 70. There is a gap on both the upper and lower borders, but the text has been written after the join; much like lines 12-13 of sheet 70, text is written on what remains of the previous sheet 69. Text of sheet 69 continues on sheet 70, while there is space left on 69.

235 236

Montet 1947: pl. 31. See Roulin 1998: 230-231; Lenzo, Meffre, Payraudeau 2023.

CHAPTER

206

3

Translation Text 1

64,1-65a,24

64,1

rꜢ n sn tꜢ m-bꜢḥ Rꜥ-Ḥr-Ꜣḫ.ty ḥr-tp dwꜢy(.t) 64,2 ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw m-ḫt wbn=ƒ m dwꜢ

64,1

ἰnḏ-ḥr=k ἰἰ.tἰ mἰ Ἰtm ḫpr.tἰ m ḳmꜢ nṯr.w

64,3

64,3

dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 64,4

ἰnḏ-ḥr=k ἰἰ.tἰ m bꜢ bꜢ.w bꜢ ḏsr ἰmy Ἰmnt.t

dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 64,5

ἰnḏ-ḥr=k ḥr(y) nṯr.w sḥḏ dwꜢ.t m nƒr=ƒ

dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Formula for kissing the earth in the presence of Ra-Horakhty in the early morning 64,2 by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, leader of the noblewomen, whose mother is Neskhonsu, after he rises in the morning. Hail to you who comes like Atum, who comes into being as creator of the gods! May you give sweet air to Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu.

64,4

Hail to you who comes as a ba of the bas, sacred ba who is in the West! May you give sweet air to Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu.

64,5

Hail to you leader of the gods, who illuminates the underworld with his perfection! May you give sweet air to Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu.

64,6

ἰnḏ-ḥr=k nꜥy Ꜣḫy sḳd ἰmy ἰtn=ƒ dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) Sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Hail to you who travels, transfigured one, who sails, who is in his disk! May you give sweet air to Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu. 64,7

64,6

64,7

ἰnḏ-ḥr=k ꜥꜢ r nṯr.w nb(.w) ḫꜥ m-ẖnw p.t ḥḳꜢ dwꜢ.t dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Hail to you greater than all gods, who appears in the interior of the sky, ruler of the underworld! May you give sweet air to Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu.

64,8

ἰnḏ-ḥr=k wbꜢ dwꜢ.t sšm ꜥꜢ n ἰmnt.t dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,8

64,9

ἰnḏ-ḥr=k m-m nṯr.w wḏꜥ mdw ἰmy.w Ἰgr.t dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,9

64,10

Hail to you who opens the underworld, great guide of the West! May you give sweet air to Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. Hail to you among the gods, who judges the ones who are in Igeret! May you give sweet air to Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu.

64,10

ἰnḏ-ḥr=k ἰmy sštꜢ.w=ƒ ḳmꜢ dwꜢ.t m Ꜣḫ=ƒ dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Hail to you who is in his secrets, who creates the underworld with his radiance! May you give sweet air to Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebetisheru, whose mother is Neskhonsu.

ἰnḏ-ḥr=k ἰmy psḏ.t nṯr ꜥꜢ nb ἰmꜢḫ dἰ=k ṯꜢw nḏm n Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,11

64,11

Hail to you who are with the Ennead, great god, lord of respect! May you give sweet air to Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 64,12

ἰnḏ-ḥr=k ἰmy ḏr.w nḥḥ dd ꜥnḫ n ꜥnḫ.w

dἰ=k ṯꜢw nḏm n Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 64,13

ἰnḏ-ḥr=k ḥḳꜢ nṯr.w nb dwꜢ.t ḫnty ꜥḥ.t

dἰ=k ṯꜢw nḏm n Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 64,14

ἰnḏ-ḥr=k wr nṯr.w nb ꜥnḫ m Ꜣḫ.ty ἰmnt.t

dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰnḏ-ḥr=k wr.tἰ ꜥꜢ.tἰ ḫƒty.w=k ḫr m nmἰ.t=sn dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 64,15

64,16

ἰnḏ-ḥr=k bḥn.n=k sbἰ sḥtm.n=k ꜥꜢpp

dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

207

64,12

Hail to you who is in the limits of eternity, who gives life to the living! May you give sweet air to Osiris, singer of the chorus of Mut the Great, lady of Isheru Nestanebetisheru, whose mother is Neskhonsu.

64,13

Hail to you ruler of the gods, lord of the underworld, foremost of the palace! May you give sweet air to Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 64,14

Hail to you great of the gods, lord of life in the double horizon of the West! May you give sweet air to Osiris priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu.

64,15

Hail to you great and grand, your enemies fall under their slaughter! May you give sweet air to Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is Neskhonsu. 64,16

Hail to you, you have punished the enemy, you have destroyed Apep! May you give sweet air to Osiris, priestess of Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu.

64,17

ἰꜢw n=k Rꜥ nb p.t Ꜣḫ.ty Ḥr ἸꜢbt.t dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr.t nb(.t) sr.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,17

64,18

ἰꜢw n=k Rꜥ ἰꜢw n=k Ἰtm m ἰw=k m nƒr dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,18

64,19

Praise to you Ra, lord of the Sky, double horizon, Horus of the East! May you give sweet air to Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu.

Praise to you Ra, praise to you Atum when you come in perfection! May you give sweet air to Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu.

64,19

ἰꜢw n=k wbn=k m mḥny.t nb p.t ḫnty ἰmy=s dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

Praise to you (while) you raise like the uraeus, lord of the sky, foremost who is in it! May you give sweet air to Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim), Nestanebetisheru, whose mother is Neskhonsu.

ἰꜢw n=k Ἰtm Ḫprἰ bꜢ ꜥnḫ ḫnty ἰp.t=ƒ dἰ=k ṯꜢw nḏm n Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw

64,20

ἰnḏ-ḥr=k Ḥr-Ꜣḫ.ty 65a,2 ἰnḏ-ḥr=k Ἰtm 65a,3 ἰnḏ-ḥr=k ꜥḥ.t 65a,4 ἰnḏ-ḥr=k mḥn.t

65a,1

64,20

65a,1

wbn=k m ḥry m rn=k pwy n ḫꜥ.tἰ m ḫpr.w=k m rn=k pwy n nṯrἰ.tἰ m psḏ.t m rn=k pwy ḫnty tnw.tἰ wr.tἰ m rn=k pwy n nb

Praise to you Atum-Khepri, living ba, foremost of his inner chamber! May you give sweet air to Osiris, priestess of Nemty, lord of Atefet, Nestanebetisheru, whose mother is Neskhonsu.

Hail to you, you rise in the sky, in this name of yours of Horakhty! 65a,2 Hail to you, appearing in your forms in this name of yours of Atum! 65a,3 Hail to you, divine in the Ennead in this name of yours “foremost of the palace”! 65a,4 Hail to you, old and great in this name of yours of “lord of the Encircler-serpent”!

CHAPTER

208 ἰnḏ-ḥr=k ḫꜥ.tἰ sḫm.tἰ m rn=k pwy n Wsἰr Wn-nƒr bꜢ dmḏ ḥry-ἰb ḳꜢs

65a,5

65a,5

65a,6

65a,6

nƒr tw Rꜥ-Ḥr-Ꜣḫ.ty m wbn=k nƒr ḥry-tp dwꜢy(.t) 65a,7 nƒr tw Rꜥ-Ḥr-Ꜣḫ.ty m ḫꜥ=k nƒr ḥry-tp dwꜢy(.t) 65a,8 nƒr tw Rꜥ-Ḥr-Ꜣḫ.ty m ḥtp=k nƒr n Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-nb.t-65a,9Ἰšrw mw.t=s Nsy-ḫnsw m hrw pn nƒr n Ꜣbd pn 65a,10 Ḫprἰ pw dwꜢ(=ƒ) Rꜥ m Ꜣḫ.ty 65a,11 Šw pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,12 Tƒnw.t dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,13 Gb pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,14 Nw.t pw dwꜢ=s Rꜥ m Ꜣḫ.ty 65a,15 Wsἰr pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,16 Ꜣs.t pw dwꜢ=s Rꜥ m Ꜣḫ.ty 65a,17 Stš pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,18 Nb.t-ḥw.t pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,19 Ḥr pw dwꜢ=ƒ Rꜥ m Ꜣḫ.ty 65a,20 Wsἰr bꜢk(.t) pꜢ ἰpw n 65a,21 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 65a,22 mw.t=s Nsy-ḫnsw ἰr.n=s ἰꜢw 65a,23 sn tꜢ n nb=s nṯr=s 65a,24 Rꜥ-Ḥr-Ꜣḫ.ty Text 2

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ḥr-tp dwꜢy(.t) 65b,2 ἰn nṯr.w nṯry.wt ἰhhy n Rꜥ m 65b,3 wbn=ƒ nƒr sp 4 65b,4 Šw ḏd=ƒ m ḥtp sp sn Rꜥ sp 4 65b,5 Tƒnw.t ḏd=s m ḥtp sp sn Rꜥ sp 4 65b,6 Gb ḏd=ƒ m ḥtp sp sn Rꜥ sp 4 65b,7 Nw.t ḏd=s m ḥtp sp sn Rꜥ sp 4 65b,8 Wsἰr ḏd=ƒ m ḥtp sp sn Rꜥ sp 4 65b,9 Ꜣs.t ḏd=s m ḥtp sp sn Rꜥ sp 4 65b,10 Stš ḏd=ƒ m ḥtp sp sn Rꜥ sp 4 65b,11 Nb-ḥw.t ḏd=s m ḥtp sp sn Rꜥ sp 4 65b,12 Ḥr ḏd=ƒ m ḥtp sp sn Rꜥ sp 4 65b,13 Ḥw.t-ḥr ḏd=s m ḥtp sp sn Rꜥ sp 4 65b,14 Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t wr(.t) nb(.t) Ἰšrw 65b,15 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḏd=s 65c,1 m ḥtp sp-sn sp 4 65c,2 nƒr tw sḳd=k Rꜥ ḥtp=k m ἰmnt.t n.t p.t 65c,3 nƒr tw sḳd=k Rꜥ wḏ=k mdw wnw.t=k 65c,4 nƒr tw sḳd=k Rꜥ mꜢw=k bꜥḥ wꜢ.t=k 65c,5 nƒr tw sḳd=k Rꜥ ἰw Ἰtm ṯꜢrt=ƒ sw 65c,6 m wἰꜢ=k 65c,7 nƒr tw sḳd=k Rꜥ ꜥꜢpp ḫr nn wnn=ƒ 65c,8

nƒr tw sḳd=k Rꜥ sḫr=k ḫƒty.w=k nb nƒr tw sḳd=k Rꜥ ἰs.t=k m ḥꜥꜥ 65c,10 nƒr tw sḳd=k Rꜥ ἰs.t=k dd n=k nrἰ 65c,9

65c,11

Hail to you, appearing and powerful in this name of yours of Osiris Wennefer, united-ba in the middle of Qas (Cusae)!

You are beautiful, Ra-Horakhty in your beautiful rising, overlord of the morning! 65a,7 You are beautiful, Ra-Horakhty in your beautiful apparition, overlord of the morning! 65a,8 You are beautiful, Ra-Horakhty in your perfect resting! For Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), Nestanebet65a,9isheru, whose mother is Neskhonsu in this beautiful day of this month. 65a,10 It is Khepri, (he) adores Ra in the double horizon. 65a,11 It is Shu, he adores Ra in the double horizon. 65a,12 Tefnut, {s}he adores Ra in the double horizon. 65a,13 It is Geb, he adores Ra in the double horizon. 65a,14 It is Nut, she adores Ra in the double horizon. 65a,15 It is Osiris, he adores Ra in the double horizon. 65a,16 It is Isis, she adores Ra in the double horizon. 65a,17 It is Seth, he adores Ra in the double horizon. 65a,18 It is Nephthys, {s}he adores Ra in the double horizon. 65a,19 It is Horus, he adores Ra in the double horizon. 65a,20 Osiris, servant of the papyrus-rolls of 65a,21 Amun-Ra, king of the gods, Nestanebetisheru, 65a,22 whose mother is Neskhonsu, she made the praise 65a,23 and the kissing of the earth for her lord, her god 65a,24 Ra-Horakhty.

65b,1-66a,16

65b,1

65c,12

3

nƒr tw sḳd=k Rꜥ ἰs.t=k m ἰhh nƒr tw sḳd=k Rꜥ m ἰtn n{.t} hrw pn

65b,1

Adoring Ra-Horakhty in the early morning 65b,2 by the gods and goddesses, jubilation is for Ra 65b,3 when he rises perfectly, four times. 65b,4 Shu, he says “in peace, in peace, Ra” four times. 65b,5 Tefnut, she says “in peace, in peace, Ra” four times. 65b,6 Geb, he says “in peace, in peace, Ra” four times. 65b,7 Nut, she says “in peace, in peace, Ra” four times. 65b,8 Osiris, he says “in peace, in peace, Ra” four times. 65b,9 Isis, she says “in peace, in peace, Ra” four times. 65b,10 Seth, he says “in peace, in peace, Ra” four times. 65b,11 Nephthys, she says “in peace, in peace, Ra” four times. 65b,12 Horus, he says “in peace, in peace, Ra” four times. 65b,13 Hathor, she says “in peace, in peace, Ra” four times. 65b,14 Osiris, singer of the chorus of Mut the Great, lady of Isheru, 65b,15 Nestanebetisheru, whose mother is Neskhonsu 65c,1 she says “in peace, in peace” four times. 65c,2 You are beautiful (when) you sail, Ra, you rest in the West of the sky! 65c,3 You are beautiful (when) you sail, Ra, you decree words of your hour! 65c,4 You are beautiful (when) you sail, Ra, your rays inundating your way! 65c,5 You are beautiful (when) you sail, Ra, Atum, he exercises protection over him 65c,6 in your boat! 65c,7 You are beautiful (when) you sail, Ra, Apep falling, he will not exist (anymore)! 65c,8 You are beautiful (when) you sail, Ra, you overthrow all your enemies! 65c,9 You are beautiful (when) you sail, Ra, your crew is in joy! 65c,10 You are beautiful (when) you sail, Ra, your crew who inspires fear of you! 65c,11 You are beautiful (when) you sail, Ra, your crew is in jubilation! 65c,12 You are beautiful (when) you sail, Ra, in your disk of this day!

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 65c,13 65c,14

65c,15 65c,16

66a,1

nƒr tw sḳd=k Rꜥ ἰw=k mꜢꜥw nƒr nƒr tw sḳd=k Rꜥ sꜢ ḥꜢ=k m ꜥnḫ nƒr tw sḳd=k Rꜥ ἰw ἰb=k m ršw.t nƒr tw sḳd=k Rꜥ d.t sp sn ḥḥ sp sn

nƒr tw nꜥy=k m Ꜣḫ.ty sḳd=k m mꜢꜥw nƒr

66a,2

smꜢꜥ-ḫrw Rꜥ r ḫƒty.w=ƒ smꜢꜥ-ḫrw Wsἰr bꜢk(.t) pꜢ 66a,3 ἰpw n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 66a,4 sꜢ.t n(.t) ḥm-nṯr tpy n Ἰmn PꜢ-nḏm r ḫƒty.w=s sp 4 66a,5 nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n ḤrꜢḫ.ty 66a,6 nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n Ἰtm 66a,7

nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n Ḫprἰ

66a,8

nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n Rꜥ

nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n nb MꜢꜥ.t 66a,10 nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n Nƒr-ḥtp 66a,9

66a,11

nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n nb p.t

66a,12

nꜥy sp sn ἰmy Ꜣḫ.ty m rn=k pwy n ḥḳꜢ tꜢ

66a,13

nꜥy sp ḫpr.w 66a,14 nꜥy sp wḏꜢ.ty 66a,15 nꜥy sp šw.ty 66a,16 nꜥy sp Text 3 66b,1

sn ἰmy Ꜣḫ.ty m rn=k pwy n nb sn ἰmy Ꜣḫ.ty m rn=k pwy n nb sn ἰmy Ꜣḫ.ty m rn=k pwy n nb sn ἰmy Ꜣḫ.ty m ḥtp sp sn

65c,13

You are beautiful (when) you sail, Ra, you have the good fair-wind! You are beautiful (when) you sail, Ra, protection is behind you in life! 65c,15 You are beautiful (when) you sail, Ra, your heart is in a state of joy! 65c,16 You are beautiful (when) you sail, Ra, forever, forever and for eternity, for eternity! 66a,1 You are beautiful (when) you travel in the double horizon, you sail with a good fair-wind! 66a,2 Ra is justified against his enemies, Osiris, servant of the 66a,3 papyrus-rolls of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu, daughter of the High Priest of Amun Pinedjem (II) 66a,4 is justified against her enemies four times. 66a,5 Travel, travel, you who are in the double horizon in this name of yours of Horakhty! 66a,6 Travel, travel, you who are in the double horizon in this name of yours of Atum! 66a,7 Travel, travel, you who are in the double horizon in this name of yours of Khepri! 66a,8 Travel, travel, you who are in the double horizon in this name of yours of Ra! 66a,9 Travel, travel, you who are in the double horizon in this name of yours of lord of Maat! 66a,10 Travel, travel, you who are in the double horizon in this name of yours of Neferhotep! 66a,11 Travel, travel, you who are in the double horizon in this name of yours of lord of the sky! 66a,12 Travel, travel, you who are in the double horizon in this name of yours of ruler of the earth! 66a,13 Travel, travel, you who are in the double horizon in this name of yours of lord of the forms! 66a,14 Travel, travel, you who are in the double horizon in this name of yours of lord of the Two Wedjat-eyes! 66a,15 Travel, travel, you who are in the double horizon in this name of yours of lord of the Two Feather Crown! 66a,16 Travel, travel, you who are in the double horizon in peace, in peace! 65c,14

66b,1-15

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ἰn Wsἰr ḥry(.t) wr(.t) ḫnr(.t) 66b,2 tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 66b,3 ἰnḏ-ḥr=k Rꜥ m wbn=k nƒr 66b,4 ἰnḏ-ḥr=k Rꜥ ḫꜥ nƒr 66b,5 ἰnḏ-ḥr=k Rꜥ m psd=k m nƒr 66b,6 ἰnḏ-ḥr=k Rꜥ nƒr.tἰ 66b,7 ἰnḏ-ḥr=k Rꜥ wsr.tἰ 66b,8 ἰnḏ-ḥr=k Rꜥ ꜥꜢ.tἰ 66b,9 ἰnḏ-ḥr=k Rꜥ psḏ.tἰ 66b,10 ἰnḏ-ḥr=k Rꜥ bꜢ.tἰ 66b,11 ἰnḏ-ḥr=k Rꜥ wꜢš.tἰ 66b,12 ἰnḏ-ḥr=k Rꜥ nṯr.tἰ 66b,13 ἰnḏ-ḥr=k Rꜥ ḥtm.tἰ 66b,14 ἰnḏ-ḥr=k Rꜥ ἰp.tἰ 66b,15 ἰnḏ-ḥr=k Rꜥ ḏd.tw

209

66b,1

Adoring Ra-Horakhty by Osiris, leader-in-chief of the first group of musicians 66b,2 of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 66b,3 Hail to you, Ra when you rise perfectly! 66b,4 Hail to you, Ra who appears perfectly! 66b,5 Hail to you, Ra when you shine in perfection! 66b,6 Hail to you, Ra, perfect! 66b,7 Hail to you, Ra, mighty! 66b,8 Hail to you, Ra, great! 66b,9 Hail to you, Ra, shining! 66b,10 Hail to you, Ra, being a ba! 66b,11 Hail to you, Ra, adored! 66b,12 Hail to you, Ra, divine! 66b,13 Hail to you, Ra, equipped! 66b,14 Hail to you, Ra, counted! 66b,15 Hail to you, Ra, stable!

CHAPTER

210 Text 4

3

66b,16-68c,3

66b,16

66b,16

66b,17

66b,17

wdn.w n Rꜥ-Ḥr-Ꜣḫ.ty wdn.w n rn(.w)=ƒ nb.w ἰmy(.w) p.t ἰmy(.w) tꜢ 67a,1 n Rꜥ-Ḥr-Ꜣḫ.ty 67a,2 n ἰtn=ƒ ἰr.t=ƒ ḏ.t=ƒ 67a,3 Rꜥ nb Ꜣḫ.ty 67a,4 Rꜥ nb p.t 67a,5 Rꜥ sḫm nṯr.w 67a,6 Rꜥ mry.ty 67a,7 Rꜥ ἰmy tꜢ 67a,8 Rꜥ ἰmy dwꜢ.t 67a,9 Rꜥ nb snk.ty 67a,10 Rꜥ nb Ꜣḫ.w 67a,11 Rꜥ tḥn.t ḥr 67a,12 Rꜥ nb ἰtnw 67a,13 Rꜥ nb ḫpr.w 67a,14 Rꜥ m msw 67a,15 Rꜥ nb ḥḏ(.t) 67a,16 Rꜥ nb wꜢs 67a,17 Rꜥ nb Ꜣms 67a,18 Rꜥ nb ẖkr 67a,19 Rꜥ wbn m MꜢꜥ.t 67a,20 Rꜥ ḥtp m MꜢꜥ.t 67a,21 Rꜥ psḏ m MꜢꜥ.t 67a,22 Rꜥ sꜥḥ m MꜢꜥ.t 67b,1 n Rꜥ wꜢs m MꜢꜥ.t 67b,2 Rꜥ ḏd m MꜢꜥ.t 67b,3 Rꜥ wsr m MꜢꜥ.t 67b,4 Rꜥ ἰṯ tꜢ.wy 67b,5 Rꜥ smnḫ nṯr.w 67b,6 Rꜥ mḥ wḏꜢ.t 67b,7 Rꜥ ἰp wḏꜢ.t 67b,8 Rꜥ smn nṯr.w 67b,9 Rꜥ nb Ἰwnw 67b,10 Rꜥ nb ꜥḥ.t 67b,11 Rꜥ m ḥw.t bnbn 67b,12 Rꜥ m ḥw.t sr 67b,13 Rꜥ m Hr-ꜥḥꜢ 67b,14 Ḥr-Ꜣḫ.ty 67b,15 bꜢ=ƒ ἰmy p.t 67b,16 bꜢ=ƒ ἰmy tꜢ 67b,17 MꜢꜥ.t m ḥꜢ.t wἰꜢ 67b,18 Ḥw.t-ḥr m ḥꜢ.t wἰꜢ 67b,19 Ḏḥwty m ḥꜢ.t wἰꜢ 67b,20 Ḥr m ḥꜢ.t wἰꜢ 68a,1 n Stš m ḥꜢ.t wἰꜢ 68a,2 ḤkꜢ m ḥꜢ.t wἰꜢ 68a,3 Ḥw m ḥꜢ.t wἰꜢ 68a,4 SἰꜢ m ḥꜢ.t wἰꜢ 68a,5 Ḫnsw m ḥꜢ.t wἰꜢ 68a,6 Ꜣs.t m ḥꜢ.t wἰꜢ

Offerings to Ra-Horakhty, offerings to all his names that are in the sky, that are on the earth, 67a,1 for Ra-Horakhty, 67a,2 for his solar disk, his eye, his body, 67a,3 Ra, lord of the double horizon. 67a,4 Ra, lord of the sky. 67a,5 Ra, might of the gods. 67a,6 Ra, the beloved one. 67a,7 Ra, who is on earth. 67a,8 Ra, who is in the underworld. 67a,9 Ra, lord of rays. 67a,10 Ra, lord of radiance. 67a,11 Ra, bright of face. 67a,12 Ra, lord of the solar disk. 67a,13 Ra, lord of forms. 67a,14 Ra, as the born-god. 67a,15 Ra, lord of the White Crown. 67a,16 Ra, lord of the was-sceptre. 67a,17 Ra, lord of the ames-sceptre. 67a,18 Ra, lord of adornment. 67a,19 Ra, rising with Maat. 67a,20 Ra, resting with Maat. 67a,21 Ra, shining with Maat. 67a,22 Ra, noble with Maat. 67b,1 For Ra, mighty with Maat. 67b,2 Ra, stable with Maat. 67b,3 Ra, powerful with Maat. 67b,4 Ra, who seizes the Two Lands. 67b,5 Ra, who makes the gods excellent. 67b,6 Ra, who fills the wedjat-eye. 67b,7 Ra, who calculates the wedjat-eye. 67b,8 Ra, who makes the gods stable. 67b,9 Ra, lord of Iunu (Heliopolis). 67b,10 Ra, lord of the palace. 67b,11 Ra, in the temple of the benben. 67b,12 Ra, in the temple of magistrate. 67b,13 Ra, in Kher-aha. 67b,14 Horakhty. 67b,15 His ba which is in the sky. 67b,16 His ba which is on the earth. 67b,17 Maat in the front of the boat. 67b,18 Hathor in the front of the boat. 67b,19 Thoth in the front of the boat. 67b,20 Horus in the front of the boat. 68a,1 For Seth in the front of the boat. 68a,2 Heka in the front of the boat. 68a,3 Hu in the front of the boat. 68a,4 Sia in the front of the boat. 68a,5 Khonsu in the front of the boat. 68a,6 Isis in the front of the boat.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 68a,7

68a,7

68a,8

68a,8

Nb-ḥw.t m ḥꜢ.t wἰꜢ ἰs.t Rꜥ 68a,9 (m)ẖnty Rꜥ 68a,10 wἰꜢ n Rꜥ 68a,11 sk.ty 68a,12 mꜥnḏ.ty 68a,13 nb nrἰ 68a,14 nb wἰꜢ 68a,15 nb krἰ 68a,16 nb ḥr.w 68a,17 nb ἰn.w 68a,18 nb ns.ty 68a,19 nb ṯḥn.t 68a,20 ḥḏ ἰr.t 68a,21 nwb p.t 68b,1 n nṯr.w nb.w p.t 68b,2 nṯr.w nb.w tꜢ 68b,3 nb.w ꜥḥ.t 68b,4 nb.w Ἰwnw 68b,5 Ꜣḫ n Rꜥ m p.t 68b,6 Ꜣḫ n Rꜥ m tꜢ 68b,7 Ꜣḫ n Rꜥ m rsy 68b,8 bꜢ n Rꜥ m mḥ.ty 68b,9 bꜢ n Rꜥ m ἰmnt.t 68b,10 bꜢ n Rꜥ m ἰꜢbt.t 68b,11 bꜢ n Rꜥ m ḫpr.w=ƒ nb.w 68b,12 bꜢ n Rꜥ m sꜥḥ.w=ƒ nb.w 68b,13 bꜢ n Rꜥ bw nty sw ἰm 68b,14 bꜢ n Rꜥ 68b,15 bꜢ n Ἰtm 68b,16 bꜢ n Šw 68b,17 bꜢ n Ḫprἰ 68c,1 mἰ n=tn ἰr.t Ḥr ἰἰ sty=s r rꜢ=sn sty ἰr.t Ḥr r rꜢ=tn snṯr 68c,2 ḥsy(.t) n(.t) pꜢ ꜥ n Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t68c,3=s Nsy-ḫnsw sꜢ.t n(.t) ḥm-nṯr tpy n Ἰmn PꜢ-nḏm Text 5

Nephthys in the front of the boat. Crew of Ra. 68a,9 Ferrymen of Ra. 68a,10 Boat of Ra. 68a,11 Night-boat. 68a,12 Day-boat. 68a,13 Lord of fear. 68a,14 Lord of the boat. 68a,15 Lord of the chapel. 68a,16 Lord of the (gods) who are up. 68a,17 Lord of the colors. 68a,18 Lord of the two thrones. 68a,19 Lord of brightness. 68a,20 White of the eye. 68a,21 Gold of the sky. 68b,1 For all the gods of the sky, 68b,2 and all the gods of the earth. 68b,3 Lords of the palace. 68b,4 Lords of Iunu (Heliopolis). 68b,5 Transfigured one of Ra in the sky. 68b,6 Transfigured one of Ra on the earth. 68b,7 Transfigured one of Ra in the south. 68b,8 Ba of Ra in the north. 68b,9 Ba of Ra in the west. 68b,10 Ba of Ra in the east. 68b,11 Ba of Ra in all his forms. 68b,12 Ba of Ra in all his dignities. 68b,13 Ba of Ra (in) every place he is. 68b,14 Ba of Ra. 68b,15 Ba of Atum. 68b,16 Ba of Shu. 68b,17 Ba of Khepri. 68c,1 Take for yourself the eye of Horus! Its fragrance comes to their mouth. The fragrance of the eye of Horus is to your mouth, incense! 68c,2 The singer of the chorus of Mut the Great, lady of Isheru, Nestanebetisheru, whose mother 68c,3 is Neskhonsu, daugther of the High Priest of Amun Pinedjem (II).

68c,4-13

k(y) rꜢ snṯr n Rꜥ-Ḥr-Ꜣḫ.ty ἰn Wsἰr ḥry(.t) wr(.t) ḫnr(.t) 68c,5 tpy.t n Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 68c,6 ḏd mdw ἰἰ snṯr ἰἰ sty snṯr nṯr ἰἰ sty=s 68c,7 ἰr=k Rꜥ-Ḥr-Ꜣḫ.ty sty ἰr.t Ḥr ἰr=k sty Nḫb.t ἰr=k pr 68c,8 Nḫb.t ἰꜥ.tw=s sẖkr=s tw ἰr.n=s s.t=s ḥr-tp ꜥ.wy=k ἰnḏ-68c,9ḥr=k snṯr ἰnḏ-ḥr=k mnwr ἰmy ꜥ.wy ἰr.t Ḥr 68c,4

211

68c,4

Another formula for the incense to Ra-Horakhty by Osiris, leader-in-chief of the first group of musicians 68c,5 of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 68c,6 Word spoken: Incense comes, fragrance of the incense comes, god, its fragrance comes 68c,7 to you, Ra-Horakhty. The fragrance of the eye of Horus comes to you. The fragrance of Nekhbet comes to you. Nekhbet comes, 68c,8 she has been washed, she adorns you, after she has made her place upon your hands. Hail 68c,9 to you, incense! Hail to you menwer-incense that is in the hands of the eye of Horus!

CHAPTER

212 wr pd 68c,10 spr Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 68c,11 m rn=s pwy n pd snṯr.n.tw=s rn=s pwy n snṯr 68c,12 wꜥb sp sn snṯr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)Ἰšrw 68c,13 mw.t=s Nsy-ḫnsw mἰ n=tn ἰr.t Ḥr ἰἰ sty=s ἰr.t Ḥr r=ἰ Text 6 69,1

3

The great (god) runs,68c,10 Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Nesikhonsu arrives 68c,11 in this name of hers, of running. She has been incensed (in) her name of hers of incense, 68c,12 pure, pure, incense (for) the priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, 68c,13 whose mother is Neskhonsu. Take for yourself the eye of Horus! The scent of the eye of Horus comes to me.

69,1-70a,13

69,2

ky dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ḥr-tp dwꜢy(.t) nƒr tw m p.t rsy smꜢ.n=k ἰrw m nṯr.w

69,3

nƒr tw ḫsr.n=k kk.wy smꜢ m ḏ.t=k dr šnꜥ

69,1

nƒr tw Rꜥ m wbn=k nƒr tw Rꜥ m ḥtp=k 70a,1 nƒr tw Rꜥ bꜢ.tἰ 70a,2 nƒr tw Rꜥ ḥtp.tἰ 70a,3 nƒr tw Rꜥ nꜥ=k 70a,4 nƒr tw Rꜥ ḫꜥ=k 70a,5 nƒr tw Rꜥ sḫm.tἰ 70a,6 nƒr tw Rꜥ pḥrr=k 70a,7 nƒr tw Rꜥ m wἰꜢ=k 70a,8 nƒr tw Rꜥ m sk.ty=k 70a,9 nƒr tw Rꜥ m ꜥnḏ.t=k 70a,10 nƒr tw Rꜥ ḫy=k 70a,11 nƒr tw Rꜥ ḏꜢy=k ḥr.t 70a,12 nƒr tw Rꜥ m ἰhꜢ 70a,13 nƒr tw Rꜥ rꜥ nb

Another adoration of Ra-Horakhty in the early morning. You are beautiful in the southern sky, after you have joined the forms of the gods! 69,3 You are beautiful after you have driven away the darkness, reunited with your body, repelling the storm clouds! 69,4 You are beautiful, your crowns on your head, your Ennead elevating your perfection! 69,5 You are beautiful, you rule your two skies, after you have repelled the enemies with all your forms! 69,6 You are beautiful while you go out shining, you guide in joy! 69,7 You are beautiful when you see the progeny, the sacred one who is in the temple of the benben! 69,8 You are beautiful, after you ruled the two skies, the maba-spear repelling your enemies! 69,9 You are beautiful in the dignity of the ba, great god, foremost of Iunu (Heliopolis)! 69,10 You are beautiful (when) you sail in heaven, your boat travelling with your crew! 69,11 You are beautiful after you have received your eye, becoming as Horakhty! 69,12 You are beautiful like the ba lord of Hat-Mehyt (i.e., nome of Mendes) after you have received the one who is on your brow! 69,13 You are beautiful after you have walked in Kenes, you have travelled (in) the sacred of Bakhu! 69,14 You are beautiful Ra when you rise! 69,15 You are beautiful Ra when you rest! 70a,1 You are beautiful Ra (as) ba! 70a,2 You are beautiful Ra, satisfied! 70a,3 You are beautiful Ra (when) you travel! 70a,4 You are beautiful Ra (when) you appear! 70a,5 You are beautiful Ra, powerful! 70a,6 You are beautiful Ra (when) you circulate! 70a,7 You are beautiful Ra in your boat! 70a,8 You are beautiful Ra in your night-boat! 70a,9 You are beautiful Ra in your day-boat! 70a,10 You are beautiful Ra (when) you are high! 70a,11 You are beautiful Ra (when) you cross the upper sky! 70a,12 You are beautiful Ra in the jubilation! 70a,13 You are beautiful Ra every day!

Vertical column ἰἰ.n Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢnb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫr=k Rꜥ Ἰtm

Vertical column Osiris, priestess of Osiris, lord of Abdju (Abydos), Nestanebetisheru, whose mother is Neskhonsu, has come before you, Ra, Atum!

nƒr tw ḫꜥ=k m tp=k ἰw psḏ.t=k sḳꜢ nƒr.w=k 69,5 nƒr tw ḥḳꜢ=k p.ty=k dr.n=k ḫƒty.w m ἰrw=k nb.w 69,6 nƒr tw pr=k psḏ.tἰ šms=k m hꜥꜥ 69,7 nƒr tw mꜢꜢ=k wty ḏsr ἰmy ḥw.t bnbn 69,4

69,8

nƒr tw ḥḳꜢ.n=k p.ty=k mꜥbꜢ=k dr ḫƒty.w=k 69,9 nƒr tw m sꜥḥ bꜢ nṯr ꜥꜢ ḫnty Ἰwnw 69,10

nƒr tw sḳd=k ḥr(y) wἰꜢ=k nꜥ m ἰs.t=k

69,11

nƒr tw šsp.n=k ἰr.t=k ḫpr.tw m Ḥr-Ꜣḫ.ty

nƒr tw m bꜢ nb ḤꜢ.t-mḥ.t šsp.n=k ἰmy wp.t=k 69,13 nƒr tw šm.n=k kns ḫns.n=k ḏsr BꜢẖw 69,12

69,14 69,15

69,2

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

Text 7

213

70a,14-71b,22

70a,14

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ 70a,15 nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 70a,16 ḏd mdw ἰnḏ-ḥr=k Rꜥ-Ḥr-Ꜣḫ.ty štꜢ.w 70a,17 ḫpr.w m ḥw.t sr bἰk šps ṯḥnw 70a,18 mꜢw.w gmḥ ḥry-ἰb Ꜣḫ.ty nṯr nṯry m-ẖnw 70a,19 p.t Ꜣḫ.t pr m ḥbb sḫm ḥḥ ḥtp ḥr MꜢꜥ.t 70a,20 pꜢw.t ἰr.w nṯr.w

Adoring Ra-Horakhty by Osiris, priestess of Amun-Ra, 70a,15 lord of Iured, Nestanebetisheru, whose mother is Neskhonsu. 70a,16 Words spoken: Hail to you Ra-Horakhty, 70a,17 whose forms are secret in the temple of magistrate, noble falcon, bright 70a,18 in rays, looking within the double horizon, divine god in the interior 70a,19 of the sky and the horizon, going out from the fresh water (i.e., water of the inundation), power in millions, who is satisfied with Maat, 70a,20 primeval god, creator of gods.

70b,1

ḫpr tpy Rꜥ 70b,3 Nw.t 70b,4 Šw 70b,5 Wsἰr 70b,6 ἰtn 70b,7 Ꜣs.t 70b,8 Nb.-ḥw.t

70b,1

70b,2

70b,2

70b,9

ḫpr 2-nw n Ḫprἰ 70b,11 ἰtn 70b,12 MꜢꜥ.t 70b,13 Ḏḥwty 70b,14 wḏꜢ.t

70b,9

70b,10

70b,10

70b,15

ḫpr 3-nw n bꜢ 70b,17 gmḥ 70b,18 wps 70b,19 nsr

70b,15

70b,16

70b,16

70b,20

ḫpr 4-nw n ḥr bἰk 70b,22 Ꜣḫ.ty 70b,23 ḥkꜢ wr 70b,24 Ḥw.t-ḥr 70b,25 Mḥn.t

70b,20

70b,21

70b,21

71a,1

71a,1

71a,2

71a,2

ḫpr 5-nw n bꜢ n Rꜥ 71a,3 ḥkꜢ wr 71a,4 Ḥw 71a,5 SἰꜢ 71a,6 kꜢ ἰmnt.t 71a,7 kꜢ ἰꜢbt.t 71a,8 wr ḥkꜢ.t 71a,9 MꜢꜥ.t 71a,10 Ḥw.t-ḥr 71a,11 Stš 71a,12 Mḥn.t

70a,14

First form (of) Ra, 70b,3 Nut, 70b,4 Shu, 70b,5 Osiris, 70b,6 solar disk, 70b,7 Isis, 70b,8 Nephthys. Second form of Khepri, 70b,11 solar disk, 70b,12 Maat, 70b,13 Thoth, 70b,14 wedjat-eye. Third form of ba, 70b,17 seeing, 70b,18 flame, 70b,19 fire. Fourth form of face of falcon, 70b,22 double horizon, 70b,23 great heka-power, 70b,24 Hathor, 70b,25 Encircler-serpent. Fifth form of (a) ba of Ra, 71a,3 great heka-power, 71a,4 Hu, 71a,5 Sia, 71a,6 ka of the West, 71a,7 ka of the East, 71a,8 great of heka-power, 71a,9 Maat, 71a,10 Hathor, 71a,11 Seth, 71a,12 Encircler-serpent.

CHAPTER

214 71a,13

ḫpr 6-nw n bꜢ n Rꜥ 71a,15 ḥkꜢ wr 71a,16 Ḥw 71a,17 SἰꜢ 71a,18 kꜢ ἰmnt.t 71a,19 kꜢ ἰꜢbt.t 71a,20 wr ḥkꜢ.t 71a,21 MꜢꜥ.t 71a,22 Ḥw.t-ḥr 71a,23 Stš 71a,24 Mḥn.t 71b,1 ḫpr 7-nw n 71b,2 bꜢ n Rꜥ 71b,3 ḥkꜢ wr 71b,4 Ḥw 71b,5 SἰꜢ 71b,6 kꜢ ἰmnt.t 71b,7 kꜢ ἰꜢbt.t 71b,8 wr ḥkꜢ.t 71b,9 MꜢꜥ.t 71b,10 Ḥw.t-ḥr 71b,11 Stš 71b,12 Mḥn.t

71a,13

71a,14

71a,14

71b,13

71a,13

71b,14

71b,14

ḫpr 8-nw n bꜢ n Rꜥ 71b,15 pḥ wr 71b,16 Ḥw 71b,17 SἰꜢ 71b,18 kꜢ ἰmnt.t 71b,19 kꜢ ἰꜢbt.t 71b,20 wr ḥkꜢ.t 71b,21 MꜢꜥ.t 71b,22 Ḥw.t-ḥr

3

Sixth form of (a) ba of Ra, 71a,15 great heka-power, 71a,16 Hu, 71a,17 Sia, 71a,18 ka of the West, 71a,19 ka of the East, 71a,20 great of heka-power, 71a,21 Maat, 71a,22 Hathor, 71a,23 Seth, 71a,24 Encircler-serpent. 71b,1 Seventh form of (a) 71b,2 ba of Ra, 71b,3 great heka-power, 71b,4 Hu, 71b,5 Sia, 71b,6 ka of the West, 71b,7 ka of the East, 71b,8 great of heka-power, 71b,9 Maat, 71b,10 Hathor, 71b,11 Seth, 71b,12 Encircler-serpent. Eighth form of (a) ba of Ra, 71b,15 great strength, 71b,16 Hu, 71b,17 Sia, 71b,18 ka of the West, 71b,19 ka of the East, 71b,20 great of heka-power, 71b,21 Maat, 71b,22 Hathor.

Note on translation (a) The scribe has repeated exactly the same terms for the fifth, sixth, seventh and eighth forms.

Text 8

71c,1-13

71c,1

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty m-ḫt wnw.t ḏd=ƒ n=sn šmsw Rꜥ nttn sḫpry sw smy.w sw m štꜢ.w=ƒ 71c,2 Ḥr pw ἰmy Ꜣḫ.ty=ƒ dἰ=ƒ ꜥ.wy=ƒ r ἰtnw n Rꜥ ḥms.n=ƒ ḥr ns.t=ƒ m wἰꜢ ḥtp.w ḥnꜥ ms sw 71c,3

wnw.t Rꜥ ḏd=sn n=ƒ ἰ mk=n dἰ=n ḥtp wἰꜢ=k m ꜥnḫ mꜢꜢ m ἰmnt.t ἰw=n sḥtp=n

71c,1

Adoring Ra-Horakhty after the hours (a). He says to them, suite of Ra (b): “It is you who create him, who guide him in his secrets”. 71c,2 This is Horus who is in the double horizon. He gives his arms to the solar disk of Ra, he has sat on his throne in the boat, satisfied with the one who gives birth to him. 71c,3 Hours of Ra, they say to him: “O we protect (you) and your boat rests in life, who sees in the West, we are made satisfied”.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 71c,4

wnw.t ἰw šms.n=ἰ ἰmy Ꜣḫ.ty r ḥtp m ἰmnt.t n.t p.t ἰw hhꜢ n ἰmy Ꜣḫ.ty sšm=ἰ s(w) r wꜢ.t Ἰmnt.t

71c,5

wnw.t ἰw šms.n=ἰ ἰmy Ꜣḫ.ty r ḥtp m ἰmnt.t n.t p.t ἰw hhꜢ n ἰmy Ꜣḫ.ty sšm=ἰ s(w) r wꜢ.t Ἰmnt.t

71c,6

wnw.t ἰw šms.n=ἰ ἰmy Ꜣḫ.ty r ḥtp m ἰmnt.t n.t p.t ἰw hhꜢ n ἰmy Ꜣḫ.ty sšm=ἰ sw r wꜢ.t Ἰmnt.t

71c,7

wnw.t ἰw šms.n=ἰ ἰmy Ꜣḫ.ty r ḥtp m ἰmnt.t n.t p.t ἰw hhꜢ n ἰmy Ꜣḫ.ty sšm=ἰ sw r wꜢ.t ἰmnt.t

ἰw Rꜥ-Ḥr-Ꜣḫ.ty ḥtp m ἰmnt.t p.t nḫḫ dἰ.n=ƒ tp=ƒ Ḥr mdw=ƒ n Ḏḥwty ḏd n=ƒ Ḏḥwty ꜥꜢ mdt m Ꜣḫ.ty Ἰmnt.t 71c,9 mk Rꜥ-Ḥr-Ꜣḫ.ty nṯr ꜥꜢ dἰ.n=ƒ tp=ƒ wnw.t=ƒ sṯꜢ=sn wἰꜢ=ƒ ḫpr ἰm=ƒ šmsw sw ἰw=ƒ ḏd n=ƒ ḏwy 71c,10 ἰmy-ḥꜢt wἰꜢ ḏwy ḏw wnw.t dἰ=sn ꜥ r šsm=ἰ ḏwy ḏw wnw.t nꜢs=ƒ r šsm 71c,11 Rꜥ ἰw=ƒ ḏd n=ƒ mꜢꜥw.t wꜢw.w ꜥꜢ sḫr.w ἰmnt.t n.t p.t nṯrἰ štꜢw ḥr.w ẖr.w nwḥ.w sṯꜢ wἰꜢ ḥtp ḥr 71c,12 wꜥ=n Rꜥ-Ḥr-Ꜣḫ.ty ἰ wnw.t n.t ἰmy Ꜣḫ.ty ꜥꜢ ḫpr.w wr.w 71c,8

nḥm=tn Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-71c,13 nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜥ mwt mwt.t

215

71c,4

Hours: “I have followed the one who is in the double horizon in order to rest in the West of the sky. Joy is for the one who is in the double horizon, I guide him to the way of the West.” 71c,5 Hours: “I have followed the one who is in the double horizon in order to rest in the West of the sky. Joy is for the one who is in the double horizon, I guide him to the way of the West.” 71c,6 Hours: “I have followed the one who is in the double horizon in order to rest in the West of the sky. Joy is for the one who is in the double horizon, I guide him to the way of the West.” 71c,7 Hours: “I have followed the one who is in the double horizon in order to rest in the West of the sky. Joy is for the one who is in the double horizon, I guide him to the way of the West.” 71c,8 Ra-Horakhty rests in the West of the sky. Enduring one, he has shown himself (lit. he has placed his head). Horus, he talks to Thoth, and Thoth says to him: “Great of speech in the double horizon of the West! 71c,9 See, Ra-Horakhty, great god, he has shown himself. His hours, they pull his boat in which he is, accompany him!” He says to him: “Call 71c,10 the one who is in front of the boat (c). Calls the hours, (so that) they give a hand in order to guide me. Call the hours”, he summons in order to accompany 71c,11 Ra. He says to him: “The ones who are right, the ones who are distant, great of plans of the West of the sky, the ones who are up and the ones who are under are divine and secret, cords that pull the boat, satisfied with our unique Ra-Horakhty! O the hours of the one who is in the double horizon, great of forms and grandness! May you save Osiris, the priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis)71c,13 Nestanebetisheru, whose mother is Neskhonsu, from the dead men and the dead women!”

Notes on translation (a) Leroux (2013-2015) has recently translated this text in an article. The translation here differs from that of Leroux at some points. He translates m-ḫt as “en compagnie de”, but “after” seems better. Nevertheless, the meaning is ultimately the same, as the hours do indeed accompany the god. (b) Leroux (2013-2015: 202, n. 7) considers it to be Horus who speaks here, and who appears in the next sentence, which is indeed possible.

(c) As suggested by Leroux (2013-2015: 203, n. 18) with a reference to LGG I: 245a, this is probably a reference to Seth, who was at the prow of the boat of Ra (see for example the scene in the papyrus of Heruben, P. Cairo S.R. VII 10654, see Piankoff, Rambova 1957: 75, fig. 54).

CHAPTER

216 Text 9

72a,1-72b,6

72a,1

dwꜢ Rꜥ-Ḥr-Ꜣḫ.ty ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ 72a,2 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 72a,3 ḏd mdw ἰnḏ-ḥr=k ἰἰ.tἰ m Ἰtm ḫpr.tἰ m ḳmꜢ nṯr.w 72a,4 72a,5

ἰnḏ-ḥr=k ἰἰ.tἰ m bꜢ bꜢ.w bꜢ ḏsr ἰmy Ἰmnt.t ἰnḏ-ḥr=k ḥry nṯr.w sḥḏ=k dwꜢ.t m ἰr.t=k

ἰnḏ-ḥr=k nꜥy Ꜣḫ=ƒ sḳd dwꜢ.t m ẖnw ἰtnw=ƒ 72a,7 ἰnḏ-ḥr=k ꜥꜢ r nṯr.w nb(.w) ḫꜥ m p.t ḥḳꜢ Ἰmnt.t 72a,8 ἰnḏ-ḥr=k wbꜢ.n=k m dwꜢ.t sšm.n=k ꜥ.wy ḫꜢsty.w 72a,9 ἰnḏ-ḥr=k sḏm nṯr.w wḏꜥ mdw ἰmy Ἰgr.t 72a,10 ἰnḏ-ḥr=k ἰmn m štꜢ.w ḳmꜢ dwꜢ.t m Ꜣḫ.w=ƒ 72a,11 ἰnḏ-ḥr=k ἰmy ḏr.w nḥḥ dd ꜥnḫ n ꜥnḫ.w 72a,6

ἰnḏ-ḥr=k wr.tἰ ꜥꜢ.tἰ ḫƒty.w=k ḫr m nm.t=sn 72a,13 ἰnḏ-ḥr=k ḥbn=k sbἰ.w sἰꜢty.n=k pḥ.ty ꜥꜢpp 72a,14 ἰnḏ-ḥr=k ἰἰ.tἰ ḳꜢ.tἰ 72a,15 ἰnḏ-ḥr=k ἰἰ.tἰ nƒr.tἰ 72a,16 ἰnḏ-ḥr=k ἰἰ.tἰ wbn.tἰ 72a,17 ἰnḏ-ḥr=k ἰἰ.tἰ twἰꜢ.tἰ 72a,18 ἰnḏ-ḥr=k ἰἰ.tἰ ꜥꜢ.tἰ 72a,19 ἰnḏ-ḥr=k ἰἰ.tἰ spd.tἰ 72a,20 ἰnḏ-ḥr=k ἰἰ.tἰ ḫꜥ.tἰ 72a,21 ἰnḏ-ḥr=k ἰἰ.tἰ mnḫ.tἰ 72a,22 ἰnḏ-ḥr=k ἰἰ.tw wsr.tw 72a,23 ἰnḏ-ḥr=k ἰἰ.tw nṯr.tἰ 72a,24 ἰnḏ-ḥr=k ἰἰ.tἰ psḏ.tἰ 72b,1 ἰnḏ-ḥr=k ἰἰ.tἰ hꜥꜥ.tἰ 72b,2 ἰnḏ-ḥr=k ἰἰ.tἰ mn.tἰ 72b,3 ἰnḏ-ḥr=k ἰἰ.tἰ ḏd.tἰ 72b,4 ḥtp ḥr=k nƒr n Wsἰr ḥm(.t)-nṯr n(.t) 72b,5 Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw 72b,6 mw.t=s Nsy-ḫnsw 72a,12

Text 10 72b,7

3

72a,1

Adoring Ra-Horakhty by Osiris, priestess of Onuris-Shu son of Ra 72a,2 Nestanebetisheru, whose mother is Neskhonsu. 72a,3 Words spoken: Hail to you who comes as Atum, who comes into being as creator of the gods! 72a,4 Hail to you coming as a ba of the bas, sacred ba who is in the West! 72a,5 Hail to you leader of the gods, who illuminate the underworld with your eye! 72a,6 Hail to you who travels (with) his transfigured one, who sails (in) the underworld within his disk! 72a,7 Hail to you, greater than all gods, who appears in the sky, ruler of the West! 72a,8 Hail to you, you have opened the underworld, you have guided the arms of the foreign countries! 72a,9 Hail to you who hears the gods, who judges the one who is in Igeret! 72a,10 Hail to you who is hidden in the secrets, who creates the underworld with his radiance! 72a,11 Hail to you who is in the limits of eternity, who gives life to the living ones! 72a,12 Hail to you, great and grand, your enemies fall in their place of slaughter! 72a,13 Hail to you, you kill the enemies, you have mutilated the strength of Apep! 72a,14 Hail to you, you come, you are high! 72a,15 Hail to you, you come, you are perfect! 72a,16 Hail to you, you come, you rise! 72a,17 Hail to you, you come, you are a form! 72a,18 Hail to you, you come, you are great! 72a,19 Hail to you, you come, you are sharp! 72a,20 Hail to you, you come, you appear! 72a,21 Hail to you, you come, you are effective! 72a,22 Hail to you, you come, you are powerful! 72a,23 Hail to you, you come, you are divine! 72a,24 Hail to you, you come, you shine! 72b,1 Hail to you, you come, you rejoice! 72b,2 Hail to you, you come, you are established! 72b,3 Hail to you, you come, you are stable! 72b,4 Your face rests perfectly for Osiris, priestess of 72b,5 Onuris-Shu son of Ra Nestanebetisheru, 72b,6 whose mother is Neskhonsu.

72b,7-20

ky dwꜢ Wsἰr Wn-nƒr m rn(.w)=ƒ nb.w 72b,8 ἰrw snṯr n Rꜥ-Ḥr-Ꜣḫ.ty 72b,9 ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr nb Ꜣbḏw Nsy-tꜢ-72b,10nb.t-Ἰšrw mw.t=s Nsy-ḫnsw 72b,11 ἰ Rꜥ ꜥnḫ m mꜢꜥ.t 72b,12 ἰ Rꜥ wbn m mꜢꜥ.t 72b,13 ἰ Rꜥ ḫꜥ m mꜢꜥ.t 72b,14 ἰ Rꜥ psḏ m mꜢꜥ.t

72b,7

Another adoration of Osiris Wennefer in all his names, 72b,8 making the incense for Ra-Horakhty 72b,9 by Osiris, priestess of Osiris, lord of Abdju (Abydos), Nesta72b,10nebetisheru, whose mother is Neskhonsu. 72b,11 O Ra who lives with Maat! 72b,12 O Ra who rises with Maat! 72b,13 O Ra who appears with Maat! 72b,14 O Ra who shines with Maat!

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰ ἰ 72b,17 ἰ 72b,18 ἰ 72b,19 ἰ 72b,20 ἰ 72b,15 72b,16

Rꜥ Rꜥ Rꜥ Rꜥ Rꜥ Rꜥ

ḥꜥꜥ m mꜢꜥ.t ḏd m mꜢꜥ.t wsr m mꜢꜥ.t ẖkr m mꜢꜥ.t wꜢs m mꜢꜥ.t m rn(.w)=ƒ nb.w

Text 11

72b,15

O O 72b,17 O 72b,18 O 72b,19 O 72b,20 O 72b,16

Ra Ra Ra Ra Ra Ra

217

who rejoices with Maat! who is stable with Maat! who is mighty with Maat! who is adorned with Maat! who is powerful with Maat! in all his names!

73,1-13

73,1

dwꜢ Rꜥ ḥtp m ꜥnḫ.t ἰꜢw n=k Rꜥ Ἰtm ἰw=k m nƒr.w n.w Ꜣḫ.ty=k ἰw=k ḫꜥ.tἰ sḫm.tἰ nṯr.tἰ m ꜥnḫ.t m ḏsr.t 73,2 m Ꜣḫ.ty m ἰmnt.t m sḫt=k ἰmy MꜢnw

ἰꜥrr.t ḥꜢ tp=k ẖnm tw ἰr.t Ḥr ἰmn=k tw m-ẖnw n ḳꜢb=s ḫsƒ(.w) nšny 73,3 ἰmy ḥr=k swḏꜢ.n=s tw m ꜥnḫ ꜥnḫ=k stp=s sꜢ=s ḥꜢ ἰwƒ=k ḏꜢ.n=k p.t sꜢḥ.n=k tꜢ ẖnm.n=k ḥr.t m nƒr.w=k ἰw n=k ἰtr.ty 73,4 m ks dἰ=sn n=k ἰꜢw rꜥ nb hꜥꜥ.n nṯr.w ἰmnty.w m nƒr.w=k dwꜢ tw štꜢ.w s.wt ꜥb n=k wr.w ἰmnt.t ḳmꜢ73,5=sn n=k sꜢ tꜢ ẖnw tἰ ἰmy.w sk.ty sḳd tw ἰm.y ꜥnḏty ssnm tw bꜢ.w ἰmnt.t ḏd=sn n=k hꜢy m ḫsƒw ḥm=k 73,6 ἰἰ.tἰ sp sn nb p.t ḥḳꜢ Ꜣw-ἰb ἰnḳ tw mw.t=k Nw.t mꜢꜢ=s sꜢ=k ἰm=k m nb snḏ ꜥꜢ šƒšƒ ḥtp=k m ꜥnḫ.t m-ẖnw sšꜢ(.t) 73,7 ṯs tw ἰt=k TꜢ-tnn sbḫ=ƒ ꜥ.wy=ƒ ḥꜢ=k ḫpr.tἰ nṯr.tἰ m Ἰtm ṯs.tἰ m ḥtp=k ḥr s.t= n.t MꜢnw ἰw rdἰ.tw n=k ṯꜢw nḏm 73,8 Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw Ἰtm dwꜢ=s tw ἰry=k mrw=s dἰ=k mꜢꜥ ḫrw=s m-bꜢḥ psḏ.t ꜥꜢ.t 73,9 nƒr tw Rꜥ m Ꜣḫ.ty=k n.t ἰmnt.t nb mꜢꜥ ḥry-ἰb Ꜣḫ.ty ꜥꜢ snḏ=k wsr ἰrw=k ꜥꜢ mrw.t=k ἰmy.w dwꜢ.t smn=sn ḥb.w=k 73,10 m Ꜣḫ.ty ἰmnt.t n.t p.t

73,1

Adoring Ra (when he) rests in the Place of Life, praise to you, Ra-Atum when you come in the perfections of your double horizon. You are appearing, being powerful, divine in the Place of Life, in the sacred land, 73,2 in the double horizon, in the West and in the fields that are in Manu. The serpent-uraeus is behind you, the eye of Horus joins you. You hide yourself within her winding (of the uraeus). The storm 73,3 which is in your face is repelled. She has made you well in life. You live, her choice and her protection behind your flesh. You have crossed the sky, you have reached the earth. You have joined the sky with your perfection. The two rows of shrines come to you 73,4 bowing. They make adoration for you every day. The gods and the Westerners have rejoiced with your perfection. The secret places praise you. The great ones of the West offer to you. They create 73,5 for you the protection of the earth. The ones who are in the night-boat row you. The ones who are in the day-boat sail you. The bas of the West pray for you. They say to you at the approach of your Majesty: 73,6 “Welcome, welcome, lord of the sky, ruler of joy! Your mother Nut embraces you (while) she sees your ba in you, as lord of fear, great of fear. You rest in the Place of Life within the nightfall. 73,7 Your father Tatenen raises you at his portal, his arms behind you, becoming and being divine as Atum, awaking, when you rest on your place of Manu. The sweet breath is given to you, 73,8 Osiris, priestess of Min, Horus and Isis Nestanebetisheru, whose mother is Neskhonsu. Atum, she adores you, may you accomplish her wish, may you make her voice true in the presence of the Great Ennead. 73,9 You are beautiful, Ra, in the horizon of the West, true lord in the middle of the horizon! Great is your fear, powerful are your forms, your love is great. The ones who are in the underworld, they establish your festivals 73,10 in the horizon of the West of the sky.

CHAPTER

218 sḥḏ.n=k ḥr n ἰmy.w dwꜢ.t m mꜢw=k n.t rꜥ nb ḥḥ ꜥnḫ ḥry-ἰb kk.wy sḥḏ.n=k wꜢ.wt m RꜢ-sṯꜢw wn.73,11n=k wꜢ.wt Rw.ty dἰ.n=k nṯr.w ḥr=sn Ꜣḫ.w m ḥw.t=sn Ꜣw-ἰb=k m NꜢrƒ m ḥtp sp-sn Rꜥ-Ḥr-Ꜣḫ.ty ḫrw=k mꜢꜥ 73,12 r ḫƒty.w=k ἰw nṯr.w ἰp.w ἰmy.w ἰmnt.t ḥknw=sn n=k Rꜥ Ἰtm dἰ=sn ḥꜥꜥ m ḫsƒ=k r ḥtp=k ḥr ns.t=k n.t ἰmnt.t ἰw=k mꜢꜥ ḫrw ḫƒty.w=k 73,13 ḫr Text 12

dwꜢ Ἰtm ḥtp=ƒ m ꜥnḫ.t m ḫpr.w=ƒ Rꜥ ἰmy p.t 74a,2 ἰnḏ-ḥr=k ἰn Ἰtm Rꜥ pw Ḥr-Ꜣḫ.ty 74a,3 ἰnḏ-ḥr=k ἰn Šw m rn=k pwy Ꜣḫ.ty 74a,4 ἰnḏ-ḥr=k ἰn Tƒnw.t m rn=k pwy n nb ἰtn ἰnḏ-ḥr=k ἰnḏ-ḥr=k 74a,7 ἰnḏ-ḥr=k ἰtn=ƒ 74a,8 ἰnḏ-ḥr=k Ἰmnt.t 74a,9 ἰnḏ-ḥr=k 74a,6

Adoring Ra-Atum (when) he rests in Manu. Welcome, welcome mooring in peace, secret Ru-lion, who rises in the Nun (i.e., Primeval Waters). Your rays, they send 73,14 on earth. The ones who are in the underworld receive you, the Westerners, their face is towards you in order that you rest on your seat of Manu. Your mother Nut embraces you in the horizon of the West of 73,15 the sky. The crew of your boat is in joy, your enemies are counted for the knife. The two boats are equipped under the Maat. The Great Ennead is complete. Jubilations are made for you by the ones who are in the sky. 73,16 “Welcome, welcome”, says your mother. May you cross the sky, after you have traversed the underworld, alive, stable, in justification you are in a state of joy every day.

74a,1-74b,6

74a,1

74a,5

You have illuminated the face of the ones who are in the underworld with your rays every day. Millions are alive in the middle of the darkness. You have illuminated the ways to Rosetau. You have opened 73,11 the ways of Ruty. You have placed the gods on them and the transfigured ones in their chapels. You are happy in Naref, in peace, in peace. Ra-Horakhty, your voice is true 73,12 against your enemies. These gods who are in the West, they praise for you, Ra-Atum. They make jubilations at your approach in order to rest on your throne of the West. Your voice is true and your enemies 73,13 fall.”

73,13-16

dwꜢ Rꜥ Ἰtm ḥtp=ƒ m MꜢnw ἰἰ.tἰ sp sn mnw.tἰ m ḥtp Rw štꜢ wbn m Nwn mꜢw=k hꜢb73,14=sn m tꜢ šsp tw ἰmy.w dwꜢ.t ἰmnty.w ḥr=sn ḥr=k r ḥtp=k ḥr s.t=k n.t MꜢnw ḥp tw mw.t=k Nw.t m Ꜣḫ.ty ἰmnt.t n.t 73,15 p.t ἰs wἰꜢ=k m ḥꜥꜥ ḫƒty.w=k sἰp n ds wἰꜢ.ty wἰꜢ.ty ꜥpr ẖr mꜢꜥ.t psḏ.t ꜥꜢ.t tm.tἰ hꜢnw n=k ἰn ἰmy.w p.t 73,16 ἰἰ.tἰ sp sn ἰn mw.t=k ḏꜢy=k ḥr.t nmἰ.n=k dwꜢ.t ꜥnḫ.tἰ ḏd.tἰ m mꜢꜥ ḫrw ἰw=k m ḥꜥꜥ n rꜥ nb Text 13

3

ἰn Gb m rn=k pwy n Rꜥ ἰn Nw.t m rn=k pwy n Ḥr ꜥꜢ ἰn Wsἰr m rn=k pwy n ἰmy ἰn Ꜣs.t m rn=k pwy n ḫnty ἰn Stš m rn=k pwy n nb ἰꜥrr.t

74a,10

ἰnḏ-ḥr=k ἰn Ḥr m rn=k pwy n nb šw.ty

74a,11

ἰnḏ-ḥr=k ἰn psḏ.t sḫm pw pr m Ꜣḫ.ty

74a,12

ἰnḏ-ḥr=k ḫnty psḏ.t=ƒ

74a,1

Adoring Atum (when) he rests in the Place of Life in his form of Ra who is in the sky. 74a,2 “Hail to you” says Atum, “it is Ra Horakhty!” 74a,3 “Hail to you” says Shu “in this name of yours of the double horizon!” 74a,4 “Hail to you” says Tefnut “in this name of yours of lord of the solar disk!” 74a,5 “Hail to you” says Geb “in this name of yours of Ra!” 74a,6 “Hail to you” says Nut “in this name of yours of Horus the Great!” 74a,7 “Hail to you” says Osiris “in this name of yours of the one who is in his solar disk!” 74a,8 “Hail to you” says Isis “in this name of yours of the foremost of the West!” 74a,9 “Hail to you” says Seth “in this name of yours of lord of the Uraeus!” 74a,10 “Hail to you” says Horus “in this name of yours of lord of the Double Feather Crown!” 74a,11 “Hail to you” says the Ennead “this is the mighty one who goes out in the double horizon!” 74a,12 Hail to you, foremost of his Ennead!

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 74a,13 74a,14

ἰnḏ-ḥr=k nb ꜥb.wy ἰnḏ-ḥr=k ἰmy nḥp=ƒ ḳꜢ šw wbḫ wḏꜢ.ty

ἰnḏ-ḥr=k sḫm n{.t} p.t pꜢw.t ḳmꜢ nṯr.w ἰnḏ-ḥr=k Ἰtm ꜥꜢ.tἰ 74a,17 ἰnḏ-ḥr=k Ἰtm nƒr.tἰ 74a,18 ἰnḏ-ḥr=k Ἰtm nṯr.tἰ 74a,19 ἰnḏ-ḥr=k Ἰtm ḫꜥ.tἰ 74a,20 ἰnḏ-ḥr=k Ἰtm {m} ḏd.tἰ 74a,21 ἰnḏ-ḥr=k Ἰtm spd.tἰ 74b,1 ἰnḏ-ḥr=k Ἰtm smn.tἰ 74b,2 ἰnḏ-ḥr=k Ἰtm wḏꜢ.tἰ 74b,3 ἰnḏ-ḥr=k Ἰtm nb ẖkr 74b,4 ἰnḏ-ḥr=k Ἰtm nb ḫpr.w 74b,5 ἰnḏ-ḥr=k Ἰtm nb ἰꜥrr.t 74b,6 ἰnḏ-ḥr=k Ἰtm nb sḫm 74a,15 74a,16

Text 14

74a,13

Hail to you, lord of the Two Horns! Hail to you, the one who is in his potter’s wheel, high of feather, the two wedjat-eye bright! 74a,15 Hail to you, powerful of the sky, primeval one, creator of the gods! 74a,16 Hail to you, Atum, you are great! 74a,17 Hail to you, Atum, you are perfect! 74a,18 Hail to you, Atum, you are divine! 74a,19 Hail to you, Atum, you appear! 74a,20 Hail to you, Atum, you are stable! 74a,21 Hail to you, Atum, you are sharp! 74b,1 Hail to you, Atum, you are established! 74b,2 Hail to you, Atum, you are well! 74b,3 Hail to you, Atum, lord of adornment! 74b,4 Hail to you, Atum, lord of forms! 74b,5 Hail to you, Atum, lord of the uraeus! 74b,6 Hail to you, Atum, lord of power! 74a,14

74b,7-75d,4

wdn.w n Ἰtm ḥtp=ƒ m ꜥnḫ.t 74b,8 m rn(.w)=ƒ nb.w ἰn Wsἰr ḥm(.t)-nṯr n(.t) Nmty nb Ꜣtƒ.t Nsy-74b,9tꜢ-nb.t-Ἰšrw mw.t=s Nsy-ḫnsw 74b,10 n Ἰtm nb p.t 74b,11 Ἰtm nb tꜢ 74b,12 Ἰtm nb ḥw.t 74b,13 Ἰtm nb ẖkr 74b,14 Ἰtm nb hny m Ἰwnw 74b,15 Ἰtm nb sbḫ.ty 74b,16 Ἰtm nb wꜢ.wt 74b,17 Ἰtm ḥry nṯr.w 74b,18 Ἰtm ḥry-tp psḏ.t 74b,19 Ἰtm nb nṯr.w 74b,20 Ἰtm ἰt nṯr.w 74b,21 Ἰtm m ḥw.t bnbn 74b,22 Ἰtm m ḥw.t sr 74c,1 n Ἰtm ἰrw p.t 74c,2 Ἰtm ἰrw tꜢ 74c,3 Ἰtm ἰrw spꜢ.t 74c,4 Ἰtm ἰrw Ꜣḥ.t 74c,5 Ἰtm ἰrw mw 74c,6 Ἰtm ἰrw šꜥ.t 74c,7 Ἰtm ἰrw sἰnw 74c,8 Ἰtm sḫprw wnny 74c,9 Ἰtm ἰrw nb nty.w 74c,10 Ἰtm wbn m mḥn.t=ƒ 74c,11 Ἰtm pẖr tꜢ.wy 74c,12 Ἰtm šꜢsꜢ ἰdb.w 74c,13 Ἰtm nb mꜥbꜢy.t 74c,14 Ἰtm nsw m Pwn.t 74c,15 Ἰtm ḥḳꜢ sty.w 74c,16 Ἰtm ḥry-ἰb Ἰwnw 74c,17 Ἰtm m p.t rsy.t 74c,18 Ἰtm m p.t mḥ.t 74c,19 Ἰtm m p.t ἰmnt.t 74b,7

219

74b,7

Offerings to Atum (when) he rests in the Place of Life 74b,8 in all his names by Osiris, priestess of Nemty, lord of Atefet, Nes74b,9tanebetisheru, whose mother is Neskhonsu. 74b,10 For Atum lord of the sky. 74b,11 Atum lord of the earth. 74b,12 Atum lord of the temple. 74b,13 Atum lord of adornment. 74b,14 Atum lord of the chest in Heliopolis. 74b,15 Atum lord of the two portals. 74b,16 Atum lord of the ways. 74b,17 Atum leader of the gods. 74b,18 Atum overlord of the Ennead. 74b,19 Atum lord of the gods. 74b,20 Atum father of the gods. 74b,21 Atum in the temple of the benben. 74b,22 Atum in the temple of magistrate. 74c,1 For Atum who makes the sky. 74c,2 Atum who makes the earth. 74c,3 Atum who makes the district. 74c,4 Atum who makes the field. 74c,5 Atum who makes the water. 74c,6 Atum who makes the sand. 74c,7 Atum who makes the clay. 74c,8 Atum who creates what exists. 74c,9 Atum who makes all that is. 74c,10 Atum who rises in his encricler (uraeus). 74c,11 Atum who goes around the Two Lands. 74c,12 Atum who treads on the river shores. 74c,13 Atum lord of the Council of 30. 74c,14 Atum king in Punt. 74c,15 Atum ruler of the Asiatics. 74c,16 Atum in the middle of Iunu (Heliopolis). 74c,17 Atum in the southern sky. 74c,18 Atum in the northern sky. 74c,19 Atum in the western sky.

CHAPTER

220

3

74c,20

Ἰtm m p.t ἰꜢbt.t Ἰtm m ꜥḥ.t 74c,22 Ἰtm nb ἰtn 75a,1 n Ἰtm nb ἰꜥrr.t 75a,2 Ἰtm nb sḫm 75a,3 Ἰtm ḫnty dwꜢ.t 75a,4 Ἰtm nb nrἰ 75a,5 Ἰtm nb ḥpt 75a,6 Ἰtm nb MꜢnw 75a,7 Ἰtm nb ḏsrw 75a,8 Ἰtm nb Ἰmnty.w 75a,9 Ἰtm nb štꜢ s.t 75a,10 Ἰtm nb ἰšd 75a,11 Ἰtm m Hr-ꜥḥꜢ 75a,12 Ἰtm nb Ἰwnw 75a,13 Ἰtm m Rs-n.t 75a,14 Ἰtm m Mḥ-n.t 75a,15 Ἰtm m ꜥḥ.t 75a,16 Ἰtm nb sḏm 75a,17 Ἰtm wḏꜥ mꜢꜥ 75a,18 Ἰtm nb MꜢꜥ.t 75a,19 Ἰtm ḥkꜢ MꜢꜥ.t 75a,20 Ἰtm sr m MꜢꜥ.t 75a,21 Ἰtm ἰmn rn=ƒ 75a,22 Ἰtm ḫnty psḏ.t 75b,1 n Ἰtm nb nṯr.w 75b,2 p.t nṯr.w nṯry.t ἰm=s 75b,3 tꜢ nṯr.w nṯry.t ἰm=s 75b,4 ḫꜢs.t ἰmnt.t 75b,5 ḫꜢs.t ἰꜢbt.t 75b,6 sbḫ.ty štꜢ.w 75b,7 wꜢ.t rsy.t 75b,8 wꜢ.t mḥ.t 75b,9 wꜢ.t ἰmnt.t 75b,10 wꜢ.t ἰꜢbt.t 75b,11 nꜢ.w nb.w ꜥḥ.t 75b,12 nꜢ.w nb.w Ἰwnw 75b,13 nꜢ.w nb.w Hr-ꜥḥꜢ 75b,14 nṯr.w nb.w p.t 75b,15 nṯr.w nb.w tꜢ 75b,16 nṯr.w rsy 75b,17 nṯr.w mḥy 75b,18 nṯr.w ἰmnt.t 75b,19 nṯr.w ἰꜢbt.t 75b,20 hnmm dἰw=sn ἰꜢw 75b,21 nṯr.w nṯr.wt ꜥ.wy=sn m ἰꜢw 75b,22 ἰh n=k ἰn psḏ.t ꜥꜢ.t

74c,20

74c,21

74c,21

Sentence in column: nƒr tw ḥtp=k Rꜥ m Ꜣḫ.ty

Sentence in column: You are beautiful (when) you rest, Ra in the double horizon!

75c,1

75c,1

75c,2

hꜢnw n=k rmṯ nṯr.w ἰꜢm ἰb n nṯr.w Ꜣḫty.w r=k

75c,3

mꜢꜢ=sn sw ḫnm=sn 75c,4 sty=k

Atum in the eastern sky. Atum in the palace. 74c,22 Atum lord of the solar disk. 75a,1 For Atum lord of the uraeus. 75a,2 Atum lord of power. 75a,3 Atum foremost of the underworld. 75a,4 Atum lord of fear. 75a,5 Atum lord of hastening. 75a,6 Atum lord of Manu. 75a,7 Atum lord of the sacred place. 75a,8 Atum lord of the Westerners. 75a,9 Atum lord of the secret place. 75a,10 Atum lord of the ished-tree. 75a,11 Atum in Kher-aha. 75a,12 Atum lord of Iunu (Heliopolis). 75a,13 Atum in the south shrine. 75a,14 Atum in the north shrine. 75a,15 Atum in the palace. 75a,16 Atum lord of hearing. 75a,17 Atum who judges rightly. 75a,18 Atum lord of Maat. 75a,19 Atum ruler of Maat. 75a,20 Atum official in Maat. 75a,21 Atum whose name is hidden. 75a,22 Atum foremost of the Ennead. 75b,1 For Atum, lord of the gods, 75b,2 the sky in which the gods and the goddesses are, 75b,3 the earth in which the gods and the goddesses are, 75b,4 the desert of the West, 75b,5 the desert of the East, 75b,6 the secret two portals, 75b,7 the southern way, 75b,8 the northern way, 75b,9 the western way, 75b,10 the eastern way, 75b,11 those lords of the palace, 75b,12 those lords of Iunu (Heliopolis), 75b,13 those lords of Kheraha, 75b,14 the gods lords of the sky, 75b,15 the gods lords of the earth, 75b,16 the gods of the South, 75b,17 the gods of the North, 75b,18 the gods of the West, 75b,19 the gods of the East, 75b,20 the people, they make adorations, 75b,21 the gods and the goddesses, their arms are in adoration, 75b,22 Joy is for you by the Great Ennead!

People and gods are in jubilation for you. The heart of the gods and of the ones who are in the horizon is kindly disposed for you. 75c,3 They see you and they breathe 75c,4 your fragrance. 75c,2

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ḫꜥ=k ḥr tꜢ kꜢ wḏ=ƒ 75c,5 nṯr.w nṯr.wt m ἰꜢw n wbn=k 75c,6 sn tꜢ n=k hmm nb 75c,7 wbn=k m tꜢ sn m tḥn 75c,8 pḥrr=k m wἰꜢ=k n ḥḥ 75c,9 sḫm ḥḥ ḥtp ḥr MꜢꜥ.t 75c,10 nb ḏr sms nṯr.w 75c,11 ṯḥn ḫpr nb ẖkr 75c,12 ἰtn nƒr n mƒk(.t) 75c,13 Ḫprἰ ꜥnḫ m mꜢꜥ 75c,14 bἰk šps nb ḥḏy 75c,15 Rꜥ smsw nb p.t 75c,16 ἰꜥḥ ḳmꜢ Ꜣḫ=ƒ 75c,17 nb nk ἰrw nmnm 75c,18 nb ḏr m p.t tꜢ 75c,19 gmḥ nb wḏꜢ.ty 75c,20 bἰk nṯry nb nṯr.w

You appear on earth and he orders 75c,5 gods and goddesses to be in adoration when you rise. 75c,6 All the people kiss the earth for you. 75c,7 You shine on earth passing in the brightness. 75c,8 You run in your boat of millions, 75c,9 power of millions, satisfied with Maat. 75c,10 lord of all, elder of the gods, 75c,11 brightness in form, lord of the adornment, 75c,12 beautiful solar disk of turquoise, 75c,13 Khepri, who lives on Maat, 75c,14 noble falcon, lord of light, 75c,15 Ra, the elder, lord of the sky, 75c,16 moon who creates his radiance, 75c,17 lord of copulation, who makes the impregnator, 75c,18 lord of all in the sky and the earth. 75c,19 The one who sees, lord of the two wedjat-eyes, 75c,20 divine falcon, lord of the gods.

Sentence in column: nƒr tw ḥtp=k Rꜥ m Ꜣḫ.ty

Sentence in column: You are beautiful (when) you rest, Ra in the double horizon!

75d,1

75d,1

75d,2

75d,2

bꜢ nṯr sḫm pḥ.ty Ꜣḫ.ty pr m ḥbb(.t) 75d,3 kꜢ sty ḥr rḫy.t 75d,4 Ἰtm sḫpr wnny nb Text 15

221

Divine ba, powerful in strength, the double horizon who goes out from the water (of the inundation), 75d,3 procreator bull, superior of the humankind. 75d,4 Atum who creates all that exists.

75d,5-76c,9

75d,5

dwꜢ Wsἰr ἰn Wsἰr ḥm(.t)-nṯr n(.t) 75d,6 Ḥw.t-ḥr nb(.t) ḳrs Nsy-tꜢ-75d,7nb.t-Ἰšrw mw.t=s Nsy-ḫnsw 75d,8 n Wn-nƒr nb tꜢ ḏsr 75d,9 nb p.t 75d,10 nb tꜢ 75d,11 nb Ꜣḫ.ty 75d,12 ḥḳꜢ ἰdb.w 75d,13 nb spꜢ.wt 75d,14 nb Ḏd.t ḤꜢ.t-mḥ.t 75d,15 nb Nꜥr.t 75d,16 nsw m Nn-nsw 75d,17 sr wr m NꜢrƒ 75d,18 nsw m p sr dp

75d,5

Sentence in column: ἰnḏ-ḥr=k Wsἰr

Sentence in column: Hail to you, Osiris!

76a,1

hḳꜢ ἰdb.w m Nn-nsw bnw nṯr m ḥw.t sr 76a,3 ἰ Wsἰr bꜢk(.t) pꜢ ἰpw n 76a,4 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 76a,5 mw.t=s Nsy-ḫnsw 76a,6 wn(.w) n=t p.t wn(.w) n=t tꜢ 76a,7 wn(.w) n=t ẖr.t-nṯr 76a,8 wn(.w) n=t Hr-ꜥḥꜢ

76a,1

76a,2

76a,2

Adoring Osiris, by Osiris, priestess of 75d,6 Hathor, lady of Qis (Qus/Cusae), Nesta75d,7nebetisheru, whose mother is Neskhonsu. 75d,8 For Wennefer lord of the sacred land. 75d,9 Lord of the sky. 75d,10 Lord of the earth. 75d,11 Lord of the double horizon. 75d,12 Ruler of the river shores. 75d,13 Lord of the nomes. 75d,14 Lord of Mendes (in the nome of) Hat-Mehyt. 75d,15 Lord of Naret. 75d,16 King in Nen-nesut (Heracleopolis). 75d,17 Great official in Naref. 75d,18 King in Pe, official in Dep.

Ruler of the river shores in Nen-nesut (Heracleopolis). Divine benu-bird in the temple of magistrate. 76a,3 O Osiris, servant of the papyrus-rolls of 76a,4 Amun-Ra, king of the gods, Nestanebetisheru, 76a,5 whose mother is Neskhonsu. 76a,6 The sky is opened for you. The earth is opened for you. 76a,7 The necropolis is opened for you. 76a,8 Kheraha is opened for you.

CHAPTER

222 wn(.w) n=t Ἰwnw wn(.w) n=t ꜥḥ.t 76a,11 wn(.w) n=t kr.ty 76a,12 wn(.w) n=t rsy 76a,13 wn(.w) n=t mḥ.t 76a,14 wn(.w) n=t ἰmnt.t 76a,15 wn(.w) n=t ἰꜢbt.t 76a,16 wn(.w) n=t ḫꜢsw.t ἰmnt.t 76a,17 wn(.w) n=t ḫꜢsw.t ἰꜢbt.t 76a,18 ἰ Wsἰr ḥsy(.t) n pꜢ ꜥ n Mw.t 76a,19 {n} Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 76b,1 wḥꜥ.n tw Rꜥ sƒḫ.n tw Ḏḥwty 76b,2 ἰ Ḏḥwty mꜢꜥ ḫrw=k sp 4 76b,3 ἰ Wsἰr mꜢꜥ ḫrw=k r sp 4 76b,4 ἰ Ἰnpw mꜢꜥ ḫrw=k r sp 4 76b,5 ἰ Ḥr mꜢꜥ ḫrw=k r sp 4 76c,1 ἰ ἰmy krἰ=ƒ mꜢꜥ ḫrw=k r sp 4 76c,2 ἰ ḫnty mḥn.t mꜢꜥ ḫrw=k r sp 4 76c,3 ἰ nb wἰꜢ mꜢꜥ ḫrw=k r sp 4 76c,4 ἰ ἰmy ἰtn=ƒ mꜢꜥ ḫrw=k r sp 4 76c,5 ἰ ḥry-tp=ƒ mꜢꜥ ḫrw=k r sp 4 76c,6 ἰ Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) 76c,7 Ἰmn-Rꜥ nsw nṯr.w ḥry(.t) špsy.w(t) Nsy-tꜢ-nb(.t)-Ἰšrw 76c,8 mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw=s r 76c,9 ḫƒty.w=s sp 4 76a,9

76a,9

76a,10

76a,10

Text 16

Iunu (Heliopolis) is opened for you. The palace is opened for you. 76a,11 The two caverns are opened for you. 76a,12 The South is opened for you. 76a,13 The North is opened for you. 76a,14 The West is opened for you. 76a,15 The East is opened for you. 76a,16 The foreign countries of the West are opened for you. 76a,17 The foreign countries of the East are opened for you. 76a,18 O Osiris, singer of the chorus of Mut 76a,19 Nestanebetisheru, whose mother is Neskhonsu! 76b,1 Ra has untied you, Thoth has released you! 76b,2 O Thoth, you are justified, four times! 76b,3 O Osiris, you are justified, four times! 76b,4 O Anubis, you are justified, four times! 76b,5 O Horus, you are justified, four times! 76c,1 O He who is in his cavern, you are justified, four times! 76c,2 O foremost of the Encircler-serpent, you are justified, four times! 76c,3 O lord of the boat, you are justified, four times! 76c,4 O He who is in his solar disk, you are justified, four times! 76c,5 O He who is on his head, you are justified, four times! 76c,6 O Osiris, leader-in-chief of the first group of musicians of 76c,7 Amun-Ra, king of the gods, leader of the noblewomen, Nestanebetisheru, 76c,8 whose mother is Neskhonsu, she is justified against 76c,9 her enemies four times!

78a,1-78c,16

wdn.w n Rꜥ Ἰtm m-ḫt ḥtp m dwꜢ.t ἰn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb.t-78a,3 Ἰšrw mw.t=s Nsy-ḫnsw 78a,4 ἰrw sn tꜢ r ḫƒt-ḥr.w 78a,5 ἰnḏ-ḥr=k Ἰtm kꜢ Ἰwnw nb ꜥnḫ 78a,6 ἰnḏ-ḥr=k Ἰtm ḫnty ꜥḥ.t 78a,7 ἰnḏ-ḥr=k Ἰtm nb nṯr.w nƒr ḥr ḫnty psḏ.t 78a,1

78a,1

78a,2

78a,2

ἰnḏ-ḥr=k Ἰtm ḫnty sbḫ.ty ἰnḏ-ḥr=k Ἰtm nṯr nṯrἰ 78a,10 ἰnḏ-ḥr=k Ἰtm nb tꜢ ḏsr.t ꜥꜢ nrἰ ḫnty ἰmnt.t 78a,11 ἰnḏ-ḥr=k Ἰtm sr Ἰwnw 78a,12 ἰnḏ-ḥr=k Ἰtm nb wrr.t 78a,13 ἰnḏ-ḥr=k Ἰtm ḫnty p.ty=ƒ 78a,14 ἰnḏ-ḥr=k Ἰtm nb ḫpr.w 78a,15 ἰnḏ-ḥr=k Ἰtm ḥḳꜢ Ἰwnw 78a,16 ἰnḏ-ḥr=k ἰrw p.ty 78b,1 ἰnḏ-ḥr=k Ἰtm ḏsry 78b,2 ἰnḏ-ḥr=k Ἰtm Ḫprἰ 78b,3 ἰnḏ-ḥr=k Ἰtm ḫnty sbḫ.ty 78b,4 ἰnḏ-ḥr=k Ἰtm nb sḫm 78b,5 ἰnḏ-ḥr=k Ἰtm ḥḳꜢ ḫꜢs.wt 78b,6 ἰnḏ-ḥr=k Ἰtm nsw Pwn.t 78b,7 ἰnḏ-ḥr=k Ἰtm nb ḥḏy 78b,8 ἰnḏ-ḥr=k Ἰtm ἰmy tꜢ ḏsr.t 78b,9 ἰnḏ-ḥr=k Ἰtm wsr rnpw.t 78a,8 78a,9

3

Offerings to Ra-Atum after resting in the underworld, by Osiris, priestess of Amun-Ra, lord of Iured, Nestanebet78a,3isheru, whose mother is Neskhonsu. 78a,4 Making the kissing of the earth in front of them. 78a,5 Hail to you Atum, bull of Iunu (Heliopolis), lord of life! 78a,6 Hail to you Atum, foremost of the palace! 78a,7 Hail to you Atum, lord of the gods, beautiful of face, foremost of the Ennead! 78a,8 Hail to you Atum, foremost of the two portals! 78a,9 Hail to you Atum, divine god! 78a,10 Hail to you Atum, lord of the sacred land, great of fear, foremost of the West! 78a,11 Hail to you Atum, official of Iunu (Heliopolis)! 78a,12 Hail to you Atum, lord of the Great Crown! 78a,13 Hail to you Atum, foremost of his two skies! 78a,14 Hail to you Atum, lord of forms! 78a,15 Hail to you Atum, ruler of Iunu (Heliopolis)! 78a,16 Hail to you, He who makes the two skies! 78b,1 Hail to you Atum, sacred one! 78b,2 Hail to you Atum Khepri! 78b,3 Hail to you Atum, foremost of the two portals! 78b,4 Hail to you Atum, lord of power! 78b,5 Hail to you Atum, lord of the foreign countries! 78b,6 Hail to you Atum, king of Punt! 78b,7 Hail to you Atum, lord of light! 78b,8 Hail to you Atum who is in the sacred land! 78b,9 Hail to you Atum, powerful in years!

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰnḏ-ḥr=k Ἰtm nb ꜥw.t ἰnḏ-ḥr=k Ἰtm nb pꜢy.w 78b,12 ἰnḏ-ḥr=k Ἰtm ἰrw p.t 78b,13 ἰnḏ-ḥr=k Ἰtm ἰrw tꜢ 78b,14 ἰἰ.n Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn 78b,15 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 78b,16 ḫr=k Rꜥ Ἰtm Ḫprἰ nṯr ꜥꜢ smsm 78b,17 nṯr.w ḥr-tp psḏ.t ꜥꜢ.t 78c,1 kꜢ=k Rꜥ Ἰtm Ḫprἰ 78c,2 kꜢ=k Ἰtm nb ꜥḥ.t 78c,3 kꜢ=k Ἰtm sr Ἰwnw 78c,4 kꜢ=k Ἰtm ḫnty ḥw.t bnbn 78c,5 kꜢ=k Ἰtm nb p.t 78c,6 kꜢ=k Ἰtm nb tꜢ 78c,7 kꜢ=k Ἰtm m rs-n.t 78c,8 kꜢ=k Ἰtm m mḥ-n.t 78c,9 kꜢ=k Ἰtm nb Hr-ꜥḥꜢ 78c,10 kꜢ=k Ἰtm m ḥw.t Nw.t 78c,11 kꜢ=k Ἰtm ḥḳꜢ ḫꜢsw.t 78c,12 mꜢꜥ wꜥb n kꜢ=k Ἰtm ἰr p.t 78c,13 mꜢꜥ wꜥb n kꜢ=k Ἰtm ἰr tꜢ 78c,14 snṯr ḥsy mrw ḥry-tp n Wsἰr ḥm(.t)-nṯr n(.t) 78c,15 Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)Ἰšrw mw.t=s Nsy-ḫnsw 78c,16 ḏ.t nḥḥ sp sn 78b,10

78b,10

78b,11

78b,11

223

Hail to you Atum, lord of the herds! Hail to you Atum, lord of birds! 78b,12 Hail to you Atum who makes the sky! 78b,13 Hail to you Atum who makes the earth! 78b,14 Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) 78b,15 Nestanebetisheru, whose mother is Neskhonsu, has come 78b,16 before you, Ra-Atum-Khepri, great god, elder 78b,17 god, leader of the Great Ennead. 78c,1 (for) your ka, Ra-Atum-Khepri. 78c,2 Your ka, Atum, lord of the palace. 78c,3 Your ka, Atum, official of Iunu (Heliopolis). 78c,4 Your ka, Atum, foremost of the temple of the benben. 78c,5 Your ka, Atum, lord of the sky. 78c,6 Your ka, Atum, lord of the earth. 78c,7 Your ka, Atum, in the south shrine. 78c,8 Your ka, Atum, in the north shrine. 78c,9 Your ka, Atum, lord of Kheraha. 78c,10 Your ka, Atum, in the temple of Nut. 78c,11 Your ka, Atum, ruler of the foreign countries. 78c,12 A pure offering for your ka, Atum, maker of the sky. 78c,13 A pure offering for your ka, Atum, maker of the sky. 78c,14 Incense, praise, love over the head of Osiris, priestess of 78c,15 Onuris-Shu son of Ra Nestanebetisheru, whose mother is Neskhonsu, 78c,16 forever, forever, for eternity, for eternity.

32. VIGNETTES OPENING OF THE MOUTH-WEIGHING OF THE HEART (BD 125)LAKE OF FLAMES (BD 126) (Sheets 79-80) Sheets 79 and 80 are composed of two main scenes. On the right, on sheet 79, a man – certainly a priest – is holding an adze in order to perform the ritual of the opening of the mouth of Nestanebetisheru, whose name is written above her (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”). To the left of this scene, we see a representation of Osiris inside a shrine, seated on a throne in front of an offering table. He is Wsỉr ḫnty ỉmnt.t “Osiris, foremost of the West”, i.e., the god of the dead. Before him, on sheet 80, stand two Maat goddesses, probably a reference to the “Hall of the Two Maats”, which is the name of the Council of Osiris. To the right stands Anubis holding a balance: on one pan is a statuette of a seated Maat while on the other pan is the heart of the deceased. For the deceased to be accepted into the world of Osiris, the weight of the heart must be equal to that of the statuette. Nestanebetisheru, whose name is again repeated above her (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”) kneels before the balance. After her is the “Devourer-of-the-dead” (Am-mut), an animal 237

According to Seeber 1976: 33-34, 211, this scene belongs to Type A 2 of her classification.

composed of the head of a crocodile, the body of a lion and the rear of a hippopotamus, and whose function is to devour the deceased in case her heart is heavier than the statuette of Maat.237 Above Nestanebetisheru and the animal is a vignette representing four baboons sitting around a lake in the middle of which is a flame. This vignette usually belongs to spell 126 but also often appears with spell 125. In the text, the deceased addresses the four baboons that are in the boat of Ra, asking them to permit the deceased to continue his journey in the afterlife. This is the second scene in the papyrus to represent the weighing of the heart, the first one being on sheet 63. As such, we can see that both representations come immediately before and after the hymnic section (sheets 64-78). The section also begins and ends with similar scenes: Nestanebetisheru kisses the earth before a group of deities with a snake-staff, the so-called BD 194 – followed by a scene with the tree-goddess (see above, sequence 31).

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3

33. SEQUENCE BD 110-144-145 II (81-84f,12) Presentation of the spells

(Sheets 81-84)

BD 110 is a central spell in the Book of the Dead because it represents the Fields of Reeds (Iaru), which is the place where the offerings are prepared. It is often represented only through its vignette. This is the case in P. Greenfield, where no text accompanies the scene (for a comment on the vignette, see below). BD 110 is followed by two spells that concern the gates (BD 144) and portals (BD 145) of the afterlife that the deaceased must pass through. BD 144 is composed of seven gates. Each gate typically has three deities protecting it: a keeper, a guard and a reporter.238 In the papyrus, the keeper has been omitted in the text; only the guard and the reporter are mentioned. This is also the case in the vignette, where only these two figures are depicted. While it is not uncommon for only two deities to be represented,239 all are usually mentioned in the text. The structure of the spell, which is identical to that found in Osorkon II’s tomb, is as follows: name of the “one who guards it”, i.e., the guardian of the gate, name of the “one who reports in it”, i.e., a herald, then a concluding wish that they will let the deceased pass. This text therefore has a distinctive structure, in addition to the many deities that seem to be original to the two versions in P. Greenfield and Osorkon II.240 Concerning BD 144 more specifically, three versions were in use during the New Kingdom: 1. BD 144 as a complete spell placed in the final part of the papyrus, which is similar to P. Nu (P. BM EA 10477),241 among other examples, in which the spell is located after BD 145.242 2. BD 144 having only the first part of the spell, including the name of the three divine entities at each gate, is placed in the last part of the papyrus, in some cases before BD 146. This version is present in P. KM 1970.37 (P. Brocklehurst),243 P. Kha (P. Turin Suppl. 8438)244 and P. Iuia (P. Cairo CG 51189).245

3. BD 144 consisting only of vignettes accompanied by small texts, combined with BD 146 at the beginning of the papyrus and located on the upper part of the roll, while the lower part contains other BD spells. The arrangement is unusual and attested in only a few papyri, such as P. Nebseni (P. BM EA 9900).246 Versions in the Late Period are a little different, with one or more doorkeepers depicted at the bottom of the text, above the spell. For example, P. Pasherientaihet has two doorkeepers above the spell,247 while three deities are present in P. Iuefankh above the text.248 The version in P. Greenfield and Osorkon II is different from both New Kingdom and Saite versions, but is closer to the version of P. Nu. For the list of doorkeepers, it also seems somewhat different from both New Kingdom and later periods versions, so that the variant of BD 144 in P. Greenfield and Osorkon II appears to belong to a specific tradition of the Third Intermediate Period.249 The only other version with the text of spell 144 is the hieroglyphic papyrus of Maatkara (P. Cairo CG 40007)250 which seems to be related to a New Kingdom variant. BD 145 is present for the second time in the papyrus (for the first version, as well as a general presentation of spells 144-145-146-147, see above, sequence 29, sheets 47-51). In the first version, BD 145 constitutes a group together with BD 146 and contains 21 portals, while in this second iteration, it refers to 15 portals. The difference seems to correspond to versions of the New Kingdom, which contain 15 portals, and the Late and Ptolemaic Periods, which contain 21 portals.251 BD 145, on sheet 47, also has the title “Beginning of the portals of the Field of Reeds of the house of Osiris”. This suggests that the portals allow the deceased to enter the Field of Reeds, which is the main topic of BD 110, the first spell in this section. The structure of the content of each portal is also slightly different: in the first version, after the call to the different doorkeepers, the

238

245

239 240

241 242 243 244

See for example Quirke 2013: 324-325; http://totenbuch.awk. nrw.de/spruch/144. See Guilhou 1999: 369-374, 400; Lucarelli 2010: 87. Concerning the link between P. Greenfield and Osorkon II, see Lenzo, Meffre, Payraudeau 2023. Lapp 1997: pl. 74-76. See Lapp 1997: 41. Munro 1995: pl. 7. Lucarelli 2008: 177.

246 247 248 249 250 251

Davis 1908: 16-17, pl. XX. Lapp 2004: 45, 53, pl. 4-12. See Gasse 2001: pl. XXV. Lepsius 1842: pl. LX-LXI. Compare also with Lucarelli 2010: 93. Naville 1912: pl. IV. See Quirke 2013: 330-342 with example from the P. Nu and P. Iahtesnakht or http://totenbuch.awk.nrw.de/spruch/145.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

deceased declares how pure she is, and the text is longer than in the second version, where it is limited to the names, epithets and functions of each doorkeeper. The arrangement of spells BD 110-144 and the versions present in Greenfield are very similar to the decoration on the walls of the tomb of Osorkon II at Tanis, room 3, South (BD 110) and West (BD 144). To these walls has been added a vignette of BD 146 that corresponds to a vignette on sheet 45 in P. Greenfield.252 Vignettes BD 110 is represented only through its vignette, as there is no text. The scene is almost exactly the same as the version in the tomb of Osorkon II at Tanis (room 3, South wall).253 The vignette is divided into three registers, separated by water, which also surrounds the whole scene. In the lower register, we see only a boat with a serpent-head both at the prow and the stern. In the middle register, on the left, the deceased is ploughing the fields and harvesting the wheat, while on the right, Nestanebetisheru is in a position of adoration behind a heron and then kneels before plots of land. Finally, in the upper register, the deceased is represented twice, once standing, once kneeling before three deities with the head of a cat, a cobra and a bull respectively. Nestanebetisheru is then travelling in a boat. In the last scene of the register, the deceased is represented twice, once standing with a falcon before her. To the right, we see another representation of her, but this time in a mummified form, and behind her

225

there are three pieces of land. The name of the deceased is written five times (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”). In the version in Osorkon II’s tomb, short texts are inscribed in the lower and middle registers, as well as in the upper part above the vignette. The text of BD 144 is divided into seven columns, each one corresponding to a gate. At the top of each column is a deity standing at the door, acting as a guardian holding a knife with an ankh-sign in one hand and an ear of wheat in the other. The first, third and sixth guardians have human heads, the second and the seventh have lion heads, the fourth has a ram’s head and the fifth has a crocodile’s head. At the bottom of each column is another deity, this time seated. They have different faces: a crocodile, a ram, a human, another ram, a cobra, a lion and a jackal. This scene is very similar to that which is in the tomb of Osorkon II, room 3, West Wall.254 The only difference is the absence of the deities at the top of each column in Osorkon; they have been replaced by the number of the gate. However, the deities at the bottom are almost identical. The text is also very similar, even though it is written in hieroglyphs instead of hieratic.255 There is no doubt that the same model was used for both the Greenfield Papyrus and for the tomb of Osorkon II at Tanis. The text of BD 145 is also divided into fifteen columns, one for each portal. At the top of each column, a human-headed guardian stands at the portal, with an ear of wheat in his left hand and a knife with an ankhsign in his right hand; only the first one has no knife.

Translation BD 144

82a,1-82g,6

82a,1

ꜥry.t tpy(.t) dwn82a,2 -ḥꜢt smty 82a,3 sꜢw sw sḳd-82a,4ḥr rn n smἰ 82a,5 ἰm=ƒ dἰ=tn swꜢ Wsἰr ḥm(.t)-nṯr 82a,6 n(.t) Wsἰr nb Ꜣbḏw 82a,7 Nsy-tꜢ-nb(.t)-Ἰšrw 82a,8 mw.t=s Nsy-ḫnsw

First gate. “He-whose-snout-is-stretched-82a,2out” (is the name of its keeper?) (a). “He-who-hears” 82a,3 the one who guards it (a). “He-with-vigilant-82a,4 face” is the name of the reporter 82a,5 in it. May you let Osiris, priestess 82a,6 of Osiris, lord of Abydos, 82a,7 Nestanebetisheru, 82a,8 whose mother is Neskhonsu (b), pass!

82b,1

82b,1

ꜥry.t 2-nw ntƒ-ḥr ꜥšꜢ-ḫrw 82b,2 Ꜣsb.t rn n sꜢw sw 82b,3 dḳꜢ rn smἰ ἰm=ƒ 252 253

Montet 1947: pl. 35-36; Lenzo 2018b. See Montet 1947: pl. 36.

82a,1

Second gate. “Unbound-face” (?) (c) “Many-voice” (is the name of its keeper?). 82b,2 “Asbet” is the name of the one who guards it. 82b,3 “Hidden-one” is the name of the reporter in it.

254 255

Montet 1947: pl. 35. See Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023.

CHAPTER

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dἰ=tn swꜢ 82b,4 Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n 82b,5 Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw 82b,6 mw.t=s Nsy-ḫnsw

May you let the 82b,4 Osiris, priestess of Min, Horus and Isis 82b,5 of Akhmim Nestanebetisheru, 82b,6 whose mother is Neskhonsu, pass!

82c,1

ꜥry.t 3-nw ḪꜢmsn (?)-ꜥprw 82c,2 ἰrw-ḥr rn n sꜢw sw ꜥꜢ-82c,3ḥr rn n smἰ ἰm=ƒ dἰ=tn 82c,4 swꜢ Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs 82c,5 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 82c,6 Nsy-ḫnsw

82c,1

Third gate. “Khamesen-snake (?)-equipped” (is the name of its keeper?). 82c,2 “He-who-creates-the-face” is the name of the one who guards it. “Great-82c,3of-face” is the name of the reporter in it. May you let 82c,4 Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), 82c,5 Nestanebetisheru, whose mother is 82c,6 Neskhonsu, pass!

82d,1

ꜥry.t 4-nw Ἰkt-hꜢ-ꜥprw 82d,2 ἰrw-ḥr rn n sꜢw sw 82d,3 Db-ḥr=k-hꜢꜢ rn n smἰ 82d,4 ἰm=ƒ dἰ=tn swꜢ Wsἰr bꜢk(.t) 82d,5 pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w 82d,6 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 82d,7 Nsy-ḫnsw

82d,1

82e,1

ꜥry.t 5-nw mds-ḥr rn 82e,2 sꜢw sw mds-ḥr rn n 82e,3 smἰ ἰm=ƒ dἰ=tn swꜢ Wsἰr ḥsy(.t) 82e,4 pꜢ ꜥ n Mw.t wr.t nb(.t) 82e,5 Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw 82e,6 mw.t=s Nsy-ḫnsw

82e,1

Fifth gate. “Sharp-face” is the name of 82e,2 the one who guards it. “Sharp-face” is the name of 82e,3 the reporter in it. May you let Osiris singer 82e,4 of the chorus of Mut the Great, lady of 82e,5 Isheru, Nestanebetisheru, 82e,6 whose mother is Neskhonsu, pass!

82f,1

ꜥry.t 6-nw pḥ(.wy)=ƒ(y) mrw-ḫrw 82f,2 rn n sꜢw sw Ꜣs-ἰb 82f,3 rn n smἰ ἰm=ƒ dἰ=tn swꜢ 82f,4 Wsἰr ḥry(.t) wr(.t) ḫnr(.t) tpy(.t) n(.t) 82f,5 Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb.t-Ἰ82f,6šrw mw.t=s Nsy-ḫnsw

82f,1

Sixth gate. “His-rear-part” (is the name of its keeper?). “He-who-loves-the-voice” 82f,2 is the name of the one who guards it. “Rush-of-heart” is 82f,3 the name of the reporter in it. May you let 82f,4 Osiris, leader-in-chief of the first group of musicians of 82f,5 Amun-Ra, king of the gods, Nestanebeti82f,6sheru, whose mother is Neskhonsu, pass!

82g,1

82g,1

ꜥry.t 7-nw nb-snḏ 82g,2 Ꜣs-ḥr rn n sꜢw sw 82g,3 ḫsƒ-ḫm rn 82g,4 smἰ ἰm=ƒ dἰ=tn swꜢ 82g,5 Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw 82g,6 mw.t=s Nsy-ḫnsw

Fourth gate. “Iket-ha-snake (d)-equipped” (is the name of its keeper?). 82d,2 “He-who creates-the-face” is the name of the one who guards it. 82d,3 “Debherek (?)-descending-one (e)” is the name of the reporter 82d,4 in it. May you let Osiris, servant 82d,5 of the papyrus-rolls of Amun-Ra, king of the gods 82d,6 Nestanebetisheru, whose mother is 82d,7 Neskhonsu, pass!

Seventh gate. “Lord-of-fear” (is the name of its keeper?). 82g,2 “Rush-of-face” is the name of the one who guards it.82g,3 “He-who-repells-the-ignorance” is the name 82g,4 of the reporter in it. May you let 82g,5 Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, 82g,6 whose mother is Neskhonsu, pass!

Notes on translation (a) The usual versions give the names of three deities for each gate: the keeper, the guardian and the reporter. In this version, the name of the keeper is missing. However, it is possible that – except for the fifth gate – the indication of the keeper is implied and actually corresponds to the first of the two names given for the guardian. Furthermore, the order of the group of deities for the gates is not the standard one (compare Lucarelli 2010: 93, which gives several examples).

(b) The final sentence for each door that allows the deceased to pass is unusual; it is also seen in the tomb of Osorkon II (Montet 1947: pl. 35). (c) The reading of the word ntf (“to unbind, to loosen”, Wb II, 356, 9-10) is uncertain. The writing in Osorkon . Other versions have ḫsf-ḥr “Repellent face” II is (Quirke 2013: 325 or “Repulsive of face” according to Lucarelli 2010: 93); see also for example P. Pasherientaihet (89d,2).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

(d) This snake may correspond to the snake Ỉkn-hỉw that is present in the Pyramid Texts and Coffin Texts (LGG I: 570). (e) The name of this deity is difficult to read; it may be composed of Debherek for “the one with your face of hippopotamus?” and hꜢꜢ the “descending-one”

BD 145 II

(LGG IV: 790). According to LGG VIII, 528, Debherek is registered in various documents from the 21st Dynasty onwards. Both are present in the version of the third gate of BD 144 in P. Brockelhurst (P. Hannover 1970.37, see Munro 1995: 7).

83a,1-84f,12

83a,1

sbḫ.t tpy(.t) nb(.t) snḏ 83a,2 ḳꜢ snb(.w) nb ḫbḫb 83a,3 sr mdw pr 83a,4 (m) wḫꜢ ἰṯ m ꜥwꜢy 83a,5 rn n ἰry ꜥꜢ=s

83a,1

83b,1

sbḫ.t 2-nw nb(.t) Ꜣbḏw 83b,2 ꜥꜢ ꜥꜢb.t snḏm nṯr nb 83b,3 ἰm=s hrw ḫnty 83b,4 sbꜢḳ rn n ἰry ꜥꜢ=s

83b,1

83c,1

sbḫ.t 3-nw ḫr(.t) nb(.t) 83c,2 ḥkꜢ nb(.t) ršw.t 83c,3 d(b)ḥ.tw n=s m ꜥḳ r=s 83c,4 wn tp=ƒ rn n ἰry 83c,5 ꜥꜢ=s ḥn rḳ 83c,6 rn=ƒ

83c,1

Third portal. “Flame, lady of 83c,2 heka power, lady of joy, 83c,3 to whom requests are made while she enters it 83c,4 his head exists” is the name of its 83c,5 doorkeeper. “He who goes speedily (against) the opponent” 83c,6 is his name.

83d,1

sbḫ.t 4-nw gg.t 83d,2 ḥbs bꜢg 83d,3 ἰꜢkby mrw 83d,4 ẖ.t tn rn n ἰry ꜥꜢ=s 83d,5 Ἰks=s

83d,1

83e,1

83e,1

sbḫ.t 5-nw ἰmy-ḥꜢ.t nb(.t) 83e,2 wsr hrt m ἰb msw.n 83e,3 nb=s nsy 350 m pẖr=s 83e,4 sty m wꜢḏ.t šmꜥ.t 83e,5 ṯs sb

ḥbs

83e,6

bꜢg rn n 83e,7 nb(.t) rꜥ nb

First portal. “Lady of fear, 83a,2 high of wall(s), lady of slaying, 83a3 she who foretells the words, who goes out 83a,4(in) the-darkness, who seizes forcibly” is 83a,5 the name of its doorkeeper (a). Second portal. “Lady of Abydos, 83b,2 great of offerings, she with whom every god is pleasant 83b,3 with, the day of sailing south, 83b,4 brightening” is the name of its doorkeeper.

Fourth portal. “Amazing one, 83d,2 who clothes the weary one, 83d,3 mourner, beloved of 83d,4 this body” is the name of its doorkeeper, 83d,5 Ikeses (?) (a) (is his name).

Fifth portal. “Ancestor, lady of 83e,2 might, content-one in the heart, to whom 83e,3 her lord gave birth, who belongs to 350 (cubits) in her circle, 83e,4 shooting-one with green stone of Upper Egypt, 83e,5 who raises he who passes, who clothes 83e,5 the weary one” is the name of 83e,7 the lady, every day.

83f,1

sbḫ.t 6-nw ἰmy ds 83f,2 wḏꜢ.t sbἰ ḥr.t 83f,3 n.t sbḫ.t nb ἰrw n=s 83f,4 ἰhꜢ hrw 83f,5 ἰḫḫ ἰw=s ẖr sἰp 83f,6 n ḥbs bꜢg

83f,1

83g,1

83g,1

sbḫ.t 7-nw nb(.t) p.t 83g,2 ḥnw.t tꜢ.wy n.t bἰꜢ.t 83g,3 tm.tw n{.t} ḳmꜢ bw 83g,4 nb.w rn n ἰry ꜥꜢ=s

83g,5 83h,1

227

ms pḥ.t rn=ƒ

sbḫ.t 8-nw sḫm 83h,2 ds ḥnw.t tꜢ.wy ḥḏ 83h,3 ḫƒty.w n wrd-83h,4ἰb ἰrw sꜢr(.t) 83h,5 šw m sdꜢ 83h,6 rn n ἰry ꜥꜢ=s 83h,7 ngꜢἰ

Sixth portal. She who is with the knife, 83f,2 the wedjat-eye (against) the enemy, leader 83f,3 of every portal, 83f,4 jubilations are made for her, the day in 83f,5 twilight, while she is under the control 83f,6 of the one who clothes the weary one. Seventh portal. “Lady of the sky, 83g,2 mistress of the Two Lands of wonders, 83g,3 being complete for the creation of 83g,4 all the men” is the name of its doorkeeper. 83g,5 “He who creates the strength” is his name. 83h,1

Eighth portal. “Power of 83h,2 knife, mistress of the Two Lands, she who destroys 83h,3 the enemy of the weary-83h,4hearted god, who makes wisdom, 83h,5 free from trembling (c)” 83h,6 is the name of its doorkeeper. 83h,7 Negai (lit. long-horned bull) (is his name).

CHAPTER

228 83i,1

sbḫ.t 9-nw nb ks 83i,2 ꜥꜢ hmhm 83i,3 nn rḫ.tw ἰꜢw=s 83i,4 wsḫ=s nn gm.tw 83i,5 mdt=s{n} m-ꜥ šꜢ(ꜥ) mšꜢ 83i,6 ḥr=s nn rḫ.tw 83i,7 tnw ms ẖr ꜥ 83i,8 rn n ἰry ꜥꜢ=s

83i,1

84a,1

sbḫ.t 10-nw rkḥy nb(.t) ꜥb 84a,3 spd pꜥw 84a,4 ḫꜢḫ ḏr.t 84a,5 smꜢ nḏ 84a,6 ἰwty ḥr=s n 84a,7 snḏ n hh=s 84a,8 rn n ἰry ꜥꜢ=s 84a,9 ḫw ḏ.t=ƒ

84a,1

84b,1

sbḫ.t 11-nw ḳꜢ ḫrw khꜢb=s 84b,3 84b,4 wnƒ=s dbḥ 84b,5 ṯs nḫt ꜥꜢ nrἰ 84b,6 nb(.t) šƒšƒ nn 84b,7 dr.n=s nty m-ẖnw=s 84b,8 rn n ἰry ꜥꜢ=s 84b,9 ssn wr

84b,1

84b,2

84b,2

84d,1

84d,1

84d,2

84d,2

84d,1

sbḫ.t 13-nw 84d,2 sštꜢ.w n Wsἰr 84d,3 ꜥ.wy=ƒ ḥr=s 84d,4 ḥḏ ḥꜥp(y) 84d,5 m ἰmn=ƒ ἰw=s 84d,6 ẖr gr sἰp ḥbs bꜢg 84d,7

84d,1

84e,1

sbḫ.t 14-nw 84e,2 nb(.t) dndn ḫb 84e,3 hr ἰr=s h84e,4Ꜣkr sḏm 84e,5 sdꜢ ἰw=s 84e,6 ẖr sἰp ḥbs 84e,7 bꜢg

84e,1

84f,1

84f,1

84f,2

84f,2

84a,2

sbḫ.t 12-nw nἰs(.w) tꜢ.wy 84d,3 sksk ἰἰꜢy.w 84d,4 nb(.t) Ꜣḫ.w sḏm 84d,5 mdw n nb=s Rꜥ 84d,6 ἰw sḥbs.n=s wrd-ἰb

sbḫ.t 15-nw bꜢy dšr 84f,3 gmḥ 84f,4 ἰꜢr 84f,5 pr m grḥ 84f,6 dr sbἰ 84f,7 ḥr ḳb=ƒ r 84f,8 rdἰt=s ḥꜢ wrd 84f,9 m ἰꜢ.t 84f,10

ἰw=s ẖr sἰp 84f,11 ḥbs bg84f,12Ꜣ

3

Ninth portal. “Lady of obeisance, 83i,2 great-of-roar, 83i,3 whose length 83i,4 and breadth is unknown, 83i,5 her speech is not found at the beginning, 83i,6 the snake-Mesha (?) of her face (?), which number is unknown, 83i,7 born before” is 83i,8 the name of its doorkeeper.

Tenth portal. “Fiery-one, lady of fire, 84a,3 sharp of flames, 84a,4 quick of hand, 84a,5 who kills the one who asks, 84a,6 no one about 84a,7 the fears for her complaint” is 84a,8 the name of its doorkeeper, 84a,9 “Protector of his body” (is his name). 84a,2

Eleventh portal. “High of voice, who harms 84b,3 her, 84b,4 strong-one, she is glad (for) requirements, 84b,5 who raises the one high of fear, 84b,6 lady of fear, she has not 84b,7 repelled what is in her interior” is 84b,8 the name of its doorkeeper, 84b,9 “Great-embracer” (d) (is his name). Twelth portal. The Two Lands are summoned, 84d,3 she who destroys the ones who come, 84d,4 lady of the tranfigurated-ones, who listens 84d,5 to the speech of her lord Ra, 84d,6 she has covered the weary-hearted god. Thirteenth portal. Secrets of Osiris, 84d,3 his arms on her, 84d,4 who illuminates the Nile 84d,5 in his hiding, she is 84d,6 under the control of the one who clothes the weary-84d,7one.

84d,2

Fourteenth portal. Lady of rage, 84e,3 who annihilates the face, she makes the haker84e,4-feast, hearing the trembling (b), she is under 84e,6 the control of the one who clothes 84e,7 the weary one.

84e,2

Fifteenth portal. Sacred-ba,84f,3 who sees the 84f,4 sorrow, 84f,5 who goes out in the night, 84f,6 who repels the enemy in 84f,7 his midst in order that she gives the back of the weary-84f,8hearted-one84f,9in (his) moment, 84f,10 she is under the control 84f,11 of the one who clothes the weary 84f,12 one.

Notes on translation (a) The names of the doorkeepers are generally in the feminine form, as “portal” is feminine. Yet not all the terms have in fact been feminised. When pronouns are used, they are in the feminine form (for example “her lord” at the fifth portal or the mention of “mistress” in the case of the seventh and eighth portals). (b) “Ikeses” may be an incorrect rendering of “Ikenty”, which is found in the seventh portal in the version with 21 portals (see above, sheet 48,7).

(c) Typical versions register ỉw “evil, wrongdoing” (for example, see above BD 145 I, 47,17 and 50,5) instead of sdꜢ “trembling”. (d) The scribe has written ssn instead of sḫn as a writing for “embracer”.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

34. “MYTHOLOGICAL” SECTION Description of the vignettes This section consists of a group of illustrations almost without text. It does not correspond to the usual BD spells, but rather to what Egyptologists have called “mythological” scenes, drawing on the terminology used in Piankoff and Rambova’s publication of papyri of the Third Intermediate Period containing such representations.256 In fact, many scenes, sometimes referring to mythological content and/or mixing vignettes of BD spells, are present in this kind of papyrus. Unlike the latter, the Greenfield Papyrus presents these types of scenes on four sheets of papyrus, in the middle of the traditional BD-spells. In P. Greenfield, each sheet contains a different scene. Furthermore, during the 22nd Dynasty these scenes were also carved into the tomb of the High Priest of Ptah Sheshonq, son of Osorkon II. The tomb was found at Memphis and is now at the Egyptian Museum in Cairo (JE 88131). The illustrations were depicted in almost the same way as in P. Greenfield. Some scenes are also found in the tomb of Osorkon II at Tanis.257

229

(Sheets 85-86-87-88)

with raised arms, which represent the four pillars of the sky. Inside a shrine in the solar boat is the sun-god with a ram’s head, and before him is an offering-table. An inscription indicates that it is 1 Ỉmn-R῾-Ḥr-Ꜣḫ.ty 2 nṯr ῾Ꜣ nb p.t “1 Amun-Ra-Horakhty, 2 great god, lord of the sky”. At the prow there is a sophisticated net with a swallow upon it. A goddess has her two hands raised above it. Behind her, another god stands with his hands upon the shrine of the god. To the left of the shrine, a small falcon headed-god holds a cobra that is connected to the steering-oar. The scene is almost the same as that used in the tomb of Sheshonq.258 This representation depicts the journey of the sun in the afterlife before his rebirth each morning. The deceased hopes to join the sun-god on his boat, in order to be reborn like the god. The scene is reminiscent of those in the Book of the Amduat (or other books of the underworld), which concern the journey of the sun during the twelve hours of the night and its rebirth at the end of the last hour.

On sheet 85, this section begins with Nestanebetisheru standing on the right in adoration with her hands raised. The indication of Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice” is written on the upper part. Upon her head there are still traces of double border lines: the artist seems to have begun to indicate the lines when he realized that they were not necessary for this frame, and therefore erased them. Nestanebetisheru’s dress, with the details of the folds and the wesekh-necklace, has been drawn with greater detail than in the other representations. A rich table of offerings is before her. On the table are fruits, vegetables, bread and two bull heads with red lines to indicate the blood at the level of the throat. Nestanebetisheru is to the right of the main scene, which depicts the solar boat pulled by two groups of three gods distributed in two registers. In the upper register, the three gods have ram’s heads, while in the lower register they have human heads. The solar boat is located upon a sky that is supported by four gods

On sheet 86, Nestanebetisheru stands with one arm to her side, holding an ankh-sign, while the other arm is raised in prayer. She wears a dress and a wesekhnecklace. On her head is a kind of crown and a cone. An offering-table is in front of her. To the left, we see a scene divided into four frames. In each frame, a kneeling Nestanebetisheru is depicted with one arm raised in a fist and the other on her chest. She wears a wesekh-necklace but is otherwise naked. In each image she is located in front of a standing god. In the first two frames we see a ram-headed god with an atef-crown and a falcon-headed god with a solar disk on his head. The names of both gods are written: bꜢ dšr “sacred ba” and bꜢ WꜢḏ-wr “Wadj-wer ba”. The left column depicts two ram-headed gods with a solar disk on the head, with no name. Both the deceased and the gods are depicted at a smaller size than in the first two images. Since the two columns contain a number of visual differences, it is possible that they were drawn by two different scribes. In each representation of the deceased her name is written: Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Nestanebetisheru, true of voice”.

256

258

257

Piankoff, Rambova 1957. For more on the link between P. Greenfield and the tombs of Sheshonq and Osorkon II, see Lenzo 2018b and Lenzo, Meffre, Payraudeau 2023.

Badawi 1957: pl. 9.

230

CHAPTER

In Sheshonq’s tomb, the scene is reduced so that it only contains the gods along a single column, without the deceased, perhaps due to a lack of space. Three ramheaded gods are present, while a fourth was probably in the lost upper section.259 Sheet 87 contains a scene depicting the creation of the world, which is frequently included in the “mythological” papyri and the coffins of the Third Intermediate Period. The central scene represents the god Shu, standing with raised arms, holding the sky goddess Nut, while the earth god Geb lies on the ground. Two ram-headed deities assist Shu, each one holding one of the god’s arms. Hieroglyphic inscriptions explain the scene: Arround the head of Shu: Šw ῾r=f Nw.t “Shu who elevates Nut”. Above the head of Geb: Gb ỉt nṯr.w “Geb, father of the gods”. Ram-headed god, right: bꜢ ỉḳr Šw.t “excellent ba Shut (?)”. The translation is that which was suggested by Budge,260 although it remains uncertain whether it is correct. In the tomb of Sheshonq, the same word is written Šw.ty, which can refer to “The Two Feathers”.261 On the right, under the arm of Nut: p.t wṯs R῾ Nw.t ms nṯr.w “The sky which elevates Ra, Nut who gives birth to the gods”. On the left of Shu: R῾ ḥtp=f m ῾nḫ.t “Ra who rests in the Place of Life”. Ram-headed god, left: bꜢ šps=f ḥꜢ.t nṯr ῾Ꜣ p.t ḥr.t “Ba who is noble, foremost, great god of the superior heaven”. Around the central scene are two groups. On the right side, in the lower register, Nestanebetisheru kneels, naked apart from a necklace, with her hands raised in adoration. Before her we see a ba, represented as a bird with a human head, which is called bꜢ Ḫ῾y “Ba-whoappears”.262 To his left, separated by a line, is the inscription Wsỉr “Osiris” which was probably initially intended for the name of the deceased, which has been omitted. In the middle register are two rams with a humanheaded ba-bird between them. The first ram on the left

3

is bꜢ-ỉḳr-ỉmy-p.t “the excellent ba who is in the sky”, the second one is bꜢ-šsp, “the ba who receives” and the last one is bꜢ-s῾r⸗f, “the ba who elevates him”. In the upper register, from left to right, is a kneeling god, with hands raised in adoration, who is called Ḥḥw “Heh”, who is then followed by three gods standing in adoration: Ḏḥwty “Thoth” with an ibis head, Gbgb “Gebgeb (?)” with a baboon head and Srḳ “Breather”, i.e., the sun-god, with a mouse head.263 On the left side are three other registers. In the lower register is a human-headed god kneeling in adoration, ḤkꜢ wr nṯr ῾Ꜣ “Heka, the grand, great god”. In the middle register are two ram-headed gods standing in adoration. They are, from right to left, ỉꜢw ỉn psḏ.t, “Adoration by the Ennead” and bꜢ Ḫprỉ, “Ba Khepri”. In the upper register is a kneeling ram-headed god called bꜢ Sḫntydmḏ “Ba Sekhenty-demedj”, whose name is unclear,264 followed by two standing ram-headed gods: bꜢ ỉṯ bꜢ.w “Ba who seized the bas” and bꜢy “Bay”. The scene in the tomb of Sheshonq is exactly the same as this depiction,265 while in the tomb of Osorkon II only part of the image is represented. In fact, in room 3, North Wall, the image that corresponds to the right part of the frame is almost the same, but instead of containing the central scene with Shu’s separation of Geb and Nut, we see another illustration that represents a mummiform ram-headed Amun-Ra-Horakhty, with a solar disk on his head.266 Through this choice of scene, the deceased hoped to be associated with the creation of the world, which allowed the possibility of being reborn in the afterlife. This scene is very frequently attested during the Third Intermediate Period, not only in papyri but also on many coffins.267 The scene on sheet 88 represents Osiris on a throne dais. This is an original scene that was mostly present during the Third Intermediate Period. This scene is represented in almost exactly the same manner in the tomb of Osorkon II, room 1, South Wall,268 as well as in the tomb of Sheshonq.269 The first known representation of such a scene is present in a tomb of the 20th Dynasty,270

259

266

260

267

Badawi 1957: pl. 9. Budge 1912: 80. 261 LGG VII: 32. 262 LGG II: 694. 263 Wb IV, 203, 16; LGG VI: 434. 264 LGG VI: 574. 265 See Badawi 1957: pl. 10; Lenzo 2018b; Lenzo, Meffre, Payraudeau 2023.

268

269

270

Montet 1947: pl. 37; Roulin 1998: 241. Piankoff, Rambova 1957: 47-49; Klische 2013. Montet 1954: pl. 24; Jansen-Winkeln 1988: 34; Roulin 1998: 218-221. Badawi 1957: pl. 10; Meffre, Payraudeau, Lenzo 2017: 51-52; Lenzo 2018b; more specifically concerning this scene, see Lenzo 2019b. TT 148, see Ockinga 2006.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

which is also very similar to the one in the Greenfield Papyrus. In the image, Nestanebetisheru stands before a door with a sceptre in her hand. The pommel of the sceptre is reminiscent of an ewer,271 while her other hand is raised. Her name is indicated above her: Wsỉr Nsy-tꜢnb(.t)-Ỉšrw mꜢ῾ ḫrw “Nestanebetisheru, true of voice”. Behind the door stands a goddess with a snake head with two knives in her hands. According to the inscription she is Ḥpt.t-Ḥr “Hepetet-Hor”.272 The central scene represents Osiris on a dais which is crossed by a large serpent. Osiris is surrounded on either side by two pairs of gods. Osiris is seated on a throne, holding two sceptres, the text specifies that he is 1 Wsỉr ḥr(y) ṯnṯꜢ.t=f 2 nb nḥḥ ỉr ḏ.t nṯr ῾Ꜣ 3 ḥry-tp Ỉḳr.t “1 Osiris who is upon his dais, 2 lord of eternity, who makes eternity, the great god, 3 who is upon Igeret”. To his right we see two gods whose hands are raised in adoration. They are Ḏḥwty ỉmy nỉw.t=f, “Thoth who is in his town” with an ibis head, and Ḥr ῾Ꜣ, “Horus, the great” with a hawk’s head. To his left stands a goddess with an ostrich feather on her head and with her hands protecting Osiris; she is MꜢ῾.t sꜢ.t R῾ ḥnw.t ỉmnt.t, “Maat, daughter

of Ra, mistress of the West”. To her left stands another god, holding two snake-staffs in his hands. He is ḤkꜢ nṯr ῾Ꜣ “Heka, great god”. The staircase is identified as (ṯn)ṯꜢ.t n.t Wsỉr “the dais of Osiris”. To the left of the staircase is a ram identified as ŠꜢy “Shay”. This scene symbolizes the rebirth of Osiris, a process the deceased wished to be associated with in order to ensure her own rebirth. The dais is also mentioned in the Book of the Gates, in the scene which concerns the judgment hall of Osiris, where Osiris is “He of the dais” (scene 33).273 The goddess Hepetet-Hor is also often represented in the framework of the judgment hall of Osiris.274 Thus, the meaning of the scene is linked with the judgment of the dead as well as its rebirth. There are many attestations of this scene, mainly on papyri and on coffins.275 However, a complete study of these attestations, as well as all the scenes in the so-called “mythological” papyri, is yet to be done. In sum, the scenes in the four sheets have the main goal of facilitating the journey of Nestanebetisheru in the context of rebirth in the afterlife, while associating her with the two main gods Ra and Osiris.

35. SPELL BD 125B II (89-92,42) Presentation of the spell and the vignette This section concerns BD 125 and more precisely the negative confession (i.e., 125B), in which the deceased makes a declaration to the forty-two gods of the Council of Osiris in order to pass into the afterlife. The vignette on sheet 89 shows Nestanebetisheru standing (Wsỉr Nsy-tꜢ-nb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”), holding a sekhem-sceptre, in adoration before Osiris. Osiris is on a plinth, holding the flagellum-sceptre and the heka-sceptre. The next scene is separated by a double line. The deceased, whose name is again indicated above her (Wsỉr Nsy-tꜢnb(.t)-Ỉšrw mꜢ῾ ḫrw “Osiris Nestanebetisheru, true of voice”), has her hands raised in adoration in front of a shrine, which is depicted on sheet 90, but a double line separates her from the shrine. Both scenes, even if

272

273 274

Montet 1947: 73. For more about this goddess and the reading of her name, see Lenzo 2019b. See Manassa 2006; Darnell, Manassa Darnell 2018: 284-286. Lenzo 2019b.

(Sheets 89-92)

they are separated by a double line, can be related to the shrine, which contains the negative confession of the deceased. The structure of the text on sheets 90-92 is divided into two parts: it starts with the invocation to each of the forty-two gods, including the god’s provenance, and is then followed by a sentence beginning with “I have not”. The order of the gods follows the version in P. Nu,276 but the negative sentence is often different.277 One god is depicted per column, between the two sentences. In each case, the god is represented as being seated with an ostrich feather on his head, which is the symbol of the goddess of justice, Maat. The papyrus contains frequent references to spell 125, as seen on sheets 37-39 in a different form to that which is found in this version. We also see two different representations of the weighing of the heart on the

275 271

231

276 277

See Piankoff, Rambova 1957: 59-61; Niwiński 1987-1988: 96-97; Niwiński 1989: 39-40; Lull 2001; Ockinga 2006; Lenzo 2019b. See Maystre 1937: 112-114. Compare P. Nu, Lapp 1997: pl. 66-67.

CHAPTER

232

balance (sheets 63 and 79-80). It is not surprising that this spell appears so frequently in the same papyrus, given that it was one of the most important formulas and was pivotal for the deceased to enter the afterlife. The repetition would likely have increased its efficacy. This part differs from all the other spells of the papyrus because the text and the inscriptions in the columns of the shrine are written in hieroglyphs and not in hieratic. A baboon, which is a representation of the god Thoth, holds a wedjat-eye at the top at each end of the

3

shrine, while two balances surrounded by two wedjateyes are represented at the top of the shrine, in the centre. Technical aspects: a new sheet has been inserted between sheets 89 and 90, which explains the difference in size and in height (Sharp 2016). In fact, sheet 89 is 47.8 cm high, while sheets 90-92 are higher (between 49.5 and 50 cm) and have been cut at the beginning of sheet 90 and the end of sheet 92 in order to connect them with the preceding and following sheets.

BD 125B II 90,1-92,42 ἰ ἰn-ꜥ pr m MꜢꜥ.ty n ἰr(=ἰ) grg m s.t MꜢꜥ.t 90,2 ἰ ḏsr-tp pr m krἰ=ƒ n ḫb(=ἰ) šbw.t rꜢ.w-pr.w 90,3 ἰ nḥb-kꜢ pr m tpḥ=ƒ n nḥm(=ἰ) sḫƒ.w Ꜣḫ.w 90,4 ἰ wꜢḏ-rḫy.t pr m SꜢw n sḫm(=ἰ) ḥm.wt ḥḳw 90,5 ἰ ἰty pr m Nwn n nḥm(=ἰ) ἰrtt m rꜢ nḫn 90,6 ἰ ἰr-m-ἰb=ƒ pr m Ṯbw n ἰr(=ἰ) šnty n nṯr 90,7 ἰ tm-sp pr m Ḏdw n ἰr(=ἰ) ḳꜢ-ḫrw 90,8 ἰ Nƒr-tm pt m Ḥw.t-kꜢ-Ptḥ n rhn(=ἰ) ἰb (sic) mw 90,9 ἰ nb ꜥb.wy pr m SꜢwt n ἰr(=ἰ) šnn ḥr nsw 90,10 ἰ sḫ(r)y pr m Ṯnw n ἰr(=ἰ) ἰw n ἰr(=ἰ) nἰs 90,11 ἰ nb-ḥr.w pr m Nḏƒ.t n ἰr ꜥšꜢ mdw ḥr md.t 90,12 ἰ sr-ḫrw pr m Wn.t n th(=ἰ) ἰwn kꜢ (?) 90,13 ἰ ἰn-ḥtp=ƒ pr m SꜢwt n ἰr(=ἰ) Ꜣs ḥr 90,14 ἰ knnm.ty pr m knm.t n ἰr(=ἰ) pr-ꜥ 91,15 ἰ nḫn pr m kꜢ.t-mr n ἰr(=ἰ) ẖs ḥr md.wt nṯr 91,16 ἰ šd-ḫrw pr m wry.t n ἰr(=ἰ) šnty 91,17 ἰ nb-sḫm pr m P(w)ty n ἰr(=ἰ) ꜥm ἰb 91,18 ἰ ḥry-wr.w pr m nꜥr n ἰr(=ἰ) tpw-tkꜢ 91,19 ἰ ḥnb.t-mꜢ pr m ḥw.t=ƒ n ἰr(=ἰ) th 91,20 ἰ mꜢr pr m ḫbty n ἰr ḥrw 90,1

90,1

O He-who-brings-his-arm who comes from Maaty, (I) have not made lies in the Place of Justice. 90,2 O Sacred-head who comes from his chapel, (I) have not destroyed the meat-offerings of the temples. 90,3 O Nehebkau who comes from his cavern, (I) have not taken away the offerings of the transfigured ones. 90,4 O Wadj-rekhyt who comes from Sau (Sais), (I) have not overpowered the servants and the poor (?) (a). 90,5 O Sovereign who comes from the Nun, (I) have not taken away the milk from the mouth of the child. 90,6 O He-who-acts-according-to-his-heart who comes from Tjebu (Qau el-Kebir), (I) have not insulted the god. 90,7 O He-who-lets-nothing who comes from Djedu (Busiris), (I) have not raised the voice. 90,8 O Nefertum who comes from Hutkaptah (Memphis), (I) have not relied on (b) the water. 90,9 O lord of the Two Horns who comes from Assiut, (I) have not made insults to the king. 90,10 O Advisor who comes from Tjenu, (I) have done no evil, (I) have not made a call (?). 90,11 O lord-of-faces who comes from Nedjefet, (I) have not made numerous words about the speech. 90,12 O He-with-announcing-voice who comes from Wenet, (I) have not transgressed the nature of the bull (?). 90,13 O He-who-brings-his-offerings who comes from Assiut, (I) have made no hurry of the face. 90,14 O He-who-belongs-to-the darkness who comes from the darkness, (I) have made no dispute. 91,15 O Child who comes from Kat-mer, (I) have not made the speech of the god weak. 91,16 O He-who-disturbs who comes from the Great Place, (I) have not insulted (anyone). 91,17 O Nebsekhem who comes from P(u)ty, I have not swallowed the heart. 91,18 O He-who-is-upon-the-Great-ones who comes from Nar, (I) have not burnt (?). 91,19 O Henebet-ma (c) who comes from his estate, (I) have made no transgression. 91,20 O Wretched-one who comes from Khebty, (I) have made no terror.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰ ḏw=ƒ pr m ꜥnḏt n ἰr(=ἰ) dꜢdꜢ 91,22 ἰ ꜥry pr m Ἰwnw n nk(=ἰ) ḥm.t ṯꜢy 91,23 ἰ tnmy pr m BꜢs.t n sḫwn(=ἰ) ἰs ḥr ḫ.t 91,24 ἰ nb MꜢꜥ.ty pr m MꜢꜥ.ty n šm=ἰ r=ἰ 91,25 ἰ wnm-bsk pr m 30 n ἰr(=ἰ) smt=ἰ 91,26 ἰ wnm-snƒ pr m nm.t n ἰr(=ἰ) ḥnb ἰt 92,27 ἰ ḥḏ bḥ pr m tꜢ š n ἰr(=ἰ) {ꜥ}Ꜣr 92,28 ἰ tꜢ-rd.wy=ƒ(y) pr m ἰḫḫ n ἰr(=ἰ) ḥnby.w 92,29 ἰ ḳr.ty pr m ἰmnt.t n smꜢ kꜢ nṯry 92,30 ἰ ḥr=ƒ-ḥꜢ=ƒ pr m tpḥ.t=ƒ n nh=ἰ 92,31 ἰ wꜢd nsr pr m Ḥw.t-kꜢ-Ptḥ n nknk(=ἰ) ky 92,32 ἰ BꜢst.t pr m štꜢ{m}y.t n ἰr(=ἰ) tkn(=ἰ) 92,33 ἰ sd ḳsw pr m Nn-nswt n ἰr(=ἰ) r{nn}m 92,34 ἰ nb pr m ḫtḫt n ἰr(=ἰ) ẖnn 92,35 ἰ ἰr.ty=ƒ(y) m ḫt pr m SꜢwt n ḏd(=ἰ) grg 92,36 ἰ rw.ty pr m p.t n ṯꜢ(=ἰ) ḫ.t nṯr.w 92,37 ἰ nḥꜢ-ḥr pr m RꜢ-sṯꜢw n ἰr(=ἰ) ḫb.w 92,38 ἰ ꜥm šw.t pr m ḳr n ḥḏ(=ἰ) dbḥ 92,39 ἰ ƒndy pr m Ḫmnw n ṯꜢw(=ἰ) 92,40 ἰ ḥpt nsr ḫ.t m Hr-ꜥḥꜢ n ἰr(=ἰ) ꜥwn-ἰb 92,41 ἰ wsḫ nmt pr m Ἰwnw n ἰr(=ἰ) ἰsƒ.t 92,42 ἰ ƒndy pr m Ḫmnw n ṯꜢw(=ἰ) 91,21

233

91,21

O Djuf who comes from Andjet, (I) have not copulated (d). 91,22 O Ary who comes from Iunu (Heliopolis), (I) have not copulated with the wife of a man. 91,23 O He-who-wanders who comes from Baset (Bubastis), I have not disputed, unless concerning (my) belongings. 91,24 O Lord-of-Maaty who comes from Maaty, I have not made my mouth walk (i.e., gossiped). 91,25 O Entrails-eater who comes from the court of Thirty, I have not overheard. 91,26 O Blood-eater who comes from the place of slaughter, (I) have not measured the grain. 92,27 O White-of-teeth who comes from the Land of the Lake, I have not oppressed. 92,28 O He-hot-of-his-feet who comes from the darkness, (I) have made no measurement. 92,29 O Double-Cavern who comes from the West, I have not killed the divine bull. 92,30 O He-whose-face-is-behind-him who comes from his cavern, I have not escaped. 92,31 O He-who-throws-flame who comes from Hutkaptah (Memphis), (I) have not copulated with another (man). 92,32 O Bastet who comes from Shetayt, I have not drawn near. 92,33 O Breaker-of-bones who come from Nen-nesut (Heracleopolis), (I) have not made someone cry. 92,34 O Flamed-one who comes from Khetkhet, (I) have not (caused) disturbance. 92,35 O Two-eyes-as-fiery-one (i.e., a serpent) who comes from Assiut, (I) have told no lie. 92,36 O Double-Lion who comes from the sky, I have not stolen the goods of the gods. 92,37 O Fierce-of-face who comes from Rosetau, (I) have caused no damage. 92,38 O Swallower-of-shades who comes from the hollow place, (I) have not damaged the measure. 92,39 O Long-beak (i.e., Thoth) who comes from Khemenu (Hermopolis), (I) have not criticized. 92,40 O He-who-embraces-the-flame who comes frome Kher-aha, (I) have not been greedy. 92,41 O Broad-of-step who comes from Iunu (Heliopolis), (I) have done no evil. 92,42 O Long-beak (i.e., Thoth) who comes from Khemenu (Hermopolis), (I) have not criticized (e).

Notes on translation (a) The translation is uncertain: the word is possibly related to Coptic ϩⲏⲕⲉ “poor” or to Egyptian ḥḳr “hungry man”. (b) The scribe has written the heart ỉb instead of the face ḥr (compare with Maystre 1937: 95). (c) The scribe has written ḥnb.t mꜢ, which corresponds to the end of a negative sentence that is found later in

P. Greeenfield (91,26). This misunderstanding is also found in P. Busca (papyrus “Ik” in Maystre 1937: 82; Crevatin 2008: 89; 105, pl. 9, col. 149), (d) The word is written dmdm instead of dꜢdꜢ, which indicates confusion between Ꜣ and m. (e) Columns 39 and 42 have the same content, with the same god and the same negative sentence.

CHAPTER

234

3

36. SEQUENCE BD 101-141/142 II (93,1-94e,39) Presentation of the spells This sheet of papyrus begins with a sentence written in red that is clearly separated from the other lines, given that the rest of the line has been left unwritten. In fact, the first spell of the sheet, BD 101, starts on the following line. This sentence indicates that here begins “Other formulas brought from another papyrus-roll”. It therefore clearly indicates that the scribe used another model to copy the last four sheets of the papyrus. The title of BD 101 indicates that the spell is “for transfigurating the transfigured one”. The content is more specifically related to Ra and his boat, whose crew the deceased would like to join as a transfigured one. The rubric at the end of the formula gives practical indications: the spell should be written on a bandage and put on the neck of the deceased on the day of the funeral. In fact, during the Late Period the spell was also used on its own in certain cases278 and could be considered an amuletic spell.279 The next spell, BD 141/142, is here included for the second time in this papyrus. As indicated above (sequence 23, sheets 35a,1-36c,24), 141 and 142 were considered to be a single spell during the New Kingdom and the Third Intermediate Period, and two spells during the Late Period. The main goal of the spell is to give offerings to various gods and more specifically

(Sheets 93-94)

to Osiris. In this version, 244 names of gods with their epithets or functions are listed in nine columns, and it is therefore particularly long. In comparison, 185 names were included in the first version, which is seen on sheets 35-36. The title is also different. While in the first version the spell is to be recited during particular festivals, here the spell begins with wdn.w, i.e., “offerings”, followed by a list of offerings that are then given to the gods during a festival (for more on the term wdn.w, see above, sequence 31). This title corresponds to the end of BD 141/142 in P. Nu (BD 141/ 142, col. 2) and BD 141 in P. Iahtesnakht (67,1315). These lists were probably used in liturgies consecrated to offerings before they had been adapted for the deceased.280 No vignette accompanies these spells. Technical aspects: a red mark in the upper right part of sheet 93, as well as a join made of vertical fibres, has been noted by Sharp (2016: 119). It may indicate the start of a new roll, which would be consistent with the fact that the sheet begins with the indication that these formulas have been “brought from another papyrus-roll”. The general layout is also different as there is no border and no vignette (except on sheet 95, which contains a vignette on the left), which again corresponds to the indications at the top of the text.

Translation BD 101

93,1-11

k(.t)-ḫ(.t) rꜢ.w ἰnny(w) r ky šƒdw mḏꜢ.t n.t sꜢḫ Ꜣḫy ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 93,3 ἰ Ꜣt n n.t pr m ḥbb.t ḥƒd ḥr mꜢ{ꜥ} n wἰꜢ=k ḏꜢy=k pẖr=k r ꜥ=k n sƒ 93,1

93,1

93,2

93,2

ḥƒd=k ḥr mꜢ wἰꜢ=k ἰw ẖnm.n=k Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ 93,4 nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ḫr Wsἰr Ꜣḫ ἰḳr m ἰs.t=ƒ 278 279

See Illès 2006; Quirke 2013: 227. Lucarelli 2006: 80-81.

Other formulas brought from another papyrus-roll. Papyrus-roll for transfiguring the transfigured one. Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, whose mother is Neskhonsu. 93,3 O He who enters the water, who goes out from the water of the inundation and who settles on the bow of your boat, you cross and you circulate in the (same) condition (as you were) yesterday, you settle on the bow of your boat. You have joined Osiris, priestess of Amun-Ra, 93,4 lord of Iured, Nestanebetisheru, whose mother is Neskhonsu, beside Osiris and the excellent transfigured one in his crew. 280

See Goyon 1978: 418; Lenzo 2022, who also translates the version of BD 141/142 in P. Nedjmet.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

ἰ Rꜥ m rn=k pwy n Rꜥ ἰr swꜢ=k ḥr wḏꜢ.t n.t nꜥ (mḥ) 7 ḏƒḏ=s 93,5 n.t nꜥ (mḥ) 3 gs kꜢ=k swḏꜢ=k Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw r Ꜣḫ ἰḳr m ἰs.t=k 93,6 wḏꜢ=k wḏꜢ=s ṯs pẖr ἰ Rꜥ m rn=k pwy n Rꜥ ἰr swꜢ=k ḥr nty.w ἰm sḫd kꜢ=k sꜥḥꜥ=k Wsἰr ḥm(.t)-nṯr n(.t) Ἰn-ḥr-Šw sꜢ Rꜥ Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 93,7 Nsy-ḫnsw ḥr rd.wy=s ἰw=s n Ꜣḫ ἰḳr m ἰs.t=k ꜥḥꜥ=s (ḥr) rd.wy=s wḏꜢ=s wḏꜢ=k ἰ Rꜥ m rn=k pwy n Rꜥ ἰr wn.tw n=k sštꜢ.w 93,8 ἰm(ḥ).t r sšm ἰb n psḏ.t=k kꜢ=k dἰ=k ἰb n Wsἰr ḥm(.t)-nṯr n(.t) Pẖr.t wr(.t) nb(.t) Sr(.t) Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw ἰw=s n Ꜣḫ ἰḳr 93,9 m ἰs.t=k wḏꜢ=k wḏꜢ=s ṯs pẖr ḥꜥ.t=s n=s hrw wꜥb m rꜢ ḏd.tw rꜢ pn sš ḥr sšd n šs nsw rdἰt r ḫḫ n Ꜣḫ hrw n smꜢ 93,10 m tꜢ ἰr dd.w {tἰ} n=ƒ wḏꜢ.t r ḫḫ=ƒ ἰr.tw n=ƒ ḥss mἰtt psḏ.t

93,11

BD 141/142 93,11

235

O Ra, in this your name of Ra! If you pass by the wedjat-eye of circa 7 cubits, his iris 93,5 of circa 3 cubits and a half, then you will make whole Osiris, priestess of Nekhbet of Nekhen Nestanebetisheru, whose mother is Neskhonsu, as an excellent transfigured one in your crew. 93,6 If you are well, she is well, and vice versa. O Ra, in this name of yours of Ra! If you pass by the ones who are there (i.e., the dead), being upside down, you will stand Osiris, priestess of Onuris-Shu, son of Ra Nestanebetisheru, whose mother is 93,7 Neskhonsu, on her feet. She will be as an excellent transfigured one in your crew, she will stand (on) her feet. If she is well, you are well, O Ra, in this name of yours of Ra! If the secrets of the 93,8 Imhet are opened for you in order to guide the heart of your Ennead, you will place the heart of Osiris, priestess of Pakhet the Great, lady of Seret (Speos Artemidos), Nestanebetisheru, whose mother is Neskhonsu. She will be as an excellent transfigured one 93,9 in your crew. If you are well, she is well and vice versa. Her body is for her on the day of purification with the formula. This formula is to be said, written over a bandage of royal linen, placed at the neck of the transfigured one (on) the day of joining 93,10 the earth. 93,11 For anyone at whose neck the wedjat-amulet has been placed for him, praises will be made for him as well as the Ennead.

93,11- 94e,39

wdn.w t ḥnḳ.t kꜢ.w Ꜣpd.w Ꜣšr.w snṯr ꜥnty.w ḥr ḫ.t mꜥ ẖr hrw Ꜣbd 6 n.t smd.t 93a,12 wdn.w n Wsἰr ḫnty Ἰmnty.w nb Ꜣbḏw sp 4 93a,13 n Rꜥ-Ḥr-Ꜣḫ.ty 93a,14 Nwn 93a,15 Nw.t 93a,16 MꜢꜥ.t 93a,17 wἰꜢ n Rꜥ 93a,18 Ἰtm 93a,19 Ḫprἰ 93a,20 psḏ.t ꜥꜢ.t 93a,21 psḏ.t nḏs.t 93a,22 Ḥr nb wrr.t 93a,23 Šw 93a,24 Tƒnw.t 93a,25 Gb 93a,26 Nw.t 93a,27 Wsἰr 93a,28 Ꜣs.t 93a,29 Nb.t-ḥw.t

93,11

Offerings: bread, beer, cattle, birds, roasted meat, incense, myrrh on the flame on the day of the feast of the 6 day and the half month. (a) 93a,12 Offerings for Osiris, foremost of the Westerners, lord of Abydos, four times. 93a,13 For Ra-Horakhty (b). 93a,14 Nun. 93a,15 Nut. 93a,16 Maat. 93a,17 The boat of Ra. 93a,18 Atum. 93a,19 Khepri. 93a,20 The Great Ennead. 93a,21 The Small Ennead. 93a,22 Horus, lord of the Great Crown. 93a,23 Shu. 93a,24 Tefnut. 93a,25 Geb. 93a,26 Nut. 93a,27 Osiris. 93a,28 Isis. 93a,29 Nephthys.

CHAPTER

236 93b,13

93b,13

93b,14

93b,14

n Ḥw.t-kꜢ nb ḏr šny.t 93b,15 Ἰgr.t ḫnty s.t=s 93b,16 Ꜣḫ-bἰt sꜥḥ-nṯr 93b,17 wr-mrw(.t)=s dšr.t-šnw 93b,18 ẖnm-ꜥnḫ ἰns 93b,19 sḫm rn=s m ḥm.t=s 93b,20 kꜢ ṯꜢy ἰd.t 93b,21 sḫm wn ἰtn ḥm nƒr m p.t ἰꜢbt.t

3

pẖr sšm tꜢ.wy ḥm nƒr n p.t mḥ.t ἰꜢḫ.w ḥry-ἰb ḥw.t ꜥšm.w ḥm nƒr n p.t ἰmnt.t 93b,24 ḫnty ḥw.t dšr.t ḥm nƒr n p.t rsy.t 93b,25 Ἰmst 93b,26 Ḥꜥpy 93b,27 DwꜢ-mw.t=ƒ 93b,28 Qbḥ-snw=ƒ 93b,29 ἰtr(.t) šmꜥ 93b,30 ἰtr(.t) mḥ 93b,31 sk.ty 93b,32 mꜥnḏ.ty

For Mansion-of-kas, lady-of-all (cow 1) (c). Shenyt (cow 2). 93b,15 Igeret, foremost of her place (cow 3). 93b,16 She-of-Chemmis, who-envelops-the-god-in-bandages (cow 4). 93b,17 She-the-love-of-whom-is-great, Red-haired-one (cow 5). 93b,18 She-who-joins-life, Red-one (cow 6). 93b,19 She-whose-name-is-powerful-in-her-craft (cow 7). 93b,20 The bull, male of the cow. 93b,21 Powerful one that opens the solar disk, good steering oar of the eastern sky. 93b,22 One that travels around, good steering oar of the northern sky. 93b,23 Radiance in the middle of the estate of the images, good steering oar of the western sky. 93b,24 Foremost of the red estate, good steering oar of the south sky. 93b,25 Amset. 93b,26 Hapy. 93b,27 Duamutef. 93b,28 Qebehsenuf. 93b,29 Shrine of Upper Egypt. 93b,30 Shrine of Lower Egypt. 93b,31 Night-boat. 93b,32 Day-boat.

93c,12

Nb-ḥw.t 93c,13 Ḏḥwty 93c,14 nṯr.w rsy 93c,15 nṯr.w mḥ.t 93c,16 nṯr.w ἰmnt.t 93c,17 nṯr.w ἰꜢbt.t 93c,18 nṯr.w mꜢsty.w 93c,19 nṯr.w ḥtpty.w 93c,20 pr-sḏ-t 93c,21 pr nsr 93c,22 nṯr.w ἰꜢty.w 93c,23 nṯr.w Ꜣḫty.w 93c,24 nṯr.w sḫty.w 93c,25 nṯr.w nsty.w 93c,26 wꜢ.t rsy 93c,27 wꜢ.t mḥ.t 93c,28 wꜢ.t ἰmnt.t 93c,29 wꜢt ἰꜢbt.t 93c,30 sbꜢ.w n dwꜢ.t 93c,31 sbḫ.ty n dwꜢ.t

93c,12

93d,12

ἰry.w m sbꜢ n dwꜢ.t štꜢ.w ḥr.w sꜢw wꜢ.t 93d,14 ἰry.w nw dd sbḥ 93d,15 ἰry.w ḫꜢsw.t dd ḥr nƒr 93d,16 rkḥy.w ddw ḫ.t m ꜥḫ 93d,17 wn ꜥḫ ḫ.t ἰmnt.t 93d,18 Wsἰr Wn-nƒr 93d,19 Wsἰr ꜥnḫy 93d,20 Wsἰr nb ꜥnḫ 93d,21 Wsἰr nb ḏr

93d,12

93d,13

93d,13

93b,22 93b,23

Nephthys. Thoth. 93c,14 The gods of the South. 93c,15 The gods of the North. 93c,16 The gods of the West. 93c,17 The gods of the East. 93c,18 The gods who belong to the knees. 93c,19 The gods who are provided with offerings. 93c,20 The House of the Flame (sedjet). 93c,21 The House of Flame (neser). 93c,22 The gods who belong to the mound. 93c,23 The gods who belong to the horizon. 93c,24 The gods who belong the field. 93c,25 The gods who belong to the throne. 93c,26 The way of the South. 93c,27 The way of the North. 93c,28 The way of the West. 93c,29 The way of the East. 93c,30 The gates of the underworld. 93c,31 The two portals of the underworld. 93c,13

Doorkeepers of the gates of the underworld. They-with-secret-face, guardian of the way. 93d,14 Keepers of those who give a cry. 93d,15 Keepers of the foreign countries who give a beautiful face. 93d,16 The fiery-ones who give fire in the brazier. 93d,17 He who opens the brazier and the fire of the West. 93d,18 Osiris Wennefer. 93d,19 Osiris the living. 93d,20 Osiris lord of life. 93d,21 Osiris lord of all.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 93d,22

Wsἰr Wsἰr 93d,24 Wsἰr 93d,25 Wsἰr 93d,26 Wsἰr 93d,27 Wsἰr 93d,28 Wsἰr 93d,29 Wsἰr 93d,30 Wsἰr 93d,31 Wsἰr 93d,32 Wsἰr 93d,23

ḫnty Ḫmnw (?) sꜢḥ m rs-nt m mḥ-nt nb ḥḥ bꜢty-rpy.t Ptḥ nb ꜥnḫ ḫnty RꜢ-sṯꜢw ḥry-ἰb ḫꜢs.t m ꜥnḏty m sḥty

93d,22

Osiris foremost of Khemenu (?) (Hermopolis) (d). Osiris Orion. 93d,24 Osiris in the South Chapel. 93d,25 Osiris in the North Chapel. 93d,26 Osiris lord of Millions. 93d,27 Osiris Baty-repyt. 93d,28 Osiris-Ptah lord of Life. 93d,29 Osiris foremost of Rosetau. 93d,30 Osiris in the middle of the foreign country. 93d,31 Osiris in Andjty. 93d,32 Osiris in Sehety. 93d,23

94a,1

Wsἰr m SꜢw Wsἰr m Wḏƒ 94a,3 Wsἰr m rsy 94a,4 Wsἰr m mḥt 94a,5 Wsἰr m P 94a,6 Wsἰr m Nṯr 94a,7 Wsἰr m SꜢw ẖry 94a,8 Wsἰr m bἰk 94a,9 Wsἰr m Swnw 94a,10 Wsἰr m Snn 94a,11 Wsἰr m ꜥprw 94a,12 Wsἰr m ḳƒdn 94a,13 Wsἰr {m} Skr m ḫt-š 94a,14 Wsἰr m nἰw.t=ƒ 94a,15 Wsἰr m PsgꜢs-rꜢ 94a,16 Wsἰr m s.t=ƒ ἰmy RꜢ-sṯꜢw 94a,17 Wsἰr Nḏsty 94a,18 Wsἰr m Wsἰ-wr.t 94a,19 Wsἰr ḥḳꜢ d.t 94a,20 Wsἰr m wty 94a,21 Wsἰr nb Ἰwnw 94a,22 Wsἰr m sk.ty 94a,23 Wsἰr nb ḏ.t 94a,24 Wsἰr ἰty 94a,25 Wsἰr m tꜢy.t 94a,26 Wsἰr m RꜢ-sṯꜢw 94a,27 Wsἰr m ḥry šꜥ.t=ƒ 94a,28 Wsἰr ḫnty ἰd.t 94a,29 Wsἰr m ḥw.t tnn(.t) 94a,30 Wsἰr m Nd(b)y 94a,31 Wsἰr m Bdš 94a,32 Wsἰr m Dp

94a,1

94a,2

94a,2

94b,1

94b,1

Wsἰr Wsἰr 94b,3 Wsἰr 94b,4 Wsἰr 94b,5 Wsἰr 94b,6 Wsἰr 94b,7 Wsἰr 94b,8 Wsἰr 94b,9 Wsἰr 94b,2

m Npr.t m Snw m Ḥkn m tꜢ (S)kr m ŠꜢw m ƒꜢ Ḥr m ἰw MꜢꜥ.ty m Hnἰ m SꜢw ḥr.y

Osiris in Sais. Osiris in Wedjef. 94a,3 Osiris in the South. 94a,4 Osiris in the North. 94a,5 Osiris in Pe. 94a,6 Osiris in Netjer. 94a,7 Osiris in Higher Sais. 94a,8 Osiris in the town of the falcon. 94a,9 Osiris in Sunu (Assuan). 94a,10 Osiris in Senen. 94a,11 Osiris in Aper. 94a,12 Osiris in Kefeden. 94a,13 Osiris-Sokar in Khet-esh. 94a,14 Osiris in his city. 94a,15 Osiris in Peseg-ra. 94a,16 Osiris in his place that is in Rosetau. 94a,17 Osiris Nedjesty. 94a,18 Osiris in Wesi-weret. 94a,19 Osiris ruler of eternity. 94a,20 Osiris as He who generates. 94a,21 Osiris lord of Iunu (Heliopolis). 94a,22 Osiris in the night-boat. 94a,23 Osiris lord of eternity. 94a,24 Osiris the sovereign. 94a,25 Osiris in Tayt (i.e., the main door of a temple?). 94a,26 Osiris in Rosetau. 94a,27 Osiris as He who is upon his sand. 94a,28 Osiris foremost of the cow. 94a,29 Osiris in the temple of Tjenenet. 94a,30 Osiris in Nedby (i.e., an area?). 94a,31 Osiris in Bedesh. 94a,32 Osiris in Dep. Osiris Osiris 94b,3 Osiris 94b,4 Osiris 94b,5 Osiris 94b,6 Osiris 94b,7 Osiris 94b,8 Osiris 94b,9 Osiris 94b,2

in Neperet (the bank). in Senu. in Hekenu. in the land of (S)okar. in Shau. as He who brings Horus. in the island of the Two Maats. in Heni. in Higher Sais.

237

CHAPTER

238 94b,10

Wsἰr Wsἰr 94b,12 Wsἰr 94b,13 Wsἰr 94b,14 Wsἰr 94b,15 Wsἰr 94b,16 Wsἰr 94b,17 Wsἰr 94b,18 Wsἰr 94b,19 Wsἰr 94b,20 Wsἰr 94b,21 Wsἰr 94b,22 Wsἰr 94b,23 Wsἰr 94b,24 Wsἰr 94b,25 Wsἰr 94b,26 Wsἰr 94b,27 Wsἰr 94b,28 Wsἰr 94b,29 Wsἰr 94b,30 Wsἰr 94b,31 Wsἰr 94b,32 Wsἰr 94b,33 Wsἰr 94b,11

m SꜢw ẖr.y m p.t m tꜢ rsy mḥy ἰmnt.t ἰꜢbt.t m ꜥḥ.t m Ꜣḫ.ty m Ἰwnw m Nn-ḥw.t m NꜢrƒ m Ἰp m Ḥw.t-kꜢ-Ptḥ m Hr-ꜥḥꜢ nb ḤꜢ.t-mḥy.t nb RꜢ-sṯꜢw m pr ḥꜥpy m pr psḏ.t m ḥw.t bnw sḫm nṯr.w nb nrἰ ns šw.ty nb mṯꜢ

94b,10

Osiris Osiris 94b,12 Osiris 94b,13 Osiris 94b,14 Osiris 94b,15 Osiris 94b,16 Osiris 94b,17 Osiris 94b,18 Osiris 94b,19 Osiris 94b,20 Osiris 94b,21 Osiris 94b,22 Osiris 94b,23 Osiris 94b,24 Osiris 94b,25 Osiris 94b,26 Osiris 94b,27 Osiris 94b,28 Osiris 94b,29 Osiris 94b,30 Osiris 94b,31 Osiris 94b,32 Osiris 94b,33 Osiris 94b,11

94c,1

94c,1

94c,2

94c,2

Wsἰr ꜥšꜢ ḥr.w Wsἰr pꜢwty.w 94c,3 Wsἰr nb ꜥb.wy 94c,4 Wsἰr nb ḥnw.ty 94c,5 Wsἰr mn kr.ty 94c,6 Wsἰr Ἰnwy 94c,7 Wsἰr ḫnty nƒr 94c,8 Wsἰr nb npy 94c,9 Wsἰr ṯs mnmn 94c,10 Wsἰr nb ḥry.w 94c,11 Wsἰr ἰtn 94c,12 Wsἰr ms ḥm(w.t)-r.w 94c,13 Wsἰr ṯs tꜢ.wy 94c,14 Wsἰr nb š 94c,15 Wsἰr nb Nn-nsw 94c,16 Wsἰr nb nƒr 94c,17 Wsἰr nb sḫmy.w 94c,18 Wsἰr nb ꜥ(Ꜣ)b.w 94c,19 Wsἰr nb ḳbḥ.w 94c,20 Wsἰr wsr ἰb 94c,21 Wsἰr nb ἰd.w(t) 94c,22 Wsἰr ḥrw.ty 94c,23 Wsἰr m ḎbꜢ 94c,24 Wsἰr Ḥr tmꜢ-ꜥ 94c,25 Wsἰr ƒꜢ ꜥ 94c,26 Wsἰr m ἰp 94c,27 Wsἰr nb sp.t 94c,28 Wsἰr nb pḏ.t ḫꜢs.wt 94c,29 Wsἰr ἰwꜥ Rꜥ

3

in Upper Sais. in the sky. on earth. (in) the South. (in) the North. (in) the West. (in) the East. in the palace. in the Double Horizon. in Iunu (Heliopolis). in Nen-hut. in Naref. in Ip. in Hut-ka-Ptah (Memphis). in Kher-aha. lord of Hat-mehyt (nome of Mendes). lord of Rosetau. in the house of Hapy. in the house of the Ennead. in the temple of the benu-bird. mighty (among) the gods. lord of fear. lord of the Double Feather Crown. lord of the phallus.

Osiris numerous of faces. Osiris the primeval one. 94c,3 Osiris lord of the Two Horns-ab. 94c,4 Osiris lord of the Two Horns-henout. 94c,5 Osiris stable of the Two Horns-keret. 94c,6 Osiris Inuy. 94c,7 Osiris foremost of the grain. 94c,8 Osiris lord of the grain. 94c,9 Osiris who raises the cattle. 94c,10 Osiris lord of the faces. 94c,11 Osiris the solar disk. 94c,12 Osiris who creates the spells. 94c,13 Osiris who raises the Two Lands. 94c,14 Osiris lord of the lake. 94c,15 Osiris lord of Nen-nesut (Heracleopolis). 94c,16 Osiris lord of perfection. 94c,17 Osiris lord of the powerful ones. 94c,18 Osiris lord of the offerings. 94c,19 Osiris lord of the libations. 94c,20 Osiris mighty of heart. 94c,21 Osiris lord of the cows. 94c,22 Osiris of Herty. 94c,23 Osiris in Djeba (Edfu). 94c,24 Osiris Horus strong of arm. 94c,25 Osiris who carries the arm. 94c,26 Osiris in Ip(et). 94c,27 Osiris lord of the shore. 94c,28 Osiris lord of the troop (of soldiers) of the foreign countries. 94c,29 Osiris heir of Ra.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS 94c,30

m dnἰꜢ.t m ḥw.t rḏw m ḥw.t wr m ἰw P

94c,30

94d,1

Wsἰr m Gbtyw Wsἰr m Ꜣbḏw 94d,3 Wsἰr m ḥby 94d,4 Wsἰr m Nr.t rsy 94d,5 Wsἰr m Nr.t mḥ 94d,6 Wsἰr m Ꜣb(w) 94d,7 Wsἰr m ἰm(Ꜣ)w 94d,8 Wsἰr m MꜢnw 94d,9 Wsἰr BꜢẖ 94d,10 Wsἰr m p.t rs y 94d,11 Wsἰr m p.t mḥ 94d,12 Wsἰr m p.t ἰmnt.t 94d,13 Wsἰr m p.t ἰꜢbt.t 94d,14 Wsἰr ḥḳꜢ mḏꜢ.t 94d,15 Wsἰr m ḥꜢty.w nb.w 94d,16 Wsἰr m rn(.w)=ƒ nb.w 94d,17 Wsἰr m ḫpr.w=ƒ nb.w 94d,18 Wsἰr ms=ƒ nb.w 94d,19 Wsἰr m ἰrw=ƒ nb.w 94d,20 Wsἰr m ḳꜢ=ƒ nb.w 94d,21 Wsἰr m ḳd=ƒ nb.w 94d,22 Wsἰr m s.t=ƒ nb 94d,23 Wsἰr m sḥ=ƒ nb.w 94d,24 Wsἰr m bw nb mr kꜢ=ƒ ἰm 94d,25 Ḥr sꜢ Ꜣs.t 94d,26 Ḥr nḏ ἰt=ƒ 94d,27 Ḥr nb wrr.t 94d,28 Ꜣs.t wr.t mw.t nṯr 94d,29 Ꜣs.t nṯr.t 94d,30 Ꜣs.t sꜢ.t Nw.t 94d,31 Ꜣs.t wr ḥkꜢ 94c,32 Ꜣs.t nb(.t) sꜢ 94d,33 Ꜣs.t nb(.t) mḏꜢ.t 94d,34 Ꜣs.t mk ἰt=s

94d,1

94d,2

94d,2

94e,1

94e,1

94e,2

94e,2

Wsἰr Wsἰr 94c,32 Wsἰr 94c,33 Wsἰr 94c,31

Ꜣs.t ḥḳꜢ.t mḏꜢ.t Ꜣs.t m SꜢw 94e,3 Ꜣs.t m ḤkꜢ 94e,4 Ꜣs.t m Nṯrw.t 94e,5 Ꜣs.t m P 94e,6 Ꜣs.t m Dp 94e,7 Ꜣs.t m Gbtyw 94e,8 Ꜣs.t m Ἰpw 94e,9 Ꜣs.t m Ḫnty Mnw 94e,10 Ꜣs.t m Ꜣbḏw 94e,11 Ꜣs.t m ḥw.t nsw 94e,12 Ꜣs.t m p.t 94e,13 Ꜣs.t m tꜢ 94e,14 Ꜣs.t m rsy 94e,15 Ꜣs.t m mḥ

Osiris Osiris 94c,32 Osiris 94c,33 Osiris 94c,31

in in in in

the the the the

festival of denit (1st and 3rd quarter of the moon). temple of the fluid. great Temple. island of Pe.

Osiris in Gebtyu (Coptos). Osiris in Abdju (Abydos). 94d,3 Osiris in feast. 94d,4 Osiris in the nome of Neith of the south. 94d,5 Osiris in the nome of Neith of the north. 94d,6 Osiris in Abu (Elephantine). 94d,7 Osiris in Imanu. 94d,8 Osiris in Manu. 94d,9 Osiris in Bakhu. 94d,10 Osiris in the sky of the South. 94d,11 Osiris in the sky of the North. 94d,12 Osiris in the sky of the West. 94d,13 Osiris in the sky of the East. 94d,14 Osiris ruler of the papyrus-scroll. 94d,15 Osiris as the habitants of Hau-nebu. 94d,16 Osiris in all his names. 94d,17 Osiris in all his forms. 94d,18 Osiris in all his births. 94d,19 Osiris in all his makings. 94d,20 Osiris in all his heights. 94d,21 Osiris in all his characters. 94d,22 Osiris in all his places. 94d,23 Osiris in all his halls. 94d,24 Osiris in all the places his ka likes to be. 94d,25 Horus-son-of-Isis. 94d,26 Horus-protector-of-his-father. 94d,27 Horus lord of the Great Crown. 94d,28 Isis the great, mother of the god. 94d,29 Isis the goddess. 94d,30 Isis daughter of Nut. 94d,31 Isis great of heka-power. 94d,32 Isis lady of protection. 94d,33 Isis lady of the papyrus-scroll. 94d,34 Isis protector of her father. Isis ruler of the papyrus-scroll. Isis in Sais. 94e,3 Isis in Heka. 94e,4 Isis in Netjerut. 94e,5 Isis in Pe. 94e,6 Isis in Dep. 94e,7 Isis in Gebtyu (Coptos). 94e,8 Isis in Ipu (Akhmim). 94e,9 Isis in Khenty-Min (nome of Akhmim). 94e,10 Isis in Abdju (Abydos). 94e,11 Isis in Hut-nesu. 94e,12 Isis in the sky. 94e,13 Isis on the earth. 94e,14 Isis in the South. 94e,15 Isis in the North.

239

CHAPTER

240 94e,16

Ꜣs.t m ἰmnt.t Ꜣs.t m ἰꜢbt.t 94e,18 Ꜣs.t m rsy-nt 94e,19 Ꜣs.t m mḥ-nt 94e,20 Ꜣs.t m ḫpr.w=s nb(.w) 94e,21 Ꜣs.t m ḳd=s nb 94e,22 Ꜣs.t m kꜢ=s nb 94e,23 Ꜣs.t m bw mrr kꜢ=s ἰm 94e,24 Ἰnpw ἰmy-wt 94e,25 Ἰnpw ḫnty sḥ-nṯr 94e,26 Ἰnpw tp ḏw=ƒ 94e,27 Ἰnpw nb HꜢny 94e,28 Ἰnpw nb sštꜢ.w 94e,29 Ἰnpw nb tꜢ hḏ 94e,30 Ἰnpw nb Bἰk.t 94e,31 Ἰnpw nb ḳrs ἰn Ἰwnw 94e,32 Ἰnpw nb Šn.t 94e,33 Ἰnpw m rn(.w)=ƒ nb.w 94e,34 Ἰnpw ἰmy šms Wsἰr

94e,16

94e,17

94e,17

mn=tn ἰr.t Ḥr =s r rꜢ=tn sty ἰr.t Ḥr r rꜢ=tn 94e,37 ἰἰ sty m dd=tn ἰn Wsἰr ḥm(.t)-nṯr n(.t) Wsἰr 94e,38 nb Ꜣbḏw Nsy-tꜢ-nb(.t)-Ἰšrw 94e,39 mw.t=s Nsy-ḫnsw

94e,35

94e,35

94e,36

3

Isis in the West. Isis in the East. 94e,18 Isis in the southern water. 94e,19 Isis in the northern water. 94e,20 Isis in all her forms. 94e,21 Isis in all her characters. 94e,22 Isis in all her height. 94e,23 Isis in the place her ka likes to be. 94e,24 Anubis in his bandage. 94e,25 Anubis in his pavillon. 94e,26 Anubis upon his mountain. 94e,27 Anubis lord of Hany. 94e,28 Anubis lord of secrets. 94e,29 Anubis lord of the illuminated earth. 94e,30 Anubis lord of the City of the Falcon. 94e,31 Anubis lord of the burial in Iunu (Heliopolis). 94e,32 Anubis lord of Shenet. 94e,33 Anubis in all his names. 94e,34 Anubis who is in the following of Osiris. May you receive the eye of Horus! Its fragrance 94e,36 comes to your mouth, the fragrance of the eye of Horus comes to you 94e,37 with what you have given by Osiris, priestess of Osiris, 94e,38 lord of Abdju (Abydos), Nestanebetisheru, 94e,39 whose mother is Neskhonsu.

Notes on translation (a) The title corresponds to the end of the title of BD 141/142 in P. Nu (BD 141/142, col. 2) and BD 141 in P. Iahtesnakht (67,13-15). Concerning the title, see above, P. Greenfield, BD 141/142 I, note (a) and Lenzo 2022. (b) “For” (n in red) is written only at the beginning of the first two columns but is valid for the names of gods and entities mentioned in the whole list. In BD 141/142 I (see above, note b), “for” is written at the beginning of each column.

(c) For a list that is somewhat different to that of the celestial cows, see BD 141/142 I (35a,16-35b,1) and BD 148 (95,10-13). (d) Other versions have the 7th nome of Lower Egypt W῾-m-ḥww (compare P. Nu, Lapp 1997: pl. 43). The reading Khemenu (Hermopolis) is uncertain because of the presence of three “s” instead of two, which can be used to write the name of this town.

37. SEQUENCE BD 190/148-133 (95,1-96,14)

(Sheets 95-96)

The spell generally numbered 190 is in fact the title of BD 148 that was in use during the Late Period (see for example P. Iahtesnakht, 117,1; P. Pasherientaihet, 134,1). During the Third Intermediate Period only certain papyri included it as the title of the spell.281 In the Greenfield Papyrus, BD 148 appears twice. In the first

version (sheets 39,20-40,6) the title is distinctive, “Formula for building a chapel which is in the land” (which is the title of BD 152), while the traditional title during the New Kingdom was “Formula for provisioning a transfigured spirit”.282 In the second version, the title corresponds to the beginning of BD 190, “A papyrus scroll to make excellent the transfigured one on the heart of Osiris, making him powerful beside Atum,

281

282

Presentation of the spells

Lenzo 2007: 12-14, 37.

Quirke 2013: 354.

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

making him mighty beside the foremost of the Westerners”. The purpose of the spell is to provide offerings for the deceased. For this, the deceased addresses seven celestial cows and a bull. By knowing their names, Nestanebetisheru can receive provisions to enable her to continue her life. The spell here is an abbreviated version of the usual formula. The spell is followed in the final sheet by BD 133. The scribe had the space on sheet 95 to place the spell directly after BD 148, but he seems to have preferred to use another sheet of papyrus, maybe because the text was first written on another sheet and then added secondarly to the previous one. The spell concerns the journey of Ra, the deity that the deceased wished to be associated with in order to be reborn every morning

241

like him. According to its title, the spell had to be recited “on the day of the month”. It usually finishes with a rubric which gives practical indications about how and when to recite the spell. However, in P. Greenfield it is shortened and focuses only on the desire to obtain provisions while travelling with the god Ra. Vignette There are no border lines, as in the preceding sheets up to sheet 93. The vignette has been inserted directly in the left part of the sheet. Seven cows and a bull have been drawn to form the vignette of BD 148. This layout is reminiscent of the one usually adopted in the papyri of the Third Intermediate Period (see other papyri such as P. Gatseshen and P. Neskhonsu).

Translation BD 190/148

95,1-16

mḏꜢ.t n.t sἰḳr Ꜣḫ ḥr ἰb n Wsἰr rdἰ.t sḫm=ƒ ḫr Ἰtm rdἰ.t wsr=ƒ ḫr ḫnty Ἰmnty.w

95,1

ḏd mdw ἰn Wsἰr ḥm(.t)-nṯr n(.t) Mnw Ḥr Ꜣs.t n Ἰpw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw 95,3 ἰnḏ-ḥr=k psd m ἰtn=ƒ ꜥnḫy pr m Ꜣḫ ἰw=ἰ rḫ tw rḫ.kwἰ rn=k rḫ.kwἰ rn n sƒḫ ky.t ḥnꜥ 95,4 kꜢ ἰry ddy.w t ḥnḳ.t n ꜥnḫ.w sḏƒꜢ.w Ἰmnty.w dἰ=tn t ḥnḳ.t r rnpw.t ḫr Wsἰr ḥm(.t)-nṯr n(.t) Ḥw.t-ḥr nb(.t) ḳrs 95,5 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw sḏƒꜢ=tn sw dἰ=tn Ꜣḫ=s m šms=tn ḫpr=s ẖr ḫpd=tn 95,6 ἰ ḥw.t-kꜢ nb(.t)-ḏr šnꜥ n{.t} p.t wṯs-nṯr Ἰgr.t ḫnty s.t=s Ꜣḫ-bἰt sꜥḥ-nṯr wr.t mrw(.t)=s sdšr.t-šnw 95,7 ἰ ẖnm-ꜥnḫ ἰnsy 95,8 ἰ sḫm rn=s m ḥmw=s 95,9 ἰ kꜢ ṯꜢy ἰd.wt dd=tn t ḥnḳ.t ḥtp.w r rnpw.t n Wsἰr bꜢk(.t) pꜢ ἰpw n Ἰmn-Rꜥ nsw nṯr.w 95,10 Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw sḏƒꜢw=tn sw m kꜢ.w=tn rꜥ nb 95,11 ἰ sḫm n{.t} p.t wn ἰtn ḥmw nƒr m p.t ἰꜢbt.t 95,12 ἰ Rꜥ šsm tꜢ.wy ḥmw nƒr m p.t ἰmnt.t 95,2

95,1

A papyrus scroll to make excellent the transfigured one on the heart of Osiris, making him powerful beside Atum, making him mighty beside the foremost of the Westerners. 95,2 Words spoken by Osiris, priestess of Min, Horus and Isis of Ipu (Akhmim) Nestanebetisheru, whose mother is Neskhonsu. 95,3 Hail to you, the one who shines in his living disk, who goes out with his akh-power. I know you, I know your name, I know the name of the seven cows with 95,4 their bull. Bread and beer are given to the living ones, provisions (to) the Westerners. May you give bread, beer and the renput-offerings beside Osiris, priestess of Hathor, lady of Qis (Qus/Cusae), 95,5 Nestanebetisheru, whose mother is Neskhonsu! May you provision her, may you make her to be transfigured in your following, she will come into being under your buttock! 95,6 O (cow 1) Mansion-of-kas, lady-of-all. (Cow 2) Cloud-of-the sky, who-raises-the-god. (Cow 3) Igeret, foremost of her place. (Cow 4) She-of-Chemmis, who-envelops-the-god-in-bandages. (Cow 5) She-the-love-of-whom-is-great, Red-haired-one. 95,7 O (cow 6) She-who-joins-life, Red-one. 95,8 O (cow 7) She-whose-name-is-powerful-in-her-craft. 95,9 O the bull, male of the cows! May they give bread, beer, renput-offerings to Osiris, servant of the papyrus-rolls of Amun-Ra, king of the gods, 95,10 Nestanebetisheru, whose mother is Neskhonsu! May you provision her with your kau-offerings each day! 95,11 O Powerful one of the sky, who opens the solar disk, good steeringoar in the eastern sky! 95,12 O Ra, guide of the Two Lands, good steering-oar in the western sky!

CHAPTER

242 ἰ Ꜣḫ.w ḥry-ἰb ḥw.t ꜥẖm ḥmw nƒr m p.t rsy 95,14 ἰ ḫnty ḥry-ἰb ḥw.t dšr.t ḥmw nƒr m p.t mḥt dἰ=tn t ḥnḳ.t Ꜣḫ n Wsἰr ḥsy(.t) n pꜢ ꜥ n 95,15 Mw.t wr.t nb(.t) Ἰšrw Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw mꜢꜥ ḫrw sḏƒꜢw=tn sw dἰ=tn n=s ꜥnḫ wḏꜢ snb Ꜣw-ἰb 95,16 sꜢ hr-tp tꜢ dἰ=tn n=s t n p.t tꜢ Ꜣḫ.ty Ἰwnw dwꜢ.t 95,13

ἰw=s rḫ=s tm ἰr=tn n=s mἰtt BD 133

3

95,13

O Radiance who is in the middle of the estate of images, good steering-oar in the southern sky! 95,14 O Foremost who is in the middle of the estate of red-ones, good steering-oar of the northern sky! May they give bread and beer to Osiris, singer of the chorus of 95,15 Mut, the Great, lady of Isheru, Nestanebetisheru, whose mother is Neskhonsu, true of voice. May you provision her! May you give her life, wellness, health, joy, 95,16 protection on earth! May you give her bread in the sky, the earth, the double horizon, Iunu (Heliopolis) and the underworld! She knows completely, may you make the same for her!

96,1-14

96,1

ḏd.w m hrw Ꜣbd ḏd mdw ἰn Wsἰr ḥry(.t) wr.t ḫnr(.t) tpy.t n(.t) Ἰmn-Rꜥ nsw nṯr.w Nsy-tꜢ-nb(.t)-Ἰšrw 96,2 mw.t=s Nsy-ḫnsw ḫꜥ Rꜥ m Ꜣḫ.ty=ƒ psḏ.t=ƒ m-ḫt=ƒ pr nṯr m s.t ἰmn ḫr sḏꜢw m 96,3 Ꜣḫ.ty ἰꜢbt.t n.t p.t ḥr ḫr ms n Nw.t ḏsr=sn wꜢ.t n Rꜥ tp ꜥ wr pẖr=ƒ ṯs tw ἰr=k Rꜥ 96,4 ἰmy krἰ=ƒ nsb=k ṯꜢw šmsw nꜥ wἰꜢ=k r ẖ.t n.t nḫ.t nm wr.w ḥr ḫrw=k ἰp=k ks=k 96,5 sꜢk=k ꜥ.t=k dἰ=k ḥr=k r ἰmnt.t nƒr.t ἰw=k ἰmꜢ.tw rꜥ nb tw ἰst pwy n nbw ẖr smꜢ 96,6 n ἰtn p.t ẖr s(d)Ꜣw=k pẖr=k mꜢ.tἰ rꜥ nb ἰ ḥꜥꜥ m Ꜣḫ.ty hꜢ m nwḥ=k nṯr.w ἰmy.w 96,7 p.t mꜢꜢ=sn Wsἰr ḥm(.t)-nṯr n(.t) Ἰmn-Rꜥ nb Ἰw-rd Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s Nsy-ḫnsw dἰ=tn {sn} n=s ἰꜢw mἰ 96,8 Rꜥ n{.t} sms ḏꜥr wrr.t hrw ἰpw dbḥ.w=ƒ wꜥ pwy n wḏꜥ sp sn m ẖ.t twy tp n{.t} ἰmy.w bꜢḥ 96,9 Rꜥ sp sn ἰm wḏꜢ=s ḥr-tp tꜢ m ẖr.t-nṯr mꜥ ꜥnḫ.w ἰ Wsἰr ḥm(.t)-nṯr n(.t) Nḫb.t Ḥḏ-nḫn Nsy-tꜢ-nb(.t)-Ἰšrw mw.t=s 96,10 Nsy-ḫnsw rs=s wḏꜢ.t mἰ Rꜥ rꜥ nb nn ḥp nn wrd m tꜢ pn ḏ.t nƒr tw mꜢꜢ ἰr.ty ꜥnḫ.wy 96,11 m sḏm m MꜢꜥ.t ἰst šms.w Rꜥ dšr ḥp m šms Nwn

96,1

What is said on the day of the month. Words spoken by Osiris, leader-in-chief of the first group of musicians of Amun-Ra, king of the gods, Nestanebetisheru, 96,2 whose mother is Neskhonsu. Ra appears in his double horizon, the Ennead is after him. The god goes out from his hidden place. The provisions fall from 96,3 the double horizon of the East of the sky, at the voice of the child of Nut. May they clear the way for Ra! The arm of the Great, he circles. Raise yourself Ra 96,4 who is in his shrine! You lick the wind (a). Following and traveling (in) the boat in the body of the lower sky. The Great gods travel at your voice. You count your bone(s). 96,5 You gather your body. You place your face towards the beautiful West. You arrive being renewed every day. You are indeed this image of gold bearing the unity 96,6 of the solar disk of the sky, under your trembling. You circulate being new every day. O joyful one in the double horizon! Joy when you see the gods who are in the 96,7 sky. May they see Osiris, priestess of Amun-Ra, lord of Iured, Nestanebetisheru, whose mother is Neskhonsu! May you give to her adoration like 96,8 Ra, for the elder one seeking the Great Crown this day of his requests, this is the sole one, being well twice in this body of his, head of the ones who are in the presence of 96,9 Ra, twice. Give her wellbeing on earth and in the necropolis among the living ones. O Osiris, priestess of Nekhbet of Hedj-Nekhen (Hierakonpolis) Nestanebetisheru, whose mother is 96,10 Neskhonsu! May she awaken, being well like Ra every day, without hastening, without being tired in this earth eternally. You are beautiful, he who sees the two eyes and the two ears 96,11 to hear the Maat. Indeed, the followers of Ra clear and hasten in the following of the Nun (i.e., Primeval Waters).

TRANSLATION AND COMMENTARY ON THE GREENFIELD PAPYRUS

nn ḏd=s mꜢꜢ.n=s nn wḥm{.n}=s sḏm.n=s m pr 96,12 sštꜢ.w ḥr ἰrw.tw n=s hhy n{.t}=s m ḥꜥ.t nṯr n Rꜥ m ḏꜢy Nwn m ḥtp kꜢ n nṯr m mrr=s n{.t}=s 96,13 bἰk ꜥꜢ ḫpr.w ḏd mdw hrw Ꜣbd wdn.w=k n Ꜣḫ.w pw mr=k sἰḳr=ƒ pw ḥr-ἰb n Rꜥ sḳd=ƒy 96,14 m wἰꜢ ἰm=k ἰr.t ḥr rmṯ nb wp wꜢ.t ἰt=ƒ bꜢ=k r-pw

243

She does not say what she has seen. She does not repeat what she has heard in the house of 96,12 secrets, a face is made for her. Jubilations are for her, as the divine body of Ra is crossing the Nun (i.e., Primeval Waters) in peace. The ka of the god is as what she wishes for her, 96,13 falcon, great in transformations. Words spoken the day of the month, your offerings are for these transfigured ones you like, make this excellent in the middle of Ra, while he travels 96,14 in the boat in you. Making about every one, opening the way (for) your father or your ba.

Note on translation (a) The scribe has omitted a passage; compare with P. Gatseshen (15,25), P. Panesettauy (10,3-4) and P. Iahtesnakht (63,15-16).

CHAPTER 4

THE GREENFIELD PAPYRUS IN THE HISTORY OF THE FUNERARY TEXTS BETWEEN THE NEW KINGDOM AND THE SAITE PERIOD

In the introduction (above, Chapters 2.7 and 3), we highlighted the many reasons why the Greenfield Papyrus is an important document. Firstly, we know the archaeological context in which the papyrus was found, before it arrived at the British Museum; namely, the Royal Cache of Deir el-Bahari. Secondly, in the context of the Third Intermediate Period (1069-664 BCE), P. Greenfield was a major manuscript, owing to its exceptional length and the many Book of the Dead spells it contains, as well as its hymnic section and “mythological” part. Many other papyri from that time contain such texts, but P. Greenfield is noteworthy insofar as it gathers all of them together, and therefore contains great diversity within a single manuscript. Hence, when compared with other papyri from the Third Intermediate Period, P. Greenfield offers more insights into the funerary conceptions of that time. Furthermore, thanks to the variety of the texts it contains, the Greenfield Papyrus can be used as a point of comparison with the texts that were used during both the New Kingdom (1550-1069 BCE) and also the Late Period (664-332 BCE). In sum, the different contents of the three main parts of the Greenfield Papyrus can shed important light on spell and text traditions: (1) Spells of the Book of the Dead; (2) the “Mythological” part; and (3) Hymns that are usually not present in funerary papyri.

papyri. All the papyri from this period are from the Theban area and belong to the members of the priesthood of Karnak. For the Book of the Dead, about 320 papyri (104 in hieroglyphs and 216 in hieratic) can be dated to this period, according to the TotenbuchProjekt database.1 However, because no complete database for the other kinds of texts exists, it is difficult to assess the precise number of funerary papyri from the Third Intermediate Period. Likewise, many scholars are currently completing studies on the content of texts found on coffins as well as in tombs, which makes it difficult to gain an overview of the main themes preferred by the ancient Egyptians for this period. However, the study of the hieratic papyri allows us to underline some specificities for the Third Intermediate Period. For this, the Greenfield Papyrus is a major witness. We have already indicated (above Chapter 1)2 that four main traditions are present in the hieratic funerary papyri of the 21st and 22nd Dynasties: Gatseshen’s tradition, Pinedjem II’s tradition, Pasehbmutwebkhet’s tradition and the tradition of the 22nd Dynasty. The Greenfield Papyrus belonged to the same tradition as its predecessor Pinedjem II, but with many novelties; we have highlighted the main sequences of spells in the introduction to this volume.

1. Spells from the Book of the Dead

a. Specific sequences of the Third Intermediate Period

The Third Intermediate Period has left us a considerable number of papyri and coffins, as well as some tombs containing funerary texts and illustrations (for a general presentation, see Chapter 1 above). Papyri from this time period can be divided into two main categories: the Book of the Dead (“Spells for going out in daylight” in Egyptian) and the “Papyrus-roll of what is in the Duat”, which includes the Book of the Amduat, the Litany of Ra and the so-called “mythological”

1

See http://totenbuch.awk.nrw.de/.

1.1. Particularities of the Third Intermediate Period

The Greenfield Papyrus contains many of the main sequences that were in use during the Third Intermediate Period in small papyri or in longer ones such as P. Gatseshen/P. Panesettauy. Among these papyri, those listed in Table 23. seem to stem from the same model as that which was used for the writing of the first part of P. Greenfield, which corresponds to the version in P. Pinedjem II.

2

See also Lenzo 2019a: 244-248.

CHAPTER

246

4

Papyrus

Content

Bibliography

P. Ann Arbor 3524 + P. Münich ÄS 30 + ÄS 719

Adoration of Osiris BD 23-24-25-26-28

Unpublished, see https://quod.lib.umich.edu/a/ apis/x-4380/3524r.tiff and https://quod.lib.umich.edu/a/apis/x-4380/3524v.tif totenbuch.awk.nrw.de/objekt/tm133578

P. BM EA 10029

Adoration of Ra-Horakhty BD 23-24-25-26-2838B-40-36

Unpublished http://totenbuch.awk.nrw.de/objekt/tm134524

P. BM EA 10036

Adoration of Re-Horakhty-Atum BD 1-23-56-6181A

Unpublished http://totenbuch.awk.nrw.de/object/tm134552

P. Cairo S.R. VII 10271

Adoration of Ra-Horakhty BD 23-24-26-28-27162

Unpublished http://totenbuch.awk.nrw.de/objekt/tm134479

P. Leiden T 25

Adoration of Ra-Horakhty-Atum BD 23-24-25-26-28-27-38B-30B-11/49-94-162166Pleyte

Unpublished http://totenbuch.awk.nrw.de/objekt/tm134503

P. Leiden T 26

Adoration of Atum BD 23-24-25-26-28 [ ]

Unpublished http://totenbuch.awk.nrw.de/objekt/tm134496

P. Leiden T 27

Adoration of Osiris BD 23-24-25-26-28-27

Unpublished http://totenbuch.awk.nrw.de/objekt/tm134497

P. St-Petersburg IOS PI

Adoration of Ra-Horakhty-Atum BD 23-24-2526-28-27-61-30B

Berlev, Hodjash 1998: 138-141, pl. 155-157 http://totenbuch.awk.nrw.de/objekt/tm134664

P. Vatican 38566

Adoration of Ra-Horakhty BD Title 23 + 90 Title 23 + 61 - Title 23 + 5 I - Title 23 + 6 Title 23 + 5 II - 105 - 47 + 103 - 104 - Title 23 + 96/97 - 94 - 15BIII (or 15g)

Albert, Lenzo 2022. http://totenbuch.awk.nrw.de/objekt/tm134618

Table 23. Papyri in the same tradition as P. Pinedjem II/P. Greenfield

It appears that most of the papyri identified as stemming from the same tradition as P. Pinedjem II/ P. Greenfield contain a sequence with 23-24-25-2628, often followed by other spells. As mentioned above (see sequence 6, sheets 12,1-13,14), these spells aim to open the mouth of the deceased (23), to bring the heka-power to the deceased (24), to perpetuate the name of the deceased (25), to give the heart to the deceased (26) and to prevent the heart of the deceased from being seized (28). The papyri of this group share in common certain particularities and are certainly contemporaneous with or slightly later than Pinedjem II or Nestanebetisheru – that is, they date to the end of the 21st Dynasty or perhaps the beginning of the 22nd Dynasty. This sequence was very popular during the 21st-22nd Dynasties, especially spell 23, and was very often present in abbreviated papyri.3 Other papyri with a similar sequence have also been copied from the model that serves as the basis for P. Gatseshen/

P. Panesettauy.4 Among them, P. Ann Arbor 2725 + P. Dublin Chester Beatty Library also shares common features with P. Vatican 38566 as well as P. Greenfield.5 Furthermore, as shown in Table 24, some groups of spells are also found both in P. Pinedjem II/P. Greenfield, on the one hand, and P. Gatseshen/P. Panesettauy, on the other.6 Even if very similar groups of spells are found in both P. Pinedjem II/P. Greenfield and P. Gatseshen/ P. Panesettauy, it seems that they do not stem from the same model. Traditions with these spells are known, but variants in the texts themselves were often introduced between the time when P. Gatseshen/P. Panesettauy were written (the time of Pharaoh Amenemope, c. 989-980) and the time to which P. Pinedjem II/ P. Greenfield can be dated; namely, at the end of the 21st Dynasty (probably the reign of Pharaoh Siamun, c. 975-956 for Pinedjem II and slightly later for P. Greenfield).

3

5

4

Lenzo 2007: 104-106; Lenzo 2018-2019; Lenzo 2020. Lenzo 2019a: 246-247.

6

See the remarks on this papyrus in Albert, Lenzo 2022. See also Lenzo 2019a: 246-247.

THE GREENFIELD PAPYRUS IN THE HISTORY OF THE FUNERARY TEXTS

247

Group of spells

Possible links between the two traditions

17-18

At the beginning of the papyrus (P. Gatseshen/P. Panesettauy) or after BD 1 (P. Pinedjem II/ P. Greenfield; see also Lenzo 2019a: 250). Two different traditions (for BD 17, see Rössler-Köhler in Munro 1996: 49-54; Rössler-Köhler 1999: 175).

23-24 I-25 I-24 II-25 II-26 I-28 I

Two different traditions (see above).

38B-40-36 I-33-37-56

Often the same variant, maybe the same tradition, but 38B is placed after 37 in P. Gatseshen/ P. Panesettauy.

61 I-30B-29-27 II-28 II-11-2-4-4361 II-6-5-105-47-104-96/97-94-103

Two different traditions, without BD 103 in Pinedjem II’s tradition.

81-80-87-88-76

Maybe the same tradition, but the versions in P. Gatseshen/P. Panesettauy contain many other spells that belong to the same sequence: 78-82-77-86-85-83-84-81-80-87-88-76 (see Lucarelli 2006: 85-95). The versions in P. Pinedjem II/P. Greenfield are only those of the second part.

53-91-44-93-50-188

Probably the same tradition. Without BD 188 in P. Pinedjem II.

130-136A I-134 I

Not in P. Greenfield, only in P. Pinedjem II. Maybe the same model.

Table 24. Groups of spells that are the same in P. Pinedjem II/P. Greenfield and P. Gatseshen/P. Panesettauy

b. Specific BD spells or variants of BD spells from the Third Intermediate Period As for the spells of the Book of the Dead during the Third Intermediate Period, the study of the Greenfield Papyrus can highlight different novelties specific to this period or that are even present only in this papyrus. Thus, the papyrus contains spells that are attested only in this period, as well as variants of spells known from all time periods but with specificities.

the New Kingdom (P. Ani, sheet 15, col. 21) and during the Late and Ptolemaic Periods (P. Iahtesnakht, 19,11; P. Nespasefy, A17,19)9 is “Spell for not allowing the heart(-muscle) of a man to be opposed to him in the necropolis”. The content of the late papyri is also different; in fact, 30B is no longer attested during this time period, and instead we find the variant 30 or 30A.

Spell 30B (15,4-8) The title of spell 30B “Formula for not allowing the heart of a man to invent a lie against him in the necropolis” is present in P. Greenfield (15,4), P. Pinedjem II (15,17-18)8 and P. Gatseshen (37,7). The title during

Spell 41B (23,16-24,3) Spell 41B is present in five papyri of the 21st Dynasty: P. Greenfield, P. Pinedjem II, P. Gatseshen, P. Panesettauy and P. BNF Égyptien 138-140 + P. Louvre E 3661.10 Despite the fact that there are very few attestations of the spell, it has two different titles: – “Formula for seizing the two Meret-snakes” in P. Greenfield (23,16) and P. Pinedjem II (22,5). – “Another spell for warding off the slaughtering”11 in P. Gatseshen (31,21), P. Panesattauy (25,11) and P. BNF Égyptien 138-140 + P. Louvre E 3661 (P. Louvre E 3661, 5,28). The second title confirms the fact that it is a variant of BD 41, which is a “Formula for repelling the slaughtering in the necropolis” (P. Nu, BD 41, col. 1). According to the Totenbuch-Projekt database,12 there are only eight papyri that attest BD 41 during the New Kingdom, while it was very often present from the Saite Period onwards (108 in the Totenbuch-Projekt database).13 At

7

10

Sequence BD 105-47-104-96/97-94-103 (18,1-19,13) This sequence, the spells of which are intended to satisfy the ka of the deceased and to be placed beside the gods, is specific to the Third Intermediate Period and is found in part or in whole in P. Pinedjem II, P. Gatseshen, P. Neskhonsu, P. BNF Égyptien 138-140, P. Leiden T 25 and P. Vatican 38566.7 However, it is only P. Greenfield, P. Pinedjem II, P. Leiden T 25 and P. Vatican 38566 that share the unique title for spell 94 (“Formula for asking for cakes and beer in the necropolis”).

8 9

About the sequence in P. Gatseshen, see Lucarelli 2006: 147152. See also Munro 1996: 26, a For other examples, see Mosher 2016b: 398-411.

11 12 13

See Lucarelli 2001-2002. Translation Lucarelli 2006: 53. http://totenbuch.awk.nrw.de/. See the variants in Mosher 2016c: 223-238.

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CHAPTER

the same time, 41B seems to have been abandoned during the Saite Period. BD 15 var. II (26,1-27,13) This variant of spell 15 seems to be attested in this form only in P. Greenfield. It comprises four parts, the first three of which are also present in the parallel version P. Pinedjem II (23,18-24,15): – A hymn to the rising sun, for which many parallels are attested.14 – The final part of spell 15AI about the rising sun and its journey to the night, which is also present in many versions.15 – A part for the setting sun Atum. No parallels have so far been identified. – Another hymne to the rising such, which is not present in P. Pinedjem II. No parallels have been identified so far. Thus, P. Greenfield, and partly P. Pinedjem II, contain an original variant of spell 15. While some parts of the spell are written on other papyri or are found in other contexts, such as in temples that date to different periods of ancient Egyptian history, the full spell is attested only in P. Greenfield. Spell 26 II (39,13-18) This spell is attested frequently in all time periods, but it has an unusual title in some papyri from the Third Intermediate Period: “Formula for not seizing the heart of a transfigured one from him in the necropolis”. This title is attested in P. Greenfield (39,13), P. Pinedjem II (27,8-9) and P. Gatseshen (48,1) and P. Panesettauy (41,1) instead of the traditional “Formula for giving the heart to Osiris N.” (for example P. Greenfield 12,16, first version of BD 26). BD 193 (43,1-9) This spell was first studied by Heerma van Voss in the context of the publication of P. Leiden T 3.16 This papyrus contains the only complete version of this spell (in hieroglyphs), while P. Greenfield has the only other attested version, but in an abbreviated form. The title is also preserved only in P. Leiden T 3: “Formula for knowing the burial of dual kings, and nobles of Iunu,

14 15 16 17 18

Assmann 1969: Text III 2, 281-299. Assmann 1969: Text II 1, 168-186. Heerma van Voss 1971: pl. 20; 1974: 103-104. Translation Quirke 2013: 508. DuQuesne 1994.

4

Djedu, Henennesut, of Sais and Abydos”.17 Both variants are positioned near a spell that evokes the passage of the deceased through gates and portals: BD 193 is located before BD 145 in P. Leiden T 3, while it is placed after BD 147 in P. Greenfield. BD 194 (sheets 64 and 78) The so-called BD 194 has been identified by DuQuesne.18 It corresponds to a scene that is twice present in P. Greenfield (sheets 64 and 78), and also in three other papyri of the Third Intermediate Period; namely, P. Cairo S.R. IV 982 and P. Cairo S.R. VII 10228 (both unpublished) and P. Leiden T 3.19 The vignette is present at the beginning and at the end of the hymnic section in P. Greenfield, and we can wonder if it might not be linked to the content of these spells where the deceased is kissing the earth before the gods, as illustrated in the vignette. Furthermore, in each papyrus this vignette is either before spell 125 or the vignette of the weighing of the heart. For this reason, Allen considered it to be BD 125A.20 Indeed, as the vignette is linked with other texts (hymnic section) or spells (BD 125), the number 194 seems to be inappropriate. We therefore suggest that this numbering should be abandoned. Other spells Other spells that are only attested during the Third Intermediate Period are also present in other papyri, but are not found in P. Greenfield. Among them, we can cite a formula for the wedjat-eye that is found in this form in only two papyri,21 as well as a group of at least 18 papyri from the 22nd Dynasty that contain original formulas.22 1.2. Spells of the Book of the Dead attested during the New Kingdom and the Third Intermediate Period Some spells or particular aspects of spells originated in the New Kingdom and were still in use during the Third Intermediate before they disappeared or at least were no longer present in the context of the Book of the Dead. In some cases, they share similarities only during the New Kingdom and the Third Intermediate Period.

19 20 21 22

Heerma van Voss 1971. Allen 1974: 101-102. Lenzo 2019c. See Lenzo 2018-2019.

THE GREENFIELD PAPYRUS IN THE HISTORY OF THE FUNERARY TEXTS

BD 18 (9,24-11,15) No title is found in the version of BD 18 in P. Greenfield, or in the other papyri of the Third Intermediate Period (see for example P. Gatseshen). As a result, Lucarelli has argued that BD 18 should be linked with the previous spell 17.23 The New Kingdom versions also lack titles for this spell. During the Late and Ptolemaic Periods, the spell was always in the same position, after BD 17, but a title appeared in three versions: “Spells of the Councils in a Single Spell, in a Single Spell. Words said by Osiris-N.”24 or “Spells of the Councils. Words said by Osiris-N.”25 In two further versions there is no title.26 BD 109 (31,1-7) BD 109, about “knowing the bas of the Easterners”, is attested in two versions: – The version in P. Greenfield, as well as in other Third Intermediate Period papyri such as P. Gatseshen (29,16) and P. Panesettauy (23,8) ends at the same place as in New Kingdom versions (for example P. Nu, BD 109, col. 9-10). – In Late and Ptolemaic versions, a part has been added at the end; see for example P. Iahtesnakht (47,16-47,18), P. Turin 1791 (BD 109, col. 6-12) as well as the versions registered by Mosher.27 BD 81-80-87-88-76 (32,11-33,4 + vignettes sheets 2627-28) The transformation spells, formulas that helped the deceased to take different forms in the afterlife, are present in P. Greenfield in two different parts: – The vignettes of BD 86 (swallow)-77 (golden falcon)-78 (divine falcon)-87 (snake)-88 (crocodile)-82 (Ptah)-85 (ba)-83 (phoenix)-84 (heron)-81 (lotus)-80 (a god)-76 (all the forms the deceased wishes) are on sheets 25 to 28. – The texts of BD 81 (lotus)-80 (a god)-87 (snake)-88 (crocodile)-76 (all the forms the deceased wishes) are on sheets 32 and 33. While a selection of spells was made for the written formulas, the sequence of the vignettes 86-77-78-8788-82-85-83-84-81-80-76 is almost the same as that which is found in P. Ani, sheets 25 to 28, from the 19th

23 24 25 26 27 28

Lucarelli 2006: 66-67. Mosher 2016b: 53, version 1. Mosher 2016b: 62 and 68, versions 2 and 3. Mosher 2016b: 72 and 89, versions 4 and 5. Mosher 2018b: 326-327, 335-336. Milde 1991: 175; Lucarelli 2006: 82-83.

249

Dynasty. However, BD 76 is missing in P. Ani. Hence, the order of the vignettes in P. Greenfield is the one that was present in the New Kingdom, while only the last part was copied because of the content of the spells themselves. As for the fact that vignettes and spells are not present on the same sheets in P. Greenfield, this can be explained when we consider that one of the spells written on sheet 27 appears under the vignettes of the transformation spells. This spell is BD 99B, which was often present near the transformation spells during the New Kingdom.28 However, in P. Greenfield the text of BD 99B belongs to an original sequence linked with the travel of the sun and its boat (BD 15 var. II-Hymn to Atum-BD 99B). The tradition of its original position together with the transformation spells therefore was probably carried over from the New Kingdom. BD 141/142 (35a-36c,24 and 93,11-94e,39) BD 141 and 142 underwent a clear evolutionary development from the New Kingdom to the later periods. In fact, two main traditions can be highlighted:29 – BD 141/142 was considered to be a single spell during the New Kingdom and the Third Intermediate Period, as can be seen in both versions that are preserved in P. Greenfield. – BD 141 and 142 were divided into two spells, each one with its own title, in the Late and Ptolemaic Periods (for example P. Iahtesnakht, 67,11-68b,8 for BD 141 and 68b,9-68g,24 for BD 142). The content of the spells explains their separation. Both spells give a list of deities with their epithets and functions in a kind of litany.30 The first part mentions various gods, while the second one is more specifically devoted to Osiris. BD 188 (34,10-17) BD 188 allows the ba to descend, to build temples, and to go out in daylight. It is not very frequently attested and is present only during the 18th Dynasty (one tomb and two papyri) and the 21st Dynasty (four papyri including P. Greenfield, P. Gatseshen, P. Panesettauy and P. BM EA 10747), making a total of seven sources.31 The last part of the spell (34,15-17), which

29

30

31

See also Milde 1991: 156-159; Lucarelli 2006: 154-156; Lenzo 2022. For the content and its probable origin, linked to the offerings to Sokar, see Goyon 1978: 418. See Totenbuch-Projekt database http://totenbuch.awk.nrw.de/ liste?spruch=188-V188-188V.

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CHAPTER

is a short hymn to the sun god Ra, is only present in P. Greenfield. During the Third Intermediate Period, the spell appears each time just after the sequence BD 53-91-44-93-50. However, during the Saite and the Ptolemaic Periods the spell seems to have disappeared and to be no longer attested. BD 145 II (83a,1-84f,12) BD 145, which concerns the portals manned by a guardian whose name the deceased must know in order to pass the portal, is present twice in P. Greenfield: – 145 I (47,1-51,17) contains 21 portals, the names of the doors, the names of their guardians and the purification of the deceased. – 145 II (83a,1-84f,12) with 15 portals and only the names of the doors with their guardians. The variant with 15 portals seems to correspond to the usual version from the New Kingdom, while the longest one with 21 portals is that which was most frequently attested during the Late Period.32 The New Kingdom version belongs to a sequence BD 110-144145. BD 110 concerns the Fields of Reeds (Iaru), BD 144 the gates that the deceased should pass, and hence the arrangement of spells in the New Kingdom version helped the deceased reach the Fields of Reeds and the passages that enabled her to access it. This group BD 110-144-145 is also found with the same variants in the tomb of Osorkon II at Tanis.33 Finally, the version of BD 145 with 21 portals comes after a Late Period version of BD 146 (see below). As for the vignettes, which refer both to BD 146 and BD 145 I on sheets 45 to 48, they are a distinctive trait of the Third Intermediate Period, which finds its roots in the New Kingdom. In fact, in each vignette a doorkeeper stands at the door with a knife, while a second figure is behind him and holds a vegetable above a basin of water.34 Some variants of these scenes are found on certain papyri (P. Gatseshen;35 P. Cairo S.R. IV 11494;36 P. Cairo S.R.IV 981;37 P. BNF Égyptien 62-88, sheet 84,38 and P. Louvre E 3661), on a coffin (Cambridge Fitzwilliam Museum E.8.189639) and in the

32 33 34 35 36 37 38 39

See also Quirke 2013: 342. Montet 1947: pl. 35-36; Lenzo 2018b. See Guilhou 1999: 383 and 385. Lucarelli 2006: pl. 45 Guilhou 1999: 383, fig. 40. Niwiński 1989: pl. 14a-b. Ragazzoli 2010: 242. Quibell 1898: pl. XXVIII.

4

tomb of Osorkon II at Tanis40 (Fig. 16 above) during the 21st and 22nd Dynasties. As already explained, the scene is linked with BD 137A and its vignette. The link between spells concerning the passages of gates (BD 144-145) and 137A appeared for the first time in one example from the 18th Dynasty, in P. Nu (sheets 25-26). This suggests that the link had an ancient origin but developed only during the Third Intermediate Period. A further example of the text with the vignette scene is present in the tomb of Padiamenope (TT 33) dating to the 25th Dynasty,41 but it seems to have been abandoned in later periods. Thus, the variants of the texts in P. Greenfield are those that were in use since the Saite Period, but the vignette in its entirety is a specific version from the Third Intermediate Period, with a probable link to the New Kingdom. 1.3. Spells of the Book of the Dead in P. Greenfield foreshadowing changes for the Saite Period In some other cases, specificities found in the Greenfield Papyrus foreshadow changes that appeared during the Saite Period and that were retained during the Ptolemaic Period. BD 1 (1,1-2,10) During the Third Intermediate Period, there were two versions of BD 1:42 1. A short version is present in P. Gatseshen and P. Panesettauy in the first part of their respective papyri. However, at the beginning of BD 1 in these papyri,43 the text corresponds to the traditional variant of BD 1 that was in use during the New Kingdom.44 2. A longer version with two additional parts is present from as early as P. Pinedjem II and P. Greenfield, as well as in other papyri from the end of the 21st Dynasty (P. Asetemakbit, P. Cairo S.R. IV 961, P. Cairo S.R. IV 967, P. Louvre N 3080, P. MMA 25.3.29). A short extract is also found in Osorkon II’s tomb at Tanis.45 The content and position of BD 1 as the opening spell

40

41 42 43 44 45

Montet 1947: pl. 35; Lenzo 2018b ; Lenzo, Meffre, Payraudeau 2023. Dümichen 1894: pl. II. See also Lenzo 2019a: 251. Lucarelli 2006: 75-76. Compare with Lüscher 1986. Montet 1947: pl. 31, col. 10-11.

THE GREENFIELD PAPYRUS IN THE HISTORY OF THE FUNERARY TEXTS

of the Book of the Dead were then retained in the Saite version and also in later papyri.46 BD 15a-i (2-4,26) BD 15a-i consists of nine hymns regularly found together since the Saite Period.47 The first time these hymns appear together is in P. Greenfield; they are omitted in the parallel version of P. Pinedjem. Prior to P. Greenfield, the first six hymns (i.e.,15a-f) were present in P. Ani (sheets 20-21) from the 19th Dynasty. Hymns 1 to 6 are devoted to the rising sun, while hymns 7 to 9 are dedicated to the setting sun. During the New Kingdom, solar hymns with a focus on the setting sun were present in a separate spell, such as 15 B III, which is also part of 15g (hymn 7). It seems that during the 21st Dynasty, a choice was made to gather the different steps of the journey of the sun, both during the day and night, such that the new spell 15a-i, with its three additional hymns (15g, 15h and 15i), was added to P. Greenfield. During the 25th-26th Dynasties, these hymns were also copied in Theban tombs, such as Padiamenope (TT 33) for hymns 1-6;48 Harwa (TT 37) for hymns 2, 3, 4, 6, 7 and 8; and Karakhamun (TT 223) for hymn 8 only.49 BD 47 (18,8-10) The end of the spell contains a wish to be in the following of the goddess Hathor, which is not attested in the New Kingdom versions (see for example P. Nu, BD 47, col. 3). Other sentences were added in Third Intermediate Period papyri, such as P. Pinedjem II (18,10-11), P. Gatseshen (38,19-21) and P. Vatican 38566 (3,3-4), but these sentences are not present in P. Greenfield. In reality, these sentences belong to spell 10350 and were retained in papyri from the Late and Ptolemaic periods (see P. Iahtesnakht, 26,11; P. Nespasefy, B1,14-15).51

251

as the one in the New Kingdom. The additional part corresponds to sections of BD 69 and BD 70. These sections are later retained, with some other modifications, during the Late and Ptolemaic Periods.52 BD 124 (37,1-11) During the Third Intermediate Period, BD 124, which concerns the Council of Osiris, occupied two different positions: – The same position as that of the New Kingdom: before or near the transformation spells in hieroglyphic papyri from the 21st Dynasty (P. Cairo S.R. VII 10255; P. Cairo S.R VII 10653; and P. Nedjmet, i.e., P. Louvre E 6258). – The same position as that of later periods: before spell 125 in hieratic papyri from the end of the 21st Dynasty, such as in P. Greenfield and P. Cairo S.R. VII 10224 (11,2). The situation is somewhat different in P. Pinedjem II, as 124 is before BD 26 while spells 125C and 125D are situated at the end of the papyrus. Thus, the position of BD 124 before 125, which was common during the Late and Ptolemaic Periods, is first attested at the end of the 21st Dynasty, such as in P. Greenfield.

BD 31 (21,4-22,2) BD 31, for repelling the crocodile, contains an additional part that was not present during the New Kingdom or the Third Intermediate Period; even the parallel version of P. Pinedjem II (20,8-14) has the same variant

BD 146-145 I (45,1-51,17) BD 146 (45,1-46,13) presents the list of 15 portals that the deceased must pass, as is also the case in the versions that stem from the New Kingdom (45,20). An additional section has been added (46,1-13) that contains a speech of Horus-protector-of-his-father. This section, already studied by Verhoeven,53 is regularly present from the 21st Dynasty and was retained in BD 146 from the Late and Ptolemaic Periods. As mentioned by Lenzo, an extract was carved in the tomb of Osorkon II at Tanis.54 As noted above, BD 145 is present twice in P. Greenfield: – 145 I (47,1-51,17) contains 21 portals, the names of the doors, the names of their guardians and the purification of the deceased, which is the version that was in use during the Late and Ptolemaic Periods.

46

51

47 48 49 50

See Mosher 2016a: 107-113. See Mosher 2016a: 311-456. Einaudi 2017: 163, n. 6. Einaudi 2012: 15, 17 and 33; see also Lenzo forthcoming b. See Lucarelli 2006: 148-149.

52 53 54

See also Mosher 2016c: 370-373. Mosher 2016c: 22-43. Verhoeven 1992. Lenzo 2018b; see also Montet 1947; pl. 24 bis; Lenzo, Meffre, Payraudeau 2023.

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– 145 II (83a,1-84f,12) with 15 portals and only the names of the doors with their guardians, which corresponds to the New Kingdom variant. Thus, in P. Greenfield we find both traditions: the earlier one from the New Kingdom, and the one that was in use later on.

4

The Greenfield Papyrus includes four sheets which contain the so-called “mythological” section, the name that has been systematically given by scholars to texts that are accompanied by many vignettes following the publication of some papyri of this kind by Piankoff and Rambova.59 In reality, ancient Egyptians seem to have given the more general title of “Papyrus-roll of what is in the Duat” to this kind of representations, a title which not only refers to “mythological” papyri but to all other kinds of funerary texts (Amduat, Litany of Ra) apart from the Book of the Dead, which was known under the title of “(Spells) for going out in daylight”. However, this separation gives the impression of distinct corpora of texts, and obscures the fact that many “mythological” papyri actually contain extracts from BD spells, especially vignettes. The modern title is also

problematic because it suggests that the text refers to mythological events. Yet this is not always the case, as is clear in the BD spells or extracts from other books of the underworld, like the Amduat. When references to myths are present, such as the separation of Geb (the earth) and Nut (the sky) by Shu (as on sheet 87), the goal is to include the deceased in this scene to help him be reborn in the underworld, with the references to the gods intended to achieve this aim. The scenes usually thought to belong to the “mythological” repertoire of the 21st Dynasty in the Book of the Dead of Nestanebetisheru provide a very good example of how the distinction between the different afterlife texts is less clear than is sometimes assumed. This example therefore shows the permeability of the modern categories that are given to ancient texts. Returning to this “mythological” section, the four sheets form a coherent whole that has the shared purpose of allowing the deceased to be reborn in the underworld, on account of its references to events related to the gods. In fact, the journey of the sun in its boat in the underworld before its rebirth in the morning (sheet 85), the offerings made by the deceased to different forms of the sun (sheet 86), the separation of Geb and Nut by Shu that gives birth to the creation of the world (sheet 87), and the rebirth of Osiris on the throne dais (sheet 88) are all representations that are intended to associate the deceased with the gods, especially Ra and Osiris, and to therefore ensure her successful journey in the underworld. Despite the fact that these scenes are very well known during the 21st Dynasty, especially on papyri and coffins, none of the scenes has been studied in detail. Note, however, the presentation of the main scenes by Piankoff and Rambova,60 the short study of the scene with Geb and Nut by Klische,61 as well as the analysis of the scene of Osiris on the throne dais by various scholars.62 For this scene, Ockinga has shown that it was already present in a tomb of the 20th Dynasty so that the origin of such a scene is in some cases probably more ancient than the 21st Dynasty.63 Yet these publications notwithstanding, the huge amount of sources that have been preserved on papyri and coffins would warrant a complete publication on every scene.

55

60

190/148 (95,1-16) As I already mentioned elsewhere, BD 190 and BD 148 were two different spells during the New Kingdom.55 BD 190 was used at the end of BD 141/14256 or before the group 133-136A-134-130.57 In a group of papyri of Pashemutwebkhet’s tradition, which dates to the end of the 21st Dynasty, BD 190 was considered to be the title of 148.58 In P. Greenfield, BD 148 has two variants: one with a distinctive title that is not attested in the New Kingdom or the Third Intermediate Period (“Formula for building a chapel which is in the land”; 39,20), while the second version uses the beginning of BD 190 (“A papyrus-scroll to make excellent the transfigured one on the heart of Osiris, making him powerful beside Atum, making him mighty beside the foremost of the Westerners”; 95,1). Since the Saite Period, BD 190 is in fact the title of BD 148 (see for example P. Iahtesnakht, 117,1; P. Pasherientaihet, 134,1). 2. “Mythological” section

56 57 58 59

Lenzo 2019a: 250. Milde 1991: 158-159; Lucarelli 2006: 156-158. Milde 1991: 75-76; Lenzo 2007: 29. Lenzo 2007: 35-38; Lenzo 2010. Piankoff, Rambova 1957.

61 62

63

Piankoff, Rambova 1957. Klische 2013. Niwiński 1987-1988: 96-97; Niwiński 1989: 39-40; Lull 2001; Lenzo 2019b. TT 148, see Ockinga 2006.

THE GREENFIELD PAPYRUS IN THE HISTORY OF THE FUNERARY TEXTS

Finally, it should be noted that sheets 85 to 88 are represented in almost the same way in the tomb of Sheshonq of Memphis, while certain scenes are found in Osorkon II’s tomb at Tanis.64 This therefore provides a very interesting witness to the transmission of scenes and texts between Thebes, Memphis and Tanis. 3. Hymns usually not present in funerary papyri A certain number of texts, mainly hymns that are generally unattested in funerary papyri, have been integrated into the Greenfield Papyrus. These texts have been studied and translated by Zalukowski,65 but they should be understood as belonging to a broader sequence. Indeed, in each case the chosen text belongs to a logical and coherent sequence that shares a common theme: – A Hymn to Atum (28a,1-16) belongs to a broader sequence of spells that includes a variant of BD 15 and BD 99B (see sequence 18, sheets 26-28). – A Prayer to Thoth (60,1-36) is in fact linked with BD 182, which precedes it and is integrated into a more complex sequence (see above sequence 30, sheets 52-63) with a special focus on Thoth and Osiris. A BD number (183) was given to the hymn to Osiris because it is first present in P. Hunefer (P. BM EA 9901) from the 19th Dynasty but is otherwise rare in BD papyri. However, it was certainly considered to be a liturgical text.66 – The hymnic section of sheets 64 to 78 refers to the entire cycle of the sun from its rising to its setting and during its journey in the underworld. – Finally, a Hymn to Osiris in the underworld on sheet 44 seems not to belong to a larger sequence. The reason for its location between BD 193 and BD 146 is somewhat unclear. – Extracts from the Offering Ritual are present twice in the papyrus, integrated into larger parts (episode 36 at the end of BD 141/142, 36c,13-36c,24 and episode 28 on sheet 68c,4-68c,10 in the hymnic section).67 The task now is to identify whether or not these constitute funerary texts. Some of them undoubtedly served initially as texts from the liturgical context of

64

65 66

See Lenzo 2018b and the study in the framework of the publication of the tomb of Sheshonq by Lenzo, Meffre, Payraudeau 2023. Zaluskowski 1996. Luft 2018: 298-319.

253

the temples, and were then reused in funerary contexts (particularly the section of sheets 64 to 78). However, the separation between liturgical and funerary texts is not especially evident, and a clear separation between the categories of texts seems to primarily reflect modern ideas rather than ancient ones. Ancient Egyptians could pass from one context to another in their use of texts. Many examples of this phenomenon could be cited: BD spells found in temples,68 or P. Gatseshen and P. Panesettauy, which contain a ritual found later in the Edfu temple.69 More generally, the process of adapting ritual texts for use in funerary contexts evolved steadily during the first millennium BCE.70 4. Conclusion The Greenfield Papyrus is clearly exceptional, owing to its length and thus its ability to contain a huge number of texts and vignettes. The present study of the papyrus has offered many insights on different analytical levels: (1) firstly, it has highlighted many specificities of the funerary texts of the Third Intermediate Period, especially when compared with other papyri that date to the same period; (2) secondly, it has demonstrated a stage in the evolution of the Book of the Dead during the New Kingdom and the Saite Period, certain aspects of which were inherited from the previous period, while others anticipated the changes that would be present from the 25th-26th Dynasties onwards; (3) thirdly, it has given us a portrait of the owner of P. Greenfield, the priestess Nestanebetisheru, who had a specific interest in the rituals that she wished to take with her in the underworld; (4) fourthly, our analysis of the papyrus has shown the complexity of the modern pursuit to establish categories for ancient texts, since these are typically more flexible than our modern analyses tend to allow; and (5) finally, we have seen how P. Greenfield offers the first example of a papyrus that contains such a broad mix of texts of various origins, with an interest in reusing rituals in funerary contexts, a phenomenon which steadily grew during the first millennium BCE.

67 68 69 70

See Lenzo 2021c. See von Lieven 2012. Lucarelli 2006: 175-181. See the many examples in the volume edited by Backes and Dieleman 2015.

ABBREVIATIONS AND BIBLIOGRAPHY

Abbreviations ALex: Meeks, D. 1977-1979. Année lexicographique, Paris. 3 vols. Backes (TLA): translation of Book of the Dead spells online http://aaew.bbaw.de/tla/ LGG: Leitz, C. (ed.) 2002-2003. Lexikon der ägyptischen Götter und Götterbezeichnungen, 8 vols. Orientalia Lovaniensia Analecta 110-116 and 129. Leuven. TLA: Thesaurus Linguae Aegyptiae, online: http:// aaew.bbaw.de/tla/ Wb: Erman, A. and H. Grapow 1926-1931. Wörterbuch der aegyptischen Sprache, 5 vols. Leipzig. Bibliography Abdelhamid Youssef, A. 1982. “The Cairo Imduat Papyri (JE 96638 a,b,c).” Bulletin de l’Institut français d’archéologie orientale 82, 1-17. Albert, F. and G. Lenzo. 2022. “Une tradition du Livre des Morts de la transition XXIe-XXIIe dynasties: l’exemple du P. Vatican 38566.” Bulletin de l’Institut français d’archéologie orientale 122, 55-105. Allen, J. P. 2015. The Ancient Egyptian Pyramid Texts. Writings from the Ancient World 38. Atlanta. Allen, T. G. 1974. The Book of the Dead or Going forth by Day. Studies in Ancient Oriental Civilization 37. Chicago. Altenmüller, H. 2006a. “Der “Liturgische Papyrus” des Chonsu-maacheru im Museum für Völkerkunde in Hamburg (Pap. Hamburg MVK C 3835).” Studien zur Altägyptischen Kultur 35, 1-24. Altenmüller, H. 2006b. ““Ich habe die Maat getan und bin auf ihrem Weg gegangen”: zum Hamburger Totenbuchpapyrus C 3836.” In G. Moers, H. Behlmer, K. Demuß and K. Widmaier (eds), jn.t ḏr.w: Festschrift für Friedrich Junge. Göttingen, 27-44. Assmann, J. 1969. Liturgische Lieder an den Sonnengott: Untersuchungen zur altägyptischen Hymnik I. Münchner Ägyptologische Studien 19. Berlin. Assmann, J. 1990. Ma’at. Gerechtigkeit und Unsterblichkeit im Alten Ägypten. München. Assmann, J. 1998. “Der Ort des Toten: Bemerkungen zu einem verbreiteten Totenopferspruch.” In H. Guksch and D. Polz (eds), Stationen: Beiträge zur Kulturgeschichte Ägyptens Rainer Stadelmann gewidmet. Mainz, 235-245.

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Saleh, M. and H. Sourouzian. 1986. Die Hauptwerke im Ägyptischen Museum Kairo: offizieller Katalog. Mainz. Scalf, F. 2015-2016. “Demotic and hieratic scholia in funerary papyri and their implications for the manufacturing process.” Journal of the Society for the Study of Egyptian Antiquities 42, 69-82. Schlögl, H. A. 2000. Corpus der Ägyptischen Totenfiguren der öffentlichen Samlungen Krakaus. Krakow. Schott, S. 1970. “Thoth, le dieu qui vole des offrandes et qui trouble le cours du temps.” Comptes rendus des séances de l’Académie des Inscriptions & BellesLettres 114 (3), 547-556. Seeber, C. 1976. Untersuchungen zur Darstellung des Totengerichts im Alten Ägypten. Münchner Ägyptologische Studien 35. München; Berlin. Serrano, Jose M. 2016. “Three solar hymns from Dra Abu el-Naga.” Studien zur Altägyptischen Kultur 45, 315-326. Sethe, K. 1922. “Die Sprüche für das Kennen der Seelen der heiligen Orte (Totb. Kap. 107-109, 111-116).” Zeitschrift für ägyptische Sprache und Altertumskunde 57, 1-50. Sethe, K. 1923. “Die Sprüche für das Kennen der Seelen der heiligen Orte (Totb. Kap. 107-109, 111-116).” Zeitschrift für ägyptische Sprache und Altertumskunde 58, 1-24, 57-78. Sethe, K. 1924. “Die Sprüche für das Kennen der Seelen der heiligen Orte (Totb. Kap. 107-109, 111-116).” Zeitschrift für ägyptische Sprache und Altertumskunde 59, 1-20, 73-99. Shaikh Al Arab, W. 2013-2015. “Le dieu Onouris.” Cahiers de Recherches de l’Institut de Papyrologie et d’Égyptologie de Lille 30, 249-262. Sharp, H. 2016. “Preliminary findings on the roll formation of the Greenfield Papyrus.” British Museum Studies in Ancient Egypt and Sudan 23, 115-134. Online: http://www.britishmuseum.org/pdf/Sharp_ BMSAES_23_FINAL.pdf Sheikholeslami, C. M. 2008. “A lost papyrus and the royal cache in TT 320 before 1881.” In Z. A. Hawass, K. A. Daoud and S. Abd El-Fattah (eds), The Realm of the Pharaohs: Essays in Honor of Tohfa Handoussa. Supplément aux Annales du Service des Antiquités de l’Égypte 37. Cairo, 377-400. Simpson R. S. 2017. “Retrograde writing in ancient Egyptian inscriptions.” In R. Jasnow and G. Widmer (eds), Illuminating Osiris: Egyptological studies in honor of Mark Smith. Material and Visual Culture of Ancient Egypt 2. Atlanta, 337-345.

263

Smith, G. E. 1912. The Royal Mummies, CGC 6105161100. Catalogue général des antiquités égyptiennes du Musée du Caire 59. Cairo. Smith, M. 2006. “Osiris NN or Osiris of NN?” In B. Backes, I. Munro and S. Stöhr (eds), TotenbuchForschungen: gesammelte Beiträge des 2. Internationalen Totenbuch-Symposiums, Bonn, 25. bis 29. September 2005. Studien zum Altägyptischen Totenbuch 11. Wiesbaden, 325-337. Smith, M. 2009. Traversing Eternity: Texts for the afterlife from Ptolemaic and Roman Egypt. Oxford. Smith, M. 2017. Following Osiris: Perspectives on the Osirian Afterlife from Four Millennia. Oxford; New York. Sousa, R., A. Amenta and K. M. Cooney (eds). 2020. Bab El-Gasus in Context. Rediscovering the Tomb of the Priests of Amun. Rome; Bristol. Stadler, M. A. 2009. Weiser und Wesir: Studien zu Vorkommen, Rolle und Wesen des Gottes Thoth im ägyptischen Totenbuch. Orientalische Religionen in der Antike 1. Tübingen. Tacke, N. 2013. Das Opferritual des ägyptischen Neuen Reiches. Orientalia Lovaniensia Analecta 222. Leuven. Tarasenko, N. 2015. “The casus of papyrus Greenfield (pLondon BM 10554).” Aegyptiaca Rossica 3, 234-258. Tarasenko, M. 2016. Studies on the vignettes from chapter 17 of the Book of the Dead I: The image of mś.w Bdšt in ancient Egyptian mythology. Archaeopress Egyptology 16. Oxford. Taylor, J. H. 2001. Death and the Afterlife in Ancient Egypt. London. Taylor, J. H. 2003. “The Third Intermediate Period (1064-664 BC).” In I. Shaw (ed.), The Oxford History of Ancient Egypt. Oxford, 324-363. Taylor, J. H. 2010. Journey through the Afterlife. Ancient Egyptian Book of the Dead. London. Traunecker, C. and A. Schweitzer. 1998. Strasbourg, Musée archéologique: Antiquités égyptiennes de la collection G. Schlumberger. Inventaire des collections publiques françaises 43. Paris; Strasbourg. Valloggia, M. 1989. “Le papyrus Bodmer 107 ou les reflets tardifs d’une conception de l’éternité.” Revue d’Égyptologie 40, 131-144. Valloggia, M. 1991. “Le Papyrus Bodmer 103: un abrégé du Livre des Morts de la Troisième Période Intermédiaire.” Cahiers de Recherches de l’Institut de Papyrologie et d’Égyptologie de Lille 13, 129136.

264

ABBREVIATIONS AND BIBLIOGRAPHY

Valloggia, M. 1998. “Le papyrus Bodmer 108: un «passeport d’éternité» du début de la Troisième Période Intermédiaire.” In W. Clarysse, A. Schoors and H. Willems (eds), Egyptian Religion. The Last Thousand Years. Studies dedicated to the Memory of Jan Quaegebeur I. Orientalia Lovaniensia Analecta 84. Leuven, 441-453. Valloggia, M. 2001. “La maîtrise du fer en Égypte: entre traditions indigènes et importations.” Mediterranean Archaeology 14, 195-204. Valloggia, M. 2012. “Le papyrus Bodmer 106: contribution à l’histoire d’une concession funéraire de la Troisième Période Intermédiaire située dans l’enceinte du Ramesseum.” In C. Zivie-Coche and I. Guermeur (eds), «Parcourir l’éternité»: Hommages à Jean Yoyotte. Bibliothèque de l’École des hautes études, sciences religieuses 156. Turnhout, 1045-1057. Vandenbeusch, M. 2020. Sur les pas de l’âne dans la religion égyptienne. Leiden. Vanek, Z. 1987. “Statuettes funéraires dans les collections égyptiennes de Hongrie.” Bulletin de la Société d’Égyptologie de Genève 11, 119-132. Verhoeven, U. 1992. “Textgeschichtliche Beobachtungen am Schlusstext von Totenbuchspruch 146.” Revue d’Égyptologie 43, 169-194. Verhoeven, U. 1993. Das saitische Totenbuch der Iahtesnacht: P. Colon. Aeg. 10207. Bonn. Verhoeven, U. 1999. Das Totenbuch des Monthpriesters Nespasefy aus der Zeit Psammetichs I.: pKairo JE 95714 + pAlbany 1900.3.1, pKairo JE 95649, pMarseille 91/2/1 (ehem. Slg. Brunner) + pMarseille 291. Handschriften des Altägyptischen Totenbuches 5. Wiesbaden. Verhoeven, U. 2001. Untersuchungen zur späthieratischen Buchschrift. Orientalia Lovaniensia Analecta 99. Leuven. Volokhine, Y. 2014. Le porc en Égypte ancienne. Collection Religions: Comparatisme – Histoire – Anthropologie 3. Liège.

Vuilleumier, S. 2016. Un rituel osirien en faveur de particuliers à l’époque ptolémaïque: Papyrus Princeton Pharaonic Roll 10. Studien zur spätägyptischen Religion 15. Wiesbaden. Watson, P. 2012. Catalogue of Inscribed Shabtis in Birmingham Museum and Art Gallery, Birmingham Museums Trusts. Birmingham. Werning, D. A. 2011. Das Höhlenbuch: textkritische Edition und Textgrammatik. Göttinger Orientforschungen, 4. Reihe: Ägypten 48. Wiesbaden. Willems, H. 2008. Les Textes des Sarcophages et la démocratie: éléments d’une histoire culturelle du Moyen Empire égyptien. Paris. Willems, H. 2014. Historical and Archaeological Aspects of Egyptian Funerary Culture: Religious Ideas and Ritual Practice in Middle Kingdom Elite Cemeteries. Culture and History of the Ancient Near East 73. Leiden; Boston. Willems, H. 2018. “Une perspective religieuse des cachettes royales de la XXIe dynastie.” Bulletin de la Société d’égyptologie de Genève 31, 115-128. Wilson, P. 1997. A Ptolemaic Lexikon: a Lexicographical Study of the Texts in the Temple of Edfu. Orientalia Lovaniensia Analecta 78. Leuven. Winlock, H. E. 1926. “The Egyptian Expedition 1924-1925: the Museum’s excavations at Thebes.” Bulletin of the Metropolitan Museum of Art 21 (3.2), 5-32. Winlock, H. E. 1942. Excavations at Deir el Bahri. New York. Wüthrich, A. 2015. Édition synoptique et traduction des chapitres supplémentaires du Livre des Morts 162 à 167. Studien zu altägyptischen Totentexten 19. Wiesbaden. Yoyotte, M. 2015. “Le “harem”, les femmes de l’entourage royal et leurs lieux de résidence aux époques tardives: espace social ou espace clos?” Topoi Orient-Occident 20 (1), 25-45. Zaluskowski, C. 1996. Texte außerhalb der TotenbuchTradierung in Pap. Greenfield. Bonn.

INDEX OF SOURCES

Boxes with ushebtis Cairo JE 46887 24 Cairo JE 46892 24 Coffins Cairo CG 41068 145 Cairo CG 61030 22 Cairo CG 61031 22 Cairo CG 61033 24 Cambridge Fitzwilliam Museum E.8.1896 169, 250 Lyon, Musée des Beaux-Arts H 2320-2321 145 Rio de Janeiro Inv. 525 and 526 59 Canopic jars Cairo JE 26256 A-D Mummy Cairo CG 61096

24

24

Papyri P. Albany 1900.3.1, see P. Nespasefy P. Ani (P. BM EA 10470) 6, 51, 58, 61, 62, 63, 82, 87, 97, 123, 137, 151, 153, 247, 248, 249, 251 P. Ann Arbor 2725 51, 103, 108, 246 P. Ann Arbor 3524 + P. Münich ÄS 30 + ÄS 719 246 P. Asetemakhbit (P. Cairo S.R. IV 525) 12, 22, 37, 38, 39, 51, 53, 54, 57, 58, 250 P. BM EA 9900, see P. Nebseny P. BM EA 9901, see P. Hunefer P. BM EA 9903 141 P. BM EA 9919 10 P. BM EA 9948 82 P. BM EA 9982 8 P. BM EA 9999 44 P. BM EA 10010 188 P. BM EA 10011 9 P. BM EA 10029 87, 88, 89, 90, 93, 95, 246 P. BM EA 10036 246 P. BM EA 10041 7 P. BM EA 10063 7, 51, 87, 88 P. BM EA 10064, see P. Panesettauy P. BM EA 10209 145 P. BM EA 10211 82 P. BM EA 10470, see P. Ani P. BM EA 10477, see P. Nu P. BM EA 10490, see P. Nedjmet

P. BM EA 10541 + P. Louvre E 6258, see P. Nedjmet P. BM EA 10562 25, pl. IV P. BM EA 10747 143, 249 P. BM EA 10793, see P. Pinedjem II P. BM EA 10988 6 P. BNF Égyptien 20-23 51, 107 P. BNF Égyptien 62-88 27, 108, 169, 250 P. BNF Égyptien 138-140 + P. Louvre E 3661 51, 101, 104, 108, 117, 118, 247, 250 P. BNF Égyptien 171 169 P. Bockelhurst (P. Hannover 1970.37) 224, 227 P. Brockelhurst I (lost) 12, 37, 38 P. Boulaq 22, see P. Cairo S.R. IV 955 P. Boulaq 23, see P. Cairo S.R. IV 992 P. Brooklyn 47.218.84 53 P. Brussels MRAH E. 5043, see P. Neferrenpet P. Cairo CG 24095 51, 96, 102 P. Cairo CG 40005, see P. Cairo S.R. IV 955 P. Cairo CG 40006, see P. Cairo S.R. VII 11488 P. Cairo CG 40007, see P. Cairo S.R. IV 980 P. Cairo CG 40009, see P. Cairo S.R. IV 961 P. Cairo CG 40013, see P. Cairo S.R. IV 1001 P. Cairo CG 40014, see P. Cairo S.R. VII 10244 P. Cairo CG 40016, see P. Cairo S.R. VII 10240 P. Cairo CG 40018, see P. Cairo S.R. IV 967 P. Cairo CG 51189 (P. Iuia) 224 P. Cairo CG 58002 11 P. Cairo CG 58025 158 P. Cairo JE 26228 bis, see P. Asetemakhbit P. Cairo JE 26229, see P. Cairo S.R. IV 980 P. Cairo JE 26230, see P. Neskhonsou P. Cairo JE 29636, see P. Cairo S.R. IV 1001 P. Cairo JE 31986, see P. Cairo S.R. VII 10254 P. Cairo JE 33997, see P. Cairo S.R. VII 10244 P. Cairo JE 51949a-c, see P. Cairo S.R. IV 527 P. Cairo JE 95638, see P. Cairo S.R. IV 529 P. Cairo JE 95649, see P. Nespasefy P. Cairo JE 95714, see P. Nespasefy P. Cairo JE 95836 11 P. Cairo JE 95838, see P. Gatseshen P. Cairo JE 95856, see P. Cairo S.R. IV 955 P. Cairo JE 95860, see P. Cairo S.R. IV 967 P. Cairo JE 95861, see P. Cairo S.R. IV 961 P. Cairo JE 95866, see P. Cairo S.R. IV 967 P. Cairo JE 95887, see P. Cairo S.R. IV 992 P. Cairo S.R. IV 525, see P. Asetemakhbit

266 P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P. P.

INDEX OF SOURCES

Cairo S.R. IV 527 10 Cairo S.R. IV 529 + S.R. IV 1004 11 Cairo S.R. IV 548 12, 17 Cairo S.R. IV 933 11, 37 Cairo S.R. IV 936, see P. Gatseshen Cairo S.R. IV 952 11 Cairo S.R. IV 955 10 Cairo S.R. IV 959 12, 37, 38 Cairo S.R. IV 960 57 Cairo S.R. IV 961 51, 53, 57, 250 Cairo S.R. IV 967 11, 51, 53, 57, 250 Cairo S.R. IV 980 10, 224 Cairo S.R. IV 981 250 Cairo S.R. IV 982 205, 248 Cairo S.R. IV 992 10 Cairo S.R. IV 1001 11 Cairo S.R. IV 1004, see P. Cairo S.R. IV 529 Cairo S.R. VII 10221 11 Cairo S.R. VII 10224 51, 151, 251 Cairo S.R. VII 10228 205, 248 Cairo S.R. VII 10240 21 Cairo S.R. VII 10244 11 Cairo S.R. VII 10246 12, 37 Cairo S.R. VII 10254 11 Cairo S.R. VII 10255 51, 151 Cairo S.R. VII 10256 11 Cairo S.R. VII 10265 11, 17 Cairo S.R. VII 10271 51, 87, 88, 246 Cairo S.R. VII 10274 11 Cairo S.R. VII 10652 11 Cairo S.R. VII 10653 51, 151, 251 Cairo S.R. VII 10654 215 Cairo S.R. VII 11485, see P. Neskhonsu Cairo S.R. VII 11488 10 Cairo S.R. VII 11492 12 Cairo S.R. VII 11494 250 Cairo S.R. VII 11573, see P. Neskhonsu Cairo TR 23.4.40.1, see P. Cairo S.R VII 10653 Colon. Aeg. 10207, see P. Iahtesnakht Denon B + C, see P. St-Petersburg IOS P1 Gatseshen (P. Cairo JE 95838) 6, 11, 25, 26, 37, 38, 47, 51, 53, 57, 58, 86, 87, 88, 89, 92, 93, 94, 95, 96, 97, 99, 100, 101, 102, 104, 105, 107, 108, 111, 113, 114, 115, 116, 117, 118, 119, 120, 122, 129, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 150, 158, 169, 179, 181, 187, 188, 241, 243, 245, 246, 247, 248, 249, 250, 251, 253 P. Hamburg C 3835 197, 199 P. Hamburg C 3836 180 P. Hannover 1970.37, see P. Bockelhurst P. Hunefer (P. BM EA 9901) 182, 188, 253 P. Iahtesnakht (P. Colon. Aeg. 10207) 25, 51, 58, 61, 62, 82, 87, 88, 89, 94, 95, 97, 105, 106, 107, 111, 113, 114, 116, 117, 119, 120, 132, 134, 135, 136, 144, 145, 150, 151, 159, 164, 187, 224, 234, 240, 249, 251, 252

P. Iuefankh (P. Turin Cat. 1791) 2, 38, 51, 58, 60, 81, 89, 95, 108, 111, 116, 128, 132, 134, 151, 164, 165, 179, 180, 187, 224, 249 P. Kha (P. Turin Suppl. 8438) 224 P. Leiden T 3 51, 111, 112, 138, 144, 145, 150, 165, 166, 205, 248 P. Leiden T 4 151 P. Leiden T 25 51, 87, 88, 89, 90, 103, 107, 246, 247 P. Leiden T 26 51, 87, 88, 89, 90, 246 P. Leiden T 27 51, 87, 88, 89, 90, 246 P. Leiden T 28 89 P. Louvre E 3661, see P. BNF Égyptien 138-140 P. Louvre E 6258, see P. Nedjmet P. Louvre E 31856 12, 18, 21, 37, 38, 51, 87, 88 P. Louvre N 3070 51, 107 P. Louvre N 3080 51, 53, 54, 57, 250 P. Louvre N 3280 81 P. Marseille 91/2/1, see P. Nespasefy P. Marseille 291, see P. Nespasefy P. Moscow I, 1b, 121, see P. Ta-shep-en-Khonsu P. Münich ÄS 30 + ÄS 719, see P. Ann Arbor 3524 P. Nebseny (P. BM EA 9900) 51, 87, 88, 102, 151, 224 P. Nedjmet (P. BM EA 10490) 6, 7, 9, 10 P. Nedjmet (P. BM EA 10541 + P. Louvre E 6258) 6, 7, 8, 10, 51, 144, 151, 153, 234, 251 P. Neferrenpet (P. Brussels MRAH E. 5043 + P. Philadelphia E 2775 + 16720 + 16721 + 16722) 51, 90, 122, 129, 151, 158, 234 P. Neskhonsu (P. Cairo JE 26230) 12, 21, 25, 26, 37, 38, 51, 102, 104, 105, 106, 108, 114, 137, 234, 247 P. Nespasefy (P. Cairo JE 95714 + P. Albany 1900.3.1 + P. Cairo JE 95649 + P. Marseille 91/2/1 + P. Marseille 291) 51, 57, 58, 61, 62, 63, 65, 66, 67, 81, 82, 94, 95, 96, 97, 100, 105, 119, 251 P. New York MMA 25.3.28 11, 37, 51 P. New York MMA 25.3.29 11, 37, 38, 51, 53, 57, 250 P. New York MMA 30.3.31 10, 51, 107 P. New York MMA 30.3.32 10 P. Nu (P. BM EA 10477) 51, 57, 86, 89, 94, 96, 99, 100, 101, 102, 105, 106, 107, 111, 113, 114, 115, 116, 117, 119, 132, 138, 140, 142, 143, 144, 145, 150, 151, 153, 159, 169, 224, 231, 234, 240, 247, 250 P. Oxford 1892.619 158 P. Panesettauy (P. BM EA 10064) 31, 51, 53, 57, 92, 93, 94, 95, 96, 99, 100, 101, 102, 107, 108, 115, 116, 117, 118, 134, 135, 136, 137, 140, 141, 143, 144, 145, 150, 158, 179, 181, 187, 243, 245, 247, 248, 249, 250, 253 P. Pasherientaihet (P. Vatican 48832) 25, 51, 60, 87, 88, 117, 120, 132, 134, 135, 136, 159, 179, 224, 226, 240, 246, 247, 248, 250, 251, 252 P. Philadelphia E 2775 + 16720 + 16721 + 16722, see P. Neferrenpet P. Pinedjem II (P. BM EA 10793) 6, 12, 24, 25, 26, 31, 32-35, 37, 38, 39, 47, 51, 53, 54, 57, 58, 59, 67, 81, 82, 86, 87, 88, 89, 90, 92, 93, 94, 95, 96, 97, 99, 100, 102,

INDEX OF SOURCES

P. P. P. P. P. P. P. P. P.

103, 105, 106, 107, 108, 110, 111, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 129, 136, 137, 138, 139, 140, 141, 142, 143, 144, 151, 152, 153, 158, 159, 245, 246, 247, 248, 250, 251 Princeton Pharaonic Roll 5 143 St-Petersburg IOS P1 51, 87, 88, 89, 90, 246 Ta-shep-en-Khonsu (P. Moscow I, 1b, 121) 141 Turin Cat. 1791, see P. Iuefankh Turin CGT 53001 65 Turin CGT 53007 51, 95, 108, 111 Turin Suppl. 8438, see P. Kha Vatican 38566 13, 51, 59, 65, 102, 103, 104, 105, 107, 115, 246, 247, 251 Vatican 48832, see P. Pasherientaihet

Tombs Bab el-Gusus (Second Cache of Deir el-Bahari) 4, 6, 11, 12, 18, 21, 169, Cairo JE 88131 (Sheshonq) 5, 30, 31, 32-35, 36, 50, 58, 108, 111, 112, 229-230, 253 KV 64 (King’s Valley) 4 NRT I (Nécropole royale de Tanis I), Osorkon II 30, 31, 32-35, 36, 50, 54, 58, 59, 61, 62, 151, 167, 169, 173, 205, 224, 225, 226, 229-230, 250, 251, 253 NRT III (Nécropole royale de Tanis III), Psusennes I 59 Tomb of Osorkon II (Tanis), see NRT I Tomb of Psusennes I (Tanis), see NRT III Tomb of Sheshonq (Memphis), see Cairo JE 88131 Royal Cache of Deir el-Bahari, see TT 320 Second Cache of Deir el-Bahari, see Bab el-Gusus TT 1 158 TT 11 121 TT 26 21 TT 33 (Padiamenope) 59, 169, 250, 251 TT 37 (Harwa) 59, 251 TT 60/MMA 60 4, 10, 11 TT 65 158 TT 82 143 TT 100 145 TT 148 230, 252 TT 218 158 TT 223 (Karakhamun) 59, 251 TT 290 158 TT 320 (Royal Cache of Deir el-Bahari) 4, 8, 10, 11, 12, 15-16, 17, 57, 102, 245 TT 356 158 TT 358/MMA 65 4, 10 TT 406 188 Ushebtis Amsterdam Allard Pierson Museum 8802 24 Berlin 8556 24 Birmingham, Museums and Art Gallery 1993A160

BM EA 16052 25 BM EA 24398 25 BM EA 30039 25 BM EA 30402 25 BM EA 35219 25 BM EA 64576 25, pl. III Budapest, Museum of Fine Arts 51.2220 24 Budapest, Museum of Fine Arts 51.2458 24 Cairo, JE 26238 24 Cambridge Fitzwilliam Museum E.8.1948 24 Cambridge Fitzwilliam Museum E.64.1932 24 Cambridge Fitzwilliam Museum E.220.1932 24 Cambridge Fitzwilliam Museum E.SU.149 24 Collection Hoffmann 25 Cortona, Museo dell’Accademia Etrusca e della Città di Cortona 6118 24 Cortona, Museo dell’Accademia Etrusca e della Città di Cortona 6119 24 Florence, Museo archeologico nazionale 6168 24 Florence, Museo archeologico nazionale 6169 24 Hannover, Museum August Kestner 1935.200.381 24 Hildesheim, Roemer-Pelizaeus Museum 294 24 Hildesheim, Roemer-Pelizaeus Museum 308 24 Hildesheim, Roemer-Pelizaeus Museum 309 24 Krakow, Museum Czartoryskich 778 24 Louvre E 7681 25 Louvre E 7682 25 Louvre E 20303 25 Louvre E 20310 18, 25 Louvre E 22131 25 New York, Brooklyn Museum of Art 16.183 25 Oxford, Ashmolean Museum 1884.50 25 Oxford, Ashmolean Museum 1884.51 25 Roanne, Musée des Beaux-Arts et d’Archéologie Joseph Déchelette 236 25 Roanne, Musée des Beaux-Arts et d’Archéologie Joseph Déchelette 237 25 St-Petersburg 18435 25 Stockholm, Museum of Mediterranean and Near Eastern Antiquities NME 1975.72 25 Strasbourg, Musée archéologique 11.987.0.103 25 Vevey, Musée historique A 132 25 Vienna, KHM 6062-6063 25 Vessels and bronze stands Cairo JE 46889 24 Cairo JE 46890 24 Vases BM EA 25567 24, pl. II Moscow, Pushkin I.1a.1321 24 Petrie Museum UC 14239 24

24

267

APPENDIX 1

CHRONOLOGY GENERAL CHRONOLOGY OF ANCIENT EGYPT Modern division

Manetho’s division (dynasties) st

nd

Dates

Early Dynastic Period

1 -2 Dynasties

3000-2686 BCE

Old Kingdom

3rd-6th Dynasties

2686-2160 BCE

First Intermediate Period

7th-11th Dynasties

2160-2055 BCE

th

th

Middle Kingdom

11 -12 Dynasties

2055-1773 BCE

Second Intermediate Period

13th-17th Dynasties

1773-1550 BCE

th

th

New Kingdom

18 -20 Dynasties

1550-1069 BCE

Third Intermediate Period

21st-25th Dynasties

1069-664 BCE

th

th

26 -30 Dynasties

Late Period

664-332 BCE

Alexander the Great Ptolemaic Period

332-30 BCE

Roman Period

30 BCE-395 CE

CHRONOLOGY OF THE 21ST DYNASTY AND THE HIGH PRIESTS OF AMUN 21st Dynasty (Tanis)

High Priest of Amun (Thebes)

Smendes I

1069-1043

Amenemnisut

1043-1039

Psusennes I

1039-989

Amenemope

989-980

Osorkon the Elder

980-975

Siamun

975-956

Psusennes II

956-943

Herihor (also king)

1073-1064

Pinedjem I (also king)

1064-1032

Masaharta

1054-1046

Djedkhonsuiuefankh

1046?

Menkheperra

1045-992

Smendes II

992-990

Pinedjem II

990-969

Psusennes III

968-?

According to Gombert-Meurice, Payraudeau 2018: 405

CHRONOLOGY OF THE 22ND DYNASTY 22nd Dynasty (Bubastis) Sheshonq I

943-922

Osorkon I

922-887

Takelot I

887-874

Sheshonq IIa

874-?

Sheshonq IIb

?-865

Osorkon II

870/865-831

Sheshonq III

831-791

Sheshonq IV

791-779

Pami

779-773

Sheshonq V

773-735

According to Payraudeau 2014: 24

APPENDIX 2

MAP OF EGYPT DURING THE THIRD INTERMEDIATE PERIOD

Extract from Taylor 2003: 336

APPENDIX 3

CONCORDANCE OF THE SHEETS OF THE GREENFIELD PAPYRUS AND THE PLATES IN BUDGE 1912 Sheets

Budge’s Plates

34

XXXIX

67

LXXVIII

1

I II

35

XL XLI

68

LXXIX

69

LXXX

2

III IV

36

XLII

70

LXXXI

37

XLIII

V VI

71

LXXXII

38

XLIV

72

LXXXIII

39

XLV

73

LXXXIV

40

XLVI

74

LXXXV

41

XLVII

75

LXXXVI

42

XLVIII

76

43

XLIX

LXXXVII LXXXVIII

44

L

77

LXXXIX

45

LI

78

46

LII

XC XCI

47

LIII

79

XCII

48

LIV

80

XCIII XCIV

49

LV

50

LVI

81

XCV

51

LVII

82

XCVI XCVII

52

LVIII

83

53

LIX LX

XCVIII XCIX

84

C

54

LXI

85

55

LXII LXIII LXIV

CI CII

86

CIII CIV

87

CV CVI CVII

88

CVII CVIII

3 4

VII

5

VIII

6

IX

7

X

8

XI

9

XII

10

XIII

11

XIV

12

XV

13

XVI

14

XVII

15

XVIII

16

XIX

17

XX

18

XXI

19

XXII

20

XXIII

21

XXIV

22

XXV

23

XXVI

24

XXVII

25

XXVIII

26

XXIX

27

XXX

28

XXXI XXXII XXXIII

56

LXV LXVI

57

LXVII

58

LXVIII

59

LXIX

60

LXX

89

CIX

61

LXXI

90

CX

62

LXXII

91

CXI

LXXIII LXXIV

92

CXII

93

CXIII

29

XXXIV

30

XXXV

31

XXXVI

64

LXXV

94

CXIV

32

XXXVII

65

LXXVI

95

CXV

33

XXXVIII

66

LXXVII

96

CXVI

63

Plate I

The Greenfield Papyrus before unrolling, around 1910, published in Budge 1912

Plate II

Bronze libation vase BM EA 25567 (vase on the right) © The Trustees of the British Museum

Plate III

Ushebti BM EA 64576 © The Trustees of the British Museum

Plate IV

P. BM EA 10562 © The Trustees of the British Museum

3 世界最長の『死者の書』 《グリーンフィールド・パピルス》 The Longest Book of the Dead

The whole Greenfield Papyrus (excerpt from Kondo and Taylor 2012)

No.68-163《グリーンフィールド・パピルス》全 96 葉の画像をつなげ、切断される前の全体像を再現した。この『死者の書』は、上段右より左に向かって読み進むように書かれている。各葉の挿絵については、巻末の解説を参照されたい。

Plate V

BD 133

V BD 148

BD 190/148 II

sheet 95

BD 141/142 II

sheet 94

Hymns texts 14-15

sheet 75

BD 145 I

V BD 17

BD 145 I

sheet 48

V BD 17

sheet 74

BD 145 I

V BD 146-145

sheet 47

BD 90

BD 141/142 II

BD 101

sheet 93

Hymns texts 13-14

V BD 146-145

sheet 76

Hymns texts 15

sheet 96

Vignette Osiris and Isis

sheet 49

V BD 146-145

BD 41B

BD 102

sheet 20

sheet 19

Hymns texts 9-10

V BD 17

sheet 72

BD 125 B II

Hymns texts 7-8

V BD 17

BD 125 B II

sheet 69

Hymns text 6

V BD 17 Hymns texts 4-5

sheet 67

Hymns text 1

Hymns texts 1-2

sheet 87

V BD194 (or 125)

sheet 64

sheet 36

BD 18

V BD 17

sheet 11

BD 141/142 I

V BD 17

Vignette Adoration of ram-deities

sheet 86

Vignette BD 125 Weighing of the heart

sheet 63

BD 125 C BD 125 B I

V Hymns

sheet 65

V BD 17

BD 125 B I BD 124

sheet 37

sheet 38

BD 23 BD 24 I BD 25 I BD 24 II BD 25 II BD 26 I

V BD 17

sheet 12

V BD 17125?

BD 26 I BD 28 I BD 27 BD 38B

V BD 17

sheet 13

Vignette Separation of Geb and Nut by Shu

Hymns texts 2-3-4

V Hymns

Vignette Osiris on the dais

sheet 88

Hymns text 4

V Hymns

sheet 66

BD 26 II

BD 147 BD 148 I

BD 125 C

BD 148 I

BD 147

sheet 39 V BD 125?

sheet 40 V BD 135

V Hymns

Vignette Offerings to Osiris

sheet 14

sheet 41

BD 2

BD 11

BD 28 II

sheet 15 V BD 21 (or 61)- V ? V BD 18? 27-38 (or 56)-75 BD 56 BD 40 BD 61 BD 36 I BD 30B BD 33 BD 29 BD 37 BD 27 BD 56

V BD 99-?-148

sheet 68

sheet 89

sheet 16 V BD 151A?-?56 (or 38)-? BD 17

sheet 61

Vignette Solar bark towed by deities

BD 145 II

V BD 145

sheet 84

Prayer to Thot

sheet 60 V Prayer Thot

BD 93 BD 50 BD 188

V BD 141/142

BD 17

sheet 7

sheet 33

BD 115 BD 116 BD 81A BD 80 BD 87

BD 182

BD 145 II

V BD 145

sheet 31

BD 17

V BD 17

sheet 5

sheet 56

sheet 82

BD 144

V BD 144

sheet 3

BD 112

BD 107 BD 108

V BD 110

sheet 81

BD 149

sheet 2

BD 1

V BD 1

BD 149

V BD 149

sheet 54

sheet 1

Vignette Osiris (BD 125)

Vignette Opening of the mouth

BD 149

V BD 149

sheet 53

BD 15 var. II

Hymns text 16

V BD194 (or 125)

sheet 78

Vignette Thot and RaHorakhty

sheet 52

BD 15 var. II

sheet 26 V BD 108-15? -86-77

Vignette Adoration of Osiris, Isis and Nephthys

sheet 27

BD 1

V BD 1

sheet 1

V BD 78-87-8882-85-83-84

sheet 79

BD 99B BD 99B Hymn to Atum

Vignette BD 125 Weighing of the heart

V BD 149

sheet 28

Vignette BD 15

sheet 2

V BD 81-80-?-89-75?

sheet 80

BD 108

BD 113

sheet 55

V BD ?-94-99

BD 15 var. I

V BD 15

sheet 29

BD 15 var. I

V BD 15

sheet 3

V BD 136B

sheet 30

BD 15 var. I

V BD 15

sheet 4

V BD 136B V BD 126 V BD 182 BD 182 BD 149 (or 183)

sheet 57

BD 114

BD 109

V BD 141/142

V BD 153A V BD 153B

sheet 83

BD 182

V BD 147

sheet 59

BD 88 BD 76 BD 53 BD 91 BD 44

sheet 32

BD 17

V BD 17

sheet 6

V BD 141/142

sheet 58

BD 17

V BD 17

V BD 141/142

V BD 17

sheet 8

sheet 34

sheet 9 V BD 17

Vignette Adoration of RaHorakhty

sheet 85

BD 183

sheet 62

BD 141/142 I

V BD 148-17

sheet 35

BD 18

V BD 17

sheet 10

The whole Greenfield Papyrus, with the list of texts and vignettes

BD 125 B II

sheet 90

Hymns texts 6-7

V BD 17

sheet 70

BD 147

Hymn BD 193 to Osiris

sheet 42

BD 4 BD 43 BD 61 BD 6 BD 5

V BD 148

sheet 43

BD 105 BD 47 BD 104 BD 96/97

sheet 17 V BD 105-4 (or 96/97)-105

sheet 18 V BD 40103/104

V BD 17

V BD 17

sheet 44

sheet 71

sheet 91

BD 146

V BD 146-145

sheet 45

V BD 55-117-118 V BD 104-55 -21-12/120-122 BD 55 BD 96/97 BD 117 BD 94 BD 118 BD 103 BD 21 BD 36 II BD 12/120 BD 55 BD 122

sheet 92

Hymns texts 11-12

V BD 17

sheet 73

BD 146

V BD 146-145

sheet 46

BD 122 BD 31

BD 31 BD 10

BD 131

sheet 21 V ?-BD 32

sheet 22

V BD 31-10-93

sheet 23

V BD 102 (or 131)

V BD 17

BD 145 I

BD 145 I

sheet 77

V ?

sheet 50

BD 41B BD 32

BD 134

V 136/136B

sheet 51

sheet 24

V BD 102 (or 131)

sheet 25

V BD 114 -112-113

Plate VI

P. Greenfield – Sheet 1

P. Greenfield – Sheet 1







P. Greenfield – Sheet 1

P. Greenfield – Sheet 2











P. Greenfield – Sheet 2

P. Greenfield – Sheet 3a











P. Greenfield – Sheet 3a

P. Greenfield – Sheet 3b

P. Greenfield – Sheet 3b

P. Greenfield – Sheet 4

















P. Greenfield – Sheet 4

P. Greenfield – Sheet 5








P. Greenfield – Sheet 5

P. Greenfield – Sheet 6










P. Greenfield – Sheet 6

P. Greenfield – Sheet 7













P. Greenfield – Sheet 7

P. Greenfield – Sheet 8

P. Greenfield – Sheet 8

P. Greenfield – Sheet 9







P. Greenfield – Sheet 9

P. Greenfield – Sheet 10










P. Greenfield – Sheet 10

P. Greenfield – Sheet 11

P. Greenfield – Sheet 11

P. Greenfield – Sheet 12







P. Greenfield – Sheet 12

P. Greenfield – Sheet 13

P. Greenfield – Sheet 13

P. Greenfield – Sheet 14









P. Greenfield – Sheet 14

P. Greenfield – Sheet 15










P. Greenfield – Sheet 15

P. Greenfield – Sheet 16










P. Greenfield – Sheet 16

P. Greenfield – Sheet 17









P. Greenfield – Sheet 17

P. Greenfield – Sheet 18












P. Greenfield – Sheet 18

P. Greenfield – Sheet 19







P. Greenfield – Sheet 19

P. Greenfield – Sheet 20









P. Greenfield – Sheet 20

P. Greenfield – Sheet 21







P. Greenfield – Sheet 21

P. Greenfield – Sheet 22








P. Greenfield – Sheet 22

P. Greenfield – Sheet 23








P. Greenfield – Sheet 23

P. Greenfield – Sheet 24







P. Greenfield – Sheet 24

P. Greenfield – Sheet 25

P. Greenfield – Sheet 25

P. Greenfield – Sheet 26









P. Greenfield – Sheet 26

P. Greenfield – Sheet 27







P. Greenfield – Sheet 27

P. Greenfield – Sheet 28
























P. Greenfield – Sheet 28

P. Greenfield – Sheet 29







P. Greenfield – Sheet 29

P. Greenfield – Sheet 30









P. Greenfield – Sheet 30

P. Greenfield – Sheet 31







P. Greenfield – Sheet 31

P. Greenfield – Sheet 31

P. Greenfield – Sheet 32







P. Greenfield – Sheet 32

P. Greenfield – Sheet 33








P. Greenfield – Sheet 33

P. Greenfield – Sheet 34








P. Greenfield – Sheet 34

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P. Greenfield – Sheet 35

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P. Greenfield – Sheet 36

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P. Greenfield – Sheet 37

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P. Greenfield – Sheet 38

P. Greenfield – Sheet 39









P. Greenfield – Sheet 39

P. Greenfield – Sheet 40











P. Greenfield – Sheet 40

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P. Greenfield – Sheet 41

P. Greenfield – Sheet 42









P. Greenfield – Sheet 42

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P. Greenfield – Sheet 43

P. Greenfield – Sheet 44







P. Greenfield – Sheet 44

P. Greenfield – Sheet 45








P. Greenfield – Sheet 45

P. Greenfield – Sheet 46









P. Greenfield – Sheet 46

P. Greenfield – Sheet 47









P. Greenfield – Sheet 47

P. Greenfield – Sheet 48









P. Greenfield – Sheet 48

P. Greenfield – Sheet 49










P. Greenfield – Sheet 49

P. Greenfield – Sheet 50












P. Greenfield – Sheet 50

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P. Greenfield – Sheet 51

P. Greenfield – Sheet 52

P. Greenfield – Sheet 53




















P. Greenfield – Sheet 53

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P. Greenfield – Sheet 54

P. Greenfield – Sheet 55












P. Greenfield – Sheet 55

P. Greenfield – Sheet 56





P. Greenfield – Sheet 56

P. Greenfield – Sheet 57









P. Greenfield – Sheet 57

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P. Greenfield – Sheet 58

P. Greenfield – Sheet 59








P. Greenfield – Sheet 59

P. Greenfield – Sheet 60


























P. Greenfield – Sheet 60

P. Greenfield – Sheet 61

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P. Greenfield – Sheet 62

P. Greenfield – Sheet 63

P. Greenfield – Sheet 64









P. Greenfield – Sheet 64

P. Greenfield – Sheet 65
























P. Greenfield – Sheet 65

P. Greenfield – Sheet 66













P. Greenfield – Sheet 66

P. Greenfield – Sheet 67

















P. Greenfield – Sheet 67

P. Greenfield – Sheet 68



















P. Greenfield – Sheet 68

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P. Greenfield – Sheet 69

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P. Greenfield – Sheet 70

P. Greenfield – Sheet 71










































P. Greenfield – Sheet 71

P. Greenfield – Sheet 72











P. Greenfield – Sheet 72

P. Greenfield – Sheet 73







P. Greenfield – Sheet 73

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P. Greenfield – Sheet 74

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P. Greenfield – Sheet 75

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P. Greenfield – Sheet 76

P. Greenfield – Sheet 77

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P. Greenfield – Sheet 78

P. Greenfield – Sheet 79

P. Greenfield – Sheet 80

P. Greenfield – Sheet 81

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P. Greenfield – Sheet 82

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P. Greenfield – Sheet 83

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P. Greenfield – Sheet 84

P. Greenfield – Sheet 85

P. Greenfield – Sheet 86

P. Greenfield – Sheet 87

P. Greenfield – Sheet 88

P. Greenfield – Sheet 89

P. Greenfield – Sheet 90

P. Greenfield – Sheet 91

P. Greenfield – Sheet 92

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P. Greenfield – Sheet 94

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P. Greenfield – Sheet 95

P. Greenfield – Sheet 96







P. Greenfield – Sheet 96