The Hieratic Ritual Books of Pawerem (P. BM EA 10252 and P. BM EA 10081) from the Late 4th Century BC: Part 1 and Part 2 3447112395, 9783447112390

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Studien zur spätägyptischen Religion  25

Ann-Katrin Gill

The Hieratic Ritual Books of Pawerem (P. BM EA 10252 and P. BM EA 10081) from the Late 4th Century BC Part 1 and Part 2

Harrassowitz Verlag

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

Studien zur spätägyptischen Religion Herausgegeben von Christian Leitz Band 25

2019

Harrassowitz Verlag · Wiesbaden

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

Ann-Katrin Gill

The Hieratic Ritual Books of Pawerem (P. BM EA 10252 and P. BM EA 10081) from the Late 4th Century BC Part 1 and Part 2

2019

Harrassowitz Verlag · Wiesbaden

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

Publication of this book was supported by a grant of the Geschwister Boehringer Ingelheim Stiftung für Geisteswissenschaften in Ingelheim am Rhein.

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de .

For further information about our publishing program consult our website http://www.harrassowitz-verlag.de © Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2019 This work, including all of its parts, is protected by copyright. Any use beyond the limits of copyright law without the permission of the publisher is forbidden and subject to penalty. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. Printed on permanent/durable paper. Printing and binding: Memminger MedienCentrum AG Printed in Germany ISSN 2190-3646 ISBN 978-3-447-11239-0 e-ISBN PDF 978-3-447-19899-8

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

Für meine Eltern, meine Schwester und den „guten“ Zwilling

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11239-0 — ISBN E-Book: 978-3-447-19899-8

Table of Contents Part 1 Acknowledgements .............................................................................................................................XIII Preface by Mark Smith.........................................................................................................................XV 1. Introduction and Aim of this Edition..................................................................................................1 2. Acquisition and Research History of P. BM EA 10252 and P. BM EA 10081 .................................5 3. Description of P. BM EA 10252 and P. BM EA 10081 .....................................................................9 3.1 P. BM EA 10252...........................................................................................................................9 3.1.1 Quality of the Material and Ancient Restorations ...........................................................12 3.2 P. BM EA 10081.........................................................................................................................13 Table 1: Divisions of the Columns on the Frames and Measurements of the Sections ...................15 P. BM EA 10252.........................................................................................................................15 P. BM EA 10081.........................................................................................................................16 Table 2: Disposition of Joins ............................................................................................................16 P. BM EA 10252.........................................................................................................................16 P. BM EA 10081.........................................................................................................................18 4. Layout ...............................................................................................................................................19 4.1 P. BM EA 10252.........................................................................................................................19 4.1.1 Inter-columnar Lines .......................................................................................................21 4.2 P. BM EA 10081.........................................................................................................................22 4.2.1 Inter-columnar Lines .......................................................................................................23 4.3 General Remarks and Concluding Observations ........................................................................23 Table 1: Use of Inter-columnar Lines...............................................................................................24 P. BM EA 10252.........................................................................................................................24 P. BM EA 10081.........................................................................................................................25 5. Description of Writing and Number of Scribes................................................................................27 5.1 Scribes of the Main Body ...........................................................................................................27 5.2 Scribes of the Glosses .................................................................................................................32 5.2.1 P. BM EA 10252 .............................................................................................................32 5.2.2 P. BM EA 10081 .............................................................................................................33 5.3 Summary of the Results ..............................................................................................................35 5.4 Excursus Scribe 2........................................................................................................................36 6. The Date and Original Usage of the Papyri......................................................................................39 6.1 The Colophon..............................................................................................................................39 6.1.1 Translation and Commentary ..........................................................................................39 6.1.2 What Does the Colophon Actually Date?........................................................................41 6.2 Original Use of P. BM EA 10252 and 10081 .............................................................................44 6.2.1 Textual and Material/Physical Indicators for a Temple Manuscript ...............................44

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6.2.2 The Length of the Papyri as a Criterion for Their Use ................................................... 45 6.2.3 Blank Spaces and Gmj-wS-notes..................................................................................... 46 6.2.4 Use of the Manuscripts for the Purpose of Education .................................................... 48 6.3 Connection Between P. BM EA 10252 and 10081.................................................................... 51 6.4 Summary of the Results ............................................................................................................. 52 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data ......... 53 7.1 Pawerem, His Name, His Titles, and His Relatives ................................................................... 53 7.2 Adapting Osirian Liturgies for Funerary Use: Timeframe and Reasons ................................... 55 7.3 Pawerem’s Adaptation of P. BM EA 10252 and 10081 ............................................................ 58 7.3.1 The Date/Time for Pawerem’s Adaptation ..................................................................... 58 7.3.2 Personal Reasons for the Adaptation? ............................................................................ 59 7.3.3 Pawerem’s Name Insertions ........................................................................................... 61 7.4 Name, Titles, and Parents of Pawerem on Other Objects .......................................................... 67 7.4.1 P. BM EA 10288 and P. Oxford 1970.807 ..................................................................... 67 7.4.2 P. BM EA 10332 + P. Oxford, Bodleian Library Ms. Egypt.d.8 (P) + P. Liverpool World Art Museum M11190 .................................................................. 69 7.4.3 P. Hohenzollern-Sigmaringen II ..................................................................................... 69 7.4.4 Hypocephalus Stockholm MME 1977:6......................................................................... 70 7.4.5 Statue Cairo R.T. 18/12/28/13 + 18/12/28/16................................................................. 71 7.4.6 Miniature Coffin Louvre E 18918 (MG E1409)............................................................. 73 7.5 Summary of the Results ............................................................................................................. 74 8. Provenance of P. BM EA 10252 and P. BM EA 10081 .................................................................. 75 9. Titles, Contents, and Structure of the Papyri ................................................................................... 77 9.1 The Spells against Enemies (P. BM 10252, col. 1–2)................................................................ 77 9.1.1 Context of Usage ............................................................................................................ 79 9.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (P. BM 10252, col. 3–12)........................................................................................................... 80 9.3 The Ritual for Felling Seth and His Confederates (P. BM 10252, col. 13–18,27) .................... 81 9.4 Another Book (for Felling Seth and His Confederates) (P. BM 10252, col. 18,28–19,23)............................................................................................... 84 9.5 Observations on the Three Anti-Seth Texts ............................................................................... 84 9.6 The Ritual for Bringing Sokar out of the Shrine (P. BM 10252, col. 20–21)............................ 85 9.6.1 Situation Within the Events of the Khoiak-festival ........................................................ 86 9.7 The Book of Protecting the Neshmet-bark (P. BM 10252, col. 22–23)..................................... 88 9.7.1 Situation Within the Events of the Khoiak-festival ........................................................ 89 9.8 The Great Ceremonies (P. BM 10252, col. 24–35).................................................................... 89 9.8.1 The Great Ceremonies and Their Position Within the Khoiak-mysteries ...................... 92 9.8.1.1 The Dendera Inscription ................................................................................... 92 9.8.1.1.1 Actors............................................................................................... 94 9.8.1.1.2 The Vignettes of the Mysteries........................................................ 95 9.8.1.1.3 Textual Parallels .............................................................................. 96 9.8.1.1.4 Overall Connection of the Dendera-Khoiak-text and the Great Ceremonies................................................................ 98 9.8.1.2 The Osiris-catacombs in the Temple of Karnak ............................................. 104 9.8.1.3 The Figure of Chontamenti in P. Salt 825 ...................................................... 105

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9.8.1.4 Concluding Observations ................................................................................106 9.9 Introducing the Multitude on the Last Day of Tekh (P. BM 10081, col. 8–15) ....................106 9.9.1 Situation Within the Events of the Khoiak-festival? ..................................................107 9.10 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies (P. BM 10081, col. 33–34,23)................................................................................................108 9.11 Book of the Dead Spell 175 (P. BM 10081, col. 34,24–36,20) .............................................110 9.12 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir (P. BM 10081, col. 36,21–37,12)...........................................................................................113 9.13 Spell of the Words of the Butcher (P. BM 10081, col. 37,13–31).........................................114 9.14 Concluding Observations for the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies and Its Context of Usage .................................................................115 9.15 Conclusion..............................................................................................................................117 Table 1: Summary Table of the Great Ceremonies and the Khoiak-festival .........................120 10. Grammar and Orthography.............................................................................................................125 10.1 Grammar ................................................................................................................................125 10.1.1 Spells against Enemies (P. BM 10252, col. 1–2).....................................................125 10.1.2 Interpretations of the Secrets (P. BM 10252, col. 3–12) .........................................126 10.1.3 Book of Felling Seth (P. BM 10252, col. 13–18,27) ...............................................126 10.1.4 Second Book of Felling Seth (P. BM 10252, col. 18,28–19,22) .............................127 10.1.5 Colophon (P. BM 10252, col. 19,23–34).................................................................127 10.1.6 Book of Protecting the Neshmet-bark (P. BM 10252, col. 22–23)..........................127 10.1.7 Great Ceremonies (P. BM 10252, col. 24–35).........................................................128 10.1.7.1 Glosses ....................................................................................................130 10.1.8 Introducing the Multitude (P. BM 10081, col. 8–15) ..............................................131 10.1.9 Festivals of the Destruction of Enemies (P. BM 10081, col. 33–34,23) .................131 10.1.10 Book of the Dead Spell 175 (P. BM 10081, col. 34,24–36,20) ...............................132 10.1.11 Sealing of the Mouth of the Enemies and Spell of the Words of the Butcher (P. BM 10082, col. 36,21–37,14 and 37,15–31) ........................................133 10.1.12 Pawerem’s Name Insertions ....................................................................................133 10.1.13 Grammatical Observations.......................................................................................133 10.2 Orthography ...........................................................................................................................135 10.2.1 List of Orthographic Characteristics in the Great Ceremonies and the Introducing the Multitude ........................................................................................135 10.2.2 Unusual Orthographies in the Remaining Texts ......................................................138 10.2.3 General Hieratic Orthographical and Palaeographical Remarks .............................139 10.2.4 Concluding Orthographic Observations ..................................................................140 11. Translations, Glosses, and Annotations..........................................................................................141 11.1 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor..................142 11.2 The Great Ceremonies of Geb................................................................................................145 11.2.1 The Author of the Glosses .......................................................................................146 11.2.2 Col. 24–29 and 30v ..................................................................................................146 11.2.3 Col. 30–34................................................................................................................148 11.2.4 Col. 35......................................................................................................................152 11.3 P. BM EA 10081 ....................................................................................................................158 11.3.1 The Author(s) of the Glosses ...................................................................................159

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Table of Contents 11.3.2 Introducing the Multitude ....................................................................................... 160 11.4 Texts on P. BM EA 10252 That Were Originally Intended for a Translation? .................... 162 11.5 General Observations and Concluding Discussion ............................................................... 164 11.6 Characteristics of the Annotation .......................................................................................... 167 11.6.1 Separation of Sentences .......................................................................................... 167 11.6.2 Deletion Mark ......................................................................................................... 168 11.6.3 Insertion Mark ......................................................................................................... 168 11.6.4 Separation of Original and Translation or Commentary......................................... 168 11.6.5 ‘Ditto’-sign .............................................................................................................. 169 11.6.6 Verse-points/Structuring Points .............................................................................. 169 Table 1 ................................................................................................................................... 170 Table 2 ................................................................................................................................... 171 Table 3 ................................................................................................................................... 173 Table 4 ................................................................................................................................... 174 Table 5 ................................................................................................................................... 175 Table 6 ................................................................................................................................... 175

12. Excursus I ...................................................................................................................................... 177 12.1 Formulas ................................................................................................................................ 177 12.2 Summary of the Components and Actions............................................................................ 181 12.3 Archaeological Evidence....................................................................................................... 187 13. Concluding Observations and Future Issues.................................................................................. 191 14. Conventions of the Present Edition ............................................................................................... 197 15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252......................... 199 15.1 Spells against Enemies (col. 1–2).......................................................................................... 199 15.2 The Interpretation of the Secrets of the Ritual of Driving Away the Aggressor (col. 3–12) ............................................................................................................................. 211 15.3 Ritual for Felling Seth and His Confederates (col. 13–18,27) .............................................. 279 15.4 Another Book (for Felling Seth and His Confederates) (col. 18,28–19,23) ......................... 307 15.5 Ritual for Bringing Sokar out of the Shrine (col. 20–21)...................................................... 315 15.6 Book of Protecting the Neshmet-bark (col. 22–23) .............................................................. 329 15.7 The Great Ceremonies of Geb (col. 24–35) .......................................................................... 343 16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081......................... 491 16.1 Introducing the Multitude on the Last Day of Tekh (col. 8–15) ........................................... 491 16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies (col. 33–34,23) ...................................................................................................................... 521 16.3 Book of the Dead Spell 175 (col. 34,34–36,20) .................................................................... 551 16.4 The Sealing of the Mouth of the Enemies (and) Sealing of the Abattoir (col. 36,21–37,12) ................................................................................................................. 585 16.5 Spell of the Words of the Butcher (col. 37,13–37,31) .......................................................... 601 17. Bibliography .................................................................................................................................. 609 18. Indices ............................................................................................................................................ 645

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Part 2 19. Layout Drawings ............................................................................................................................659 19.1 P. BM EA 10252 ....................................................................................................................660 19.2 P. BM EA 10081 ....................................................................................................................671 20. Palaeography ..................................................................................................................................677 21. Plates and Hieroglyphic Transcriptions..........................................................................................821 22. Plates of Reconstructions, Parallels, and Additional Objects.........................................................945 23. Synopses .........................................................................................................................................957 23.1 Another Book (for Felling Seth and His Confederates).........................................................957 23.2 Ritual for Bringing Sokar out of the Shrine ...........................................................................960 23.3 Book of Protecting the Neshmet-bark....................................................................................984 23.4 The Great Ceremonies of Geb................................................................................................998 23.5 Introducing the Multitude on the Last Day of Tekh ............................................................1035 23.6 Great Book of [Completing(?)] the Festivals of the Destruction of Enemies......................1069

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Acknowledgements The following monograph is the revised version of my DPhil thesis submitted to the Faculty of Oriental Studies, University of Oxford on 24 October 2016, defended on 26 January 2017 and approved by the Faculty Board on 02 March 2017. It gives me immense pleasure to express my gratitude to those who assisted me in various ways while I was writing this book. I would like to thank the following people and institutions very much for providing me with pictures of and information on relevant objects as well as for granting me permission to publish some of them in this work: Michelle Gait and Kim Downie (University of Aberdeen, Special Collections); Dr Verena Lepper (Ägyptisches Museum und Papyrussammlung Berlin); Dr Catherine Bridonneau, Prof Marc Etienne, Dr Vincent Rondot, Sophie Labbe-Toutée, Audrey Viger (Musée du Louvre); Prof Laurent Coulon (École Pratique des Hautes Études); Sofia Häggman, Carolin Johansson, Ove Kaneberg (Medelhavsmuseet Stockholm); Dr Daniela Rosenow (German Archaeological Institute Cairo); Dr Ilona Regulski (The British Museum); the entire staff of The Griffith Institute Oxford. I would also like to thank the following colleagues for sharing their unpublished work with me and for general advice: Prof Günter Burkard, Dr Emily Cole, Prof Hans-Werner Fischer-Elfert, Prof Ivan Guermeur, PD Dr Holger Kockelmann, Dr Andrea Kucharek, PD Dr Alexandra von Lieven, Dr Svenja Nagel, Prof Joachim Friedrich Quack, Dr Susanne Töpfer, Dr Sandrine Vuilleumier, Dr Mareike Wagner, Christopher Waß M.A., Dr Annik Wüthrich. Specific debts are further acknowledged in the relevant sections in this book. Moreover, the following study has benefitted in many ways from the help, suggestions, and discussions with the following colleagues for which I would like to express my gratitude: Dr Christelle Alvarez, Dr Arto Belekdanian, Dr Francisco Bosch-Puche, Prof HansWerner Fischer-Elfert, Solène Klein M.A., Prof Bärbel Kramer, Myriam Krutzsch, Dr Andrea Kucharek, Bridget Leach, Dr Daniela Luft, Dr Svenja Nagel, Dr Leire Olabarria, Chiara Salvador M.A., Stefanie Schips M.A., Manon Schutz M.A., Dr Susanne Töpfer, Dr Zsuzsanna Végh, Prof Sven P. Vleeming, Dr Cindy Werner, Prof Erich Winter, Dr Annik Wüthrich. Villmols merci to Manon Schutz M.A. who took the task upon herself to proofread the whole manuscript. I would like to express my deepest gratitude to my friends for always being there, the ‘lunch gang’ for always making me laugh, and the people from the Griffith Institute for always making sure that I am well fed with biscuits. Moreover, I am very grateful to PD Dr Burkhard Backes. The discussions with him have been very fruitful and the following study has benefitted from them in many ways. I am also much indebted to Prof Jan Assmann for allowing me to consult Siegfried Schott’s notebooks and to take photographs of the relevant pages as well as for his hospitality in general. I am grateful to the assessors of my Transfer of Status and Confirmation of Status examinations, Prof Richard Parkinson, Prof John Tait, and Dr Andreas Winkler, and for their advice on preliminary chapters of my thesis. Special thanks are due to the examiners of my

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DPhil thesis, Prof Joachim Friedrich Quack and PD Dr Holger Kockelmann, for their valuable comments and suggestions. Furthermore, I thank the members of the Department of Egyptian Antiquities of the British Museum for their help and hospitality on numerous visits to the Department to examine P. BM EA 10252 and 10081, and to consult the available information on the papyri. I owe a special debt of thanks to Prof Richard Parkinson and Dr Vivian Davies for granting me permission to work on these papyri and to publish them. I would also like to thank Dr FrançoisRené Herbin for allowing me to work on the ritual texts of the manuscripts and for sharing his publication rights with me. I owe a depth of gratitude to the Department of Egyptian Antiquities of the British Museum and in particular Dr Ilona Regulski for providing the photographs of P. BM EA 10252 and P. BM EA 10081. I am deeply grateful to the Stipendienstiftung Rheinland-Pfalz, the Arts and Humanities Research Council, and Merton College, University of Oxford for providing me with a studentship and thus the financial abilities to pursue this project. I am further very grateful to Prof Christian Leitz for accepting this book in the series Studien zur spätägyptischen Religion, and to Jens Fetkenheuer and the entire team of Harrassowitz for their great work in the production of this book. I would very much like to thank the Geschwister Boehringer Ingelheim Stiftung für Geisteswissenschaften for a generous printing cost subsidy. The hieroglyphs in this volume were generated with JSesh (version 6.5.10). I wish to express my deepest gratitude to my supervisor Prof Mark Smith who has kindly also agreed to write a preface for this book. Without his patience, continuous advice, and support, this work would not have been possible and the reader will constantly see the many ways in which this investigation has benefitted from it. I cannot thank him enough for all his help and I could never have wished for a better supervisor. Von ganzem Herzen möchte ich meinen Eltern danken für ihre stete Unterstützung, meiner Schwester sowie natürlich dem „guten“ Zwilling, der seit mehr als 30 Jahren stets jedwedem Unsinn seines „bösen“ Zwillings zum Gelingen verholfen hat. Ihnen sei diese Arbeit in tiefer Dankbarkeit gewidmet. University College, Oxford April 2019

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Preface by Mark Smith The two hieratic papyri studied in this book, British Museum EA 10252 and 10081, have been known to scholars for many years. The former was acquired by the Museum in 1835, the latter in 1868. Both manuscripts are of Theban origin and date to the late fourth century BC. They are notable, not only for their impressive length, 750 cm with 50 columns of writing in the case of EA 10252, and 450 cm with 37 columns in that of EA 10081, but for the number of important ritual compositions inscribed on them, 12 in total, a mixture of glorifications and lamentations recited for the benefit of the god Osiris, and spells directed against inimical or malevolent beings, Seth in particular. Brief descriptions of the contents of these papyri were published as early as the nineteenth century. In the years since then, some of their constituent compositions have been the subject of study by various scholars, notably Siegfried Schott and Jean-Claude Goyon. More recently, the spells directed against Seth and his confederates have attracted particular attention. However, such studies have focused on individual texts, either treating them in isolation or, where parallels in other written sources are known, as one of several witnesses in the apparatus of a critical edition. While praiseworthy in many other respects, such treatments have the unfortunate effect of divorcing a composition from its original context, obscuring the fact that it is a written artefact preserved on a particular roll of papyrus with distinctive material characteristics, followed and/or preceded by other ritual compositions inscribed on the same roll. The present monograph by Ann-Katrin Gill marks a new phase of Egyptological engagement with the two British Museum papyri and their texts. In this volume, for the first time, not only are the material aspects of the manuscripts analysed exhaustively, but the compositions preserved in them are edited and published as an integral whole, excluding only the version of the so-called Glorifications I which occupies Columns 36–50 of EA 10252 and the versions of Glorifications II and III in Columns 1–7 and 16–32 of EA 10081. The inclusion of these three compositions, already well-known to scholars, and each attested in multiple copies, would have extended the length of the present book unduly. The papyrus rolls published here have been mounted in old wooden frames for many decades. They include numerous loose fragments, some of which are no longer in their correct positions relative to the rest of the manuscript to which they belong, while others were never positioned correctly in the first place. Dr Gill’s careful study of the physical characteristics of the papyri (colour, texture, fibre patterns, and so on) has allowed her to make a full digital restoration of both papyrus rolls, identifying joins between fragments and restoring them to their proper positions. Moreover, her study has resulted in several new insights as to how, when, by whom and in what circumstances the papyri were not only produced, but also employed subsequently. They show evidence of having frequently been unrolled and rolled again, and repaired and restored more than once in antiquity. Based on the heavy usage to which the manuscripts were subjected, as well as their rather unwieldy dimensions, Dr Gill argues plausibly that they were kept in the local temple library for educational purposes or as templates or reference works rather than actually employed in cultic recitation. Perhaps the

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most remarkable result of her investigation of the material aspects of the two papyri is the conclusion that at one time they formed part of the same roll, with EA 10081 attached directly to the end of EA 10252. Dr Gill’s analysis demonstrates convincingly that all of the texts inscribed on the two papyri can be associated with the most important Osirian festival, that celebrated annually during the month of Khoiak. There is good reason to think, moreover, that the sequence in which they appear therein actually reflects the sequence in which they were recited during the Khoiak festival, although some could be read out on more than one occasion. Perhaps the most interesting new result to emerge from her investigation of how the texts relate to one another and the ritual context of their recitation is the discovery that the enigmatic composition known as the Great Ceremonies of Geb was linked closely with the figure of Sokar which played a key role in the Khoiak festival, specifically with the series of events from the initial fabrication of that figure to the point in the rites when it was conveyed to the temple of Opet at Karnak, interpreted symbolically as the womb of the goddess Nut. This discovery helps to elucidate several features of the composition which have remained obscure up until now. The fact that the texts preserved in the British Museum papyri were recited during the most important festival of the god Osiris does not mean that they all originated in the sphere of the temple cult of that deity. It emerges from Dr Gill’s study that some of them were originally composed to ensure the protection of the Egyptian king and the destruction of his enemies and subsequently adapted for use in the cult of Osiris. At a later point, the texts on the two papyri underwent a further process of adaptation for the posthumous benefit of a non-royal individual, a certain Pawerem, who inserted his name after that of Osiris in various places, or deleted references to the Pharaoh and substituted his own name for that title. Thus, some of the texts preserved in the manuscripts reveal a striking process of transmission, from royal sphere to divine sphere and then to the private sphere. But texts do not write themselves. They are written, and used, by individuals who lived and worked in specific places at specific times. The two manuscripts studied here, in their present form, are the work of no less than four different scribes. Two of these remain anonymous to us, recognisable only by their distinctive hands. We know the name of the third scribe, Pay son of Userkhonsu, only because he refers to himself in a colophon which he inserted below Column 19 of P. BM EA 10252. Fortunately, we are better informed about the fourth, Pawerem, who adapted the manuscripts so that he could benefit from them in the afterlife. His mother was named Qaqa, his father probably Djedher. He had a brother called Pasherkhonsu, and may also have been related to the above-mentioned Pay. Pawerem held various priestly offices affiliated with the temple of Karnak. Dr Gill argues cogently that he probably acquired and adapted the British Museum papyri sometime around 300 BC. Thanks to assiduous detective work by her and others, at least six additional objects can be attributed to this individual, including three further ritual papyri, a hypocephalus, a statue, and a miniature coffin in the Louvre which may contain his mummified penis. Some texts inscribed in the two papyri studied here were provided with aids of various sorts to make them more comprehensible. The best known is the Middle Egyptian version of the work known as the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor preserved in EA 10252, which is accompanied by a translation, in some passages more of a paraphrase, into a form of language which some have described as ‘proto-demotic’. Other texts are provided with glosses, either in hieratic or demotic, intended to elu-

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Preface by Mark Smith

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cidate difficult words or passages, or to report variant readings from other manuscripts. The most heavily annotated are the Great Ceremony of Geb preserved in EA 10252 and the composition entitled Introducing the Multitude on the Last Day of Tekh in EA 10081.The final column of the former is accompanied by a Late Egyptian paraphrase as well. The orthography of both texts is highly unusual, with many words written as ideograms, alphabetically, or without determinatives, which must have rendered the provision of such aids to comprehension particularly welcome, to ancient readers no less than to modern ones. Dr Gill devotes a fascinating chapter to these translations, paraphrases, glosses and other annotations, which she is able to demonstrate were written by the same scribes who wrote the texts which they accompany. The texts which Dr Gill presents to us here are ritual compositions. As such, they have relevance to the wider field of the study of ritual, whether ancient or modern. As documents illustrating a particular set of beliefs concerning the afterlife, they also have much to offer those who study conceptions of life after death in other cultures and societies. In addition, they illustrate how Egyptian priest-scholars living in the second half of the first millennium BC coped with the problem of how to transmit knowledge preserved in compositions dating back centuries before their own time, written in a language that differed markedly from that which they used in everyday life. Not only did they surmount this problem, they did so by engaging creatively with the texts, re-interpreting them and discovering new meanings in them, and exploiting different linguistic registers to expand the range of what they could signify, rather than simply passively copying them. Much attention has been devoted to the monks in monasteries in medieval Europe, who preserved and transmitted knowledge of previous ages for posterity. In a very real sense, the ancient Egyptian priests whose works Dr Gill has explicated so thoroughly in this monograph were their forebears. Why did these particular manuscripts remain in use for such a long time? Why were their different owners moved to acquire them in the first place? Why did they repair them rather than replacing them with new copies when they wore out? Why did they add commentary to update and elucidate their often obscure contents instead of simply producing more comprehensible versions? What sort of relationships linked the various owners with one another, and how did these influence choices like those described above? All of these questions are explored in detail in the pages which follow. It is my pleasure to recommend this book to the reader, not only as an outstanding edition of some extremely difficult texts, but also as a glimpse into a past world, that of Pawerem, his family, colleagues and predecessors, and the intellectual and religious milieu in which they flourished.

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1. Introduction and Aim of This Edition In 1972, Ricardo Caminos described the two papyri which form the basis of this investigation, P. BM EA 10252 and P. BM EA 10081,1 in the following way: ‘Among the multitude of Egyptian records preserved in the British Museum are to be found two hieratic papyri of late date and large proportions which bear texts of exceptional interest to the student of ancient religion, mythology, and magic, apart from being a quarry rich alike for the palaeographist, the lexicographer, and the grammarian. They must originally have been books belonging to a temple library, and in course of time, at an unascertainable date during the Ptolemaic Period, they were appropriated by a certain Pwerem son of ÖiQi … These two important, lengthy documents are Pap. B.M. 10081 and Pap. B.M. 10252; both of them have long been known to scholars.’2 Although these two papyri are mentioned, several of their passages cited, some of their texts translated in a multitude of articles and books, and their importance highlighted numerous times, the complete publication of P. BM 10252 and 10081 remains a desideratum to this day. The main aim of this edition is, therefore, to provide such a publication. After a chapter that compiles the information we possess about their acquisition and the history of the papyri’s research up to today, the first part of this monograph deals with the outer/physical appearance of the manuscripts. In previous part-publications and translations of sections of P. BM 10252 and 10081, the material aspects as well as the layout of the compositions are usually neglected. Nevertheless, these factors are of prime importance for a comprehensive understanding of the documents and will, therefore, be treated in detail in chapters 3 and 4. The scribes who were involved in the fabrication of P. BM 10252 and 10081 deserve special attention as well, so that a separate chapter (chapter 5) is devoted to them and the scribal divisions attested on the two manuscripts. The papyri are usually characterised as typical examples of temple library books that were adapted later on for private individuals, like many other papyri containing the same kind of texts; the criteria, however, that identify original temple library possessions and thus the reasons for ascribing papyri to such an institution have not been set out in any detail, especially with regard to P. BM 10252 and 10081. Chapter 6 is, therefore, intended to work out these aspects as well as to discuss the information that is provided by the colophon of P. BM 10252 and the phenomenon of adapting Osirian compositions for funerary use. In this context, the two manuscripts are always mentioned in connection with the name Pawerem. Chapter 7 is intended to compile the information that we possess about this individual and to work out the connection between him and the papyri that he adapted. This is followed by a short discussion of the presumable provenance of P. BM 10252 and 10081 (chapter 8). The longest chapter (chapter 9) includes the investigation of the content and structure of the texts, their order and sequence, their interconnection and intertextuality, (original) con1 2

While in chapter headings and in the first mention of the papyri in this monograph, P. BM EA 10252 and P. BM EA 10081 are cited with full form of their inventory number, in the following main body, except for chapter-headings, they are abbreviated as P. BM 10252 and P. BM 10081. Caminos, JEA 58, 205.

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1. Introduction and Aim of This Edition

text of usage as well as their more precise place within the cult of the god Osiris, and thus the position that P. BM 10252 and 10081 occupy within the mysteries of that deity. Chapter 10 is devoted to the orthography and language of each individual text and is intended to give a very short overview of specific grammatical and orthographical features of the ritual texts translated and commented on in this edition. The final chapter (chapter 11) of this first overall part of the investigation is reserved for the discussion of the glosses for which P. BM 10252 in particular is well-known today and the important role they play not only for our comprehension of the texts, but also for our understanding of the purpose and use of these papyri in antiquity. In a separate Excursus I (chapter 12), the instructions for the ritual acts to be performed in conjunction with the recitations of the texts, where these have been preserved, will be dealt with. The second part of the monograph focuses on the edition of the ritual texts preserved on P. BM 10252 and 10081, with their transliteration, translation, and a line-to-line commentary for each individual composition. One of the main questions a reader might ask when reading the title of this book is why the two papyri P. BM 10252 and P. BM 10081 are treated together and not separately. I hope to show with the following investigation that these ‘two’ manuscripts have more in common than the same owner and similar kinds of Osirian compositions. The individual treatments of certain aspects of these documents will finally provide an overarching picture and allow us to contextualise them more closely within the sphere of the cult of the god Osiris and his festivals in the first millennium BC. Many of the aspects I have just outlined would on their own already be sufficient for several lengthy works, for instance, with a focus on grammatical aspects of the texts, temple libraries, priests, funerary equipment, Osirian festivals, or the importance of the god Osiris himself in the first millennium BC. Nevertheless, in order to use the manuscripts P. BM 10252 and 10081 as a basis for such investigations, first of all the papyri and the texts preserved on them need to be made available. The main purpose of this monograph is, therefore, to provide a basic edition of the ritual texts preserved on P. BM 10252 and 10081 and to finally allow their accessibility. Many questions and issues could only be touched upon. The author of this book is aware of the fact that there are many aspects that need further discussion and wants to point out that neither the overall chapters nor the edition of the texts claim to be complete and, among other things, some readers might criticise the lack of ‘theory’ in this work. However, every attempt has been made to provide an overarching picture of the two papyri and the texts preserved on them and hence a starting point for future investigations and discussions. The importance of P. BM 10252 and 10081 for Egyptology was, as cited at the beginning, already expressed by Caminos. The great importance of the cult of the god Osiris and the regular performance of his ceremonies, and thus of manuscripts like the two British Museum papyri, for the ancient Egyptians, and hence the well-being of the Egyptian state, is highlighted in a passage from P. Jumilhac: jr wjn.tw jrj.wt nb(.wt) n.w Wsjr r tr=sn … Sw t# pn m hp.w=f Hwr.w bT.t=sn nb=sn nn wD.t m oHo.w … jr tm=tw jr jr.w nb(.w) r tr=sn n Wsjr Xpr j#d.t rnp.t m rsj mHw prj X#jtj.w … jr tm=tw HsQ (n)Tstj.w m-b#H m mnH Sw Sn.w Hm# m jrj.w nb n.w mdw-nTr X#s.wt bST=sn Hr Km.t Xpr oH# xnn m t# Dr=f nn sDm.tw n nsw.t m oH=f ‘If one rejects all the ceremonies of Osiris at their (proper) time … this land will be devoid of its laws and the plebs will abandon their lord. Commands for the multitude do not exist … If one does

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1. Introduction and Aim of This Edition

3

not perform all ceremonies at their time for Osiris, annual pestilence3 will come into existence in the South and the North. The demons4 will come forth … If one does not behead the execration figures in the (divine) presence, made of wax, (on) a blank papyrus, (or made of) Snw- or Hm#-wood according to all ceremonies of the god’s words, the foreign lands, they will rebel against Egypt and fighting and disturbance will come into existence in the whole land, and the king will not be heard in his palace.’5 Another example dating to more modern times might show that, up until today, the socalled ‘Pawerem-papyri’ have still not lost any of their fascination. During my research I came across a recently published novel about a young man who enters the afterlife and learns that in order to get to heaven he must face a fear far worse than death.6 In chapter 15 the author refers to ‘a small piece of material that had been partially eaten away by time’ while the two main characters of the book are visiting the British Museum. The museum label that is cited is not an invention by the author of the novel, but the label that we can find next to P. BM EA 10288, the so-called third ‘Pawerem-papyrus’ in the British Museum, and the only one of the Pawerem-papyri that is on display. The topic of warding off hostile dead persons and destroying enemies was obviously of such an interest to the author that he integrated the manuscript as an important element into his story.

3 4 5

6

Wilson, Lexikon, 39–40; Westendorf, GM 49, 77–83, and the literature provided by Darnell, SAK 24, 44, n. 59. See Wilson, Lexikon, 705–706 and LGG V, 635c. P. Jumilhac, XVIII,5–11 (Vandier, Jumilhac, 130). Compare also the part-translation in Fiedler, Seth, 437. See also Kucharek, in Archäologie und Ritual, 57 and the literature references cited there in n. 22. Compare further Quack, in Religious Confluences, 255 and his contribution ‘Ächtungsrituale’, in J. Assmann/H. Roeder (eds.), Handbuch “Altägyptische Religion” (forthcoming) (reference courtesy Joachim Quack). Slade Combs, The Choice. Death is just the Beginning, 2014.

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2. Acquisition and Research History of P. BM EA 10252 and P. BM EA 10081 The two papyri that form the subject of this edition are nowadays kept in the Department of Ancient Egypt and Sudan of the British Museum. Both manuscripts—even though from the same Theban tomb—came on completely different ways to their present repository, although only a few records concerning this history are available. The papyrus of Pawerem known under the inventory number P. BM EA 10252 arrived at the British Museum first. It can be traced back to Henry Salt, the former Consul-General in Egypt. After 1824, he formed his third and final collection of antiquities, which was auctioned at Sotheby’s in 1835 after his death in 1827. The 1083 objects—mainly purchased by the British Museum—were sold for a total price of £7168.1 The following description can be found in the Sotheby’s auction catalogue of 1835 under the previous identification papyrus Salt 561, which is still commonly used for P. BM 10252: ‘Another roll of Papyrus, in the HIERATIC CHARACTER, not in a fine state of preservation, 10 inches broad and many feet in length, from Thebes.’2 The price of £5.15s.6d was quoted for the papyrus.3 The poor state of preservation that was already mentioned in the auction catalogue was also bemoaned by Renouf in his first mention of P. BM 10252 in the literature: ‘Papyrus 10252 is rudely torn in its whole length, so as only to contain about 25 lines at the utmost, and the damage is even much greater than this in many parts.’4 According to the information supplied by T. G. H. James, P. BM EA 10288, which was also owned by Pawerem and another person named P#-Srj-(n-)%nsw, apparently his brother,5 should have been part of Henry Salt’s collections as well, having already been purchased by the British Museum in 1821.6 On the other hand, the database of the museum provides the following information for P. BM 10288: ‘Purchased from Purnell’7, a person for whom no further details are mentioned in the database. In 1868, P. BM EA 10081 arrived at the British Museum as the last of the three ‘Pawerem-papyri’ together with 33 other objects. After a correspondence between Samuel Birch, the former Keeper of the Department of Oriental Antiquities, and Sir T. J. Malcolm,

1 2 3 4 5

6 7

Information in the Collection Database of the British Museum: http://www.britishmuseum.org/research/ search_the_collection_database/term_details.aspx?bioId=92952 (last accessed on 11.11.2013). Sotheby Sale Catalogue (Salt), June 29–July 8, 1835, 42, no. 561. Handwritten notice in the Sotheby Sale Catalogue exemplar of the British Museum. Reprinted in: D’Athanasi, Brief Account, 195. Renouf, TSBA 9, 301. Reprinted in: Naville/Rylands, Life-Work, 385–399. See Caminos, JEA 58, pl. XXXVI and XL, 17; Quack, ZÄS 127, 76, and Smith, Traversing Eternity, 200. The papyrus strip with the last two lines of sheet 1 of P. BM EA 10288 is kept in the Ashmolean Museum, P. Oxford 1970.807. A new edition of P. BM EA 10288 including the fragment from the Ashmolean Museum is in preparation by the author of this monograph. Caminos, JEA 58, 207. Collection Database of the British Museum: http://www.britishmuseum.org/research/search_the_collection_ database/term_details.aspx?bioId=99170 (last accessed on 11.11.2013). However, its provenance and date of acquisition are not known; see also Caminos, JEA 58, 207.

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2. Acquisition and Research History of P. BM EA 10252 and P. BM EA 10081

who held the rank of a Colonel at that time, the latter finally sold a collection of antiquities to the British Museum in 1868. In February 1854, Birch wrote the following to Malcolm relating to the collection: ‘Your collection of Persian and other oriental antiquities is not considered so desirable for our collection as the Egyptian and Greek tablets.’8 There is no explicit reference to P. BM 10081 in this correspondence, which does not mention any papyri at all. Furthermore, an almost illegible rough list of some objects, probably by Birch himself, is extant, but it only contains a few items and no mention of any papyri, following an itemisation of the tablets mentioned in the correspondence.9 However, it is certain that Sir John Malcolm (1769–1833)—an ancestor of the later Malcolm—an Indian administrator and diplomat, brought back a collection of Egyptian antiquities, when he returned to England via Egypt, after having retired in 1830.10 This collection included several papyri now in the British Museum, amongst others the demotic P. Malcolm (P. BM EA 10384) and P. BM 10081, which is labelled as P. Malcolm on its frame (the same as the demotic papyrus).11 Just a few years after its purchase, P. BM 10081 was first brought to the attention of Egyptologists by Birch, who proposed denoting it as Papyrus Malcolm in the future. He wrote: ‘… Two other notices apparently referring to parchment or vellum occur in a hieratic papyrus recently purchased for the British Museum and which may be called the “Papyrus Malcolm”. It is written in a very neat hieratic hand later than the 26th dynasty and probably of the Ptolemaic Period. It is unfortunately much mutilated and the beginning is all but wanting, part of it stating the work to be some prayers or adorations alone remaining. It is a religious work, the subject turning on the usual ideas connected with Osiris and Horus. The rubrics contain two notices of rolls from which the text of the papyrus was a copy.’12 Since the demotic Papyrus Malcolm (P. BM EA 10384)13 is also one of the objects purchased by the museum from Sir T. J. Malcolm, I refrain from calling P. BM 10081 Papyrus Malcolm in order to avoid any misunderstanding, given that this designation is already established for the demotic papyrus. In 1884, Renouf presented for the first time a brief description of the texts of P. BM 10252 and 10081 and their content, with special attention to the so-called Glorifications for which he lists further parallel copies.14 Afterwards, both papyri seem to have sunk into oblivion, until more than thirty years later Siegfried Schott dedicated himself to their edition. Besides the publication of the Sealing of the Mouth of the Enemies (and) Sealing of the Abat-

8 Collection Database of the British Museum: http://www.britishmuseum.org/research/search_the_collection_ database/term_details.aspx?bioId=100066 (last accessed on 11.11.2013). 9 Personal correspondence with Patricia Usick (Honorary Archivist, Ancient Egypt and Sudan, the British Museum) on 11.02.2013. 10 Martin, Demotic Papyri, 28 and Bierbrier, Who Was Who, 351. Further information on the life of Sir John Malcolm is provided by Kaye, Life and Correspondence and Pasley, ‘Send Malcolm!’, but these works do not refer to Malcolm’s time in Egypt. 11 Bierbrier, Who Was Who, 351. Furthermore, Martin, Demotic Papyri, 28, n. 36 states that Malcolm probably purchased the demotic papyrus from Anastasi. This—if correct—might apply to P. BM 10081 as well. 12 Birch, ZÄS 9, 103–104. 13 Published by Martin, Demotic Papyri, 110–135 (text no. 5A+B) and pl. 24–32. 14 Renouf, TSBA 9, with remarks on P. BM 10081 on p. 296–298 and on P. BM 10252 on p. 301. The work on this article by Renouf was already mentioned in a letter to Edouard Naville in 1886; see Cathcart, Letters IV, 238–239, and the content had been presented to the Society of Biblical Archaeology on 4 November 1884; see PSBA 7, 6.

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2. Acquisition and Research History of P. BM EA 10252 and P. BM EA 10081

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toir15 preserved on P. BM 10081, an article about the content of the texts of the last frame of this papyrus (col. 33–37) was published, also offering excerpts in translation.16 The publication of the two compositions of P. BM 10252, the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor and the Ritual for Felling Seth and His Confederates, known today as Urkunden VI, constitutes the highlight of his project.17 In consequence of Schott’s death in 1971, this project came to a sudden end.18 More than thirty years ago, Goyon—with the help of the notes of Schott—undertook the task of publishing the rituals from the Abydenian cult of the god Osiris, including the versions of P. BM 10252 in his work on the Ritual for Bringing Sokar out of the Shrine and the Book of Protecting the Neshmet-bark.19 In his habilitation treatise of 1995, Burkard offers a translation with commentary of the Asasif-papyri which he published in 1986. Among other texts, these papyri contain parallels for the Great Ceremonies of Geb which are also preserved on P. BM 10252 and the Great Book of […] Festivals of the Destruction of Enemies, also preserved on P. BM 10081, wherefore Burkard included the hieroglyphic transcription of the BM-version of the Great Book of […] Festivals of the Destruction of Enemies and the hieroglyphic transcription of the relevant parts of the BM-version of the Great Ceremonies of Geb in his edition.20 However, the most important parallel for the latter is P. Berlin P. 3057 (P. Schmitt) which Backes edited for his habilitation.21 The comparatively short compositions Sealing of the Mouth of the Enemies (and) Sealing of the Abattoir and the Spell of the Words of the Butcher were published in an article by Bommas in 2004, with the former having already been published by Schott as mentioned above.22 The so-called Glorifications, with the Glorifications I preserved on P. BM 10252, II and III on P. BM 10081—although not included in the present edition—have been studied by Assmann, incorporating variants from the two London papyri.23

15 Schott, ZÄS 65, 35–42. 16 Schott, MDAIK 14, 181–189. 17 Due to a publication mistake, the last pages of Urk. VI are not printed in the same book, but were presented later by Goyon, BIFAO 75, 343–347. In 1954, Schott published his Deutung der Geheimnisse des Rituals für die Abwehr des Bösen, in which he focused on the Proto-Demotic translations of this text in P. BM 10252. A study of the grammatical forms of these translations was provided later in an article by Vernus, RdÉ 41, 153– 208. 18 Goyon, in Gs Champollion, 78, n. (4) notes that Schott had been working on the publication of the Great Ceremonies of Geb just before his death. He bequeathed his notebooks containing the hieroglyphic transcriptions of most of the ritual papyri known to him—including P. BM 10252 and 10081—and for some texts also brief notes on their translation to Jan Assmann. In the following, I refer to these notebooks as Schott, Notebooks. I am deeply indebted to Professor emer. Jan Assmann for allowing me to check these books. 19 Goyon, RdÉ 20, 63–96 and Goyon, Kêmi 19, 23–65. Further literature on the Ritual for Bringing Sokar out of the Shrine is listed in the relevant chapter, especially the publications of the multiple number of parallels for this text. For the Book of Protecting the Neshmet-bark, see in detail Gill, Studies on the Book of Protecting the Neshmet-bark, unpublished MSt thesis Oxford 2011. 20 Burkard, Asasif, 32–34 (Festivals of the Destruction of Enemies) and 46–53 (Great Ceremonies of Geb) and Burkard, Osiris-Liturgien, 63–83 with 303–306, and 179–205 with 307–330. A papyrus fragment published by Quack, SAK 27, 301–312 parallels a small section of the part of the Great Ceremonies of Geb published by Burkard. In his article Quack also refers to variants in the P. BM 10252-version. 21 Backes, Papyrus Schmitt. 22 Bommas, ZÄS 131, 95–113 with Taf. IX–XII. 23 For the Glorifications I, see Assmann, Totenliturgien III, 37–225 and for the Glorifications II and III, see Assmann, Totenliturgien III, 227–412 and 413–498. For the Glorifications III, compare also Barbash, Padikakem, 131–269. Parts of the Glorifications I were published by Szczudłowska, ZÄS 98, 50–80 with a photo-

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2. Acquisition and Research History of P. BM EA 10252 and P. BM EA 10081

In recent years, the texts of Urk. VI have become once more a focal point of interest. Altmann dedicated herself to a thorough study of the misdeeds of Seth, and Fiedler produced a new edition of the Ritual for Felling Seth and His Confederates, in which he also paid attention to the text as a historical document.24 The latest work on P. BM 10081 has been undertaken by Wüthrich in 2012 who prepared a synopsis and translation, with a short commentary, of all versions of Book of the Dead Spell 175 known today.25 Although—as will be apparent from the above overview—some of the texts of P. BM 10252 and 10081 have been published separately or mentioned in the commentaries of the publications of parallels,26 a comprehensive study of the ‘two Pawerem-papyri’ has not yet been undertaken. Not only are large sections of the Great Ceremonies of Geb still unknown, but also the so-called Spells against Enemies, although known to scholars under this designation for a long time, have not received attention so far and the existence of the Second Book for Felling Seth and His Confederates was not known at all.27 The comprehensive study of the whole of the two papyri, therefore, forms the subject of the present study.

24 25 26

27

graph of col. 36–38 of P. BM 10252 on Taf. X. Compare further the translation and commentaries on this text by Smith, Traversing Eternity, 167–177. Altmann, Kultfrevel and Fiedler, Seth, 12–337 and 433–442. Wüthrich, in Herausgehen am Tage, 153–228. For the publication of a passage of Book of the Dead Spell 175 only preserved in the P. BM 10081-version, but which has a parallel in the temple of Hibis, see Gill, GM 241, 15–23. This includes the studies of the Introducing the Multitude on the Last Day of Tekh, preserved on P. BM 10081, by Kucharek, Klagelieder, 227–274 and Barbash, Padikakem, 131, where reference is made in their commentaries to important variants in the BM-papyrus. The publications and further literature on the parallels of each text are listed separately in the relevant chapters. A short overview of the content of the Spells against Enemies is published by Gill, in Liturgical Texts, 133– 144.

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3. Description of P. BM EA 10252 and P. BM EA 100811 3.1 P. BM EA 10252 The colour of the unrolled papyrus varies from light beige to medium brown, with a preserved total length of approximately 720cm. Due to the fact that the outer sides of the papyrus are covered by the brown tape of around 1cm in width that was used to fix the paperboard together with the glass frame, the height and length of the individual sheets and thus the complete papyrus roll cannot be precisely measured. The beginning of the manuscript is lost and it is, so far, impossible to estimate how long the original papyrus roll would have been. This is also complicated by the fact that the composition at the beginning of the document, the so-called Spells against Enemies, is up to now unique. The fragments that preceded the first completely preserved column are nowadays lost. P. BM 10252 as it is preserved today has been cut up into 21 sections, with the papyrus itself being in a fair condition. The current numbering of the frames is not congruent with the sequence of the columns, however, but opposed, i.e. the first frame contains the last section of the papyrus roll.2 As was a common method in the middle of the 19th century when papyri were cut into ‘handy’ pieces and were treated like paper in general, all sheets of P. BM 10252 have been mounted individually between a brown paperboard and a glass frame, both being fixed together with brown tape. For the purpose of P. BM 10252 being mounted in handy format, column 27 has been cut apart in the middle and is stored today in two different frames (compare the reconstruction on pl. 77). Where text is written on the verso, a small glass window was cut into the paperboard. In some cases, the relevant parts of the papyrus were attached directly to the glass with wax or gelatine.3 Due to the fact that the surface on which the papyrus was placed is not completely flat, it suffered damage, as becomes immediately apparent in column 34 on sheet six.4 The old glue or varnish with which the papyrus was fixed to the paper and the glass has turned

1 2 3 4

The following information is partly based on a report by Myriam Krutzsch (papyrus conservator Ägyptisches Museum und Papyrussammlung Berlin) after her consultation of the original manuscripts from 24.10.2011– 26.10.2011. The report has been discussed in detail during a meeting with her in Berlin on 26.10.2012. This was already pointed out by Verhoeven, Buchschrift, 79. See Table 1 below at the end of this chapter for the precise correspondence between the plates and the columns. See, for instance, the back of frame 6. In general on a short overview of the different methods used for mounting papyri at that time, compare Donnithorne, in Papyrus, 5; Leach, in Ägypten lesbar machen, 43, and Krutzsch, in Festgabe, 483. Leach, in Ägypten lesbar machen, 43 has already noted this problem with several papyri in the British Museum collection. As an example, she refers to P. BM EA 10188 (P. Bremner-Rhind), where one can see the considerable fracturing in the area of the window; see Leach, in Ägypten lesbar machen, Taf. IIIb. The relevant sheet is now restored; see the picture on the database: http://www.britishmuseum.org/research/ collection_online/collection_object_details/collection_image_gallery.aspx?assetId=156934&objectId=113970&part Id=1 (last accessed on 21.02.2014). However, removing the affected papyri from their backing is not only extremely time-consuming, but in many cases nearly impossible due to their fragile state, as Krutzsch (in Festgabe, 483) and others have recently pointed out.

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3. Description of P. BM EA 10252 and P. BM EA 10081

into a thick white substance in the window areas, making it extremely difficult to decipher the signs on the verso.5 None of the frames has been treated by the conservators of the museum recently, except frame number seven which was restored in 1988. Due to the awful state of the papyrus—being stuck to the board with splinters of glass on its surface—the relevant section had to be removed from the old backing.6 Today, this section is fixed to Japanese paper leaving a small window to display the inscribed part and is enclosed within a glass frame.7 The beginning of the manuscript is lost to an extent unknown, so that the text starts in the middle of one of the Spells against Enemies, and approximately a quarter of its original height with around ten lines of the papyrus is missing at the bottom of each sheet.8 This can be calculated as around 34 to 35cm, which would correspond to the general average height of late liturgical papyri from the late 4th and the 3rd century BC.9 The upper and lower margins show the usual breaks and insect damage, which form a regular recurring pattern, so these must have been incurred when the papyrus was in a rolled up state. The first two columns seem to have been the outermost when the papyrus was rolled, since this sheet and especially column 1 displays greater damage than the other sections, even though the beginning of the manuscript is not preserved and was probably already in such a fragmentary state at the time of its discovery that it was not considered to be worth keeping and selling.10 Moreover, the recurring damage-pattern along the bottom of P. BM 10252 occurs at shorter intervals in the sheet with columns 47 to 50, so that this section was inside the roll when the papyrus was finally stored. In addition to these losses which the object had suffered after its deposit in the tomb of Pawerem, numerous perpendicular cracks presumably originate from frequent rolling and unrolling, when the papyrus was creased in these areas.11 This is clear evidence showing that the texts were much used, and as James has postulated for P. Jumilhac ‘probably, therefore, much valued in antiquity’.12 The papyrus is inscribed in the direction of the horizontal fibres.13 The body of the text is written in deep black ink, except for titles, rubrics, and the names of Seth and Apopis for which red ink was used.14 The papyrus is not only inscribed on the recto; some later added glosses also occupy parts of the verso of the papyrus. These are visible on the backs of col. 27–29 (frame 8), col. 30 (frame 7), and col. 34 (frame 6). The papyrus exhibits black stains

5 This is even worse with P. BM 10081; see the description below. 6 Personal correspondence with Bridget Leach (The British Museum), 14.02.2014. I would like to thank Bridget Leach for providing me with an old black-and-white photograph of this sheet before conservation. In general on these problems concerning the material to which the papyri were attached, see Leach, in Ägypten lesbar machen, 43. 7 A more detailed conservation report is available on the database of the British Museum: http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=113754&p artId=1&searchText=10252&page=1 (last accessed on 20.02.2014). 8 See already Verhoeven, Buchschrift, 79; Schott, Deutung, 150, and Urk. VI, 1. 9 This dimension is between 30 and 35cm; see Kucharek, Klagelieder, 20, with further references in n. 38. 10 Joachim Quack pointed out to me that it could have been sold separately. 11 Joachim Quack further suggested that flattening the roll for the depository in the tomb might have caused this. 12 James, JEA 48, 177. 13 See Barbash, Padikakem, 2 with n. 7 for literature references on these preferences of the scribes. 14 Compare p. 27 of chapter 5 for more details.

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3.1 P. BM EA 10252

11

at the upper margin, which were presumably caused by bitumen when it was finally used as a burial object.15 The part starting with column 36 of P. BM 10252 was affixed to the papyrus later and the join is marked by a brown stripe.16 A protective strip of around 5cm, which was added at the end of the previous column of the roll and was initially left blank,17 further suggests that originally it ended with column 35.18 Such a blank papyrus strip with verso fibres just before the kollesis can be found at the end of the last composition as well, indicating that this was the new end of the roll. Cole, on the other hand, suggests that a further text could have been added to the papyrus, due to the black double margin lines at the left edge of the last column.19 Furthermore, the scribe of this final composition (col. 36–50) was different from the one who wrote the previous columns.20 However, not only was this composition written by a different scribe; the material seems to be different from that of the preceding part as well.21 It is interesting that not only the handwriting of these final sheets of P. BM 10252 seems to be identical with that of the beginning of P. BM 10081, but also the material of these two parts is similar with regard to quality and texture.22 The joins of the first section of the papyrus, up to column 35 where the papyrus was extended later on, are approximately 14.5 to 15cm apart from each other. In the subsequently affixed piece, which was inscribed by another priest, this distance is slightly wider, i.e. 16.5 to 17cm (see Table 2 below).23 As is usually the case with scrolls, all right-hand sheets overlap left-hand sheets.24 As is also known from numerous other documents, the scribe himself seems to have used the joins for orientation, as intercolumna and at the same time as markers for the positioning of the columns to keep them straight.25 Since the papyrus has never been treated for conservation after being mounted on paperboard, numerous fragments are currently misplaced. While the majority of these are small parts, which are only a couple of centimetres or lines out of position or simply turned upside down, a number of them are now some distance from their original position or even in an-

15 See the literature references cited by Backes, Papyrus Schmitt, 8. 16 Already noted by Verhoeven, Buchschrift, 79; Schott, Deutung, 151, and Urk. VI, 2. The relevant sheets are printed in bold in Table 2. 17 Parts of the glosses of the last column of the Great Ceremonies of Geb were later written on the verso-fibres of a 5mm strip and the kollesis. For further published examples of papyri with protective strips, see von Lieven, in Variation, 17, n. 59. 18 In addition, Cole (Interpretation, 37, n. 90) stresses that it is impossible to know how wide this strip originally was, before the papyrus was cut into pieces. See also von Lieven, in Variation, 17, n. 59 for examples of other papyri with protective strips, where the latter have been destroyed. In the case of P. BM 10252 the protective strip originally might have been longer and was probably partly removed when the papyrus was cut into pieces for framing. 19 Cole, Interpretation, 37, n. 90. 20 See chapter 5 for more details. 21 See further on p. 12. 22 Compare chapter 6.3 for the discussion whether P. BM 10081 was originally adjoined at the end of P. BM 10252. 23 Compare the overview drawings (chapter 19) for the exact position of the joins and how they correlate with the layout. 24 Krutzsch, in Festgabe, 486 and Barbash, Padikakem, 1. 25 This becomes especially apparent on sheets 9–14, 16, and 18–19. On this phenomenon, see Krutzsch, in Festgabe, 486; Tait, in Papyrus, 69–71, and von Lieven, in Variation, 17. It is, for instance, also the case for P. Schmitt; see Krutzsch, in Festgabe, 495, Abb. 4.

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12

3. Description of P. BM EA 10252 and P. BM EA 10081

other frame. These will be dealt with individually in the relevant places of the translation and commentary of each text. 3.1.1 Quality of the Material and Ancient Restorations The material itself is of varying quality. The papyrus used for the first eleven and a half sheets (col. 1–23) was very filigree and of excellent grade, but the roll was then extended with material of rather poor quality, as can be clearly observed by the join in the middle of frame 10 (in front of col. 24), where one can see the high quality papyrus and the poor quality one, which shows several holes and cracks, immediately next to each other. From column 30 (frame 7), again, good quality papyrus was used. The kolleses were especially susceptible to cracking, as can be observed throughout P. BM 10252, and 10081 as well. Frame eight in particular strikes the eye, showing several instances of ancient patches. In the middle of the sheet, one can clearly see that small papyrus strips were used to fix a fracture.26 These patches had definitely been applied after the manuscript was inscribed as becomes evident in several cases, such as col. 28, l. 18 and col. 29, l. 16–17, where the strips lie over the ink. The verso of columns 28 to 29 features two large papyrus patches in the middle section of the sheet, which immediately catch one’s eye due to their much lighter colour in comparison with the rest of the surrounding papyrus.27 Furthermore, column 30 displays some small ancient restorations designed to fix and stabilise two vertical cracks, although the upper patching of the right tear seems to have already disintegrated in antiquity. Additional small repairs are visible in the area of the glosses of column 27 where two small papyrus pieces are fixed above and below the word sm#r in line 18, and also in column 28, line 18 above and below pr-Wsjr. Finally, I would like to refer to the repairs on the bottom part of the verso of column 27 (frame 8). It seems that several papyrus pieces were used to attach the sheet to the paperboard behind it. The appearance of the patches, however, suggests that they are antique as well. Since the recto of the sheet was already mended in a number of cases and also the back, it might be possible that this section of the roll was originally also repaired with patches on the verso and that at the time, when the papyrus was mounted on the paperboard, these patches were reused for this modern mounting. Nevertheless, it could also be that these were antique papyrus pieces, but were attached to the manuscript only when it was framed, since the person responsible for this work had them left.28 Another famous example offering insight into the use of patches in religious text manuscripts is P. Jumilhac. The papyrus possesses a number of small papyrus strips which were

26 Another very nice example of ancient patches can be seen on P. Berlin P. 3098 where large strips of papyrus had been used to fix breaks that were caused in the original manuscript by continuous rolling and unrolling (private picture, taken 26.10.2012). I would like to thank Myriam Krutzsch for showing me this example. Further examples of papyri which had been strengthened in affected places by attaching another papyrus on the reverse side, are mentioned by von Lieven, in Variation, 17, n. 61. Furthermore, Backes (Papyrus Schmitt, 15, n. 33) mentions that the Athenian Magical Papyrus displays evidence for mending wear and tear. 27 So far, it is impossible to say if the papyrus was also repaired in other areas on the verso, due to the fact that it is attached to paperboard. 28 Or maybe the person used parts of the protective strips of P. BM 10252 for this. I would like to thank Bridget Leach for pointing this out to me (03.03.2016). See also n. 26 above for references to other examples of papyri which were strengthened in places by attaching another papyrus on the reverse side.

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3.2 P. BM EA 10081

13

applied on the original roll to cover up tears and holes. As is the case with P. BM 10252, in some cases signs have been covered as well.29 These patches not only indicate the frequent use of the papyrus that led to the wear and tear of the manuscript—like the vertical cracks discussed above—, but they also suggest the high significance of the texts written on it. Since the document had already suffered damage in antiquity, it is very likely that it was replaced at some point by another copy, so that its later owner Pawerem finally had the chance to acquire it for his personal use as part of his tomb library.30 How long, however, it took for a papyrus to incur such damage is impossible to say, as is how often it was actually used.31

3.2 P. BM EA 10081 The colour of P. BM 10081 is altogether darker than that of P. BM 10252, varying from a normal brown to a dark greyish brown. The text has an approximate length of 440cm. As already noted for P. BM 10252, it is likewise impossible to measure the height and length of the individual papyrus precisely, due to the fact that the outer sides of the papyrus are covered by the brown tape of around 1cm in width that was used to fix together the paperboard backing with the glass frame. The roll has been cut up into six sections, the papyrus itself being in a fair condition. All sheets are mounted the same way as those of P. BM 10252, pasted upon brown paperboards with a glass front held together with brown tape. As is the case with P. BM 10252, windows have been cut into the board where text was written on the verso, but today it is nearly impossible to decipher these signs due to the varnish used for fixing the papyrus on the glass windows. This has turned into a white thick substance, even worse than in the case of P. BM 10252. Likewise, the papyrus has suffered considerable fracturing in the area of the windows, especially on sheet two (col. 9–10) and three (col. 11– 12). As already noted for the first Pawerem-papyrus the conservators of the museum have not treated these frames either. The first sheet in particular has suffered severe losses with considerable gaps between the fragments, which were probably the result of frequent rolling and unrolling that lead to the papyrus being vertically bent in these areas. Approximately one half of each line is, therefore, missing in the first column.32 These severe losses make it difficult to determine the original number and position of the joins in this section of the roll. However, the papyrus is—unlike P. BM 10252—completely preserved in its original height, with some minor gaps from sheet two onwards. Since the upper and lower margins of P. BM 10081 are partly covered by the brown tape, the visible height of the roll is around

29 See the patches in the lower margins of P. Jumilhac (Vandier, Jumilhac), III–VI, IX, XII, and in the upper margins of P. Jumilhac (Vandier, Jumilhac), XIX, XXII–XXIII. The patches appear particularly frequently on XXIII, where text has been covered in the upper margins and strips have been used even in the vignette showing the crocodile. On the use of patches in P. Jumilhac, see also Vandier, Jumilhac, 2 and James, JEA 48, 177. 30 See chapter 7.3 for more details on this. 31 Bridget Leach pointed out to me that a papyrus roll like P. BM 10252 or P. BM 10081 would begin to show signs of damage after approximately a couple of decades (personal correspondence 03.03.2016). 32 Renouf, TSBA 9, 297, already bemoaned the poor condition of the first sheet of P. BM 10081.

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3. Description of P. BM EA 10252 and P. BM EA 10081

32.5cm. Nevertheless, the full height can be estimated as being approximately 34.5 to 35cm.33 Like P. BM 10252, P. BM 10081 is not only inscribed on the recto; some later added glosses also occupy parts of the verso of the papyrus. These are visible on the back of col. 9– 10 (frame 2) and col. 12–14 (frame 3). The texts run along the horizontal fibres, with the main body written in black ink, and titles, rubrics, and certain deities’ names in red.34 The distance between the joins is roughly the same throughout the papyrus roll and varies from 15 to 17cm; thus it is not as consistent as those of P. BM 10252. Furthermore, the distance between join 10 and 11 is slightly shorter with 13.5cm, and the one between join 14 and 15 (18cm) slightly longer than the average.35 Roll ends are not visible. Like P. BM 10252, P. BM 10081 has undergone some conservational treatment in antiquity. The section in the middle of the papyrus between column 11 and 12 looks extremely messy today and seems to have already been in quite a damaged stage at the time when it was still in use. Two papyrus patches can be identified, which were used to fix tears and holes. The later sporadic glosses seem to have been written after the manuscript was mended since the foot-determinative of HH in line 12 of column 11 appears to have been written over such a patch. The last sheet (col. 33–37)—like the last five sheets of P. BM 10252—seems to have been added and inscribed later, clearly by another scribe.36 Concerning the kolleses, P. BM 10081 deviates in one section from the standard of right-hand sheets overlapping left-hand sheets. In joins 12–14 on frame three and four, the overlap is clearly left upon right.37 Again the scribes have used the joins for orientation of the columns; see frame one and two and particularly frame six, where there was no space left between the columns, but where the kolleses clearly separate them without any lines in between, and the texts are written over the kolleses. With regard to P. BM 10081, the first columns of the papyrus—although they have suffered severe damage—seem to have been on the inside of the roll when it was stored in the tomb. The way the material is broken suggests that this is the result of a folding or bending which happened when the inner part was rolled up very tightly. The dark areas around the breaks might be due to some humidity. Apart from that, the upper and lower margins show the usual breaks and insect damage, which form a regular recurring pattern, so these gaps must have occurred when the papyrus was rolled up. The papyrus likewise exhibits black stains at the upper and lower margins, which were presumably caused by bitumen when it was finally used as a burial object.38 As was already mentioned in the case of P. BM 10252, the papyrus has never been treated for conservation after being mounted on paperboard, and numerous fragments are currently

33 This also corresponds to the typical average height of liturgical papyri of the late 4th and the 3rd century BC; see n. 9 above. 34 Compare p. 27 of chapter 5 for more details. 35 Compare the overview drawings (chapter 19) for the exact position of the joins and how they correlate with the layout. 36 Compare the discussion in chapter 5. 37 See the overview drawing in chapter 19 for the position of these joins. In general on the different types of joins, see Krutzsch, in Ägypten lesbar machen, 93–98. 38 See the literature references cited by Backes, Papyrus Schmitt, 8.

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15

3.2 P. BM EA 10081

misplaced. These will be dealt with individually in the relevant places of the translation and the commentary of each text. Table 1: Division of the Columns on the Frames and Measurements of the Sections39 P. BM EA 1025240

Section/Frame 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

Columns 47–50 44–46 41–43 38–40 36–37 34–35 verso inscribed 30–33 verso inscribed 28–29 verso inscribed 25–27 23–24 19–22 17–18 15–16 13–14 12 11 9–10 7–8 5–6 3–4 1–2

Maximum Length (cm) 40.5 40.5 33.5 31.0 32.0 32.0

Maximum Height (cm) 27.3 26.2 26.0 27.0 27.0 27.0

41.0

26.0

39.5

26.3

37.0 36.0 40.0 31.0 31.0 29.5 29.0 30.5 35.0 35.5 30.5 36.0 30.2

27.0 27.0 27.0 25.8 26.0 26.5 27.0 27.0 27.0 26.0 27.0 27.0 25.5

39 An accurate measurement for all sheets is impossible, since the brown tape that was used to fix the glass mostly overlaps the edges of the papyrus. 40 The frames containing the papyrus sheets have been numbered in reverse order.

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3. Description of P. BM EA 10252 and P. BM EA 10081

P. BM EA 10081

Section/Frame 1 2

Columns 1–5 6–10 verso inscribed 11–17 verso inscribed 18–25 26–32 33–37

3 4 5 6

Maximum Length (cm) 77.0 74.0

Maximum Height (cm) 34.5 34.5

72.0

34.5

73.0 64.5 76.5

34.5 34.5 34.5

Table 2: Disposition of Joins P. BM EA 1025241

Section/Frame42

Number of Joins

Distance Between Joins 1–2: 15.0

21 (1–2)

2

20 (3–4)

3

2–3: 14.5 3–4: 14.5 4–5: 14.5

19 (5–6)

2

5–6: 15.0 6–7: 14.5

18 (7–8)

2

17 (9–10)

3

7–8: 14.5 8–9: 14.5 9–10: 14.0 10–11: 14.5 11–12: 14.5

16 (11)

2

15 (12)

2

14 (13–14)

2

13 (15–16)

2

12 (17–18)

2

12–13: 14.5 13–14: 14.5 14–15: 14.0 15–16: 14.0 16–17: 14.5 17–18: 14.5 18–19: 15.0 19–20: 14.5 20–21: 14.7

General Remarks on Joins Nearly invisible (one in each col.) Nearly invisible (near the beginning of col. 3; at the beginning and near end of col. 4) Between col. 5 and 6 clearly visible; the one of col. 6 is nearly invisible Between col. 7 and 8 and in the middle of col. 8 The one in the middle of col. 9 is distorted; one near the beginning of col. 10; between col. 10 and 11 In the middle of col. 11; between col. 11 and 12 In the middle of col. 12; between col. 12 and 13 Between col. 13 and 14, and col. 14 and 15 Between col. 15 and 16, and col. 16 and 17 Between col. 17 and 18, and

41 For the sake of convenience the list starts with the beginning of the papyrus, which means the last frame. 42 The column numbers are listed in brackets.

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3.2 P. BM EA 10081

Section/Frame42

Number of Joins

Distance Between Joins 21–22: 15.0 22–23: 15.0 23–24: 15.0 24–25: 14.7 25–26: 15.0 26–27: 15.0

11 (19–22)

2

10 (23–24)

3

9 (25–27)

2

27–28: 14.5 28–29: 14.5

8 (28–29)

3

29–30: 15.0 30–31: 14.7 31–32: 15.0

7 (30–33)

2

6 (34–35)

3

32–33: 15.0 33–34: 15.0 34–35: 14.5 35–36: 15.0 36–37: 16.5

5 (36–37)

2

37–38: 9.5 (protective strip) 38–39: 16.5

4 (38–40)

2

39–40: 16.5 40–41: 16.5

3 (41–43)

2

2 (44–46)

2

1 (47–50)

3

41–42: 17.0 42–43: 17.0 43–44: 17.5 44–45: 16.5 45–46: 16.5 46–47: 17.0 47–48: 17.0

General Remarks on Joins col. 18 and 19 Between col. 20 and 21, and col. 21 and 22 In front of col. 23; in front of col. 24; between col. 24 and 25 (the glosses are partly written over it) In front of col. 26 and in originally free space between col. 26 and 27 (glosses are partly written over it) Between col. 27 and 28 in originally free space; at the end of col. 28 (with glosses partly written over it); at the end of col. 29 Between col. 30 and 31; in col. 32 Between col. 33 and 34; in the middle of col. 35; end of col. 35 just after verso-fibres of protective strip Just in front of col. 36, where the sheet has subsequently been fixed to the previous roll; near the end of col. 36 Near the end of col. 38; in the middle of col. 40 (the sheet, which was attached, is much lighter than the preceding one) Between col. 41 and 42; in the middle of col. 43 In the middle of col. 44; at the beginning of col. 46 In the middle of col. 47 and col. 49; after col. 50, protective strip with versofibres just before

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3. Description of P. BM EA 10252 and P. BM EA 10081

P. BM EA 10081

Section/Frame

Number of Joins

1 (1–5)

443

2 (6–10)

4

3 (11–17)

5

4 (18–25)

5

5 (26–32)

4

6 (33–37)

4

Distance Between Joins 2–3: 16.5 3–4: 16.0 4–5: 17.0 5–6: 16.5 6–7: 16.8 7–8: 16.8 8–9: 16.5 9–10: 15.5 10–11: 13.5 11–12: 16.5 12–13: 15.0 13–14: 15.0 14–15: 18.0 15–16: 16.0 16–17: 16.5 17–18: 16.5 18–19: 16.5 19–20: 16.5 20–21: 16.5 21–22: 16.0 22–23: 16.2 23–24: 16.2 24–25: 16.0 25–26: 16.5

General Remarks on Joins Between col. 2 and 3; in the middle of col. 4; at the beginning and in the middle of col. 5 In the middle of col. 6; at the beginning and the end of col. 7; in the middle of col. 9 In the middle of col. 11; between col. 12 and 13; in the middle of col. 14 and 15 (15 is very broad and discoloured); in the middle of col. 17 Between col. 18 and 19; in the middle of col. 21; in the middle and at the end of col. 23; at the end of col. 25 Between col. 27 and 28; between col. 29 and 30 (very discoloured in the upper part); in the middle of col. 31; between col. 32 and 33, where the last sheet of the roll was attached subsequently Between col. 33 and 34, 34 and 35, 35 and 36, 36 and 37 (in all cases the scribe used the joins for orientation to separate the cols.)44

43 The join between col. 2 and 3 is in the damaged area of the papyrus. A measurement of the distances between the joins is only possible from col. 4 onwards. 44 Another join possibly follows at the end of the sheet after col. 37.

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4. Layout 4.1 P. BM EA 10252 P. BM 10252 comprises a total of eight compositions arranged in 50 columns: the fragmentary Spells against Enemies, the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor, the Ritual for Felling Seth and His Confederates, Another Book (for Felling Seth and His Confederates), the Ritual of Bringing Sokar out of the Shrine, the Book of Protecting the Neshmet-bark, the Great Ceremonies of Geb, and the Glorifications I. Each book starts with a new column, so that the remainder of the last column of each previous text was left blank.1 Pay used such a free space in column 19 to write a colophon.2 The composition called Another Book, however, begins immediately after the Ritual for Felling Seth and His Confederates and was presumably interpreted as an extension of the latter. Five of these books are likewise preserved in P. Louvre N. 3129, but in a differing order.3 In addition, if one adds P. BM 10081 to the end of P. BM 10252, one obtains a sequence of four of the texts, which are found in the same order in P. Schmitt.4 The first column of the Spells against Enemies (col. 1–2) is written in stichic form with one sentence per line. Closely related phrases and groups of epithets were also arranged in one line; the lines are of differing lengths. The second column of that corpus is structured in the same way, with lines of differing lengths, although the differences between the lengths of the lines are not as large as in the first column.5 The Interpretations of the Secrets of Driving Away the Aggressor (col. 3–12) is not written in scriptio continua either, but right-aligned as is the Spells against Enemies by dividing the text into ‘units of meaning’. It also follows the specific layout that this composition requires, since it is provided with a translation throughout. The two versions of each translation unit are laid out in one line and the translation is set off from its older precursor either by a small empty space, or by a short red vertical line.6 The main structuring elements of this text are the Late Egyptian rubricised introductory annotation jr p#y=f Dd ‘with respect to his/its speech’ and the invocation j Xftj Xr sbj pfj n Xntj jmnt.t ‘O enemy, foe, that rebel of the foremost of the West’ which always occupy their own line and were presumably intended to divide the whole text into shorter sections. The last one and a half columns of the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (col. 11,18 onwards and col. 12) differ from the layout of the previous columns of this composition. These one and a half

1 2 3 4 5 6

See also Schott, Deutung, 151. See the detailed discussion of the colophon in chapter 6.1 and compare chapter 5 for more information on the different hands that are attested on P. BM 10252. Compare the list of texts in Assmann, Totenliturgien III, 19. See the discussion in chapter 6.3. This stichic arrangement of a text becomes—although comparatively rare in earlier periods—relatively common in the Late Period, and is therefore an important base for the reconstruction of Egyptian versification; see Burkard, in Akten, 14 and Quack, JEA 85, 153–154, with additional examples, also from Demotic texts. See also Schott, Deutung, 161 and Altmann, Kultfrevel, 4.

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20

4. Layout

columns are twice as wide as the preceding ones, which allowed the scribe to fit the longer Middle Egyptian and Proto-Demotic versions into one line.7 A further distinctive feature of column 11 is the phrase sjd.n=k-sn(?) m #X.t j Hm-Tw m #d ‘You have made them powerless in the horizon. O turn yourself back! Do not attack!’ that is written vertically in front of lines 13 to 33, an indicator that this reproach had to be repeated at the beginning of each of these lines.8 Furthermore, Schott assumes that the scribe extended the width of column 11, since he did not want to start a new column, because of this vertically written opening line, which he would otherwise have had to repeat in the new column.9 The Ritual for Felling Seth and the Second Book of Felling Seth (col. 13–19) are written in scriptio continua and each line is filled out completely, except for the instructions Q#s m rwD n k# dSr ‘Binding with the sinew of a red bull’, Sod m ds ‘Cutting off with the knife’, and rdj r X.t ‘Placing in the fire’ in col. 17,11; 21, and 28, which start as a rubrum with a new line, leaving the rest of the previous line blank. The first column of the Ritual for Bringing Sokar out of the Shrine (col. 20), which contains a litany to Sokar, is written in mono-stichic form with one or two epithets that belong together in each line. Each line is introduced by the rubricised invocation j ‘O’. The first 15 lines of the second column of that text (col. 21) contain an address to Hathor and follow the same layout with one sentence or a group of epithets per line, but without the introductory interjection. From line 16 onwards the column is divided into two halves, presumably since only one epithet or a short sentence per line is written, which left enough blank space to the left of the column to allow the scribe to insert the end of the composition there, instead of starting a new column. Each line of the right-hand sub-column containing an epithet of Hathor is slightly indented with the exception of l. 28–29.10 Since the parallels add the invocation j ‘O’ at the beginning of lines 30–34, this was presumably intended by our scribe as well. However, it appears that he forgot to insert these in red later on. The closing remark jw=f pw is set off from the main text by a blank line in between and is indented.11 The layout of the Book of Protecting the Neshmet-bark (col. 22–23) is also uneven on the left side and each sentence starts at the beginning of a new line. The appearance of columns

7 Compare also the discussion in chapter 11.1. In the first half of column 11, up to line 17, the scribe obviously intended to keep the same layout and width as in the previous columns, before he finally changed his mind in line 18 and used the double width for this column. This is apparent from l. 2 and 13, where he had to write the end of the translation in the blank space of the line above in order to keep the shorter width of the column. 8 See also Schott, Deutung, 162. 9 Schott, Deutung, 162. 10 While our scribe simply arranged the whole text in horizontal lines, the parallels provide a different layout for this section. P. Berlin P. 3057, for instance, adds the invocation jnD-Hr=T ‘Hail to you’ as a vertical line in front of the epithets of Hathor (col. 21,15–27 in P. BM 10252), and the statement nTr.w Hr mk.t=f ‘the gods are protecting him’ as a vertical line after the Hathor epithets, so that these two sentences frame the names of the goddess and the layout further indicates that these two passages have to be recited before and after each of these epithets. The scribes of the Sokar Ritual in P. MMA 35.9.21, col. 60,13–61,7 (Goyon, Imouthès, pl. XLII–XLIII); P. Bremner-Rhind, col. 20,1–14 (Faulkner, Bremner-Rhind, 39–40), and P. Louvre N. 3129, col. P,30–39 arranged this section in the same way. The scribe of P. BM 10252, however, only wrote jnD-Hr=T in front of and nTr.w Hr mk.t=f after the first epithet, and then listed each name of Hathor in a separate line without these statements. Nevertheless, he indented each line, presumably in order to highlight that these two sentences had to be used with every epithet. The scribe of P. Louvre I. 3079, col. 113,28–114,6 (Goyon, RdÉ 20, pl. 4) arranged his text in a similar way. However, he repeated jnD-Hr=T in front of each line and nTr.w Hr mk.t=f at the end of each epithet. 11 Since the bottom part of P. BM 10252 is lost today, this is the only closing remark preserved.

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4.1 P. BM EA 10252

21

22 and 23 stands out from the rest of the papyrus. The reason for this is a space of approximately 7cm, which was left after each of the two columns. This can scarcely be a coincidence but clearly seems to be intended by the scribe. Although it cannot be proven, it seems likely that this space was reserved for a translation of the original text, such as, for instance, the one found in the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor. However, this additional text was never added.12 The Great Ceremonies are written stichically as well. Apart from the title of the composition, only two other phrases in the Great Ceremonies-version of our papyrus are rubricised and thus allow structuring of the whole into smaller sections. Both are at the beginning of the text: H#.tj-o m jrw Gb ‘Beginning of the ceremonies of Geb’ (col. 24,18) and Snj=k-sw … ‘May you exorcise him …’ (col. 25,8).13 The Glorifications I (col. 36–50) are again written in scriptio continua. However, the scribe started the s#X-spell in col. 36,10 on a new line and left the rest of the previous one blank. Usually these spells start with a new column and the rest of the previous one is left blank14 (see col. 37,1; 38,1; 39,1; 40,1; 41,1; 42,1 [starting with kj ‘another’]; 43,1; 44,1 [starting with h ‘hail’]; 45,1 [starting with h ‘hail’]; 46,1; 47,1 [starting with kj ‘another’]; 48,1; 49,1, and 50,1).15 In col. 42,18, the scribe started a new line with the invocation jnDHr=k ‘hail to you’; in col. 48,20 with kj ‘another’ and in col. 49,8, presumably also l. 21, and 50,17 with h ‘hail’, although in several cases he did not start a new line with h ‘hail’, but continued in the same line. 4.1.1 Inter-columnar Lines Two black vertical lines are used to separate the columns of the first compilation, the Spells against Enemies (col. 1–2).16 Two small black strokes, the markers for the lines, are still visible after column 2; the lines themselves, however, have not been drawn. For the following texts, up to col. 24, the double lines are red. Only traces of ink of one red line can be discerned in front of column 3, so that there was probably only one line at the start of this text (Interpretations of the Secrets of the Ritual of Driving Away the Aggressor). Alternatively, a part of the papyrus is missing between col. 2 and 3, i.e. where it was cut, or the second stroke is simply covered by the brown tape. The ink of these red margins is partly faded and difficult to recognise; in some cases, they do not seem to be drawn continuously all the way down to the end of the columns. The lines in front of column 20 are exceptional, since the scribe wrote the rubricised interjections j ‘O’ of the Sokar litany in between them. Furthermore, the scribe drew a red horizontal line above the second sub-column in col. 21, below l. 16, where the column is split, and also at the end of it, in addition to the two red vertical lines between these sub-columns, so that this second sub-column is framed and clearly separated.17

12 See chapter 11.4 for a thorough investigation of this question. 13 The version of that text in P. Berlin P. 3057, however, offers more rubra for ritual instructions and invocations. See Backes, Papyrus Schmitt, 15–17 and the comments on the content and structure of the Great Ceremonies in chapter 9.8. 14 Nevertheless, the lower part of the papyrus is not preserved anymore. 15 This is also the case for the s#X-spells of the Glorifications III preserved in P. BM 10081, col. 16–32; see below. 16 In general on the use of lines to structure the papyrus and separate columns, see Tait, in Papyrus, 71–76. 17 However, for the Sealing of the Mouth of the Enemies (P. BM 10081, col. 36,21–37,14), which was written

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22

4. Layout

Only one red line is used in the Great Ceremonies of Geb from column 25 to 35. However, traces of a mark at the top for a second line are visible in front of col. 32 and 35. One black line is drawn in front of column 36, the first column of the Glorifications I, and one at the end of that column. The line in front of the next column, however, is not black but red. The rest of the text has two black strokes after each column, also at the end of the composition after column 50, suggesting that another text originally could have been added to the papyrus.18 Several lines show a mark at the top, which was used for positioning the lines correctly before they were drawn. They are particularly distinct for the black lines of columns 36–50 and also of columns 1–32 of P. BM 10081. With regard to the black lines, presumably the same technique was employed as is attested for P. Schmitt. These were drawn from the top down by means of a thread that was moistened with ink, with the upper part being heavier than the lower. Moreover, it appears that the upper ends of the lines were marked with short strokes beforehand.19

4.2 P. BM EA 10081 P. BM 10081 contains 37 columns with four compositions, each of which concludes with the closing formula jw=f pw ‘it has come (to an end)’, which is always separated from the main text by one or two empty lines.20 These are: the Glorifications II, the Introducing the Multitude on the Last Day of Tekh, the Glorifications III, and the Great Book of […] Festivals of the Destruction of Enemies. This last composition of P. BM 10081, however, consists of four parts—the first part after the title Great Book of […] Festivals of the Destruction of Enemies is followed by chapter B and C of Book of the Dead Spell 175, followed by the Sealing of the Mouth of the Enemies (and) Sealing of the Abattoir, and concluded by the Spell of the Words of the Butcher—which were regarded as sub-chapters of the overall composition Great Book of […] Festivals of the Destruction of Enemies, the end of the whole being marked by the aforementioned closing formula.21 Like the Glorifications I (P. BM 10252, col. 36–50), the Glorifications II (col. 1–7) are written in scriptio continua. In col. 4,21, the scribe left a small gap before he started a new section of the text, introduced by Dd-mdw ‘words to be spoken’. However, elsewhere in the text (col. 2,2; 5,11; 6,19 and 20) he did not do so when starting a new sub-chapter. The Introducing the Multitude is mono-stichic, with one sentence per line.22 The composition is divided into seven stanzas. The last six are introduced by rubricised subtitles.23

18 19 20 21 22 23

by Pay as well, there were no lines for orientation where column 36 was divided into two sub-columns (from col. 36,22 onwards). Compare the comments on p. 11, also for the suggestion that P. BM 10081 could originally have been attached here. See Backes, Papyrus Schmitt, 8. This was presumably also the case for the texts preserved on P. BM 10252, but, due to the loss of the lower part of the entire roll, the final sections of these are lost today. See the commentaries of Book of the Dead Spell 175, 34,24 and of the Spell of the Words of the Butcher, 37,31. Compare also Kucharek, Klagelieder, 498–499, who further lists variations of the line divisions in the different versions. For further information on the history and function of stanzas and other texts arranged in them, see Kucharek,

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4.3 General Remarks and Concluding Observations

23

The Glorifications III (col. 16–32) have the same layout as the Glorifications I in P. BM 10252. Each s#X-spell starts a new column, with the result that some columns are very narrow and others comparatively wide. The layout of the final composition preserved in P. BM 10081, the Festivals of the Destruction of Enemies (col. 33–37), differs from that of the previous texts and is very densely packed. No space was left between the columns, nor were lines drawn to separate them. It consists of four texts that together form the Festivals of the Destruction of Enemies. Each of these starts with its rubricised title in a new line. The first three and a half columns (up to col. 36,20) with the Festival and section B and C of Book of the Dead Spell 175 are written in scriptio continua, as is the final text, the Spell of the Words of the Butcher (col. 37,13–31). The third composition, the Sealing of the Mouth of the Enemies (col. 36,21–37,12), is arranged in two small sub-columns after the title (col. 36,21), which I have numbered column 36 and 36/1. These two sub-columns and the end of that text at the beginning of column 37 are written stichically24, except for the final ritual instruction (col. 37,8–12) which is written in scriptio continua. 4.2.1 Inter-columnar Lines Two black lines are used to separate the columns from column 1 to 32, except for the beginning of the roll, in front of column 1, where nothing is visible and between columns 4 and 5, where the scribe only left a blank space between the columns.25 The last five columns of the manuscript are not separated by any lines; instead the kolleses served as a means of separation in this case.26

4.3 General Remarks and Concluding Observations Horizontal lines for orientation are not visible in any of the texts on P. BM 10252 and 10081 and most likely none were ever drawn.27 As the overview drawings (chapter 19) show, the lines of writing are not always straight, but occasionally slant upwards and downwards. The scribe who wrote the Glorifications I (P. BM 10252, col. 36–50) left some free spaces in column 36. Originally, he was supposed to add words in red ink there, such as the interjection h# and the name of Seth, as the parallels reveal,28 but he seems to have forgotten to do this. Later on, he inserted the rubra appropriately.29

Klagelieder, 506–507. See also Schott, ZÄS 65, 35. This intercolumniation is also interesting, since it appears that the papyrus was cut between col. 4 and 5. See p. 14 of the description. Except for the two red horizontal lines in P. BM 10252, col. 21; see p. 21. For the lacunae where h# should have been inserted, see col. 36,7 and 20 (Assmann, Totenliturgien III, 44, l. 18 and 51, l. 43), and for ctS, see col. 36,19, 21, and 28 (Assmann, Totenliturgien III, 51, l. 37 and l. 47, and 53, l. 79). In col. 39,17, ctS is inserted correctly in red ink. 29 See especially the interjection h# ( ) in col. 48,4 and 8; 49,8; 50,5, 9, and 17, where it is clearly visible that these examples were added later in spaces which were left blank for this purpose. Compare also the discussion in chapter 6.2.3 for these gaps. 24 25 26 27 28

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24

4. Layout

As the discussions above and the summary table below show, the colour of the lines that were used to separate the columns (red or black) varies according to the scribe of the text.30 While scribe 2 consistently used black for his inter-columnar strokes,31 Pay applied red ones for his texts on P. BM 10252 and did not draw any separation-lines for his compositions in P. BM 10081 but only used the kolleses for orientation.32 Table 1: Use of Inter-columnar Lines P. BM EA 10252

Frame

Columns

21

x+1–2

Spells against Enemies

20–15

3–12

Two red lines

14–12

13–18,27

Two red lines

Pay

12–11

Two red lines

Pay

Colophon

Two red lines

Pay

11

18,28– 19,22 19,23– 19,34 20–21

Interpretation of the Secrets of the Ritual of Driving Away the Aggressor Ritual for Felling Seth and His Confederates Another Book

Scribe 1 (col. 1) and Pay (col. 2) Pay

Two red lines

Pay

11–10

22–23

Two red lines

Pay

10–6

24–35

Ritual for Bringing Sokar out of the Shrine Book of Protecting the Neshmet-bark Great Ceremonies of Geb

Pay

5–1

36–50

Glorifications I

Two red lines in front of col. 24 and then single lines, except for double lines in front of col. 32 and 35 One black line in front of col. 36; then one black line at the end of col. 36 and a red one in front of col. 37; then two black

11

Title

Lines for Columnseparation Two black lines

Scribe

Scribe 2

30 For a detailed discussion of the scribes who are attested on P. BM 10252 and 10081 and their numbering in the following comments, compare chapter 5. 31 Except for the red line in front of col. 37 in P. BM 10252. 32 The first composition of P. BM 10252, the Spells against Enemies, which was inscribed by scribe 1 and Pay, is an exception. There, black lines were used.

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25

4.3 General Remarks and Concluding Observations

Frame

Columns

Title

Lines for Columnseparation lines

Scribe

Title

Lines for Columnseparation Two black lines, but nothing in front of col. 1 and between col. 4 and 5 Only one black line in front of col. 8 and then two black lines Two black lines No lines

Scribe

Scribe 2 Pay

No lines

Pay

No lines

Pay

No lines

Pay

P. BM EA 10081

Frame

Columns

1–2

1–7

Glorifications II

2–3

8–15

Introducing the Multitude on the Last Day of Tekh

3–5 6

16–32 33–34,23

6

34,24– 36,20 36,21– 37,14

Glorifications III Great Book of […] Festivals of the Destruction of Enemies Book of the Dead Spell 175 Sealing of the Mouth of the Enemies (and) Sealing of the Abattoir Spell of the Words of the Butcher

6 6

37,15– 37,31

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Scribe 2

Scribe 2

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5. Description of Writing and Number of Scribes P. BM 10252 and 10081 are both inscribed in a rather small, regular, and neat hieratic hand,1 but with some lines of demotic characters. These are: P. BM 10252, col. 30,1; 32,13; 32,22; 32,26; 32,28; 33,11; 33,21; 33,23; 34,1; 34,6; 34,12; 35,1; 35,9; 35,16; P. BM 10081, col. 17, upper margin; 8,32; 9,20; 11,27; 12,4; 12,6; 12,7; 12,18; 13,29; 13,32; 14,5; 14,14; 15,10. The inks used for both manuscripts are black and red: the latter was employed for titles, sub-headings, such as the stanzas in the Introducing the Multitude, interjections (for example j and h#), instructions (for example Dd-mdw), ritual instructions for the figurine production (for example jrj n=k twt n Xftj …), and the name and epithets of Apopis and Seth as well as his confederates (for example ctS pfj xsj Hno smy.w=f).2 To what extent red ink was used for rubrics and specific divine names, however, varies from text to text. Nevertheless, with regard to the Introducing the Multitude, Kucharek has pointed out that, although the name of Seth is not consistently rubricised in the attested versions, these copies correspond almost entirely in the selection of places written in red.3

5.1 Scribes of the Main Body Both manuscripts, P. BM 10252 and 10081, were inscribed by more than one person. They exhibit four different hands in total. Column 1 of P. BM 10252 is written in one hand;4 columns 2–35 of P. BM 10252 and columns 33–37 of P. BM 100815 in another; columns 36–50 of P. BM 102526 and columns 1–32 of P. BM 10081 in a third hand. In the palaeography there is 1 column for each of these sections plus an additional one for the glosses of the Great Ceremonies of Geb (P. BM 10252, col. 24–35).7 1

2 3 4

5 6

7

A small, neat, and mechanical appearance of hieratic is typical of Graeco-Roman hands, so that their regularity makes it hard to date them; see Tait, in Papyrus, 75 and Barbash, Padikakem, 3. Professor Quack, however, reminded me that this needs to be seen more sceptically, and that the main problem is rather the lack of well-dated manuscripts for the Ptolemaic Period, which could serve as an ‘anchor’. Specific signs and words, however, which could not be written in red, due to this colour’s negative connotation, are written in black within the rubra. Kucharek, Klagelieder, 497. I have already argued in Liturgical Texts, 138 that the first column of P. BM 10252 was written by another hand than those that follow. It appears as if one of the spells against enemies ended in the lost part of the first column and that another scribe, more precisely Pay, as the following discussion shows, started a further spell and continued it in column 2. Schott (MDAIK 14, 183) already noted: ‘Das auf einer neuen Kolumne dicht anschließende vierte und letzte Buch des Papyrus ist von einer anderen Hand mit breiter Binse geschrieben’. Schott (Deutung, 151) already observed: ‘Die anschließenden Kolumnen 36 bis 50 mit “Verklärungen” aus dem Tempel des Osiris … sind nachträglich in kleinerer Schrift auf vermutlich neu angeklebten Blättern zugefügt worden’ and Verhoeven (Buchschrift, 79): ‘Kol. 36 ist nachträglich angeklebt und mit einem Schmutzstreifen versehen. Es beginnt dort eine andere, kleinere Handschrift’. The glosses of the Great Ceremonies of Geb are treated in a separate column, because the handwriting exhib-

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5. Description of Writing and Number of Scribes

In addition, there is a fourth hand which is that of Pawerem who adapted these documents and added his name to them. He is not considered in the following Table 1, which shows the allocation of the different scribes to the relevant sections of the papyri in accordance with the analysis of the palaeography. A detailed discussion is provided in the following. Table 1: Texts Written by the Scribes of P. BM 10252 and 10081

Text Scribe or Hand P. BM 10252, col. 1 (Spells against Scribe 1 Enemies) P. BM 10252, col. 2 (Spells against Pay Enemies) P. BM 10252, 3–12 (Interpretations of the Pay Secrets of the Ritual of Driving Away the Aggressor) P. BM 10252, col. 13–18,27 (Ritual for Pay Felling Seth and His Confederates) P. BM 10252, col. 18,28–19,22 (Another Pay Book) P. BM 10252, col. 19,23–34 (colophon) Pay P. BM 10252, col. 20–21 (Ritual for Pay Bringing Sokar out of the Shrine) P. BM 10252, col. 22–23 (Book of Pay Protecting the Neshmet-bark) P. BM 10252, col. 24–35 (Great Pay Ceremonies of Geb) (glossed by Pay as well) End of original roll (verso-fibres and protective strip) P. BM 10252, col. 36–50 (Glorifications I) Scribe 2 End of original roll (verso-fibres and protective strip) P. BM 10081, col. 1–7 (Glorifications II) Scribe 2 (gloss added by Pay) P. BM 10081, col. 8–15 (Introducing the Scribe 2 Multitude on the Last Day of Tekh) (glossed by scribe 2 and presumably also Pay) P. BM 10081, col. 16–32 (Glorifications Scribe 2 III) (gloss added by Pay) Last section (frame) clearly affixed later Pay P. BM 10081, col. 33–34,23 (Great Book of […] Festivals of the Destruction of Enemies) P. BM 10081, col. 34,24–36,20 (Book of the Pay Dead Spell 175) P. BM 10081, col. 36,21–37,14 (Sealing of Pay its smaller signs and the ink saturation is lighter than that of the basic composition.

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5.1 Scribes of the Main Body

the Mouth of the Enemies (and) Sealing of the Abattoir) P. BM 10081, col. 37,15–31 (Spell of the Words of the Butcher)

Pay

Only two of the four scribes are known to us by name. One is Pawerem, son of Qaqa, who later adapted the two documents and added his name to them in several places,8 the other is Pay, son of Weserkhonsu, and grandson of Kapefhamonthu, who wrote the colophon in P. BM 10252, col. 19.9 The other two are anonymous, since they did not leave any indicator of who they were. Reference to them is, therefore, made with ‘scribe 1’ and ‘scribe 2’ in the course of this investigation. Both papyri were inscribed with a masticated rush stem. The hieratic script of Pay is written with a broad rush-bush and, as Caminos said of P. BM EA 10288, ‘in a rather heavy literary hand, neat, legible, and almost entirely without ligatures’.10 The hand of Pay is different from that of the scribe of P. BM EA 10288, however, as, for instance, the -sign and the -bird show.11 P. BM 10252, col. 9,4 provides one of the rare instances of a ligature in the word ntj: , which Pay usually writes: (P. BM 10252, col. 9,9). It might, therefore, be possible that this ligature was already present in the original document that he copied from. The script of scribe 2 seems to have been written with a thinner rush stem and his hand is more filigree. It also appears as if he paid more attention to little details than Pay did, so that his hieratic signs look more elaborate. For the -sign, for instance, he added the upper curve in little dots (

P. BM 10081, col. 10,8), whereas Pay just drew a curved line (

BM 10252, col. 29,8); compare the

-sign (

P.

P. BM 10252, col. 46,14 for scribe 2, and

P. BM 10252, col. 29,8 for Pay) where the same technique can be observed. The handwriting of Pawerem also displays features that clearly distinguish it from that of the other scribes attested in P. BM 10252 and 10081. It looks more cursive and the hieratic signs are tilted to the left. In addition to these general examples, the scribes have some other distinguishing features which help to assign the different sections of the papyri to them. Pay always omits the dot in his writings of the -sign, whereas scribe 2 as well as Pawerem add this dot throughout (see Table 2 below). The contemporary examples compiled by Möller and Verhoeven show that the latter is also the prevalent method at this time.12 This is one aspect that clearly allows us to recognise Pay’s handwriting. Furthermore, scribe 2 has the tendency to place a dot above his writing of the three nTr-signs ( ) which is, however, not attested for any of the other priests.13 These peculiarities and the compilation of signs in the palaeography demonstrate 8 Compare chapter 7.3.3 for Pawerem’s name insertions. 9 In chapter 6.1.1, I propose a new reading of the colophon. For the possibility that this scribe’s name is most likely P#y, see that section. 10 Caminos, JEA 58, 206. 11 Nevertheless, compare chapter 7.4.3 for the possibility that P. BM EA 10288 was written by the same scribe as P. Hohenzollern-Sigmaringen II, P. Schmitt, and P. BM EA 10209. 12 Möller, Paläographie III, 1 (10) and Verhoeven, Buchschrift, 110–111 (A53). 13 Contemporaneous examples collected by Möller, Paläographie III, 53 (548) and Verhoeven, Buchschrift,

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5. Description of Writing and Number of Scribes

that Pay’s handwriting is not only attested on P. BM 10252, but in all likelihood also on the last columns of P. BM 10081, the composition called the Festivals of the Destruction of Enemies (col. 33–37). Pawerem, on the other hand, never uses the dot or the two little strokes for in his writing of p#. It, therefore, resembles contemporary writings of the -determinative.14 The following table shows those signs that are attested for Pawerem through his insertions of his name and that of his mother and compares them with the other hands attested on P. BM 10252 and 10081:15 Table 2: Comparison of Pawerem’s Handwriting with the Remaining Hands

Pawerem

Pay

Glosses Great Ceremonies

Scribe 2

BM 10252, col. 19,23

BM 10252, col. 19,21

BM 10252, col. 30v,3

BM 10081, col. 8,30

BM 10252, col. 11,11

BM 10252, col. 26,11

BM 10252, col. 27v,4

BM 10252, col. 40,17

BM 10252, col. 11,11

BM 10252, col 6,28

BM 10252, col. 26,12

BM 10081, col. 27,19

BM 10252, col. 19,22

Scribe 1

BM 10252, col. 31,5

BM 10081, col. 33,5

176–177 (R8a), vary, with some having a little dot and others not. 14 See the examples in Möller, Paläographie III, 20 (217) and Verhoeven, Buchschrift, 142–143 (G38). 15 A comparison with scribe 1 is not possible, since, of the signs presented here, only the standard is preserved in the first column of P. BM 10252.

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5.1 Scribes of the Main Body

Pawerem

Pay

Glosses Great Ceremonies

Scribe 2

BM 10252, col. 11,11

BM 10252, col. 9,4

BM 10252, col. 35,6

BM 10081, col. 8,21

Scribe 1

BM 10252, col. 19,23

BM 10252, col. 16,20 and 19,21

BM 10252, col. 28,14

BM 10252, col. 26,13

BM 10081, col. 9,6

BM 10252, col. 19,22

BM 10252, col. 19,5 and 28,14

BM 10252, col. 35,11

BM 10081, col. 14,17

BM 10081, col. 33,23 BM 10252, col. 19,22 and 33,18

BM 10252, col. 1,11

BM 10081, col. 8,26

BM 10252, col. 19,32

BM 10081, col. 33,9 The signs of scribe 1 are, in general, more angular than those of the other hands and his handwriting can be considered as the most delicate and calligraphic of those attested on the papyri. Thus, it reminds one of the hieratic writing of earlier periods. Like scribe 2, he also paid attention to little details, as, for instance, the form of ( P. BM 10252, col. 1,6) and (

P. BM 10252, col. 1,4) prove.

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5. Description of Writing and Number of Scribes

5.2 Scribes of the Glosses 5.2.1 P. BM EA 10252 Schott’s original assumption was that Pawerem added not only his name on P. BM 10252, but also the glosses while going through the texts.16 Nevertheless, the comparison in the palaeography, Table 2 above and Table 3 below with particular characteristic signs, reveals that the handwriting of the original text of the Great Ceremonies of Geb (col. 24–35) and the annotations of that text look very similar and can with great certainty be ascribed to the same individual. The differences can be explained by the fact that the glosses are written faster and with another rush stem. Furthermore, this comparative survey of hieratic signs permits us to determine the identity of this individual, which was certainly not Pawerem. As the hieratic examples above show, Pawerem had a very distinctive handwriting—with the writing of the standing mummy-sign being especially prominent—which does not match the script of the glosses of the Great Ceremonies of Geb. The hand of columns 2–35, including the colophon, and the glosses of columns 24–35, however, most likely belongs to the same person, i.e. Pay. Although Pay added his colophon in column 19 after the second Book of Felling Seth and His Confederates, it is clear that he continued his copying until column 35, the end of the Great Ceremonies of Geb, and can thus be identified as the writer of the glosses as well. Furthermore, Schott argues that the translation of the last column (col. 35) of the Great Ceremonies of Geb was added in another hand than that of the original text.17 Although the handwriting does look a bit different than that of the original text and the glosses of the preceding columns, a comparison of some distinctive signs in the later additions in column 35 and the other writings of Pay, mainly that of column 19 in Table 3, highlights that this column can be ascribed to the latter as well.18 Table 3: Comparison of Signs and Groups of the Glosses of the Great Ceremonies of Geb (P. BM 10252, col. 35) with the Handwriting of Pay

Hieroglyphs

P. BM 10252, col. 19

P. BM 10252, col. 35 (Glosses)

19,23

35,6

19,32

35,5

19,25

35,5

16 Schott, Urk. VI, 3 and Schott, MDAIK 14, 182. 17 Schott, Deutung, 152: ‘Der Nachbesitzer und Bearbeiter des Papyrus hat so allem Anschein nach den Schutzstreifen am ursprünglichen Ende des von ihm erworbenen Papyrus zu umfangreichen Eintragungen benutzt und so dem vorgefundenen Text eine Übersetzung in die Sprache seiner Zeit beigefügt’. See the detailed discussion in chapter 11.2.4 for the glosses of the last column of the Great Ceremonies of Geb. 18 Compare also the examples in the palaeography.

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5.2 Scribes of the Glosses

Hieroglyphs

P. BM 10252, col. 19

19,5

P. BM 10252, col. 35 (Glosses) 35,11

19,20

35,16

5.2.2 P. BM EA 10081 The glosses of the Introducing the Multitude, especially the sporadic inscriptions on the verso, cannot be ascribed to a specific person as easily and need a more detailed discussion. As noted in the description of that papyrus, due to the white colouring of the varnish used to fix the material on the glass, it is extremely difficult to read what is written today. First of all, it is interesting with regard to the annotations of the Introducing the Multitude that some lines received two glosses and not just one.19 The first annotation is written on the recto of the papyrus just next to the original phrase and the second on the verso, although enough free space would have been available on the front. These additions differ slightly from each other as well as from the original, and show that this specific composition was not only revised more than once, but also, as it seems, by different priests.20 The fact that the glosses in the Introducing the Multitude are not employed throughout as in the Great Ceremonies of Geb, but only sporadically and are above all very badly preserved, makes it difficult to identify their scribe(s) with one of the priests who wrote the main texts of the papyrus, i.e. Pay or scribe 2. However, several characteristic signs point towards scribe 2, the person who wrote the main text of the Introducing the Multitude, as the creator of the majority of those on the recto. The reasons for this attribution are the following: Scribe 2 consistently adds a little dot in his writing of ( P. BM 10081, col. 21 15,13), while Pay never does ( P. BM 10252, col. 25,14). In the gloss of P. BM 10081, col. 11,26, this dot is clearly visible ( col. 12,15 (

). The form of the

) also argues for scribe 2 (compare

-sign in the side note of

P. BM 10081, col. 12,3), instead of

Pay (compare P. BM 10252, col. 3,11). Another indicator that scribe 2 was the creator of the recto glosses of his text is the writing of his walking legs determinative. While he usually adds a filling dot above the walking legs (for example in jj in P. BM 10252, col. 36,3: ), Pay never does (for example in mj in P. BM 10252, col. 4,6: ). The two instances of mj ‘come’ in the recto glosses, however, both have both a little dot above the legs: (col. 13,9) and

(col. 11,26). The later addition of mj on the verso of the papyrus, on

19 Compare, for instance, P. BM 10081, col. 9,29 with 10v,3 or col. 11,18 with 12v,2. 20 See the discussion below. 21 The contemporary examples collected by Möller, Paläographie III, 5 (52) do not have a dot either and only three out of eleven in Verhoeven, Buchschrift, 104–105 (A 15) have it.

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5. Description of Writing and Number of Scribes

the other hand, is written without a dot: (P. BM 10081, col. 10v,1) and thus rather resembles Pay’s handwriting. Puzzling, however, is the writing of in the recto glosses and also some of the verso ones. The scribe adds the small diagonal stroke at the bottom of his vertical line. Although the examples in the palaeography show that both Pay and scribe 2 occasionally add this stroke here, it is interesting that this particular writing of the sign can be observed consistently only in the recto glosses of the Introducing the Multitude and occasionally in the scattered notes on the back of P. BM 10081. Nevertheless, this phenomenon might just be caused by the scribe’s swiftly writing. Furthermore, one can observe that in some cases the ink saturation of the recto glosses is lighter than that of the original text and the rush stem was broader; in others, however, ink saturation and width of the rush stem of the glosses seem to have been the same as that of the original text. This might indicate that the annotations were added at different times, some of them most likely together with or shortly after the original text was inscribed and others, presumably those with a lighter ink saturation, later. Additions like sXr=k p#y ( ) in col. 11,27 and snD=f p#y ( ) in col. 8,32 were most likely written contemporaneously with the main text. An interesting way of annotating is attested in col. 12,6. The end of that line appears to be different from its beginning ( ). It seems as if something was washed out and that the suffix =k below mrj was written afterwards. Probably =j was written originally as in the parallel P. Schmitt, col. 27,6. As the parallel further shows, the sentence initially concluded with . It therefore seems as if the scribe who deleted the previously written and inserted instead, also added the following . One likewise gets the impression that these three later added signs were written with a thicker rush stem than the previous signs, so they rather resemble some of the glosses with thicker strokes, such as that of col. 11,26. These changes are, therefore, most likely the result of the later glossing of the text. Although it can be considered as rather certain that scribe 2 did not only write the original text of the Introducing the Multitude, but also added glosses to it, it cannot be excluded without any doubt that some of the annotations were inscribed by a different scribe. Striking in this connection is the gloss of col. 14,22 ( ). Although the thin rush stem and the filigree writing fit that of the main composition, the eye-sign , on the other hand, does not look like any of the examples of scribe 2 attested elsewhere ( P. BM 10081, col. 14,16).22 It could, however, be compared to Pay’s writing of the weeping eye ( P. BM 10252, col. 24,13). Nonetheless, this anomaly might be ascribed to the hasty writing as well and the gloss might have been inscribed by scribe 2. Another questionable case can be found in one of the verso glosses. The hieratic form of the seated child ( ) written on the verso of the papyrus (P. BM 10081, col. 9v,2: ) and of those of the original text on the recto (P. BM 10081, col. 8,16: ) look quite different. Pay’s writing of the child, on the other hand, occasionally looks like the form we find on the verso of P. BM 10081 (compare P. BM 10252, col. 7,7:

and col. 21,6:

22 Compare a number of additional examples in the palaeography.

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).

5.3 Summary of the Results

35

To conclude this discussion, some of the glosses on the recto of the Introducing the Multitude look slightly different to the original handwriting, but this was mainly due to the fact that the rush stem scribe 2 used for these annotations was thicker and the ink less saturated. Furthermore, he seems to have written faster and not as carefully as he did in the original text. However, certain writing peculiarities highly suggest that the majority of these glosses was written by the same scribe who wrote the main body, i.e. scribe 2. It seems that each scribe—scribe 2 for the Introducing the Multitude and Pay for the Great Ceremonies of Geb—went back to his own composition and corrected or commented on his own text. Although the fact that the annotations on the verso of the papyrus are only sporadic and not preserved very well does not allow a more detailed comparison of the different handwritings and thus a final decision regarding the identity of the person who wrote them, the double glossing of some lines mentioned above suggests that, in addition to scribe 2 who most likely added the majority of the glosses on the recto of the papyrus, another priest seems to have commented on the composition on the verso and perhaps also occasionally on the recto. The examples discussed above give reason to suspect that this other priest was Pay who, as I will investigate below, also added comments to the Glorifications II and III preserved in P. BM 10081. Nevertheless, it cannot be ruled out that, in addition to scribe 2 and probably Pay, a third priest whose handwriting does not seem to be attested elsewhere on the two papyri, commented on the Introducing the Multitude. Finally, the handwriting of the scattered glosses besides the ones of the Great Ceremonies of Geb and the Introducing the Multitude remains to be discussed. The short addition in the free margin in front of the first column of P. BM 10081 (Glorifications II) seems to have been written by Pay. This scribe has the habit of writing the r with a little crook at the right end. This is clearly visible in the addition in front of col. 1 of P. BM 10081 (

) and also,

for instance, in rdj, in P. BM 10252, col. 33,27 ( ).23 However, this writing of r is not even once attested for scribe 2. The later addition in the upper margin of P. BM 10081, col. 17 (Glorifications III) likewise points to Pay as its creator, due to the rare demotic group p# Dl.24

5.3 Summary of the Results The clear separation of the sections inscribed by Pay and scribe 2 (compare Table 1 above) suggests that the scribes did not write on their texts one after the other on the same papyrus roll, but rather that they were writing on separate rolls, perhaps even at the same time, and that the two parts of P. BM 10252 were fixed together subsequently,25 presumably when Pay and scribe 2 were finished with their copying. With regard to P. BM 10081, however, it is evident that the final papyrus sheet was first affixed to the rest of the roll and then inscribed by Pay. Interesting is also the fact that scribe 2 wrote the end of P. BM 10252 and the begin-

23 For further examples of his writing of the mouth, see the palaeography. 24 See the discussion on p. 154–158 of chapter 11.2.4. 25 Schott (Urk. VI, 2) already noted with regard to P. BM 10252: ‘Die Kolumnen 36–50 sind nachträglich auf vermutlich neu angeklebten Blättern zugefügt worden’.

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5. Description of Writing and Number of Scribes

ning of P. BM 10081, which again might speak in favour of the fact that both papyri originally belonged together.26 After investigating precisely which texts Pay wrote and which scribe 2, a final matter is to see what information we might acquire with regard to their more specific area of responsibility within the cult of Osiris and his texts, but also what this might tell us about the nature of the compositions. It is interesting that all the Glorifications were written by the same scribe (scribe 2) and the remaining texts by Pay, except for the Introducing the Multitude which was also written by scribe 2.27 Bearing in mind the distinctive features of the genre of lamentations,28 the Introducing the Multitude is the only composition of that category preserved in P. BM 10252 and 10081. So, it appears that scribe 2 was responsible for Glorifications and Lamentations. Although this allocation might be a pure coincidence, the fact that all the Glorifications, thus texts of the same kind, were written by one scribe, suggests that it was not random and that this division might probably tell us something about how the Egyptians/priests categorised the Osiris liturgies.29 It points towards the possibility that Pay and scribe 2 each had their own field of expertise and thus area of responsibility. That of Pay seems to have been connected with the ritual texts and that of scribe 2 with the glorifications and lamentations. Pay then seems to have been responsible for what Burkard calls ‘echte Ritualtexte’ and ‘Ritual-Begleittexte’30—two sub-categories of the overall designation ritual texts—, which can be defined as ‘ritual texts in which words and actions form an integral whole’ and texts ‘that consist primarily of recitations to complement actions’ respectively.31 The Introducing the Multitude, however, which Burkard counts as the best known of the ‘Ritual-Begleittexte’ needs to be excluded here, since that text belonged to the sphere of scribe 2. As a result, one wonders if this might be applied more generally, i.e. whether specific priests had their areas of expertise and were responsible for copying specific categories of texts, such as the aforementioned Glorifications and Lamentations, and also whether these priests were concerned with their compositions in a wider sense, for instance, by being responsible for their performance and recitation.

5.4 Excursus Scribe 2 The handwriting of scribe 2 is most likely also attested on P. Turin Cat. 1845 + CGT 54047 (containing the Glorifications III and the Ritual for Bringing Sokar out of the Shrine), P. BM EA 10317 (Glorifications I), and P. Turin Cat. 1830 (Book of the Dead).32 The manuscripts 26 27 28 29

Compare Table 1 above and see also the discussion in chapter 6.3. Compare the division above in Table 1. See Kucharek, Klagelieder, 14–15. A list of scholars who have proposed a classification of the Osirian texts is provided by Dieleman/Backes, in Liturgical Texts, 6–7. 30 See Burkard, in Akten, 8–14; see also there for his third sub-category of the rituals, the hymns which only consist of recitations. 31 Dieleman/Backes, in Liturgical Texts, 6. 32 The following provides a very concise summary of the most important aspects, which are discussed in more detail in Gill, ‘The funerary papyri of the brothers Djedher (TT 414) and Pakherkhonsu in the Museo Egizio and the British Museum with some observations on scribal practices’, SAK (forthcoming). See there for more information.

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5.4 Excursus Scribe 2

37

originally belonged to one of the many tomb occupants of TT 414, the tomb of Ankhhor (26th dynasty), namely Ed-Hr, who was also called P#-jony, son of Or and Ns-%nsw, also known as KrT/KlT. Noteworthy in connection with these papyri is not only the same handwriting as that of scribe 2, but also the fact that the statue of Pawerem from the Cachette in Karnak reveals that his father was called Djedher and also held the title ‘god’s father’.33 Although the name Djedher occurs rather frequently in this period of Egyptian history, the connection of the manuscripts based on the same scribe is evident. This and the simple fact that the father of Pawerem bore the same name, as well as title, as the Djedher who owned the three papyri discovered in TT 414 suggests at least the possibility that these two individuals were in fact one and the same. Not only would this serve as another example for the context of family relationship, but also for the tradition in which these Osiris priests worked.

33 Compare the discussion of this object in chapter 7.4.5.

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6. The Date and Original Usage of the Papyri 6.1 The Colophon While P. BM 10081 can only be dated due to its relationship to P. BM 10252, the latter is one of the rare instances in which a colophon has been added to the manuscript, bearing not only the name and paternal filiation of the person who wrote the texts, but also a date. Before going into more detail, however, I would like to provide the translation and commentary for the relevant section which is preserved in P. BM 10252, col. 19,23–34, with the concluding lines unfortunately lost today. 6.1.1 Translation and Commentary sS wb# P#y1 19,24 jt2=j/jt-nTr3 Wsr-%nsw 19,25 s# K#pw=f-H#-19,26MnTw4 spxr.n=f n rnp.t-sp5 19,27 17 #bd 4 #X.t sw 25 19,28 Xr Hm nsw.t-bjtj NXt-19,29nb=f¼ D.t nHH jn/jr6 19,30 s#=f ntj r7 rnn8 wtT=f 19,31 n rnp.t-sp 11 ^#lksntrs¼ 19,32 Dd=f j9 rmT.w Xpr 19,33 Hr-tp t# S#o D.t 19,34 […]10 nwn m11 […] 19,23

1 M m#o-Xrw at the end of line 23 belongs to the name insertion of Pawerem in the line above. 2 is the correction for an originally written t, presumably because the scribe intended first to write jt simply with , but then changed his mind and wrote the full form . 3 Verhoeven, Buchschrift, 77 with n. 22 suggests that the seated man after was corrected out of . Therefore, it seems as if the scribe first wrote and then corrected into , and into , probably realising that the name P#y would need a determinative in order to avoid confusion. Furthermore, he seemed to have changed his mind and wrote jt=j instead of jt-nTr, unless what looks like is a slightly thicker and was written before he corrected it. Verhoeven (Buchschrift, 77 with n. 22) also suggests that the seated man behind jt was corrected from the demotic writing for s#. Hence, it appears that the original ‘P#y the god’s father/this god’s father, son of’ was corrected into ‘… P#y. My father …’. This supposed original, however, would be very unusual, since either the title would follow after the name, or the name of the person would not be mentioned, but just the title. Nevertheless, I am not convinced by Verhoeven’s (Buchschrift, 77, b) suggestion to ascribe these changes to Pawerem, since he only added his name to the manuscripts and nothing more. Moreover, I cannot think of a reason why Pawerem would have changed the original content of the colophon. 4 Verhoeven, Buchschrift, 77—followed by Fiedler, Seth, 236 and Altmann, Kultfrevel, 3—reads K(#)pH#-MnTw and omits the =f which is clearly written underneath the crocodile-sign. Schott (Urk. VI, 2) already made the same mistake. 5 M#o-Xrw and sp-2 between lines 26 and 27 belong to the name insertion of Pawerem in col. 18,26–27. 6 The hieratic writing allows two possible readings. The lower sign could either be a short n or a small r. Nevertheless, note that jn can also be used for jr; see Quack, ZÄS 140, 52. 7 Verhoeven, Buchschrift, 78 and Fiedler, Seth, 237 propose to read jw. However, in the two papyri the preposition r is usually written , but is not written for jw; compare p. 139 of chapter 10. 8 Verhoeven, Buchschrift, 77 and Fiedler, Seth, 236 propose to read an ideogram stroke. The form of the hieratic sign, however, rather suggests the abbreviated writing of . This was already read by Schott, Urk. VI, 3. For the pseudo-verbal construction with r + infinitive following after ntj, see Gardiner, EG, 254 (§332), with his example also introduced by jr. 9 The scribe forgot to draw the left arm, so that the sign rather looks like the hieratic form of . 10 Schott (Notebook, 65) suggests reading at the end of the lacuna. He also proposes in Urk. VI, 3. 11 Schott (Urk. VI, 3), Verhoeven (Buchschrift, 77), and Fiedler (Seth, 236) read , but the traces rather look

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6. The Date and Original Usage of the Papyri

‘19,23 The writing/document which Pay revealed. 19,24 My father/the god’s father Weserkhonsu, 19,25 son of Kapefhamonthu, 19,26 he has copied12 (it) in regnal year 19,27 17, fourth month of the inundation season, day 25, 19,28 under the majesty of the king of Upper and Lower Egypt, Nectanebos¼ 19,29 forever and eternally. As for 19,30 his son who shall praise his begetter, 19,31 in regnal year 11 of ^Alexander¼, 19,32 he says: O men, who come into existence 19,33 on earth until eternity 19,34 […] Nun, in […].’ As the preceding remarks in the footnotes have already shown, the readings and interpretations by Schott and Verhoeven moved in another direction. Besides his misreading of wb# p#y as a name Wb#b#j, Schott dated the manuscript to the 25th of Khoiak in the 17th year of Nectanebos I, specifying further that—because of the reference to the second scribe, which he interpreted as a later addition and dated it to the 11th year of Alexander IV—the papyrus was never delivered.13 Verhoeven, on the other hand, who was followed in her assumption by others as well,14 translates ‘Der Schreiber des Tempeleingangsbereiches, mein Vater Wsr-%nsw … (Gemacht) von seinem Sohn, der den Namen seines Erzeugers hat …’,15 a reading which, from my point of view, raises several issues. First of all, the name of the person who wrote the colophon would not be mentioned, only that of his father directly at the beginning. Later on, there would only be a reference to him as ‘der den Namen seines Erzeugers hat’. However, one would expect the person who wrote the colophon to identify himself. With the above proposed reading, I am, therefore, going back to the initial suggestion by Schott that his name should be at the beginning of the colophon, however, read as P#y and not Wb#b#. The name Pay is attested frequently throughout Egyptian history in a variety of different writings.16 Moreover, for the reading sS wb# ‘scribe of the open court’17 one would expect a determinative for wb# and a seated man for sS. The determinative for sS and the omission of a determinative for wb#, however, suggest that the former is the word ‘writing/document’ or even ‘papyrus-roll’18 and the latter the verb ‘to open’ which is attested frequently without any determinatives. Wb# can also have the figurative meaning ‘etw. offenbaren, jemandem von etw. Kenntnis geben’19 or ‘to reveal (a matter)’20. For the use of wb# in this sense, compare some passages from several stelae from the Middle Kingdom: wb# n=f nsw.t mdw=f r jrj.t orry.t Hr=f ‘one to whom the king divulges his speech to act as a gateway for it’21 and wb#.w n=f Xr.t oft.t ‘one to whom the content of the spell-book is revealed’22. In the Instruc-

like . 12 For this specific meaning of spxr, see Faulkner, CD, 223 and Wilson, Lexikon, 829–830. 13 Urk. VI, 2–3 and Schott, Deutung, 151. See also Schott, MDAIK 14, 181. Other Egyptologists have followed him in his interpretation, a list of whom is provided by Fiedler, Seth, 235, n. 808 and Altmann, Kultfrevel, 3, n. 27. 14 See Burkard, Klagelied, 81; Altmann, Kultfrevel, 3–4, and Fiedler, Seth, 235–237. 15 Verhoeven, Buchschrift, 77. 16 See Zeidler, WdO 25, 49 for the different writings and a list of literature on this name. See also the entries in Ranke, Personennamen I, 99 and 129. 17 See Verhoeven, Buchschrift, 77, a) for this suggestion. 18 See Faulkner, CD, 246. 19 Wb I, 291.7. 20 Faulkner, CD, 58. 21 Metropolitan Museum of Art no. 57.95, l. 7; see Fisher, JNES 19, 261 and n. (ab) on p. 267, fig. 1 and pl. VII. 22 Copenhagen, Ny Carlsberg 1241, l. 3 (see Landgráfová, My Good Name, 40–41 [nr. 13]) and Berlin 13272, l.

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6.1 The Colophon

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tion of a Man for His Son it says: oQ m mdw.t wb# sDm ‘one who enters into the words is one who reveals what is heard’ or ‘Enter into the words, reveal what is heard’.23 Fischer-Elfert explains that ‘die beiden Wörter zielen nach meinem Verständnis auf das aktive Weiterreichen des in den Schriften Tradierten, nachdem man dieses “gelesen” hat bzw. in es “eingedrungen” ist’.24 Furthermore, the reading of the Late Egyptian possessive pronoun p#j=j by Verhoeven25 seems puzzling to me, since the scribe does not use Late Egyptian elsewhere in the colophon, but instead the traditional Middle Egyptian forms s#=f ‘his son’ and wtT=f ‘his begetter’. Another problem is Schott’s and Verhoeven’s translation of the phrase ntj r rnn wtT=f ‘der den Namen seines Erzeugers hat’.26 Schott suggested that this second part of the colophon was written by another person, Wb#b#, the son of the Wb#b# who wrote the first part of the colophon.27 However, the whole colophon was definitely written by one and the same hand, so this proposal can be ruled out. The problem that arises with Verhoeven’s suggestion of translating ‘Der Schreiber des Tempeleingangsbereiches, mein Vater …’28 is that the name of the scribe of the colophon cannot be deduced with absolute certainty.29 The suffix =f of ‘his begetter’ in ‘his son, who has the name of his begetter’ could refer either to the same antecedent as the =f of ‘his son’, i.e. the father Weserkhonsu, or to the ‘son’ himself. The problem of the name of the person who wrote the colophon not being mentioned with this reading was already stated above. Concluding this discussion, the following facts emerge from the colophon: Not only does it provide us with the date and the name of the scribe who copied the texts, but it also specifies the scribe of the original manuscript from which our version was taken and its date. A certain Pay, son of Weserkhonsu and grandson of Kapefhamonthu wrote the colophon in the 11th regnal year of Alexander IV (8 November 307–7 November 306 BC)30. For his copy of the texts, he used a copy that his father Weserkhonsu, son of Kapefhamonthu wrote in the 17th year of Nectanebos I (365/364 BC). 6.1.2 What Does the Colophon Actually Date? The following sub-chapter is devoted to the question of which of the different steps undertaken by Pay on P. BM 10252—from his copying of the texts, up to his glossing them and presumably also his repairing of damaged areas with papyrus patches—this priest actually

6 (see Landgráfová, My Good Name, 32–33 [nr. 11]). 23 Fischer-Elfert, Lehre eines Mannes, 28 (§1,7) and n. g) on p. 38–39. Compare Quack, BiOr 57, 538 for the translation with imperatives. Compare also the references in Wb I, 291.7 for further attestations of this meaning of wb#. 24 Fischer-Elfert, Lehre eines Mannes, 39. 25 Verhoeven, Buchschrift, 77, b). 26 Schott, Deutung, 151 and Verhoeven, Buchschrift, 77 and 78, e). 27 Schott, Deutung, 151. 28 Verhoeven, Buchschrift, 77. 29 Verhoeven, Buchschrift, 78. 30 Compare the literature references in Smith, Traversing Eternity, 200, n. 7. Alexander IV was assassinated in 310 or 309 BC; texts, however, were still dated with his regnal years; see the literature references in Smith, Traversing Eternity, 97, n. 8 and compare Boiy, Between High and Low, 35–36 and 89–90 (reference courtesy Joachim Quack) and Caneva, Alexander to the Theoi Adelphoi, 65 (reference courtesy Joachim Quack). Two years later, 305/4 BC, Ptolemy I was proclaimed as king; compare Quirke, Owners, 81 (no. 189) and Hölbl, Ptolemäerreich, 22.

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refers to with the date provided in his colophon. According to Verhoeven who has been followed in her assumption by other Egyptologists, only the lines providing Pawerem’s name and that of his mother are later additions, and the 11th year of Alexander IV (307/6 BC) dates the copying of the texts by the son from an original of his father.31 In the following, however, I would like to point out that, although the colophon was surely also written by Pay, it seems likely that he added it at a later stage and not in the course of copying his compositions up to column 19 as has previously been assumed. Schott likewise assumed that P. BM 10252 was only written up to column 19 when the colophon was added on the date provided there.32 One should, however, bear in mind that, although every book in the roll starts with a new column, there was only enough space left for the addition of a colophon after the Second Book of Felling Seth and His Confederates in column 19, since the remaining compositions conclude with a full or nearly full column of the text. The positioning of the colophon in this specific section, therefore, does not necessarily mean that it dates the texts only up to this point, but it merely shows that this was the sole available place for Pay’s inscription, even after the whole of the papyrus was finished. In addition, Schott suggests that the length of P. BM 10252 was extended after the ritual against Seth, i.e. col. 1933, but the results of the examination of the joins show that P. BM 10252 was only extended after the Book of Protecting the Neshmet-bark, coinciding with the beginning of the Great Ceremonies of Geb, i.e. col. 24, with papyrus of lesser quality than the one that was used for the beginning of the roll.34 Furthermore, as the analysis of the different handwritings demonstrates, Pay continued copying the texts that follow column 19 and writing style and rush stem are the same, so that no long interval separated the inscriptions of the earlier columns and that of the subsequent ones, contrary to what is true for the glosses.35 Although the date of the original manuscript which was used to copy P. BM 10252 and that of the writing of the colophon by Pay can be considered as secure due to the name NXtnb=f of Nectanebos I and the number of 11 regnal years of an Alexander, which is only attested for Alexander IV, the period of time of nearly 60 years between the writing of the original manuscript of the father and the renewed copy by his son seems to be rather long, taking into account that the latter also added the glosses for which a certain period of time needs to be allowed as well. I would, therefore, propose that the colophon was not added after Pay finished his copying of the original texts, but rather simultaneously with the glosses which were inserted at a later point. Perhaps we might even consider that it was Pay who also repaired the papyrus by applying the papyrus patches. Hence, the colophon seems to date Pay’s revision of the papyrus, i.e. his glosses and, therefore, the completion of his work, to the year 307/6 BC and not his copying of the original texts. This is also supported by the initial words in his colophon ‘the writing which Pay revealed’, which, in my opinion, refers not only to the fact that he passed on the original texts by copying them anew, but that he actually ‘revealed’ them, i.e. commented on them and made difficult sections understandable. I would suggest that Pay added his colophon to

31 32 33 34 35

Verhoeven, Buchschrift, 75 and 78. See also Fiedler, Seth, 236 and Burkard, Klagelied, 81. Schott, Deutung, 151. Schott, Deutung, 151. Compare chapter 3.1.1 for more details on the material. See the discussion in chapter 11.2.

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the papyrus as the final step of his work, when he finished his commentary. However, I do not dare to venture a guess as to when exactly he wrote the original texts in the period between 365/4 and 307/6 BC. It would seem plausible to me that the colophon of Pay was not written on the papyrus while it was in use in the temple library in unannotated form. It is more likely that the texts were revised, corrected, and commented on shortly before a new copy of them was produced, in order to provide an accurate model for the priest(s) whose task it was to create the new duplicate. Since Pay was aware of the fact that the papyri would be replaced at some point when they became worn out, he took the opportunity to add the colophon at this stage as well, presumably hoping that what he and his ancestors had done would be passed on. The addition of the colophon at this later stage would also highlight that Pay did not simply copy the texts from his father’s manuscript, but made comments and corrections as well, and, therefore, provided a considerably updated version of the compositions, especially the highly difficult Great Ceremonies of Geb. Through the adaptation of the papyrus by Pawerem and its preservation in the tomb library, not only was the name of Pawerem preserved and remembered but also those things that Pay wanted to be recalled. By copying anew the texts that his father had once written and by commenting on them, Pay was praising his ancestor, as he explicitly says in the colophon ‘as for his son who shall praise his begetter’.36 According to Verhoeven, the son cites the colophon of his father, which was most likely already written on the original.37 Yet, if the above proposed is correct—i.e. the colophon was not written together with the other compositions but later in the course of glossing the papyrus—this idea by Verhoeven does not seem to be very convincing anymore. But the idea that the son wanted to revive the names of his father and grandfather and highlight what the former had done,38 would still be a good reason for creating the whole colophon by incorporating the names of his father and also grandfather, and thus highlighting his ‘traditionsgebundene Arbeitsweise’39. Within this colophon a call to the living has been integrated, the appearance of which Verhoeven notes as extremely unusual on a papyrus, since it would not be on a more public display like on stelae, tomb walls, or statues and only seen by some priests in the temple.40 This raises the question of whether Pay knew that the papyrus would be discarded and become available for one of the priests, so that he, therefore, added his call to the living, since, although his inscription would not be publicly visible, it would still be part of a tomb context and seen at least by the person who adapted the manuscript. This again leads to the issues raised in chapter 7 of whether Pay and Pawerem were acquainted with each other and if so to what extent: teacher and student or even relatives.41

36 Compare also chapter 7.3.2 for more information on the context of family relationship and tradition these priests were working in. 37 Verhoeven, Buchschrift, 78. 38 Verhoeven, Buchschrift, 78. 39 Verhoeven, Buchschrift, 78. See also Altmann, Kultfrevel, 4. 40 Verhoeven, Buchschrift, 78. 41 See the discussion in chapter 7.3.2.

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6.2 Original Use of P. BM EA 10252 and 10081 The following sub-chapter discusses the evidence for P. BM 10252 and 10081 being original temple manuscripts as well as the probable use of these documents within such a sacred locality. For this, textual criteria and aspects emerging from the appearance of these manuscripts are investigated. Finally, a comparison with other religious compilations that seem to have served the same or a similar purpose is established. 6.2.1 Textual and Material/Physical Indicators for a Temple Manuscript Several passages in the texts themselves highlight that the two papyri were originally temple library manuscripts. First of all, as mentioned in chapter 8 as relevant for the provenance of P. BM 10252, the Great Ceremonies of Geb version of this papyrus refers to the Opet-temple in Karnak where the Sem-priest had to be brought in the course of the ritual. The parallel version of this text attested in P. Schmitt, on the other hand, does not seem to specify the location, but simply speaks of ‘the temple’. This would support the argument by Backes that P. Schmitt was not an original temple manuscript.42 If it were, one would expect a specification of the temple according to the city the temple library belonged to and where this particular version had to be performed as in P. BM 10252. Due to the mention of the Opettemple, it is thus very likely that our papyri belonged to the Karnak-temple in Thebes. As another indicator of an original temple manuscript, most of the texts in P. BM 10252 and 10081 name—in addition to the god Osiris—pharaoh as the beneficiary. According to Schott, ‘pharaoh’ enclosed by a cartouche stands in for one of the ring-names of the ruling king, by which it would be replaced during the recitation.43 The following compilation lists all the references to pharaoh in the two papyri, also indicating any titles that are added:44 P. BM 10252: Spells against Enemies ‘the son of Re ^pharaoh¼’: col. 2,1; 2,3 ‘^pharaoh¼’: col. 2,15 Ritual for Felling Seth and His Confederates ‘^pharaoh¼’: col. 17,1; 17,9; 17,18 Great Ceremonies of Geb ‘the king of Upper and Lower Egypt ^pharaoh¼’: col. 33,19 Glorifications I ‘^pharaoh¼’: col. 36,9 P. BM 10081: Glorifications II ‘^pharaoh¼’: col. 4,13; 4,18; 4,20 Introducing the Multitude ‘^pharaoh¼’: col. 9,11; 11,25; 15,17 Festivals of the Destruction of Enemies ‘^pharaoh¼’: col. 34,23 Book of the Dead Spell 175 ‘^pharaoh¼’: col. 35,8; 35,9; 35,10; 36,12

42 See p. 57 of chapter 7. 43 Schott, MDAIK, 14, 181 and Schott, Deutung, 151. 44 Some examples are also listed by Schott, MDAIK 14, 181 and Schott, Deutung, 151.

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‘the king of Upper and Lower Egypt ^pharaoh¼’: col. 36,9 Sealing of the Mouth of the Enemies (and) Sealing of the Abattoir ‘^pharaoh¼’: col. 36,31; 36/1,36 In addition to these textual criteria, both papyri display evidence of frequent rolling and unrolling, and also glosses, both of which attest the long history prior to their funerary usage.45 Moreover, sections of P. BM 10252 consist of papyrus material of poor quality (col. 24–29; frame 8–10), where the roll was also repaired frequently. For an object used during the performance of the ritual, however, one would expect the same high-quality papyrus throughout. On the other hand, if it were only used within the temple library for education, this material aspect could have been of minor importance. The bad state of preservation of the manuscripts was presumably the reason why they were discarded and exchanged by fresh copies. Von Lieven compares the process of creating new copies with ancient India, where books were written upon palm leaves, a material of similar fragility to papyrus, and new duplicates were produced in every generation.46 A text in the book-house of Edfu provides the evidence for such a renewal of the archival material in Egypt as well: nt-o.w nb(.w) n.w sXoj Hm=k r s#=k m Hb.w=k spxr n m# m s.t=k ro-nb wo m sw#D n sn.nw=f mn47 Hby.t rwD nt-o.w nj ws n pr=k D.t ‘All rituals of the causing your majesty to appear in procession48 at your festivals will be copied anew at your seat regularly, (so that) one is the making prosper of its replica (i.e. one after another)49, (so that) the festival roll endures and the rituals are firm, without ever ceasing50 in your house.’51 Whether such manuscripts in temple libraries were renewed on a regular basis, like, for instance, every generation as the colophon of P. BM 10252 might suggest—the former copy of the father was renewed by his son—, or whether they were only replaced when required due to wear and tear cannot be ascertained.52 Nevertheless, whatever the custom may have been, when the old and broken ones were discarded, this would have been the ideal opportunity for Pawerem to take those copies that were no longer required and to convert them into funerary papyri.53 6.2.2 The Length of the Papyri as a Criterion for Their Use Several factors, discussed in the following sub-chapters, argue for P. BM 10252 and 10081 having originally been used for the purpose of education rather than their actually having been recited from during the Osirian festivals and processions where the appropriate texts had to be read out. This is also suggested by their size. With a preserved length of 750cm (P. BM 10252) and 450cm (P. BM 10081), respectively, and an approximate height of 35cm, they can hardly be called ‘handy’, considering the diameter these papyri must have had when 45 46 47 48 49 50 51

See the discussions in chapter 3.1.1 and compare chapter 7.2 for these criteria of original temple manuscripts. Von Lieven, Nutbuch, 242. For the reading mn for , see Kurth, Einführung I, 322 (42.) and n. 224 on p. 333 and Wb II, 60. Lit.: ‘concerning your (enclosing) wall’, see von Lieven, Nutbuch, 243, n. 1336. Compare Smith, Traversing Eternity, 625, n. 8 for this meaning of sw#D. Wb I, 358. Edfu III, 351,10–11. See the translations by von Lieven, in Variation, 1; von Lieven, Nutbuch, 242–243, and Kurth, Treffpunkt, 147. Compare further Pries, Stundenwachen I, 450. 52 See von Lieven, Nutbuch, 242; von Lieven, in Variation, and Quack, in Binsen-Weisheiten, 437, for this problem. For ancient Egyptian regulations for copying papyri in temple libraries, see also Wespi, in 10. Tempeltagung, 183–185 (reference courtesy Joachim Quack). 53 For such discarded religious texts having also been secondarily used as notepaper or cartonnage, see von Lieven, Nutbuch, 242.

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rolled up. A function as ‘recitation-copy’ can rather be ascribed to, for instance, the demotic Middle Egyptian version of the Book of Protecting the Neshmet-bark, a papyrus which had presumably contained only this text and had a height of around 22cm, making it easy to handle.54 Furthermore, Backes refers to another aspect regarding the length of ‘recitation-papyri’. He points to a passage in the Great Ceremonies of Geb that says: ‘They recite from the festival scroll of writings which is found on the great ceremonies of Geb.’55 According to Backes, the preposition Hr refers to the fact that the mentioned papyrus-roll of writings was stored on top of the one with the Great Ceremonies of Geb in the temple library.56 Kucharek furthermore identifies this scroll of writings as the Songs of Isis and Nephthys57 which provide a number of parallel phrases to the Great Ceremonies. The fact that the scroll of writings was not simply integrated into the recitations and instructions of the Great Ceremonies of Geb which are, with regard to their length, not yet at the limits of manageability may, according to Backes, reflect the avoidance of recitation-papyri that were too long.58 Nevertheless, it is also worth noting in this respect that the Great Ceremonies of Geb are never attested in the same manuscript as the Songs of Isis and Nephthys, assuming that the ‘festival scroll of writings’ is identical with the latter.59 The number of parallel sections in these two texts further suggests that they belonged together in some way. Perhaps we might consider that both compositions had to be studied as an ensemble, at least quite frequently, and that it was more convenient to have them on two separate papyrus rolls, which would allow one to place both texts next to each other, instead of going back and forth in the same papyrus roll. 6.2.3 Blank Spaces and Gmj-wS-notes A number of sections of the two papyri and particularly frame 6 of P. BM 10081 exhibit several blank spaces, apparently due to damaged areas or lacunae which were already present in the original, haplography or dittography, especially at the beginning of a new line, mistakes or erroneous completions of lacunae and other misunderstandings of the scribes.60 Lines 20 to 23 of column 33 of P. BM 10081 should be emphasised in this respect: In addition to a number of rather short gaps, nearly half of line 20 was left blank. This indicates that the original manuscript from which Pay copied already had these lacunae, or that these passages were in such a fragmentary state in the original that it was impossible for Pay to decipher the words.61 It is worth noting, nevertheless, that the passage in line 20 makes sense in

54 See the discussion of this papyrus in chapter 11.4. 55 P. BM 10252, col. 29,5–6; compare the synopsis for the position of this phrase in the parallels. While the versions of P. Schmitt and P. Asasif 12 read Hr jrw o# … ‘on the great ceremonies …’, the writing in P. BM 10252 rather looks like gmj Hr jrj jrw o# n Gb ‘which was found while performing the great ceremonies of Geb’. Compare also the commentary there. 56 Backes, Papyrus Schmitt, 188–189. 57 Kucharek, Klagelieder, 186. 58 Backes, in Liturgical Texts, 32. 59 However, this might simply be due to the preservation. 60 See already Schott, MDAIK 14, 189. Compare, for instance, the double writing of ms in the Great Ceremonies of Geb, when Pay moved from col. 26,23 to col. 27v,4; or the accidental double writing of the preposition r once in black and once in red in P. BM 10252, col. 16,19. For the different types of mistakes and methods of correcting those in papyri, see Gasse, Papyrus, 28–34 and 36–51 and compare also the discussion on mistakes by Rößler-Köhler, Kapitel 17, 25–153. 61 Compare also the commentary under 33,20–23 of the Festivals of the Destruction of Enemies. Schott (MDAIK

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this mutilated form and that it was presumably intended as such for our papyrus, since Pay copied as a sentence what seemed to belong together for him, what he could read, and what was comprehensible to him. P. Schmitt may be cited as a parallel document displaying a number of blank spaces as well. These could—as already discussed for P. BM 10252 and 10081—vary in size from only a single sign that was omitted up to a few words, although these are so short that it should have been easily possible for the scribe to complete them even without a supplementary version of the relevant composition.62 This example is also intriguing, since a complete column was left blank.63 With regard to the gaps in col. 33 of P. BM 10081, Pay was apparently not able to fill in the appropriate words, even later on when he revised the compositions. As concerns a onesign lacuna in the Introducing the Multitude, col. 13,13, however, the priest who went through that text later on inserted the missing walking legs-determinative for the word mj ‘come’. Interestingly, the same free space at exactly the same place is still visible in the parallel version of P. Schmitt and has not been added at a later point, although this would be one of the examples where the scribe who copied the composition could easily have done so.64 Although it is, strictly speaking, not a gap, the title of the Great Ceremonies of Geb should be mentioned in this context of mutilated texts as well, since the first two words are gmj-wS ‘found destroyed’, an indicator that the template was damaged.65 Such blank spaces in the text, especially the rather extensive ones in col. 33 of P. BM 10081, and also places where gmj-wS was written, presumably would have caused problems in the course of recitation, even though the transcript might have only been used as a ‘memory aid’ and we can assume that the reciting priest knew the text very well.66 However, if the priest had to consult a composition in the course of recitation, he had to rely on a correctly written text without any blank spaces or terms like gmj-wS, in order to ensure the proper performance of the ritual. This would, again, argue against P. BM 10252 and 10081 having been used as recitation copies. Rather they were intended as essential elements of a comprehensive collection of texts related to the cult of the god Osiris. Even though the Festivals of the Destruction of Enemies is written in scriptio continua, Pay left the end of the second line of column 33 of P. BM 10081 blank. This does not seem to be the result of an illegible copy, but rather a desire to separate the title and the ritual instructions from the main body of the text. The only preserved parallels for this text, however, are completely destroyed in this section, so that we cannot tell whether or not the main text followed directly after the instructions in the parallel versions. Nevertheless, the scribe of the

14, 183) has already noted the peculiarities of these lines and argued for an original that had these gaps. 62 See the discussion by Backes, in Liturgical Texts, 31. Professor Quack pointed out to me that this can be compared with the Books of the Underworld (especially the Amduat), where there are also signs missing several times, which, however, could have been added easily. 63 See the detailed comments by Backes, Papyrus Schmitt, 12. 64 Compare also the commentary under P. BM 10081, 13,13. 65 Further examples of copies of texts which display gaps where these were either holes or the annotation gmjwS ‘found destroyed’ in the original manuscript are listed by von Lieven, in Variation, 11–14. 66 See also Backes, in Liturgical Texts, 31 and Dieleman/Backes, in Liturgical Texts, 2, for these aspects.

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Glorifications I, for instance, although his text was written in scriptio continua, left the rest of the last line of a s#X-spell blank and started a new one in the next line.67 Another type of gap, although most likely not the result of a damaged original, is the omission of the name of Seth. This can be observed in several cases in column 36 of P. BM 10252 (Glorifications I) where the scribe not only seems to have forgotten to add the word ctS later on in red, but also the interjection h#.68 In col. 35,6 of P. BM 10081, it was Pay who seems to have forgotten to add the name of Seth in red. If we assume that the reciting priest knew the texts very well, however, these little gaps very likely would not have caused any problems during the composition’s performance. Von Lieven further cites an example, where ‘empty’ has been written instead of ‘Seth’, which seems to have been the final result of two steps: Initially someone omitted the name of Seth on purpose in his copy or deleted it in an already existing text, and only then did the next copyist indicate a gap.69 Turning briefly back to the blank spaces in col. 33 of P. BM 10081, it is striking that these were not emended by Pay or the second scribe of P. BM 10081 during their revision of the texts. As the examples, particularly in the Great Ceremonies of Geb, show, Pay apparently consulted other versions of the text and incorporated the new knowledge that he acquired in his glosses. So why did none of the two do the same with the extensive lacunae in the Festivals of the Destruction of Enemies? Is there a possibility that they could not obtain another copy of that text or did they just not aim at eliminating these imperfections?70 Unfortunately, with the information that we possess at present, it is impossible to answer these questions with certainty. Nonetheless, it is probably worth keeping in mind that so far—apart from the P. BM 10081-version of this ritual—we only know of two more copies of the Festivals of the Destruction of Enemies, both from the Asasif. Compared to, for instance, the Ritual of Bringing Sokar out of the Shrine71 and its multitude of different copies, this composition does not seem to have been as widely circulated, although this might as well be attributed to a lack of evidence. 6.2.4 Use of the Manuscripts for the Purpose of Education As already briefly mentioned in the previous paragraphs, the variety of Osirian liturgies collected on the two manuscripts would have constituted an excellent compendium for use in teaching the different kinds of rituals and Glorifications, while at the same time being unsuitable for actual recitation purposes. The fact that the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor received a translation and the aforesaid blank space, presumably for a translation, was left next to the Book of Protecting the Neshmet-bark argues, from my point of view, likewise against its use as a recitation copy, since only a single version would have been necessary for this purpose. As the Book of the Temple reveals, on the other hand, the translation and interpretation of religious texts was an important task in

67 See P. BM 10252, col. 36,9 and col. 48,19. 68 See chapter 4.3 for precise references. 69 Von Lieven, in Variation, 11–12. In addition, she remarks that unusually only ‘empty’ is written, instead of ‘found empty’, which might imply that it was a deliberate omission on the part of the scribe, whereby Seth was marked as nil. 70 Compare, for instance, the priestly regulations of P. Florence PSI inv. D 102, which state that papyri had to be copied word for word without any alterations, additions, or omissions; see Wespi, in 10. Tempeltagung, 184. 71 Compare p. 324–325 for a list of the various versions.

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the education of priests. The last unit of the second learning phase is specified in this work as the ‘Explaining of Difficulties’, which according to Quack involves the Egyptian tradition of translating and/or commenting on important texts.72 In this respect, the title the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor comes to mind. It is only used in the P. BM 10252-version of the text where it received a translation at some point and not in the parallel from the Louvre where solely the Ritual of Driving Away the Aggressor is the title and only the Middle Egyptian version written.73 The heading, therefore, seems to have been specifically amended to reflect the new form and purpose of the text, i.e. the interpretation of its secrets, thus passages that are difficult to understand. The investigation by Cole further shows that the use of wHo ‘interpretation’ in section XII of P. Jumilhac can be compared to that in the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor, with both texts being of an explanatory character. Like P. BM 10252 and 10081, P. Jumilhac has also been classified as a reference work for priests, due to its marginal annotations in hieroglyphs, hieratic, and Demotic.74 The blank space next to the Book of Protecting the Neshmet-bark was probably intended for a translation. On the other hand, P. BM 10252 might have only been intended for theoretical instead of practical use and the relevant translation had to be copied from another manuscript which Pay, however, did not have at hand at the time of writing, wherefore he left the relevant space. Nevertheless, whatever intention Pay originally had, the empty columns were never completed. Notwithstanding, in order to create a correct translation like that of the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor the editor must have had a very good knowledge of the older stages of the language, and had to be capable of understanding earlier texts.75 The fact that a document was provided with a translation does thus not show that the priests were no longer able to understand the older stages of the tongue, but, quite the contrary, the translation was rather intended to preserve this knowledge and to educate future priests in it, thus keeping the Middle Egyptian language alive in this context. This likewise points to the comprehensive linguistic skills of the priests at that time. If the two handbooks P. BM 10252 and 10081 were used in the way I have postulated, then they can be compared, for instance, with mythological manuals, such as the Delta Papyrus (P. Brooklyn 47.218.84), a textual compilation of various myths from Delta locations.76 These manuals and the Osirian ritual handbooks P. BM 10252 and 10081 had, from my point of view, one and the same purpose, i.e. to provide knowledge that should be acquired by the priests.77 Thus they served as a resource for educating Egyptian priests, but they could have also assisted them in their daily tasks, as a sort of reference book in which to look up specific

72 Quack, in 5. Tempeltagung, 167. Jørgensen (Manuals, 189) further assumes that, since ‘the Book of the Temple includes interpretation of ritual texts as one of the mandatory subjects for the education of higher priesthood, we may infer that commentaries or interpretations must have existed for a number of religious texts’. 73 P. BM 10252, col. 3,1 and P. Louvre N. 3129, col. F,1. Compare the commentary of the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor, 3,1, for more information on wHo and similar titles. 74 Cole, Interpretation, 74, with further literature references in n. 206. 75 See Klotz, BiOr 68, 489 and Altmann-Wendling, in Liturgical Texts, 93, with n. 9. 76 Published by Meeks, Mythes. 77 For the acquisition of knowledge as a central aim of Egyptian priests and Egyptian and Greek sources for this, see von Lieven, in Tebtynis und Soknopaiu Nesos, 63–64, with further literature references.

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texts or paragraphs.78 In addition to providing a means of learning older stages of the Egyptian language, the Osirian liturgies, furthermore, contain a specific religious and mythological terminology which priests also had to acquire in order to be able to use it in the performance of the rituals and the recitation of the accompanying texts. Backes further suggests that manuscripts like P. BM 10252 in particular had to be by no means the recitation copies that were actively used in the cult, but could have served as reference books, from which one compiled the actual recitation copies.79 As copies from the Tebtunis temple library80 prove, more than one copy of the same text could be stored at the same time in the same library.81 Several copies of one composition could have been used separately for education, as a reference book, or as a recitation version. It might have also been the case that a text was so important and frequently used, that several people simultaneously needed their own copy, as would be conceivable, for instance, for the Book of the Temple.82 Furthermore, it is very likely that Pay studied at least one other version of the Great Ceremonies of Geb before he added his comments to the copy of that text in P. BM 10252, or that he had this other copy at hand while writing the glosses.83 Nevertheless, it was not strictly necessary for these other versions to have been stored in the temple library where Pay was working. Von Lieven, for instance, refers to two letters (P. Carlsberg 21 and 22) which deal with the return of two borrowed texts and thus prove the existence of a supra-regional lending of books.84 A good example, however, of a composition which existed in multiple copies at a single place is the Book of Nut which is attested in at least six varying copies in Tebtunis, showing that different versions were collected and compared.85 Pay seems to have intended with his later annotation of at least the Great Ceremonies of Geb to collect versions that differed from that of P. BM 10252 and include them in his earlier copy of the text. Thereby, his version distinguished itself not only by providing a single copy of the composition, but also by incorporating every variation known to him and adding his own interpretations as well. In order to acquire this knowledge, he probably also borrowed papyri from other libraries to study them. Hence, Pay’s interest in collecting variant versions of one and the same text proves once more the importance of that composition and of its preservation. Together with the Proto-Demotic translation of the Middle Egyptian Ritual of Driving Away the Aggressor, P. BM 10252 with its extensive version of the Great Ceremonies of Geb, therefore, would have been an ideal handbook for educating future priests and passing on the ability of commenting, interpreting and also translating ritual texts, by obviating the need for the time consuming acquisition and consultation of other versions of the same text.

78 Compare also Osing, Hieratische Papyri, 22–23 and Jørgensen, Manuals, 165, for these purposes with regard to mythological manuals. 79 Backes, in Liturgical Texts, 32. 80 The Tebtunis temple library provides us with the unique example of such a library and what various types of texts were stored in it. For an overview of the material preserved from the Tebtunis temple library, see Quack, in Carlsberg Papyri 7, 1–7 and von Lieven, in Tebtynis und Soknopaiu Nesos, 57–70. 81 Von Lieven, in Variation, 19. Note also the two versions of the Great Ceremonies of Geb from Tebtunis; see p. 390. 82 Von Lieven, in Variation, 19. 83 Compare the discussion on p. 166 of chapter 11. 84 Von Lieven, in Variation, 22, with references in n. 84. 85 Von Lieven, Nutbuch, 298–299 and von Lieven, in Variation, 21.

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6.3 Connection Between P. BM EA 10252 and 10081

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Furthermore, some of the texts feature ‘verse-points’, although they are not employed consistently throughout all parts of a composition.86 This would again argue for their usage within education, specifically to explain how and where to employ verse-points, rather than as an actual recitation copy, where one would expect dots throughout the entire text in order to guide the reader.

6.3 Connection Between P. BM EA 10252 and 10081 We have observed so far that the two papyri have many features in common: The same scribes worked on both of them, both rolls received later glosses, both were repaired in antiquity, and both were adapted by the same individual. The following investigation explores other aspects that connect P. BM 10252 and 10081 with each other even more closely. Schott already suggested that both papyri had a common origin.87 The evidence presented above suggests strongly that both manuscripts were used together in a Theban temple library in the late fourth century BC. But to what extent did the two belong together? Interestingly none of the texts of P. BM 10252 is attested in P. BM 10081 and vice versa. If one combines the contents of the two papyri, one obtains the following part-sequence, with P. BM 10081 affixed at the end of P. BM 10252: Great Ceremonies of Geb, Glorifications I, Glorifications II, and Introducing the Multitude. Exactly the same compositions in the same order are attested in P. Schmitt. A further work, the Ritual of Bringing Sokar out of the Shrine, is the final text in P. Schmitt following after the Introducing the Multitude; in P. BM 10252, however, this composition precedes the Great Ceremonies of Geb.88 With regard to this sequence, it is also interesting to note that, although the relevant texts were written by two different scribes, Pay (Great Ceremonies of Geb) and scribe 2 (Glorifications I and II, and Introducing the Multitude), the papyrus sheets containing the Glorifications I were a subsequent addition to the original end of the papyrus roll of P. BM 10252.89 The fact that the last section of P. BM 10252 was added to that roll later on raises the question of whether originally both papyri may have been one long roll with the beginning of P. BM 10081 affixed to the end of P. BM 10252.90 Pawerem then may have cut them apart for handling and storage reasons, since the pattern of damage on both papyri clearly shows that they had been stored separately in the tomb. We also know from the examination of instances of his name insertion that he started doing this with the first sheet of P. BM 10081 and then continued with P. BM 10252.91 At that point, the manuscripts, if they were fixed together originally, must already have been cut apart.92

86 Compare chapter 11.6.6 for the exact placement of these dots in P. BM 10252 and 10081. 87 Schott, MDAIK 14, 181: ‘Vielleicht stammen beide Papyri aus derselben Quelle’. 88 Backes (in Liturgical Texts, 25) points out that this correspondence is hardly a coincidence. As a possible explanation for this, he suggests that this could reflect a local tradition current in Thebes in the late 4th and the early 3rd century BC. 89 For a detailed discussion of the scribes involved in the process of inscribing P. BM 10252 and 10081 also in connection with the joins, see chapter 5. 90 Compare the discussion in chapter 5 and see the comments in chapter 9.15 for further evidence. 91 See chapter 7.3.3. 92 Although sections in which the end of P. BM 10252 is bent correspond to those at the beginning of P. BM 10081, a photograph with light shining through the papyri would be necessary for more certainty.

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6.4 Summary of the Results The investigation of the colophon and the above-mentioned data suggests that the second date 307/6 BC in the former does not refer to the copying of the original texts by Pay from the original that his father had written in 365/4 BC. Due to the intervening time span of 59 years, it seems more probable that the later date is that of the completion of Pay’s work on P. BM 10252 which would include his glossing of the papyrus. A number of factors—various mentions of pharaoh, the glosses, the translation of the Ritual of Driving Away the Aggressor, the partial use of structuring points, the obvious signs of frequent rolling and unrolling, and also the repairs that were undertaken on the two rolls— indicate that both documents were originally temple manuscripts and also used frequently. The discussions of specific material/physical and textual aspects of P. BM 10252 and 10081 have shown that within this context both manuscripts were most likely used for educating priests and as reference books rather than actually employed in cultic recitation. Several lacunae varying in size from one sign to half a line, gmj-wS annotations, and the use of poorquality papyrus material in parts of them argue against their having been employed as showpieces/masterpieces in the actual cult, and these textual imperfections might have likewise caused problems in the correct performance of the ritual. Expertise in older stages of the Egyptian language, including facility in translating, consulting different copies of a text and comparing them, copying, interpreting, and commenting on religious texts, as well as the specific ‘Osirian liturgical’ terminology had to be acquired by an Egyptian priest. For all these points, P. BM 10252 and 10081 provided the ideal resource.

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7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data The following chapter attempts to compile and analyse the pieces of information concerning the individual who adapted the manuscripts. The relevant material is collected from the two papyri themselves and from additional objects from the tomb context or such items that can be ascribed to him, but were not part of the tomb collection. Together the different data obtained from the individual discussions of each object should form a more comprehensive picture of our understanding of the life of Pawerem and his specific reasons for adapting two temple manuscripts. Thus this investigation will likewise allow a more general insight into the life and career of a priest in the temple of Karnak concerned with the cult of the god Osiris at the time of the Second Persian Conquest and the beginning of the Ptolemaic Period, and shed further light on the questions raised concerning the reasons for adapting these as well as similar Osirian liturgies almost exclusively in the late fourth and third century BC. As is the case with most of the owners of liturgical papyri, little is known about the life of Pawerem, although he still stands out in this rather small group of individuals due to his total of no less than four or five known liturgical papyri.1 Only one other person of this group attracts attention as well: Sminis who owned four papyri, including P. Bremner-Rhind which has a colophon dating the papyrus to the 12th year of Alexander IV (305 BC), i.e. only one year later than the colophon of P. BM 10252. However, compared to Pawerem a wealth of mainly priestly titles is known for Sminis and—unlike any other deceased person in this category—we possess information about his career, including his position as Osiris-priest and that of other members of his family.2 According to Backes these two owners of extraordinary papyri were most likely acquainted with each other, at least superficially.3 Although our knowledge of the owner of P. BM 10252 and 10081 is far from being as extensive as that of Sminis, the following will focus on the small amount of information that we possess.

7.1 Pawerem, His Name, His Titles, and His Relatives Pawerem bears a typical Theban name which is often found in the Late and Ptolemaic Period and is probably of Libyan origin.4 Spiegelberg further suggested that it was a theophorous name.5 1 2 3 4

For the possibility that P. Hohenzollern-Sigmaringen II and P. BM EA 10288 + P. Oxford 1970.807 are part of the same papyrus roll, see chapter 7.4.3. For a general overview and a list of owners of such liturgical papyri, see Kucharek, Klagelieder, 18 and Backes, in Liturgical Texts, 18–23. See Haikal, Funerary Papyri I, 13–17; Kucharek, Klagelieder, 18; Smith, Traversing Eternity, 96–97 and 200, and Smith, in Liturgical Texts, 162–163 for more information on Sminis and his papyri. See Backes, in Liturgical Texts, 30 for the colophons that Sminis added to his papyri. Backes, in Kulturelle Kohärenz, 100–101. Leahy, GM 76, 17–23 and Verhoeven, Buchschrift, 75. For the name Pawerem, see also Ranke, Personenna-

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54 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data The name of his mother Qaqa is mentioned twice in P. BM 10252 (col. 11,11 and 19,21– 22), but not in P. BM 10081.6 It is also attested in P. BM EA 10288 + P. Oxford 1970.807, P. Liverpool M. 11190, P. Sigmaringen-Hohenzollern II, the hypocephalus Stockholm MME 1977:6, and the statue Cairo R.T. 18/12/28/13 + 18/12/28/16, i.e. on every object which can be attributed to Pawerem, except for the miniature coffin in the Louvre museum.7 Neither the name of the deceased’s mother nor that of his father is attested on that object, so that the attribution to our Pawerem is solely based on the mention of the titles ‘god’s father, servant of the white crown, servant of Horus’. The possible name of his father Ed-Hr8 is only known from a statue from the Cachette in Karnak that is ascribed to Pawerem.9 Given the fact that this statue names the mother as Qaqa and also lists the titles ‘god’s father’ and ‘prophet of Amun in Karnak’ for Pawerem, an attribution to the latter seems likely. According to the back pillar of the statue, the titles ‘god’s father, great wise man in(?) Thebes’ and ‘prophet of Osiris’ of Pawerem’s father are likewise affiliated with the temple of Karnak and it is obvious that already Djedher had a profession connected to the cult of the god Osiris. Funerary papyri which originally belonged to the tomb library of Pawerem further mention the name P#-Srj(-n)-%nsw, an individual born of the same mother, Qaqa.10 Already Caminos interpreted Pawerem and Pasherkhonsu as the names of two brothers.11 Quirke, however, argues that these are the two names of the one owner, due to their alternating in P. BM EA 10288.12 Nevertheless, if the names did belong to one person, then one would certainly expect at least the mention of both in P. BM 10252, col. 11,11 where the name of his mother is written as well, and where there would definitely have been enough space for ‘Pasherkhonsu’. As a result of this confusion, P. BM 10252 and 10081 are sometimes misleadingly connected to Pawerem Pasherkhonsu.13 From the additional objects coming from the tomb of Pawerem we also learn that the latter held the following titles affiliated with the temple of Karnak: jt-nTr Hm-nTr Jmn-m-jp.ts.wt Hm-HD.t Hm-Or ‘god’s father, prophet of Amun in Karnak, servant of the white crown, servant of Horus’. The titles of his mother Qaqa likewise point to a profession in the Karnaktemple in Thebes: nb.t-pr jHj.t n(.t) Jmn-Ro ‘mistress of the house, the (female) musician of Amun-Re’.14 Especially Pawerem’s position as a ‘god’s father’ provides valuable infor-

5 6 7 8 9 10 11 12 13

14

men I, 104,8; 131,6–7, and II, 352. For a discussion of the probable meaning of the second element of the name ‘wrm’, see Smith, Enchoria 16, 80–81 (reference courtesy Mark Smith) and the literature references cited there. Caminos, JEA 58, 208 and Spiegelberg, JEA 15, 83. For the name Qaqa, see Herbin, Parcourir, 6–7; Stricker, OMRO 34, 13, and Ranke, Personennamen I, 333,11 and II, 391. See chapters 7.4.1–7.4.6 below. For the name Djedher, see Volokhine, BIFAO 102, 412–414 and Ranke, Personennamen I, 411,12 and II, 401. See chapter 7.4.5 below. Compare chapters 7.4.1 and 7.4.3 for a discussion of these additional objects. Caminos, JEA 58, 205. See further Quack, ZÄS 127, 76 and Smith, Traversing Eternity, 200. Quirke, Owners, 81 (no. 189). See, for instance, the database of the British Museum: http://www.britishmuseum.org/research/ collection_online/collection_object_details.aspx?objectId=113746&partId=1&searchText=10252&page=1 (P. BM 10252, last accessed on 21.08.2015) and http://www.britishmuseum.org/research/collection_online/ collection_object_details.aspx?objectId=114176&partId=1&searchText=10081&page=1 (P. BM 10081, last accessed on 21.08.2015). Compare chapters 7.4.1–7.4.6 for these additional objects.

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7.2 Adapting Osirian Liturgies for Funerary Use: Timeframe and Reasons

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mation about his career, since according to the Book of the Temple this profession is particularly important in rites involving Osiris.15

7.2 Adapting Osirian Liturgies for Funerary Use: Timeframe and Reasons Originally intended for use in the temple cult of the god Osiris and specifically in connection with the latter’s festivities in the month of Khoiak to secure the revivification and triumph of the deity, these papyri were the optimal choice for the deceased as a form of connection to the god of the dead, in order to enjoy the same benefits that the compositions supplied for Osiris.16 Especially in the Late Period, the tombs began increasingly to imitate Osirian temples architecturally and the funerary cult became more and more connected to the cult of that god who gained increasing importance.17 In this respect, it is worth mentioning that the number of burials of Osirian figurines from temple rituals, although already attested earlier, grows again in the Late and Ptolemaic Period.18 Fiedler further elaborates on the equation of the body of Osiris and his scattered limbs with the land Egypt and states: ‘der Ägypter der Spätzeit erkannte somit sein Schicksal in dem des Osiris wieder. Mit der erfolgreichen Heilung des Gottes versprach man sich das eigene Heil.’19 Backes points out that the development of the burial customs during this period should be considered as well. Unlike the preceding dynasties, only a few new grave monuments were built by the elite and usually older structures were reused by adding additional burial shafts, or as a place for collective burials, so that tomb walls were no longer available for texts and images and high status burials of the Late and Ptolemaic Period were rather characterised by the coffin, the hypocephalus, the canopic box, a Ptah-Sokar-Osiris figure, and papyri.20 Backes, therefore, suggests that as a possible motive one should also bear in mind that these

15 Quack, in Culte d’Osiris, 25–26, 28; Backes, in Kulturelle Kohärenz, 93, with n. 32, and Quack, in Tod und Jenseits, 619, with n. 131. See also Altmann-Wendling, in Liturgical Texts, 106. Moreover, Backes (in Liturgical Texts, 24 and in Kulturelle Kohärenz, 93) points out the frequency of the title jt-nTr among the owners of ritual papyri, since it is attested for seven proprietors of altogether eleven papyri. 16 See Burkard, in Akten, 1; Smith, Traversing Eternity, 62; Smith, RdÉ 57, 217–218, and Dieleman, in Ägyptische Rituale, 176. Von Lieven (RdÉ 61, 102) identifies a second meaning that the Osirian liturgies have for the deceased: ‘andererseits können seine handlungsfähigen Persönlichkeitsbestandteile selbst in der Rolle des oder der Ritualisten schlüpfen’. 17 Quack, in Tod und Jenseits, especially 621–622; von Lieven, RdÉ 61, 100; Fiedler, Seth, 440–441. See also Quack, in Fs Guglielmi, 113–132 and Budka, in Variation, 175–200, with further literature references. On the important political role which Osiris played in the first millennium BC, see the literature references cited by Smith, Osiris, 357, n. 1. 18 Quack, in Tod und Jenseits, 622. For these burials, see Dieleman/Backes, in Liturgical Texts, 4–5 and Smith, Osiris, 494–496 and the literature references in the Great Ceremonies of Geb, 31,1. For the expansion of the cults of Osiris in Karnak and the shrines and chapels erected there for the god in the first millennium BC, see Smith, Osiris, 405–408 and the literature references cited there, also for further aspects highlighting the increased popularity of Osiris. 19 Fiedler, Seth, 440. 20 Compare the literature references provided by Smith, Osiris, 372, n. 79 for Late Period burial practices and for the reuse of Saite tombs, see also Budka/Mekis/Bruwier, Ägypten und Levante 22/23, 209–251; Budka, Ägypten und Levante 18, 61–85; Budka, Ägypten und Levante 20, 49–66, and Budka/Mekis, Ägypten und Levante 26, 219–239, with the literature references cited there.

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56 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data copies of texts should probably replace those which were previously employed on tomb walls.21 Altmann-Wendling understands the purpose of the written object primarily ‘in der magischen Verstetigung, die das Ritual für alle Zeit seine Wirkung, den Schutz vor Seth, entfalten ließ’, who was considered as occupying the position of all evil in Osirian contexts, and thus the destruction of the enemy, i.e. Seth, would prevent the second death of the deceased caused by this god.22 In addition to this general observation on the practice of taking over Osirian liturgies, the adaption especially of these texts might allow some speculation about their owners’ career. Since Pawerem and the other owners of papyri containing such liturgies obviously had an interest in Osirian ritual texts, it seems logical to assume that they were also concerned with the cult of Osiris and the related texts during their lifetime, or at least that they had a particular interest in the festivals of Osiris.23 As already mentioned above, the title jt-nTr ‘god’s father’, also held by Pawerem, is particularly important in rites involving Osiris24, so that it seems as if not priests in general, but this specific professional group alone had easy access to the texts.25 According to Altmann, the possession of copies of the rituals could have further illustrated the knowledge and status of the deceased,26 and the texts which were picked for their funerary purpose were presumably those with which the priests were concerned during their careers, ‘perhaps as proof of their faithful service in the cult’.27 The prestige that priests gained during life while being employed in a temple library by copying religious texts, updating them by, for instance, correcting mistakes, incorporating variants or interpretations, and finally also by creating translations and hence being initiated into ‘secret and restricted knowledge’28, is thus maintained beyond death. Nevertheless, in addition to having access to these manuscripts, the deceased of this specific group seem to have had permission for taking the temple library papyri as well, although the question of whether or not these priests and also Pawerem really took the manuscripts with the knowledge of their caretakers can possibly never finally be solved.29 As discussed in the chapter on the original usage, it seems that manuscripts in temple libraries were regularly renewed and that the old and broken ones were discarded, which would have been the opportunity for Pawerem to take those copies that were no longer required for their original purpose.30

21 See Smith, Traversing Eternity, 47–49; Dieleman/Backes, in Liturgical Texts, 7–8; Backes, in Liturgical Texts, 29, and Backes, in Kulturelle Kohärenz, 94–95, with further literature references. 22 Altmann-Wendling, in Liturgical Texts, 106–107, with further literature references. 23 The same can be presumed for Sminis; see Kucharek, Klagelieder, 18; Smith, Traversing Eternity, 63, and Smith, in Liturgical Texts, 162–163. 24 See n. 15. 25 Quack, in Tod und Jenseits, 619 and Backes, in Kulturelle Kohärenz, 93. See also Quack, WdO 41, 141 and Ritner, Mechanics, 205, n. 953. 26 Altmann-Wendling, in Liturgical Texts, 106. See also Backes, in Kulturelle Kohärenz, 101 and Backes, in Liturgical Texts, 28. 27 Smith, Traversing Eternity, 63. Compare also Backes, in Kulturelle Kohärenz, 101. 28 See also Cole, Interpretation, 86 for these aspects regarding scribes that were affiliated to a temple library. 29 These issues have already been pointed out by Smith, Traversing Eternity, 62 and Quack, in Tod und Jenseits, 619. 30 On the probable reasons for temple manuscripts having been discarded, see p. 45 of chapter 6.2.1.

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This leads us to a discussion of the fact that such Osirian ritual compositions and liturgies of the temple cult seem to have been adapted for funerary reasons by private individuals mainly in a very fixed time frame in the late fourth and third century BC, namely under Greek rule only; afterwards they disappear largely from the documentation and were replaced by new funerary texts.31 This adaption can take different forms:32 The first and most prevalent method is that of copying original temple manuscripts for private use and directly inserting the name of the deceased at the relevant key points, with the length of the manuscripts and the number of compositions varying, sometimes even bearing only a single text.33 This group includes manuscripts that add an ‘appendix’ with a selection of those ritual compositions and liturgies to a Book of the Dead.34 Secondly and—as Backes has shown—so far only securely attested for P. BM 10252 and 10081, an actually used temple manuscript was taken over by a private individual for funerary use. Several other papyri have been counted as examples of this practice, like for instance P. Bremner-Rhind which bears a later added colophon of Sminis, and P. Schmitt where there is no insertion of the name of the later owner; both having been interpreted as evidence for the reclassification of an original temple manuscript as funerary object.35 Backes, however, provides a strong argumentation against this theory, but in favour of their primary usage as burial objects, highlighting amongst other things that none of these examples display intense traces of use, which should be the case considering their frequent rolling and unrolling when actively used.36 So far, only P. BM 10252 and 10081 display extensive signs of their actual usage and also glosses, both of which attest the long history prior to their funerary usage.37 The concentration of these sources within a period of approximately 100 years at the beginning of the Ptolemaic Period is today commonly correlated with the Second Persian Period and the beginning of the Ptolemaic Period and, therefore, as a result of political changes.38 More precisely, Quack assumes a decreasing restriction with regard to the funerary use of Osiris-liturgies on papyri by the Macedonian kings who might also have given privileges to the indigenous priestly elite, since they relied on their cooperation for securing their rule.39 Another reason has been suggested by Ritner according to whom ‘this proprie-

31 Assmann, in Fs Lichtheim, 3; Burkard, in Akten, 1; Ritner, Mechanics, 206, n. 953; Altmann-Wendling, in Liturgical Texts, 92; Quack, in Tod und Jenseits, 619; Kucharek, Klagelieder, 19; Dieleman/Backes, in Liturgical Texts, 2; Backes, in Liturgical Texts, 24 and 26, and Quack, in Liturgical Texts, 155. A list of these copies is provided by Backes, in Liturgical Texts, 18–23. 32 See also Burkard, in Akten, 1; Smith, in Liturgical Texts, 162; Smith, Traversing Eternity, 62, and Quack, in Tod und Jenseits, 616. 33 Other ways of adaption, such as the depiction of the deceased in vignettes, are listed by Smith, in Liturgical Texts, 162. 34 Quack, in Tod und Jenseits, 616. See also Assmann, in Fs Lichtheim, 4. Compare the list in Backes, in Liturgical Texts, 22–23. 35 Compare for example Burkard, in Akten, 1; Bommas, ZÄS 131, 95, n. 4, and Backes, in Liturgical Texts, 29– 30 with further references. 36 Backes, in Liturgical Texts, 30–31, 32, and 33. However, Joachim Quack pointed out to me that this strongly depends on the stage of their wear when the papyri were discarded and that parts of P. Bremner-Rhind show signs of usage as well. 37 See the detailed discussions in chapter 3.1.1 and chapter 11. 38 Kucharek, Klagelieder, 19 and Backes, in Liturgical Texts, 26–27. 39 Quack, in Tod und Jenseits, 619. See also Backes, in Liturgical Texts, 27.

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58 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data tary attitude toward temple property is indicative of the late, hereditary priesthood which regularly derived its income and status from the exploitation of temple assets’.40 Kucharek, however, quite rightly criticises that Ritner’s interpretation does not explain the concentration of the sources to a period of approximately only 100 years at the beginning of the Ptolemaic Period.41 The possible reasons for the disappearance of these compositions mainly written in Middle Egyptian have been considered as being similar to those that led to the end of the traditional Book of the Dead, i.e. considerable linguistic difficulties, reducing the comprehensibility of these texts, combined with the increasing loss of the charm of novelty.42

7.3 Pawerem’s Adaptation of P. BM EA 10252 and 10081 After discussing the general reasons and the timeframe for the adaptation of Osirian liturgies by private individuals, the following chapter investigates these aspects specifically for Pawerem and attempts to establish his life data as well as his career more closely. 7.3.1 The Date/Time for Pawerem’s Adaptation Pawerem himself acquired papyrus P. BM 10252 some time after the 11th regnal year of Alexander IV (307/306 BC), the latest date provided when work was still undertaken on the papyrus by Pay.43 As already remarked in chapter 6, the time span of 59 years appears to be too long for the period between the writing of the original by the father and the copying of that manuscript by his son, considering that the latter also added the glosses after a certain period of time, so that it seems to be more plausible to understand the above date as relating not to the writing of the original texts by the son, but to the later addition of the glosses and thus as a dating for the revision of the manuscript rather than its initial creation.44 Keeping in mind that the two papyri had been repaired in numerous cases, one might assume that P. BM 10252 and 10081 were discarded and replaced by a new copy at some point.45 It is conceivable that Pay not only revised and updated the texts before they were copied anew, but also fixed the papyri with restoration patches. Knowing that they would be replaced at some point might have been the reason for him to return to the compositions that he once had written and revise them as thoroughly as possible in order to provide a copy version as accurate as possible. However, how long it took for a papyrus to show signs of damage is impossible to say, since it mainly depends on how the material was stored and how often it was actually used, questions that likewise cannot be answered.46 Nevertheless, if

40 Ritner, Mechanics, 206, n. 953. Compare also Kucharek, Klagelieder, 19. 41 Kucharek, Klagelieder, 19. 42 Burkard, in Akten, 16; Quack, in Tod und Jenseits, 619–620; Quack, in Liturgical Texts, 155, and AltmannWendling, in Liturgical Texts, 92. Compare the discussion in chapter 11 for the difficulties and problems of understanding these compositions as one reason for the glosses. 43 Compare chapter 6 for the date and the original usage. 44 Compare chapter 6.1.2. 45 One of the restoration patches in col. 30 of P. BM 10252 even seems to have already been broken in antiquity; see chapter 3.1.1. 46 Quack (in Fs Kurth, 205), for instance, estimates a factor of uncertainty of approximately 25–50 years for the time when the glosses were added on P. Jumilhac. This document also displays several ancient restorations; compare chapter 3.1.1.

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we assume that the year 307/6 BC dates the revision of the two papyri by Pay rather than their actual writing and furthermore consider that they would have already been used probably around 20 to 30 years before that,47 I would set the date of Pawerem’s taking possession of the papyri around 300 BC or shortly after.48 How close to his death he acquired the manuscripts, however, is impossible to say. Nor can we establish his life data more closely. 7.3.2 Personal Reasons for the Adaptation? In the previous chapter, the overall reasons for the adaptation of Osirian liturgies by private individuals for funerary use have been discussed. The following investigation will explore whether Pawerem himself had a personal reason for choosing P. BM 10252 and 10081 in particular for his tomb library and, therefore, keeping not only the texts, but also the memory of the person who wrote them, or whether this was purely a coincidence. It has been suggested that—compared to a complete new copy—the adaption of the two discarded temple manuscripts could be understood as a much cheaper ‘economy measure’.49 However, considering that the two documents were already in a rather poor state of preservation by the time of their adaptation, one might still wonder why Pawerem took them over instead of creating or acquiring a fine new copy, a method that his colleagues such as, for instance, Sminis obviously preferred, although it involved higher costs. A statue from the Cachette in Karnak (JE 37149) provides some hints which leave room for further speculation, however, moving in another direction. The following names and their interrelationship emerge: A certain Weserkhonsu is mentioned as the son of Kapefhamonthu and the husband of a woman called Qaqa.50 From the colophon in P. BM 10252, col. 19, we know that Pay, son of Weserkhonsu, and grandson of Kapefhamonthu, copied parts of P. BM 10252 from an original of his father Weserkhonsu, son of Kapefhamonthu. Could there be the possibility that the Weserkhonsu of P. BM 10252 and the Weserkhonsu mentioned on the Karnak-statue are one and the same person and that the Qaqa from the Karnak-statue is the mother of Pawerem, which would make Pay and Pawerem brothers at least on the maternal side? How likely or unlikely this idea might be is impossible to say unless further evidence is brought to light. However, it brings to mind an important factor for the adaption of temple papyri that has, so far, not been touched upon, but is worth contemplating: the relationship between the person/s who wrote the papyri and the one who adapted them. Besides, a second scribe who copied parts of P. BM 10252 and 10081 is known, but this individual did not add his name in a colophon.51 Nevertheless, it can neither be proven nor disproved that this scribe and Pawerem were family members or at least acquainted.

47 This is based on the assumption by Quack in the previous footnote as well as the fact that Pay wrote both original text and glosses. 48 Backes (in Liturgical Texts, 20) also suggests the usage of the papyri by Pawerem at around 300 BC. Caminos, JEA 58, 206, however, provides a more cautious date between 310 and 30 BC for the composition of P. BM EA 10288 and, therefore, the life data of Pawerem. 49 Backes, in Liturgical Texts, 33, with n. 121. See also Smith, Traversing Eternity, 62. 50 Jansen-Winkeln, Inschriften I, 237–245; II, 430–433, and Taf. 80–81. See also http://www.ifao.egnet.net/ bases/cachette/?&os=417 (last accessed on 14.09.2016) for further information, pictures and a list of literature references of this statue. For the reading Kapefhamonthu, instead of Kapefhakhonsu as suggested by JansenWinkeln, Inschriften I, 237, see Coulon, RdÉ 57, 21, n. 55. 51 Compare the remarks in chapter 5 for more details about ‘scribe 2’.

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60 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data Considering furthermore that P. BM 10252 and 10081 can so far count as the only secure examples for the secondary use of Osirian ritual papyri from a temple library for funerary purposes,52 it is at least a plausible possibility to assume that at least one of the scribes of the two papyri was a relative of Pawerem, as a reason for the latter to adapt especially these manuscripts, although they were not in a very good condition and already damaged at that time, instead of acquiring a nice fresh copy as is the case with other ritual handbooks as, for instance, P. Schmitt. For the context of family relationship and the tradition these priests were working in, one can also compare the colophon of P. Bremner-Rhind, written by Sminis. It provides not only name and titles of Sminis, but also those of his parents and ‘it affirms that their names are established permanently before the gods of the underworld’,53 and so the colophon of Sminis benefits his parents as well.54 At any rate, I would suppose that the two scribes who copied the texts of P. BM 10252 and 10081—Pay and the unidentified second individual—were at least acquainted with each other, as Backes has likewise presumed for Pawerem and Sminis.55 With regard to Pawerem it might also be possible that one of the two priests who copied P. BM 10252 and 10081 or even both were teachers of the former, another feasible reason why Pawerem adapted these two particular manuscripts, i.e. keeping the memory of those that he knew without necessarily being related. Usually, Pawerem added his name over the deleted word ‘pharaoh’ or after ‘Osiris foremost of the West’ or ‘foremost of the West’. In column 19, however, he inserted it in the free line between the preceding text and the following colophon, after ‘Osiris, the foremost of West, the great god, lord of Abydos, has come forth in justification, four times. The gods and goddesses of Busiris and Abydos have come forth in justification, four times’ presumably in order to continue this sequence, meant ‘the Osiris of Pawerem, whom Qaqa justified has born, (has come forth in justification, four times)’. Considering, however, that Pawerem left several other suitable places for the insertion of his name unchanged,56 he might have had a particular reason for writing it close to the colophon. One possibility would be that he wanted to ensure his inclusion in the call to the living and to benefit from it as well. Otherwise or likewise, he probably desired to show his relationship to the individuals whose names are mentioned in the colophon. Finally, I would like to mention a point which was already briefly addressed above. As the text from the book-house in the temple of Edfu proves, archival material was renewed on a regular basis, so that the replacement of P. BM 10252 and 10081 by fresh copies can be expected as well. Pawerem, therefore, might have not only been responsible for the recitation of the liturgies during the relevant ceremonies, but probably also for copying the texts of P. BM 10252 and 10081 and hence the production of new handbooks. In addition, he could have already studied these manuscripts during his education and was thus familiar with their content, which would have made him the optimal person for this work. It further seems as if

52 53 54 55 56

Backes, in Liturgical Texts, 33. Smith, Traversing Eternity, 121. See the translation and discussion of the colophon in Smith, Traversing Eternity, 120–123. See n. 3 above. See the discussion below in chapter 7.3.3.

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he was allowed afterwards to take possession of the old documents that were no longer required. 7.3.3 Pawerem’s Name Insertions For the purpose of adaptation Pawerem added his name in no less than nineteen places in P. BM 10252 and 10081. Although it cannot be proven with absolute certainty, it seems logical to assume that Pawerem himself chose the two papyri for his tomb library and added his name, rather than a relative or another person who might have done this after his death.57 In most cases (13 times) he erased ^pr-o#¼ and inserted his own name instead.58 While this is the only system he used for P. BM 10081, the situation for P. BM 10252 is different. In two places he added his name in a free space after Wsjr Xntj jmnt.t and Xntj jmnt.t, respectively. For the second insertion, there was enough space to also write the name of his mother.59 She is further mentioned in column 19 where originally one line was left blank between the last line of Another Book (for Felling Seth and His Confederates) and the colophon. Pawerem used this space to insert part of his filiation.60 Due to shortage of space, the signs are pushed together and extend beyond the left end of the line, while partly even covering the red ink of the following column. Another interesting case can be observed in column 33,19 of P. BM 10252. Although ^pro#¼ is written in the relevant line, Pawerem decided not to erase it, but added his own name at the end of the sentence61: jw nsw.t-bjtj ^pr-o#¼ Hsj m njw.t=k Wsjr P#-wrm m m#o-Xrw ‘The king of Upper and Lower Egypt ^pharaoh¼ is praised in your town, the Osiris of Pawerem in justification.’62 Nevertheless, in all cases where he erased ^pr-o#¼ this was due to shortage of space. Whenever there was sufficient blank space left, he added his name instead of erasing pharaoh. In one case, he even deleted ^Wn-nfr¼ and inserted his own name instead.63 However, since this is the only instance where he erased the name of the deity, and since both pharaoh and Wennofer are written in a cartouche, this presumably happened due to confusion.64 This and the fact that Pawerem stopped replacing ‘pharaoh’ with his own name after a while, suggests that he was going through the papyri rapidly and not very carefully. Further observation shows that Pawerem did not add his name in the following texts: P. BM 10252: Ritual for Bringing Sokar out of the Shrine, Book of Protecting the Neshmet-bark, Glorifications I;

57 On the question of who made the choice of which compositions to adapt, see also Smith, Traversing Eternity, 63. 58 For the replacement of the mention of ‘pharaoh’ by the name of the owner of the papyrus, see also Backes, in Liturgical Texts, 27. 59 The complete filiation is not provided in P. BM 10252 or 10081, only on a statue from the Karnak-Cachette, which is ascribed to him; see chapter 7.4.5. 60 Already noted by Schott, Deutung, 151. 61 Already noted by Schott, Deutung, 151–152. 62 This is the only case preserved in P. BM 10252 where pharaoh is mentioned in the Great Ceremonies of Geb. He is mentioned another time in the version of the Berlin text, but the corresponding text in P. BM 10252 is lost (see p. 355 of the translation and the synopsis [P.B, col. 1,44]), so that it is not possible anymore to compare how Pawerem proceeded in this instance. 63 Also noted by Schott, Urk. VI, 3 and Schott, Deutung, 151. 64 See also Smith, in Liturgical Texts, 162, n. 6 and Schott, Deutung, 151.

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62 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data P. BM 10081: Introducing the Multitude on the Last Day of Tekh, Glorifications III, Book of the Dead Spell 175, Sealing of the Mouth of the Enemies, Spell of the Words of the Butcher. As concerns the Ritual of Bringing Sokar out of the Shrine and the Spell of the Words of the Butcher, neither Osiris nor pharaoh are mentioned. Osiris, foremost of the West is referred to at the end of the Book of Protecting the Neshmet-bark, but the relevant part is lost in P. BM 10252. Pharaoh is not mentioned in this text. While the lack of references to Osiris and pharaoh seems to be the reason for the omission of Pawerem’s name in these compositions, things are different for the remaining texts. ^Pr-o#¼ as well as Osiris are mentioned several times in the Glorifications I and Book of the Dead Spell 175, but for some reason Pawerem did not insert his name. Column 36,9 of P. BM 10252 even exhibits a rather long free space at the end of the line after ^pr-o#¼ o.w.s., where he could have easily fit in his name. The same applies to the Introducing the Multitude where there would have been enough space as well.65 Osiris, foremost of the West is mentioned several times in the Glorifications III, but not pharaoh, and in the Sealing of the Mouth of the Enemies it is the other way round, with only pharaoh being written twice. In the Spells against Enemies, although pharaoh is mentioned, Pawerem added his name after the single occurrence of Osiris, foremost of the West, since some space was left behind it (col. 2,19–20). Pharaoh is not referred to in the following text, the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor, and Pawerem only added his name once in the free space after Xntj jmnt.t there (col. 11,11). Although he erased pharaoh once in col. 17 of the Ritual for Felling Seth and His Confederates, he overlooked three instances of this title in the same column and forgot one mention of ^pr-o#¼ at the end of the Festivals of the Destruction of Enemies. All in all, Pawerem’s way of adding his name to the two manuscripts highly suggests that he proceeded hastily, while only skimming through the papyri for references to Osiris and pharaoh, although he still seems to have been quite thorough at the beginning of the two documents and at the beginning of the Festivals of the Destruction of Enemies (the last sheet of P. BM 10081). He usually erased ^pr-o#¼ and inserted his name when he came across a reference to the king. For Osiris, foremost of the West, on the other hand, he only added his name to the latter when enough space was left. Nevertheless, it becomes obvious once again how careless Pawerem was, as, for instance, col. 9,3 of P. BM 10252 highlights, where enough space was left after Xntj-jmnt.t, to allow the deceased to add his name, but he did not.66 Pawerem only erased the name of Osiris once. The fact that he deleted ^Wennofer¼ in this instance, however, indicates that he was looking for cartouches in particular.67 With regard to the last sheet of P. BM 10081 (col. 33–37), it seems as if Pawerem started erasing the word pharaoh and inserting his own name right at the beginning of the sheet, but he then stopped abruptly with col. 34,19 and left ‘pharaoh’ standing for the rest of the papyrus.68

65 Kucharek (Klagelieder, 44) further notes that with regard to this ritual the name of the owner was never added in any of the parallel copies that were used as funerary objects. 66 See also Altmann-Wendling, in Liturgical Texts, 94, n. 21. 67 For the name of Osiris written in a cartouche as a result of imagining him both as ruler of the underworld and this world, see Smith, Osiris, 405 and the literature references cited there. 68 Already noted by Schott, Deutung, 152.

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A convincing possible reason why Pawerem did not simply add his name in the appropriate place where there was enough space, but erased ‘pharaoh’ as well is given by Backes. The fact that the owner of the papyrus could occupy the role of the earthly king through insertion of his name in the appropriate places could, according to Backes, also reflect the priestly function of the users of ritual papyri, who served as the deputy/representative of the king in the cult.69 Another aspect worth pointing out in connection with the discussion of the way in which Pawerem wanted to ensure his integration with the beneficiaries of the rituals is that in most cases he not only added his name but also Wsjr ‘the Osiris of’ in front of it, thereby highlighting that the texts were intended for his benefit as a dead person, although he most likely acquired them already when he was still alive and he himself added his name and this marker expressing his status as a deceased person.70 The designation of the beneficiary as ‘the Osiris of NN’ was generally the rule when Osirian texts were adapted for private individuals.71 However, in all the cases preserved in the Glorifications II in P. BM 10081 he did not write Wsjr in front of his name. Except for these instances, he omitted the locution only once in his first deletion of ‘^pharaoh¼’ in the Festivals of the Destruction of Enemies in the consecutive phrases ‘Osiris ^Wennofer¼ justified is justified against all his [enemies] and so forth. {^pharaoh¼} is justified against all his enemies and so forth’. While one can explain this phenomenon with the argument that Pawerem was still alive and probably did not think of putting himself in the state of a deceased person, it rather seems as if the omission of ‘the Osiris of’ seems to be a peculiarity of the Glorifications II. The texts following after the Glorifications II, i.e. the Introducing the Multitude and the Glorifications III, did not receive any name insertions, so that the instance in the Festivals of the Destruction of Enemies is the first occurrence after this group. From this point onwards and in P. BM 10252, on the other hand, Pawerem consistently put the designation ‘the Osiris of’ in front of his name. A more likely explanation for the omission of Wsjr in front of the deceased’s name might be that the mentions of ‘pharaoh’ in the Glorifications II that Pawerem erased are either passages that address the king in his living form as performer, highlighting the gifts and festivals that pharaoh made for Osiris; or they are phrases from funerary liturgies intended to restore the king to life, adding ‘may he live’ after the mention of ‘pharaoh’, invoking him to raise himself and to be awake and adding the phrase ‘you are not dead’. With regard to the remaining cases, on the other hand, Pawerem generally erased ‘pharaoh’ in the phrase ‘justified is the Osiris of Pawerem against his enemies’ or similar. None of the cases in the Glorifications II refers to the justification of pharaoh or Pawerem. It, therefore, seems very likely that Pawerem started his habit of inserting his name with the first text of P. BM 10081, the Glorifications II, and after this continued until the last sheet of the papyrus, the Festivals of the Destruction of Enemies. The phrase there (‘Pawerem is justified against all his enemies and so forth’) where he erased ‘pharaoh’ would require the locution ‘the Osiris of’ in front of

69 Backes, in Liturgical Texts, 27–28. 70 For a discussion of the locution ‘the Osiris of NN’, see Smith, in Totenbuch-Forschungen, 325–337 and Smith, Osiris, 155–161, 210–222, and 372–390. 71 Occasionally, however, the deceased is designated as ‘the Sokar-Osiris of NN’ which von Lieven (RdÉ 61, 100–101) interprets as an intended dependence on the cult of Sokar-Osiris, so that the mummy assumes the function of the corn Osiris through which the deceased can participate in the Khoiak-festival.

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64 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data his name as well. However, it seems as if he was so accustomed to write it without the locution that he accidentally forgot to write it in this first occurrence that required its insertion. The following compilation lists every example of Pawerem’s later name insertions—divided into different categories—and contextualises them with the surrounding text as a basis for the above discussed aspects. The insertion of Pawerem’s name over deleted ^pr-o#¼72 P. BM 10252, col. 16,20: Wsjr P#-wrm ‘the Osiris of Pawerem’ (m#o-Xrw Wsjr P#-wrm r Xftj.w=f sp-4 ‘Justified is the Osiris of Pawerem against his enemies, four times’) P. BM 10252, col. 16,30: Wsjr P#-wrm m m#o-Xrw ‘the Osiris of Pawerem in justification’ ([jw.n(?)] Wsjr P#-wrm m m#o-Xrw ‘the Osiris of Pawerem [came(?)] in justification’) P. BM 10252, col. 17,27: Wsjr P#-wrm m [m#o-Xrw] ‘the Osiris of Pawerem in [justification]’ (m#o-Xrw Wsjr P#-wrm m [m#o-Xrw …] ‘Justified is the Osiris of Pawerem in [justification …]’) P. BM 10252, col. 18,26–27: […] r.msj Ö#wQ#w m#o-Xrw73 ‘[…] whom Qaqa justified has born’ (m#o-Xrw [Wsjr P#-wrm] r.msj Ö#wQ#w m#o-Xrw ‘Justified is the [Osiris of Pawerem], whom Qaqa justified has born’) P. BM 10081, col. 1,6: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: jrj n=k jwow=k pn nfr m hrw pn ^pr-o#¼ [onX.w] ‘… which this your beautiful heir has done for you on this day, ^pharaoh¼ [may he live]’)74

72 For the four places in P. BM 10252, see also Smith, in Liturgical Texts, 162, n. 6. 73 cp-2 m#o-Xrw is written in col. 19.

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P. BM 10081, col. 1,10: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: rdj n=k ^pr-o#¼ [onX.w] ‘… which ^pharaoh¼ has given to you, [may he live]’)75 P. BM 10081, col. 2,1: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: jrj.t.n ^pr-o#¼ o.w.s. #bd=k jm=f ‘… with which ^pharaoh¼ l.p.h. performed your Month-festival’) P. BM 10081, col. 2,2: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: Ts-Tw ^pr-o#¼ o.w.s. nn mwt=k ‘Raise yourself ^pharaoh¼ l.p.h., you are not dead’) P. BM 10081, col. 2,3: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: [wrS Wsjr Xntj jmnt.t] pn Xr k#=f h# ^pr-o#¼ o.w.s. pn Xr k#=f ‘[Be awake Osiris, foremost of the West with his ka, he ^pharaoh¼ l.p.h. with his ka’)76 P. BM 10081, col. 2,16: P(#)-wrm m#o-Xrw ‘P(a)werem justified’ (original text: … nD ^pr-o#¼ o.w.s. m-o Xftj(.w)=f ‘… who (= Horus) protected ^pharaoh¼ l.p.h. from his enemies’) P. BM 10081, col. 33,9: P(#)-wrm ‘Pawerem’

74 Compare Assmann, Totenliturgien III, 236 for the restoration. 75 Compare Assmann, Totenliturgien III, 237 for the restoration. 76 Compare Assmann, Totenliturgien III, 258 for the restoration.

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66 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data (m#o-Xrw P#-wrm r Xftj.w=f nb Hm.wt-r# ‘Pawerem is justified against all his enemies and so forth’) P. BM 10081, col. 34,14: Wsjr P#-wrm ‘the Osiris of Pawerem’ (m#o-Xrw Wsjr P#-wrm r Xftj.w[=f sp-4] ‘Justified is the Osiris of Pawerem against [his] enemies, [four times]’) P. BM 10081, col. 34,19: Wsjr P(#)-wrm m#o-Xrw ‘the Osiris of P(a)werem justified’ (m#o-Xrw Wsjr P#-wrm m#o-Xrw r Xftj.w=f ‘Justified is the Osiris of Pawerem justified against his enemies’) The insertion of Pawerem’s name over deleted ^Wn-nfr¼ P. BM 10252, col. 17,4: Wsjr P#-wrm m m#o-Xrw77 ‘the Osiris of Pawerem in justification’ (mj jr=k Wsjr P#-wrm m m#o-Xrw m #X.w=k ‘Come, the Osiris of Pawerem in justification in your magical power’) The Addition of Pawerem’s name in free space P. BM 10252, col. 1,22–23: […] m m#o-Xrw ‘[…] in justification’ (following after: not preserved) P. BM 10252, col. 2,19–20: Wsjr [P#]-wrm m m#o-Xrw ‘the Osiris of [Pa]werem in justification’ (following after: Wsjr Xntj jmnt.t ‘Osiris, the foremost of the West’) P. BM 10252, col. 11,11: Wsjr P#-wrm r.msj{=j} Ö#wQ#w m#o-Xrw ‘the Osiris of Pawerem, whom {I} have born, Qaqa justified’ (following after: Xntj jmnt.t ‘the foremost of the West’)

77 Wsjr and the final stroke of m#o-Xrw are part of the original text.

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P. BM 10252, col. 19,21–23: Wsjr P#-wrm r.msj Ö#w m#o-Xrw ‘the Osiris of Pawerem, whom Qa justified has born’ (following after: jw Wsjr Xntj jmnt.t nTr o# nb #bDw prj m m#o-Xrw sp-4 nTr.w nTr.wt n Edw #bDw prj m m#o-Xrw sp-4 ‘Osiris, the foremost of West, the great god, lord of Abydos, has come forth in justification, four times. The gods and goddesses of Busiris and Abydos have come forth in justification, four times.’) P. BM 10252, col. 33,18–19: Wsjr P#-wrm m m#o-Xrw ‘the Osiris of Pawerem in justification’ (following after: jw nsw.t-bjtj ^pr-o#¼ Hsj m njw.t=k ‘The king of Upper and Lower Egypt ^pharaoh¼ is praised in your town’)

7.4 Name, Titles, and Parents of Pawerem on Other Objects Several additional objects belonging to Pawerem have been identified. So far, these include three papyri, a hypocephalus, a miniature coffin, and a statue. The following compendium provides an overview of these items. Rather than offering a detailed discussion of the material, which would exceed the scope of this study, a short description is added with the focus being on the information these additional objects provide about Pawerem and his close relatives. 7.4.1 P. BM EA 10288 and P. Oxford 1970.80778 Together, P. Oxford 1970.807 and P. BM EA 10288, described by Caminos as ‘a neglected poor relation’ of P. BM 10252 and 1008179, form another papyrus roll which was presumably part of the tomb library of Pawerem.80 The papyrus itself is—unlike P. BM 10252 and 10081—not an original temple manuscript, but a funerary papyrus, written not only for Pawerem himself, but also a person called P#-Srj(-n)-%nsw who seems to have been his brother.81 Their names were written along with the rest of the text and were surely not later

78 P. BM EA 10288 is published by Caminos, JEA 58, 205–224. The fragment P. Oxford 1970.807 is unpublished, but a photograph is accessible via the database of the Book of the Dead project Bonn: totenbuch.awk.nrw.de/objekt/tm57976 (last accessed on 16.09.2014). 79 Caminos, JEA 58, 205. 80 The fragment from the Ashmolean Museum contains the final two lines of the first sheet of the papyrus from the British Museum. 81 Compare Caminos, JEA 58, 205; pl. XXXVI and XL, l. 17; Quack, ZÄS 127, 76, and Smith, Traversing Eternity, 200. For the reading of the name Pasherenkhonsu, see Quack, ZÄS 127, 75 and Thirion, RdÉ 33, 85. Caminos (JEA 58, 208, with n. 5) read P#-Xr-%nsw ‘Pakherkhons’. For the question of Pawerem and Pasherkhonsu being one and the same person, see chapter 7.1.

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68 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data insertions.82 Thus, this manuscript and P. Hohenzollern-Sigmaringen II discussed below are rare cases of texts written for joint beneficiaries instead of a single one.83 The texts are of a magico-mythological nature containing, among other things, a catalogue of Osirian cult centres and spells dealing with the protection of Osiris against Seth and his confederates. Other spells were intended to ward off any evil being, such as serpents that might try to attack the two brothers. The final lines of sheet 1—mainly preserved on the section in the Ashmolean Museum—contain magical incantations against snakes. The sequence of sentences introduced with nn jrj=Tn … ‘you shall not make …’, the object being various maladies, such as eye and ear diseases, has a partial parallel in P. Munich ÄS 5882a, col. rt. 5–vs. 1.84 The two sheets of the manuscript were inscribed by one and the same scribe and Quack further argues that the handwriting of P. BM EA 10288 is very similar to that of P. Hohenzollern-Sigmaringen II, another papyrus owned by the two deceased, and could be the work of the same scribe or even part of the same roll.85 The names of the two beneficiaries are mentioned as follows: Pawerem on sheet 186: Line 1: […] jt-nTr P#-w#rm [m#o-Xrw msj.n Ö]#jQ#j ‘[…] the god’s father Pawerem [justified, born of Q]aqa’ Line 3: P#-w#rm m#o-Xrw […] ‘Pawerem justified […]’ Line 5: Wsjr P#[-w#rm] m#o-Xrw msj.n Ö#jQ#j ‘the Osiris of Pa[werem] justified, born of Qaqa’ Line 15: Wsjr P#-w#m m#o-Xrw msj.n Ö#jQ#j ‘the Osiris of Pawem justified, born of Qaqa’ Line 19: Wsjr P#-w#rm m#o-Xrw msj.n [Ö]#[j]Q#j ‘the Osiris of Pawerem justified, born of [Q]aqa’ Pasherkhonsu on sheet 1: Line 2: Wsjr [P#-Srj]-%nsw m#o-Xrw msj.n Ö#[j]Q#j m#o-Xrw ‘the Osiris of [Pasher]khonsu justified, born of Qaqa justified’ Line 17: Wsjr P#-Srj-%nsw m#o-Xrw msj.n Ö#jQ#j

82 Caminos, JEA 58, 206. 83 See further Smith, Traversing Eternity, 62–63. 84 I would like to thank Hans-Werner Fischer-Elfert for making me aware of this parallel. See the publication in Fischer-Elfert, Magika Hieratika, 259–260, 278–280, and 291–292 (Taf. XIX). 85 Quack, ZÄS 127, 76. See also Smith, Traversing Eternity, 200 and Kucharek, Klagelieder, 33, n. 13. For more information on P. Hollenzollern-Sigmaringen II, see below. 86 See Caminos, JEA 58, pl. XXXVI and XL.

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‘the Osiris of Pasherkhonsu justified, born of Qaqa’ No mention of the two individuals on sheet 2 is preserved. The two brothers are only mentioned on the first sheet, but not on the second, and they are not mentioned consecutively, one after the other in the same phrase, but alternatively, so that each of them in turn is the beneficiary. Pawerem’s title jt-nTr ‘god’s father’ is only added once at his first mentioning, whereas his brother does not receive a title. This and the fact that Pawerem’s name is written five times, but that of his brother only twice, suggests that he was the higher ranking person. However, this might just be a matter of preservation. The physical appearance of these sections of the original papyrus roll suggests that their separation was not due to natural causes, but that they were cut apart at the time of their discovery in order to earn more money by selling the pieces separately. It is, therefore, not unlikely that more pieces are still hiding in collections. 7.4.2 P. BM EA 10332 + P. Oxford, Bodleian Library Ms. Egypt.d.8 (P) + P. Liverpool World Art Museum M1119087 This papyrus contains an extensive variant of twelve stanzas of the so-called Lamentations.88 The Bodleian part of the papyrus roll was donated to the Bodleian Library in 1890 by Reverend Greville John Chester; the section in the British Museum was part of the collection of the mathematician Guglielmo Libri, with the name ‘Libri’ still being on the frame and was purchased at an auction in 1864.89 The name of Pawerem is only preserved on the last sheet of the manuscript (P. Liverpool)90: Col. 5,x+4–5: [P]#-wrm [...]j[...]j m#o-Xrw ‘[P]awerem […]i[…]i justified’ Col. 5,x+18–19: Wsjr P#-wrm m#o-Xrw [m]sj.n ÖQ# m#o-Xrw ‘the Osiris of Pawerem justified, [bo]rn of Qaqa justified’ 7.4.3 P. Hohenzollern-Sigmaringen II91 Like P. BM EA 10288 + P. Oxford 1970.807, P. Hohenzollern-Sigmaringen II was also written for the two brothers Pawerem and Pasherkhonsu92, and most interestingly, the handwriting suggests that they were written by the same scribe, or were even part of the same papyrus roll.93 Quack further argues that the handwriting of P. Hohenzollern-Sigmaringen II, Papyrus Schmitt (P. Berlin 3057), and P. BM EA 10209 (more precisely col. 1–3 of that

87 The papyrus is unpublished. A complete publication is being prepared by A. Kucharek (Heidelberg) and M. Coenen (Leuven). 88 Kucharek, Klagelieder, 33. 89 Coenen, OLP 31, 9. 90 Kucharek, Klagelieder, 33. Personal communication with Andrea Kucharek, 12.12.2015. A small photograph is available on the internet page of the museum: http://blog.liverpoolmuseums.org.uk/wp-content/uploads/2015/10/M11190-Blog.jpg (last accessed on 10.12.2015). 91 Published by Quack, ZÄS 127, 74–87 with pl. 10–17; translated and discussed also by Smith, Traversing Eternity, 200–206. 92 Although none of their names or that of their mother is completely preserved in this manuscript, the ascription to them can be certain; see also Quack, ZÄS 127, 76. 93 See the remarks above under P. BM EA 10288.

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70 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data papyrus) which originally belonged to Sminis94 are so similar that they can be assigned to the same scribe as well.95 Therefore, the work of this author can be dated around 300 BC or a bit earlier96, as can P. Hohenzollern-Sigmaringen II.97 Nothing has been recorded about its provenience.98 The papyrus is in a poor state of preservation; however, the parts that offer a sufficient number of signs to allow a translation contain an offering litany and a royal declaration in the form of idealised bibliographies, such as those of Old Kingdom private tombs.99 Due to the fragmentary state of the manuscript, the attestations of the names of the two brothers are only partly preserved. Pasherkhonsu is mentioned twice and Pawerem once:100 Col. x+3,10: Wsjr P#-Srj[…] ‘the Osiris of Pasher[…]’ Col. x+3,11: P#-w#r[…] ‘Pawer[…]’ Col. x+3,16: […]-Srj-%nsw[…] ‘[…]sherkhonsu[…]’ The beginning of the name of the mother is attested as well: Col. x+3,17: msj.n Ö#[…] ‘born of Qa[…]’ 7.4.4 Hypocephalus Stockholm MME 1977:6 (pl. 65)101 The object was transferred from the archive of the Royal Swedish Academy of Letters, History and Antiquities to its present repository and belonged to the director of the Swedish National Heritage Board who donated it. Furthermore, a note says ‘from Egyptian tomb 1820’. The original text in the accession catalogue of the museum reads: ‘Överförd från

94 See p. 53 above for more information on this individual. 95 Quack, ZÄS 127, 76. See also Smith, Traversing Eternity, 200. Note especially the particular writing of the #X-bird in all these documents. Compare, for instance, P. BM EA 10288, sheet 1, l. 11 (Caminos, JEA 58, pl. XXXVI); P. Hohenzollern-Sigmaringen II, col. x+3,12 (Quack, ZÄS 127, Taf. XIII); the palaeography for P. Schmitt in Backes, Papyrus Schmitt, 909 (G25), and P. BM EA 10209, col. 2,37 (Haikal, Funerary Papyri I, pl. VI). For additional manuscripts that can be ascribed to that same scribe, see the discussion by Gill, ‘The funerary papyri of the brothers Djedher (TT 414) and Pakherkhonsu in the Museo Egizio and the British Museum with some observations on scribal practices’, SAK (forthcoming). 96 Bearing in mind that P. Bremner-Rhind which was also in the property of Sminis is precisely dated to 305 BC; see Smith, Traversing Eternity, 97 and 200. 97 Quack, ZÄS 127, 76–77. See also Kucharek, Klagelieder, 33, n. 13; Smith, Traversing Eternity, 200, and Backes, Papyrus Schmitt, 19. 98 Smith, Traversing Eternity, 201. 99 See Smith, Traversing Eternity, 201–202 and Quack, ZÄS 127, 87. 100 See Quack, ZÄS 127, Taf. XII and XIII. 101 Published by Gill, GM 246, 37–48.

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Vitterhetsakademiens arkiv. Tillhörde Riksantikvarien Liljegren, som skänkt den. Enligt anteckning “ur egyptisk graf 1820”’.102 However, it is not recorded who sold the object. Interestingly, this object provides an excerpt of the so-called Address to the Bringer of Bas which also forms a part of the Glorifications I which are further preserved on P. BM 10252. The two copies of the Address to the Bringer of Bas, however, are not identical, so that Pawerem had two different versions of the same text for his benefit.103 The names of Pawerem and his mother with their titles are attested twice on the hypocephalus, once in the inscription field to the right of the depiction of the god Amun-Re and once in the outer circular space. A third mention with only Pawerem’s name and his title of god’s father is located next to the striding figure of Amun in the upper register. Right inscription field:

Outer circular:

Upper register:

Wsjr jt-nTr Hm-nTr Jmn-m-jp.t-s.wt Hm-HD.t Hm-Or P(#)-w[r]m m#oXrw msj.n nb.t-pr jHj.t n(.t) Jmn-Ro Ggj# m#o-Xrw ‘the Osiris of the god’s father, the prophet of Amun in Karnak, the servant of the white crown, the servant of Horus, Pawe[re]m, justified, born of the mistress of the house, the (female) musician of Amun-Re, Qaqa, justified’ […] jt-nTr Hm-nTr Jmn-m-jp.t-s.wt P(#)-wrm m#o-Xrw jrj.t.n nb.t-pr jHj.t n(.t) Jmn-Ro ÖQj m#o-Xrw ‘[…] the god’s father, the prophet of Amun in Karnak, Pawerem, justified, born of the mistress of the house, the (female) musician of Amun-Re, Qaqa, justified’ Wsjr jt-nTr Hm-nTr P(#)-wrm m#o-Xrw ‘the Osiris of the god’s father, the prophet Pawerem, justified’

7.4.5 Statue Cairo R.T. 18/12/28/13 (body) + 18/12/28/16 (legs and base)104 The two fragments (body and legs with base) of the striding statue whose head is missing were found by Legrain in the seventh court, the so-called Cachette, of the Karnak-temple. The name and titles of Pawerem are engraved on the tie of his apron; his name and titles as well as that of his father and the name of his mother are preserved on the back pillar. Apron: Hm-nTr105 Jmn-m-jp.t-s.wt P(#)-wrm s# Ed-Hr rn mw.t […]

102 Gill, GM 246, 37, n. 1. 103 Compare Gill, GM 246, for more details. This is presumably also connected with which original was available in which workshop (reference courtesy Joachim Quack). 104 The statue is unpublished and mentioned in Mekis, CdÉ 86, 75; Jambon, BIFAO 109, 269, n. 145; de Meulenaere, in Fs Shore, 219, n. 1, and Legrain, ASAE 7, 43. Pictures and information are available from the internet page of the Institut français d’archéologie orientale – le Caire Conseil Suprême des Antiquités: http://www.ifao.egnet.net/bases/cachette/?id=616 (last accessed on 17.01.2016). I would like to thank Laurent Coulon for providing me with high-resolution photographs of the statue.

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72 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data ‘the prophet of Amun in Karnak, Pawerem, son of Djedher, the name of the mother is […]’ The back pillar offers the sole mention of the name and titles of Pawerem’s father: Wsjr jt-nTr Hm-nTr n Jmn-m-jp.t-s.wt nTr o# wr=f P(#)-wrm m#o-Xrw s# jt-nTr rX-X.t wr m(?)106 W#s.t107 Hm-nTr Wsjr108 onX D.t Ed-Hr m#o-Xrw rn mw.t Kky m#o-Xrw ‘The Osiris of the god’s father, prophet of Amun in Karnak, the great god, his great one, Pawerem, justified, son of the god’s father, the great wise man in(?) Thebes, the prophet of Osiris who lives eternally109, Djedher, justified, the name of the mother is Qaqa, justified.’

Inscription on the base of the statue:

Front

Htp-dj-nsw.t n Jmn-jp.tleft-n-V#m.t nTr o# onX Hrj nTr.w dj=sn pr.t-Xrw t HQ.t jH.w #pd.w QbH.w back (j)X.wt nb.w(t) nfr(.wt) Ssp=k QbH.w right m m#o-Xrw(?) m tr=f m Hb jn.t dj=f n=k Qrs.t nfr(.t) prj=k mn (n)HH D.t ‘Front A boon which the king grants for Amenope left of Djeme (Medinet Habu)110, the great living god, who is over the gods111, they give invocation-offerings of bread, beer, cattle,

105 Originally a t might have stood in front of the nTr-sign as on the hypocephalus, however, the stone is too corroded to be certain. 106 The section of the stone is very damaged, so that it is impossible to decide which sign was written. Compare the next footnote for the presumable reading of the preposition m. 107 See Jansen-Winkeln, Inschriften I, 112, n. 1 for the title rX-X.t wr m W#s.t. He suggests on p. 66, n. 4 another possible translation ‘des größten Gelehrten in Karnak’. See also Herbin, Parcourir, 6, n. 5 for this title. 108 The stone is very corroded in this area, but a seated god with an Atef-crown seems to be carved. For the title Hm-nTr (n) Wsjr, see the entries in Jansen-Winkeln, Inschriften I, 282. 109 See LGG II, 163a for this epithet of Osiris. 110 LGG I, 311b. Instead of carving a detailed standard, the artist simply made a horizontal stroke under the crocodile. 111 NTr o# onX Hrj nTr.w is a common combination of epithets of Amenope of Djeme; see Doresse, RdÉ 25, 126 and Sethe, Amun, 57.

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fowl, cold water, back and all good things. May you receive cold water, right in justification/as a justified(?) at his moment at the festival of the valley. May he give a beautiful burial to you, may you come forth,112 enduring for ever and ever.’ 7.4.6 Miniature Coffin Louvre E 18918 (MG E1409)113 (pl. 66) The Louvre Museum houses a painted wooden miniature coffin which presumably also belonged to Pawerem. This coffin measures 9.4cm (height) x 17cm (length) x 11.9cm (width) and contained a mummified item, although it is not specified in the information sheet of the object what exactly it is, but it just states ‘élément mommifié’. This miniature coffin could have been used for storing papyrus rolls or the cut off and separately embalmed and buried phallus of the deceased, which seems to be the preferable option considering the fact that the content is definitely a mummified item.114 The cutting off of the phallus of the dead person and its separate embalming and burial parallels the fate of Osiris and the deceased presumably wanted to affiliate himself more with that god. Pawerem’s interest and profession in the cult of Osiris would also argue for this interpretation. The painted decoration of the bottom is largely flaked away, while the general scene surrounded by a frieze can still be identified as the tree-goddess offering libation to the deceased who is shown in adoration with raised hands in front of her. The text above the libation vessel further adds jH.w #pd.w Htp.w ‘cattle, fowl, offerings’ to it. The remaining inscriptions above the deceased’s head and in front of him, which presumably also mentioned the name and maybe titles of Pawerem, are nearly completely destroyed. Both of the two longer sides depict a recumbent mummy under a green semi-circle which presumably symbolises the mound of the tomb of Osiris. One of the sides further adds two bearded heads guarding the burial at each end of the semi-circle. The opposite side has the name of Pawerem added in the free space above the mound: Wsjr jt-nTr P(#)-wrm m#o-Xrw ‘the Osiris of the god’s father Pawerem, justified’ and wD# x#.t (?) m xr.t-nTr ‘May the corpse of (?) be whole in the realm of the dead’ written inside the mound above the mummy. The inscription on the other side is written in the mound with the two heads above the mummy offering more titles of Pawerem: Wsjr jt-nTr Hm-HD.t Hm-Or P(#)-wrm m#o-Xrw ‘The Osiris of the god’s father, servant of the white crown, servant of Horus, Pawerem, justified’. The ends depict the deceased kneeling with raised hands in adoration in front of Osiris and Isis. The inscription under the scene containing the titles and name of Pawerem is very

112 Joachim Quack pointed out to me that one would rather expect pr=k mn ‘your house endures’. The writing, however, argues for the verb prj here. 113 The coffin is unpublished. Mentioned by Mekis, CdÉ 86, 75; Gill, in Liturgical Texts, 134, and Gill, GM 246, 44, with a particular focus on the titles of Pawerem. I would like to thank Vincent Rondot and Viger Audrey for sending me high-resolution colour photographs and the database information of the coffin. 114 This has, for instance, been also suggested for a miniature coffin in the form of the god Osiris in the RömerPelizaeus Museum Hildesheim (PM 64) dating to the Late Period (664–332 BC); see the internet page of the museum: http://www.rpmuseum.de/presse/dauerausstellungen/aegypten/tod-in-der-wueste/bildmaterial. html and www.rpmuseum.de/uploads/media/TodinderWueste_Rundgang.pdf, p. 4 (last accessed on 18.01.2016). See also Budge, History of Egypt I, 35 and Petrie/Mackay/Wainwright, Meydum and Memphis III, 15, with pl. XI, 5, and compare the mention of this practice by Colazilli, in Burial and Mortuary Practices, 275.

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74 7. The Later Owner of P. BM EA 10252 and P. BM EA 10081 and His Prosopographic Data damaged: Wsjr jt-nTr Hm-HD.t […] P(#)-wrm m#o-Xrw ‘the Osiris of the god’s father, servant of the white crown […], Pawerem, justified’. The lid shows two barks, one belonging to Re, the other to Osiris.

7.5 Summary of the Results The above investigation has shown that Pawerem was affiliated with the temple of Karnak in Thebes and that his title ‘god’s father’ was particularly relevant to the cult of Osiris, a relationship that his father Djedher shared, who was likewise ‘god’s father’, but also ‘prophet of Osiris’. The possibility that the miniature coffin in the Louvre Museum (MG E1409) contains the phallus of Pawerem underlines once more the close connection of the latter to the cult of the god Osiris. In addition to the name of Pawerem’s mother Qaqa, two of his funerary papyri also mention his brother Pasherkhonsu, however, without referring to any titles that this individual might have held. Pawerem’s relation to Pay and the second scribe of P. BM 10252 and 10081—if we assume that such a connection existed—, on the other hand, is still uncertain. Nonetheless, a family or professional relationship—Pay could have been the teacher of Pawerem—would give another reason why the latter adapted P. BM 10252 and 10081, in order to keep the memory of that scribe and his anonymous colleague. During the course of his work as a priest in the Karnak-temple, he might have also been responsible for copying the texts of P. BM 10252 and 10081 anew or for their recitation during the relevant ceremonies. This would again explain the connection of Pawerem to these two manuscripts. Furthermore, the analysis of Pawerem’s name insertion revealed that he started with this process on P. BM 10081, without adding the locution Wsjr ‘the Osiris of’ in front of his name, presumably because the pharaoh is addressed in his living form or the phrases are intended to restore the king to life in the first text, the Glorifications II, and Pawerem wanted to keep this status. Nevertheless, in the remaining instances he added himself to the manuscripts in the state of a justified deceased person. On the basis of current information, Pawerem’s way of adapting two manuscripts originally used in a temple for his own tomb library must be considered as exceptional. The Ramesseum Papyri, or at least P. Ramesseum 6, from the Middle Kingdom, however, can be regarded as a comparable example. Having been originally intended for the temple cult in the Fayum, the manuscript finally arrived in a Theban tomb. According to Quack, it is possible that the papyrus was discarded at the end of its utilisation time and replaced by a new copy. Instead of being destroyed, the old manuscript was then taken by a priest.115 Pawerem’s conversion of material originally held in a temple into funerary manuscripts and his deposit of them in his tomb library are a rare good fortune for us, since the papyri were—owing to the dry climate in the tomb—preserved through time and did not share the fate of most of the collections of temple and palace libraries, which were almost entirely located in the humid cultivated land, namely their complete disappearance.116

115 Quack, ZÄS 133, 74–75. 116 Von Lieven, in Variation, 2. A list of preserved material from temple libraries is provided by von Lieven, in Variation, 2–4. See also Dieleman/Backes, in Liturgical Texts, 2, with n. 4.

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8. Provenance of P. BM EA 10252 and P. BM EA 10081 P. BM 10252 and P. BM 10081 share the fate of most Egyptian papyri that were acquired by the British Museum at the time of the 19th century, when previously having been in private hands. Information concerning the circumstances of their discovery is usually unsatisfying throughout and there is hardly any documentation about their provenance, former owners or dealers, or their previous treatments.1 With few exceptions, the provenience of these manuscripts has to be deduced from the name and titles of the owner, or provided that they exist in other sources, such as additional objects which were part of the deceased’s funerary equipment.2 Fortunately, a number of supplementary items of Pawerem has come to light and helps investigating the question of where to locate his tomb. These objects are discussed in detail in a separate chapter and reveal that the latter held several typical Theban titles: jt-nTr Hm-nTr Jmn-m-jp.t-s.wt Hm-HD.t Hm-Or ‘the god’s father, prophet of Amun in Karnak, servant of the white crown, servant of Horus’. The same applies to the title of his mother Qaqa: nb.tpr jHj.t n.t Jmn-Ro ‘the mistress of the house, the musician of Amun-Re’.3 Although the statue from the Cachette in Karnak cannot be ascribed to Pawerem with absolute certainty, it would support a Theban origin as well. The most helpful information concerning one of the objects which originally belonged to Pawerem is provided for his hypocephalus in the accession catalogue of the Medelhavsmuseet in Stockholm which gives a brief note: ‘Överförd från Vitterhetsakademiens arkiv. Tillhörde Riksantikvarien Liljegren, som skänkt den. Enligt anteckning “ur egyptisk graf 1820”’.4 Quirke who suggests that P. BM 10252 was discovered in the 1820s along with P. BM 10081 and 10288 provides the same date.5 Although the note does not mention an exact place of discovery, at least the date of excavation comes out of it, i.e. 1820. The Salt auction catalogue of 1835, on the other hand, does not offer a date, but cites Thebes as the provenance of P. BM 10252.6 On the whole, the name and titles of Pawerem and the statue from the Cachette in the temple of Karnak clearly point to Thebes as location for his tomb and thus for the depository of the papyri.7 Finally, P. Hohenzollern-Sigmaringen II provides another indication toward the Theban area.8 Quack argues that this papyrus was written by the same scribe as P. BM EA 102099

1 2 3 4 5 6 7 8 9

See Donnithorne, in Papyrus, 5 for more details concerning this problem and for P. BM 10252 and 10081, see also chapter 2. Compare Kucharek, Klagelieder, 16–17 for these difficulties and examples. More details are provided by Gill, in Liturgical Texts, 133–134; Gill, GM 246, 43–45, and chapter 7. See Gill, GM 246, 37 and chapter 7.4.4. Quirke, Owners, 23. See p. 5 of chapter 2. Compare also Quirke, Owners, 81 (no. 189). For Pawerem as a common Theban name from the 4th century onwards, see Leahy, GM 76, 18–20. For more information concerning this funerary papyrus which belonged to Pawerem and his brother, see the previous chapter. Quack, ZÄS 127, 76. See also Smith, Traversing Eternity, 200.

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which originally belonged to Sminis who—as Pawerem did—possessed a large number of liturgical papyri which are evidently of Theban provenience.10 Another interesting hint for the original storage place of the papyri emerges from one of the compositions themselves. A phrase from one of the texts of P. BM 10252, more precisely the Great Ceremonies of Geb, might be considered as evidence that the papyrus was a Theban temple manuscript. The relevant passage concerns one of the rare instructions which requires: jnj sm r r# Hw.t-jpj ‘Bringing of the Sem-priest to the entrance of the Opet-temple’.11 The P. BM 10252-version of this composition, therefore, clearly seems to locate this part of the ritual at the Opet-temple in Karnak, so that our copy was presumably intended particularly for the Theban version and performance of this ritual and, hence, for use in a Theban temple library.12

10 See Kucharek, Klagelieder, 37–38; Smith, Traversing Eternity, 200, 96–97; Smith, in Liturgical Texts, 162– 163, and Martin/Ryholt, JEA 92, 270, n. 1, for more information on Sminis and his papyri. 11 P. BM 10252, col. 31,1. 12 For similar insertions reflecting a local tradition, see for example the Book of Protecting the Neshmet-bark, where in one passage the version in the temple of Dendera refers to Seth as Xftj n Wsjr Xntj jmnt.t nTr o# Hrj-jb Jwn.t ‘enemy of Osiris, foremost of the West, the great god who dwells in Dendera’, where all the other versions simply say sbj ‘rebel’; see the remarks in chapter 15.6, n. 38 of the translation, and Goyon, Kêmi 19, 38–39, with n. 2. Compare further the remarks by Smith, BM 10507, 83 (a) and Smith, in Fs Smith, 292.

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9. Titles, Contents, and Structure of the Papyri1 This chapter provides a summary of the content and structure of each individual composition preserved on P. BM 10252 and 10081 in the order that the texts appear on the two papyri, starting with the former, and a discussion of the questions defined in the following. One of the main issues when working on a papyrus roll with a compilation of different texts is that of their order and sequence. Smith expressed this in the following way: ‘When one is confronted with a series of discrete ritual compositions preserved on the same papyrus roll, one obvious question which arises is that of whether their presence together there is purely fortuitous, or whether they have been inscribed together because they constitute an ensemble, a ritual whole.’2 With regard to P. BM 10252 and 10081, which were actively used temple manuscripts, it is rather likely that the order in which their texts were written down was not a random choice, but deliberate. With this in mind, I would like to establish the place, date, participants, and context of each individual text’s performance, the interconnection and intertextuality of the compositions as well as a probable progression, and thus the different factors and criteria that were involved and fundamental in the process of compiling the texts in the order as they appear. This includes a comparison with other manuscripts that contain one or more of the same compositions and their order there. The correspondence of the arrangement of four texts in P. BM 10252 + 10081 with that in P. Schmitt was already mentioned in chapters 4.1 and 6.3.3 This leads to the second question that is discussed in the following chapter, namely that of sequence: ‘If the texts do belong together, does the sequence in which they are inscribed in the papyrus roll reflect the order in which they were actually recited?’4 Finally, this discussion will also provide further support for the previously made proposal that P. BM 10252 and 10081 originally belonged together und formed one papyrus roll with a collection of texts that can be linked to the events of the Khoiak-festival in the temple of Karnak.

9.1 The Spells against Enemies (P. BM 10252, col. 1–2) As Schott pointed out with his designation ‘Sprüche gegen Feinde’,5 the first two columns of P. BM 10252 are—unlike the remaining compositions—not a coherent whole, but rather a compilation of various spells that share the same content of enemy destruction. Since the beginning of the papyrus is lost to an extent unknown, the text starts in the middle of a sen1

2 3 4 5

In the following reference is made to the sections of the text by column and line number, for instance, 24,12. Any discussion of the translations and the content of the passages as well as literature references can be found in the relevant commentaries of these sections and thus references are kept to a minimum here in order to avoid duplication. Smith, in Ägyptische Rituale, 147. See also Backes, Papyrus Schmitt, 22–23. Smith, in Ägyptische Rituale, 147. Schott, Deutung, 9.

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tence and the original title that the Egyptians gave to this collection of spells is not preserved anymore. Punishment of the enemies by pharaoh and the ‘lady of the flame’ (1,1–9) The first lines present pharaoh as the main actor by highlighting the importance of his kingly regalia as a means for the deterrence and the destruction of enemies. This is followed by a list of various derogatory names of the rebels and pharaoh’s actions against them. Death by fire figures most prominently in this first part of column 1 as the ultimate agent of destruction. The king puts his opponents into the brazier of Horus who is in Shenut, an object that is well documented in connection with the destruction of enemies, and they will be burned up by the lady of the flame who destroys not only their bodies but also their bas and shadows, so that finally not even their names exist anymore in the entire world. Litany to Wadjyt (1,10–21) The following part has the form of a litany, starting with a list of epithets of a female goddess, most likely Wadjyt who is named in 1,18, after the introductory interjection j ‘o’. These highlight again the goddess’ fiery and destructive nature. Then, the text provides an invocation consisting of three or possibly more nearly parallel sentences which mention several gods—Osiris, Horus who is in Shenut, and Horus, son of Isis and Osiris in the section still preserved—that are protected by her. She is asked to send her arrow against every of their enemies, an act that is characteristic of Sekhmet. The original number of invocations, however, is uncertain. It could have been seven corresponding to the seven arrows that are linked with the protection of the king and controlled by aggressive gods and goddesses like Sekhmet. Another possibility would be four, based on a rite that is depicted in the building of Taharqa at the sacred lake in Karnak. This involved the shooting of four arrows by the god’s wife, one to each of the four cardinal points, a ritual which served as defence against enemies and thus the protection of the world. These arrows can also be connected more specifically to the god Osiris as their depiction in the Osireion of Abydos proves.6 Nevertheless, the question of the original number of invocations—three, four, or seven—must be left unanswered for the time being considering the text loss. Justification of pharaoh and punishment of the rebels (2,1–4) It appears that one spell ended in the final section of column 1 that is lost today and that a new one started there, presumably also by another scribe, since column 2 is written by a different hand than column 1.7 While the first column highlights the actions of a goddess, the second puts an emphasis on the punishment of the enemies by male deities. It starts with the justification of pharaoh and continues by listing the rebels of Re, Osiris, Horus who is in Shenut, and pharaoh. In the following, the enemies are said to be caught and that they oppose themselves.

6 7

See the discussion of this evidence by Gill, in Liturgical Texts, 137–138. Compare also Vuilleumier, Papyrus Princeton, 353–356 for the shooting of the four arrows. Compare the comments in chapter 5 for the different scribes that worked on P. BM 10252.

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Punishment of the rebels by Horus who is in Shenut, Thoth, and the eye of Horus (2,5–23) The next part specifies the punishments for rebels similar to those encountered at the beginning of column 1, with Horus who is in Shenut playing again an important role. Along his famous brazier, his staff and knife are explicitly mentioned as effective weapons against the foes. In addition, the magic of Thoth and the eye of Horus are listed. While Thoth is sealing their mouth—a seal of this god is also attested in the text called Sealing of the Mouth of the Enemies, preserved in P. BM 10081—, the eye of Horus destroys their bodies, bas, and shadows. As I have already discussed in a previous publication, the most distinctive feature of the second column is that it consistently reverts to punishments mentioned in column 1, paraphrasing the sentences or even copying them.8 After emphasising that the enemies will come neither against Osiris nor pharaoh, reference is made repeatedly to their being confused and killing each other. Horus who is in Shenut is now the one shooting his arrow into them, similarly to the final preserved lines of column 1 which had a female goddess as archer. Call to foreign groups to praise pharaoh (2,23–30) The last lines of this column are introduced by the exclamation ‘give him praise’ and continue with a list of groups which could act against the king in the future. This section has a parallel in the rtH-pow.t ritual in the temple of Edfu, which was likewise accomplished for the benefit of pharaoh.9 9.1.1 Context of Usage The so-called Spells against Enemies can be considered as unique, combining Osirian formulae with lists of foreign lands that are otherwise associated with execration texts in which they seem to have their origin.10 Particularly interesting with regard to their place in the Osirian context of P. BM 10252 is that they do not contain any lamentations from Isis or Nephthys, or any reference to the fate of Osiris as would be typical for Osirian ritual texts, or references to the misdeeds of Seth who is not even mentioned. Therefore, the Spells against Enemies convey the impression that they were not originally composed or intended for the use in the cult of Osiris. Rather, they seem to have their origin in the field of the execration texts, intended for the protection of the state against internal as well as foreign rebellion. From this sphere they were only secondarily adapted to constitute an Osirian text.11 Their deposit in the tomb of Pawerem can therefore be understood as a third hand use.12

8 9 10 11 12

See Gill, in Liturgical Texts, 139–140. Compare the discussion in Gill, in Liturgical Texts, 140–142. See Gill, in Liturgical Texts, 141–142. Compare also Gill, in Liturgical Texts, 142. See Dieleman/Backes, in Liturgical Texts, 10.

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9.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (P. BM 10252, col. 3–12) After the title, without any mention of a date for the performance in the P. BM 10252-version, the text is structured into different sections that had to be recited. 24 of these spells are introduced by the words jr p#y=f Dd ‘with respect to its speech’. The first section is a spell of coming forth from Heliopolis (3,2–7) spoken by the actant. The next passage provides a description of the 20 enemies (3,8–17) whose master Apopis is and who are connected with the battle between him and Re over the division of Heliopolis. They are destroyed through burning on the brazier of Mut who carries her brother, and Re and Osiris are referred to as justified against Apopis and Seth, respectively. The next chapter consists of an invocation to the two jackals of Re (3,18–28) who are known from their role of dragging the bark of the sun god and guaranteeing the security of the sun during its nocturnal journey. Here, they are summoned to fight against the enemy. An invocation to the ‘lord of slaughter’ (3,29–P.L, col. F,37) follows, who likewise should act as a protector. An incantation against Seth (P.L, col. F,37–42) is inserted, which is introduced with the words ‘o enemy, foe, that rebel of the foremost of the West’ as is also the case with the following incantations against this god. It mentions wrongdoings of his and punishments for them. After another invocation to a deity for protection, this time to the god with hidden name (P.L, col. F,42–P.BM, col. 4,9), a conjuration against Seth (4,9–14) follows with another accusation of one of his misdeeds. The next chapter contains an extensive praise of the ram of Mendes (4,15–5,3), once again continued by an incantation against the enemy (5,4–15), which elaborates on the various ways in which Seth is destroyed. Then, the dismemberment of Seth (5,16–6,8) is described and his limbs handed over to different gods for destruction. This can be interpreted as a counterpart to the spreading of the limbs of Osiris.13 The next chapter reveals Seth’s sacrileges in Heliopolis (6,9–16). The following invocation is directed to Re-Horakhety (6,17–29) and the next incantation against Seth (6,30–P.L, col. H,28 ) contains more of his misdeeds. After a prayer to a protective amulet (P.L, col. H,29–P.BM, col. 7,5 ), the conjuration of Seth (7,6–12) unveils further wrongdoings. According to the previous pattern, the sun god (7,13–19) is invoked, followed by another incantation against Seth (7,20–25), which informs the latter that his evil actions are testified to from Sebennytos to the nome of Sais. The next chapters contain three invocations, to ‘the one who is in the sky’ (7,26–P.L, col. H,51 ), ‘the one who is truly in the sarcophagus’ (8,1–15), and ‘the lord of Maat’, i.e. the socalled ‘Wissens-Eulogie’ to Thoth (8,16–P.L, col. I,23), followed by a fourth invocation to the two jackals of Atum (P.L, col. I,24–P.BM, col. 9,2) for protection. Another incantation against Seth (9,3–7) is inserted, detailing a number of further misdeeds. In the next chapters, additional gods are invoked, ‘the one with beautiful face’, i.e. Ptah-Tatenen (9,7–15), ‘the lord of the two protomes’, maybe Amun-Re14 (9,16–28), ‘the weary one’15 (9,29–P.L, col. I,55), the Nau-serpent (P.L, col. I,56–P.BM, col. 10,1), and the ‘strong one in Heliopolis’, i.e. Hathor of Heliopolis (10,2– 12 ). The following chapter comprises a speech, most likely by the recitant (10,12–22) who identifies himself with different gods and explains his good deeds. Another incantation

13 Suggestion Mark Smith; see Quack, in Religious Confluences, 251 for more details. 14 See Altmann, Kultfrevel, 11, n. 13. 15 According to Schott, Urk. VI, 108,19 a god in the form of a mummy.

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against Seth (10,23–32) reveals a number of additional sacrileges which are all connected to Heliopolis. A total of three different invocations follows, to ‘the lord of sleep’ (P.L, col. J,24– 27 ), ‘the one who shines with his coiled one’ (P.L, col. J,28–31), and ‘the one who lessens the lifetime’ (11,1–10). As Altmann has pointed out, since they are all associated with death, Osiris or the deceased respectively will be protected from them.16 The following lines accuse Seth of having deducted 1/5 of the Udjat-eye (11,11–12). The next reproach, blaming the god for having attacked the one who is in the horizon and requesting him to turn back, is placed in a vertical line in front of the column and is followed by 18 subordinate sentences of the form ‘lest …’ which describe the catastrophes that will come into being if Seth does not retreat (11,13–33). Connected to this is the so-called ‘Festival Calendar’17, an additional catalogue of sacrileges of Seth and the corresponding punishments which usually revers his evil deeds against him (11,34–P.L, col. K,52).18 This is concluded by an enumeration of the deity’s offences on the five epagomenal days. For his crimes on these specific days, he is additionally consigned to the evil of the Hatiu-demons of the year, who punish him as well. In this list of misdeeds, ‘Seth is accused of defiling temples, driving their priests away, absconding with cult implements and divine emblems, damaging or destroying temple property, uprooting or cutting down sacred trees, catching and eating sacred animals and fish, mistreating or blaspheming deities and behaving irreverently in their sacred precincts, disrupting their festivals, killing their worshippers, and stealing the offerings from their offering tables’.19 Furthermore, by showing that Seth did evil in all of these different places, the crime is universalised. The text concludes with a description of the emergence of the world-god on the I. #X.t 1, the birth of Re (P.L, col. K,53–55).20 The final lines refer to the four-headed Mendesian ram, the great ‘united ba’ of Re and Osiris, and have a partial parallel in the Creator Hymn and the Great Amun Hymn in the temple of Hibis. The composition is finished by the concluding formula jw=f pw ‘it has come (to an end)’ (P.L, col. K,56). Unlike the following Ritual for Felling Seth and His Confederates that puts an emphasis on the damage that had to be inflicted on a figure of the enemy, no ritual instructions are provided in this text.

9.3 Ritual for Felling Seth and His Confederates (P. BM 10252, col. 13–18,27) In contrast to the preceding Interpretations of the Secrets, the text has not been structured into spells. It starts with a ritual instruction (13,2–5) which requires the making of a waxen figure of Seth with his name inscribed on its breast and on a new sheet of papyrus with red ink. Further humiliating acts that should be carried out against it are specified, such as spitting and stamping on it. 16 Altmann, Kultfrevel, 12. 17 See Schott, Urk. VI, 128,17. 18 According to Smith (in Egypt in Transition, 401) these misdeeds can be divided into three categories: ‘mistreatment of and acts of violence against Isis and Nephthys, either as a pair or singly, persecution of the infant Horus, once he had been born, and sacrileges perpetrated against various other divinities and their shrines and sanctuaries’. 19 Smith, in Egypt in Transition, 405–406. 20 Leitz, Tagewählerei, 426 and Altmann, Kultfrevel, 12.

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Dispute over the heritage of Osiris in Heliopolis A repulsing conjuration to Seth follows with a description of his evil character (13,5–15). Then, Seth’s misdeeds are reported in front of Re (13,15–17), so that Thoth judges and the gods cause his punishment. Geb then enquires about the fight of his children (13,17–19). After Thoth’s support of Horus (13,19–21), the latter is made heir of Osiris. He receives the testament and is crowned as king of Egypt (13,21–P.L, col. C,10). Seth, on the other hand, is banished from Egypt and assigned to the devouring one (P.L, col. C,11–12 ), an act that causes jubilation among the gods and in the cities that are loyal to Horus and Osiris (P.L, col. C,12–P.BM, col. 14,9). Destruction, mourning, and chaos, however, are in the places of Seth (14,9–15). Seth’s return to Egypt This second part of the text describes the return of Seth to Egypt, when he was able to gain power over the Delta, after his initial banishment.21 It starts with an invocation to ReHorakhety (14,15–25), stating that Seth has returned against his command and without permission, in order to repeat the evil that he had once committed. To enhance this, a detailed list of his sacrileges in numerous cities of Egypt and against several gods (14,25–15,14) is provided. Then, Isis sends her voice to the sky in a desperate cry to cause the sun god to intervene, highlighting that Seth has reverted to his evil nature and that he does not respect the sun god and his command (15,15–19). Hearing this, the gods are horrified and in silence (15,19–21) and Thoth likewise turns to Re and speaks on behalf of the gods (15,21). Finally, Re speaks up and renews the banishment of Seth (15,21–24), which is affirmed by Thoth (15,24–26). A series of incantations and curses by various gods against the evil one follows (15,26–P.L, col. C,46), so that, as a result, Osiris is justified, Horus is king of Egypt, and Seth banished to the foreign lands where he is guarded by the gods (P.L, col. C,46–47). In order to ensure this, a magical spell which is intended to repel any attack by Seth if he comes from the four cardinal points is inserted. For each direction, a number of characteristic gods is listed, who fell and punish the evil one. This series of conjurations is concluded by a spell composed of negated future sDm=fs highlighting the non-existence of him and his power (P.L, col. C,47–P.BM, col. 16,12). After the annihilation of Seth, Horus is again declared king of Egypt and Osiris, Isis, Horus, and Pawerem (originally pharaoh) are justified against Seth and his confederates (16,13–21). Ritual instruction and triumph of Osiris Similar to the beginning of the text, a ritual instruction (16,21–24) requires either a waxen figure of Seth as a captive or a figure of acacia or Hema wood. Spitting on it The following acts involve spitting on the figure and a spell that needs to be recited, so that Seth perishes together with his confederates. The text also specifies that this is for Osiris and his ka as well as Pawerem (originally pharaoh) and his ka (16,24–26). In several consecutive

21 See Smith, in Egypt in Transition, 406 and von Lieven, WdO 42, 245, who goes one step further by interpreting this second incursion as an act of revenge, ‘eine mythologische Überhöhung der Hyksoszeit und deren “Vertreibung” durch die Ägypter’. For the places mentioned in the two texts showing a strong Lower Egyptian dominance, see also the discussion by Altmann, Kultfrevel, 184–187 and 197, and von Lieven, WdO 42, 245. For a detailed discussion of Seth’s banishment abroad, see Fiedler, Seth, 267–271.

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sentences Osiris ^Wennofer¼ is said to come in joy (16,26–30). The BM-text, however, is in such a fragmentary state in this section, that it is impossible to reconstruct the complete content which deviates in parts from that of the Louvre-version. In a prayer to Osiris for the benefit of pharaoh (Pawerem after the adaptation), the former is asked to repel all enemies from the latter in death and life. This is followed by the repeated annunciation of the justification of Osiris (16,30–P.L, col. D,25). Treading (P.L, col. D,25–29) Then, one needs to tread on the figure with the left foot and recite once more a spell. On the one hand, this enjoins Osiris to raise himself up and, on the other hand, condemns Seth and his confederates. Piercing (P.L, col. D,29–P.BM, col. 17,10) The third act is that of smiting the figure with a spear. The spell that needs to be recited says that Horus is the one who takes up his spear in order to beat the enemies of Osiris and pharaoh. Afterwards, Osiris is again enjoined to raise himself up and to slaughter Seth and his confederates. The deity is praised and honour is paid to him. This is followed by the repeated reference to the justification of Osiris and the condemnation of Seth and his confederates. Binding (17,11–20) Then, the figure is bound with the sinew of a red bull, the symbolic animal of Seth. The relevant spell addresses the ‘keepers of the rope’ that they may bind the enemy, followed by a list of derogatory epithets of Seth and another mention of some of his offences. Like the preceding sub-chapters, this one is also concluded by a praise to Osiris to come and to see Seth in bonds. Cutting (17,21–27) The fifth act requires the figure’s cutting with a knife and the words that need to be spoken invoke the butcher to make a slaughter and cut off the heads of every enemy of Osiris. In addition, Sekhmet is called to fell Seth and his confederates. The chapter is finished by the repeated statement of justification of Osiris and Pawerem (originally pharaoh). Burning (17,28–P.L, col. D,53) The next step is the placing of the figure in the fire. The spell addresses the eye of Horus to prevail over Seth and his confederates and to burn them up as a flame. Spitting on it in the fire (P.L, col. D,53–P.BM, col. 18,27) The final act that needs to be inflicted on the figure is spitting on it while in the fire. The words are spoken by Nut who identifies herself with diverse goddesses who are connected to fire. Then, she summons the seven uraei of Atum to capture the hearts of the enemies and to boil their limbs, so that they never come forth again. In the following lines, Nut tells Seth to beware and then rages against him and turns the evil against the one who started it. Osiris, on the other hand, is caused to be justified by her and protected by his son Horus. The composition ends with the instruction to spit on the figure many times.

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9.4 Another Book (for Felling Seth and His Confederates) (P. BM 10252, col. 18,28–19,23) The next book, which is also intended to fell Seth and his confederates, follows immediately after the Ritual for Felling Seth and His Confederates without any space in between them. This suggests that it was not treated as a separate composition by the Egyptians, but regarded as a sub-chapter of the Ritual for Felling Seth and His Confederates. In the only known parallel so far, P. Princeton Pharaonic Roll 10, it follows after the Book of the New Moon Festival, more precisely the final ritual instruction that prescribes the recitation over a waxen figure of Seth that is consigned to the flame, similar to the final instruction of the Ritual for Felling Seth and His Confederates that precedes our text in P. BM 10252.22 The words that need to be spoken start with a call to Seth and his confederates to retreat (18,28–29). Then, Isis is said to stand up against him, followed by Thoth and a number of different gods who all fell him and his confederates. They cause Seth to be attacked; his face is blinded in order to keep him away from Osiris’ burial, and his corpse as well as his ba are destroyed and placed on the brazier of rebels, so that his flesh will burn eternally. Ha, Thoth, and the eye of Horus cut off his mouth and prevail over him (18,29–19,7). Then, Thoth speaks and says that he has come from heaven on the decree of Re to accomplish the protection of Osiris (19,7–12). Again, the protective function of the eye of Horus is highlighted and Seth and his confederates are said to have fallen into the flame, while Osiris and the gods and goddesses of Busiris and Abydos come forth in justification (19,12–21).

9.5 Observations on the Three Anti-Seth Texts A final point that needs to be discussed with regard to the three anti-Seth texts in P. BM 10252, col. 3–19 is their order. While in the only known parallel23 P. Louvre N. 3129 the Ritual for Felling Seth and His Confederates precedes the Ritual of Driving Away the Aggressor, P. BM 10252 presents them in a reversed order and extends them by adding Another Book (for Felling Seth and His Confederates). So what was their original order assuming that there is one? The sequence as it appears in P. BM 10252 seems to be the preferable one. The Ritual of Driving Away the Aggressor provides a lengthy catalogue of Seth’s sacrileges right at the end, however, without any ritual instructions concluding it, something that one might expect when looking at the remaining texts with such a strong anti-Sethian character. Nevertheless, the following Ritual for Felling Seth and His Confederates starts with such a ritual instruction for the destruction of a figural representation of that deity and concludes with a detailed completion of the different steps which lead to the final and ultimate ‘felling’ of Seth and his confederates. Furthermore, the second text mostly deals with Seth’s return to Egypt after he has been banished for the first time. However, when looking at the title of the first text, the ‘driving away the Aggressor’, one wonders whether that refers to the initial banishment of that god whose return is then part of the second text, so that the order as in P. BM 10252 would give an account of these events. The first text thus refers to Seth’s first

22 See Vuilleumier, Papyrus Princeton, 205–206. 23 The Tebtunis-parallel only contains parts of the Ritual of Driving Away the Aggressor, but not the Ritual for Felling Seth and His Confederates and can thus not be taken into consideration for this question.

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banishment, i.e. Xsf ‘repelling’, and the second text, which denotes the banishment of Seth as something that already happened at the beginning, reports of his return, wrongdoing, second banishment, and ultimately his overthrowing, i.e. sXr ‘felling’.

9.6 The Ritual for Bringing Sokar out of the Shrine (P. BM 10252, col. 20–21) The Sokar Ritual is the ritual most often attested among the texts preserved in P. BM 10252 and 10081. It can be divided into three major sections: the first Sokar litany, the arrival of Hathor, and the speech to the nine companions followed by the second Sokar litany. First Sokar litany (20,2–P.B, col. 30,43) After the title the text immediately starts with a series of invocations to Sokar with various epithets that highlight his sovereign, solar, life-giving, awe-inspiring, nether-worldly nature as well as his identification with Osiris.24 Arrival of Hathor with litany (P.B, col. 30,44–P.BM, col. 21,27) The second part of the Sokar Ritual focuses entirely on the goddess Hathor and her coming to Sokar. First, however, a short reference is made to Isis who is said to speak to Sokar when the sound of jubilation is at the river. The following thirteen praises to Hathor, which emphasise her actions as the one who fells the rebels, are structured in a similar way, ending with the formula m rn=s pfy … ‘in this her name of …’ Up to 21,7 it also says that she has come in peace. In 21,15, the litany starts. Again thirteen names of Hathor in the form ‘Hathor, lady of (a place name)’ are framed by the introducing phrase ‘hail to you’ and the concluding remark ‘the gods are protecting him (i.e. Sokar)’. Speech to the nine companions and second Sokar litany (21,28–21/1,25) In 21,28, the ‘nine companions’ are invoked to come and to support their father Sokar-Osiris with their hands. This is followed by the short instruction ‘the god comes, jubilation, four times’. As Backes has pointed out, the ‘nine companions’ put their hands under Sokar-Osiris and lift him up. The actual procession starts here and the previous Sokar and Hathor litanies were recited before the god was brought out of the shrine.25 The deity is then invoked as king and sovereign, with festival being performed after festival, and the earth is kissed and the ways are opened for him. A wish is expressed that he may endure, and jubilation and exultation are in the nomes of the god. After an apparent address to a ‘son of a god’s servant’, pharaoh presents himself as speaker who does what Sokar loves and praises. The final lines of the ritual repeatedly invoke the god to come and list some more epithets, emphasising again the fear that he places among the enemies. Finally, Sokar arrives triumphantly at the upper Edw after he has felled his enemies. The text is concluded by the ritual instruction with the chorus song.

24 A division of the litany into verse pairs and groups has been undertaken by Backes, Papyrus Schmitt, 818– 819. 25 See Backes, Papyrus Schmitt, 849–850.

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9.6.1 Situation Within the Events of the Khoiak-festival According to P. Louvre N. 3176, the j Hb sp-2 jtj S#o pH.t=f ‘“O be festive, twice, sovereign” up to its end’ needs to be recited as part of the jnj-r p(#) sXoj ckr ‘excerpt of the causing Sokar to appear’, which is listed under n# sS.w ntj jw=w oS=w r Wsjr Tnw p#y=f26 Xow nb.w S#o.tw=f Htp ‘the texts that are to be recited for Osiris (at) all his appearances until he rests’.27 As Backes has already noted, this suggests that the second Sokar litany which starts with these words (see 21,30) could have been performed separately, which also accounts for the fact that only this section is attested in some versions.28 Furthermore, Burkard proposes to identify p# sXoj ckr with the Ritual of Bringing Sokar out of the Shrine.29 Its listing among the texts that had to be recited at all appearances of Osiris and the fact that texts like the j Hb sp2 jtj ‘o be festive, twice, sovereign’, most likely the second Sokar litany, and the Xr Hr Hr=f ‘falling on his face’, presumably the Book of Protecting the Neshmet-bark,30 are mentioned repeatedly, indicate that certain texts were recited more than once in the course of a festival, possibly not in their entirety at each occasion, but maybe only certain passages of them. The investigation of the Introducing the Multitude has likewise shown that this text was most likely enunciated more than once in a festival and also on different days.31 According to the Khoiak-text in the temple of Dendera, on the 24th of that month, the figure of Sokar that was fashioned the previous year and kept in the upper Shetyt was taken out and brought to the upper Edw, outside of which it rested on sycamore branches until the 30th of Khoiak, when it was finally buried.32 One section of the text describes this as follows: rdj.t Htp=f Hr s.t=f m-xnw hn n mrw #bd 4 #X.t sw 24 m-xnw t# Stj.t Hrj(.t) m wnw.t 9.t ntj grH Sdj.t bsj pfj n snf … Qrs.tw nTr pn jm m tp-rd(.w) nb.w n.w Qrs.t mj ntj r n.t-o n sm#-t# rdj.t Htp=f Hr oxm.w n.w nh.wt m rwtj Edw Hrj ‘Causing him to rest in his place within the chest of cedar-wood on the 24th of Khoiak within the upper Shetyt-shrine in the ninth hour of the night. Removing this secret image of the previous year … One buries this god there with all regulations of the burial, like that which is according to the rite of interment. Causing him to

26 Pfj seems to be anomalous here and Tnw Xo.w nb.w is what one would expect. It could be a writing for p#y=f; see similar examples in Kurth, Einführung II, 620. It could also be pfj ‘that’ written in front of the noun Xow; see Wb I, 507.II. 27 P. Louvre N. 3176, col. 6,1–2 (Barguet, Louvre 3176, 19–20, 22, and pl. III). For the correct understanding of jnj-r, see the literature references cited by Quack, in Carlsberg Papyri 7, 84, n. 45. Compare also the translation by Backes, Papyrus Schmitt, 817. The j Hb sp-2 jtj is spoken a bit later in the text as well; see P. Louvre N. 3176, col. 6,10 (Barguet, Louvre 3176, 20, 23, and pl. III). Furthermore, with regard to the texts which are listed at the beginning of P. Louvre N. 3176, col. 6, after the introduction ‘the texts that are to be recited for Osiris (at) all his appearances until he rests’, Burkard (in Akten, 19) states that ‘die folgenden Titel bzw. Textanfänge werden dann genannt, wobei nur einmal, am Ende, das sicher für alle die Texte geltende Rezitationsdatum des 26. Choiak auftaucht’. However, by taking a closer look at the layout of the papyrus, one can see that the scribe left a whole section of several lines of the papyrus blank after line seven of that column, before he continued with the text; see Barguet, Louvre 3176, pl. I and III. Therefore, I am inclined to take lines one to seven of column six of P. Louvre N. 3176 as a separate paragraph of texts that had to be recited, as the title specifies, at all appearances of the god, i.e. processions, and not fixed to a certain date. 28 Backes, Papyrus Schmitt, 817. Compare further the synopsis of that text. See also Herbin, Parcourir, 225. 29 Burkard, in Akten, 19. 30 See the discussion below in chapter 9.7 and 9.7.1. 31 Compare the comments below in chapter 9.9.1. 32 Compare the discussion of the Khoiak-text below on p. 93–94 and see Table 1 on p. 120–123 for the different stages of the ritual.

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rest on sycamore branches outside of the upper Edw.’33 According to another tradition, however, the 25th is the date of the removal of the figures from the previous year: jw=w oQ r Stj.t #bd 4 #X.t sw 25 jw=w T#j-oQ n n# mdw n snf r-bnr n Stj.t jw=w dj(.t) Htp=w m p#y=w o-n-Htp xnw wo.t jtr.t S#o sw 29 jw[=w] T#j-oQ r R#-sT#w ‘One enters the shrine, the 25th of Khoiak. One transports34 the emblems35/matters36 of the previous year out of the shrine in a festive procession. One causes them to rest on their resting place37 within a shrine until the 29th day. [One] transports to Rosetau in a festive procession.’38 By taking the basic actions of the Sokar Ritual into account, we learn from the title that the god was brought out of the Shetyt-shrine after a litany invoking him and Hathor. In 21,28, this procession starts39 and, as the last line before the final instruction (21/1,22) reveals, arrives at the upper Edw.40 From my point of view, the fact that the Khoiak-festival in Dendera and the Sokar Ritual refer to the same place names in the same order is not a coincidence. The Dendera-text mentions the 24th of Khoiak, or according to another tradition the 25th, for the performance of the above-mentioned actions. According to the Bodleian version of the Sokar Ritual, the 25th is supposed to be the date for the performance of that text,41 so that it seems very likely that one of the uses of the Ritual of Bringing Sokar out of the Shrine is connected to the above-mentioned events and is thus related specifically to the Sokar-figure as the reference to that god in the title of our text might also hint at.42 Note further that the Edw Hr is mentioned for the first time in the Sokar Ritual (P. Schmitt, col. 31,34: ‘may you endure in the upper Edw’), after the text has said that the procession left the Shetyt-shrine (21,28). I would, therefore, suggest connecting the Ritual of Bringing Sokar out of the Shrine, at least as it appears with this title in the Late Period and Ptolemaic papyrus versions, with the events evolving around the Sokar-figure of the previous year. These versions also show, as Gaballa and Kitchen expressed it, that the ‘feast of Sokar was entirely assimilated to the Khoiakfestival of Osiris’.43 From my point of view, therefore, one needs to distinguish better between the feast of Sokar as it appears in earlier periods, and the versions of the Ritual of Bringing Sokar out of the Shrine like ours in P. BM 10252, where this festival is completely adapted into the Osirian sphere and is part of the events revolving around the rites of the Khoiak-festival.44 33 Col. 128–130; Dendera X, 45,14–46,3. See also the translations by Chassinat, Khoiak, 773 and 775 and Cauville, Chap.os. Traduction, 26. 34 Cauville, Chap.os. Index, 622 and CDD_o, 41. 35 Cauville, Chap.os. Index, 234. 36 Suggestion Joachim Quack. 37 CDD_o, 17. 38 Col. 158–159; Dendera X, 49,7–10. See the translations and comments by Cauville, Chap.os. Traduction, 28 and Chassinat, Khoiak, 790 and 803–808. 39 The marking sentences ‘(You) nine companions come, your hands supporting your father Sokar[-Osiris]! The god comes, jubilation, four times!’, however, are only included in the Late Period and Ptolemaic papyrus versions P. BM 10252, P. Schmitt, P. Louvre I. 3079, P. Louvre N. 3129, and P. Bremner-Rhind. 40 The versions of P. BM 10252, P. Schmitt, P. Asasif 15, and P. Louvre N. 3129 have the preposition r in front of Edw Hr. 41 See the remarks under 20,1 and compare Barguet, Louvre 3176, 48. 42 The explicit title Ritual of Bringing Sokar out of the Shrine is only attested in the Late Period and Ptolemaic papyrus versions; see the synopsis. 43 Gaballa/Kitchen, Orientalia 38, 33. 44 For a detailed discussion of the festival of Sokar through the times, see Gaballa/Kitchen, Orientalia 38, 1–76. For the festival of Sokar in the New Kingdom, see Graindorge-Héreil, Sokar, 169–310.

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Furthermore, it is worth pointing out that in the parallel manuscripts, more precisely P. Louvre I. 3079, P. Louvre N. 3129, P. Schmitt, and P. MMA 35.9.21, the Ritual of Bringing Sokar out of the Shrine is attested as the final composition.45 This fits nicely with the above assumption that the text is connected to the final stages of the Khoiak-festival when the figure of Sokar of the previous year was brought to the upper Edw. Nevertheless, its earlier position in P. BM 10252 can be explained by the fact that at least parts of that composition were supposed to be recited at all appearances of Osiris and, as P. Louvre N. 3176 reveals, also more than once.

9.7 The Book of Protecting the Neshmet-bark (P. BM 10252, col. 22–23) The title Book of Protecting the Neshmet-bark46, which is used very often today in speaking of this ritual text, is derived from the title given in the Dendera-version of the text ‘Book of the protection of the [bark] of the god’. The heading in P. BM 10252 reads tjtj n# sbj.w rdj r sD.t ‘Crushing of the rebels and putting (them) into the flame’47 and is thus not specifically linked to the vessel of the god Osiris. Hence, this implies a generalisation of the ritual, so that in addition to the Neshmet-bark it could protect other things and beings against enemies. The titles of the versions of P. MMA 35.9.21 and P. Louvre N. 3129 vary as well and read: Xr Hr Hr=k m nw r x#.t ‘Fall on your face! Do not look at the corpse (of Osiris)!’48 The text starts with an injunction to Seth to draw back, spoken by Horus. In the following, broadly speaking, the text can be divided into (a) injunctions to Seth to fall and stay away, containing various derogatory epithets and references to his misdeeds, and (b) addresses to different gods seeking their aid in the provision of protection against Seth and his confederates. These mainly alternate with each other. In 22,9, it is said that Re did not give permission to the enemies, with Seth leading the way, to enter the secret place. In one of the sections of the Ritual for Felling Seth and His Confederates, the former is said to have returned to Egypt against the command of Re-Horakhety and without permission, in order to repeat the evil that he had once committed.49 Again, similar to that text where Thoth affirms the renewed banishment of Seth by Re, Thoth is ordered here by Atum to announce all acts of aggression of Seth and to ward off his evil things. Finally, from 23,5 onwards, the Neshmetbark is invoked to drive Seth away. The parallels end with the well-known phrases of justification of Re, Osiris, Isis, and Horus, which are, however, not preserved anymore in P. BM 10252. The versions of P. MMA 35.9.21 and the temple of Dendera conclude with a ritual instruction which was intended to accompany the recitation in order to achieve the aims of the ritual. Since the end of the text is lost today in P. BM 10252, it is no longer possible to ascertain whether such an instruction was also present in our version. Nevertheless, the acts that were performed against Seth ear45 Compare the lists by Assmann, Totenliturgien III, 19–22 and Kucharek, Klagelieder, 39–40 and 45. See also Backes, Papyrus Schmitt, 23. Add P. Turin Cat. 1845 + CGT 54047 to that list and compare chapter 5.4 for more information on this papyrus. 46 Employed first by Chassinat, RecTrav 16, 105 as ‘Le livre de protéger la barque divine’ and later on modified as ‘Le livre de protéger la barque-neshmet’ by Goyon, Imouthès, 75. 47 P. BM 10252, col. 22,1. 48 For the differing titles in the other versions and occurrences in other texts, see the comments under 22,1. 49 See p. 82 above.

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lier in the text (23,24–30) are identical with those that had to be inflicted on the figure of the enemy. He is fettered with a lasso, trapped in a fishing-net, cut to pieces, and burned on the fire. 9.7.1 Situation Within the Events of the Khoiak-festival The wide range of possible contexts for the use of the Book of Protecting the Neshmet-bark is expressed not only by the titles ‘crushing of the rebels’ or ‘fall on your face’, but also by its repeated mention in P. Louvre N. 3176 where it says: jrj.t xnm jtn … sT# r pr mH.tj n p# m#h.t(?)50 mH.tj oS Xr Hr Hr=f jn p# sS mD#.t-nTr … jj nTr pn r r# n pr-Wsjr oS p# Xr Hr Hr=f jn p# sS mD#.t-nTr … ‘Accomplishing the uniting with the sun … dragging to the north51 of the northern door, reciting the (text called) “Falling on his face” by the Hierogrammateus … When this god comes to the entrance of the house of Osiris, reciting the (text called) “Falling on his face” by the Hierogrammateus …’52 Burkard, on the other hand, identifies the text called n.t-o n wn nSm.t ‘ritual of opening (the doors) of the Neshmet-bark’ with the Book of Protecting the Neshmet-bark,53 but as I have shown in my MSt thesis, this is not the case, since a text called wn nSm.t wr.t ‘opening of the great Neshmet-bark’ is attested in the second catalogue of books on the walls of the library (pr-mD#.t) of the temple of Edfu, where it is preceded by the mk.t nSm.t ‘protection of the Neshmet-bark’, which in turn seems to be identical with the Book of Protecting the Neshmet-bark.54

9.8 The Great Ceremonies (P. BM 10252, col. 24–35) Working on the Great Ceremonies of Geb has revealed a link between this text and the Khoiak-text preserved in the temple of Dendera, which I am going to show in the following. Nevertheless, before going into more detail, a very short summary of the Great Ceremonies in bullet point form is provided, since the content will be discussed in more detail when highlighting the connection between these two texts. Summary Title The Great Ceremonies of Geb with its twelve columns is the second longest composition preserved in P. BM 10252 and 10081—only the Glorifications I is longer with 15 columns. The title by which this work is usually known is based on the subheading in col. 24,18 ‘beginning of the ceremonies of Geb’ and the mention of the jrw o# Gb ‘great ceremonies of Geb’ in P. Louvre N. 3176, col. 5,19.55 The original title of the composition, although com-

50 51 52 53 54

Compare Barguet, Louvre 3176, 23, n. 8 and p. 43 for this reading. For pr mH.tj, compare Erichsen, Glossar, 175. P. Louvre N. 3176, col. 6,1, 11–12, and 14 (Barguet, Louvre 3176, 19–24 and pl. III). Burkard, in Akten, 18. Edfu III, 347,12–13. A more detailed discussion is provided in Gill, Studies on the Book of Protecting the Neshmet-bark, unpublished MSt thesis Oxford 2011, 8–9. 55 Barguet, Louvre 3176, 16, 19, and pl. III. A list of authors and the different designations that have been suggested for our text is provided by Backes, Papyrus Schmitt, 67–68. A peculiarity of the P. BM 10252-version of the Great Ceremonies is that the entire text was later provided with glosses. These are discussed in detail in chapter 11.2.

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pletely preserved, causes problems to the modern reader and can probably be rendered gmj wS o# mj o#(?) nw ‘found destroyed, great like the extent/nature of this(?)’. The text, however, is clearly a liturgy of Osiris rather than Geb, as the following investigation will highlight.56 Main Text −

Report of Geb’s actions (24,2–3);

−

Invocation to Isis (24,4–14), pointing out the mourning and weeping that she sees;

−

Reference to a group of deities, probably the Ennead as the ones who repulse the enemies from Osiris (24,15–17);57

−

Beginning of the ceremonies of Geb (24,18):58 While the preceding section was of a rather 59 gloomy/pessimistic nature, mainly referring to the death of Osiris and the grieving for him, 24,19–21 ) and denigrate Seth the following passages highlight the splendid character of Osiris ( (24,22–25);

−

The protection of Osiris by Isis, Tatenen, and the western goddess is paramount (25,1–7);

−

Ritual instruction (25,8–12);

−

Invocation to Geb, presumably by Isis to come and judge those that have plotted rebellion against Osiris (25,13–15);

−

Invocation to Osiris to stand up and stretch himself out and list of epithets (25,16–21);

−

Mourning of the gods and goddesses (25,21–22);

−

Call of Isis and Nephthys (25,23–24) to the netherworld to request the corpse of Osiris to be handed over to them, so that they are able to mourn (25,25), and recitation of jubilations in front of Osiris (26,1);

−

Instructions for the performers (26,2–6);

−

Address to Osiris by Isis and Nephthys (26,7–11);

−

Gliederlitanei (26,12–29): Various body parts of Osiris are stated to be perfect, namely his head, eyes, ears, nose, mouth, neck, hands, thighs, flank, and calves (26,12–29). They are arranged from top to bottom, except for the flank, which should precede the thighs. A Gliederlitanei also occupies a section of the Glorifications IV. However, in the Glorifications IV, the flank precedes the thighs and the list ends with the soles of the deity’s feet, with the calves unmentioned. Furthermore, the list of limbs in the Glorifications,

56 The possibility, however, that gmj-wS is not a reference to the damaged manuscript that was used by the scribe to copy, but that it might instead refer to the actual state of the god Osiris as ‘the one who was found being destroyed/missing’ with the complete title then being ‘the one who was found destroyed/missing is great inasmuch as this (= the following ritual) is great’ is discussed in the commentary. The following investigation will also show that this is a very likely interpretation of the title. 57 The divinities are not specified. Quack and others have already pointed out the difficulties—amongst others those concerning speakers and addressees who are only rarely explicitly named—one faces with regard to the Great Ceremonies; see the references by Backes, Papyrus Schmitt, 68–69. The fact, however, that the Songs provide a parallel to our passage and that there this task is assigned to the Ennead suggests this identity for our deities as well. The Songs of Isis and Nephthys are of prime importance for our understanding of the Great Ceremonies, since they constitute their closest link and have a number of almost verbatim correspondences. This was also noted by Quack, SAK 27, 307. Compare the discussion below on p. 100–101 for more information on this connection. 58 This passage is written in red in P. BM 10252. 59 This, however, would correspond nicely with the above suggested interpretation of the title as ‘the one who was found being destroyed/missing’. Maybe the first line of our composition is not to be understood as the caption of the entire text, but rather a sub-heading for the first few lines, like the ones that follow.

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comprising twenty-two parts in all, is longer than ours, which only refers to ten body parts.60 The statements concerning each individual limb are of varying lengths. Each organ is connected to a specific characteristic activity or aspect. While some of the statements consist only of a single line of this type (26,21 [mouth]; 26,22 [neck]; 26,23 [hands]), some of them are more elaborate and occupy two to three lines. These additions connect the limb to a specific deity or mythological episode; −

Wish for Osiris’ reassembling and his return (26,30–P. Schmitt, col. 1,44);

−

Short hymn to Osiris (27,1–3);

−

Ritual instruction (27,4–8);

−

Speech of Horus (27,9–16);

−

Invocation to Isis spoken by Horus to come without fear of attack and to fight against the rebels (27,17–23);

−

Antipodal construction highlighting that the foes and their terror are removed while Egypt is governed, followed by Osiris’ appearance as the moon (27,24–25);

−

Maybe a ritual instruction which is only fragmentarily preserved (27,26);

−

Lament of Isis (27,27–P. Schmitt, col. 2,41);

−

Description of the humiliating state of Seth and the rebels (P. Schmitt, col. 2,41–BM, col. 28,1);

−

Invocation to Isis with a list of epithets that focus on her aspect as the sun’s eye (28,2–6);

−

Handbook of mourning (28,7);61

−

Address to Osiris asking where he is, with a list of epithets, references to the longing of his companions Isis and Nephthys for his return, and identification of the speaker, i.e. Horus (28,8–17);

−

Ritual instruction (28,18);

−

Recitation (28,19–P. Schmitt, col. 4,1): addresses a group of individuals, characterised as helpers of Osiris, and who are, according to Quack, perhaps the participating personnel of the ritual.62 Mention of the joyfulness and jubilation that can be witnessed in the different places;

−

Address to Osiris to raise himself and return, to stretch himself out on his bed, and his acceptance of his inheritance from Geb (P. Schmitt, col. 4,1–12);63

−

Ritual instruction (29,1–9);

−

Address to Isis, emphasising her actions against the enemies and her protection of Osiris (29,10–12);

−

Address to the participants and report of Horus’ deeds (29,13–18);

−

Epithets and protection of Osiris (29,19–P. Schmitt, col. 5,12);

−

Ritual instruction (30,3–14);

−

Mourning and grieving by the followers of Osiris (30,15–21);

−

Address to Osiris with his justification against Seth and invocation to him to return (30,22– );

30v,16

60 See, for instance, P. MMA 35.9.21, col. 19,10–20,11 (Goyon, Imouthès, pl. XVIII–XIX). See also the translation by Kucharek, Klagelieder, 101–103 and her commentary on p. 128–132, and Smith, Traversing Eternity, 138 and 142–144. 61 This passage is written in red in P. BM 10252. 62 Quack, SAK 27, 308. 63 Quack (SAK 27, 309), on the other hand, wants to ascribe this part to Horus. Compare, however, Backes (Papyrus Schmitt, 182–183) for the discussion that this section refers to Osiris as well.

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Ritual instructions (31,1–7);

−

Three hymns to Osiris (31,8–33,18);

−

Royal eulogy (33,19–34,11);

−

Instructions (34,12–P. Schmitt, col. 9,12);

−

Invocation to Osiris (P. Schmitt, col. 9,13–10,2): It is particularly interesting that the word soH ‘mummy’, written solely with the recumbent mummy-sign, is only used in this last section of the Great Ceremonies to address or invoke Osiris who is now reassembled and mummified as expressed by this writing;

−

Final ritual instruction (P. Schmitt, col. 10,3–7).

9.8.1 The Great Ceremonies and Their Position Within the Khoiak-mysteries 9.8.1.1 The Dendera Inscription After this summary of the Great Ceremonies, it is now time to relate this text to the broader mysteries of Osiris. Nevertheless, before trying to establish a fuller understanding of the place of the Great Ceremonies within the Osirian mysteries—also more closely linked to the temple of Karnak, since that is where our copy of the text was housed—, I would first like to draw attention to the Khoiak-festival.64 According to the most detailed description of the different stages of this event, a text in 159 columns, structured into seven books,65 in the outer room of the first eastern Osirian chapel on the roof of the Hathor-temple at Dendera dating to the late Ptolemaic or early Roman Period, the fabrication of two figurines, one of Osiris Xntj-jmnt.t and the other of Sokar, whom the former was identified with, was the central feature of the Khoiak-festival which took place in the last month of the inundation season, from the 12th to the 30th day.66 While both statuettes had the size of one cubit—the required measurement according to the text, with the actual specimens, however, usually varying in size between 35 to 50cm67—and were produced simultaneously, their ingredients and process of creation varied. The Osiris Chontamenti figure consisted of a mixture of

64 For more information and literature on the mysteries of Osiris in Abydos, see Smith, Osiris, 232–234. For references to the Khoiak-festival in Egyptian sources, see also Centrone, Corn-mummies, 160–198. Compare also Pries, Stundenwachen I, 21–25. 65 For the division into seven books and their titles, see Chassinat, Khoiak, 4–7. 66 Dendera X, 26,5–50,9 and pl. 3–5 and 25–30. Compare the edition of this text by Chassinat, Khoiak and see also the translation and short commentary by Cauville, Chap.os. Traduction, 14–28 and Cauville, Chap.os. Commentaire, 17–19. For the following summary of the Khoiak-events, see also Chassinat, Khoiak, 69–73; Leitz, ZÄS 116, 43–45; Meeks/Favard-Meeks, Daily Life, 168–173; Pries, Stundenwachen I, 21–25; Centrone, Corn-mummies, 162–167, and Coulon, in Objets de la mémoire, 24–27. For an overall summary study of the Osiris-mysteries in Dendera, more precisely the Osirian chapels, see Cauville, BSFE 112, 23–36. For bibliography on the Khoiak mysteries, see also Leitz, Quellentexte, 132–133. The text, however, does not represent a coherent entity, but consists of various strands that are interwoven. In the following, therefore, only the overall context is summarised. The so-called ‘lambeau divin’ which is treated in the same way as the figure of Sokar (see Coulon, in Figures de dieux, 300) is not taken into consideration in the following investigation. 67 Raven, OMRO 63, 7. A detailed discussion on the production of the Khoiak-figurines is offered by Coulon, in Figures de dieux, 295–318, with a table summarising the stages described in the Dendera-text on p. 305. A list of literature on corn-Osiris-mummies and places of their discovery is also provided by Kucharek, Klagelieder, 633, n. 7 and Coulon, in Figures de dieux, 295–296, n. 4. See also the remarks by Végh, Feste der Ewigkeit, 328–329 about archaeological evidence of Osiris and Sokar-Osiris figurines, and for the Sokar-Osiris figures, see Minas, MDAIK 62, 197–213.

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earth, sand, and grain, placed in a golden mummy-shaped mould that consisted of two parts. It was manufactured on the 12th of Khoiak and then watered until the 21st, until the plants sprouted.68 This germination was not only seen as the prefiguration of the deity’s resurrection but also of the imminent awakening of nature.69 A nautical procession on the sacred lake took place on the 22nd with 34 boats carrying divinities and illuminated by 365 lamps, one of which could be lighted each night of the year in order to protect the god from his enemies.70 The work on the Sokar statuette was started on the 14th of Khoiak. This effigy was produced from a larger number of ingredients. Unlike the Osiris Chontamenti, however, it did not contain any grain, but rather clay soil, date paste71, aromatic substances, such as incense, resin, and spices, as well as 24 crushed precious stones and minerals, for instance, gold, silver, lapis lazuli, turquoise, galena, carnelian, etc. As was the case for the Osiris Chontamenti figure, Shentayt of Busiris played the crucial role in the preparation of the Sokar statuette. The individual components were kneaded together by her, formed into an egg-shape, and placed in a silver pot until the 16th of Khoiak, when they were measured into 14 receptacles, each of a different and particular shape that corresponded to the 14 divine relics of Osiris: head, feet, arm, heart, chest, thigh, eye, fist, finger, phallus, backbone, two ears, neck, and two shin bones. They were then put together, symbolising the reassembly of the body of that god.72 From the 16th to the 23rd of Khoiak, this figure was symbolically mummified:73 When the paste was put into its two golden half-moulds on the 16th, it was first left to stand for four days until the 19th when the two halves of the statuette were removed from the moulds, assembled, and left to dry again.74 The final acts included anointing it, wrapping it in linen bandages, painting it, adorning it with 14 protective amulets, and then placing it in its hnchest. The final stages of this procedure were basically the same for both statuettes. On the 24th, they were brought to the so-called ‘upper Shetyt’, where they remained for the following year.75 However, the figures of the previous year had to be removed. They were anointed and

68 For a general discussion of the relationship between grain and Osiris, see Centrone, Corn-mummies, 140–159 and compare Coulon, in CENiM 3, 9. 69 See also Coulon, in Figures de dieux, 301. These dates are based on the phases of the moon. The first day of the festival, the 12th of Khoiak, was supposed to fall on the second day of the lunar month, so that the initial sprouting of the corn-mummy would coincide with the first appearance of the new crescent. Daily, for fourteen days, from the 12th to the 25th, the figure was equipped with another ‘limb’, which symbolised the growing of the moon; see Kucharek, Klagelieder, 656–657 and Quack, in Religious Confluences, 252 and compare the discussions under 25,4 and 25,6 with further literature references. On the 12th of Khoiak as a ‘highly unlucky day’, see also the comments by Quack, in Religious Confluences, 250. 70 This nautical procession is mentioned altogether three times in the Khoiak-text: in the second book (col. 20– 21; Dendera X, 29,7–9; Cauville, Chap.os. Traduction, 16, and Chassinat, Khoiak, 205), the fifth book (col. 73–78; Dendera X, 37,14–38,12; Cauville, Chap.os. Traduction, 22, and Chassinat, Khoiak, 613–618), and the sixth book (col. 113–114; Dendera X, 43,13–14; Cauville, Chap.os. Traduction, 25, and Chassinat, Khoiak, 766 and 768); see also the comments in Geßler-Löhr, Seen, 450–451. 71 For the importance of date pulp as one of the ingredients of this figure, see Quack, in Religious Confluences, 254 with further literature references. 72 Chassinat, Khoiak, 58. 73 These seven days represent the 70 days of the embalming; see Leitz, ZÄS 116, 44 and Coulon, in Figures de dieux, 306. 74 The headdresses of both figures, the vegetal Osiris and the one of Sokar, were different. Compare the comments by Chassinat, Khoiak, 57 and see Minas, MDAIK 62, 207. 75 Leitz, ZÄS 116, 44, with n. 26.

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bandaged anew. The Chontamenti-figure was placed in a sycamore shrine until the 30th, when it was buried at the mound of the nbH-plants under the balanites-trees. The Sokarstatuette was placed on sycamore branches outside of the Edw-Hr.76 After a total of seven days, which represented a seven months stay in the womb of the god’s mother Nut, the final burial took place on the 30th of Khoiak in the cavern under the balanites-trees.77 While the focus of the figure of Osiris Chontamenti, the so-called corn-mummy, was on the vegetal aspects of the deity, the statue of Sokar represents the dismembered and reassembled body of Osiris.78 According to Meeks/Favard-Meeks ‘in Busiris, Isis-Shentayit effectively reconstituted Osiris’s dismembered body using the mineral figurine; in Abydos, she prepared his rebirth with the help of a vegetal effigy’.79 The links between the two texts, the Great Ceremonies and the Khoiak-mysteries in Dendera, are of two types. First of all, there are some general similarities like the actors and the vignettes, which will be discussed in a separate sub-chapter. However, there are more specific connections, such as textual parallels, which will be investigated in a separate subchapter as well. This is followed by the examination of the overall connections between the Great Ceremonies and the Khoiak-text in Dendera. 9.8.1.1.1 Actors While it is apparent that the Great Ceremonies are connected with the Khoiak-mysteries, not least from the mention of the ‘great ceremonies of Geb’ as one of the texts that had to be recited during the Khoiak-festival in Karnak in P. Louvre N. 3176,80 several common features and parallel passages—the investigation of which is the focus of the following pages— show that the Great Ceremonies can be linked more closely to the production of the Chontamenti- and the Sokar-figure, which is described in the Dendera-text. One conspicuous link is the role of Isis in both accounts. In the Great Ceremonies, she is addressed frequently. Also in the Khoiak-text, it is Shentayt, ‘an aspect of the widowed Isis who was believed to reside in Abydos’81 who is the goddess most closely involved in the rites of the fabrication of the figures. Although questionable, it seems possible that in 34,14, near the end of the Great Ceremonies, Shentayt is mentioned as well. The fourth book of the Khoiak-mysteries is entitled rX psD.t n pr-Cnt#y.t tm #b=s[n Dd wo] nb.w m rn=sn ‘knowing of the Ennead of the house of Shentayt82, without the[ir] omission,

76 The Edw-Hr seems to have been specifically connected to Sokar. It is also mentioned several times in the Ritual for Bringing Sokar out of the Shrine, where it says, for instance, ‘you may endure in the upper Edw’; see P. Schmitt, col. 31,34 (compare p. 321 of the translation). 77 Compare also a stele in the Egyptian Museum Cairo (PV.2014.18) that depicts a representation of the Osirian mound with the jSd-tree (Goddio/Masson-Berghoff, Sunken Cities, 164). A similar vignette is, for instance, preserved on a temple wall in Karnak; see Coulon/Leclère/Marchand, Cahiers de Karnak 10, pl. XII and the description on p. 222–223. See also the depictions in Einaudi, in Ninth International Congress, 477, Fig. 1–3. 78 Compare Chassinat, Khoiak, 41 and Leitz, ZÄS 116, 43. 79 Meeks/Favard-Meeks, Daily Life, 171. 80 This manuscript is of prime importance for our understanding of the Khoiak-mysteries. Unlike the description in the temple of Dendera, it puts an emphasis on the texts that had to be recited during the festival in Karnak from the 18th to the 26th of Khoiak; see the publication by Barguet, Louvre 3176, 15–25 and compare the summary by Graindorge-Héreil, Sokar, 79–83. 81 Meeks/Favard-Meeks, Daily Life, 169. 82 For the pr-Cnt#y.t in general and more specifically in Karnak, see Coulon, in Egyptology at the Dawn, 138– 146. See also Centrone, Corn-mummies, 179.

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[designating] each [one] with their name’ and provides a list of the gods involved in the protection, among them Cnt#y.t Hrj.t-jb Edw ‘Shentayt who dwells in Busiris’, Cnt#y.t Hrj.t-jb #bDw ‘Shentayt who dwells in Abydos’, Horus, Thoth, Isis, Nephthys, Dr.tj ‘the two kites’, and ms.w-Or ‘the children of Horus’,83 who are all included in the Great Ceremonies as well. With regard to Shentayt of Busiris and Shentayt of Abydos, passage 30,16–17 of the Great Ceremonies, where it says ‘We come here from Busiris. We arrived here (although) being in the nome of Abydos’, an indication that the goddesses approached from different directions, is worth highlighting. 9.8.1.1.2 The Vignettes of the Mysteries Another interesting connection between the Khoiak-text and the Great Ceremonies is the depiction of the recumbent Osiris-mummy on the south wall of the Osiris-chapel in Dendera.84 The inscription designates it as p# bt n Xntj jmnt.t Q#y mH 1 ‘the mould of Chontamenti, height/length 1 cubit’.85 Clearly visible are two small circles carved into the stone at the top end of the white crown, which were added at the same time as the main decoration and not later.86 These, although not mentioned in the actual Khoiak-text, seem to represent the well-known protective balls, two of which were placed at the head of the mummy, and they are also attested for the corn-Osiris-figures that have been found.87 The two balls connected with the head are also those mentioned specifically in the Gliederlitanei of the Great Ceremonies.88 The ones belonging to the feet, on the other hand, are not referred to, and they do not seem to be carved at the feet of the mummy in the Dendera vignette either.89 A depiction of the mould of Sokar is visible on the east wall. This is designated by its inscription as ckr nwb Q# mH 1 Ssp 3 bt ‘Sokar; gold; height: 1 cubit, three palms (= 75cm); mould’ and the kneeling person at its feet as [wrr.t] msj nTr.w ‘[the great one], who gave birth to the gods’.90 Compare also the vignette with the recumbent mummy labelled as Sokar with Isis and Nephthys at its head and feet in P. Jumilhac.91 In addition to the balls that have been found with the corn-mummies, a scarab was deposited in some of the coffins and, in some cases, a winged scarab was painted or carved on

83 Col. 37–38; Dendera X, 32,2–5. See also Chassinat, Khoiak, 310–337 and Cauville, Chap.os. Traduction, 18. 84 Note further that this vignette is placed below the lines of the sixth book of the Khoiak-text, which also contains the textual parallel discussed below. 85 Dendera X, 50,5 and pl. 29. See also Cauville, Chap.os. Traduction, 28. 86 Compare also the drawing in Dendera X, pl. 4 and the better black-and-white photograph in Chassinat, Khoiak, pl. VII. 87 See the comments under 26,12–13. 88 Compare 26,13 and the comments there. 89 Another vignette of the mould of Osiris is depicted on the west wall. On top of the mummy, the garden-tank of Shentayt is shown, identified as such by the relevant inscription, and crowned by plant bushes. Compare Dendera X, pl. 3 and 25. 90 Dendera X, 50,8–9, pl. 5 and 30. See also the translation by Cauville, Chap.os. Traduction, 28. Comparable to this scene is a statuette of the kneeling Isis holding a figure of the mummified Osiris across her knees (Egyptian Museum Cairo, CG 38867; see Goddio/Masson-Berghoff, Sunken Cities, 154). 91 Vandier, Jumilhac, II. Compare also the mummy with the sprouting corn in Vandier, Jumilhac, III with the accompanying text (Vandier, Jumilhac, III,1–10, lower register and p. 135 with comments on p. 224–225) mentioning the festival of hacking up the earth and saying that corn is placed in water, put in a bed, and watered every day. It is then anointed, assembled, and bandaged. For similar pictorial evidence of the figures of Osiris and references in Egyptian sources, see also Centrone, Corn-mummies, 166–185.

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the lid of the chest.92 Khepri is mentioned together with the two protective balls in the Gliederlitanei of the Great Ceremonies.93 Furthermore, some of the corn-mummies have leaf-garlands and wreaths, which, according to Raven, can possibly be regarded as specimens of the ‘garland of justification’.94 This is a topic in the Great Ceremonies as well, even though it is alluded to only indirectly.95 9.8.1.1.3 Textual Parallels A section of the text describing the Khoiak-mysteries in the first eastern Osirian chapel in the temple of Dendera, more precisely the sixth book which can be seen as ‘lineare Schilderung der gesamten Operation’96, describes how the figure of Sokar was manufactured, which is also called Osiris Xntj jmntj.w.97 After Shentayt of Busiris was caused to appear at t# s.t Xbs-t# ‘the place of the “hacking up the earth”’, she prepared and mixed together the ingredients for the manufacturing of the statuette, formed the mass into an egg-shape, covered it with sycamore branches, and placed it in a silver pot until the 16th of Khoiak, as has already been mentioned. Then the text goes on: wnw.t 3.t jj m hrw pn rdj Xoj [wrr.t] msj nTr.w jsk fktj Hms[=f] Hr Qnw n bQ.w m-b#H=s jnm n #by Hr=f Hnsk.t Hr tp=f m XsbD n m#o.t rdj.t QrH pn Hr o.wj=f Dd=f jnk Or m jj=f Xr=T wsr.t jnj=j n=T nn n jt=j rdj.t QrH Hr mn.tj wrr.t msj nTr.w jnj.Xr=tw bt n ckr m sSm pn ntj m [sS wrH] x.t=f m b#Q nDm rdj.t QrH pn m-xnw=f jsk bt n Hr=f Hr tm# n Qm#.w Hr t# rdj.t QrH pn jm=f rdj.t bt n H# Hr=f rdj.t Htp=f Hr nmj.t m-xnw t# Hnk.t mxnw t# Hby.t n Hbs psD.t=f m pxr=f jrj n=f jrw.w nb.w ntj hrw pn ‘The third hour which came on this day, causing [the great one], who gave birth to the gods, to appear. And the fktj-priest sits down on a carrying chair of olive-tree98 in her presence. The skin of a leopard was on him and the braided lock of hair on his head was real lapis lazuli. Placing this pot on his arms and he said: “I am Horus in his coming to you, mighty one. I bring for you these (things) of my father.” Placing the pot on the thighs of the great one who gives birth to the gods. Then one brings the mould of Sokar according to this model, as it is [written. Anoint] its body with sweet oil of the olive-tree. Placing (the content of) this pot within it (= the mould). The mould of its front is on a mat of reeds, on the earth. Placing (the content of) this pot in it. Placing the mould of the back on it. Causing it to rest on a bier within the bedchamber, within the festival hall of the garment while his Ennead is around him. Performing all rituals of this day for him.’99 A parallel passage for this can be found shortly after the Gliederlitanei in the Great Ceremonies. That text first provides a ritual instruction which states that the jmj-sHtj-priest should be brought to the house of the booth. He then recites from the book of the great ceremonies, while the relics of the god are in his hand in the house of Neper. After highlighting

92 Compare the references in Raven, OMRO 63, 31 and Centrone, Corn-mummies, 114–115 and see the comments under 26,12–13. 93 See 26,12–13. 94 Raven, OMRO 63, 31. 95 See 29,23. 96 Quack, in Seventh International Congress, 928. 97 For an analysis of the grammar of this book and a possible dating, see Quack, in Seventh International Congress, 928–930. 98 See Quack, in Fs Spalinger, 275–290 for this identification (reference courtesy Joachim Quack). 99 Col. 121–125; Dendera X, 44,14–45,7. See also Chassinat, Khoiak, 39–40; 772–775, and 778, and Cauville, Chap.os. Traduction, 26. Compare also the comments under 25,10 of the Great Ceremonies.

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that the following spell has to be recited in total secrecy without any Wab-priest seeing it,100 the recitation itself follows: jnk Or m jj=f Xr ws[r.t] jnj.n=j n=T nw n jt=j ‘I am Horus in his coming to the migh[ty one]. I have brought you (= Isis) these (things) of my father.’101 Horus further reports about his search for Osiris and then states ‘I have fashioned/modeled what I have seen (after) you (= Seth) have driven me away from him, the one who is put in order/renewed in his forms for the one who makes the passing by/who passes by’102, followed by what may be a reference to the embalming materials. What Horus is referring to in the Great Ceremonies as that which he has fashioned can most likely be identified with what he is presenting to the great one (= Isis) in the Khoiak-text, i.e. the content of the pot. As we learn from other passages of the latter text, presented above, the figure of Sokar, or in this case the content of the pot, is reconstituted from the contents of the 14 different receptacles which represent the relics of Osiris and are brought by Horus in both texts, called the nn n jt=j ‘these (things) of my father’. Interestingly, the Great Ceremonies locate these events in the house of Neper, which can most likely be identified with the better-known Hw.t-nwb that is mentioned in several texts in connection with the production of these figurines.103 Furthermore, the Gliederlitanei precedes this presentation of the pot by Horus, so that in the Great Ceremonies this litany was probably connected to the previous fabrication of the requirements in the 14 receptacles, which is referred to in the Khoiak-text in the following way: jr n# dbH.w n p# bt n ckr dbH 14 pw jrj.tw X#y.wt nb.wt jm m jX.t 14 ntj m QrH.t Sps.t … dmD dbH 14 m Ho.w-nTr 14 jrj X#y.wt nb.wt [m dbH.w] m Hw.t-nwb m bt n ckr ‘With respect to the requirements for the mould of Sokar, they are 14 requirements. All the measurements there are made into 14 things (= relics) which are in the noble pot …(a list of the 14 receptacles)… total: 14 requirements as the 14 divine limbs. All the measurements are made [with the requirements] in the temple of gold with the mould of Sokar.’104 In a next step, the contents of the pot are then put into the mould. Already a passage at the beginning of the Great Ceremonies, where it is said ‘He (= Osiris) will be brought for you, Horit, mighty one’105, seems to point towards this bringing of the relics. In both texts, the relics are handed over to Isis—the Dendera-text specifies this as the placing of the pot on the thighs of the great one by Horus,106 who is the jmj-sHtj-priest in the Great Ceremonies and the fktj-priest in the Dendera-text. Very often, the title jmj-sHtj is combined with that of fktj, usually being preceded by it, and both can likewise be identified

100 For the priests that were associated with the mysteries of Osiris at Karnak and the topic of secrecy, see Coulon, in Egyptology at the Dawn, 141–144. 101 P. BM 10252, col. 27,9–10. 102 This is the version of the gloss of col. 27,14–15. 103 Compare also the passage from the Dendera-text, cited in the next sentence. One is reminded of the vignette in P. Jumilhac, depicting the recumbent mummy treated by Anubis with the relics drawn next to it and the word nwb ‘gold’ written above it. The inscription specifies that the limbs of the god are placed in the Hw.tnwb ‘mansion of gold’ in Memphis where they are assembled by his father Tatenen; see Vandier, Jumilhac, VI and 138. 104 Col. 54–59; Dendera X, 34,13–35,11. See also the translations and comments by Chassinat, Khoiak, 493– 497 and Cauville, Chap.os. Traduction, 20. 105 Col. 24,5. 106 The Great Ceremonies then continue with an invocation to Isis. Comparable to this description is the statuette of the kneeling Isis holding a figure of the mummified Osiris across her knees mentioned above (Egyptian Museum Cairo, CG 38867; see Goddio/Masson-Berghoff, Sunken Cities, 154).

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with Horus.107 While fktj is the more common title, sHtj was a cult center of Sokar in the 21st Upper Egyptian nome.108 Since the production of the figure of Sokar was the background for the passage discussed above, the title jmj-sHtj was probably preferred in the Great Ceremonies. This might also help to explain why the section of the Gliederlitanei concerning the neck (26,22) refers specifically to Upper Egyptian grain ears, of which the god may be able to eat. 9.8.1.1.4 Overall Connection of the Dendera-Khoiak-text and the Great Ceremonies109 The final section of book five of the Dendera-text puts an emphasis on the mythological associations of certain days of the Khoiak-festival, rather than on the technical instruction for the fabrication and handling of the figurines which is mainly the case in the rest of that composition. It shall, therefore, be used in the following discussion for the overall connection of both texts, the Great Ceremonies and the Khoiak-text, after reference was made to specific passages and vignettes in the preceding sub-chapters.110 The following account is provided for the first day of the feast: jr #bd 4 #X.t sw 12 dnj.t o#.t m Edw m #bDw [m c#]w m oQ# S#o=tw jrj(.t) k#.t m pr-Cnt#y.t jm m nn nwb Dr-[nt].t Xpr=s[n] jm=f m c#w n N.t ‘With regard to the 12th of Khoiak, the great festival of the quarter of the moon111 in Busiris, in Abydos, [in Sai]s, in Prosopis, one starts to conduct work in the house of Shentayt there with these grains, sin[ce] th[ey] came into existence in it in Sais of Neith.’112 Although the beginning of the Great Ceremonies does not provide a location for the performance, it is apparent that Isis, who is addressed frequently (see the summary of the content above), plays the major role. An emphasis is put on her mourning and search for Osiris.113 With regard to the production of the figures in the Khoiak-text, Shentayt fulfills the crucial function, being the one who fashions the Chontamenti- as well as the Sokar-statuette. Only later on, in 25,12, the shrine (Stj.t) is named as the place of the ritual. Sais as one of the places of Osiris in whose legends the generative aspects of the god are embodied most comprehensively is also referred to at the beginning of the Great Ceremonies.114 The Dendera-text continues with the 14th day: jr #bd 4 #X.t sw 14 prj.t o#.t m Km-wr m jrjHb Xr.tw r=f jrj.tw jX.wt m bt n ckr m hrw pn m jX.t n.t QrH.t Sps(.t) Dr-nt.t soH n tStS Xr.tw r=f S#o.tw tStS nTr pn jn swtj m Km-wr m hrw pn Xpr wob 4 Hr=s m Edw m pr-Cnt#y.t ntsn p# 4 nTr.w ntj(.w) m wob.t m Jwnw ‘With respect to the 14th of Khoiak, the great procession in Athribis, in Iriheb, so one calls it, one prepares the things (= contents) in the mould of Sokar on this day with the contents of the noble pot, since one calls it mummy of the one who was cut to pieces115. The cutting to pieces of this god was started by cwtj (= Seth [?]) in Athribis on this day. Four Wab-priests are in charge of it in Busiris, in the house of Shentayt. They

107 See the comments under 25,10 for these two priests. 108 Klotz, in Altägyptische Enzyklopädien, 763, with n. 167. 109 Some of the passages included here could be part of the chapter mentioning textual parallels. Although they are strictly speaking not parallels, they are talking about the same things. 110 For the following investigation compare also the table at the end of this chapter. 111 Wilson, Lexikon, 1199. 112 Col. 87–88; Dendera X, 40,3–5. See also Chassinat, Khoiak, 716–718 and Cauville, Chap.os. Traduction, 23. 113 See also Quack, in Religious Confluences, 248 for the quest of Isis for Osiris’ body in Egyptian sources. 114 See col. 25,5. 115 Compare LGG VII, 441a for tStS as an epithet of Osiris.

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are the four gods who are in the Wabet in Heliopolis.’116 This passage speaks of the preparation of the contents of the Sokar-mould, i.e. the fabrication of the requirements in the 14 receptacles, and can be linked to the Gliederlitanei in the Great Ceremonies (26,12–29), where specific body parts are invoked as being perfect. It would, therefore, be conceivable that the appropriate section of the litany in the Great Ceremonies was probably recited during the production of the relevant relic. While the Dendera-text describes the contents of the pot as the ‘mummy of the one who was cut to pieces’, the Great Ceremonies refer to Osiris as the ‘one who has been attacked’117 and probably already in the first line as the ‘one who was found destroyed’.118 The Dendera-text also refers to the pr.t-o#.t ‘the great procession’, which is mentioned in the Great Ceremonies just before the Gliederlitanei: ‘May you permit that we take thought for the mourning at/during the great procession. We have driven away our dancing on account of it (= the great procession) (in) our need, until you come/return.’ 119 The Dendera-text then continues with the 16th day: jr #bd 4 #X.t sw 16 Hb n Wsjr Xntj jmnt.t m Jm#.w m Ö#s m jX.wt n.t Ho.w-nTr n Wsjr m tp r Tb.tj jj.n Or jnj.n=f Ho.w-nTr nt Wsjr Hr mw m hrw pn m jrw=f n sbk r Hts m Hw.t-Wsjr m rn=f n cbk nb Jm#.w m Hw.t-jH.t S#o.tw jrj k#.t m bd n ckr m hrw pn r soQ nTr jm=f m Edw m Jnbw-HD m cm#-BHd.t m Jm#.w m Ö#s m Nn-nsw.t Dr-nt.t hrw Hts.tw nTr o# jm=f m s.t tn ‘With respect to the 16th of Khoiak, the festival of Osiris, foremost of the West in Imau and in Cusae with the things/relics of the divine body of Osiris, from the head to the soles, Horus came and he brought the divine limbs of Osiris on the water on this day in his form as a crocodile, for reassembly120 in the temple of Osiris, in his name of Sobek, lord of Imau, in the temple of the cow. One begins to accomplish the work with the mould of Sokar on this day, in order to cause the god to enter it, in Busiris, in Memphis, in Diospolis parva, in Imau, in Cusae, and in Herakleopolis, since (it is) the day on which the great god was reassembled in this place.’121 As discussed in detail above, this passage can be linked with Horus’ bringing of the relics of Osiris to Isis and his report on the search for his father in the Great Ceremonies (27,4–16). As mentioned above, according to the Khoiak-text in Dendera, the nautical procession took place on the 22nd with 34 boats bearing divinities and was illuminated by 365 lamps, both intended to protect the god from his enemies. Although the Great Ceremonies do not refer specifically to a nautical navigation, the instruction in 28,18 says ‘What is to be said on the w#g-festival in the temple of Osiris (on) the day of the great procession’. Keeping in mind that our version of the Great Ceremonies was intended for the Theban performance of the mysteries,122 it might be reasonable to assume that the temple of Osiris was the starting

116 Col. 88–89; Dendera X, 40,5–9. See also Chassinat, Khoiak, 719–726 and Cauville, Chap.os. Traduction, 23. 117 See, for instance, col. 29v,6; 32,7, and P. Schmitt, col. 9,13. 118 Compare the discussion of the title under 24,1. 119 Col. 26,9–10. 120 Or: ‘to reassemble (them)’. For a detailed discussion of the word Hts, see Leitz, ZÄS 116, 46–47, n. 53. 121 Col. 89–91; Dendera X, 40,9–13. See the translations and commentaries by Chassinat, Khoiak, 726–748; Cauville, Chap.os. Traduction, 23, and Leitz, ZÄS 116, 46–47. See also Geßler-Löhr, Seen, 447–448. See further the part-translation and commentary by Meeks, Mythes, 289. 122 Note also that according to P. Louvre N. 3176, col. 5,9–12 (Barguet, Louvre 3176, 16, 18, and pl. III) the navigation in Karnak took place during the night from the 24th to the 25th of Khoiak. The textual references cited in the discussion by Kucharek also point towards the evening of the 25th of Khoiak for the burial of the corn-Osiris in the necropolis, in opposition to the 30th of Khoiak, which is provided by the Dendera-text. She highlights, however, that the remarks in Dendera concern either only the figure of Sokar or the rite for

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point for the great procession which had the Opet-temple as its destination.123 On its way, the procession might have included a nautical navigation on the sacred lake. The protective gods of the nautical procession in the Dendera-text might be mentioned three times in this section of the Great Ceremonies. Firstly, immediately after the ritual instruction, the text says: ‘Hail first ones/He heavy-laden ones(?), chosen ones, and praying ones! Those who lead astray the one who creates slaughter (= Seth) …’124; secondly a bit further: ‘while you are equipped and complete with/as the great ones of the gods’125; and in the third case it says: ‘The great ones of the gods are in the following of the god.’126 The second passage might, furthermore, be an allusion to the sprouting corn-mummy, described as ‘equipped and complete’ that is accompanied by the gods during the procession. The following instruction, still referring to the temple of Osiris, reports the bringing of the women from Abydos, who are characterised more specifically as two sisters of one mother. Their clothing and headdresses, characteristic of mourners in general and the wailing Isis and Nephthys in particular, are described as well.127 They recite from the festival scroll of writings, probably the so-called Songs,128 which provide a number of parallel phrases to the Great Ceremonies and seem thus to be connected with them. Compare also the similar instruction at the beginning of the former text to the one just summarised for the Great Ceremonies: H#tj-o m Hw.wt n.w Hb Dr.tj jrj m pr-Wsjr Xntj jmntj.w nTr o# nb #bDw m #bd 4 #X.t sw 22 nfry.t-r sw 26 Dsr.Xr.tw pr r-Dr=f jnj.Xr.tw s.t [2.t] wob Ho.w … mtn rn=sn Hr rmn.wj=sn r #s.t Nb.t-Hw.t Hsj=sn m Hw.wt n.w mD#.t tn m-b#H nTr pn ‘Beginning of the stanzas of the festival of the two kites which are recited in the temple of Osiris, the foremost of the Westerners, the great god, lord of Abydos, from the 22nd of Khoiak up to the 26th. The entire temple shall be secluded. Then, one shall bring [two] women pure of body … and their names inscribed on their arms, namely Isis and Nephthys, and they should sing from the stanzas of this book in the presence of this god.’129 Not only is the description of the women very similar to the one in the Great Ceremonies, but the Songs as well as the relevant section of our ritual are also both performed in the temple of Osiris. Therefore, it seems likely that the Songs of Isis and Nephthys had to be recited just before the procession started. Furthermore, as the passage from the Songs indicates, this text was sung repeatedly from the 22nd to the 26th of Khoiak, ‘that is, in the critical period when the new statues were in the process of being “born” and the old ones in the process of “dying”’130 and thus the annually recurring

123 124 125 126 127 128 129 130

the figurine of Chontamenti according to the tradition of Busiris. The same applies to the date of the navigation, which is the 22nd according to Busirian tradition. Compare the detailed discussion by Kucharek, Klagelieder, 635–645 for the different dates mentioned for the events such as the navigation or the burial and their connection to the tradition of Abydos or Busiris. Nevertheless, for the previous and following discussion, the order of the events is of prime importance and the dates more or less negligible. This is the location mentioned next in the Great Ceremonies; see col. 31,1. Col. 28,19–20. Col. 28,23. P. Schmitt, col. 4,10. On the importance of mourning and lamenting for the revivification of Osiris, see p. 101. Kucharek, Klagelieder, 186. P. Bremner-Rhind, col. 1,1–5 (Faulkner, Bremner-Rhind, 1). Compare the translations and comments by Faulkner, JEA 22, 122 and 132; Kucharek, Klagelieder, 166 and 186–189; Smith, Traversing Eternity, 104, and Kucharek, in Ägyptische Rituale, 187–188. Meeks/Favard-Meeks, Daily Life, 172–173. Compare Kucharek, Klagelieder, 638–639 and Smith, Traversing Eternity, 98 for the suggestions that have been made concerning the reading of the Songs.

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cycle of coming and passing,131 which would also provide at least one explanation for the fact that there are a number of parallel passages in the Songs and the Great Ceremonies,132 which seem to have been performed from the initial fabrication of the figure of Osiris up to its final embalming in the Wabet.133 Furthermore, if my proposal to identify the nautical procession on the 22nd in the Khoiak-text with the great procession in the Great Ceremonies is correct, this would also set the recitation of the Songs, referred to as ‘festival scroll of writings’, on the 22nd, which coincides with the first day that is given in the text itself for its performance. A reference to the recitation of the ‘festival scroll’ occurs twice more in the following lines of the Great Ceremonies, namely in 31,5 and 34,23.134 It is, therefore, possible that these two occurrences also refer to the Songs, which would correspond to the fact that they were performed from the 22nd to the 26th according to that text’s introductory lines. As in other Osirian ritual texts, mourning and wailing addressed to Osiris occupy a substantial part of the Great Ceremonies, because they are an important means for the revivification and transfiguration of the deity.135 Lamentations by Isis and Nephthys have also been performed for the new figure as well as for the statuette of the previous year, which was prepared for its final burial in the necropolis.136 The pr-Wsjr ‘temple of Osiris’ is the place of the performance for the Songs, but also for our section of the Great Ceremonies, however, without any indication of where precisely the pr-Wsjr is located within the Karnak-temple. Coulon has suggested that the chapel of Isis of the great mound and Osiris delimiter of the balanites-tree was the venue for the performance of the Songs.137 Nevertheless, it is uncertain whether this specific chapel was the place which the Great Ceremonies refer to as pr-Wsjr or whether the latter should be identified with one of the other Osirian structures.138 A ‘house of Osiris’ is also mentioned for the Khoiak-festival in the texts which are preserved on the so-called Cuve de Coptos (JE 37516) from the

131 See also Kucharek, Klagelieder, 637, with n. 30. 132 These are: col. 24,14; 24,17; 25,19; 25,21; 25,22; 26,17–18; 26,30; 28,11; 28,12; 28,14; 29,22; 30,24; 30v,8; 30v,13; 33,6. 133 Moreover, it is interesting that the reading of the Songs is mentioned in the Great Ceremonies just before the procession, which goes from the temple of Osiris presumably to the sacred lake, where it is then probably followed by a nautical navigation. The starting date for the Songs as the 22nd of Khoiak would also correspond to the date of the nautical procession according to the Khoiak-text in the temple of Dendera; see p. 99 above. Nevertheless, P. Louvre N. 3176 provides the night from the 24th to the 25th as the date for this event; see n. 122 above. 134 Note, however, that this scroll is not mentioned earlier in the text. Furthermore, the Great Ceremonies seem to refer to the Songs as Hb ‘festive scroll’. Since the text itself is called Hb Dr.tj, the version in the Great Ceremonies might be an abbreviation. 135 Smith, Traversing Eternity, 98–99. For the lamenting and mourning of Osiris during the Khoiak-festival, see also Kucharek, Klagelieder, 632–661. For an overview table of the performance dates of the ‘Klagerituale’, the Songs, the Glorifications IV, the Hourly Vigil, the Lamentations, and the Great Decree, see Kucharek, Klagelieder, 635. 136 Kucharek, Klagelieder, 636 and Coulon, in Abschied von den Toten, 327. 137 Coulon, in Abschied von den Toten, 334–339. See also Smith, Traversing Eternity, 97–98. Compare Coulon, in Culte d’Osiris, 18–19, fig. 1 (16.) for the position of this chapel within the Karnak enclosure. 138 For archaeological evidence for the cult of Osiris in the precinct of Karnak, compare Kucharek, in Constructing Power, 119–123 and the literature references cited there. See also the contributions by Perdu, Coulon/Masson, Traunecker, Labrique, Laroze, and Leclère in Culte d’Osiris and compare Coulon, in Culte d’Osiris, 18–19, fig. 1. For the Osiris chapels in Karnak in the Third Intermediate Period and the Late Period, see also Jurman, in Aegyptus et Pannonia III, 107–130.

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22nd dynasty: After the initial ceremonies in the ‘house of Shentayt’, the procession stops at the ‘house of Osiris’.139 Furthermore, in 29,5–6, the passage Sdj=sn m Hb n.t sSw gmj Hr jrw o# n Gb ‘They recite from the festival scroll of writings which is found on the great ceremonies of Geb’ provides the only mention of the ‘great ceremonies of Geb’.140 A text with this title is mentioned in the description of the Khoiak-festival in P. Louvre N. 3176, where it is listed together with other texts which had to be recited while the procession proceeded from the holy lake to the ‘hall of Amaunet’ (wsX.t Jmn.t), which, according to Barguet, seems to be the great hypostyle.141 Although this mention in P. Louvre N. 3176 and the reference to the jrw o# n Gb in our text have led to the whole composition being designated accordingly, it is more plausible that the title ‘the great ceremonies of Geb’ only refers to a section of the text. While the H#.tj-o m jrw Gb ‘Beginning of the ceremonies of Geb’ is already mentioned in 24,18, it is only in 29,6, shortly before the procession starts, that an explicit reference is made to the ‘great ceremonies of Geb’. As the following analysis shows, this procession seems to have led to the sacred lake and, taking the list of P. Louvre N. 3176 into account, the ‘great ceremonies of Geb’ were recited when the procession went from the sacred lake to the next stop. In the Louvre-papyrus, this is the ‘hall of Amaunet’, while in our text the next clearly named station is the Opet-temple.142 The following infinitive ‘Appearing there at its horizon’ in 29,8 of the Great Ceremonies, might be an indication that the procession is now leaving the temple of Osiris, with the horizon being the entrance or exit, in order to proceed to the sacred lake. After an invocation to Isis, emphasising her actions against the enemies and, in particular, her protection of Osiris, the participants are addressed: ‘Praise these! Proceed because of the matters/at the occasions,

139 See the comments by Osing, in Gs Daumas, 512–513; Yoyotte, Annuaire EPHE 86, 163–169; 88, 194–197; 90, 189–192, and Centrone, Corn-mummies, 170–171. For the Khoiak-rituals of Karnak originating in Coptos, compare Coulon, in Abschied von den Toten, 336 and see Coulon, in CENiM 3, 6–11. Moreover, a group of Xnw and Xnw.t ‘singers’ was involved in the ritual acts according to the Cuve, for which one can compare the invocation ‘Come here to your singers’ in the Great Ceremonies, col. 28,11. 140 The word gmj is written , which would also allow a reading Qm#. In that case, the passage could be translated ‘… the festival scroll of writings which was created for/because of the great ceremonies of Geb’, or more specifically for the P. BM 10252-version ‘… the festival scroll of writings which was created for the performance of the great ceremonies of Geb’; compare the remarks under 29,5–6 for the reading … Hr jrj jrw o# ... for the BM-version. 141 P. Louvre N. 3176, col. 5,24. See Barguet, Louvre 3176, 17, 19, 39, 48, pl. I and III. 142 Nevertheless, the procession might have included the great hypostyle before going on to the Opet-temple. One should also note that the Louvre-papyrus dates to the first or second century AD (see Quack, RdÉ 49, 255, with n. 2 and Quack, in Binsen-Weisheiten, 436–437), whereas our papyrus was copied in the late fourth century BC from an original that dates to the middle of that century. It is, however, likely that the specific routes of the Khoiak-festival in Karnak changed throughout the ages. With regard to the Opet-temple, one should also point out that it was presumably Nectanebos I (380–362) who began its construction. The work was continued under Ptolemy III and the main construction work and decoration carried out under Ptolemy VIII; see Arnold, Temples of the Last Pharaohs, 116–118, 164–165, and 197. This later temple was built on an older temple which can probably be attributed to Taharqa; see Laroze, in Culte d’Osiris, 221. However, compare Valbelle/Laroze, Cahiers de Karnak 13, 401–428 for the existence of a sanctuary for the goddess Ipet Weret under Thutmose III. Nevertheless, note that P. BM 10252 is dated to 307/6 BC, but goes back to an original that dates to the 17th year of Nectanebos I (365/4 BC). For Osiris and the Opet-temple, see also Laroze, in Culte d’Osiris, 219–238 and compare Coulon, in CENiM 3, 6–11.

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the crew in its entirety’.143 This seems to be the summons to start the procession. A stop at the sacred lake would explain the following ritual instruction which says that ‘the [jmj]-sHtjpriest is the one who wipes it/him away in/with the inundation water’.144 The gloss paraphrases this as the exaltation of the god at the ‘hacking up of the earth’, which was chiefly concerned with Osiris’ justification. The next ritual instruction prescribes the bringing of the Sem-priest to the Opet-temple. The specific writing of this priest’s title in our text is worth pointing out, since it is so far only attested for the high-priests of Ptah in Memphis who likewise held the office of Sempriest, which was related to the Memphite god of the dead, Sokar. Iunmutef is then guided to the one who made him, that is Osiris (31,4), while reciting the festival scroll (= Songs[?]). The former is seen as ‘the divine model of the sem priest’145. The following lines (31,5–6) situate the events in the ‘great Wabet’, i.e. the embalming-place, within the Opet-temple, when the doors have been closed behind the god.146 This seems to be linked to a section from the Khoiak-text in Dendera: jr #bd 4 #X.t sw 2[4 hrw] pfj Qrs.tw Wsjr jm=f m wob.t mj nf Xpr m Ho.w-nTr n Wsjr m sp tpj Xft Xpr Or m oH Hr sT#m Xnt nTr.w wrS.tw Hr Qrs.t Wsjr ‘With respect to the 2[4th] of Khoiak, it is that [day] on which Osiris was embalmed in the Wabet, like that which happened with the divine limbs of Osiris on the first occasion, when Horus came to be in the palace, wrapping in front of the gods, spending the day embalming Osiris.’147 For the figure of Sokar, the final section of the fifth book of the Khoiak-text in Dendera gives the following description: jr p# hrw 7 wo jrj.n nTr pn m-Xt Hb Qrs.t=f nj sm#-t# jm=f S#o-m #bd 4 #X.t sw 24 r orQ jsk nTr pn Htp Hr oxm.w nh.t m rwtj n Edw Hrj r hrw 7 pw jrj.n=f m x.t n mw.t=f Nw.t wnn=f jwr.tw jm=f Xpr hrw wo r #bd wo nh.wt r Nw.t ‘With regard to each of the seven days this god passed, after the festival of his embalming, while still unburied, from the 24th of Khoiak to the last day, this god rests on sycamore branches outside148 of the upper Busiris. This is for the seven days he remained in the womb of his mother Nut, when he was conceived in it: A day is for a month; the sycamore branches (stand) for Nut.’149 The Opet-temple where the figure of Osiris is now placed in the Great Ceremonies is also understood as the womb of Nut. Therefore, the Great Ceremonies express the same as the Dendera-text, i.e. the god is now in the womb of his mother Nut, the Opet-temple. The next ritual instruction in the Great Ceremonies prescribes that which has to be performed to complete the festival.150 The priest called ‘keeper of the few’ is brought. The text further says that the eye looks intently at the god and refers to the women who are present, with a reference to the great and the small kite, most likely Isis and Nephthys. The next step of the instruction lists the offerings that are presented. Thereupon the Anubis-gods appear,

143 144 145 146 147

Col. 29,13. Col. 30,4. Te Velde, LÄ III, 213. For the involvement of the Sem-priest in the fabrication of the figure, see also Coulon, in CENiM 3, 10. Col. 94–95; Dendera X, 41,4–6. See the translation by Cauville, Chap.os. Traduction, 23 and Chassinat, Khoiak, 754–756. 148 See Leitz, ZÄS 116, 44 with n. 27 for this translation. 149 Col. 97–98; Dendera X, 41,9–12. See also the translations and comments by Coulon, in Figures de dieux, 306–307; Chassinat, Khoiak, 757–764; Cauville, Chap.os. Traduction, 24, and Meeks/Favard-Meeks, Daily Life, 172. 150 This is according to the parallel, P. Schmitt; see the comments under 34,12.

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who are well-known as protectors of the god Osiris and also reassemble his limbs, embalm him, and clothe him. The hn-chest, which is mentioned in the following line, is known among other things as the coffin of Osiris, containing his corpse, and serving as his sanctuary of regeneration. Interestingly, in the Khoiak-text, the Sokar-figure is placed in the hn-chest after it was bandaged. Then, the ba of haematite is presented to the god. This stone was frequently used for amulets which serve as protection for the mummy of Osiris, which seems to be the function of the ram of haematite as well. As we know from the Dendera-text, the statuette of Sokar was bandaged and adorned with 14 protective amulets.151 Note also the passage in 33,15–16 which says ‘complete is Sokar … complete is Chontamenti’, probably an allusion to the completion of the figurines. The next steps of the ritual are the recitation of the festival scroll (= Songs[?]) by the god’s fathers and the chief scribe of the king, while they cut up fowl and fishes. While doing this, the god’s fathers and the scribe come forth in front of the god, without any Wab-priest being allowed to see it. Then, the one who praises issues a summons, while the afore-mentioned ba of haematite is in the hands of the two kites (= Isis and Nephthys) and is presented before Osiris. The final lines are only fragmentarily preserved in the Berlin-version and in the hieroglyphic transcription of the Hood-Hearst papyrus by Newberry but seem to contain a final ritual instruction which ordains a slaughtered sacrifice, most likely a representation of the annihilation of Seth and thus evil in general. Right after the Khoiak-text in the temple of Dendera, a detailed scene with several vignettes and texts elaborating on the slaughter of Seth follows.152 There too, we find the Dr.t wr.t ‘great kite’ and the Dr.t nDs.t ‘small kite’ who were likewise summoned in the final section of the Great Ceremonies, as just mentioned.153 For the last day of the Khoiak-festival, the Dendera-text provides the following information: jr #bd 4 #X.t [sw orQ] soHo Dd m Edw hrw pfj n sm#-t# n Wsjr jm=f m j#.t-nbH.w m TpH.t xr jSd.w Dr-ntj hrw pfj jj.tw Ho.w-nTr n Wsjr jm=f m-Xt Qrs.t Wsjr soHo Dd […] r 10 oHo Db# ‘With respect to the [last day] of Khoiak, the raising up of the Djed-pillar in Busiris, (it is) this day when Osiris was interred in the mound of nbH-plants in the cavern under the balanites-trees,154 since it is this day on which the divine limbs of Osiris were returned, after the burial of Osiris.155 Raising up the Djed-pillar […] to 10. Standing erect and being adorned.’156 The Great Ceremonies, however, only go as far as the Opet-temple and do not seem to say anything about the course of the ritual concerning the figures of the previous year. 9.8.1.2 The Osiris-catacombs in the Temple of Karnak As previously discussed, the bandaged figurine was buried in the Osiris-tomb. In Karnak, excavations have brought to light the so-called ‘Osiris-catacombs’ which are located to the north-east of the main temple in an area that is dominated by Osirian structures. These gal151 See p. 93 above. 152 Dendera X, 51–54 and pl. 15 and 31. See also Cauville, Chap.os. Traduction, 29–30 and Cauville, Chap.os. Commentaire, 20–23. 153 See col. 34,14 and P. Schmitt, col. 9,11 (lost in P. BM 10252). 154 This refers to the old figure of the previous year. 155 This, on the other hand, seems to refer to the new figure. 156 Col. 95–96; Dendera X, 41,6–9. See also Chassinat, Khoiak, 756–757 and Cauville, Chap.os. Traduction, 24.

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leries contained the burials of the statuettes of Osiris which were fashioned during the Khoiak-festival.157 The decoration of the southern gallery of the catacombs in the precinct of Karnak shows the enthroned Osiris of Coptos, followed by five figures, the four sons of Horus and a mummified god with a scarab as head designated as Xprr Sps ‘noble scarab’.158 Ptolemaios IV is depicted with Apis conducting his ‘Opferlauf’ in front of Osiris of Coptos.159 According to the inscription they bring the scattered limbs of Osiris from the Upper Egyptian nomes. Following after the pharaoh, Harsiese, the son of Osiris is depicted, who reports that the body of the dead deity is reassembled in the Opet-temple of Karnak. Then, Shentayt, the goddess who is responsible for the fabrication of the figurines during the Khoiak-festival, is depicted, followed by a series of unnamed female figures who are probably Isis and the mourners. The penultimate person in front of Anubis is Rnn, the wet nurse. In her left hand she is holding an egg-shaped object which, according to Coulon, can most likely be identified with the mass that was produced for the figurine in the Dendera-text and then put into the mould.160 This scene can be understood as a sequence of events that are parallel to those of the Khoiaktext,161 and thus show close resemblances to the Great Ceremonies. Still preserved in the pendant-scene on the north wall is a procession of the 77 gods of Pharbaitos.162 As discussed in the commentary, some speeches of these 77 gods in the Osirian chapels in the temple of Dendera, who were important for the protection of the body of Osiris particularly during the crucial phase of his resurrection, are parallel to passages in the Great Ceremonies.163 9.8.1.3 The Figure of Chontamenti in P. Salt 825 A passage of P. Salt 825 (P. BM EA 10090 + 10051) reports on the fabrication of a figure of Chontamenti in the ‘house of life’, but with different ingredients to the figures in the Dendera-text. It says in the papyrus: tp-rd n jrj.w twt n Xntj jmnt.t … jrj.w m tj.t Dsr.t n bd n QrH m o.wj=f jor 10 m Qd n HD.t ntj m tp=f … ‘Instructions for making/the one who makes a figure of the foremost of the West … one makes (it) into a holy image in a mould of pottery with his arms and 10 uraeus-snakes around the white crown which is on his head …’164 This statu157 On recent excavations of the Osirian catacombs in Karnak, see Dieleman/Backes, in Liturgical Texts, 4–5, with n. 23; Leclère, BSFE 153, 24–44; Coulon/Leclère/Marchand, Cahiers de Karnak 10, 205–238; Coulon, in Abschied von den Toten, 326–341; Coulon, in Culte d’Osiris, 9–13, and Smith, Osiris, 494, n. 501, with the literature provided there. See also Kucharek, in Constructing Power, 3–4 and Centrone, Corn-mummies, 176–178. For the figurines discovered there, see also Coulon, in Figures de dieux, 296–297, n. 7. For the Osirian necropolis in Karnak under the Ptolemies, see also Coulon, in Thèbes et sa région, 17–32. For other such catacombs in Oxyrhynchos and Giza, see Minas, MDAIK 62, 211–213 and Dieleman/Backes, in Liturgical Texts, 5, with n. 24. Compare also Pries, Stundenwachen I, 25–26. 158 Compare the discussion under 26,12–13 of the Great Ceremonies for more information on the scarab. 159 Compare the drawings of the scene in Coulon, in Abschied von den Toten, Abb. 2 on p. 331 and Abb. 3 on p. 333. The relevant inscriptions, however, are not published. I would like to thank Laurent Coulon for sending me a preliminary version of the edition of the very fragmentary texts of the south gallery of the Osiris-catacombs. Compare also Coulon, in Abschied von den Toten, 330–332 for the following description. 160 Coulon, in Abschied von den Toten, 332. See the references for this section of the Khoiak-text above on p. 93 161 Coulon, in Abschied von den Toten, 332–333 with a summary of the actions. 162 Coulon/Leclère/Marchand, Cahiers de Karnak 10, 217–219; 220–221, and pl. XI. 163 See 25,21 and 26,3–4. 164 P. Salt 825, col. 21,1–8 (Derchain, Papyrus Salt, 17* [col. XVI,1–8]). See also the translation and com-

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ette consisted of sand, clay, and aromatics, without the grains that were typical for the Chontamenti-figure in Dendera or the minerals as typical for the Sokar-figure.165 Important with regard to the frequent allusions to the solar-Osirian cycle in the Great Ceremonies is that this figure of the ‘house of life’ is characterised in the following way: Ro pw p# Wsjr pw ‘It is Re and it is the Osiris.’166 The figure is also placed in the skin of a ram, which symbolises the transformation of Osiris into Re.167 Moreover, with regard to the connection of P. Salt 825 with the Great Ceremonies, note that an excerpt of the latter is included in the former.168 9.8.1.4 Concluding Observations The above investigation is intended to present preliminary ideas on how to contextualise the Great Ceremonies within the mysteries of Osiris, more precisely the Khoiak-festival. A thorough study of the Dendera-text and other sources for these events, such as the Cuve de Coptos, and their comparison with each other and the Great Ceremonies will contribute towards a better understanding of these compositions. This undertaking cannot be part of the present study, but is intended to be the focus of a later investigation. Nonetheless, the preliminary results presented above have shown that the Great Ceremonies are not only closely linked with the events described in the Khoiak-text in Dendera, but in addition it also seems as if they can even more specifically be linked to the fabrication of the Sokar-figure. This becomes especially apparent when comparing the notes in the following table (at the end of this chapter). Moreover, the Great Ceremonies frequently speak of Sokar, but mention Chontamenti only once. Although not the title of the complete text, but only of a section of it, one wonders why the Egyptians provided the designation or sub-title the ‘(great) ceremonies of Geb’, when allin-all Geb plays a far less prominent role than, for instance, Isis or Horus, or even Osiris himself. It could be that this is because both figurines, Chontamenti and Sokar, were made partly of earth and sand in the case of the former, and clay soil in that of the latter, and Geb is the god of the earth. Note also such passages as 24,11 that refer to Osiris’ reassembly into a form that is described as being equal to the one who has begotten him, i.e. Geb. Thinking of the figurines made out of earthly substances, this could be the form equal to Geb, the earth.

9.9 Introducing the Multitude on the Last Day of Tekh (P. BM 10081, col. 8–15) The Introducing the Multitude is structured into seven stanzas of varying length, which are all addressed to Osiris:169 1st stanza (8,2–9,12), 2nd stanza (9,13–26), 3rd stanza (9,27–10,31), 4th stanza (10,32–11,25), 5th stanza (11,26–13,20), 6th stanza (13,21–14,7), 7th stanza (14,8–15,18). ments by Derchain, Papyrus Salt, 143 and 184. 165 Compare P. Salt 825, col. 21,1–23,8 (Derchain, Papyrus Salt, 17*–19* [col. XVI,1–XVIII,8]) for the materials used for the figure in the ‘house of life’ and its fabrication. 166 P. Salt 825, col. 23,2 (Derchain, Papyrus Salt, 19* [col. XVIII,2]). This passage is striking, since one would expect p# Ro, i.e. with article, and Wsjr without the article (reference courtesy Joachim Quack). 167 See Derchain, Papyrus Salt, 153–156 and Coulon, in Figures de dieux, 301. 168 Compare 30,3–7 of the commentary for more details. 169 For the importance of the number seven, see Smith, Traversing Eternity, 152, n. 4 and the literature refer-

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Every stanza is uttered by Isis, except for the second, which is spoken by Nut who identifies herself in 9,17 by saying ‘I am your mother Nut.’ In 9,1, Isis also addresses her sister Nephthys to come, so that they can look for Osiris together and in 11,16 she calls her to weep together for him.170 The overall theme of all the stanzas is the continuous invocation to Osiris to return and thus to put an end to the isolation and loneliness of Isis and relieve her suffering. In her lamenting, she also urges several times that the god should not be heavy of anger against her. She reports the crimes that Seth has done against her, most prominently her and Nephthys’ imprisonment in the spinning house of Sais. Apart from her own grief that the goddess is expressing, other deities and human beings are also in a state of sorrow because of Osiris’ death and absence. He is the one who not only makes them live but also creates all sustenance. Another main topic is Osiris’ son Horus who is heir and king of Egypt and protects his father. Pharaoh is likewise mentioned in the Introducing the Multitude as the one who will make the temple of Osiris festive in return for his protection. The lunar aspects and forms of Osiris are an underlying and predominant theme throughout the text. Among other things, he is called jwn ‘lunar pillar’ and invoked to come as the moon. As in the other texts preserved in P. BM 10252 and 10081, Osiris is justified against Seth, while the crimes of the latter and the evil that he caused are directed against him. 9.9.1 Situation Within the Events of the Khoiak-festival? Goyon has already suggested the possibility that the Introducing the Multitude was adopted for use in the rites of the month of Khoiak.171 The title of the text, however, indicates that its performance had to be executed on the 30th and final day of the month of Thoth on which, and also during that month, Osirian festivals were celebrated.172 Nevertheless, most of the compositions preserved in P. BM 10252 and 10081 can be situated, with some certainty, within the Khoiak-festival, some even with specific dates for their performance. It would, therefore, be conceivable that the Introducing the Multitude was not only performed on the last day of Thoth, its original date of performance, but also during the Khoiak-festival. As its position between the Glorifications II and III as well as the shared content of lamentations and glorifications of these texts suggest, the Introducing the Multitude could have been recited at the same occasion as the Glorifications. Keeping in mind that the copy of the texts of P. BM 10252 and 10081 is that of a temple manuscript that actually saw use in the cult, it is very likely that the order in which the compositions appear was a deliberate choice. With the final section of the Great Ceremonies, the events of the Khoiak-festival are now located in the Wabet where the revivification of the deity took place. The title of the following text, the Glorifications I, reads: s#X jrj m Hw.t-nTr n.t Wsjr jn xrj-Hb Hrj-tp m pr pn Dd.w m tp-tr nb n wob.t ‘Glorification. To accomplish in the

ences cited there. 170 Nevertheless, as Smith (Traversing Eternity, 153) has already stated, the part that Nephthys plays in our text seems to be minor. 171 Goyon, Imouthès, 84. See also Smith, Traversing Eternity, 153; Kucharek, Klagelieder, 44; Coenen/Verrept, GM 202, 100–101; Scalf, Passports to Eternity, 39, and Barbash, Padikakem, 26. 172 Smith, Traversing Eternity, 152–153; Coenen/Verrept, GM 202, 100; Barbash, Padikakem, 26–27, and the remarks under 8,1 of the commentary.

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temple of Osiris by the chief lector priest in this house. What is to be said at every festival of the embalming place.’173 It thus situates the performance of the so-called Glorifications I in the Wabet as well, and, therefore, seems to continue the acts that were started in the preceding text, the Great Ceremonies. Not only glorifications, but also lamentation and mourning were the means for Osiris’ restoration to life.174 Hence, the texts following after the Great Ceremonies, i.e. the Glorifications I and II, the Introducing the Multitude, and the Glorifications III, are intended for this purpose and were most likely, with regard to the Theban version of the Khoiak-festival of P. BM 10252 and 10081, recited within the Wabet, probably in the order in which they appear on the two papyri. Note further that the sequence of the Introducing the Multitude followed by the Glorifications III is also attested in P. WAM 551.175 After these glorifying and reviving recitations and performances, the collection of the texts of P. BM 10252 and 10081 is concluded with the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies, the main topic of which is the ultimate destruction and annihilation of Osiris’ enemies and the resulting final triumph of the deity.

9.10 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies (P. BM 10081, col. 33–34,23) The first two lines of the text list the various festivals during which this composition was supposed to be recited. These are identical with those mentioned for the performance of the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor. Speech of Osiris (33,3–34,6) Actions of Re, Isis, Horus, and Nut for Osiris (33,3–17) The text immediately goes on with a direct speech, but without indicating whose it is. Nevertheless, the following makes it certain that Osiris who identifies himself in 33,16 is speaking. He reports what his father Re, his sister Isis, his son Horus, and his mother have done for him, i.e. giving him the Duat, annihilating his enemies, opening the ways for him, and giving the house, most likely again a reference to the Duat, to him. Before Osiris’ speech describes these actions in more detail, the well-known phrases designating Osiris and Pawerem (originally pharaoh) as justified against their enemies are inserted. Horus is now the ruler of Egypt. He is further referred to as one ‘who came forth from/with the worms of the eye of Re’. These worms can be understood as a symbol of regeneration and rebirth as Horus himself can be, since he was begotten by Osiris after he was killed by Seth. Furthermore, Osiris says that he is pleased with the value of their years, which again seems to highlight the worms’ regenerative aspects.

173 P. BM 10252, col. 36,1–2. See also the translation by Backes, Papyrus Schmitt, 340. 174 On the importance of mourning and lamenting for the revivification of Osiris, see p. 101. 175 See the publication by Barbash, Padikakem and compare especially p. 29–30 for the link between these two texts which according to Barbash (Padikakem, 29) ‘should be viewed as a unity’.

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Deeds of Isis (33,17–34,1) Before Osiris’ speech focuses on Isis’ deeds for his wellbeing, he identifies himself as the speaker. Osiris then devotes his report entirely to Isis. Each section in the following starts with the particle jr ‘with respect to …’ followed by a specific group of enemies and the actions of the goddess against them employing wordplay between the verb and the instrument that she uses to punish them. These lines seem to refer in particular to typical Letopolitan aspects and traditions of killing enemies and—although it was not possible to identify all of the objects used for punishing the rebels—it appears that they all have a religious connotation and seem to convey an important meaning in the cult. In the following section, starting again with jr, Isis acts against ‘those who came into existence as birds’176. Osiris reports on how his sister Isis slew Seth and his confederates in connection with specific birds. As a punishment for the enemies’ weakness against Seth, or other offences against Osiris, they are, for instance, weak as gb-birds. The final statement of this paragraph does not refer to a kind of bird, but instead says that Isis acted against Seth and his confederates as a reed-knife and cut off their heads. Burkard suggests that a designation for birds is omitted here probably because this passage functions as the interface between the previous identification of the enemies as birds and the following one as fishes.177 The next section concerns the enemies who are characterised as ‘those among them that fell into this water as fishes’178. The rebels’ punishments are now explained with reference to specific fishes, like the wH#w-disease which is put into the enemies as or by the Sptj-fish, an animal whose connection to illnesses is also known from other texts. Furthermore, Isis avenges the foes’ evil crime of walking in the blood of Osiris by walking in their blood. Again, the text employs wordplay, in which the verbs used to describe the acts of Isis sound like the names of the mentioned animals.179 Osiris’ report about his own actions (34,1–6) The beginning of the next column in P. BM 10081 is only fragmentarily preserved but major parts can be reconstructed with the help of the Asasif-parallel. In all likelihood, Osiris is still speaking, however, no longer about Isis’ actions, but about his own. Presumably a description of the appearance of the rebels is provided, who seem to have horns on their heads, most likely their characterisation as sacrificial bulls. Address to Seth and his confederates and justification of Osiris and others (34,7–14) From 34,7 onwards, Osiris is no longer speaking but is referred to in the third person singular. Instead, Seth is now addressed and the evil that he has done against his brother, particularly his causing Osiris to submerge in the water, is mentioned. He is then repeatedly ordered to stay back. After emphasising the humiliating condition in which the enemies find themselves, this section is concluded with the well-known phrases of triumph that designate Re as justified

176 The overall designation #pd.w ‘birds’ is used. See also Burkard, Osiris-Liturgien, 79. 177 Burkard, Osiris-Liturgien, 80. 178 Here as well, the generic designation rm.w ‘fishes’ is used and the specific ones are mentioned in the following, as was the case with the birds in the preceding paragraph. 179 For more information on this wordplay, see also the summary by Burkard, Osiris-Liturgien, 78–81 and Burkard, in Akten, 11.

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against Apopis, and Osiris, Horus, Isis, and Pawerem (originally pharaoh) as justified against their enemies. Ritual instruction (34,14–18) The final instruction prescribes the exemplary offering and burning of the birds and fishes that were mentioned in the course of the text, in the presence of Osiris himself, which resembles the god’s triumph over his enemies. The Asasif-parallel, i.e. the version that was designed for the deceased from the very first, does not include the final ritual instruction, which indicates that it was only intended for use in the temple cult. Justification and triumph (34,18–20) To highlight this final triumph over the enemies, Osiris as well as Pawerem (originally pharaoh) are declared justified against their enemies and it is said that the latters’ crimes do not exist anymore and that Seth does not find Osiris, since the latter is far from him in the necropolis. Instruction for recitation (34,20–23) The ritual instruction, which requires its reciter to wear white sandals and tp-mr.t-linen, both known from other texts for their aspect of purification, specifies what has to be recited and is again omitted in the version intended for the private person. The recitation is the repeated declaration of Osiris’ justification against his enemies.

9.11 Book of the Dead Spell 175 (P. BM 10081, col. 34,24–36,20) The text called ‘another praise of Osiris, foremost of the West. He is made justified against (his) enemies’ is part of a composition designated today as chapter 175 of the Book of the Dead. However, as the title indicates, what follows is not an independent text, but a subchapter of the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies. This comprehensive composition does not finish until the end of the papyrus in column 37 with the closing formula jw=f pw. Moreover, the heading as well as the following summary shows that both texts share the main topic of justification and destruction of enemies as well as their structure as direct speeches, in the former text by Osiris alone and in the following one as a dialogue between Osiris and Atum. Book of the Dead Spell 175 – Chapter B Dialogue between Osiris and Atum (34,25–35,8) Osiris’ complaints about the underworld (34,25–28) The text begins with the so-called chapter B of spell 175, omitting chapter A entirely. It elaborates on Osiris’ transition to the underworld after his death. Osiris starts his speech with the question of what it means that he will proceed to the underworld, followed by a list of his complaints about the lack of water and breath, the darkness, and his loneliness in the West. In addition, the god is worried about not being able to see the face of Atum anymore.

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Atum’s comforting of Osiris (34,28–33) Atum assures Osiris that, although he is bound to the underworld, he will have a place in the bark of millions while his son Horus is ruling on earth and Seth is fallen under him, i.e. the well-known conception of him being condemned to carry the corpse of Osiris. Lifetime of Osiris and Atum (34,33–37) The next question asked by Osiris concerns the lifetime that the god is going to spend in the underworld, which is equated with millions of millions. Furthermore, Re designates himself as the sunlight by day and Osiris as the light by night, that is the moon, an identification well-attested for Osiris. This is followed by the famous cataclysmic description of the end of the world by Atum. Everything except he and Osiris, transforming themselves into the primordial form of serpents, will return into the Nun, so that all will be as before the creation. Re’s repeated listing of his deeds for Osiris (35,1–8) In the following, topics from previous passages are revisited. Horus is the heir of the earthly throne and Osiris is in the bark of millions while the ba of Seth is restrained from it, i.e. his role of protector of the bark of the sun god is reversed, in order to enhance his evil character in a text that is intended for the protection of Osiris and directed against Seth. Speech by the reciter/priest (35,8–13) With 35,8, the dialogue between the gods ends and the reciter, in the funerary manuscripts the deceased, in our version the priest who recited the composition on the occasion of the various religious festivities mentioned at the beginning, now addresses Osiris. Since our version is a temple manuscript, it substitutes the pharaoh as beneficiary for the deceased. The reciter asks the deity to do for pharaoh what his father Re has done for him, to let him endure on earth, establish his house, and restore his tomb while his enemies are in great affliction. The final lines of this passage express the desire that one might attain the state of reveredness among the revered ones, so that Osiris may be joyful. Ritual instruction – Osiris-figure (35,13–15) The following passage is only attested in the P. BM 10081-version of Book of the Dead Spell 175. Words need to be spoken over a figure of Osiris made of faience and adorned with gold, probably sitting on a throne. Ceremonies are performed for him and diverse nourishments and incense are offered on the flame by the king. Ritual instruction – Seth-figure (35,15–18) This second instruction is likewise only attested in P. BM 10081. It asks for the fabrication of a figure of Seth out of wax and the blood of a red bull, which has to be bound and provided with the skin of fishes, again an allusion to the evil character of these animals, which was the main topic of the previous text, the Festivals of the Destruction of Enemies. This statuette is placed in a fire of bryony by the king.

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Book of the Dead Spell 175 – Chapter C Sub-heading (35,18–19) The following section, which is only attested in our papyrus, is the instruction for the recitation of chapter C of Book of the Dead Spell 175. The reading of the rubrum is very difficult, but it probably requires the following spell to be spoken on the day of the Hebes-tep-festival, the 16th day of the lunar month. This second part focuses on the myth of Osiris’ rule in Herakleopolis, and as in the preceding chapter is also dominated by a dialogue between the two gods Osiris and Re. Dialogue of Osiris and Re (35,19–36,8) ‘Hacking up the earth’-festival (35,19–27) The triumph of Osiris is described, with praise and gladness in Herakleopolis and Naref, and his son on his throne, while Seth is in great affliction. The following part highlights the effect of the temporary solar-Osirian unity against Seth, who sees that the forms of Osiris are like the forms of Re. Not only will all men come to Osiris with bowed heads, but also Seth himself has to take this degrading position with his forehead touching the earth. As a result, blood is dripping from his nose, which Osiris is hacking up, an explanation of how the ‘hacking up of the earth’ came into being in Herakleopolis, one of the most important festivals in this town. The great lake in Herakleopolis (35,27–34) The following mythological episode provides the explanation for how the great lake in Herakleopolis came into existence. Due to the heat of the Atef-crown, which was placed on the deity’s head in order to create fear and awe, the head of Osiris was painful and he was sitting down in his house, where Re found him. The sun god removed the swelling and the blood and pus from it were transformed into the lake. The name of Herishef (35,34–37) and Herakleopolis (36,1–8) The third passage speaks about the coming into existence of the name of Herishef who wears the Atef-crown of Osiris, and the fourth paragraph is the explanation on how the name of Herakleopolis came into being. Unfortunately, these and the following lines of the P. BM 10081-version are only fragmentarily preserved and a reconstruction only partially possible, due to the deviation between the versions which in some cases is quite severe. Address to Osiris (36,8–10) After this dialogue between the two gods, Osiris is addressed. The respect towards him is evoked and it is stated that pharaoh as well as his and Osiris’ underlings will exist on earth for millions of years. Ritual instruction(?) and justification (36,10–13) The content of the following passage, which is only preserved in P. BM 10081, is difficult to grasp due to the fragmentary state of the manuscript. Reference is probably made to a burnt offering or a flame, from which no one will come forth. This is followed by the well-known phrases of triumph and justification, probably of Re against Apopis, and Osiris, Horus, and pharaoh against their enemies.

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9.12 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir

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Ritual instruction – Horus-figure (36,13–15) Now, words need to be spoken over a figure of Horus, similar to the one of Osiris in the earlier instruction, made of lapis lazuli and probably adorned with gold. This instruction is only partially included in the other versions. The statuette holds the testicles of Seth in its right hand and the crook in its left, showing Horus as the winner of the battle against Seth and with the symbol of royal dignity. Diverse nourishments are offered and incense is placed on the flame. As the following lines reveal, this is a figure or an amulet of Horus which is placed at the throat of a man for protection. Moreover, the usefulness of the recitation for the reciter is pointed out. Ritual instruction – enemy-figure (36,17–20) As was the case earlier, after the production of a figure of a beneficial god, those of the enemies intended for destruction need to be fashioned. Likewise, this instruction is only attested in the P. BM 10081-version. The effigy is made out of wax with the enemy’s name inscribed on its breast with red ink, bound with a cord, and anointed with the blood of a red bull, highlighting once more the evil nature of the colour red. It is then placed in the flame together with another figure of the enemies of the king, which is bound with the sinew of a red bull. Thus they are destroyed and the evil annihilated.

9.12 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir (P. BM 10081, col. 36,21–37,12) After the title, the composition can be divided into three spells, using the phrase mdw=sn r ^pr-o#¼ m mdw nb Dw dSr Xmt.w Dd=sn r=f bjn Dw m grH m hrw m nw nb n.t ro-nb for structuring.180 Sealing of places, objects, and body parts (36,22–33) In the following, a list is provided of different places and objects connected to Osiris that have to be sealed, such as the sky or the earth, but also different chests such as the one in Heliopolis which is well-known from other texts, for instance, the Interpretations of the Secrets where its opening is one of Seth’s numerous misdeeds. After this list of places and objects, various parts of the bodies of the enemies, which need to be sealed, are enumerated. A phrase, which reminds one of the Spells against Enemies, is inserted. It provides the reason for the above-listed sealing of the different limbs, i.e. that the enemies speak or intend to say something evil against pharaoh, and can be found again a bit later in the text. Sealing of body parts and activities with specific seals (36,34–37,1) The text continues with the sealing of body parts and various activities, such as sleeping and eating. A list of the seals as well as a reference to their more specific sealing purpose is provided. The seals of Thoth and Horus are intended for the mouth of the evil one and the foes, respectively. Furthermore, the seal of Weret-Hekau, which is meant to seal the way of the necropolis, so that enemies are not able to enter it, and that of the great physician of Upper

180 This is based on the previous assumption by Schott, ZÄS 65, 36, 38, and 40.

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Egypt and the great physician of Lower Egypt are mentioned. The repeated phrase providing the reason for the sealings, i.e. the enemies speak evil or intend to do so against pharaoh, concludes this second spell of the text. Address to an unknown deity/demon (37,2–8) The following lines are badly damaged and it is nearly impossible to make out their sense. The text might refer to the seal of a specific divinity, or, due to the plural ending that is still preserved, a group of gods or demons well-known for their power against enemies. A being is addressed in the second person singular, but it is no longer possible to reconstruct its identity. A bit further on, ‘those that are on their belly’, i.e. crawlers, are said to be wretched and in the hand of the person who is addressed, a description which reminds one of the famous images on Horus stelae, showing the young god with evil animals including snakes in his hands. Ritual instruction (37,8–12) The composition is concluded with a ritual instruction requiring the preparation of a figure of the rebels of wax or clay, together with a blank sheet of papyrus containing the name of the enemy, his father, and his mother in red ink. As a final step this figure needs to be buried at the abattoir. Additionally, all limbs need to be sealed with the seal on which ‘this image’ is, i.e. probably the figure of rebels.

9.13 Spell of the Words of the Butcher (P. BM 10081, col. 37,13–31) The final composition of P. BM 10081 is the ‘spell of the words of the butcher, when he comes from the abattoir to the temple of Horus who is in Shenut’. This god figures prominently in the Spells against Enemies where he likewise destroys the enemies. The Words of the Butcher and the previous text are connected by their repeated reference to the abattoir. First, the place of execution is sealed and then left by the butcher after the tribunal.181 Speech by the butcher about the abattoir (37,15–22) In the following, the butcher is speaking himself, saying that he wanted to see the strength of Mentyt, well-known as annihilator of enemies, particularly in connection with her burning character. He reports how he found the abattoir, i.e. as a firmly guarded place without any possibility for the foes to escape. Their bodies are completely destroyed into ashes, so that not even ‘corpse-eating worms’ can come into being, and their bas are annihilated. Furthermore, due to their confinement in the abattoir, the confederates of Seth are no longer able to hear the voice of their leader. Invocation to Mentyt (37,23–24) The following two lines contain a short invocation to Mentyt who is said to confine the rebels. It points out that none of the rebels is joyful anymore for the pleasure of that goddess.

181 The butcher says in the next line that he came from the six great mansions, i.e. the law-courts. See also Schott, MDAIK 14, 188.

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9.14 Concluding Observations on the Great Book

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Address to Osiris (37,24–29) The final lines of the text address Osiris who, in opposition to the enemies, should be joyful. As in the previous texts the topics of his justification as well as the respect and fear that he causes are prominent. His mother, the female sun, is responsible for his protection and Horus who is in Shenut appears in connection with his well-known brazier of Osiris’ rebels. The closing formula jw=f pw following after this is not only the end of the Spell of the Words of the Butcher, but finishes the overall composition called the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies, which started in col. 33,1.

9.14 Concluding Observations on the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies and Its Context of Usage The following sub-chapter is devoted to the question of the original ‘Sitz im Leben’ of the texts compiled under the designation Great Book of [Completing(?)] the Festivals of the Destruction of Enemies and in what way or to what extent they were altered or extended in order to constitute an Osirian ritual text. With regard to the Spells against Enemies, a collection of various spells intended for the destruction of diverse enemies, I have already raised the probability that these have their original context of usage in the so-called execration texts which are applied against potential enemies of pharaoh. As the sub-headings at the beginning and the instructions at the end of each part of the P. BM 10081-version of Book of the Dead Spell 175 suggest, the three chapters, or in the case of our papyrus only chapter B and C, were originally separate spells which were compiled only later on, presumably due to their Osiris-related content and their form of a dialogue between the gods, to constitute the ‘spell for not dying again in the necropolis’ as is their designation in the New Kingdom versions.182 However, first of all, the text designated today as Book of the Dead Spell 175 cannot be considered as an original Book of the Dead text and it is not part of the canonical corpus, as it is fixed only from the 26th dynasty onwards.183 The composition was counted among this corpus due to its being written down with other Book of the Dead spells on papyri.184 However, the text itself can most likely not even be called a funerary composition,185 but was only subsequently used for funerary purposes.186 Schott, on the other hand, assumed that the two chapters (B and C) of P. BM 10081 were taken over from the Book of the Dead, due to the ‘for a man’-annotations, which were passed on in an extended form,187 whereas Quack has pointed out that the wording of the ‘Nachschrift’ is by no means appropriate only for funerary usage.188 Nevertheless, a probable explanation for these annotations would be that the Urtext for these chapters, which was

182 See also de Buck, in Fs van der Leeuw, 80. 183 Quack, in Tod und Jenseits, 617. Nevertheless, due to reasons of convenience and the fact that this title is by now established in the literature for the composition in question, the designation Book of the Dead Spell 175 will be kept in this monograph. 184 See Backes, in Liturgical Texts, 16, with further literature references in n. 6. 185 Compare also Quack, CdÉ 74, 11. 186 See also Quack, in Tod und Jenseits, 617; Otto, CdÉ 37, 250, and Díaz-Iglesias Llanos, Naref, 107. 187 Schott, MDAIK 14, 189. 188 Quack, CdÉ 74, 12. For the remarks about usefulness in non-funerary texts, see also Quack, in Fs Kurth, 208.

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originally a temple text mainly for the benefit of pharaoh, as discussed below,189 was adapted for funerary use in Book of the Dead papyri in the New Kingdom, for which purpose the ‘for a man’-annotations were probably added. The version in P. BM 10081 could be based on these funerary copies and not on the original temple text, thus the ‘funerary’ annotations were taken over as well. Lesko has pointed out that ‘it would indeed be possible that some of the later versions could better reflect the Urtext, at least with respect to what they included of the original’.190 Furthermore, it seems as if our version has considerable modifications compared to the older manuscripts, such as the words NbD Xr xr=k in col. 34,31, which are only attested in P. BM 10081, probably with the intention to reinforce the anti-Sethian character of the text and to further adapt it to other Osirian rituals that make substantial use of such formulae, presumably since the Urtext was not of such a strong Osirian character, but rather intended for the destruction of enemies in general. A number of other phrases and speech markers have been added compared to earlier manuscripts, probably in order to strengthen particular aspects such as the previously mentioned anti-Sethian character and to clarify parts which could be misunderstood. Moreover, the ritual instructions should be mentioned in this context. They are only attested in the version of P. BM 10081, so that one wonders whether they were not part of the original composition, but were only added at a later point, or whether they were part of the Urtext, but simply omitted in the funerary versions. Nevertheless, without knowing the original source text, it is hard to see at what point of the text’s development they were added. Another passage which is only attested in P. BM 10081 is worth pointing out. In 34,34–35, Re says to Osiris: ‘You shall be for millions of two millions (of years), (while) your ba appears in heaven together with the ba of Re. I am the sunshine by day. You are the moon by night.’ Although the solar-Osirian cycle is an underlying theme of the whole of Book of the Dead Spell 175, these sentences enhance the union of the two gods. The same passage can be found in the temple of Hibis above a scene which depicts the corpse of the ithyphallic Osiris guarded and mourned by Isis and Nephthys kneeling at the foot and head end of the god’s divine bier. There, the excerpt functions as the speech of Amun-Re, but without the god being depicted and his presence only indicated by his words. This shows the close relationship between word and image in Egyptian temple decoration. Furthermore, the use of this excerpt in the temple of Hibis and its absence in earlier versions of Book of the Dead Spell 175 suggests that the source for both the passage in P. BM 10081 and the Hibis Temple has to be searched for in another text and was only added to our spell at some later point.191 The texts which are grouped together under the designation ‘the great book of [completing(?)] the festivals of the destruction of enemies’ share one overall topic: justification and destruction of enemies. The first text as well as chapter B and C of Book of the Dead Spell 175 are different from the other Osirian texts preceding this final compilation, since Osiris 189 Moreover, Lesko (in Through a Glass Darkly, 67) identifies Book of the Dead Spell 175 as a Herakleopolitan text with ‘the fate of the Tenth Dynasty capital’. Otto (CdÉ 37, 250), however, says ‘dass es sich bei dem Text von Tb 175 nicht um einen ursprünglichen Totentext handelt, sondern um einen Text unbekannter Gattungszugehörigkeit mythologischen Inhalts’. 190 Lesko, in Through a Glass Darkly, 68. A detailed study of the textual history of Book of the Dead Spell 175 would involve a thorough investigation of each of the manuscripts, which cannot be part of this study, but it is the focus of a project by Daniela Luft (Heidelberg). 191 Compare my earlier discussion of this phrase and its use in the temple of Hibis in GM 241, 15–23.

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9.15 Conclusion

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himself is speaking and acting, and has thus an unusually active role compared to the remaining liturgies, where he remains rather passive. Furthermore, these texts do not contain any lamentations by Isis and Nephthys. In the third text, the sealing and thus the neutralisation of the enemies in the abattoir is the main focus, without even mentioning Osiris. This is followed by the final speech of the butcher after he has left the place of execution. As Quack has already noted, although this order is not obligatory, it is not an ‘unplausible Zusammenstellung von Texten, die ein gemeinsames Thema der Rechtfertigung und Feindvernichtung haben’.192 Similar to the Spells against Enemies, the chapters of the Festivals of the Destruction of Enemies have their origin in the group of temple texts concerning the king, his power, the destruction of enemies and the protection of the state, and to a certain extent also Osiris. From there, they were adapted as Osirian ritual texts and thus several Osirian aspects, such as for instance the anti-Seth character, had to be emphasised. With regard to the so-called chapters B and C of Book of the Dead Spell 175 it even appears as if they were first adapted for funerary purposes and then into the Osirian ritual context as preserved in P. BM 10081. In conclusion, if the title of the composition was originally the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies, this would explain its position at the end of P. BM 10081, or—if they originally belonged together—as the final and concluding text of the long papyrus roll P. BM 10252 + 10081. According to P. Louvre N. 3176, the sm# n n# Tstj.w ‘slaying of the execration figures’ was performed on the 24th of Khoiak.193 The Festivals of the Destruction of Enemies contains several ritual instructions for the destruction of figurines of the enemies. However, whether the mention in the Louvre-papyrus refers to the final text of P. BM 10081 is a matter for speculation.

9.15 Conclusion As the investigation above has shown, several of the compositions preserved on P. BM 10252 and 10081 can be linked not only to each other, frequently with a progression from one text to the other, but with the Khoiak-festival as well. According to P. Louvre N. 3176, the texts called sXr ctS Hno smy=f ‘Felling Seth and his Confederates’ and n.t-o n sXr NbD ‘Ritual of Felling the Evil One’ had to be recited in the morning of the 25th of Khoiak.194 These might be identical with the two Urk. VI-texts.195 The Ritual of Bringing Sokar out of the Shrine was also to be performed on that day.196 The so-called Xr Hr Hr=f ‘Falling on his Face’, most likely the Book of Protecting the Neshmet-bark, had to be recited in the night from the 25th to the 26th of Khoiak.197 The sequence of these texts in P. BM 10252, therefore, seems to correlate with their date of performance. Furthermore, if my assumption above that the Ritual of Bringing Sokar out of the Shrine is connected to the bringing of the Sokar-

192 Quack, CdÉ 74, 12. 193 P. Louvre N. 3176, col. 5,7 (Barguet, Louvre 3176, 16, 18 and pl. III). See also Burkard, in Akten, 17 and Kockelmann, Meroe bis Indien, 124. 194 Barguet, Louvre 3176, 17 (col. 5,31–33), 19, 48, and pl. III. 195 For the possible identification of the n.t-o n sXr NbD with the n.t-o n Xsf #d, see also Burkard, in Akten, 19. 196 See the remarks above on p. 87. 197 See the table by Barguet, Louvre 3176, 49.

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figure of the previous year from the Shetyt-shrine to the upper Edw is correct, it would have been exposed to potential harm, during its journey as well as after its arrival at the place of deposit. This would be another ideal opportunity for the performance of the Book of Protecting the Neshmet-bark. The discussion above has also shown that several compositions were recited more than once, on different days, and sometimes also different sections instead of the whole text. The Great Ceremonies are not only closely linked with the events described in the Khoiak-text in Dendera, but even more specifically to the fabrication of the Sokar-figure. Unlike the other texts, however, the performance of the Great Ceremonies does not seem to relate to a certain date or action, but it rather provides a sequence of events from the initial fabrication of the figure to its arrival in the Opet-temple. With the final section of the Great Ceremonies, the events of the Khoiak-festival are located in the Wabet where the revivification of the deity took place. The following texts—the Glorifications I and II, the Introducing the Multitude, and the Glorifications III—seem to continue the acts that were started in this final part of the Great Ceremonies and were thus recited within the Wabet as well, probably in the same order as they appear on the two papyri. And yet a number of the texts preserved in P. BM 10252 and 10081 do not seem to have had their original context and purpose within the Osirian sphere, but were mainly intended for the protection of the king and the destruction of his enemies and thus the wellbeing of the Egyptian state. The Spells against Enemies can be linked even more precisely to the execration texts. In addition, the Sealing of the Mouth of the Enemies in particular gives the impression that it was originally intended for the benefit of pharaoh rather than Osiris who is not even mentioned in that text. The presumable origin of Book of the Dead Spell 175 likewise in the kingly sphere is also discussed above. But why were these compositions adapted, extended, and updated to constitute an Osirian ritual text within handbooks of a collection of rituals for the benefit of that deity? As shown in chapter 7.2, the cult of the god Osiris gained increasing importance in the first millennium BC, also with regard to his political role, particularly his connection with kingship.198 It probably were these factors that led to the conversion and adaptation of original ‘pharaonic’ texts into those with an Osirian emphasis, in which he however holds the status of the king. This, in turn, shows the increasing emphasis that was put on the connection of Osiris with kingship at this time. Furthermore, texts such as those preserved in P. BM 10252 and 10081 have been considered as evidence for a development of a complete outlawry and demonisation of Seth and thus the interpretation of his nature in the course of the first millennium BC as purely evil. In addition, based on Seth’s relation to the desert and foreign lands, particularly the two Urk. VI-texts have been understood as a reaction to xenophobia because of the repeated foreign invasions.199 However, as Smith has shown, these phenomena are strongly context-re-

198 Compare also Smith, Osiris, 357. 199 Compare the works cited by Smith, in Egypt in Transition, 414 and Quack, in Tod und Jenseits, 618. See also Lucarelli, JANER 11, 116–118. For these questions with regard to the Urk. VI-texts, see Fiedler, Seth, 433–442. For the assumption that Seth’s return to Egypt and his misdeeds, particularly the destruction of temples and the killing of sacred animals, described in the Ritual for Felling Seth and His Confederates, may metaphorically refer ‘to the second Persian invasion of Artaxerxes III in Egypt (343–332 BC), an episode recorded with negative tones in the Egyptian documents’, see Lucarelli, JANER 11, 116. For the link to the Second Persian invasion, see also Koenig, in Moving Across Borders, 234. Nevertheless, the colophon of P. BM 10252 highlights that this copy of the text is based on an original that dates to the 17th year

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lated and also attested in earlier periods of the Egyptian history in specific Osirian connections.200 The Book of Protecting the Neshmet-bark, for instance, with a strong anti-Seth character is already attested in a private Theban tomb from the time of Ramesses II.201 The main difficulty in reconstructing the broader context of the texts at the beginning of P. BM 10252 is the loss of an unknown number of columns of text that originally preceded the present column 1. Were the Spells against Enemies the first text of that manuscript or were they preceded by one or even more compositions? Unfortunately, it is impossible for now to answer this question. While the texts from the third column onwards can be situated within the Khoiak-festival, some with more, some with less certainty, the Spells against Enemies cannot, and it is not sure whether the missing title of that compilation provided such explicit information. Furthermore, one wonders whether the missing beginning of the papyrus roll started immediately with a composition, or whether it might have contained information concerning the broader purpose of the texts it contains and thus the intended use of the papyrus roll in general. Nevertheless, as the investigation above has shown, one might not only designate P. BM 10252 + 10081 as an Osirian ritual handbook, but more precisely as an Osirian ritual handbook for the Khoiak-festival at Thebes at the time of the 4th century BC.

of Nectanebos I (365/4 BC), well before the second Persian invasion, so I doubt that such a connection is possible. 200 Smith, in Egypt in Transition, 417–422. See also Quack, in Tod und Jenseits, 618; von Lieven, Nutbuch, 224, and von Lieven, WdO 42, 246. 201 See Gill, in Nekropolen, 65–66; Quack, in Tod und Jenseits, 618–619, and Smith, in Egypt in Transition, 416.

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watering

watering

15th

16th

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Accomplishing the decoration of the coffin (nb onX)

Great procession (Athribis); Start of the fabrication; mass formed in an egg-shape; placed into a silver pot until the 16th

Khoiak-text: Fabrication of the Sokarfigure

Mass measured into 14 receptacles and then reassembled; Horus (as fktj-priest) brings the pot/relics to Isis. Symbolic mummification: Placing the paste in two half-moulds; left to stand in

Preparation of the venerable unguent

watering

13th

watering

Fabricating the figurine and watering

12th

14th

Khoiak-text: Fabrication of the Chontamenti-figure

Khoiak-dates

Table 1: Summary Table of the Great Ceremonies and the Khoiak-festival

jmj-sHtj-priest brought to the house of the booth; recites from the book of the great ceremonies while the relics of the god are in his hand in the house of Neper (i.e. the house of gold); bringing of the relics to Isis by Horus; report by Horus

‘Great Procession’ mentioned just before the Gliederlitanei: ‘May you permit that we take thought for the mourning at/during the great procession …’; Gliederlitanei follows; recitation of the appropriate section of the litany in the Great Ceremonies during the production of the relevant relic(?)

Search for and finding of the body of Osiris by Isis during the Wag-festival; beginning of the ‘ceremonies of Geb’; exorcising Seth and announcing what was done for Osiris by accompanying the jmj-sHtj-priest who is Horus. Located m-xnw Stj.t ‘in the chapel of/within the Shetyt’ according to the gloss; writings of in P.BM and P.Ber probably suggests a specific room in a temple, for P.BM most likely in Karnak

Great Ceremonies (no specific dates are given)

Lamentations

120 9. Titles, Contents, and Structure of the Papyri

watering

Removing from the mould and assembling of the halves; drying in the sun; enveloping in a cloth

Boat navigation

20th

21st

22nd

Mummification: left to dry

Mummification: Removing of the halves from the moulds and assembling; left to dry in the sun

Mummification: left to stand

Mummification: left to dry

Mummification: left to dry

Day of a great procession starting from the prWsjr: bringing the women there from Abydos and recitation of the Songs(?); reference to the ‘great ceremonies of Geb’; Leaving the pr-Wsjr: ‘Appearing there at its horizon’ and instruction ‘Proceed …’; Probably stop of the procession at the sacred lake: there probably ‘the [jmj]-sHtj-priest is the one who wipes it/him away in/with the inundation water’ or the exaltation of the god at the ‘hacking up of the earth’, chiefly concerned with Osiris’

about his search for Osiris and his fashioning of what he brought, i.e. the 14 receptacles, which can be connected to the events of the 16th

the bedchamber (Hnk.t)

Mummification: left to stand

Great Ceremonies (no specific dates are given)

Khoiak-text: Fabrication of the Sokarfigure

Weaving of the cloth

watering

watering

18

19th

watering

17th

th

Khoiak-text: Fabrication of the Chontamenti-figure

Khoiak-dates

Songs

Lamentations

9. Titles, Contents, and Structure of the Papyri

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Resting in the sycamore shrine

Resting in the sycamore shrine

Resting in the sycamore shrine

27th

28th

29th

Resting on sycamore branches outside of the Edw-Hr

Resting on sycamore branches outside of the Edw-Hr

Resting on sycamore branches outside of the Edw-Hr

Resting on sycamore branches outside of the Edw-Hr

Resting on sycamore branches outside of the Edw-Hr

Placing in a hn-coffin and bringing to the upper Shetyt; Figure of the previous year: Resting on sycamore branches outside of the Edw-Hr

Bringing of the Sem-priest to the Opet-temple; guiding Iunmutef to Osiris, while reciting the festive scroll (= Songs[?]) at the place of the ceremonies/house of Osiris in the great Wabet; closing of the doors behind the god. Completion of the festival: Bringing of the ‘keeper of the few’-priest; the great and small kite are present; offerings; appearance of the Anubisgods and hn-chest; presenting of the ba of haematite amulet(?); Recitation of the festive scroll (= Songs[?]) by the god’s fathers and the chief scribe of the king

justification; Destination of the procession is the Opet-temple1

Great Ceremonies (no specific dates are given)

Songs

Songs; s#X.w IV; Hourly Vigil; Lamentations; Great Decree

Recitation of the ‘great Ceremonies of Geb’ according to P. Louvre N. 3176

Songs; s#X.w IV; Hourly Vigil

Songs; s#X.w IV

Lamentations

Note that according to the frieze-text in Dendera, the embalming took place on the 24th as well as a procession around the sanctuary of Shentayt, rites at the lake, and the return to the temple; see Kucharek, Klagelieder, 660.

Resting in the sycamore shrine

26th

Bringing to the upper Shetyt (Stj.t Hr.t), where it would stay for a year; Figure of the previous year: anointing and bandaging anew; placed into a sycamore shrine

Resting in the sycamore shrine

1

Mummification: anointing, bandaging, painting, 14 amulets, and placing in chest

Khoiak-text: Fabrication of the Sokarfigure

Day on which Osiris was embalmed in the Wabet

Khoiak-text: Fabrication of the Chontamenti-figure

25th

24th

23rd

Khoiak-dates

122 9. Titles, Contents, and Structure of the Papyri

Burial (Xbs-t#) at the mound of the nbH-plants under the balanites-trees

30th

Raising of the Djed-pillar

Khoiak-text: Fabrication of the Chontamenti-figure

Khoiak-dates

Raising of the Djed-pillar

Bringing to the TpH.t xr jSd.w ‘cavern under the balanites-trees’ and final burial

Khoiak-text: Fabrication of the Sokarfigure

Great Ceremonies (no specific dates are given)

Lamentations

9. Titles, Contents, and Structure of the Papyri

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10. Grammar and Orthography The following chapter is intended to give an overview of specific grammatical and orthographical features of the ritual texts translated and commented on in this edition. These, however, need to be restricted to exceptional cases, since a thorough investigation of the whole grammar and orthography would go far beyond the scope of this dissertation.1 Certain peculiarities of the texts are also addressed in the relevant chapters along the translations and commentaries. After some overall remarks, each text is treated separately as a grammatical unit, since they partly differ considerably from each other.

10.1 Grammar Several investigations of the grammar of some of the texts preserved in P. BM 10252 and 10081, mainly the Interpretations of the Secrets and the Book of Felling Seth, have been published already.2 In addition, some grammatical aspects of the texts are mentioned in the publications of the parallels.3 In the following, the compositions will be dealt with in the order in which they appear in P. BM 10252 and 10081. 10.1.1 Spells against Enemies (P. BM 10252, col. 1–2) The verb form employed most frequently in this composition is the future or prospective sDm=f, very often in its negated form with nn.4 Two grammatical peculiarities are worth highlighting. Firstly, the status pronominalis form r-r for the preposition r is continuously employed in combination with the plural suffix pronoun =Tn as the typical Late Egyptian form.5 Secondly, the Late Egyptian form n-jm is used for n-jm=Tn.6 1 2

3 4 5

As Backes (Papyrus Schmitt, 85) has pointed out, even a thorough analysis of the Great Ceremonies alone would already have the extent of a separate monograph. Examples for such an undertaking are Engsheden, Reconstitution du verbe and Lustman, Étude grammaticale. See Vernus, RdÉ 41, 153–208 and RdÉ 42, 266 for a study of the grammar of the Proto-Demotic version of the Interpretations of the Secrets. For a discussion of some grammatical aspects of the Middle Egyptian and the Proto-Demotic versions, see Waß, Sprachgeschichtliche Untersuchungen (unpublished Magister-thesis). A discussion of the Interpretations of the Secrets including a comparison of the Middle Egyptian and the Proto-Demotic versions with some grammatical aspects has been undertaken by Schott, Deutung, 154–195, with a glossary of the words used in the Middle Egyptian version and their equivalent in the Proto-Demotic one on p. 196–235. For some remarks on the grammar of the Book of Felling Seth, mainly as a dating criterion, see Fiedler, Seth, 271–337. For a discussion of the pronouns and articles used in the Urk. VI-texts, see Fiedler, Seth, 275–283; for the prepositions p. 283–285; for the particles and interjections p. 285–286. For a discussion of the grammar and its relevance for dating the text, see p. 286–337. A short summary of some language aspects and the dating, mainly of the Interpretations of the Secrets, is provided by Altmann, Kultfrevel, 5–6. For the state of the language of the Proto-Demotic version of the Interpretations of the Secrets going back to the 25th dynasty, see also Quack, in 6. Tempeltagung, 225. These are referred to in the following sub-chapters. Compare the literature references cited by Töpfer, Balsamierungsritual, 211, n. 11. P. BM 10252, col. 1,4; 2,6 and 9; in col. 2,14, however, r=Tn is written. See the literature references in n. 8 of the translation and compare Lustman, Étude grammaticale, 22 and Junge, Neuägyptisch, 34–35.

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10.1.2 Interpretations of the Secrets (P. BM 10252, col. 3–12) The definite articles p#/t#/n# were not only used in the Proto-Demotic version, but were also inserted frequently in the Middle Egyptian text. For p#, see col. 3,1; 4,29; 6,28; 7,27; 8,2, 7, 9, and 14; 10,30; 11,27; 12,4; and P. Louvre N. 3129, col. F,42; G,24, and H,51 for the parts that are not preserved in P. BM 10252; for t#, see col. 3,18, and for n#, see col. 3,1. The possessive article p#y=f is used frequently in the Middle Egyptian text as well and always in the structuring annotation jr p#y=f Dd:7 see col. 3,19; 4,15; 5,2 and 16; 6,9 and 17; 7,13 and 26; 8,1 and 16; 9,6, 16, and 29; 10,2 and 11; 11,1 and 34, and P. Louvre N. 3129, col. F,42; H,29; I,24 and 56; and J,24 and 28 for the parts that are not preserved in P. BM 10252. The Late Egyptian suffix pronoun third person plural =w is attested twice in the Middle Egyptian version of the Interpretations of the Secrets (col. 8,14 and 12,23),8 but not in the Book of Felling Seth.9 In col. 11,26, the negatival complement is used after rdj: nn rdj tm wpj t# pn ‘without causing that this land is not judged’.10 From col. 11,13 to 11,33 following after the imperative j Hm-Tw m #d ‘O turn yourself back! Do not attack’, each subordinate clause has the same grammatical structure: in the Middle Egyptian version, this is the negated subjunctive with jmj ‘lest …’,11 which is translated with the negative aorist bw sDm=f in the Proto-Demotic version.12 The sDm.k#=f is attested only once in the Middle Egyptian version of the Interpretations of the Secrets: sxb.k#.tw (col. 11,24).13 Furthermore, a rare example of the stative form of sDm ‘to hear’ is attested in the Middle Egyptian version in col. 12,27. 10.1.3 Book of Felling Seth (P. BM 10252, col. 13–18,27) The article p# is used once as well as n#, in both cases, however, in passages that are not preserved anymore in P. BM 10252.14 As mentioned above, the Late Egyptian suffix pronoun third person plural =w is not attested in this text. In the ritual instruction for the fabrication of the figurine of Seth, the Late Egyptian form A m-r#-pw B is used (col. 16,23).15 As the text mainly reports the already completed misdeeds of Seth and the various punishments he received for these, the sDm.n=f can be considered as the main verb form throughout the text.16 The same is true for the final section of the Middle Egyptian version of the Interpretations of the Secrets, where the misdeeds of Seth are listed as well (P. BM 10252, col. 10,24 onwards). The conditional sentence is used in the Book of Felling Seth in four consecutive clauses with the same structure, which highlight what will happen to Seth if he comes from one of the four cardinal points: jr jw=k n rsw.t/mHt.t/jmnt.t/j#bt.t ‘If you come 6 P. BM 10252, col. 1,6; 2,5, 19, and 22. Compare the literature references in n. 10 of the translation and see Lustman, Étude grammaticale, 22. 7 Compare also p. 19 of chapter 4 and p. 143–144 of chapter 11.1 for this phrase. The fact that this and other phrases like mjt.t t# mdw(.t) j.jrj t# H#.t in col. 3,18 are not attested in Middle Egyptian raises the question of whether these structuring elements were not part of the source text at the beginning, but were rather added at a later stage in order to organise the text better. 8 The use in col. 3,15–16 is an exception, since the original text is missing and only the translation is written. 9 See also Fiedler, Seth, 276–277. 10 See Allen, Middle Egyptian, 258–259 (19.10) and 260–261. 11 Allen, Middle Egyptian, 260 (19.11, 2)). 12 Compare the literature references cited by Altmann, Kultfrevel, 91, n. 620. 13 See also the comments below under Book of the Dead Spell 175. 14 See P. Louvre N. 3129, col. D,52 and C,45. See also the remarks by Fiedler, Seth, 281. 15 See Kroeber, Neuägyptizismen, 54 and Junge, Neuägyptisch, 91. 16 See also Fiedler, Seth, 16–17. In general on the perfect, see Allen, Middle Egyptian, 227–243.

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from the South/North/West/East’ (P. Louvre N. 3129, col. C,47 [not preserved in P. BM 10252]; P. BM 10252, col. 16,2, 4–5, and 6–7).17 The pseudo-verbal construction with the preposition r to express a future action is used once:18 jw=j r rdj (P. BM 10252, col. 18,21).19 The rather rarely attested form sw sDm=f, a typical narrative form, is attested three times in the Book of Felling Seth: sw Gb Dd=f (col. 13,21), sw Hm=f Dd=f (col. 15,21–22), and [sw] EHwtj Dd=f (col. 15,24). As von Lieven has pointed out, this form ‘ist notorisch problematisch, da sie nicht recht in die sonstige Entwicklung der ägyptischen Sprache hineinpasst und verhältnismäßig selten ist’.20 10.1.4 Second Book of Felling Seth (P. BM 10252, col. 18,28–19,22) Occasionally, the articles p# (P. BM 10252, col. 18,30; reconstructed according to P. Princeton Pharaonic Roll 10, col. 5,10) and n# (reconstructed according to P. Princeton Pharaonic Roll 10, col. 5,10) were used in this text. A ‘participial statement’ introduced by the particle jn followed by a noun is attested twice in the Second Book of Felling Seth.21 Although the particle jn is the one which introduces the traditional Middle Egyptian form of such statements,22 the participle itself is converted into the Late Egyptian form with the prefix r: jn O# r.Sod (col. 19,3) and jn EHwtj r.Sod (col. 19,4). The ‘participial statement’ is found once more in that text, where it is introduced with the independent pronoun ntsn as in the Great Ceremonies:23 ntsn sXpr (reconstructed according to P. Princeton Pharaonic Roll 10, col. 5,11). The late ‘direct object’ pronoun is attested several times in the Second Book for Felling Seth, always in the construction sXr-tw=k (P. Princeton Pharaonic Roll 11, col. 5,7, 8, 9, and 10; P. BM 10252 is not preserved in these sections). The pseudo-verbal construction with the preposition r is used once: jr.t-Or r sXm (P. BM 10252, col. 19,5–6).24 10.1.5 Colophon (P. BM 10252, col. 19,23–34) An interesting aspect with regard to the colophon is that, although it was clearly written in 307/6 BC, its grammar is entirely Middle Egyptian, without any articles p#/t#/n# nor possessive pronouns p#j=/t#j=/n#j= used. Furthermore, the participle is not distinguished by the Late Egyptian prefix j/r. 10.1.6 Book of Protecting the Neshmet-bark (P. BM 10252, col. 22–23) Since this composition mainly consists of invocations to Seth and addresses to different gods seeking their aid in the provision of protection against Seth and his confederates, the verb forms which are used most often are the imperative and the subjunctive to express a wish or the future,25 as well as the future or prospective sDm=f, very often also in the negated form with nn. Reference to Seth’s past misdeeds is made with the sDm.n=f-form. In col. 22,27 and

17 18 19 20 21 22 23 24 25

See also the comments below for the Festivals of the Destruction of Enemies. See Gardiner, EG, 253–4 (§332) and Allen, Middle Egyptian, 180 (15.2). See also Fiedler, Seth, 317 for this example. Von Lieven, Nutbuch, 276, and in general p. 276–278, with a list of attestations and further literature. See also the comments by Fiedler, Seth, 303–307 and Altmann, Kultfrevel, 6. See the comments below under the Great Ceremonies. See the table in Junge, Neuägyptisch, 189. See the comments below. See also the comments above under the Book of Felling Seth. Allen, Middle Egyptian, 251–253 (19.5).

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23,20, the Late Egyptian ‘Present I’ is used: twtw (Hr) oQ=sn ‘one lets them enter’26 and tw=k n tr ‘you are in the moment’.27 10.1.7 Great Ceremonies (P. BM 10252, col. 24–35)28 In the original text of the Great Ceremonies, the article p# is used two times, namely in col. 26,3 (p# jj)29 and in P. Schmitt, col. 5,12 (p# w; the passage is not preserved in P. BM 10252, but the article is also attested in the parallels). Note further that the Late Egyptian adverb dj ‘here’ (col. 28,11; 30,16 and 17; 35,14, 18, and 19) is used in both original text and gloss, instead of the older Middle Egyptian equivalent o#.30 As already addressed for the Spells against Enemies, the Late Egyptian status pronominalis of the preposition r is used occasionally in the Great Ceremonies, but only once in the original text in a verb form (col. 25,22: wn.Xr-r=w [original text], wn.Xr-r=f [gloss]). The Late Egyptian form n-jm occurs only once (col. 25,28) in the original text.31 In some cases, the Late Egyptian ‘Present I’ is employed;32 with a prepositional phrase: col. 24,19: sw m H#tj (original text); col. 27,24: sw n joH; col. 29,25: sw bw.t; with a preposition + infinitive: col. 24,21: sw m onX; with a pseudo participle/stative: col. 26,21: sw mH and sw dm#. A particular form at the beginning of the text should also be pointed out (col. 24,15). A ‘participial statement’33 is used with the independent pronoun ntsn and the participle in the typical Late Egyptian form r.skm (original text)/r.sHm (gloss).34 A similar form of the ‘participial statement’, but introduced by the particle jn followed by a noun, is attested twice in the Second Book of Felling Seth.35 The participle marked by the Late Egyptian prefix j/r is attested twice more in the Great Ceremonies: nw j.jrj(?) (col. 25,11, original text) and j.Xmj nSn (col. 30v,5, gloss36). Compare the form of the participle with the auxiliary verb jrj in the gloss of col. 32,22: p# Sw jrj jrj Db# Ro ‘the sunlight that made the replacement of Re’ and col. 35,7: n# jrj jrj sbj.w Hr-r=n ‘those that directed hostility against us’.37 The late ‘direct object’ pronouns38 are found twice in the Great Ceremonies: -tw=j (col. 28v,1, gloss; the original text is not preserved), -tw=k (col. 30,19, original text), and 26 See also Kurth, Einführung II, 873 for this example. 27 Compare the literature reference in the chapter on the Great Ceremonies for the ‘Present I’. 28 The use of sDm=f and sDm.n=f in the Great Ceremonies has already been discussed by Backes, Papyrus Schmitt, 86–88. 29 P# jj is also written in the gloss, where the grammar conforms to that in the original text in the first columns of the text and only changes to another stage of the language in the annotations of the last columns; see the discussion in chapter 11.2 for more details on this. 30 Wb V, 420 and Junge, Neuägyptisch, 95. See also Backes, Papyrus Schmitt, 89. 31 See below for attestations in the glosses of col. 35. 32 For the ‘Present I’, compare Junge, Neuägyptisch, 117–129. 33 Compare Allen, Middle Egyptian, 338–339 and Junge, Neuägyptisch, 187–195 for the participial statement or cleft sentence. 34 See Junge, Neuägyptisch, 68 for the prefix j or r. 35 See the comments above. 36 This is one of the rare instances in which the gloss provides a writing in a younger stage of the language. 37 See Junge, Neuägyptisch, 100 and Černý/Groll, LEG, 468–469 (48.3.6) for the auxiliary verb jrj. Furthermore, it is used frequently in the Proto-Demotic version of the Interpretations of the Secrets, also in conjunction with jrj: P. BM 10252, col. 4,14 (p# j.jrj jrj=f); col. 5,9 (j.jrj jrj sbj.w); col. 6,15 (p# j.jrj jrj bt#); col. 7,14 (j.jrj jrj wnj); col. 8,26 (ntf j.jrj jrj nt[...]); col. 9,23 (j.jrj jrj HQ#); col. 12,19 (p# j.jrj jrj=f). Compare also Vernus, RdÉ 41, 184–185. 38 Compare Borghouts, OLP 11, 99–109; Junge, Neuägyptisch, 80, and Quack, ZÄS 128, 172, and the literature references cited in these works.

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presumably in col. 34,21 (-tw=k) where it was most likely written in the gloss to clarify that the dependent pronoun -Tw is written in the original text. The Late Egyptian suffix pronoun third person plural =w39 is attested several times in the Great Ceremonies: col. 25,22 (original text), 35,8 (gloss); 35,17 (gloss); 35,23 (gloss); P. Schmitt, col. 5,21 and 41 (these passages are not preserved in P. BM 10252). Nevertheless, a pattern of usage of =w or =sn is not discernible. Once the construction preposition r plus sDm.n=f occurs: r jw.n=f (col. 29v,10).40 vm used as the negation of the subjunctive is attested once: tm msX sbj.w ‘so that the rebels shall not rejoice’ (col. 26,11).41 The sDm.Xr=f which ‘expresses necessary or normative actions’42 and ‘is common in injunctions and statements of result’43 can be found in the ritual instructions of the Great Ceremonies: sSm.Xr=k and njs.Xr xrj-Hb Hrj-tp (col. 30,6 and 7), njs.Xr Hknw.t (P. Schmitt, col. 9,11; the passage is not preserved in P. BM 10252); and once outside of such an instruction: wn.Xr-r=w (col. 25,22).44 Its Late Egyptian successor Xr-sDm=f45 is not attested in any of the texts. Furthermore, the sDm.jn=f might be encountered at the beginning of the Great Ceremonies: m#T.jn Gb (col. 24,2).46 In col. 27,3, the construction XX jm=Y ‘XX is Y’ is used: s#=k Or jm=f ‘Your son Horus is he’.47 Also worth pointing out in this connection is the similarly unusual construction sn.nw jm=f n XY (col. 34,2: sn[.nw] jm=f n Or ‘He is the equal/counterpart of Horus’), which is, for instance, likewise attested in the temple of Edfu.48 This form seems to have been problematic for the scribe, since he rephrased it as Demotic jrj m Qtj ‘made like’ in the gloss.49 Another grammatical construction that should be referred to here can be found in col. 28,16: jn jw nn Dd=Tn … ‘Did you not say …?’50 Several particles are used in the Great Ceremonies. One is tj, which is used in the same sense as the preposition Dr in col. 29,14: tj Dd.tw ‘when/while one says’.51 More frequently used is the particle #(j): col. 29,1;52 32,10, and P. Schmitt, col. 6,2 and 9,14 (these passages are not preserved in P. BM 10252).53

39 40 41 42 43 44 45 46 47 48 49 50 51 52 53

Junge, Neuägyptisch, 53 and Fiedler, Seth, 276–277. Gardiner, EG, 119–120 (§156) and Lustman, Étude grammaticale, 141. Allen, Middle Egyptian, 260–261 and compare esp. the third example on p. 261. Allen, Middle Egyptian, 307 (22.1). Gardiner, EG, 346 (§431.1). See also Jansen-Winkeln, Spätmittelägyptische Grammatik, 70–71 (§109–110); Engsheden, Reconstitution du verbe, 198; Kucharek, Klagelieder, 508, n. 57, and Depuydt, SAK 27, 42 for the sDm.Xr=f. See also Fiedler, Seth, 299–300 and the literature references cited there. For the sDm.Xr=f and other verb forms in the ritual instructions of the Great Ceremonies, see also Backes, Papyrus Schmitt, 88–89. Junge, Neuägyptisch, 149. However, it could also be an infinitive followed by the preposition jn. Compare the comments under 24,2. For the sDm.jn=f, see also the comments below under Book of the Dead Spell 175. See Gardiner, EG, 125 (§162.6.); Wb II, 2.3, and Quack, ZÄS 140, 52. Compare Edfu I, 88,9 and 255,14. Compare p. 149 of chapter 11.2.3 for more details. For the grammatical construction jw + negated sDm=f, see Erman, Neuägyptische Grammatik, 256 (§529) and compare the references cited by Schneider, in Glasperlenspiel, 213, n. 35. For jn jw sDm=f, see also Silverman, Interrogative Constructions, 30–33 and 73–78. For the particle tj, compare Kurth, Einführung II, 795 and the literature references provided there. There in the combination js #. See Gardiner, EG, 184 (§245) and Kurth, Einführung II, 767. See Kurth, Einführung II, 765–767; Quack, WdO 39, 277, and Töpfer, Balsamierungsritual, 16 for this particle.

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Particularly interesting is the phrase S#S# p#w (col. 30,24).54 Although part of the original text, these two words, which are only attested in P. BM 10252, give the impression of being a commentary added at some point by a scribe for explanation. Such A-p#w phrases are also attested in the Proto-Demotic version of the Interpretations of the Secrets and are the translations of A-pw sentences in the Middle Egyptian version.55 10.1.7.1 Glosses56 First of all, one should note that, like some scattered annotations in the previous columns (col. 32–34), the glosses of the last column (col. 35) of the Great Ceremonies are no longer written in the same stage of the language as the original text, but change to Late Egyptian, even including some demotic writings instead of hieratic.57 Hence the articles p#, t#, and n# were added in some cases as well as the possessive pronouns p#j=, t#j=, and n#j=.58 Only a few glosses in some of the first lines of column 35 still retained the same stage of the language as in the original text.59 In some cases, the status pronominalis is used for prepositions (col. 35,7: Hr-r=n [but r=n in the original text] and col. 35,20: r-r=n [however, r=n in the original text]). In one instance, the Late Egyptian form n-jm=k (col. 35,4) is employed. In the gloss of col. 35,8, the scribe replaced the very rare Middle Egyptian form of the independent pronoun, first person plural ntn ( ) in the original text with the Late Egyptian form jnn ( ).60 As Schott has already noted, a couple of Middle Egyptian particles and prepositions have been replaced by the corresponding Late Egyptian ones in the glosses of column 35:61 mj with mj Qd (col. 35,13) and Dr-ntt with y# (col. 35,15).62 In one of the glosses, the scribe employed the form of the Demotic adjective-verb with the prefix n#: ntj n#-oS#.w n#y=f Xpr[…] ‘whose forms are numerous’ (col. 34v,3). This is also frequently used in the Proto-Demotic version of the Interpretations of the Secrets.63 One instance of the emphatic j.jr=f sDm can be found in the gloss of col. 35,11: j.jr=n T#j n=k r H#tj{.w} n p#y=k Qj ‘We touch you at the heart of your image/form.’64 The conjunctive is attested once in a gloss of the last column of the Great Ceremonies as a continuation of the preceding imperative: mtw=k dj (col. 35,17).65 The negative third future bn jw=f (r) sDm is

54 See Junge, Neuägyptisch, 184–187 for more information on the p#y nominal sentence. 55 Compare P. BM 10252, col. 8,15, 27; col. 9,5, 23; col. 10,15; col. 11,26; col. 12,18. It is also used once in the Middle Egyptian text in col. 8,15. 56 For a discussion of some grammatical aspects of the glosses of the last column (col. 35) of the Great Ceremonies, see Schott, Deutung, 152–153. 57 The glosses from col. 24–32,9 are written in the same stage of the language as the original text, i.e. Middle Egyptian. From 32,13 onwards, the scribe changes to commenting in Late Egyptian or Demotic. See the discussion of the glosses in chapter 11.2. 58 Compare col. 32,22 and 28; 34,7 and 21; 35,1, 3, 6, 7, 8, 9, 12, 13, 15, 16, and 17 for the articles and col. 33,21; 34v,3; 35,3, 4, 9, 10, 11, 13, 14, 17, 18, 19, and 20 for the possessive pronouns. 59 Compare col. 35,1 (the first part of the gloss), 2, 5, and 16. See the discussion of these phrases in chapter 11.2.4. 60 See the commentary under 35,8 for more details. 61 Schott, Deutung, 153. 62 See Černý/Groll, LEG, 119 (7.3.15) for mj-Qd and Černý/Groll, LEG, 146–147 for y#. 63 See the discussion by Vernus, RdÉ 41, 170–172. See also Erichsen, Glossar, 202 and CDD_N, 7–8 and compare Quack, SAK 32, 331–332. 64 Compare Junge, Neuägyptisch, 136–142 for the emphatic j.jr=f sDm and its use in order to emphasise an adverbial complement. 65 Compare Junge, Neuägyptisch, 109–111 for this function of the conjunctive.

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attested once in the gloss of col. 35,7: bn jw=k dj ‘You should not permit.’66 The negative perfect is used in a relative clause in one case: n# ntj bn-pw=k gmj n=w srX ‘those with whom you did not find complaint’ (gloss of col. 35,8).67 10.1.8 Introducing the Multitude (P. BM 10081, col. 8–15)68 The possessive article p#y=j can be found twice in the Introducing the Multitude, in col. 8,21 and 9,10. In both cases, the parallels have this late form as well.69 The definite article p# is attested twice, in col. 9,31 and 13,19. Likewise, the parallels show the same phenomenon. As another ‘Late Egyptianism’, the dependent pronoun -tw=k is attested in col. 10,19.70 Note also the use of the Late Egyptian preposition r-Hno in col. 14,28.71 The adverb jm is frequently written .72 In one instance tm is used as negation of the infinitive: tm m## Hr=k ‘not to see your face’ (col. 9,34).73 Note also the subjunctive form of the word m## in col. 10,19: m#n=n-tw=k ‘so that we can see you’, but combined with the Late Egyptian dependent pronoun -tw=k.74 The pseudo-verbal construction with the preposition r is used twice: s#=k wr r nD-Hr=k (col. 8,24) and jwow=k r Xsf (col. 10,26). In one of the glosses the Demotic independent pronoun mtw=k was written to clarify the unusual writing of ntk in the original text (col. 15,10). 10.1.9 Festivals of the Destruction of Enemies (P. BM 10081, col. 33–34,23) A peculiarity of this text is the frequent use of the preposition jr, either in a conditional sentence: jr wnm=st m Ho.w=j jw mt n-jm=sn m mt m ‘If they eat from my flesh, then the form of death among them is the death as a -bird.’ (col. 33,27–28); or as a marker of the topicalised element (‘With respect to …’): col. 33,18, 26, 28, 29, 30, 32, and 33.75 The sDm.Xr=f is attested in the final ritual instruction of the Festivals of the Destruction of Enemies: Dd.Xr sj (col. 34,21).76 Close to the end of the text the archaic form jpw ( in sbj.w jpw: col. 34,22) of the demonstrative pronoun is employed, which is occasionally found in Middle Egyptian texts of religious nature with plural vocatives ‘O rebels’.77 The Late Egyptian form n-jm=sn is used twice (col. 33,27 and 34,2) and the status pronominalis form Hr-r=sn once (col. 33,25), although usually simply Hr= or r= is written. The 66 Junge, Neuägyptisch, 131 and Černý/Groll, LEG, 265–272 (chapter 18). For attestations in the Proto-Demotic version of the Interpretations of the Secrets, see Vernus, RdÉ 41, 174–175. For the negative third future, see also Collier, in Fs Vernus, 43–58. 67 Junge, Neuägyptisch, 162–163 and Černý/Groll, LEG, 227–241 (chapter 15). The writing bn-pw is demotic; see Erichsen, Glossar, 116. For attestations in the Proto-Demotic version of the Interpretations of the Secrets, see Vernus, RdÉ 41, 177. 68 Some grammatical features, such as the articles, pronouns, demonstratives, or specific verbal forms are addressed very briefly by Barbash, Padikakem, 4–12. 69 Compare the synopsis for the different versions. 70 Compare the comments above on p. 128–129. 71 It is also used in the parallels. For r-Hno, compare Jansen-Winkeln, Spätmittelägyptische Grammatik, 192 (§308) and Wb III, 112. 72 Wb I, 72 and Barbash, Padikakem, 13. 73 Gardiner, EG, 263 (§344) and 265–266 (§348) and Allen, Middle Egyptian, 174–175 (14.16–18). 74 Compare Allen, Middle Egyptian, 249 for the stem m#n of the subjunctive and see also Quack, LingAeg 5, 279. 75 See Allen, Middle Egyptian, 231 (18.4) and 255 (19.7). 76 See the comments above for the Great Ceremonies. 77 See Allen, Middle Egyptian, 55 (5.10) and Gardiner, EG, 85 (§110).

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late ‘direct object’ pronoun is attested in the Festivals of the Destruction of Enemies (jsktw=k; col. 34,9) as well, interestingly, combined with the archaic variant jsk of the particle jsT.78 The conjunction r#-pw is used in the Late Middle Egyptian construction A r#-pw B r#pw (col. 34,15–17).79 Another form, which is only attested in this text, should be mentioned. In col. 33,16, it says jwtj-sn ‘the non-existent ones’, which seems to be the plural form of jwtj-sw ‘a no one’.80 10.1.10 Book of the Dead Spell 175 (P. BM 10081, col. 34,24–36,20) The sDm.n=f relative form81 is attested in Book of the Dead Spell 175 for the verb jrj: nfr jrj.t.n Ro (col. 35,24) and m##.n=f jrj.t.n Ro (col. 35,25–26). For the perfective relative form, compare for instance col. 34,33–34, where it says: jSs.t pw oHo jry=j jm=f ‘What is it, the lifetime that I will spend in it?’82 Twice the word tm is used as negation of the infinitive: tm m## Hr=k (col. 34,29) and n mrw.t tm rdj snD Ho.w-nTr (col. 35,7–8).83 Once the construction preposition r plus sDm.n=f is found in Book of the Dead Spell 175: r w#j.n bjk (col. 35,11).84 The pseudo-verbal construction with the preposition r is used twice: jw=f r HQ# (col. 34,32) and jw Hr=j r m## (col. 34,33). The sDm.Xr=f is also attested: jj.Xr ctS (col. 35,25).85 Both, the sDm.jn=f and the sDm.k#=f ‘express consequent or subsequent action’86. The sDm.jn=f form is used frequently in Book of the Dead Spell 175: wn.jn snf Hr h#j (col. 35,26), wnn.jn Wsjr Xbs snf (col. 35,26–27), jj.jn Ro (col. 35,29–30), wn.jn(=f) Hr h#j (col. 35,31), Dd.jn Ro (col. 35,33 and 34–35), wn.jn Ro Hr Dd (col. 36,4), Dd.jn Wsjr (col. 36,5), and wn.jn rn=k mn (col. 36,7).87 Unlike the other compositions preserved in P. BM 10252 and 10081, Book of the Dead Spell 175 is written in Middle Egyptian throughout without any Late Egyptianisms in the part of this spell that is also preserved in the parallels. Nevertheless, as mentioned in the commentary of that text, several passages are only attested in the P. BM 10081-version.

78 This peculiarity is also attested in the parallel; see the synopsis of that text. Compare Gardiner, EG, 96 (§119.3) and 177 (§230) for the particles, and see Oréal, Particules, 171–257 (reference courtesy Joachim Quack). 79 See Kroeber, Neuägyptizismen, 54. 80 For jwtj-sw, see Gardiner, EG, §203,2 and Allen, Middle Egyptian, 138 (12.9). 81 Allen, Middle Egyptian, 354–357 (24.1–3) and Gardiner, EG, 297–308 (§380–389). 82 In general on the relative forms, see Allen, Middle Egyptian, 353–370 and Gardiner, EG, 297–308 (§380– 389). For the use of the perfective relative form to express prospective actions, see Allen, Middle Egyptian, 363 and Gardiner, EG, 298 (§380) and 303–304 (§387.2). For the form jry, compare Allen, Middle Egyptian, 355 and Gardiner, EG, 303–304 and compare the example on p. 298 (§382). 83 For n-mrw.t followed by the infinitive, see Wb II, 103.7; Gardiner, EG, 136 (§181), and Allen, Middle Egyptian, 411 (26.22). 84 See the comments above for the Great Ceremonies. 85 See the comments above for the Great Ceremonies. 86 Allen, Middle Egyptian, 307 (22.1). Compare also Gardiner, EG, 345 (§429) and 347 (§434–435) for the use of the sDm.jn=f and the sDm.k#=f forms. For the sDm.jn=f, see also Fiedler, Seth, 300–301 and Engsheden, Reconstitution du verbe, 195–198 and the literature references cited there. 87 For the construction wn.jn=f Hr sDm, see Junge, Neuägyptisch, 294–297. For examples of the form wn.jn=f Hr sDm, see also Jansen-Winkeln, Spätmittelägyptische Grammatik, 329 (§524) and Engsheden, Reconstitution du verbe, 252–253.

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10.1.11 Sealing of the Mouth of the Enemies and Spell of the Words of the Butcher (P. BM 10081, col. 36,21–37,14 and 37,15–31) The verb form most frequently used in the Sealing of the Mouth of the Enemies is either the infinitive or the imperative. There is uncertainty, since in several instances a form could be interpreted as either.88 The Sealing of the Mouth of the Enemies and the Spell of the Words of the Butcher share one interesting peculiarity. Although both texts are written in Middle Egyptian throughout, in both of their titles the article p# was added once: p# Xt[m] r# n Xftj.w Xtm Xb.t89 and r# n Dd.w n p# HnTj.90 Moreover, the Late Egyptian suffix pronoun third person plural =w can be found once in the Spell of the Words of the Butcher (col. 37,18). The conjunction r#-pw ‘or’, on the other hand, is used in the Middle Egyptian construction A B r#-pw in the Sealing of the Mouth of the Enemies (col. 37,9).91 10.1.12 Pawerem’s Name Insertions In the three cases where Pawerem added not only his own name, but also that of his mother, he used the Late Egyptian relative form with the prefix r: r.msj (P. BM 10252, col. 11,11; 18,26, and 19,22). 10.1.13 Grammatical Observations Generally speaking, the ritual texts preserved in P. BM 10252 and 10081 are written in the Middle Egyptian that was used for religious documents in the Graeco-Roman Period, i.e. in what is usually called ‘Late Middle Egyptian’, ‘Neo-Mittelägyptisch’, or ‘égyptien de tradition’.92 As Smith has already noted for the Introducing the Multitude, where there were only ‘five instances of what might be regarded as Late Egyptianisms […] Scattered across seventeen columns, if these can be said to constitute a tincture of any sort, it is hardly a very deep one’.93 From my point of view, this statement is also true for the other texts preserved in P. BM 10252 and 10081 which show hardly more Late Egyptianisms, if any. Moreover, I would like to point out that, although modern studies draw a clear line between the different stages of the language by designating them Middle Egyptian and Late Egyptian, for the ancient Egyptians the dividing line between them was less distinct.

88 Compare the comments under 36,22. 89 According to the previous editors of this composition, the heading of the text consists of two separate titles, of which the first one is written in a later form of the language as Schott has already observed, citing the use of the article p# (Schott, ZÄS 65, 36; see also Bommas, ZÄS 131, 96). An interesting new reading of the title has been offered by Goyon who interprets the whole section as one title: p# Xt[m] r# n Xfty.w Xtm Xbt ‘Le scellement de la gueule des enemies avec le sceau du lieu de l’abattoir’ (Goyon, Recueil, 86). With this reading, although an emendation of the text is necessary, the problem of having two different forms of the language in the titles would be solved. 90 See P. BM 10081, col. 36,21 and 37,13. 91 See Kroeber, Neuägyptizismen, 54; Gardiner, EG, 69 (§91.2), and Allen, Middle Egyptian, 42 (4.12). 92 Compare Vernus, RdÉ 41, 154; Backes, Papyrus Schmitt, 85, and Fiedler, Seth, 271–272 for a discussion of these terms with further literature references. See also Smith, RdÉ 57, 223; Smith, Traversing Eternity, 75, and the literature references cited by Vuilleumier, Papyrus Princeton, 46–47, n. 176. Compare further JansenWinkeln, SAK 40, 156–157 for the different expressions. In general on the use of Middle Egyptian in the Late Period and a critical discussion of this terminology, see Jansen-Winkeln, SAK 40, 155–179. For a critical view of this categorisation, see also Quack, in Fs Kurth, 209–210. More generally on the linguistic diversity in the Graeco-Roman Period, see Quack, ZÄS 140, 36–53. 93 Smith, Traversing Eternity, 155.

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An attempt to provide a dating for the composition of the texts preserved in P. BM 10252 and 10081 will not be made here. This would involve a detailed and thorough investigation of the grammar and orthography, which cannot be part of this work and, even with this, success in dating the texts is not guaranteed. The compositions themselves as we see them in the two Pawerem-papyri cannot be considered as unchanging, having been passed on in a fixed form, but are in fact the result of a long time process of alterations and additions made to the source texts, and so they have been updated and expanded continuously, be it by modernising specific grammatical passages, exchanging vocabulary, or by including new passages from other texts, etc. Works like the Great Ceremonies, with a number of parallel passages in a variety of texts, give an impression of this process. However, it seems impossible to decide what the original source text looked like and to date it and, furthermore, to reconstruct the different stages of changes that a text went through from its original creation to what we see in P. BM 10252 and 10081. The section about the eyes in the Gliederlitanei of the Great Ceremonies may serve as an example here. As the discussion in the commentary has shown, this passage is attested rather frequently and always in connection with the eyes. Was the Great Ceremonies the source text for the other occurrences, was it one of these other texts that served as a source for the Great Ceremonies, or do we need to look out for the source text somewhere else in a different context, i.e. not yet connected to eyes? It could be that the idea to use it in this specific context was a later one. Another example is the phrase S#S# p#w discussed on p. 151. These words, which are only attested in P. BM 10252, were added by a scribe at some point for explanation. However, they were completely integrated into the main text in the copy of P. BM 10252. Nevertheless, we cannot say when exactly they were inserted, only that they were most likely already present on the original that Pay used for copying. In addition, as the following sub-chapter on the texts’ orthography shows, it is interesting to see that the unusual orthographies in the Great Ceremonies are not distributed evenly throughout the text either. While some words or passages exhibit unusual and complicated writings, others—sometimes even the same words—are written without any peculiarities. With regard to Book of the Dead Spell 175, it is noteworthy that the text is written entirely without any Late Egyptianisms, except for one instance of the conjunctive in the ritual instruction. These instructions, however, in addition to some other passages, which are only attested in the P. BM 10081-version of that text, seem to be later additions which were most likely not present in the original source text.94 So, how should we be able to precisely reconstruct or even date the different stages of these creation processes? One might compare the investigation by Quack on the dating and the authors of the Khoiak-text in the outer room of the first eastern Osirian chapel on the roof of the Hathor-temple at Dendera dating to the late Ptolemaic or early Roman times. He was able to prove that the seven books that constitute this text were composed at different times by different authors. The oldest parts range from approximately the late Middle Kingdom (book 2, 3, and 5; presumably also book 1 and 4). He considers book 6 as definitely set after these, but with its precise dating questionable and with some later additions probably dating to the Ramesside Period. The seventh book is the youngest being written in Demotic, and according to Quack it is possibly not much older than its recording on the wall of the temple

94 Compare chapter 9.14 for more details.

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of Dendera.95 Nevertheless, as straightforward as such an investigation seems to appear, with regard to the compositions preserved in P. BM 10252 and 10081 such an undertaking seems to be much more complicated and the texts’ development history much more complex. Even in the case of the Khoiak texts the solution may not be so simple. The fact that a text was written in Middle Egyptian does not prove that it was also written in the Middle Kingdom.

10.2 Orthography Besides the Introducing the Multitude, the Great Ceremonies96 is the text with the highest number of peculiarities in its orthography.97 For some words, the writings in both compositions are identical or at least very similar. The following list provides writings which are frequently used in these two compositions and some exceptional cases from the remaining texts. 10.2.1 List of Orthographic Characteristics in the Great Ceremonies and the Introducing the Multitude 1. single-sign words:98 onX ‘to live’: P. BM 10252, col. 25,18 and 23; P. BM 10081, col. 8,9 and 33; 11,23, 24, and 29; 14,32 x#.t ‘corpse’: P. BM 10252, col. 25,25 Sdj ‘to recite’: P. BM 10252, col. 26,17; 27,6; 31,5 Hnk ‘to present’: P. BM 10252, col. 27,2 #.t ‘power’: P. BM 10252, col. 32,12 soH ‘mummy’: P. BM 10252, col. 35,4 and 17 mH ‘distress’: P. BM 10081, col. 8,7; 14,2199 #b ‘to cease’: P. BM 10081, col. 8,3 t ‘bread’: P. BM 10081, col. 8,3 sXm ‘to have power’: P. BM 10081, col. 8,5 jwf/Ho ‘flesh/body’: P. BM 10081, col. 8,10 and 10,11 Hms ‘to sit’: P. BM 10081, col. 8,20 / jrw ‘form’: P. BM 10081, col. 9,30/12,28 mn ‘to endure’: P. BM 10081, col. 11,7 and 13,7100 rmj ‘to weep’: P. BM 10081, col. 11,16 and 14,16 95 Quack, in Seventh International Congress, 921–930, with the summary of his results on p. 929–930. 96 Examples of an unusual orthography for those passages that received later glosses are discussed in chapter 11. 97 An article about the usage of such unusual orthographies, especially in texts from the cult of Osiris and a discussion of their similarities with hieroglyphic memorial inscriptions of the Late Period, mainly the Naukratis Stela and the Shellal Stela, is currently being prepared by Quack, Supposed syllabaries and “alphabetical writing” in Ancient Egypt (I would like to thank Joachim Quack for sending me the manuscript in advance). He also addresses the question of where the orthography of these Osirian compositions comes from. 98 For ideographically written words in the Great Ceremonies, compare also the examples in Table 3 of chapter 11. 99 See also Barbash, Padikakem, 13. 100 See also Barbash, Padikakem, 13.

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rn ‘name’: P. BM 10081, col. 11,24 rnp ‘to rejuvenate’: P. BM 10081, col. 11,31 D.t ‘body’: P. BM 10081, col. 12,6 nr ‘terror’: P. BM 10081, col. 12,16 m## ‘to see’: P. BM 10081, col. 12,28; P. BM 10252, col. 25,3 nD ‘to protect’: P. BM 10081, col. 13,3 t# ‘land’: P. BM 10081, col. 13,8 nb ‘lord’: P. BM 10081, col. 13,19101 dj ‘to give’: P. BM 10081, col. 14,5 n preposition: P. BM 10081, col. 14,9 nTr.wt ‘goddesses’: P. BM 10081, col. 15,11 2. alphabetical writings: a) with determinatives: dw# ‘to praise’: P. BM 10252, col. 29,13 and 30,22–23 Smj ‘to go’: P. BM 10252, col. 30,30; P. BM 10081, col. 8,17102 msy.w ‘manifestations’: P. BM 10252, col. 32,13 ms ‘to bring/present’: P. BM 10252, col. 33,5; 34,15/col. 35,20 / sjsj ‘to hurry’: P. BM 10252, col. 35,7 wrD ‘to be weary’: P. BM 10081, col. 8,16/col. 8,26 / nTr.w ‘gods’: P. BM 10081, col. 8,9 and 11,33103 b) omitting determinatives:104 wnn ‘to be’:105 P. BM 10081, col. 11,22; 12,8 and 30106 mH ‘to fill’: P. BM 10081, col. 26,21107 km ‘to complete’: P. BM 10252, col. 27,2 jb ‘heart’: P. BM 10252, col. 29,16 jp ‘to reckon/assess’: P. BM 10252, col. 25,24 Htp ‘to be pleased’: P. BM 10252, col. 32,5108 XX ‘to hasten’: P. BM 10081, col. 8,4 snD ‘fear’: P. BM 10081, col. 8,4/col. 8,32; 11,21; 12,12109 / wdn ‘to be heavy’: P. BM 10081, col. 8,6 and 9,32 Xnms ‘companion’: P. BM 10081, col. 8,21 101 See also Engsheden, Abgadiyat 1, 38 and n. 30 on p. 40. 102 Compare the similar writing in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. 103 For the unusual orthographies of the plural nTr.w in the different versions of the Great Ceremonies, see also Quack, SAK 27, 310. Compare also the writings in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. 104 For writings with the omission of determinatives in the Great Ceremonies, see also the examples in Table 1 of chapter 11. 105 Compare also Quack, in Binsen-Weisheiten, 452 and Osing, Hieratische Papyri, 38. Wnn normally does not have a determinative anyway. 106 Compare the similar writing in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. 107 The same writing with only monoconsonantal signs is used on the Naukratis Stela, col. 13; see Quack, Supposed Syllabaries (forthcoming). 108 Compare the similar writing in P. MMA 35.9.21, col. 41,7 (Introducing the Multitude); see the synopsis. 109 Compare the writings in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25.

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tS ‘to be absent’: P. BM 10081, col. 11,19 HQ# ‘ruler’: P. BM 10081, col. 11,25 sjp ‘to assess/entrust’: P. BM 10252, col. 29,23/P. BM 10081, col. 14,10 / mj ‘come’: P. BM 10081, col. 8,20; 9,15, 19, 23, 25, 29, and 32; col. 11,8, 10, and 11; 12,4, 5, 7 and 28; 13,18 and 20; 14,4, 7, and 9; 15,7 Xwj ‘to protect’: P. BM 10081, 9,26 and 12,6110 nD ‘to protect’: P. BM 10081, col. 12,27111 nX ‘to protect’: P. BM 10081, col. 13,3 nXn ‘child’: P. BM 10081, col. 13,5 Smj ‘to walk’: P. BM 10081, col. 15,5 jh ‘hail’/h#j ‘husband’: P. BM 10081, col. 12,27 3. Elaborate writings:112 Xsf ‘to repel’: P. BM 10252, col. 25,24 Hr preposition: P. BM 10252, col. 26,10113 snD ‘fear’: P. BM 10252, col. 26,24114 Hm ‘to drive away’: P. BM 10252, col. 30,20 -sw dependent pronoun: P. BM 10252, col. 30,25 nTr.w ‘gods’: P. BM 10252, col. 26,4; 30,30; 32,8; 35,9 xkr.w ‘ornament’: P. BM 10252, col. 32,15 Sw ‘sunlight’: P. BM 10252, col. 32,22 or pxr ‘to go around’: P. BM 10252, col. 33,25115 Sms ‘to follow’: P. BM 10252, col. 35,11 , presumably mistake for Xrw ‘voice’: P. BM 10081, col. 13,6116 4. General unusual or late orthographies:117 for the value H: P. BM 10252, col. 19,3; 26,25; 30,20; 35,15118 oHo ‘to stand’: P. BM 10252, col. 27,5 Gb ‘Geb’: P. BM 10252, col. 28,14119 nn ‘negation’: P. BM 10252, col. 28,16; P. BM 10081, col. 8,17; 13,28 nTr ‘god’: P. BM 10252, col. 28,21/col. 31,7/col. 33,3 / / nTr ‘god’: P. BM 10081, col. 8,8 nw ‘those’: P. BM 10252, col. 28,22 110 Compare the same writing in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. 111 Compare the similar writing in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. 112 These include what can be described as ‘double-writings’ and ‘full-writings’, i.e. multilateral signs with all the phonetic complements written out. 113 Combination of two different writings of Hr. Compare also the Coptic xixra= (Westendorf, Handwörterbuch, 407) and see Smith, Enchoria 8.2, 23–25 (reference courtesy Mark Smith). 114 Compare Kurth, Einführung I, 438 (8.) and Fairman, ASAE 43, 247 and 280 for this writing. 115 Compare the writing on the Shellal Stela, col. 4; see Quack, Supposed Syllabaries (forthcoming). 116 Compare the parallel P. MMA 35.9.21, col. 50,13; see the synopsis. 117 For general late or unusual orthographies in the Great Ceremonies, see also the examples in Table 2 of chapter 11. 118 See also Quack, SAK 27, 310. Compare also the writing HH in the Book of Traversing Eternity; see Herbin, Parcourir, 41. 119 Although the writing of Geb in this way is very unusual in hieratic texts, it is attested in demotic; see the remarks in the translation.

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nb ‘every’: P. BM 10252, col. 28,25 jrj.w ‘what relates to’: P. BM 10252, col. 29,7, 13, and 21120 nb ‘lord’: P. BM 10252, col. 29,18 and 27; P. BM 10081, col. 11,12 and 13; 13,13121 sm ‘sem-priest’: P. BM 10252, col. 31,1 r r# ‘to the entrance’: P. BM 10252, col. 31,1 Hw.t-Jp.t ‘Opet-temple’: P. BM 10252, col. 31,1 mw.t ‘mother’: P. BM 10252, col. 31,4 w#g: P. BM 10252, col. 25,11/31,6 / =sn suffix pl.: P. BM 10252, col. 31,8 mj ‘come’: P. BM 10252, col. 32,3/col. 35,14122 / Sp ‘to receive’: P. BM 10252, col. 33,11123 jX.wt ‘things’: P. BM 10252, col. 34,1124 Hnk ‘to present’: P. BM 10252, col. 34,22 h#j ‘husband/begetting one’: P. BM 10252, col. 35,6 mH ‘distressed’: P. BM 10252, col. 24,7 Dr.tj=k ‘your hands’: P. BM 10252, col. 26,23125 Hb-sd ‘Hebsed-festival’126: P. BM 10252, col. 34,8 Xj ‘child’: P. BM 10081, col. 8,17 and 26/col. 8,27/col. 9,18 / / tp ‘head’: P. BM 10081, col. 9,18127 m## ‘to see’: P. BM 10081, col. 9,29 sXr.w ‘plans’: P. BM 10081, col. 9,31/P. BM 10252, col. 25,15128 / oHo ‘to stand’: P. BM 10081, col. 10,5 sS.t ‘state’: P. BM 10081, col. 11,27129 pn ‘this’: P. BM 10081, col. 11,32 Wsjr ‘Osiris’: P. BM 10081, col. 12,25 Xb.t ‘place of execution’: P. BM 10081, col. 15,9130 ntk ‘you’: P. BM 10081, col. 15,10 10.2.2 Unusual Orthographies in the Remaining Texts rmT.w ‘men’: P. BM 10081, col. 36,16 (Book of the Dead Spell 175) Htp ‘peace’: P. BM 10252, col. 21,3 (Bringing Sokar out of the Shrine) 120 Compare Goyon, Imouthès, pl. XIV, 4 and Herbin, RdÉ 54, pl. IX, 12 and p. 123 for this writing of jrj. According to Kucharek, Klagelieder, 340, the hieratic writing allows three possible hieroglyphic transcriptions: / / . See also Quack, BiOr 65, 615 (reference courtesy Joachim Quack). 121 Compare the writing in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 25. Compare also Vuilleumier, Papyrus Princeton, 47 for this writing. 122 Compare the same writings in the Hourly Vigil in Edfu; see Junker, Stundenwachen, 26. 123 Wb IV, 530. This writing seems to represent the actual pronunciation; compare the Coptic ¥wp (Westendorf, Handwörterbuch, 321). 124 Compare also Quack, Supposed Syllabaries (forthcoming). 125 This writing could perhaps represent Coptic tootk (Westendorf, Handwörterbuch, 242 and 249). 126 See Wb III, 67 and compare also the demotic writings of the word in Erichsen, Glossar, 299 and CDD_O, 90–91. 127 See also Barbash, Padikakem, 14. 128 The writing for sXr is also used on the Naukratis Stela; see Quack, Supposed syllabaries (forthcoming). 129 Compare demotic sXj (Erichsen, Glossar, 453 and CDD_S, 372). (Great 130 See also Barbash, Padikakem, 14. Compare also the writing in P. Schmitt, col. 5,32: Ceremonies).

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r# ‘mouth’: P. BM 10252, col. 15,26; P. BM 10081, col. 36,34 (Book of Felling Seth and Sealing of the Mouth of the Enemies) jTj ‘to take away’: P. BM 10252, col. 18,10 and 11 (Book of Felling Seth) 10.2.3 General Hieratic Orthographical and Palaeographical Remarks The group jr in jrj ‘to make’ or jrw ‘ceremony, form’ can be written with the eye or the 131 pupil . In the Great Ceremonies, a sign , which resembles a writing of the iris with a black dot representing the pupil, substitutes for the complete eye-sign.132 The preposition r is frequently written .133 In P. BM 10081, col. 35,18, it is written twice, with and . With regard to the verb mkj ‘to protect’, the group is regularly used as a determinative and not instead of , since the book roll is not combined with an ideo, i.e. with the stone-sign and not gram stroke.134 The name of the god Seth is written 135 the lake-sign . In the Great Ceremonies, the elaborate hieratic form is frequently 136 used for , which is usually not found in Late Period hieratic. The sign is occasionally written in hieratic instead of the usual .137 The word bjk is sometimes written 138 incorporating the name of Horus. A striking hieratic feature of the P. BM 10081-version of the Festivals of the Destruction of Enemies that should be pointed out here is that the scribe used different hieratic forms to write the divine standard, depending on whether it was a determinative ( ) or the suffix ( ). The same can be observed in the Great Ceremonies which were written by the same scribe as the Festivals of the Destruction of Enemies. Compare, for instance, the writing of jt=j in the gloss of P. BM 10252, col. 27,10: . Several signs are so far not attested in the hieratic palaeographies. These are (D46*), (E32), , (H3), (M21), 139, 140, , .141 Furthermore, note the unusual writing of the two hieratic owl-signs and (P. BM 10252, col. 27,7; Great Ceremonies), which resembles examples of the Old and Middle Kingdom.142 Note also the unusual hieroglyphic writing of sSm in the Great Ceremonies (P. BM 10252, col. 27,12) and the Spell of the Words of the Butcher (P. BM 10081, col. 37,21). In the Introducing the Multitude, the scribe frequently writes the abbreviated form for the seated man or woman. Note also the writing of nH.t in that text (P. BM 10081, col. 10,33). 131 See Quack, in Binsen-Weisheiten, 452; Osing, Hieratische Papyri, 38, and Barbash, Padikakem, 13. 132 See P. BM 10252, col. 25,11 and 26,2. 133 Compare Quack, in Binsen-Weisheiten, 454; Osing, Hieratische Papyri, 38; Barbash, Padikakem, 8, and Vuilleumier, Papyrus Princeton, 47. 134 Compare the comments by Quack, in Binsen-Weisheiten, 453. 135 See Quack, in Binsen-Weisheiten, 453 and Quack, ZDMG 153, 447. 136 See further examples in the palaeography. Compare also Quack, SAK 27, 310 and Quack, Supposed Syllabaries (forthcoming). 137 See for instance P. BM 10081, col. 14,12 and compare the palaeography. 138 Compare P. BM 10081, col. 35,5 and 11 and P. BM 10252, col. 4,29; 6,20; 8,6 and 12; 10,6, and 11,7. This is also attested in demotic; see Kucharek, Klagelieder, 390 and compare Vuilleumier, Papyrus Princeton, 48 and 249, j) for further attestations of this writing. See also von Lieven, Nutbuch, 47, n. 167 (reference courtesy Joachim Quack). 139 Kurth, Einführung I, 380 (65a.). 140 Kurth, Einführung I, 364 (18.). 141 Compare the hieratic writings in the palaeography. 142 See Möller, Paläographie I, 18 (196).

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The ending looks almost demotic; compare the writings on O. Oor 29,9 3,vo7

.

and O. Oor

143

10.2.4 Concluding Orthographic Observations As the selection of examples above and the tables with unusual orthographies in chapter 11 show, the Introducing the Multitude as well as the Great Ceremonies provide writings quite different from those usually found in hieratic texts, while both texts share a number of nontraditional writings.144 In more general terms, determinatives and plural strokes, especially for suffix pronouns, such as for =sn in P. BM 10252, col. 24,27, are frequently omitted.145 A feature that already attracted the attention of Renouf when examining P. BM 10081 was the archaic orthography of many words, i.e. the texts’ preference for writings with monoconsonantal signs (see above under 2.).146 Many words are just written with a single sign, omitting any phonetic complements and determinatives (see above under 1.). Others, however, are written more elaborately than usual (see above under 3.). Several examples, like the writings of Xj or nXn ‘child’, or Xrw ‘voice’ show the typical phonetic change of X and S in these texts.147 With regard to writings of nTr, one can see the loss of the final r.148 Moreover, several signs have values that are only attested in late texts or are usually not attested in the way they are used here. The unusual orthographies of Sp ‘to receive’ and sS.t ‘state’, for instance, can be explained with the Coptic and Demotic words, ¥wp and sXj, respectively. A number of the above listed writings are also attested in the Hourly Vigil in the temple of Edfu,149 whereas others can be found on the Naukratis Stela, dating to the 30th dynasty, a period when many new orthographies were created with the above-mentioned typical features of alphabetical writings, the omission of phonetic complements as well as determinatives.150 As Quack has pointed out, ‘this reflects either an identical common basis or influence of one group on the other’.151

143 See CDD_N, 101. 144 Compare the notes by Smith, Traversing Eternity, 154–155 for this phenomenon in the Introducing the Multitude. 145 See also Quack, SAK 27, 310 and compare the examples in Quack, Supposed Syllabaries (forthcoming). Compare also Herbin, Parcourir, 42 for such a writing of the suffix-pronoun in the Book of Traversing Eternity. 146 Renouf, TSBA 9, 296. For a preference of alphabetical writings in the Pyramid Texts, see also Quack, SAK 27, 311. 147 See Quack, SAK 27, 310 and Barbash, Padikakem, 14 for more details and compare the list of attestations in Quack, Supposed Syllabaries (forthcoming). 148 See also Quack, Supposed Syllabaries (forthcoming) and Quack, JAEI 5, 30–32 (reference courtesy Joachim Quack). 149 Compare the list of orthographical characteristics by Junker, Stundenwachen, 24–26. See also the remarks on the Edfu-text by Pries, Stundenwachen I, 3–4 and 444. 150 Compare the footnotes provided for the different words. See also the comparison of the orthographies in these texts by Quack, Supposed Syllabaries. For the increase of alphabetical writings in temple inscriptions of the Graeco-Roman Period, see Kurth, Einführung I, 4–6. On alphabetical writings, the loss of phonetic complements, and new values for old signs in the 30th dynasty, see also Engsheden, Abgadiyat 1, 35–41. Compare Klotz, BIFAO 110, 138 for further attestations and literature references for the characteristic orthographical style of the 30th dynasty. 151 Quack, Supposed Syllabaries (forthcoming).

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11. Translations, Glosses, and Annotations At a certain point in Egyptian history, when a younger stage of the language prevailed, the actual expertise concerning its older phases was no longer given or indispensable, with the result that translations within the Egyptian language began to appear.1 The phenomenon, however, that a text was provided with a rendering into a later stage of the tongue is comparatively rare, with the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor probably being the most famous example.2 In addition to the fundamental work by Schott in 1954, the topic ‘Egyptian translation’ in general and especially that of the Ritual of Driving Away the Aggressor, have recently been discussed by Cole, who examined the development of translations in Egypt from the Middle Kingdom through the Roman Period and how they functioned within society in her PhD-dissertation, and by Waß, who investigated the grammar of the Middle Egyptian and the Late Egyptian version of the Ritual of Driving Away the Aggressor, like Vernus earlier, in his Magister-thesis.3 Schott and Cole have already discussed the two linguistic versions and commentaries of the Ritual of Driving Away the Aggressor in detail, so that the following chapter will only provide an overview of the translation and annotation techniques in this text with references to the relevant investigations and then focus on the Great Ceremonies of Geb and the remaining texts of P. BM 10252 and 10081, which received glosses4, but have not been studied so far, in order to avoid duplication. Aspects, however, that have not been addressed yet by previous scholars will be included and the translation-technique of the Ritual of Driving Away the Aggressor used for comparison. Following this, the glosses, which are preserved on P. BM 10081, will be examined, and after a sub-chapter, which deals with the question of whether there is any evidence that other texts in P. BM 10252 were originally also intended to have a translation, the investigation will conclude with some general observations and a summary of the results which could be obtained from the translations and annotations in the two papyri. Finally, a list with the different signs and markers used within the annotations is provided.

1 2

3 4

See, for instance, von Lieven, Nutbuch, 258. Von Lieven, Nutbuch, 258–262, provides an overview and a list of texts which have been translated into another stage of the language, stating the (target) language, as well. Overviews are also provided by Quack, Ani, 49; Parkinson, Cracking Codes, 50, and Schott, Deutung, 165–179, with further literature. See also the references cited by Quack, JEA 100, 381, with n. 1 to 4. Cole, Interpretation, uses a number of these texts from the Middle Kingdom to the Roman Period as case studies in her work. These include the Ritual of Driving Away the Aggressor and the Book of Nut. Schott, Deutung; Cole, Interpretation; Vernus, RdÉ 41, 153–208, and Waß, Sprachgeschichtliche Untersuchungen. Compare Allam, Bulletin of the Egyptian Museum 4, 31–32, for a general discussion of the term ‘gloss’ and for examples of texts which made use of them.

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11.1 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (P. BM EA 10252, col. 3–12) The Ritual of Driving Away the Aggressor is the only text in P. BM 10252 and 10081 that was provided with a continuous translation of the original Middle Egyptian composition, both versions being written at the same time by the same scribe, Pay.5 This rendering, which is set off from its older precursor by a small empty space, is today usually designated as Proto-Demotic or Late Late Egyptian.6 P. BM EA 69574, for instance, exhibits some of the same features with regard to its translation. The Middle Egyptian version, which was also placed first, is separated from its early Demotic (in hieratic script) equivalent by a small empty space, while both versions have been written by the same scribe, as is the case for the Ritual of Driving Away the Aggressor.7 Nevertheless, what the author did is not a precise word-for-word translation. Like the scribe of the explanatory glosses of the Great Ceremonies of Geb, which are discussed below, he, amongst other things, also paraphrased words or phrases, thus explaining or clarifying them. Most frequently, he changed the toponyms and the names and epithets of deities. The 13th Upper Egyptian nome HQ# onD ‘Heliopolis’, for instance, is restricted in the translation to the city Jwnw ‘Heliopolis’ (col. 5,7–8). Furthermore, the Proto-Demotic version replaces ww n V#r.t ‘the district of Tjaret (Sebennytos)’ with the district of Cnw ‘Shenu’8 and specifies the broader term N.t ‘the nome of Sais’ as pr N.t n c#w ‘the house of Neith of/in Sais’ (col. 7,21–23). The term onD.t, which can designate the onD.t-canal or Busiris, is clarified as pr-Wsjr ‘the house of Osiris’ and thus Busiris (col. 9,6).9 In col. 5,6, the nm.t n.t Htmy ‘abattoir of execution’ is specified as t# nm.t n o#pp ‘the abattoir of Apopis’ and the epithet Xntj Osr.t ‘the foremost of Heseret (necropolis of Hermopolis)’ of Thoth is replaced by his name in col. 5,23. The Proto-Demotic version further reveals the epithet wn o#.w n.w p.t m v#-Tnn ‘the one who opens the doors of the heaven as Tatenen’ as that of Ptah-Tatenen (col. 9,14–15). Furthermore, the scribe also explains problematic words and passages, such as col. 3,10, where the jnr mw-sSn.t ‘stone of the sSn.t-water’ is elucidated as p# jnr dSr ‘the red stone’. The metaphorical expression rmT.w ow.t ‘cattle-people’, resulting from the fact that the enemies were thought of as being sacrificed on the brazier like cattle, are defined as rmT.w j.jrj jrj sbj.w ‘men who engaged in rebellion’ (col. 5,9). The unusual phrase D#j wD#.t(?) m tp wSb ‘the D#j wD#.t(?) binding at the head of the bull/cow(?)’ in col. 7,1 is simplified as jr.t jH ‘the eye of the bull/cow(?)’ in the translation.10 A section from the last column of the text will serve as a final example of an explanation in the translation. The cultic names of the epagomenal days are clarified as the birthdays of the children of Nut, as, 5 Compare chapter 6.1 for the discussion of the colophon, where Pay identifies himself as the scribe. 6 See, for instance, Altmann, Kultfrevel, 4; Altmann-Wendling, in Liturgical Texts, 93; Quack, Ani, 49; Jørgensen, Manuals, 188; Vernus, RdÉ 41, 153, and Vernus, RdÉ 42, 266. For a discussion of the grammar of both versions, compare also the remarks in chapter 10.1.2. 7 See the publication by Quack, JEA 85, 153–164. 8 Shenu is, so far, not attested as a synonym of Sebennytos; see Altmann, Kultfrevel, 74, n. 482. 9 See also Altmann, Kultfrevel, 76, n. 491 and p. 77. In col. 3,30, where the onD.t-canal was meant, onD.t was kept in the translation. 10 Schott, Deutung, 183–187, provides a detailed list of words and phrases from the original version with the Late Egyptian words and phrases that were used instead. For theological expressions, such as divine names, or toponyms, which the text explains as the ‘house’ of its deity, see p. 188–194. Compare also his glossary on p. 196–235, where the Middle Egyptian words are listed with their Late Egyptian equivalents.

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for instance, in col. 12,27, where the original text refers to the second day as the ng# wob m sX.wt=f ‘pure bull in his field’ and the rendering simply as the msj Or ‘birth of Horus’.11 A comparison with the so-called hieratic school-book P. BM EA 10298, another bilingual document that provides translations from Middle Egyptian into Late Egyptian, dated to the 22nd dynasty12, shows that, for instance, the older word Hoo ‘rejoice’ in the original text is exchanged for rSj in the translation, as is also the case in the Ritual of Driving Away the Aggressor.13 The same phenomenon can be observed in the above-mentioned P. BM EA 69574, where the toponym P for Buto, which is attested from the Old Kingdom onwards, in the Middle Egyptian version is replaced with Pr-W#D.t ‘house of Wadjet’, documented from the Third Intermediate Period onwards, in the early Demotic section, as is the case in col. 12,7 and 6 of the Ritual of Driving Away the Aggressor.14 Apart from these changes, the author also added a number of supplementary glosses and comments which provide explanations for incomprehensible passages and in this respect additional information, and furthermore indicate the long-term intensive work that went on with the ritual, the interest taken in the composition, and its importance.15 In the Proto-Demotic version, these comments are introduced by the expression Dd r ‘said concerning, this means, equivalent to’16. They are not found throughout the text, but only in a small section, from the middle of col. 4 to the middle of col. 517, which gives the impression that the author of the translation paid more attention to the analysis of this part of the composition than to the rest. Cole proposes that he might have become less concerned with his comments as he progressed with the translation.18 However, the first column and a half of the text did not receive annotations either. Other comments in the Late Egyptian version were integrated with Xr.w Dd n ‘thus is said to’ or similar.19 Such notes can already be found in the original document, where they take the form of A-pw sentences.20 The Late Egyptian rubricised introductory annotation jr p#y=f Dd ‘with respect to his/its speech’ is also attested in P. Louvre N.

11 See Schott, Deutung, 189–190, also for the other days. 12 Caminos, JEA 54, 114–120 and Fischer-Elfert, GM 127, 44–47; also mentioned by Cole, Interpretation, 149. 13 P. BM 10252, col. 3,20 and col. 8,5. See Caminos, JEA 54, 119, with n. 3 and 4, and Fischer-Elfert, GM 127, 46. Compare Caminos, JEA 54, 119 for further similarities. 14 Fragment A, l. 9 (Quack, JEA 85, 156). See also Cole, Interpretation, 150–151. 15 See von Lieven, Nutbuch, 262 and Altmann-Wendling, in Liturgical Texts, 93, with the literature references in n. 10. See von Lieven, Nutbuch, 263–266 for general remarks on commentaries and for important attestations. Compare also Assmann, in Text und Kommentar, 93–109. 16 Ed r is a well-known formula for introducing a commenting gloss; see Osing, Hieratische Papyri, 34 and for its usage in the Great Ceremonies of Geb below on p. 151. These comments are only attested in P. BM 10252, not the parallels. 17 Col. 4,13 and 24; col. 5,3 (Xr=f ... Dd r), 5, 13, 15, and 17 (jw jrj=f Dd r). 18 Cole, Interpretation, 152. 19 Compare col. 5,11 and 3,30 (Xr=f Dd r(?)). All these cases have been discussed in detail by Schott, Deutung, 158–160 and Cole, Interpretation, 151–156. The introduction of such comments by way of kj-Dd, which is used, for instance, in the Great Ceremonies of Geb, is not attested in the P. BM 10252-version of the Driving Away of the Aggressor, but is found twice in the parallel from Tebtynis, P. Tebtunis SCA 3460 (col. 1,6 and 3,7), which dates to the 1st century AD. In both cases (corresponding to P. BM 10252, col. 8,14 and 9,6), variants for place names are provided. Cole, Interpretation, 155–156, has discussed the first instance. See also the commentaries under 8,14 and 9,6. 20 Compare col. 3,9; 4,19; 5,19; 6,3 and 20; 9,23; 10,5, 6, and 11. See the detailed discussion by Schott, Deutung, 157–158. The scribe of the glosses of the Great Ceremonies also added comments in the form Ap#y to the text. See below on p. 151.

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3129, and can be considered as being intended to divide the whole into shorter sections.21 Furthermore, one passage of the text could not be translated in P. BM 10252 (col. 3,15), since it was already written in Late Egyptian in the original text (mtw=tw …) and also in the parallel, P. Louvre N. 3129, col. F,21.22 As Schott has already argued, the scribe of the Louvre-parallel of the Ritual of Driving Away the Aggressor was also copying from a manuscript with the complete composition in both Middle and Late Egyptian versions. The latter, however, decided to write only the original text, but failed to recognise some Late Egyptian annotations such as jr p#y=f Dd and thus inadvertently included them in his text.23 Nevertheless, the author of the Louvre-text might have copied those Late Egyptian structuring elements on purpose, in order to organise the composition. As already mentioned above, the intralinear translation of the Ritual of Driving Away the Aggressor was inscribed at the same time as the Middle Egyptian part. This is indicated by the layout of the two versions, which are both written right-aligned and divided into ‘units of meaning’, extending beyond the line and into the next if the original text and its Late Egyptian equivalent were too long and would not fit into a single line.24 In col. 7,15 and 16, for instance, the translation is distributed over two lines. If the latter had been added later, then there would certainly not have been a spare line. The scribe would have needed to fit the text in between two lines or use the back of the papyrus, as he did with the comments for the Great Ceremonies of Geb. Column 12 of the Ritual of Driving Away the Aggressor reveals that the translation was not considered as a separate composition on its own by the author, but rather as a form of commentary. This last part of the text is a series of couplets. Each misdeed of which Seth is accused is followed by the consequences and punishments that this act involves, written in its own line. Although occasionally the scribe seems to have forgotten the translation of a section, such as in col. 3,15–16 or 12,16–17, this so-called ‘Nachsatz’25 is usually not translated26, which suggests that the rendering cannot be regarded as an independent composition.27 According to Cole, the omission of these sentences in the translation is due to the fact that the first part with the misdeeds ‘could be translated since they are statements of facts, while the second line may have had to remain untranslated, as they contain information that was restricted to those who were initiated and had training in the traditional Middle Egyptian

21 Compare P. BM 10252, col. 3,19 and 29; 4,15; 5,2 and 16; 6,9 and 17; 7,13 and 26; 8,1 and 16; 9,7, 16, and 29; 10,2 and 12; 11,1 and 34. See the discussion by Schott, Deutung, 160–161. Widmer, JEA 85, 185, n. 100, also refers to the different types of comments that can be found in P. BM 10252. See also Cole, Interpretation, 172. The annotation jr p#y=f Dd is not attested in the Tebtynis parallel; see, for instance, P. Tebtunis SCA 3460, col. 1,8; 2,10, and 3,9. This proves the existence of a version of the Ritual of Driving Away the Aggressor without commentary; compare also Cole, Interpretation, 175. 22 See Schott, Deutung, 160 and the commentary under 3,15. The repeated phrase j Xftj Xr sbj pfj n Xntj jmnt.t is also not translated on P. BM 10252; see, col. 4,9; 5,4; 6,30; 7,6 and 20; 9,3; 10,23; 11,11. See the remarks by Cole, Interpretation, 175, for these structuring elements of the text. Compare also the rubricised annotation jr nw Xftj.w 20 in col. 3,8 that was not translated. 23 Compare Schott, Deutung, 160–161 for more information and see also Altmann, Kultfrevel, 5, n. 44. 24 See already Schott, Deutung, 161–162. 25 Altmann, Kultfrevel, 4. 26 An exception is col. 12,19. 27 See Cole, Interpretation, 176–177.

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language’ and that the translations ‘were not meant to make the ritual more effective, but comprehensible’.28 A mistake by Pay in the same column further shows that our version of this text is a copy of a manuscript that already had both the basic composition and the translation.29 In col. 12,8, the Middle Egyptian was omitted by him and only the Late Egyptian equivalent of the relevant passage is written. Pay then added the original text, during the revision of his copy, in front of line 8, since there was enough space left in col. 11. However, he also forgot the just mentioned ‘Nachsatz’ of the preceding misdeed and added it in front of line 7. Nevertheless, the beginning of the translation of the following misdeed was not added later and is still missing. For tS=k #ms jb=k sXm [nn snD]=k sXm[=f] only the second half is translated with bn-pw=k snD Dd jw=f sXm n-jm=j, but one would also expect one for tS=k #ms. Since the complete Middle Egyptian part of this misdeed of Seth was originally omitted (nS.tw m njw.t gmj.tw wn=k [Drj-Tw] wr [r=k] tS=k #ms jb=k sXm [nn snD]=k sXm[=f]) as well as the beginning of the corresponding translation, it seems as if Pay skipped a whole line in the manuscript he was copying from.30 In this original, the Middle Egyptian and Late Egyptian parts did not seem to have fitted into a single line, so the rest had to be written in the next line. That both versions sometimes did not fit into one line is also the case in the P. BM 10252version.31

11.2 The Great Ceremonies of Geb (P. BM EA 10252, col. 24–35) Apart from this well-known translation of the Ritual of Driving Away the Aggressor, the two Pawerem-papyri stand out because of their numerous added glosses, which Schott expressed as ‘gemeinsame Eigentümlichkeit’ of P. BM 10252 and 10081.32 The first composition to discuss is the Great Ceremonies of Geb, which has been considered as ‘außerordentlich schwierig’33 or ‘oft schwierig oder sogar extrem schwer, für heutige Wissenschaftler eine harte Nuss’34 by some of its modern readers. The fact that the text is covered with later glosses suggests that the ancient reader was confronted with exactly the same problems. Unlike the translation of the Ritual of Driving Away the Aggressor, these glosses were not added together with the basic text, but later.35 In doing so, the author of the later annotations which accompany the original composition does not pursue the same technique throughout. Therefore, after a couple of general remarks concerning scattered previous investigations on the glosses of the Great Ceremonies of Geb,

28 29 30 31

32 33 34 35

Cole, Interpretation, 177. This was already noted by Schott, Deutung, 162. See also Schott, Deutung, 162–163. Compare, for instance, col. 7,15 and 16, discussed above, and col. 12,3 and 7, where the end had to be added in free spaces above the lines. See also Schott, Deutung, 161. However, with regard to col. 12,7, the text would have presumably fitted into one line, if the scribe would not have accidently written j.jrj T#j-o n n# twice. Schott, Deutung, 152. Burkard, Osiris-Liturgien, 179. Quack, in Tod und Jenseits, 169. Compare chapter 3 for more details.

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the following discussion is divided into different sub-chapters according to the method the scribe used for his additions. Cole designates the later added text as ‘translation’36, Schott refers to it as ‘nachträgliche Umschriften in die übliche Schreibweise, soweit dies der Raum gestattete’37, and Burkard designates it as ‘Teilübersetzung in den Randglossen’38. On the basis of the edition of a part of the Great Ceremonies by Burkard39, von Lieven, however, refuses to speak of a Late Egyptian translation, but rather of repetitions of words and phrases with minimal graphical or textual changes.40 The following discussion will show that the majority of the previous assumptions are in a way correct; however, they do not apply to the overall composition. Nevertheless, before going into a detailed discussion about the annotations of the Great Ceremonies of Geb, I would, first of all, like to draw attention to the question of who actually wrote these side notes. 11.2.1 The Author of the Glosses Although the later additions in the Great Ceremonies have been addressed by several scholars, and also partly published, the question of who actually wrote them has, except for a short note by Schott, never been raised. Due to the fact that these glosses were not inscribed simultaneously with the original text like the translation of the Ritual of Driving Away the Aggressor, but later, the identification of the scribe is not as easy. The handwriting of the side notes exhibits smaller signs and the ink saturation is lighter than that of the basic composition. Furthermore, since not only P. BM 10252 received comments on different passages, but also P. BM 10081, Schott suggested that it was Pawerem, who, in addition to adding his name, also added these glosses while going through the two manuscripts.41 However, the detailed discussion of the handwritings and the comparison of particular characteristic signs in chapter 5.2.1 and the palaeography show that both texts, original and glosses, can, with great certainty, be attributed to the same scribe. Although Pay added his colophon in column 19 of P. BM 10252 after the second Book of Felling Seth and His Confederates, it is clear that he continued his copying until column 35, the end of the Great Ceremonies of Geb, and thus he can be identified as the author of the glosses as well. 11.2.2 Col. 24–29 and 30v The commenting-technique that Pay used at the beginning of the text cannot be denoted as ‘translation’. First of all, he added appropriate determinatives in his glosses, in order to clarify the meanings of words (see Table 1).42 Expressions which exhibit an unusual orthography, described by Schott as ‘in ptolemäischem Schriftstil knapp und rätselhaft 36 Cole, Interpretation, 174: ‘The commentary, like that of the Ritual for Repelling the Evil One, involved a translation of the text, but not of every line’. 37 Schott, Urk. VI, 2. 38 Burkard, Osiris-Liturgien, 198. Burkard was followed in his erroneous assumption by Stadler (Pa-Month, 107, with n. 324) who counts the Great Ceremonies version of P. BM 10252 among the texts with Late Egyptian translations. 39 Burkard, Osiris-Liturgien, 307–330. 40 Von Lieven, Nutbuch, 259. 41 Schott, Urk. VI, 3 and Schott, MDAIK 14, 182. 42 The tables below contain all instances of words or phrases in the Great Ceremonies of Geb, col. 24–28 which can be added to the groups that are discussed below. Examples of col. 30v cannot be included in this list, since the original text is not preserved.

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geschrieben’43, were written in a generally intelligible way, which would allow a reader to immediately recognise what vocabulary was meant (Table 2). Table 3 lists those cases where a word was represented by a single sign and has been provided with its phonetic complements and determinatives in the gloss. As can be expected in hieratic texts, occasionally the wrong hieratic sign is written, due to confusion, since two signs can look almost the same.44 In such cases, Pay has replaced the previously written sign with the correct one (Table 4). The last two tables below (Table 5 and 6) depict examples of words or phrases that were exchanged or rewritten with other vocabulary. However, in some cases, the paraphrased expression shows close hieratic or phonetic similarities to the paraphrase, but the meaning is different, so that these may also result from a hieratic confusion. Furthermore, in other cases another word with the same or related meaning was used, such as the particle Xr in col. 25,14, which was replaced with jH, probably because Xr usually means ‘to fall’ and is associated with Seth and should, therefore, be avoided when calling on Geb. Other terms were, although clearly understandable, replaced in the gloss by vocabulary with the same meaning, but which are also attested in the parallels.45 In the first four and a half columns, even if only a single word of a line required explanation, Pay rewrote the rest of it as well,46 whereas after col. 29 he only commented on the relevant words. An interesting case and the only example in this part of the Great Ceremonies of Geb, where Pay paraphrased the gloss and also changed the content compared to that of the main body, is col. 25,20: original text Xj nbj nwb bnn m#T ‘child, made/fashioned of gold, begetting one, the one who is mourned’ and the later addition: s#.wj jmj-wtj kw ‘the gold in the midst of the darkness’. The parallel, P. Berkeley 77, col. 1,11 continues after Xj n nwb bnn m#T with […] Or pw ‘[…] It is Horus’, but both texts, the gloss and P. Berkeley 77, are too damaged to determine whether the relevant part of the gloss once contained an equivalent to the passage in P. Berkeley 77.47 As a last example of how Pay used the side notes in this part of the text, I would like to draw attention to col. 25,22. Although the reader is able to imagine that the enemies are meant with the sentence wn.Xr-r=w onn.w ‘they shall be turned away’, Pay wanted to clarify the sense by adding the word sbj ‘rebel’ in the gloss after the sentence. He also changed the plural to singular, thereby referring to Seth in particular: wn.Xr-r=f onn sbj ‘he shall be turned away, the rebel’. And finally, if the original text was clear enough, then Pay contented himself with ntf pw ‘that is it’48 or used the ‘ditto’-sign, as discussed below. He started using the latter from the middle of col. 28 onwards and placed it after the main text in the whole of col. 29, but refrained from using the ditto-sign again after col. 29 and simply left the space behind the Middle Egyptian text blank if an explanation was not necessary.

43 44 45 46

Schott, Deutung, 152. Such confusions are particularly frequent in col. 35. Compare the relevant chapter below. Compare the next sub-chapter on this specific kind of substitution. See, for instance, col. 24,7 and 19; col. 25,9, 10, 13, and 23; col. 26,6 and 16, and the examples of col. 28 cited below. In col. 24,22, however, Pay only rewrote the end of the line of the original text and not the beginning, which seemed clear to him, and in col. 25,21 only the beginning of the line, but not the end. 47 Compare further the commentary under 25,20 and 25,21. 48 In one instance at the beginning of the text, col. 24,4, he left the line blank, without writing ntf pw, presumably because he accidentally skipped the line while going through the text.

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Although Pay stopped using his extensive way of commenting in the middle of col. 28, he resumed it later on for the part that was originally written in the lower section of col. 30, which is lost today. The relevant glosses, however, are still preserved on the back of col. 30. Due to the fact that the basic part cannot be consulted anymore for comparison, it is impossible to determine why Pay returned to this more elaborate way of rewriting the complete lines, instead of adhering to the necessary corrections, as he usually did after col. 28. Potential reasons could be that the original text was written corruptly or with an unusual orthography throughout. This seems very likely, considering that the relevant part precedes and directly joins the first line of col. 31, which is, insofar as one is able to say given the damage in the line, continuously written in an unusual orthography and was, therefore, completely rewritten by Pay.49 Another option might be that the papyrus already had significant damage in this area.50 To summarise with regard to the additions which were made in col. 24–28 of the Great Ceremonies of Geb, one can hardly speak of a translation. In fact, Pay paraphrased difficult sentences and phrases, corrected hieratic confusions, added determinatives, and used other, better intelligible writings for words with an unusual orthography; but, most importantly, he did not translate the lines from one stage of the Egyptian language into another. In all cases, the grammar and the stage of the language of the original text were kept in the glosses throughout, from column 24 to 28. As discussed in the chapter on the grammar and orthography, this was not strictly Middle Egyptian, but incorporates some Late Egyptianisms as well (chapter 10.1.7).51 Since the recto of the papyrus did not offer enough free space for the extensive annotations of the scribe, which were approximately as long as the original lines, he had to use the verso of the papyrus five times: col. 27v, 28v, 29v, 30v, and 34v. Pay ceased to provide a consistent rewriting of each line from col. 28,14 onwards. One should bear in mind, however, that the glosses at the beginning of column 28 were already nearly or even completely identical to the original lines, so he seems to have contented himself with omitting any commentary unless it was really necessary.52 11.2.3 Col. 30–34 As Schott has already noted, the final part of the book contains only scattered comments, which is based on the fact that this section, with mainly litanies, was easier to read and understand.53 If between col. 30 and 34 a comment was deemed to be necessary, Pay, therefore, did not proceed with the same extensive technique as in the first columns of the Great Ceremonies of Geb, but added short explanatory glosses instead, written not only in hieratic, but in a hieratic-demotic mixture, or even completely in demotic. He did not write these hieraticdemotic annotations in Middle Egyptian, but clearly in the language that was effectively spoken by that time. The following remarks will, therefore, highlight in which cases Pay maintained the hieratic writings and when he switched to demotic in his glosses, and the possible reasons for these changes. First of all, it should be noted that he already stopped

49 Compare the comments under 31,1 for more details. 50 Compare chapter 3.1.1 for damaged areas and repairs on P. BM 10252. 51 These are, for instance, the forms ntsn r.skm (col. 24,15), p# jj (col. 26,3), or sw mH (col. 26,21), which appear both in the original text and the gloss. 52 Most striking are col. 28,3, 4, and 10. 53 Schott, Deutung, 152.

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exactly following the Middle Egyptian hieratic earlier in the text, when he wrote the demotic p#y in the phrase ntf p#y in col. 28,14 and 15, instead of the hieratic pw, which he used at the beginning of the composition in the phrase ntf pw, as, for instance, in col. 24. The side notes in these last columns sometimes only correct a single sign in a line, as in col. 33,11, where Pay added a demotic h next to the original text, presumably to correct the mistakenly written S in the word hbn; or col. 33,21, where he wrote t#y=f Hw.t ‘his temple’ (HD)54 in the left margin in order to clarify the rather odd and indistinct looking sign at the end of the original line ( ). As another example, I would like to mention col. 33,25, where he added in front of the column, since the sign is nearly indistinguishable in its original form ( ). However, this correction seems to have been done already at the time the main body was copied. Another means of clarifying the original composition in the gloss is paraphrasing. Certainly the best example of this technique is col. 34,7 (HD). The reasons are obvious: Not only is Xb written defectively, but Pay also seems to have confused r and n, used the wrong hieroglyph ( ) for the word b# ( ), and added an unusual cloth-determinative after b#(.t) ‘hole’.55 Due to the number of corrections that were necessary, Pay decided to rewrite this line completely. However, he did not content himself with only correcting the mistakes: he also replaced t# with demotic p# jtn and, curiously, the well-attested verbs Xbs and b# with the less known jkn.56 In col. 32,13, the unusual orthography of soS# msy.w ‘who multiplies the manifestations’ is clarified and also paraphrased as ntj n#-oS#.w n#y=f Xpr[…] ‘whose forms are numerous’ (H) in the gloss in col. 34v,3.57 Only the determinative of the last word of the original text and the demotic gloss are still preserved in col. 32,28. Nevertheless, the parallel in P. Schmitt, col. 7,35 reveals that Pay rewrote the whole line [T#j nt Xsf]tj.w ‘[male one of the wom]en’ as p# Hwtj n n# rmt.wt ‘the male one of the women’ (D), thereby replacing the less-known Xsftj.w with the common demotic rmt.wt.58 In col. 34,12, Pay seems to have considered jrj m Hb ‘to be performed/recited as festival’ as too imprecise and therefore wrote jw=k jrj=s (n) Hb ‘you should perform/recite it (as) festival’ (HD) to make sure that it would be understood as an instruction. The same can be observed in col. 34,2, where the original text has the passage sn[.nw] jm=f n Or ‘he is the equal/the counterpart of Horus’. While this is understandable for the modern reader, for Pay the line seemed to require clarification, wherefore he added jrj m Qtj ‘made like’ (D), although it cannot be excluded that the grammatical construction sn.nw jm=f n XY caused the problem.59 A third example can be found earlier in the text, in col. 32,22. Again, the original Sw jdnw n Ro ‘the sunlight, deputy of Re’ does not seem to be problematic, except for the unusual writing of jdnw ( ). Nevertheless, instead of simply adding the correct writing of this word in the side note, as he did, for instance, a few lines above in l. 13, where he

54 In what follows, these abbreviations will indicate which way of writing the scribe used, with (H) standing for hieratic, (HD) for a hieratic-demotic mixture, and (D) for demotic. 55 P. Schmitt, col. 8,32, however, offers the correct readings. 56 See the notes in the translation of the Great Ceremonies of Geb for information on this word. 57 Compare chapter 10.1.7.1 for the demotic adjective-verb with the prefix n#. 58 Compare Backes, Papyrus Schmitt, 280–281 for the few attestations of Xsftj.w and its uncertain meaning. 59 Compare n. 553 of the translation of the Great Ceremonies for further attestations of this construction.

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clarified the unusually written sD with oDd,60 Pay rewrote the complete line: p# Sw jrj jrj Db# Ro ‘the sunlight that made the replacement of Re’ (HD), while replacing the word jdnw with the more frequent attested Db#. Although these three lines were not inaccurately copied and surely understandable for the reader, the information they conveyed did not seem to be precise enough for Pay, so they had to be rendered accordingly. In col. 34,1 (HD), he did not explain or clarify a writing, but added another piece of information to the context, i.e. the libation (jw Xpr=f n wob r w#H mw ‘he was in a state of purity in order to offer water’) in addition to the already mentioned offering ([jw] wn.n=f m ob.w Hr w#H jS.wt ‘he was in a state of purity at making the offering’). The parallel, P. Schmitt, does not have this addition, so it was probably Pay himself who thought of it as being necessary. Worth mentioning, although only fragmentarily preserved, is col. 33,23, where presumably […] msX#(?) m #b[Dw(?)] ‘[…] rejoicing(?) is in Aby[dos(?)]’ was written as the original text. Pay further added […]jrm(?) soS# ‘[…] together with(?) the apotropaic rite/praise’ (HD), and even though the whole line is damaged, it seems obvious that he wanted to add some additional information to the composition. Another way of providing further details through the glosses can be observed in col. 32,3, where the original part reads: mj m##=n{n}-Tw m k# p#y ‘come, (so that) we see you as a copulating bull’. The only difficulty for the modern reader seems to be the unusual writing of the otiose n above T ( ). The scribe, however, paraphrased the complete line, including the incorrect verbal form, on the verso of col. 34, since the basic composition already occupied the whole line on the recto, and wrote: mj m##.tw m k# s# Hs#.t ‘come, (so that) you are seen as a bull, the son of Hesat’ (H), replacing ‘the copulating bull’ with ‘the bull, the son of Hesat’. Interestingly, the only preserved parallel, P. Schmitt, col. 7,14 provides the same reading as the gloss ‘k# s# Hs#.t’, so that one gets the impression that Pay did not content himself by simply correcting the text, but also added variant readings from other versions of the composition. This becomes apparent in several other cases (all H). In col. 26,23, he replaced Xrw.w with sbj.w in the gloss in col. 27v,4, which is also written in P. Schmitt, col. 1,15; in col. 26,26, ms.w with ms.w nTr (col. 27v,7; also in P. Schmitt, col. 1,21); in col. 27,13, mj with =tw (also in P. Schmitt, col. 2,13); in col. 28,6, nb ntj with nb t#.wj (also in P. Schmitt, col. 3,18 and P. Private Collection, col. 1,5); in col. 28,7, s#w with s#s# (col. 29v,6; also in P. Schmitt, col. 3,21 and P. Private Collection, col. 1,7). In col. 27,21, Hrj-jb ‘in the midst of’ is replaced with Hrj ‘terror’ in the gloss (col. 28v,9), which is also written in P. Schmitt, col. 2,27. Although both versions make sense, it is very likely that Hrj-jb is the result of a hieratic confusion, since the determinative of Hrj ( ) and the jb-sign ( ) look very similar.61 Another interesting case where Pay added a passage which was not written in the original of P. BM 10252, but in P. Schmitt, col. 6,34, is col. 31,7: jw v#-wr m H#.t njw.t n.t Xprr ‘the nome of Abydos is at the front, the city of the scarab’ (H). Whether he omitted this sentence by accident or whether it was simply not present in the version that he copied from cannot be ascertained anymore. Generally speaking, whenever Pay encountered a phrase for which there existed a variant reading in one or more parallels that he had at hand, or perhaps even held in his memory, or

60 See below on p. 151. 61 Compare Möller, Paläographie III, 16 (179) and 57 (591), and Verhoeven, Buchschrift, 132–133 (F34) and 196–197 (V19) for more examples of the two signs.

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if the parallel manuscript offered the correct form for a faulty writing in the BM-text, he added these variants and corrections in the gloss and always in hieratic. However, if a passage or a word was too vague for him and needed explanation or clarification which was not present in another copy he had at hand, he commented on it in the side notes in his own words, usually in a mixture of hieratic and demotic writing or even completely in demotic. It seems as if he changed to demotic, i.e. the commonly known language by that time, when he was not sure about the hieratic writing, or when it probably just did not come to his mind. The most obvious case of such an added hieratic variant is col. 30,4, where the gloss says: kj-Dd sQ#j-sw m Xbs-t# ‘another saying: who exalts him during/at the hacking up of the earth’, thus explicitly marking the alternative option with the words kj-Dd ‘another saying’. As was the case with the examples cited above, the parallels name the alternative reading as well, although in a very unusual writing.62 In col. 32,19, a kj-Dd variant was integrated into the original text and, again, this is the version of the parallel, P. Schmitt, col. 7,26. Although not added later in the gloss, but already incorporated into the basic composition, one other phrase should be referred to here as well: S#S# p#w ‘that one is foolish/silly’ or ‘it is the silly/foolish one’ (col. 30,24). These two words, which are only attested in P. BM 10252, give the impression of being a commentary added by a scribe at some point for explanation, rather than being part of the original continuous text, but it seems to have been completely integrated into the line already in the version from which Pay copied. Such A-p#w phrases are also attested in the Proto-Demotic version of the Ritual of Driving Away the Aggressor and are the translations of A-pw sentences in the Middle Egyptian version, as, for instance, in col. 9,23, where p# nsw.t p#w ‘it is the king’ is the equivalent of jtj pw ‘it is the sovereign’.63 In addition to the example just cited, such phrases can be found in col. 32,13 of the Great Ceremonies as well, where Pay clarified the unusually written sD ‘child’ ( ) with the Late Egyptian p#y oDd ‘this youth’.64 He did the same in l. 26 of this column, but unfortunately the verb at the beginning of the line, which he seemed to have explained in the gloss by ob(?)=f p#y ‘it means he purifies’ is not preserved anymore.65 Moreover, in col. 31,1, where Pay paraphrased the whole line, presumably because of its continuous unusual orthography, this gloss was introduced by Dd n ‘to say for (explanation)’. In the Proto-Demotic version of the Ritual of Driving Away the Aggressor, the similar expression Dd r precedes the comments as well.66 Thus, the glosses between col. 30 and 34 are, on the one hand, restricted to the minimum that was necessary to understand the whole, while at the beginning of the text, up to the middle of col. 28 and col. 30v, Pay seems to have been interested in creating a second more legible hieratic version of the Great Ceremonies of Geb. As suggested below, he might have had another manuscript of the text at hand, in order to copy from it. This is also implied by the fact that in several cases a parallel, such as P. Schmitt, provides the same reading as the gloss. Nevertheless, although the annotations between col. 31 and 34 are far from being as extensive as the ones at the beginning of the Great Ceremonies, they explain those passages

62 Compare the commentary under 30,3–7 for more details. 63 See also the general remarks on the commentary of the Ritual of Driving Away the Aggressor above in chapter 11.1. 64 Wb I, 242. 65 The parallel, P. Schmitt, col. 7,33 has Hsmn ‘to purify’. 66 See the details above on p. 143.

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that are also problematic to the modern reader, who might well wish Pay had rewritten certain difficult passages at the beginning of the text in demotic as well, instead of using the same hieratic words only in a more common writing and thus leaving the reader still in doubt about the precise meaning of certain words and phrases. Furthermore, Pay added variants from other versions of the Great Ceremonies of Geb and also extended the scope of information that is provided by adding explanations in his own words, as, for instance, the libation next to the offering. Although the amount of side notes is much less than at the beginning of the text, the glosses of these last columns are more informative. 11.2.4 Col. 35 As already noted by Schott, column 35 diverges from the usual way of commenting in the Great Ceremonies and deserves special attention.67 Schott published a small black-and-white photograph of this column, but it has never been discussed in detail in print.68 Only it deserves the term ‘translation’ in a wider sense.69 But even here the expression ‘translation’ seems somewhat far-fetched, since Pay did not actually ‘translate’ the basic text word-forword, as was done in the case of the Ritual of Driving Away the Aggressor: rather, he simultaneously paraphrased the whole original sentence in many cases and not seldom also changed its content.70 Pay did not simply content himself with replacing unusual orthographies with familiar ones, but completely replaced difficult or incomprehensible words by others and reformulated some sentences. The reasons for this are obvious to the modern reader: the last column becomes increasingly corrupt. There is scarcely a line in which the wrong hieratic sign was not copied from the original version at least once, presumably because it was damaged. Since these erroneously used forms usually look quite similar, and indeed almost identical to the correct ones, it is possible, in many cases, to trace them back to the source. However, the majority of the last column, as it stands, does not make any sense and the questions arise, whether Pay really understood what he was writing and how such an inaccurate copy could have been employed in the temple cult. One further wonders whether the manuscript that he copied from already had these mistakes, or whether it was simply the result of a damaged original. When Pay added the later additions to the ritual, however, he surely knew the content of the composition, and perhaps even every line by heart. The following paragraphs will provide an overview of the main features of these unusual notes in col. 35. First of all, Pay inserts the interjection j ‘o’ in the translation71 and, due to the change of the language to Late Egyptian, adds articles as well. As Schott has already noted, a couple of Middle Egyptian particles and prepositions have been replaced by the corresponding Late Egyptian ones:72 mj with mj Qd (col. 35,13) and Dr-ntt with y# (col.

67 Schott, Urk. VI, 2: ‘Zu der ursprünglich letzten Kolumne 35 wurde auf dem ursprünglichen Schutzstreifen eine Übersetzung in zeitgenössische Sprache eingesetzt’. 68 Schott, Deutung, Taf. IV. 69 Schott, however, made some general observations on col. 35 in his Deutung (p. 152–153). 70 Col. 35,2 may count as an example. The original text Hr sTj-nTr/sT# nTr nTr m (j)ob=n n=k ‘because of the smell/injury of the god, (o) god, in our illness because of you’ is rendered as Late Egyptian r Db#w m-dj (= mDr) bjn=n n=k ‘because of when we were miserable because of you’. 71 See col. 35,6 and 20. In l. 19, however, this is the other way around. While the interjection j is written in the original text, it has been omitted in the translation. J was also added twice in the translation of the Ritual of Driving Away the Aggressor, col. 3,6 and 7. 72 Schott, Deutung, 153.

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35,15).73 A particularly nice example of a ‘simple’ translation into the spoken language with the just mentioned additions is col. 35,6, where Pay translated h#j nb mrw.t ‘husband, lord of love’ as j p# h#j p# nb mrw.t. In col. 35,8, he replaced the very rare Middle Egyptian form of the independent pronoun, first person plural ntn ( ) with the Late Egyptian form jnn ( ).74 There are also cases where Pay did not substitute new words, but kept the original ones and only clarified the unusual orthography75, as, for instance, col. 35,3: sd#d# ‘to tremble’ is 76 written in the basic composition and in the gloss; or col. 35,7, where pHtj 77 ‘power’ is written in the original text and clarified as in the gloss. In a number of cases, words that are better understandable or more commonly used have replaced those that are only rarely attested. See, for instance, the problematic verb hdp ‘to overthrow’78, that has been replaced with the well-attested rwj ‘to dispel/drive away’ (col. 35,3); or sjsj r=n ‘the one who hurries against us’ with n# jrj jrj sbj.w Hr-r=n ‘those that directed hostility against us’ (col. 35,7); or mnmn ‘to move’ with ktkt ‘to move’ (col. 35,12)79; or Hn.w ‘crocodile’ with of(o) ‘crocodile’ (col. 35,15)80. Schott adds another couple of verbs to this group. He equates the rarely attested snhp in the original text with rdj dwn in the gloss (col. 35,16–17), and interprets the latter form with rdj as the Late Egyptian causative equivalent of the older form with the prefixed s.81 However, I will argue below that mtw=k dj dwn=w … is the gloss for the verb form dwn.tw … and that snhp-Tw does not seem to have an equivalent in the side notes. Although the sentence in col. 35,9 does not have any defective writings and is understandable to the modern reader, though expressed in a rather complicated way, Pay did not simply translate it, but paraphrased it throughout and wrote for Middle Egyptian sXm=n jm=k r nTr.w ‘our mighty one is you, more than the gods’ Late Egyptian ntk p#y=n nTr xnw n# nTr.w ‘you are our god among the gods’. The similar grammatical construction sn.nw jm=f n Or in col. 34,2 also seemed to have been problematic, since Pay added a demotic gloss there as well.82 Furthermore, in col. 35,13 he explained #X ‘to be glorious’ with o# ‘to be great’,

73 Schott (Deutung, 153) further proposes that the preposition Hr is replaced by r Db#w in the gloss of col. 35,2; see the commentary under 35,2. 74 See the commentary under 35,8 for more details. 75 He also did this at the beginning of the text; see the discussion above. 76 Pay forgot the dots around the bird, which are clearly drawn in the parallels; compare 35,3. 77 Compare n. 611 of the translation for the knife as a probable hieratic confusion with . 78 Compare the discussion in n. 595 of the translation for the meaning of this word. 79 This case, however, seems exceptional. The word used in the original text, mnmn, is the more frequently attested, from the Middle Kingdom onwards (Wb II, 80) and even in Demotic (Erichsen, Glossar, 162 and CDD_M, 108–109). By contrast, ktkt is only attested from the New Kingdom onwards (Wb V, 146) and only once in Demotic (CDD_K, 42). Both words seem to have the same meaning and are used in the same context. Nevertheless, Pay might have used ktkt in the gloss because it was probably the prevalent one at the time when he wrote the addition, or ktkt was possibly used in another version of the Great Ceremonies of Geb, that is not known so far and Pay added this variant writing in the gloss, as he did in several other cases discussed above. 80 Both words are attested only from the Late Period onwards and not before, although Hn derived from a Middle Kingdom verb Hnt ‘to be greedy’ and ofo from a New Kingdom verb ofo ‘to be greedy’ (Wilson, Lexikon, 152 and 660). Again, the gloss does not seem to correct the original text, but adds a variant reading to it. 81 Schott, Deutung, 153. 82 See above on p. 149.

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whereas in the line before he kept #X.w ‘the glorious ones’ of the original text in the gloss and reinforced simple r nTr.w ‘more than the gods’ with r n# nTr.w Dr.w ‘more than all gods’. As discussed in chapter 10.2, col. 35 has many defective hieratic writings.83 A particularly interesting hieratic confusion is the field-sign , and the resulting incorrect interpretations of which word was originally meant in cases where such confusion has occurred. In col. 84 35,10, a writing of j#w ‘praise’ ( , or similar) has obviously been misinterpreted as the field-sign, so that the scribe added the wrong determinatives and wrote the word sX.t ‘field’. In the following line, presumably was originally written85, which he misunderstood as as well, and therefore also changed the word to ‘field’, instead of the correct sm ‘image’. The final remarks on column 35 are dedicated to specific characteristics of its glosses, more precisely an unusual demotic group, p# Dl, and some striking annotations, which will help to elucidate how the translations of this last column of the composition were made. To begin with, the table below will provide an overview of the various occurrences of the group in question and their demotic writing on the two ‘Pawerem-papyri’: BM 10252, col. 35,1 (Great Ceremonies)

BM 10252, col. 35,16 (Great Ceremonies)

BM 10081, col. 1786 (Glorifications III)

Partly probably in BM 10252, col. 30,1 (Great Ceremonies)

Besides the three attestations in the Great Ceremonies, the group p# Dl can also be found once in the Glorifications III in P. BM 10081. By comparing the different occurrences, it becomes apparent that it is always written in the gloss or in a section that was written later. It does not give the impression of being part of the original text. As the attestations presented in the following show, the group p# Dl does not seem to be very common. This suggests that the scribe who wrote the marginal notation in col. 17 of P. BM 10081 was the same person as the one who wrote the glosses in the Great Ceremonies, i.e. Pay.87 An interesting use can be observed in the second of the four instances in the table, P. BM 10252, col. 35,16, where it follows after s(j)s(j) m s(j)s(j)=n r=k ( ) in the gloss, which is, unlike the other additions in this column, not a paraphrase or translation into Late Egyptian, but a slightly changed hieratic version of the main text .A translation for this sentence is not provided. In P. BM 10252, col. 35,1, p# Dl follows again a hieratic gloss ( ) which, like the example in l. 16, closely approximates half of the original text ( ), although the latter seems to have the same thing 88 twice, but with slight variation. The part which follows after p# Dl cannot be completely reconstructed, due to the damage. However, the sentence starts with Dd89, which does not

83 84 85 86 87 88

These are also explained in the footnotes of the translation of col. 35. These are the writings in P. Schmitt, col. 9,22 and in the gloss. This is the case in the parallel, P. Schmitt, col. 9,23. Written in the margin above the column. More information on the scribe of the glosses of P. BM 10081 is provided below and in chapter 5.2.2. This is supported by the parallels, P. Schmitt, col. 9,15 and P. Asasif, col. 42,2, that simply read Xmt.tw sS.w. Compare the commentary of the Great Ceremonies, 35,1–2. 89 Probably an equivalent to r Dd as an introduction to an explanatory gloss.

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appear in the basic composition and concludes with demotic n#y=j mSo ‘my going/travelling’, and is most likely the Late Egyptian gloss to the Middle Egyptian original that Pay generally wrote in col. 35. The rest of the translations in this column is not introduced by Dd or a similar marker. Furthermore, it is very striking that in the third example of p# Dl, the one in P. BM 10081, col. 17, it follows after jsb.t ‘throne’, which does not seem to be mentioned anywhere in the Glorifications III, as can be seen from the parallels. Moreover, the text itself does not provide any marker indicating where it has to be inserted. The word jsb.t ( ) seems to be the alternative of p.t/pD.t ( ), which is written in the first line of col. 17 and above which the later annotation is placed. This word might have caused problems to the ancient Egyptian scribe or else another version of the same text may have used jsb.t instead, so that Pay added it, and thus provided the relevant passage with the variant: sn sb# jsb.t ‘opened is the door of the jsb.t-throne’, to sn sb# p.t/pD.t ‘opened is the door of the sky’. The sky determinative of both words and the earlier parallels of the Glorifications III, which have pD.t or QbH,90 both expressions for the sky, suggest that the word in P. BM 10081 should be connected to the sky as well. The word jsb.t, however, is usually used for ‘chair, throne’91, but our example seems to offer evidence for its connection to the heavens. The same demotic group occurs three times in the so-called Book of Nut, two of them in P. Carlsberg 1, col. 1,36 and 4,41: and .92 From these two examples it becomes clear that what looks like two little strokes in the BM-examples is a writing of the article p#.93 The word Dl in the same writing, but without p#, is further attested in P. Carlsberg 1a, col. 4,10: .94 For the first occurrence of p# Dl in P. Carlsberg 1, von Lieven translates it as ‘das Spähen’, but for the second case she just writes ‘(?)’.95 Interesting for the usage of this group in our text is that the second example of p# Dl in P. Carlsberg was used as a demotic equivalent for the hieratic kj-Dd ‘variant’. Quack suggests that the word Dl, in view of the -determinative, is most likely related to the Coptic jwr ‘erkennen, untersuchen’.96 This meaning would make sense for all the cases of P. BM 10252 and 10081 and is also supported by them. But unlike kj-Dd, p# Dl in the examples discussed so far seems to have been used after the phrase to which it relates and not in front of it. The group, therefore, appears to be a marker, probably meaning ‘the identification/investigation’, which was normally used after a phrase or a word which was difficult to understand for the reader and needed further explanation, either by rewriting it or by adding a variant reading from another version. This becomes especially apparent in P. BM 10081, col. 17, where Pay used another word, i.e. added jsb.t above p.t/pD.t. In this respect the equation of p# Dl with kj-Dd makes sense, since this phrase seems to highlight an alternative version.

90 Pyramid Text Spell 670 (CT VIII, 414). For the translation of this part in the parallels of the Glorifications III, see Assmann, Totenliturgien III, 417 and Barbash, Padikakem, 141 and her commentary on p. 145. Compare also Barbash, in Liturgical Texts, 208, with n. 36–37. 91 See Wilson, Lexikon, 110–111; Meeks, BiOr 54, 35–36, and CDD_’I, 224 for the demotic attestations. 92 Von Lieven, Nutbuch, Taf. 8 and 11. 93 For further similar demotic writings, see Erichsen, Glossar, 127. 94 Von Lieven, Nutbuch, Taf. 16. It might, however, be the case that p# was once written at the end of the preceding line, which is not preserved anymore. 95 Von Lieven, Nutbuch, 52 and 82. 96 Quack, Enchoria 21, 64. This idea was already suggested by Brugsch; see Thissen, Harfenspieler, 26.

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Although the three occurrences discussed above can be identified as the demotic group p# Dl with some certainty, a similar writing can be found in the upper margin of col. 30 of P. BM 10252, a notation that has to be inserted in line 14 of the same column, where the place is indicated by the insertion mark.97 Even though the sign after Xnj there looks similar to the hieratic writing of the reversed legs ( )98, the form ( ) still seems to be different.99 The equivalent in P. Schmitt, col. 5,22 is ( ), which is puzzling, as is the fact that the group p# Dl was not part of the original text in the other three occurrences, but added later. Here, however, with the knife-sign in P. Schmitt as equivalent, it clearly belongs to the main body of the text, although added in the upper margin in P. BM 10252. For the knife-sign in P. Schmitt, I would like to suggest the reading dm. em usually means ‘to be sharp, sharpen’ and can be written in an abbreviated form just with the knife.100 However, dm can also mean ‘to pronounce, proclaim’, but is not attested so far written with the knife only. Although not known yet in this form, the word could be used here with the meaning ‘to sharpen (the sense or the meaning of a phrase)’ and would in this respect be used the same way as p# Dl, i.e. as a marker, indicating that the following is intended for clarification of the preceding. Pay was probably not satisfied with the knife-sign and exchanged it with demotic Dl, however, for some reason omitting the article p# and the determinative. Unusually, in contrast to the three other attestations, this one is written in front of the relevant phrase and not after it. Help in solving the problem of why this group is part of the original text is offered by the above-discussed phrase S#S# p#w (col. 30,24), which is only attested in P. BM 10252, and although added by a scribe at some point for explanation, became completely integrated into the main text by the time Pay copied the composition. Likewise, the part of col. 30,1 following after the knife-sign, or Dl-group, respectively, seems to have originally been a comment that was added to the original text by a scribe at some point, in order to explain the previous sentence, but became an integral part of the rest of the text and has been passed on as such. Although the usage of the p# Dl-group seems to be clarified, still puzzling is the fact that in col. 35,1 Pay first added a second Middle Egyptian phrase, just slightly different from that in the original text, so that it can hardly count as a help in understanding the line, and then, after this ‘repetition’, wrote his translation, instead of writing the latter immediately after the main text as he usually did in the last column. In col. 35,16, however, he did not even write a translation, but only the hieratic alternative. A third case is known (col. 35,24–25), in which he wrote a more intelligible hieratic alternative ( ) above the version of the original text ( ), and although the papyrus is damaged in this area, the sentence further received a side note. It is interesting that the still preserved […] r jmnt.t ‘[…] to the West’ is not attested in the original text of P. BM 10252, but only in the parallel, P. Schmitt, col. 9,38: jw tr mss r t# jmnt.t … ‘ is brought to the land of the West …’ The specification of the land as the West was missing in the original, so Pay added it in his gloss. With regard to col. 35, one wonders why he did not use the same technique as at the beginning of the text, i.e. rewriting the faulty original lines in hieratic and correcting writings 97 98 99 100

See the discussion below in chapter 11.6.3. For further examples, see the palaeography. Furthermore, the legs and the reversed legs usually do not determine Xnj together. Wb V, 448 and Kurth, Einführung I, 395 (51.).

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or clarifying words by adding the appropriate determinatives, but keeping the grammar as it was in the main body. To begin with, one could already observe earlier that Pay abandoned this method and started to comment on difficult passages in his own words in more temporary language, but still, he never made the effort of translating complete lines into Late Egyptian. Although it does not explain why Pay added another hieratic version to some of the sentences of the last column (l. 1, 16, and 24) and not to others (like the very corrupted l. 4), the reason for him to not proceed in the same way as at the beginning of the text is probably that the original text of the last column was written in such an unintelligible way, even for him and not just for the modern reader, that a second hieratic version would not be as useful for the understanding of the whole as a rendering into the spoken language. The parallels, P. Schmitt and P. Asasif, might support this. Although they display far fewer hieratic confusions, the content is, in many cases, not better comprehensible. The specific additions in the glosses and the unusual form of the comments as a whole raise several issues, above all, whether Pay used another copy of the Great Ceremonies of Geb when he wrote the annotations for each line. This second copy would have had as its original text the material that Pay added as Middle Egyptian passages in the glosses of the last column and as hieratic variants in the previous columns. When he glossed a line with ntf pw/p#y, this could then be explained by the fact that the version he used had the same wording. However, that would also indicate that the heading in this other copy was the same as in P. BM 10252, since Pay simply glossed it with ntf pw.101 Line 16 of column 35 might shed further light on this suggestion. After a small gap, which follows the demotic group p# Dl discussed above, the line continues with a passage whose original text and translation were written as the gloss.102 The Middle Egyptian part reads dwn.tw m jrj xsj snhp-Tw soH m (n)Xt.w=k and the Late Egyptian mtw=k dj dwn=w n p# xsj n p#y=k (n)Xt.w.103 Interestingly, n p#y=k (n)Xt.w in the side note seems to be the equivalent of m (n)Xt.w=k in the basic composition. The beginning of the relevant line snhp-Tw soH, however, has no equivalent in the gloss. The parallels, P. Schmitt, col. 9,30 and P. Asasif, are both similar to the original text of P. BM 10252, thus without an equivalent to dwn.tw m jrj xsj, but write m g#=k, instead of m (n)Xt.w=k. Maybe this part of the composition somehow got mixed up during years of copying and the original text at the beginning had: dwn.tw m jrj xsj m (n)Xt.w=k snhp=k n=n soH m g#=k ‘Be presented with the one who became weak through your victory. May you cause rising up for us, mummy, from the lack of you.’104 This might suggest that Pay had another copy of the Ceremonies of Geb at hand, which he was perhaps comparing with the P. BM 10252-version, and saw that the part with dwn.tw m jrj xsj was missing in his manuscript, so he added the original text and the relevant translation. However, the other papyrus seems to have omitted snhp-Tw soH. The above-mentioned gloss

101 See 24,1 for the unusual and hardly understandable title. 102 A similar case occurred in P. BM 10252, col. 12,8, where the scribe forgot the original text and only inscribed the later translation. He then added the basic part later in front of the column. However, in this case, the Middle Egyptian original and the Late Egyptian translation were written at the same time, copied from a manuscript which presumably already had both versions. See more in chapter 11.1 above. In our case, however, original text and gloss were not written at the same time. 103 The later additions are highlighted in grey. 104 The second part follows P. Schmitt, col. 9,30. See the commentary under 35,17. However, the sense of snhpTw ‘cause yourself to rise up’ in P. BM 10252 is the same, just without an equivalent for n=n.

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of l. 25 should be mentioned here as well, since Pay added jmnt.t ‘West’, which was not part of the original text of P. BM 10252 either, but does occur in the parallel, P. Schmitt.105 Another question that arises is whether Pay was the first person who attempted a translation for the Great Ceremonies, even though only for the last column, or whether he knew of or consulted another copy that contained such a rendering. One thing that immediately comes to mind when looking at the glosses of col. 35 is that they are not purely written in Late Egyptian hieratic, but contain, as do several additions in the previous columns, demotic sections as well: n#y=j mSo in col. 35,1 and xnw n# nTr.w in col. 35,9. Such irregularities rather resemble a text that was created while Pay was in the act of writing, i.e. he did not produce a draft beforehand. This is also indicated by his rushed handwriting, which looks very brisk and untidy and shows that he proceeded without taking care to produce a beautiful script. The translation does not give the impression of being of the same kind as that of the Ritual of Driving Away the Aggressor, i.e. clearly thought through and of an exemplary character. Rather, it was intended to be of purely practical character, to provide a better understanding. Pay, therefore, did not pay that much attention to which word he used as an appropriate equivalent for the Middle Egyptian or which grammatical construction in Late Egyptian reflected the Middle Egyptian in the best way. I think that the idea behind the side notes of the last column of the Great Ceremonies of Geb was not that of a perfect translation that could serve as a study example for future generations in order to learn how to create it, but simply that of making the text comprehensible, and in order to achieve this, Pay explained the lines in his own words, as he did in the previous columns. The problem of a corrupted manuscript was something that the creator of the translation of the Ritual of Driving Away the Aggressor did not have to face. He had a correctly written Middle Egyptian original text as a basis for his work, for which he correlated the Middle Egyptian and Proto-Demotic versions with great care. While these factors argue for the fact that Pay himself created the renderings in col. 35, it cannot be ruled out that a translated copy of the Great Ceremonies of Geb already existed. Even though he does not seem to have copied from such a manuscript, he might have known of its existence and content, which could have served as an inspiration for his glosses. Finally, the possibility is worth considering that another version, different from the corrupted one of P. BM 10252, was the basis for his side notes.

11.3 P. BM EA 10081 In order to achieve a general idea of the comments and glosses that have been added to P. BM 10252 and 10081 and their purpose, the following sup-chapter will highlight the main features of the annotations added to P. BM 10081. According to Schott, annotations in P. BM 10081 were restricted to the Introducing the Multitude.106 However, quite on the contrary, short comments have been added to the Glorifications II and III as well, even though

105 Compare also the numerous attestations above for variants added in the gloss by Pay, which were also present in parallels. 106 Schott, Deutung, 152.

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they occur only rarely. Therefore, the following sub-chapter will, first of all, establish who actually wrote which glosses in P. BM 10081. 11.3.1 The Author(s) of the Glosses The detailed analysis of the different handwritings in P. BM 10252 and 10081 has shown that it was the scribe of the main body of the Introducing the Multitude who added the majority of the glosses to that composition, but Pay seems to have added some of them as well,107 and not Pawerem as initially suggested by Schott.108 The identity of a third individual, however, is not revealed. Not only P. BM 10252, but also P. BM 10081, display signs of damage, caused by its continuous usage. With respect to the Great Ceremonies of Geb, the annotations were most likely added after the papyrus had been fixed with patches. P. BM 10081 has also undergone some ancient restoration work, but it cannot be said with certainty whether the glosses of the Introducing the Multitude were also added at a later stage, or shortly after the original text was written, although traces of ink seem to be visible on one of the papyrus patches in P. BM 10081, col. 11,12.109 With regard to these two compositions, the Great Ceremonies and the Introducing the Multitude, one gets the impression that each of the two scribes later commented on and corrected in detail the composition that he himself had written. Apart from several short additions, mainly groups of signs or single words, two longer glosses have been added in P. BM 10081, besides those of the Introducing the Multitude. One of them is written in front of col. 1,3 and belongs to the Glorifications II110, and the other in the upper margin of col. 17, which pertains to the Glorifications III111. The main body of both texts shows the same handwriting as the Introducing the Multitude. Although one would expect that the afore-mentioned glosses were written by the same scribe who wrote the original part, the form of the hieratic writing and the usage of the rare demotic group p# Dl suggest that these annotations are the result of Pay’s examination of the texts112, while, for instance, the addition in the upper margin of col. 23 was clearly written by the scribe of the main body, presumably at the time when he wrote the main text or shortly after.113 Initially, this seems to be surprising, but not if one recalls that it was most likely Pay who wrote the rituals of the last sheet of P. BM 10081, the Festivals of the Destruction of Enemies. Additionally, it appears that he had an overall look through the two manuscripts, and added several glosses and corrections to the Glorifications in P. BM 10081.

107 The phenomenon of the double glossing of some lines is discussed in chapter 5.2.2. 108 However, it cannot be excluded for certain that Pawerem also added some glosses to that text, due to the bad state of preservation of the majority of the glosses. A detailed comparison and analysis of the handwriting of these three individuals is included in chapter 5. 109 Compare chapter 5.2.2. 110 Rdj.jn nTr.w. The writing for nTr.w looks rather demotic; compare the Ptolemaic examples in Erichsen, Glossar, 234. 111 Compare jsb.t p# Dl in the upper margin of col. 17 (this phrase is discussed in detail on p. 155). See also the additions tw above col. 24,6, and #X.t p#y above col. 24,16. 112 For the discussion of p# Dl, see above on p. 154–158, and for the analysis of the handwriting, see chapter 5. 113 The same applies to the corrections above the lines in col. 22,12 and 13; col. 23,23.

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11.3.2 Introducing the Multitude In contrast to the Great Ceremonies of Geb, the Introducing the Multitude usually does not have periphrases of complete lines, except for the one example mentioned below. Rather, the glosses mainly provide better-known spellings for unusual orthographies. Examples are the imperative mj ‘come’, which is usually written in the original text. The scribe rewrites it three times in the side notes, twice in hieratic ( )114 and once as Demotic m-Sm115; the phrase D.t=k is written in the original text and explained with in the gloss (col. 12,6); nb.t t#w is in the basic composition and in the gloss (col. 12,15); in col. 8,32, snD=f is written in the original text and in the gloss; in col. 11,27, sXr=k is erroneously written in the original text and corrected into in the gloss; Middle Egyptian ntk ( ) in the original text is written as Demotic mtw=k in the gloss (col. 15,10); m##-Tw is written in the original text and in the gloss (col. 9,29); Xj m wrD is written in the original text (col. 8,26) and in the gloss (col. 9v,2); hj hnw is written in the original text (col. 11,20) and in the gloss (col. 12v,3); jrw is written in the original text (col. 13,24) and in the gloss (col. 14v,1); dj n=k is written in the original text and in the gloss (col. 14,5), and in col. 8,8, the scribe added the phonetic complements in front of . An interesting example is col. 10,24, where the main body does not seem to have an unusual orthography for the verb Hm ( ). The gloss, however, adds the writing gmj. What the author did does not seem to be a correction, but rather the addition of a variant writing, since a spelling with the throwing stick is also used in the parallel, P. MMA 35.9.21, col. 45,15 ( ). In col. 9,29, sn=j mj m##-Tw is explained as in the same line and additionally with in the gloss on the verso of the papyrus (col. 10v,3), presumably due to the omitted suffix-pronoun =n in the original text and the first gloss.116 In several cases, the scribe rewrote a passage in hieratic when the signs in the original text were written very thick and nearly indistinguishable. Examples are col. 9,7, with nD.tj ( ) in the basic composition, which is rewritten as nD=j ( ) in the right margin, and col. 14,3, where he forgot the word Xj ‘child’ and added it above the line. However, this did not seem to have been clear enough to him, so he wrote again in the upper margin of the same column. The scribe of the main body left a gap after in col. 13,13, presumably because the determinative of this word was damaged in the manuscript he was copying from. Nevertheless, the appropriate determinative was added later in the course of the commenting, as can be distinguished due to the lighter ink saturation. A similar use of the gloss can be found in col. 11,12, where the scribe forgot a part of the verb HH in the original and only wrote but added afterwards in the left margin of the same line. Interestingly, the same mistakes were made by the author of the parallel P. Schmitt, col. 26,25 and 27,43117, which is almost identical to the BM-version throughout the text, so that this example proves that the

114 P. BM 10081, col. 13,9 and 10v,1. 115 P. BM 10081, col. 12,7. Traces of ink, presumably of a gloss, are also preserved between l. 4 and 5. Mj is written at the beginning of both lines, so that Demotic m-Sm was probably also inscribed in the gloss. 116 The suffix-pronoun is also omitted in the parallels; compare the synopsis. The phenomenon of the double glossing of some lines is discussed in chapter 5.2.2. 117 See also chapter 6.2.3 for this example.

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manuscript from which both versions originate already had these mistakes. The scribe of P. Schmitt, however, did not correct them. A third function of the glosses is to paraphrase difficult words or passages, although this is only attested in col. 14,22, where the original text reads wD#.tj=j Hm n rmj ‘my eyes are sunken deep with weeping’. The scribe rewrote the whole line in the left margin, jr.t=j g#w# n rmj ‘my eye is narrowed with/because of weeping’, whereby it is obvious that the words wD#.tj and Hm were seen to have been problematic. As in the Great Ceremonies of Geb, the author of the Introducing the Multitude added a variant to one line, which is marked as such by kj-Dd. While the original reads nTr.w Hr tp [m#s].t n jw=k ‘the gods have the face on the [knees], until you come’, the variant provides this explanation: kj-Dd Hr m#T jw=k n=n p#y ‘another saying: it means moaning/thinking of your coming for/to us’ (col. 9,20). However, none of the parallels offers this reading. Nonetheless, as Jørgensen has stressed, the phrase kj-Dd does not only serve ‘to introduce semantically interesting variants of a text found when collating papyri for copying’, but ‘the phrase was also used to introduce and add divergent interpretations’.118 Probably the best example for these usages is Book of the Dead Spell 17, which is full of kj-Dd variants.119 While some of the above-mentioned alternatives are present in the parallels, others are not and are possibly examples of divergent interpretations. The author further adds j mj jr=k ctS Xr ‘o come, Seth is fallen!’ in the gloss next to the indication of the stanza in col. 11,26. Although this sentence is, so far, not attested in any of the parallels, the scribe might have added this line from another version of the text. Three lines later in the same column, he also wrote an addition in front of the line, which is not present elsewhere. While the parallels only have nj r=k ‘there is nothing against you’, P. BM 10081 extends this with nn r=j ‘there is nothing against me’ and in col. 12,29 the scribe adds s# m-m Xj ‘the son among the children’ after nj wn Xsf Xj=k m-o xrd.w ‘your child will not be driven away among the children’, thus highlighting that the child who will not be driven away is the son of Osiris, i.e. Horus. Even though the scribe did not mark them as such, these phrases might have been present in another copy of the Introducing the Multitude which has not come to light so far. Furthermore, he added Hw.wt ‘stanzas’, in front of col. 8,5 and thus P. BM 10081 is the only version that indicates where the stanzas start. Demotic glosses are not only attested for the Great Ceremonies of Geb, but are also present in the Introducing the Multitude. A Demotic gloss was written in the left margin next to the original text sXw=s D.t=k mj #w jt=s ‘she/it transfigures/protects your body like the chapel of her/its father’ (col. 12,18). The annotation, which reads p# j.jrj fy ‘that which raised’120, was presumably intended as an explanation for the rarely attested Ptolemaic word #w.t121. As already discussed above in relation to the Great Ceremonies, the Demotic phrases were most likely explanations which the author wrote in his own words, and which were presumably

118 Jørgensen, Manuals, 189. Another particularly interesting example of such a kj-Dd-formula can be found in the Spells against Enemies, P. BM 10252, col. 2,11, where pno=f sXr.w=Tn m mdw.w=f ‘he will turn your plans upside down with his words’ and especially the vague expression ‘words’ is specified as kj-Dd m s#X.w tp-r#.w=f ‘another saying: with the glorifications/powerful spells of his utterances’. 119 See Cole, Interpretation, 104–121 for more details. Compare also Derchain, Papyrus Salt, 135 for kj-Ddvariants. 120 Smith, Traversing Eternity, 161, n. 55. 121 Wilson, Lexikon, 3–4.

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not attested in another copy of the text. The latter variants, which the scribe also included, are written in hieratic.122

11.4 Texts on P. BM EA 10252 That Were Originally Intended for a Translation? This chapter is reserved for the discussion of whether other texts in addition to the Ritual of Driving Away the Aggressor were intended to be accompanied by a translation, and whether this intention is indicated by the layout of the relevant compositions. The so-called Book of Protecting the Neshmet-bark, which is also present in P. BM 10252, offers a particularly interesting example, although not for the transmission of a text from one level of the language into another, but for a change of the script. This ritual is known from four papyri dating to the Late and Ptolemaic Periods. Another copy is preserved in the temple of Dendera and the oldest version goes back to a Theban tomb (TT 7) which can be dated to the time of Ramesses II.123 All of them have the fact in common that they are written in Middle Egyptian (hieratic or hieroglyphs). A number of fragments, kept today in the Special Collections of the University of Aberdeen increases the total of known copies of this composition to seven.124 Although the text is only fragmentarily preserved and the pieces scattered among a multitude of frames, so far, a total of three—out of originally presumably six—, nearly complete columns can be reconstructed out of 14 fragments.125 Although the text is written in the demotic script, the language is Middle Egyptian, a phenomenon which is relatively rare.126 Since the scribes who wrote them came across some difficulties, these texts show specific peculiarities, which include not only archaic grammatical constructions, but also unusual orthographies. If, for instance, the scribe encountered words which did not exist in Demotic, he either used purely alphabetical writings for them, or wrote another Demotic word which sounded like them.127 The special focus of this version of the Book of Protecting the Neshmet-bark seems to have been on the pronunciation of the words. Therefore, this copy was most likely intended for the purpose of recitation in the temple cult.128 This is further sup-

122 Several other Demotic glosses are attested in the Introducing the Multitude. However, the ink is faded to such a degree that it is impossible to decipher them. Compare, for instance, col. 12,25 and 27. 123 See the overview in Gill, in Nekropolen, 65–66 with further literature references. 124 I should like to thank Joachim Quack (Heidelberg) for making me aware of these fragments and Michelle Gait and Kim Downie for allowing me to study the originals and for providing me with photographs. A conservation project leading to the complete reconstruction of the texts in the relevant frames is currently in preparation by the museum. 125 P. Aberdeen inv. 164, 178, 179, 181, 183, 185, 187, 188. 126 See Smith, Traversing Eternity, 392 and 666. 127 A detailed discussion of this particular copy of the Book of Protecting the Neshmet-bark would go beyond the scope of this investigation. A publication, however, is in preparation. For more information on this specific kind of text, compare Smith, Traversing Eternity, 392, 655, and 666–667; Smith, in Ägyptische Rituale, 152–154; Smith, in Sesto Congresso II, 491–495; Quack, in Tradition and Transformation, 333– 336; Quack, in Writing Across Borders, 219–243; Cole, Interpretation, 212–215, and Widmer, Résurrection, 44–47 (reference courtesy Joachim Quack) and the literature references cited in these works. 128 For the aspect of pronunciation in these texts and its importance in the training of ritual specialists of classical Egyptian, see also Quack, in Writing Across Borders, 233–234.

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ported by the handy format of the papyrus, whose columns contain an average of 19 lines, while the complete papyrus only has an approximate height of 22cm. Such a version of the Book of Protecting the Neshmet-bark is even more interesting, if one keeps in mind that Pay left rather a lot of space between col. 22/23 and 23/24 of P. BM 10252.129 Although it is impossible to determine with absolute certainty why these gaps were left, the unusual demotic copy in Aberdeen proves that other versions of the ritual existed besides the ones in hieratic or hieroglyphic script. But given that no examples of such demotic ‘transcriptions’ date earlier than Late Ptolemaic, it is highly unlikely that such a copy was intended to be added to P. BM 10252. Therefore, the additional space between the columns might have been reserved for a translation, such as the one of the Ritual of Driving Away the Aggressor. However, a manuscript of this text with a translation is, so far, unknown. Some space was also left between the columns of the Great Ceremonies of Geb, which was actually later filled with comments and a part-translation. Nevertheless, the scribe had to use the verso of the papyrus for this in five cases, since there was not enough space in the gaps on the recto. Moreover, the later additions are written closely together, so that one wonders whether a complete translation of the text was really intended by leaving the space between the columns, or whether these gaps had a purely aesthetic function, since the composition had, due to the stichic writing, both short and long lines, which presumably influenced the estimated width of the columns.130 This is especially suggested by the gaps between col. 29–35. There is hardly any spare space left for a continuous translation and the only annotations which Pay made are the ‘ditto’-sign or a short comment. A case where a paraphrase of a complete sentence was necessary is, for instance, col. 31,1, where the scribe was forced, however, to write the gloss in the upper margin of col. 32, due to shortage of space. A lengthy continuous translation, such as the paraphrases from col. 24 to the middle of col. 28 and the verso of col. 30, was only provided for the last column, where the scribe had to use the protective strip at the end of the papyrus roll. The red vertical line upon which the additional text was later written also clearly marks the end of the column, without leaving any space for a translation. Thus, if Pay had originally any intention of adding a complete second version to the Great Ceremonies of Geb later on, he definitely seems to have given up on that idea from col. 29 onwards at the latest. I, therefore, doubt that a continuous translation like that of the Ritual of Driving Away the Aggressor was intended by the time the basic composition of the Great Ceremonies of Geb was written. While, as already mentioned, the translation of the Ritual of Driving Away the Aggressor was definitely written at the same time as the Middle Egyptian version, the glosses and translations of the Ceremonies of Geb were clearly added at a later point, likewise the sporadic notes that can be found in P. BM 10081. Not only is the ink saturation mostly much lighter and the signs smaller than those of the original text, several instances show that the glosses were written upon papyrus patches that were used to

129 See the discussion in chapter 4.1. 130 While the gaps between the columns seem to be rather large with regard to col. 24 and 25, the lines of col. 26, for instance, occupy nearly the complete width of the column. Compare the layout of the Introducing the Multitude, also with lines of unequal length and, therefore, gaps between the columns.

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fix the damaged areas, which show considerable signs of continuous and long-term handling.131

11.5 General Observations and Concluding Discussion In general, one can observe that the two scribes who wrote the glosses in P. BM 10252 and 10081 never used red ink, even if the original line they commented on was rubricised or contained the name of Seth. Although Pay went through some of the texts in the two manuscripts in order to add corrections, interestingly, he did not fill in the gaps in the first column of the Glorifications I (P. BM 10252, col. 36), where the words h# and ctS were supposed to be added in red, but were forgotten by the scribe of that text.132 Lacunae are also visible in the Festivals of the Destruction of Enemies, P. BM 10081, col. 33, 20–23, presumably resulting from a damaged original, which again have not been filled later on, and in col. 35,6, Pay forgot to add the name of Seth in red. Although he added corrections to the Glorifications in this papyrus, which he did not inscribe himself, it is interesting to note that the last sheet of P. BM 10081, even though written by him, did not receive any later corrections or comments. The translations, as well as the glosses always reflect how the scribe understood and interpreted the text which he commented on by, for instance, replacing specific words with others, or paraphrasing complete passages, thus in many cases giving a passage a slightly different nuance.133 If he was not using another manuscript of the same text in order to copy the relevant parts from it, but he himself created the translation and glosses, then these additions express his view and understanding of the composition, which does not necessarily have to be the same as that which was originally intended at the time the original version of the text was created. Furthermore, words that were the result of a hieratic confusion, such as the example of Hrj ‘terror’ and Hrj-jb ‘in the midst of’, both make sense in the overall context and thus allow the passage to be understood in more than one way. Although these readings were initially the result of mistaken copying, they acquired the same validity as those that were originally intended, so that after a while it was impossible to determine which version resulted from confusion. Therefore, one needs to distinguish between different kinds of interpretation by the ancient Egyptian scribe. On the one hand, there is a purely philological approach, i.e. the translation from an older form of the Egyptian Language, usually Middle Egyptian, to a younger stage, with the Ritual of Driving Away the Aggressor probably being the bestknown representative of this category. On the other hand, one has explanatory notes which were intended to clarify the meaning of words or phrases. The reasons underlying the production of translations are not sure, except for the fact that they should make the understanding of the texts easier.134 However, a general view is that 131 Compare the discussions in chapter 3. 132 Compare also p. 23 of chapter 4. 133 Stadler (Pa-Month, 122) uses the word ‘Reininterpretation’, with which he designates ‘die Übersetzung, die über eine andere, zusätzliche Bedeutung eines Wortes oder einer Phrase des Ausgangstextes zu einer neuen Interpretation kommen oder einen neuen Bedeutungskomplex als Anspielung hinzunehmen’. Compare also Altmann-Wendling, in Liturgical Texts, 93. 134 See, for instance, von Lieven, Nutbuch, 262 and Altmann-Wendling, in Liturgical Texts, 92.

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they have to be searched for in the development of the Egyptian language, which caused problems in the understanding of older documents.135 Parkinson, for instance, states, ‘in Egypt, where antiquity automatically conferred prestige, the preference for older stages of the language in composing formal texts produced an extreme position, which would have required translations and paraphrases for inscriptions to be understood’.136 The existence of glosses shows, according to Burkard, that a reader of the Egyptian Late Period was obviously no longer able to read and understand the text137, and as stated by Dieleman, ‘the insertion of explanatory glosses in demotic proves that a thorough knowledge of the traditional language and scripts was no longer self-evident in Greco-Roman Egypt’.138 Cole expresses this in the following way: ‘Throughout Egyptian history, the worthy pursuit of textual analysis involved wrestling with complicated concepts and, most importantly, unravelling the traditional Egyptian language’. She says concerning the author of the translation that ‘at the same time, they were intent on updating references to sacred locations and providing a contemporary language version for readers whose language abilities were not as advanced as their own.’139 However, translations can also be situated within (school) education, i.e. lessons, in order to acquire reading ability in older stages of the language, or even as a way to test the text comprehension of a student through translation.140 Another option might be that the scholar made this effort for his own benefit or that of posterity.141 That would mean that Pay—and also the person who wrote the glosses of the Introducing the Multitude—presumably wanted to keep the knowledge of these compositions for later generations, probably hoping that the future priest who wrote a new version of the manuscript by using P. BM 10252 and 10081 as originals, would incorporate his glosses into this fresh transcript. Furthermore, the fact that a composition was deemed ‘worthy’ of being provided with a translation and glosses indicates the value placed upon its content and is thus restricted to religious texts of great importance.142 The fact, however, that only one composition of P. BM 10252 and 10081 received a complete translation and that all the other rituals and Glorifications were written down and used in their original form, shows that this was optional and of minor importance, not only for the two Pawerem-papyri, but in general.143 The translation did not replace the basic text, which was still used without the former in later times, but rather explained it144, as is expressed by the title n# wHo sSt#.w ‘the interpretations of the secrets’, i.e. the textual difficul-

135 According to Jørgensen (Manuals, 188) this was especially the case with the verbal system. See also Fiedler, Seth, 274. 136 Parkinson, Cracking Codes, 50. 137 Burkard, Osiris-Liturgien, 16. See also Burkard, in Akten, 16. 138 Dieleman, Priests, 49. 139 Cole, Interpretation, 273 and 186. 140 Compare chapter 6.2 for more details on the original usage of P. BM 10252 and 10081. 141 Von Lieven, Nutbuch, 259. 142 Von Lieven, Nutbuch, 259 and 262–263; Quack, JEA 85, 163; Quack, Ani, 49, and Altmann, Kultfrevel, 5. 143 The Ritual of Driving Away the Aggressor is not the only case where the translation is passed on together with the basic text. This was usually the case. With regard to the Book of the Temple, however, either the original text or the demotic translation was used. See von Lieven, Nutbuch, 260 and Quack, Ani, 49–50 for more details. 144 See also Schott, Deutung, 179; Quack, Ani, 49–50, and Stadler, Pa-Month, 107. Compare, for instance, P. Louvre N. 3129, where the basic Middle Egyptian is unaccompanied by a translation.

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ties, whereby the Middle Egyptian version is not only translated, but its wording sometimes changed and the text itself commented on as well.145 According to Schott, it was the translation of the Ritual of Driving Away the Aggressor which inspired the rendering of the last column of the Great Ceremonies of Geb.146 This would make sense, when keeping in mind that it was Pay who not only copied the basic text and translation of the Ritual of Driving Away the Aggressor, but also wrote the original and the glosses of the Great Ceremonies of Geb. Perhaps he decided to create a commentary and a translation of his own, after copying the two versions of the anti-Seth ritual. Furthermore, it is obvious that Pay acquired much more knowledge in connection with the Great Ceremonies of Geb and its content in the time between the writing of his original copy and the later addition of the side notes. His knowledge of the composition was such that he himself was able to create the Late Egyptian equivalent of the last column, whether based on the expertise that he acquired during years of studying within the cult of Osiris and probably also of copying other versions of this composition or even having been responsible for their recitation, or whether based on another copy of the original text that he had at hand. His explanatory demotic glosses in the previous columns also show that Pay was obviously very familiar with the content of the text. While his Middle Egyptian transcript still displays several, mainly hieratic mistakes, his later glosses and translations correct those mistakes and explain difficult passages, something that he was obviously not able to do at the time when he copied the original. Interestingly, the P. BM 10252-copy of the Great Ceremonies of Geb was not the only version that received comments. Although only a single piece of the text on P. Berlin o.Nr. B has come to light so far, a phrase starting with kj-Dd that was added above one of the lines indicates that this copy was also at least provided with variant readings.147 Another copy of this text, P. Florence PSI 98B, frame 413A, 413B, 460A, 476A, and 483A, displays several additions above the lines as well. However, the ink is badly faded in most of the instances, so that it is impossible to clarify whether these are all corrections, or whether textual variants are also included. Like the Great Ceremonies of Geb, the Introducing the Multitude features unusual orthographies, which are occasionally clarified by glosses in P. BM 10081. Kucharek noticed the same phenomenon for another copy of this text on P. EES 124/15, where short annotations and corrections were placed between the lines.148 Another example of a papyrus that has been treated in the same way as P. BM 10252 and 10081 is P. Jumilhac. Several different hands have written a multitude of additions and corrections not only in the margins, but also within the body of the text: Omitted signs, words, or even complete sentences in the original part were inserted and also correction notes to the vignettes written in cursive hieroglyphs and demotic.149 These additions were likewise made some time after the main body of the text was written.150

145 Therefore, Schott translates ‘Deutung der Geheimnisse’. 146 Schott, Deutung, 154. 147 See the commentary on the Great Ceremonies of Geb, 31,8 for the relevant section of the text. Backes (in Liturgical Texts, 33, n. 122) also notes that this version seems to have been provided with textual variants. 148 Kucharek, Klagelieder, 48. 149 See the photographs of the papyrus in Vandier, Jumilhac, I–XXIII. Compare also Quack, in Fs Kurth, 204 and James, JEA 48, 177. 150 Vandier, Jumilhac, 4; Quack, in Fs Kurth, 205, and James, JEA 48, 177.

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Like the authors of these additions, the scribes of the glosses in P. BM 10252 and 10081 wanted to ensure that passages which seemed vague, ambiguous, or illegible were expressed in a way that was easier to understand. Since certain things were only identified and concretised by the translation and explanation, von Lieven assumes that these were an integral and effective part of the ritual process.151 The fact that both individuals made the effort to add this multitude of interpretations and comments to the manuscripts, even after they had already been repaired, due to their being worn out, shows the repeated use and revision of the two papyri and, therefore, their great significance and a real interest in their content.152 It also reveals that the creation of the glosses was not an exercise that a student had to undergo, but experienced priests, presumably after years of studying and working within the cult of Osiris. Although the annotated versions of the Great Ceremonies of Geb and the Introducing the Multitude could serve as models showing how to comment on a composition, they surely do not demonstrate how to create a translation like, for instance, the one of the Ritual of Driving Away the Aggressor. However, for the study of the content of the Great Ceremonies and the Introducing the Multitude and their precise understanding, the glossed versions would have been of much more help than an unannotated copy like P. Schmitt, even for an educated priest. And ultimately, a great deal of the content of these texts would be lost to the modern reader without P. BM 10252 and 10081, and the extensive comments preserved on them.

11.6 Characteristics of the Annotation 11.6.1 Separation of Sentences If a sentence was too long in the Ritual of Driving Away the Aggressor (P. BM 10252, col. 3–12) and would not fit into one line, the scribe usually separated it in the original text by using a black dot at the end of the line and one at the beginning of the remaining text, which could be written in the line above or below.153 The technique of using such reference-points is the same for the translation, only with red dots.154 However, the scribe worked in such a precise way only in the first columns. From column eight onwards, he used black dots for the translation as well and in column twelve, he used no dots at all.155 Black dots can be found in the Great Ceremonies of Geb as well, where they indicate that the remaining part of the

151 Von Lieven, Nutbuch, 264–265. See also Altmann, Kultfrevel, 5 and Altmann-Wendling, in Liturgical Texts, 93. 152 Compare also Quack, in Fs Kurth, 205. 153 Compare col. 4,8 and 9; col. 5,2 and 3. Nevertheless, he seems to have forgotten the dots in col. 3,8 and 9. Black dots are also used, for instance, in the demotic P. Vienna D 12003 (Malinine, RdÉ 25, pl. 10 and 11), but only at the end of a line. On dots as separation marks between single words, see further Allam, Bulletin of the Egyptian Museum 4, 29 and n. 12 on p. 33. 154 Compare col. 4,10 and 11; col. 5,7 and 8; 14 and 15; col. 6,5 and 6; 7 and 8; 11 and 12; 13(?) and 14; 20 and 21; 22 and 23; 24 and 25; 26 and 27; col. 7,4 and 5; 9 and 10; 11 and 12. The scribe mixed up the colour of the dots in col. 6,28 and 29, where he used red for the original text and black for the translation. 155 Compare col. 9,16 and 17; 29 and 30; col. 10,18 and 19; 29(?) and 30; col. 11,14 and 15. The scribe forgot them, for instance, in col. 7,16 and 17. However, compare col. 16,3 of the Ritual of Felling Seth and His Confederates, where the scribe added a black dot at the end of the line to indicate that the word nSn is separated and continued in the next line.

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translation, if it would not fit into one line, was written above or below.156 Occasionally, they show that the rest of the translation was added at the verso of the papyrus.157 11.6.2 Deletion Mark Om is written twice in a row in P. BM 10252, col. 32,8 and the scribe of the glosses deleted one occurrence. To do this, he placed a curved line above the word. The scribe of P. Bremner-Rhind used the same technique.158 In P. BM EA 10508 (Ancksheshonqy), the same method is used for deleting a whole line of something that was written twice.159 11.6.3 Insertion Mark An insertion mark can be found three times in the two manuscripts, twice in P. BM 10252 and once in 10081.160 In two cases, the line that had to be inserted at the position of the mark is written in the upper margin of the same column. Pay added one in P. BM 10252, col. 30,14 ( ), while in P. BM 10081, col. 23,7 the scribe of the Glorifications inserted . Originally, the hieratic group was probably written before the sentence in P. BM 10252 that had to be inserted, in order to indicate that this was the text to be inserted, but the papyrus is damaged in the relevant section. The same system of markers was used, for instance, in P. MMA 35.9.21, col. 34,14 and 16.161 In P. BM 10081, however, the scribe did not use this mark in front of the phrase in the upper margin.162 A third insertion mark is attested in P. BM 10252, col. 25,20. For another usage of a hieratic sign that looks like the insertion mark, compare P. Bremner-Rhind, col. 16,9: . According to Faulkner, 163 the two signs there are ‘clearly the equivalent of our ’. 11.6.4 Separation of Original Text and Translation or Commentary Usually, original text and translation are separated by a small empty space.164 However, if they were written too close together and the reader might have found it difficult to distinguish clearly between them, the scribe made a vertical red line in between them, as in P. BM 156 Compare col. 24,12 and 13; col. 25,14 and 15; 16 and 17; col. 26,2 and 3; 10; 14 (the remaining text of these two lines was written between the lines); 18 and 19; col. 27,11 and 12; 23 and 24; between l. 24 and 25 (the dot is only used in front of the final part of the phrase); col. 28,6 and between l. 6 and 7; col. 29,22 (?; the dot is not preserved) and 21. 157 In such cases, however, the dot was only used on the recto of the papyrus after the first part of the text and not in front of the rest on the verso. Compare col. 27,14 and 20. Nonetheless, the scribe usually did not use dots to indicate that the remaining text followed on the verso, but left the line without a mark. 158 See P. Bremner-Rhind, col. 32,11 (Faulkner, Bremner-Rhind, 88 and Faulkner, JEA 24, 46 with his commentary on p. 51). In P. Bremner-Rhind, col. 25,8 (Faulkner, Bremner-Rhind, 52) and P. Schmitt, col. 23,19–20, the scribe encircled the part that had to be deleted; see also Möller, Paläographie III, 5 and Backes, Papyrus Schmitt, 18. 159 P. BM EA 10508, col. 3,18–19 (Glanville, Catalogue II, pl. 3 and his comments on p. 10); reference courtesy Mark Smith. 160 See the tables with various examples of how this sign can look like in hieratic in Gasse, Papyrus, 31. 161 Goyon, Imouthès, pl. XXXII. For this kind of marker and other markers, see Quack, SAK 33, 343–347. 162 But traces of red ink are still visible in front of the lacuna after the sentence that needs to be inserted, so that the scribe probably indicated there where it had to be placed. 163 Faulkner, Bremner-Rhind, 30, a–b. 164 The same technique was used in P. BM EA 69574; see Quack, JEA 85, 154 and Cole, Interpretation, 149– 150.

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10252, col. 5,17–18. In column 25 of P. BM 10252 (l. 19; l. 20165, and l. 22) and col. 28,9, the scribe used several black vertical rounded lines to separate original text and gloss, since the whole column is densely packed with the main body and full of annotations for every line. In column 26 one separating line ranges from line 16 to 18. Very nice examples of such a demarcation are also attested on two ostraca from Deir el-Medina.166 11.6.5 ‘Ditto’-sign Another interesting sign can be found in the Great Ceremonies of Geb. If a commentary was not required for a line, Pay contented himself with simply writing ntf pw ‘that is it’. From col. 28,16 ( ) onwards, however, he no longer used ntf pw, but instead a long horizontal line with a short vertical line at the end to indicate that a commentary was not necessary.167 However, he abandoned this system at the end of col. 29 and simply left a line blank, if it did not require a gloss. 11.6.6 Verse-points/Structuring Points168 The scribe used red dots from P. BM 10252, col. 13,6 onwards to the end of the column, after the title and the ritual instructions at the beginning of the text, starting with the epithets ascribed to Seth and the following phrases.169 They appear only in col. 13 and not in the following ones.170 These dots are placed in the upper margin of a line to isolate a single epithet or a group of epithets which seem to have been interpreted as belonging together, and also between sentences or phrases. Thus they contribute to a better understanding of the text, since they structure the sequence of words and phrases.171 However, the red ink is very faded, so that there were originally probably more red dots in col. 13 than are visible today, which makes it difficult to separate the groups of epithets. Such dots can also be found in the Glorifications III, but only from Spell 2 to Spell 9 (inclusive),172 and in the Glorifications II, although they are only sporadically visible in P. BM 10081, col. 1,1–14, since the papyrus is very damaged and the ink faded and partly flaked away, so that the original number of dots in this section cannot be ascertained.

165 Here, the line was not used to separate gloss and original text, but inserted in the middle of the gloss, followed by a nearly indistinguishable group of signs. 166 See Grandet, Catalogue, 197 and 448. For a list of similar cases, see Allam, Bulletin of the Egyptian Museum 4, 29 and n. 13–14 on p. 33. 167 Preserved examples of the sign occur in col. 28,16–21; col. 29,1–6 and 9–20. For attestations of the ‘ditto’sign in other texts, see Osing, Hieratische Papyri, 34–35, n. 98. Compare also Vleeming, Papyrus Reinhardt, 60–61 (reference courtesy Joachim Quack). 168 Burkard, SAK 10, 106 suggests this term, since the designation ‘verse-points’ already implies an interpretation. 169 For verse-points in general, usually written in red, see Tacke, Verspunkte (reference courtesy Joachim Quack); Brunner, LÄ VI, 1017–1018, and Grapow, Formung, 52–53. Compare also von Lieven, in Carlsberg Papyri 7, 19–22. Black verse-points are attested, but only rarely; see Posener, RdÉ 18, 54 and Quack, in Fs Beinlich, 228. However, they were not used in the Pawerem-papyri. 170 Although the Ritual of Felling Seth and His Confederates has been discussed by Schott, Urk. VI; Fiedler, Seth, and Altmann, Kultfrevel, none of them has commented on the verse-points. 171 Unusually, the red dot is placed above the first w of Xrw.w in col. 13,12. 172 P. BM 10081, col. 17–24. The numbering of the spells follows Assmann, Totenliturgien III, 417–462.

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Considering that dots are relatively rare in the Late and Ptolemaic Periods173, it is interesting that three compositions of P. BM 10252 and 10081 have them, and also that they are not used throughout those texts, but only in specific sections. These do indicate that the compositions were intended for recitation.174 However, if the two manuscripts had been used, for instance, in a procession, one would expect the verse-points to have been used throughout and not only in specific columns. This would rather argue for their usage within education, specifically to explain how and where to employ verse-points. Nevertheless, the dots may simply have been carried over from the manuscripts that were copied. Table 1: Words clarified by adding the appropriate determinative

24,5

Reference

Original Text

Gloss

Meaning sD(tj) ‘child’

24,9

nXwj ‘lamentation’

24,14

nD ‘to attend to’

24,16 and 25,11; 26,17

/

/

smj ‘to report, proclaim’

24,22

rd.wj ‘feet’

25,1

Xdj ‘to go downstream’ sf ‘to be merciful/cut up’ mH ‘to mourn, care for’ oHo ‘to stand’

25,6 25,7 25,9, 12 and 16; 27,5 and 4

/

25,12 25,14

St#.t ‘Shetatsanctuary’ mj ‘come!’

25,15 and 22; 26,12

onn ‘to turn back’

25,18

m#T.w(?) ‘those that mourn’ s# ‘son’

25,19

173 Möller, Paläographie III, 4; Grapow, Formung, 53; Quack, in Binsen-Weisheiten, 450, and Quack, in Fs Beinlich, 227–228 with a list of late texts with verse-points. 174 Quack, in Fs Beinlich, 227 expresses it as ‘für den lauten Vortrag intendiert’.

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11.6 Characteristics of the Annotation

Reference 25,19

Original Text

Gloss

Meaning wp ‘to open’

25,21

msj ‘to fashion’

25,21

or

smH.t ‘left eye’

26,5

Smsw ‘following’

26,11

msX# ‘to rejoice’

26,12

Snw ‘hair’

26,13, 26(?)

jnQ ‘to collect’

26,16, 19, 22, and 26 26,20/27v,1

twt ‘to be perfect’ TpH.t-D#.t ‘Tjepehet-Djat’ nHb(.t) ‘neck’

26,22 26,22/27v,3 27,6

smn ‘to make firm’ mD#.t ‘book’

27,8

wob ‘wob-priest’

27,16/28v,3

r# ‘mouth’

27,16/28v,3

Xj ‘child’

27,20 27,21

#d ‘to be aggressive’ Xmj.w ‘foes’

27,21/28v,9

k#p ‘covert’

28,2

sjw ‘to separate’

35,6

mrw.t ‘love’

Table 2: Words with an unusual orthography written in a more standard way 24,5

Reference

Original Text

Gloss

24,9

Meaning nn ‘this’ sbj ‘to rebel’

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172 Reference 24,12/13

11. Translations, Glosses, and Annotations

Original Text

Gloss

24,15, 16 24,20 24,20

Meaning dependent pronoun -sw plural suffix pronoun =sn bnn ‘to create’

24,23

plural suffix pronoun =sn pHtj ‘strength’

25,4

st# ‘injury, attack’

25,4

m-m ‘there’

25,7

sbj ‘to go’

25,12

25,15

n xnw ‘in the chapel of/within’ nHb.w/nH.w ‘the praying ones’ sXr.w ‘plans’

25,19

mw.t ‘mother’

25,23

plural suffix =n

26,2

m## ‘to see’

26,5

XntS ‘to be glad’

26,9

pr.t ‘procession’

26,10

preposition Hr

26,10

s#r ‘need’

26,13

bnn.w ‘balls’

26,13

mdw ‘to speak’

26,14

Q#j ‘height’

26,14

wbX ‘to illuminate’

26,19

fnD ‘nose’

26,19

sTj ‘odour’

26,20

jt ‘father’

26,20

Cw ‘Shu’

25,16

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11.6 Characteristics of the Annotation

Reference 26,21/27v,2

Original Text

Gloss

Meaning mH ‘to fill’

26,22

suffix pronoun =k

26,23

Dr.t ‘hand’

26,24/27v,5 26,27

Tstj.w ‘execration figures’ ms ‘to present’

26,29/27v,10

nmt ‘to go’

27,6

27,11

jrw o# ‘great ceremonies’ npr.w ‘Neper, grain’ h#j ‘to descend’

27,12

sSm ‘to guide’

27,13

mdw ‘to speak’

27,15 27,15

sm#o ‘to put in order’ jrw ‘form’

27,16/28v,3

gmj ‘to find’

27,17

jw ‘come!’

27,19

oH# ‘to fight’

27,20/28v,8

#d.w ‘aggressors’

27,20/28v,8

stptj.w ‘chosen ones’ nn (demonstrative pronoun)

27,7

28,9

Table 3: Words written ideographically which have been provided with their phonetic complements

24,5

Reference

Original Text

Gloss

Meaning wsr ‘mighty’

24,17

dSr ‘red’

24,19

mnX ‘splendid’

24,24

s#w ‘weak’

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25,1

Reference

Meaning v#-tnn ‘Tatenen’

25,3

m## ‘to see’

25,4

on ‘to avert’

25,4

Ssp ‘to receive’

25,7 25,8

sbsb ‘to drive away (enemies)’ Snj ‘to exorcise’

25,10

pw (pronoun)

25,23

onX ‘to live’

26,3

dndn ‘to be angry’

26,11, 29/27v,10; 27,18 26,13, 17

Original Text

Gloss

/

sbj.w ‘rebels’ /

Or ‘Horus’

26,15

Snw ‘to surround’

27,6

Sdj ‘to recite’

27,15

sS ‘to pass’

27,17

Hnw.t ‘mistress’

27,17

#.t ‘moment (of attack)’ sd#d# ‘to tremble’

35,3 Table 4: Hieratic signs which seem to have been confused

24,11

Reference

Original Text

Gloss

Signs nfr- and mj-sign

26,12

m- and w-sign

26,12

b- and twt-sign

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11.6 Characteristics of the Annotation

175

Table 5: Paraphrasing (substitution of a word/words for a synonym)

Reference 25,14

Original Text

Gloss

26,17

Signs/comments Xr ‘so’ was exchanged with jH ‘hey’

26,21/27v,2

Sdj.t s#.t nTr ‘the one who suckles/feeds, the daughter of the god’ with St#.t ‘the mysterious one’ nTr.w ‘gods’ with psD.t ‘Ennead’

26,23/27v,4

Xrw.w ‘foes’ with sbj.w ‘rebels’175

26,26/27v,7 27,13

ms ‘children’ with ms.w nTr ‘children of the god’ mj ‘peer’ with =tw ‘one’

27,16/28v,3

oD ‘to be safe’ with wXd ‘to suffer’

27,21/28v,9

Hs.w ‘those that turn away/through fear(?)’ with ss.w ‘those who are unable to move’ nw.w ‘the wrong’ with […] oH# ‘[…] fought’ nb ntj ‘the lord of what is/exists’ with nb t#.wj ‘the lord of the two lands’

28,2/29v,1 28,6

Table 6: Paraphrasing (phonetic or hieratic confusion)

Reference 26,3

Original Text

Gloss

26,10 26,12

Signs/comments stkn ‘to cause to approach’ with snkn ‘to injure’ jhb ‘to dance’ with hb ‘to trample’

26,15

Xpr ‘the one who came into existence’ with %prj ‘Khepri’ NTrj ‘Netjeri’ and nTrj ‘to be divine’

27,21/28v,9

Hrj-jb ‘in the midst’ with Hrj ‘terror’

28,6

wn sjw=f ‘he has been announced’ with wn=s jm=f ‘she is with him’ s#w ‘wise man’ with s#s# ‘the one who has been attacked’

28,7/29v,6

175 Interestingly P. Schmitt, col. 1,15 also has ‘rebels’.

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12. Excursus I: Practical Instructions for Ritual Actions In addition to the recitations that had to be performed as part of the rituals studied here, some also contain instructions for practical actions, which are intended to accompany the recitations in order to achieve the aims of the rite, such as causing the complete destruction of the enemy. The following excursus provides an overview of the variety of such instructions occurring in the rituals presented in this volume and compares them with similar actions in other magical and religious texts.1

12.1 Formulas The first relevant passages of our group are preserved in the Ritual for Felling Seth and His Confederates and read as follows: Text 1: (j)sk jrj n=k twt n ctS m mnH jrj rn=f Hr Snb.t=f sS Hr Sw m ry(.t) w#D pgs Hr=f rdj xr rd j#bj Hwj m mob# Q#s Sod m ds pgs Hr=f m wHm-o Dd-mdw … ‘Make for yourself a figure of Seth out of wax, his name inscribed on its breast, and drawn on a blank sheet of papyrus with red ink. Spitting on it and placing (it) under the left foot,2 striking (it) with a harpoon and binding (it), cutting (it) with a knife3 and spitting on it, again! Words to be spoken …’4 Text 2: jnj.Xr=tw twt n ctS m mnH dSr mtnw rn=f Hr Snb.t=f m-Dd ctS xsj Hno sS=f Hr Sww n m#wj m ry(.t) w#D r#-pw Xt n SnD.t Xt n Hm(#) snH m rwD n jH dSr Dd-mdw Hr=f … ‘One should bring a figure of Seth of red wax, with his name inscribed on its breast namely/saying: Seth, wretched one, and it should be written on a new sheet of papyrus with red ink, or (a figure of) wood of an acacia (or) wood of a Hm(#)-tree, bound with the sinew of a red ox. Words to be spoken over it …’5 Text 3: Dd-mdw Hr twt n ctS m sQr-onX jrj m mnH Xtj Hr Snb.t m Dd cwtj xsj Hno sm#y.w=f Hno sS=f ry w#D Hr Sw n m#w m r#-pw Xt n.t SnD.t Xt n.t Hm# m Xtj rn=f Hr Snb.t=f mjt.t ‘Words to be spoken over a figure6 of Seth as a captive, made out of wax, inscribed on the breast, saying: Suti, the wretched one, together with his confederates, and inscribed (with) red ink on a new sheet of papyrus, or (a figure of) wood of an acacia (or)

1

2 3 4 5 6

A compilation of analogies between the first of the Urk. VI-texts, the Ritual for Felling Seth and His Confederates, and the Ritual for Felling Apopis, the execration texts, the rtH-pow.t-ritual, and other Osirian ritual texts has already been accomplished by Posener, Annuaire du Collège de France 75, 405–412, especially with regard to the practical formulas. The following remarks are intended to provide a very concise outline. For further attestations of the left (foot/side) in connection with the enemies and Seth, see Borghouts, OMRO 51, 70–71. For a discussion of the word ds, see Midant-Reynes, RdÉ 33, 40–43. P. BM 10252, col. 13,2–5. P. Louvre N. 3129, col. B,41–45 (Urk. VI, 5,6–12). See also the commentary under P. BM 10252, 13,2–5 and the translation in Fiedler, Seth, 34–35 and Theis, Magie und Raum, 283. For the formula Dd-mdw Hr twt n see the literature references cited by Herbin, SAK 32, 199.

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wood of a Hm#-tree, with his name carved on its breast likewise. ’7 The different versions of the closing formulas of the so-called Book of Protecting the Neshmet-bark offer instructions of this negative nature as well: Text 4: Dd-mdw Hr twt n ctS jrj m mnH dSr dj r X.t m-b#H nTr pn ‘Words to be spoken over a figure of Seth which is made of red wax and consigned to the fire in front of this god.’8 Text 5: Dd-mdw Hr twt n ctS m mnH dSr hrw n wD# n nSm.t r #bDw snH m Sntj n mnw km rdj H#d(?) Hr=f H#d-sw m Snw n rm.w tXs m o.t sp-2 m nX# n ds km rdj Hr X.t n jnj.t n xsj xr=f ‘Words to be spoken over a figure of Seth of red wax, the day of the navigation of the Neshmet-bark to Abydos. Binding with a cord of black fibre and placing a trap(?) over it (= the figure). Trap it in a fishing-net, butcher (it) limb by limb with a knife of black flint, place on the fire with grains of bryony under it.’9 A similar formula is preserved at the end of the version of the Ritual of Bringing Sokar out of the Shrine in P. Princeton Pharaonic Roll 10: Text 6: jrj twt n Xftj.w=f [m mnH] dj r oX D.t ‘Make a figure of his enemies [out of wax] being consigned to the brazier, forever.’10 A second variant of the Book of the Festival of the New Moon has been identified on P. Princeton Pharaonic Roll 10 as well. The end of this text differs from the version of the Asasif-papyrus which was previously known and offers a passage close to the beginning and the end of the Book of Protecting the Neshmet-bark: Text 7: Xr Hr Hr=k ctS xsj Xr-Tw sXr-Tw Dd-mdw Hr twt n ctS [m mnH] dj r [X.t] m-b#H nTr pn ‘Fall on your face, Seth, wretched one, fall, be overthrown!11 Words to be spoken over a figure of Seth [out of wax(?)] being consigned to [the fire] in the presence of this god.’12 A part of the Offering Ritual of P. Princeton Pharaonic Roll 10 reads: Text 8: Sdj t# mD#.t psDntj p# sH HnQy.t r-gs nSm.t […] jsk jrj Hfj m mnH dj.t Hr sD.t twt n Xftj.w 4 mnH mjt.t ‘Reciting the book of the new moon and the hall of the bed beside the Neshmet-bark […] Make a snake out of wax and place on the flame, likewise the figure of four enemies of wax.’13 The Glorifications III are likewise concluded with a ritual instruction. This one, however, revolves around the destruction of a red turtle: Text 9: Dd-mdw js jnj n=k tw(t)14 m Hr n #S(?) St dSr jrj.w m tXs oS#.wt dj.w m oX #sb r km s#X jpw n wnw.t nb(.t) n grH ‘Words to be spoken: Bring for yourself a figure with the face of

7 P. BM 10252, col. 16,21–24. The passage marked with < > is inserted in col. 17,11 in P. BM 10252 as a subheading, but follows directly behind the preceding passage in P. Louvre N. 3129, col. D,7–8 (Urk. VI, 37,13). Compare also Theis, Magie und Raum, 286–287. 8 P. MMA 35.9.21, col. 39,1–2 (Goyon, Imouthès, pl. XXXIV); see also chapter 15.6. 9 Dendera X, 299,4–7; see also chapter 15.6. Compare as well the translation by Altmann-Wendling, in Liturgical Texts, 98, n. 48. 10 P. Princeton Pharaonic Roll 10, col. 4,1 (Vuilleumier, Papyrus Princeton, pl. IV). See also the translation and comments by Vuilleumier, Papyrus Princeton, 173–176. 11 P. Cairo JE 97249, papyrus 3 is parallel up to this point; see Vuilleumier, Papyrus Princeton, 196, xx). 12 P. Princeton Pharaonic Roll 10, col. 5,4–5 (Vuilleumier, Papyrus Princeton, pl. V). See also the translation and commentary by Vuilleumier, Papyrus Princeton, 178, 195–196, and 205–206. 13 P. Princeton Pharaonic Roll 10, col. 15,6–7 (Vuilleumier, Papyrus Princeton, pl. XV). See also the translation and commentary by Vuilleumier, Papyrus Princeton, 363–365. 14 Compare the writings in Wb V, 255.

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12.1 Formulas

179

Seth(?)15 a red turtle, made into something butchered savagely, placed in a glowing brazier up to the completion of this glorification in every hour of the night.’16 The Festivals of the Destruction of Enemies also contained practical instructions, although the papyrus is damaged in this section: Text 10: Dd-mdw […] n Xntj jmnt.t jsk-sw oHo Hr Xftj ctS m […] X#bw r#-pw X#bs r#-pw wrm.w r#-pw [n]wr.w(?) r#-pw gb#.w r#-pw s#j.w Sptj.w sbn.w […] ds Hr nHb.t nn #pd.w rm.w wSnj dj r sD.t m-b#H nTr pn ‘Words to be spoken […] of the foremost of the West. He is standing upon the enemy, Seth with […] a X#bw-bird, or a X#bs-bird, or wrm-birds, or [n]wrbirds, or gb#-birds, s#j-fishes, Sptj-fishes, sbn-fishes. […] a knife in the neck of these birds and fishes, being offered and consigned to the flame in the presence of this god.’17 Two other texts in P. BM 10081 following this one provide similar orders. Two are preserved in Book of the Dead Spell 175: Text 11: (j)sk jrj n=k twt n ctS m mnH #m Hr snf n k# dSr snH m Sntj n.t mnw km Htm m xn.t n.t rm.w rdj r X.t n.t Xs#.w m-b#H nTr pn jn nsw.t Ds=f jdmj(?) dj r XX=f hrw 6.nt prj Mnw hrw jbd ‘Make for yourself a figure of Seth out of wax, mixed with the blood of a red bull, bound with a cord of black fibre, provided with the skin of fishes, being consigned to the fire of bryony in the presence of this god by the king himself, while a dark red cloth is placed on his neck (at) the day of the sixth day-festival, the festival of the procession of Min, and the day of the monthly festival.’18 Text 12: js jrj n=k twt n Xftj.w n mnH rn=f Hr=f m rj(.t) w#D snH m Sntj n.t mnw km wrH m snf n k# dSr dj r sD.t Hno jrw n Xftj.w n.w nsw.t m mjt.t snH rwD n k# dSr dj r sD.t r-Xft-Hr r nTr pn ‘Make for yourself a figure of the enemies out of wax, his name on it with red ink, bound with a cord of black fibre, anointed with the blood of a red bull. Consign to the flame together with a figure of the enemies of the king, likewise bound with the sinew of a red bull. Consigning to the flame in front of this god.’19 Another formula is preserved in the Sealing of the Mouth of the Enemies and Sealing of the Abattoir: Text 13: Dd-mdw Hr twt n sbj.w [jrj.w m] mnH sjn.t r#-pw Sww [sS.w] rn=f Hr=f rn jt=f rn n mw.t=f m rj(.t) [w#D T]ms m Xb.t Xtm o.wt=f nb.t m Xtm pfj ntj sSm pn Hr=f m Ss-m#o(.t) HH n sp ‘Words to be spoken over a figure of the rebels, [made of] wax or clay and a blank sheet of papyrus with his name [written] on it, and the name of his father, and the name of his mother with [red] ink, buried at the abattoir. Sealing all his limbs with that seal, on which this image is, as something truly excellent, millions of times.’20 Parallel formulas are offered by a number of relevant phrases in the Book of Felling Apopis:21

15 Wilson, Lexikon, 23 and LGG VII, 3a. 16 P. BM 10081, col. 26,27–31; compare also Assmann, Totenliturgien III, 465–466 and Barbash, Padikakem, 214–215 and 222. 17 P. BM 10081, col. 34,14–18. 18 P. BM 10081, col. 35,15–18. 19 P. BM 10081, col. 36,17–20. See also the remarks by Kockelmann, Meroe bis Indien, 126, who suggests that the fabrication of the two figures shows the combination of divine and political enemy. Compare further chapter 9.14 for a discussion of the original context of usage of the texts collected under the designation ‘Great Book of [Completing(?)] the Festivals of the Destruction of Enemies’ in P. BM 10081. 20 P. BM 10081, col. 37,8–12. 21 A comparison of the ritual actions such as spearing, spitting, binding, burning, etc. mentioned in the Ritual

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Text 14: Dd-mdw jn sj wob twr js jrj n=k Xftj nb n Ro Xftj nb n ^pr-o#¼ o.w.s m mt m onX Hno sXry.w nb ntj m jb=f rn n jt=sn mw.t=sn ms.w=sn m #bw.t nb sS m ry.t w#D Hr Sww n m#wj mtnw rn=sn Hr Snb.t=sn jrj m mnH mjt.t snH m Sntj nt mnw km pgs Hr=sn sjn m rd.t j#b.t sXr m mob# m ds rdj Hr X.t m mn.t n.t Hmtj.w Hr-s# rn n o#pp snwX.t m X.t n.t Xs#.w Xftj Ro dj=f-sw Xftj Ro m oHow Xftj Ro Htp=f m onX.t wnw.t tpj.t n.t hrw nt grH m wnw.t 2.nw nt grH nfry.t r wnw.t 3.t nt grH jw HD.t t# mjt.t wnw.t nb.t n.t grH wnw.t nb.t n.t hrw m psDntj m 6.nt m 15.nt mjt.t jbd … ‘Words to be spoken by a man who is pure and clean: Make for yourself every enemy of Re and every enemy of ^pharaoh¼ l.p.h. in death (or) in life together with every foe that is in his heart, the name of their fathers, their mothers, and their children in every appearance, drawn with red ink on a new sheet of papyrus, their name written on their breast, made of wax likewise. Bind with a cord of black fibre, spit upon them, trample with the left foot, fell with the spear and the knife, placing upon the fire in the melting-furnace of the coppersmiths. Afterwards, the name of Apopis is to be burned in a fire of bryony, when “the enemy of”22 Re manifests himself, when “the enemy of” Re is at noontide, when “the enemy of” Re sets in the West, (in) the first hour of the day and the night, in the second hour of the night down to the third hour of the night, at dawn and likewise every hour of the night and every hour of the day, at the New Moon festival, at the sixth-day festival, at the fifteenth day-festival and likewise at the monthly festival …’23 Text 15: Dd-mdw Hr o#pp jrj.t.n mnH sS rn=f Hr=f m ry.t w#D Hno jrj=f Hr Sww n m#wj Hno jrj rn n Xftj nb n ^pr-o#¼ m mt m onX m mnH sS rn=sn Hr=sn m ry.t w#D snH m-xnw n Hn.t psg Hr=sn sjn m rd.{wj}=k j#b.t jrj oD=sn m ds dj r X.t n.t Xs#.w … ‘Words to be spoken over (an image of) Apopis made of wax with his name written on it in red ink, together with making it on a new sheet of papyrus, together with making the name of every enemy of ^pharaoh¼ in death (or) in life in wax, their name written on them with red ink. Bind in the middle of a box24, spit upon them and trample with your left foot, slaughter with a knife, and put on a fire of bryony …’25 Text 16: Dd.tw r# pn Hr o#pp sSw Hr Sww n m#wj m ry.t w#D Hno jrj o#pp m mnH dSr mtnw rn=f Hr=f m ry.t w#D rdj r sD.t #mm=f Xft Ro dj=f-sw m dw#w m oHow mjt.t m mSrw Xft Ro Htp=f m onX.t r wnw.t 6 nt grH r wnw.t 8.t n.t hrw r pH rwh# nfry.t r wnw.t nb.t n.t hrw n.t grH m psDntj m hrw m jbd m 6.nt 15.nt mjt.t ro-nb ‘This spell is to be spoken over (a figure of) Apopis drawn on a new sheet of papyrus with red ink, and (an image of) Apopis shall be made in red wax with his name inscribed on it in red ink, consigned to the flame that he may burn before Re when he manifests himself in the morning, at noon-tide, likewise in the evening when Re sets in the West, at the sixth hour of the night, at the eighth hour of the day, at the end of the evening, down to every hour of the day and the night, at the new moon

22 23 24 25

for Felling Seth and His Confederates with the Book of Felling Apopis and a scene from the propylon of the Montu temple in Karnak has been undertaken by Gee, in 8. Tempeltagung, 67–80. For the euphemistic use of Xftj, see Posener, ZÄS 96, 30–35; Quack, RdÉ 40, 197–198, and Vernus, RdÉ 41, 204. P. Bremner-Rhind, col. 26,2–6 (Faulkner, Bremner-Rhind, 56–57 and Faulkner, JEA 23, 171). Compare also the similar instruction in P. Bremner-Rhind, col. 28,16–19 (Faulkner, Bremner-Rhind, 68–69 und Faulkner, JEA 23, 174–175). For the translation ‘box’ or ‘chest’, see Ritner, Mechanics, 175, n. 812 and for findings of execration figures enclosed in pots or coffins Ritner, Mechanics, 175 with n. 811 and Assmann, in Fs Leclant, 53. P. Bremner-Rhind, col. 29,13–15 (Faulkner, Bremner-Rhind, 73 and Faulkner, JEA 24, 42).

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festival, at the day of the monthly festival, at the sixth-day festival, at the fifteenth day-festival, and likewise every day.’26 Text 17: Dd-mdw Hr o#pp jrj m mnH dSr mjt.t sSw Hr Sww n m#wj dj r X.t r-Xft-Hr n Ro ro-nb mjt.t hrw jbd hrw.w 6.nt 15.nt sXr o#pp Hr mw Hr t# Hr jXm.wt ‘Words to be spoken over (a figure of) Apopis that is to be made of red wax and likewise drawn on a new sheet of papyrus, put on the fire before Re every day, and likewise on the day of the monthly festival and the days of the sixth-day festival, the fifteenth day-festival (in order) to fell Apopis on water, on land, and on banks.’27 An unpublished ostracon in the Oriental Institute (OIM 19120) offers a similar execration formula against Apopis: ‘said over an image of Apopis, made in [wax(?) …] put on a fire, ground smooth (nD-snoo) …’28

12.2 Summary of the Components and Actions The main focus of the physical actions described in these formulas is a waxen figure of the enemy which is in some cases also specified as red.29 Wax enjoyed great popularity as a material for the production of execration figures, possibly because it burns residue-free and therefore symbolises total destruction.30 In Book of the Dead Spell 7, a spell for passing the bad sandbank of Apopis, the latter is addressed as: j wo mnH jTj m ow# ‘O you, (only) a piece of wax, who takes by robbing’.31 A passage in P. Salt 825 elucidates the material wax and its handling: Xr jr nmH j.jrj=w jrj.t=f n sbj.w r Sod rn=f r tm dj.t prj b#=f m Xb.t jr mnH jrj.tw (n)Tstj.w jm=f r sksk32 rn=f jmj=k b#gj Hr=st jw=k Hrj.tw wr sp-2 mk.t pw o#.t n.t Wn-nfr jrj.t s# n nsw.t m oH.t=f mtw=tw jnj=w r dj.t=st xr cXm.t nbj.t r sHtm sbj.w ‘Further with respect to wax, one makes it into (figures of) rebels in order to cut off his name and to prevent his ba from coming forth from the place of execution. With respect to wax, one makes execration figures33 out of it (= the wax) in order to destroy his name. You shall not be weary with it, avoiding (it) totally. It is a great protection of Wennofer that makes the protection of the king in his palace. And one shall bring them (= the figures) in order to place them under Sekhmet, the flaming one, in order to destroy the rebels!’34 Compare also a passage in the temple of Dendera for the connection of wax and the protection of Osiris: Dd-mdw jn MsXn.t o#.t … sg# mnH n ^Wn-nfr m#o-Xrw¼ ‘Words to be spoken by Meskhenet, the great one … who diminishes (the effect) of the wax figures of ^Wennofer justified¼’35; and for the festival of Behedet in the temple of Edfu it says: Dd-mdw Hr X#b jrj n 26 27 28 29 30 31 32 33 34 35

P. Bremner-Rhind, col. 23,6–9 (Faulkner, Bremner-Rhind, 46 and Faulkner, JEA 23, 168). P. Bremner-Rhind, col. 26,20–21 (Faulkner, Bremner-Rhind, 59 and Faulkner, JEA 23, 172). Ritner, Mechanics, 150, n. 679. A rubric in P. Louvre N. 3135 (Artemis-papyrus) prescribes the burning of a red wax figure of the enemy in the fire as well; see Dieleman, in Liturgical Texts, 177. See also Fuchs, LÄ VI, 1090 with n. 52 in col. 1094 and Fiedler, Seth, 41. Lapp, Nu, pl. 64, spell 7,2. Compare also the translation of the relevant passage by Borghouts, JEA 59, 118. See Derchain, Papyrus Salt, 162 (49.). Wilson, Lexikon, 1176–1178; Ritner, GM 111, 85–95, and Ritner, Mechanics, 185–190. P. Salt 825, col. 10,3–7 (Derchain, Papyrus Salt, 138; 161–163, n. 46–50, and 5*–6* [V,3–7]). The first part is also translated in Rickert, Gottheit und Gabe, 170 with n. 606. Dendera II, 148,13–14. Compare also Eldamaty, Sokar-Osiris-Kapelle, 90 and for further attestations of the expression sg# mnH, see Sauneron, BIFAO 62, 24–30 and LGG VI, 676b–c.

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mnH dSr sHD Hr=f m dQw n Hsbw mtn m rn n Xftj.w m jb=k … ‘Words to be spoken over a hippopotamus made of red wax, with its face illuminated by the powder of Hsbw36, inscribed with the name of enemies at your will …’37 As noted above, the ritual of the Sealing of the Mouth of the Enemies and Sealing of the Abattoir refers to clay figures of the enemies in addition to those out of wax. Unlike the other instructions this one prescribes burying the objects at the place of execution instead of the usual burning, since, of course, clay cannot be annihilated by fire.38 A list of possible materials used for execration figures is enumerated in a section of the Book of the Temple that elaborates on the duties of the scribe of the god’s book: ‘[It is he] who overthrows Apopis and the “children of rebellion”, in overthrowing the enemies of […] papyrus leaf, wax […] written […] of clay, acacia-wood, almond(?)-wood, and of all substances […].’39 Reference to wood in such a formula is also made in a papyrus from the Louvre (P. Louvre E. 5353): Text 18: jnj.Xr=tw (n)Tstj.w n.w rn o#pp jrj m Xt n orw j#b.t m SnD.t n cw mnH sS rn o#pp Hr Snb.t=f m ry(.t) w#D Hr Sww n m#wj wrH m oD rdj.t m sbj n sD.t r om=sn Hno jrj twt Xftj.w n mnH wrH m oD k# dSr Ssp Hw-o jn stm Hwj-o sp-4 jnj.Xr=tw twt Xftj Soy ds sp-4 rdj.t o#pp r sD.t Dd-mdw jn xrj-Hb Hrj-tp … ‘Then, one shall bring40 execration figures of the name of Apopis, made of wood of a cedar of the east, or of an acacia of cw and wax, with the name of Apopis written on its breast with red ink (and) on a new sheet of papyrus. Anoint with fat, place as a burnt offering in order to devour them together with the making of a figure of the enemies out of wax, anointing with fat of a red bull, receiving the Hw-o-staff by the sm-priest41, and dedicating/striking the arm four times42. Then, one shall bring a figure of the enemy, cut into pieces a knife, four times, and consign Apopis to the flame. Words to be spoken by the chief lector priest …’43 As the formulas from the Festivals of the Destruction of Enemies (text 10) and Book of the Dead Spell 175 (text 11) show, fishes or parts of them were likewise common ingredients for the production of figurines of enemies. This is by no means a random process, as the Festivals of the Destruction of Enemies in particular have pointed out. Fishes were thought

36 The reading Hsbw assumes that and are reversed and that is a mistake for . See also Clère, BIFAO 79, 300, n. 8. For Hsbw, which is a mineral material of green colour, compare Clère, BIFAO 79, and esp. p. 298–304; Aufrère, BIFAO 89, 18–20, and Quaegebeur, Shaï, 69–71. Other possible ways of reading these signs and previous suggestions on how to understand this passage are offered by Nagel, in Altägyptische Enzyklopädien, 658, with n. 300. 37 Edfu V, 133,8–9. See also Fiedler, Seth, 40 and the work on this text by Nagel, in Altägyptische Enzyklopädien, 658. Compare Kockelmann, Meroe bis Indien, 121–122. 38 For the material clay and its use for apotropaic objects, see primarily Kousoulis, in 6. Tempeltagung, 156– 160. 39 The Book of the Temple is currently being edited by J. F. Quack (Heidelberg). For this section, see Quack, BACE 13, 155. 40 For the use of the sDm.Xr=f-form here, see Depuydt, SAK 27, 42. 41 Wilson, Lexikon, 837–838. 42 For Hwj-o sp-4 compare Wb III, 47 and Wilson, Lexikon, 624. See also the remarks in the chapter of the Festivals of the Destruction of Enemies, 33,21–22. 43 P. Louvre E 5353, col. 2,8–13. See Herbin, ENiM 6, 263–264, 269–275, 283, and pl. 1. Hieroglyphic transcription also by Chassinat, RecTrav 16, 118. See also Devéria, Catalogue, 170. Mentioned briefly by Raven, OMRO 64, 10. For the orw- and SnD.t-tree, see also Leitz, Gaumonographien, 12–13 and esp. p. 26–27 for SnD.t and its connection with the defence against enemies.

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of as the incarnations of foes.44 A spell from the Coffin Texts, which is intended to give the deceased power over his enemies, contains the first mention of a waxen figure and refers also to a part from a fish: Text 19: Dd-mdw Hr twt n Xftj jrj m mnH sS rn n Xftj pf Hr Sno=f m Xnw n wHo dy m-m t# m s.t Wsjr ‘Words to be spoken over a figure of the enemy, made of wax and with the name of that enemy inscribed on its breast with the fin of a synodontis fish. To be put in the ground under the seat of Osiris!’45 Furthermore, the spell requests the figurine to be buried, as it is the case in the Sealing of the Mouth of the Enemies and Sealing of the Abattoir (text 13). Compare also a similar passage in P. Brooklyn 47.218.138: [Dd.tw r# pn Hr Ts.t] n.t mnw km Xtm m mn[H Xtm] m Xtm n Stw Tms m s.t jw wn jH jm=s nmj.t Xr.tw r=s ‘[One says this spell over a knot] of black fibre, sealed with wa[x and the seal] is a seal of/with a turtle, buried at the seat and an ox is on it. Place of execution so one calls it.’46 Archaeological evidence for such exemplars, sometimes placed inside a pot or a small coffin, are known.47 Of all the stages to be performed during the rituals, burying is logically the closing rite ‘to further neutralise the figurine and establish a conceptual equivalence between it and the dead, i.e. to make sure it was “dead and buried”’.48 One of the main instruments for the destruction of these figurines is a knife for their dismemberment, although sometimes a spear is also utilised.49 Besides textual evidence for such treatment of waxen or fictile figures, some Egyptian temples display personifications of foreign peoples with their faces destroyed by deep, round or oval cavities.50 According to Kockelmann, this destruction could be the result of a repeated and over a long period conducted action with a sharp tool, in all probability a lance or a knife.51 The chopping and stab-

44 See under 33,30–31 of the Festivals of the Destruction of Enemies for more information on this. 45 Spell 37 (CT I, 156h–157d); for Xnw ‘fin’, see Borghouts, OMRO 51, 113–114 (236) and Meeks, BiOr 54, 35; for the wHo-fish, compare Wilson, Lexikon, 251 and Borghouts, OMRO 51, 113–114 (236). The ‘Nachschrift’ is also cited by Meurer, Feinde, 92–93 and Kees, ZÄS 78, 51. The passage is mentioned in Raven, OMRO 64, 9 and translated by Morschauser, Threat-Formulae, 142, n. 692; Willems, in Social Aspects, 312, and Ritner, Mechanics, 173 with further literature to this spell in n. 803. Compare also the vignette of Seth as bound prisoner under the throne of Osiris in P. Jumilhac (Vandier, Jumilhac, X); see further under 34,1 of the Festivals of the Destruction of Enemies. 46 P. Brooklyn 47.218.138, col. x+13,6–7 (Goyon, Recueil, 84–86 and pl. XIII). See also Quack, WdO 43, 268 (reference courtesy Joachim Quack). 47 See Posener, Cinq figurines, 3, n. 3 and 4; Junker, Giza VIII, 38, and Assmann, in Fs Leclant, 53. 48 Knoblauch, GM 229, 61 and Junker, Gîza VIII, 38. Further information and literature on ritual burying is provided by Quack, BACE 13, 149–160; Assmann, in Fs Leclant, 53–54; Willems, in Social Aspects, 318, and Ritner, Mechanics, 172–180. 49 Ritner, Mechanics, 163–172 with depictions of Seth and Apopis stabbed with knives, such as the determinatives of both gods. For destruction by means of stabbing or cutting, see also Kockelmann, Meroe bis Indien, 128–129. 50 Compare the personifications of foreign peoples in the temples of Kom Ombo and Esna; see Kockelmann, in Altägyptische Enzyklopädien, 301–319 and Kockelmann, Meroe bis Indien, 117. Particularly interesting is the fact that one of the foreign name lists is located in the temple of Esna where one of the instructions for the execration of enemies (text 20 below) is also preserved. According to Kockelmann, in Altägyptische Enzyklopädien, 307 the soubassement of this temple appears as the epigraphic implementation of exactly this ritual. Compare also Kockelmann, Meroe bis Indien, 126. Compare further under 18,30 of Another Book for Felling Seth and His Confederates. 51 Kockelmann, in Altägyptische Enzyklopädien, 307–308. See Kockelmann, Meroe bis Indien, 117–120 for more details.

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bing of these personifications served the same purpose as the destruction of figurines, and in both cases the relevant characters were identified by names and the rebels were bound.52 In many cases, the figurine is supposed to be bound by a cord of black fibre.53 Besides symbolising fertility and resurrection, the colour black also stands for evil things, such as the demons of the underworld.54 Moreover, the Seth-animal, as well as Seth’s hippopotamus and pig forms, are black.55 Hornung refers in his book on the Egyptian conception of hell to a frieze in the sarcophagus chamber of the tomb of Ramesses VI depicting kneeling and bound beheaded figures alternating in red and black, where the colour red identifies them as bloody ones and the colour black as non-being ones.56 Using a fibre of black colour to bind an execration figure might have been conducive to convey the enemy to a state of nonexistence. Several exemplars of figures with tied limbs or holes for the fixation of cords are preserved, for example in Giza and Saqqara.57 A passage in the temple of Edfu from the Book of Protecting the House highlights the powerful magical function of black fibre in a positive protection ritual: mDH=j tp=k sxkr.n=j XX=k m stp n sSr.w nsw.t xr tj.wt Ts=j n=k p#Q.t Hno sp n HD.t H#tj.w Hno mnw km ‘I tied a fillet around/decorated your head, after I have adorned your neck with a strip of royal linen with (magic) signs, and I have tied fine linen together for you with a piece of white cloth and Hatiu-linen with black fibre.’58 Using the blood of a red bull is again not just a random choice. An jH dSr ‘red bull’ as a representation of Seth is already sacrificed to the dead king, identified with Osiris, in a ritual in the Pyramid Texts.59 Furthermore, the course of the festival of Behedet in the temple of Edfu provides information on the sacrifice of a red bull that represents Seth. The relevant section reads as follows: wD# r p(#) sH n onX jrj n# wpw.wt jn Hm-nTr jnj.Xr=tw onX dSr jH dSr Sdj mxt.w=f jrj Qrr o# x.t=f mH m X#.w nb sTj ‘Proceeding to the hall of the of life. Accomplishing of the tasks by the god’s servant. Then, one shall bring a red goat and a red bull. Its entrails shall be removed and a great burnt offering to be made, after its body is filled with every essence of fragrance’60; and later on in the same text as part of the details of the execution rituals that are conducted during this festival: jnj jH T#j dSr{.t} m#o=f m-b#H Or BHdtj sfX XpS wnmj Hwj [r]-xnw p(#) mSo … ‘Bringing of the red bull

52 Kockelmann, in Altägyptische Enzyklopädien, 308–310. For more information on rituals for the destruction of enemies in temple decoration and cult, compare the discussion by Kockelmann, Meroe bis Indien, 120–126, and for the relationship between the lists of foreign peoples and execration figures, see Kockelmann, Meroe bis Indien, 127–128. 53 Guermeur, in Gs Yoyotte, 552 further suggests a more specified meaning ‘toile groissière de fil noir’, Compare also his discussion on Snt n.t mnw km on p. 551–552. 54 Brunner-Traut, LÄ II, 123; Raven, OMRO 59–60, 281, and Pinch, in Colour and Painting, 183. 55 Te Velde, Seth, 22 and Pinch, in Colour and Painting, 184. On Seth’s different animal forms in slaughtering scenes in temple texts, see Altmann-Wendling, in Liturgical Texts, 102–106. 56 Hornung, Höllenvorstellungen, 19, with n. 5. 57 Ritner, Mechanics, 143. Generally on binding, see Ritner, Mechanics, 142–144 and Gee, in 8. Tempeltagung, 80, n. 98 for its occurrence in the netherworld books. 58 Edfu VI, 145,2–3. See the translations by Alliot, Culte d’Horus, 636–637; Jankuhn, Schutz des Hauses, 23; Kurth, Treffpunkt, 241; Kurth, Edfou VI, 243, and Theis, Magie und Raum, 151–153 (reference courtesy Joachim Quack). 59 Compare Pyramid Text Spell 580 and especially PT § 1550a. See Sethe, Übersetzung PT V, 494–495. See also the translation and commentary by Griffiths, Osiris, 149 and Leclant, MDAIK 14, 142–143. See further Gaál, Studia Aegyptiaca 3, 31, for references to Seth as a red bull. 60 Edfu V, 132,3–4. For the reading and the translation, compare the new edition of this text by Nagel, in Altägyptische Enzyklopädien, 655.

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and offering it in the presence of Horus Behedety, loosening the right foreleg and throwing amidst the gang …’61 A unique version of such an instruction requires four goats and is located in Esna in connection with the ritual of the first Pauni. Two versions of it, a short notice and a long description, are preserved on one of the columns of the temple. The detailed version reads as follows: Text 20: jnj.X=tw or.w 4 Hwj m r# 4 ntj jm jn HnTj62 n pr-onXy Hno jrj twt n Xftj D#j.n jb n nsw.t r=w m sS n rj(.t) w#D Hr Sw n m#wj Hno rn.w n.w o#pp Dw-Qd b(#)b(#) m sS n rj(.t) w#D Hr=sn Hno jrj.w n mnH Hr r# n or dSr rdj m r#.w n.w 4 or dSr r rsw.t mH.t jmn.t j#b.t rdj Hr X.t m Hm#.w xs#.w Sdj.Xr=k t(#) mD#.t (j)X.t Hr X#w.t mD#.t o#.t n sXr o#pp Xftj n Ro rdj m Qm# n.t ‘Then, one shall bring four goats. Striking (them) at the four doors which are there by the butcher of the house of life, and making of a figure of the enemy, against whom the heart of the king became angry, written with red ink on a new sheet of papyrus, together with the names of Apopis, the one of evil character, and of Baba, written in red ink on them, and they shall be made of wax in the mouth of the red goat. Placing in the mouths of the four red goats to the South, the North, the West, and the East. Placing on the fire with the Hm#-plant and bryony. Then, you shall recite the book of the offerings on the stand, and the great book of felling Apopis, the enemy of Re. Placing in the water.’63 The rituals of the festival of Behedet refer also to the writing of the name of the enemies on papyrus: … H[no] jrj Xftj.w nb n.w nsw.t Hr Sw.w hrw pr(.w) n Or BHdtj ‘… tog[ether with] (the ritual) making (= writing) all enemies of the king on a sheet of papyrus on the day of the (festival) procession of Horus Behedety.’64 Most of the instructions presented above require the writing of the name of the enemy on a new sheet of papyrus. Fiedler suggests that a papyrus sheet suited the ritual trampling better than a piece of wax which could have suffered considerable damage during this procedure and might have been unusable afterwards, but that wax was an expedient material for the ritual burning, while the recitations were spoken, since it burned slowly.65 Another possible explanation for this separate inscribed papyrus sheet is offered by the archaeological evidence. The figure in the British Museum (BM EA 37918) described below contains a small rolled papyrus in its back bearing in all probability the name of the victim that is represented by the statuette.66 Unfortunately, the scrap of papyrus is now illegible, so that the exact purpose of it can no longer be ascertained.67 It is very likely, though, that the sheets mentioned in the execration formulas were intended to be inserted in the wax figures.

61 Edfu V, 133,5–6. For the reading and the translation, see Nagel, in Altägyptische Enzyklopädien, 658. For more information on the colour red and the animals that Seth can be associated with, see Nagel, in Altägyptische Enzyklopädien, 624–626. 62 Compare the Spell of the Words of the Butcher (HnTj), 37,13. 63 Esna 199. Translated in Esna V, 25 and by Quack, MBGAEU 27, 76. An explanation for the Qm# n.t as well as a translation of the short and the long version is provided by Quack, WdO 31, 7–8 and 9–10. Further literature on this text is provided by Nagel, in Altägyptische Enzyklopädien, 625, with n. 102. Compare also the description by Kockelmann, Meroe bis Indien, 126. On enemies being thought as cattle and goats, see also Willems, JEA 76, 50–51 and Leitz, Gaumonographien, 101. 64 Edfu V, 134,1–2. See also the translation by Nagel, in Altägyptische Enzyklopädien, 659. 65 Fiedler, Seth, 47. 66 Raven, OMRO 64, 13. 67 Pinch, Magic, 90.

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The formulas presented above show close resemblances to another rite for the defence against enemies: the Breaking of the Red Pots. This involved the ceremonial shattering of red clay vessels which were partly previously inscribed with the names of enemies. Its name derives from Pyramid Text Spell 244, in which the sD dSr.w ‘breaking of the red vases’ is mentioned.68 Two Middle Kingdom foundation deposits of such potsherds are known today, one—allegedly from a tomb on the Theban west bank69—came to Berlin via art-dealing, and the other emerged during excavations in Mirgissa.70 In addition to the red vases which were the earliest objects utilised in rites for the destruction of foes, other materials and forms became common in the course of time. For the 5th and 6th dynasty, inscribed figurines are already attested.71 Moreover, a bull is butchered in the slaughterhouse of the pyramid temple in the ritual of Breaking of the Red Pots. According to Ritner, the breaking of the red pots corresponds to the sectioning of the bull and the blood of the animal was perhaps the equivalent of the libation water.72 Furthermore, three formulae in our papyri (Texts 2, 3, and 12) refer to the sinew of a red bull, with which the statuette has to be bound.73 Yet another ingredient used in connection with the production and destruction of execration figures, which hitherto has not been investigated in this context, is the Hm#-plant.74 Borghouts associates the Hm#-ball—identified as the evil eye of Apopis in the Rite of Hitting the Ball75—with the Hm#-plant, since the ball can be determined by the plant, wood-branch, or tree determinative.76 He also cites a passage from P. Leiden I 348, col. rt. 4,5–6, where this plant is identified as the place where Seth hid the eye of Horus after their fight. Therefore, he considers that the Egyptians regarded the Hm#-plant as an evil ‘Sethian’ species.77 This assumption also helps to explain why this plant in particular was used both for the production of execration figures or their burning in a fire of this plant. Particularly with regard to Seth this course of action makes sense, since Seth is to be destroyed with or by his own plant, just as in texts like those of Urk. VI his deeds are said to rebound against him.78 68 Sethe, Ächtung, 20. See also Ritner, Mechanics, 144, with n. 642. 69 Van Dijk, LÄ VI, 1390. 70 Sethe, Ächtung; Vila, Journal des Savants (1963), 135–160; Koenig, RdÉ 41, 101–125, and Ritner, Mechanics, 153–155. For overviews and discussions of the Breaking of the Red Pots with further literature, see van Dijk, LÄ VI, 1389–1396; Ritner, Mechanics, 144–147; Assmann, in Fs Leclant, 53; Quack, MBGAEU 27, 72–74; Kousoulis, in 6. Tempeltagung, 157–158, and Muhlestein, in UCLA Encyclopedia, esp. p. 2. Compare further Theis, Magie und Raum, 65–87 for the red pots, figures, and execration texts. 71 Assmann, in Fs Leclant, 53 with further literature and Quack, BACE 13, 149–160. In addition to nearly 197 broken inscribed and 437 broken uninscribed vessels, the Mirgissa deposit involved 346 mud and four limestone figures; see Ritner, Mechanics, 153 and Muhlestein, in UCLA Encyclopedia, 2. For execration figures in Egypt and the Near East, see also Faraone, Classical Antiquity 10/2, 172–180. 72 Ritner, Mechanics, 146–147. See also Willems, in Social Aspects, 321, with n. 263. 73 For rwD and its usage in a magical-mythological context, see Guermeur, in Gs Yoyotte, 550 (d). 74 Quack, WdO 31, 10 reads ‘Mandelholz’ and MBGAEU 27, 76 ‘Bockshornklee(?)’. For the identification with fenugreek, see also Wb Drogennamen, 344–348. For almonds, see Vernus, RdÉ 33, 98 (ad). However, Germer stated that the Egyptian name for fenugreek as well as for almonds is not known; compare Germer, Flora, 68–69 and 59–60. Müller, in TUAT 4, 281 with n. 159 translates ‘Bitterstrauch’. 75 For this rite, see mainly Borghouts, JEA 59, 114–150; Kousoulis, in 6. Tempeltagung, 153–166, and Decker/Herb, Bildatlas, 29–30 and 132–137. 76 Borghouts, JEA 59, 138–140 with a compilation of the various writings for the ball on p. 139; Borghouts, OMRO 51, 78. 77 Borghouts, JEA 59, 140 and Borghouts, OMRO 51, 78. 78 Apopis was assimilated with Seth in Late Period texts, which might explain why the Hm#-plant is also used against Apopis (for example in Esna 199 and as the material of the ball). Compare Borghouts, JEA 59, 140

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The objects have to be destroyed in the course of the ritual in various ways, such as cutting them into pieces, but the most prevalent method for total destruction is placing them on fire. Fire itself represents the ultimate agent of destruction.79 Therefore, it constitutes the final step of the formulae presented in this Excursus and leads to the annihilation of the enemy. The destruction of the enemies of Osiris, particularly Seth, by fire can be traced back to the Middle Kingdom, more precisely to the Coffin Texts.80 In the ritual for making Sokar appear in the temple of Edfu, for instance, it says about the enemies: rdj.n=f-sw r sD.t m nTstj.w ‘He (= Horus) has put him (= the enemy of Osiris) into the flame as execration figures.’81 Compare also the instruction of the rtH pow.t-ritual in the temple of Edfu: Dd-mdw Hr Hm(#) twt n Xftj.w 4 sS rn=sn Hr Snb.t=sn m ry w#D dj r oX … ‘Words to be spoken over the figure of Hm#-wood82 of four enemies, their names written on their chests in red ink, and consigned to the brazier …’83 Also worth mentioning in this context is a series of four vignettes arranged in two registers in the Chapelle Rouge of Hatshepsut at Karnak depicting the ritual burning of fans that bear the image of an enemy in the bound prisoner motif.84 One of the inscriptions of these vignettes reads: wdj oX m Xftj ‘Supplying the brazier with the enemy’.85 The ritual itself aimed at the protection of the gods and the entire cosmos.86

12.3 Archaeological Evidence EM00-130 is a unique example of a waxen execration figure showing several signs of the actual performance of the actions described above.87 The hand moulded figurine of off-white beeswax displays a number of deep holes and incised lines that seem to have been inflicted upon the figure by a sharp instrument, and thus can be connected with the stabbing and spearing prescribed in our texts. In addition, the right arm seems to have been cut off.88 As attested in some of the instructions, the back of the waxen image features some traces of a cord, which in all likelihood can be identified as the remains of a cord of black fibre, with

and Kousoulis, in 6. Tempeltagung, 155–156. 79 In general on the destruction of enemies by fire, see Vernus, Athribis, 242 (g); Willems, JEA 76, 42; Ayad, God’s Wife, 92; Leahy, JESHO 27, 199–206; Gee, in 8. Tempeltagung, 80 with n. 103; Zandee, Death, 133– 142, and Hornung, Höllenvorstellungen, 21–29. For the different designations of fire and their usage, also in connection with the destruction of enemies, see Cannuyer, ZÄS 117, 103–111. 80 Leahy, JESHO 27, 201 and the examples quoted by Zandee, Death, 133–142. 81 Edfu VI, 141,2. See also Alliot, Culte d’Horus, 801–802; Wilson, Lexikon, 980, and Kurth, Edfou VI, 236. On the symbolism of sacrificial and burnt offerings with the animals symbolising the enemies and the burning of meat pieces as a symbolisation of the total destruction of the foes, see also Junker, ZÄS 48, 69–77. 82 See Quack, SAK 23, 319, with n. 66, who translates ‘Figuren von Feinden aus Mandelholz(?)’. Kurth, Edfou VI, 419 reads Hm#(w) tw(t) ‘Feindfiguren aus Hemau-Holz’. 83 Edfu VI, 235,5. Compare also the translation by Kurth, Edfou VI, 419 and compare Kockelmann, Meroe bis Indien, 122. 84 Burgos/Larché, Chapelle Rouge, 213; Grimm, VA 4, 207–214, and Ayad, God’s Wife, 90–94 with fig. 2.23. 85 Burgos/Larché, Chapelle Rouge, 213, block no. 37. For the translation, see also Ayad, God’s Wife, 91. 86 Ayad, God’s Wife, 93. The fact that the hair of enemies is specified as fans of dom-palms in a text from Edfu is also worth considering; see more under 33,18–19 of the Festivals of the Destruction of Enemies. 87 Knoblauch, GM 229, 53–63. 88 Knoblauch, GM 229, 57–58, with fig. 3.

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which the body had to be bound.89 Finally, the surface provides evidence which suggests that the figure was burned or exposed to heat at some point during the procedure.90 The British Museum keeps a small figurine (BM EA 37918) made of dark wax which dates to the Roman Period. The fact that human hair was probably placed in its navel in order to identify the statuette with the person the hair belonged to and that a scrap of papyrus was inserted in its back, makes this figure a further outstanding exemplar.91 Moreover, such specimens have been excavated in the First Intermediate Period cemetery at Elephantine. Some of the waxen statuettes attract attention, because their heads are covered with a linen cap, and were enclosed in a ball of clay, with a grid-pattern pressed on the latter’s exterior.92 This symbolises most likely the (fishing-)net that is referred to in the execration formula of the Book of Protecting the Neshmet-bark (text 5) and that is shown in one of the vignettes in P. Jumilhac enclosing Seth as a bound prisoner under the seat of Osiris.93 Afterwards, these balls were inscribed with the signs for ‘to seal’ and ‘to beat’.94 Further similar balls also showing netted patterns and the signs for ‘to seal’ are known from earlier excavations in the Old Kingdom cemeteries of Abydos and Reqaqna.95 They contained strips of papyrus and linen, but whether they were inscribed, perhaps with names of enemies, or not cannot be ascertained, since ‘the fragments were so fragile that they disintegrated on exposure to the air. They were badly discoloured and it was impossible to observe whether they had been inscribed.’96 The fact is that whatever was written was sealed symbolically in the clay ball, covered by a pattern that might reflect a net. Besides the suggestion by Griffith ‘that each ball is a kind of token deposited in the tomb by some priest as a sign that he acknowledged the contract concerning funerary offerings, services etc. made with him by the deceased’97, they have also been linked to the apotropaic ritual of the Revelations of the Mysteries of the Four Balls.98 In addition, one is reminded of the Rite of Hitting the Ball, which is attested on temple walls from the New Kingdom onwards. In this ritual, the main object was to repel and destroy the ball which was seen as a representation of the evil eye of Apopis,99 whereas in the

89 Knoblauch, GM 229, 57, with fig. 2. 90 Knoblauch, GM 229, 56 and 59. 91 Pinch, Magic, 90 with fig. 46–47 on p. 91. Mentioned by Raven, OMRO 64, 13 and Knoblauch, GM 229, 56, n. 6 (a). 92 The figurines are unpublished. See the description by Willems, in Social Aspects, 318 and Seidlmayer, in Grab und Totenkult, 69–70. 93 Although Ritner, Mechanics, 170 interprets H#d as ‘pit’, the ‘fishing-net’ seems more plausible as Willems, in Social Aspects, 316, n. 248 has already noted. The fish-trap is probably also mentioned as utilised by Isis in order to trap the enemies in the Festivals of the Destruction of Enemies, 33,35–34,1. 94 Willems, in Social Aspects, 318. 95 Peet, JEA 2, 8–9 and 253–254, and Garstang, Reqaqnah, 32, 59, and pl. XXX. Colour pictures of the balls published by Peet are available from the internet page of the British Museum: http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=110768&p artId=1&searchText=53897&page=1 (last accessed on 10.09.2016) for BM EA 53897, and: www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=110769&partId =1&searchText=53898&page=1 (last accessed on 10.09.2016) for BM EA 53898. The balls are mentioned by Arnst, ZÄS 133, 11 and compare also Dubiel, Amulette, 116–117 (reference courtesy Joachim Quack). 96 Peet, JEA 2, 8. 97 Cited by Peet, JEA 2, 253. For a discussion of this theory, see Boochs, Siegel, 55–56 and Arnst, ZÄS 133, 11. 98 Ziegler, BIFAO 79, 439, n. 4. 99 Borghouts, JEA 59, 114–150 and Kousoulis, in 6. Tempeltagung, 154.

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Revelations of the Mysteries of the Four Balls the balls were seen as s#.w n Ro ... Xpr.n Ro prj m Gb prj m Wsjr ... ‘protections of Re ... which Re brought into existence, which came out of Geb, which came out of Osiris ...’100, with a protective function, so clearly the opposite of the ball in the anti-Apopis rite.101 Particularly interesting is the fact that some of the balls from Elephantine bear the signs for ‘to beat’ which is exactly what the executer is doing with a staff during the Hitting of the Ball.102 Taking into account that rituals for the destruction of enemies are already attested in the Old Kingdom, it might be possible that these symbolically sealed clay balls were also intended for destruction, especially since the text called Sealing of the Mouth of the Enemies and Sealing of the Abattoir has its main focus on the Xtm ‘sealing’ of diverse parts of the body of enemies and their activities.103 But due to the fact that no readable strip of papyrus or linen from such a ball is preserved, their real function still remains in the dark. Many of the waxen images as described in the formulae above are not preserved, since, of course, they were intended for destruction,104 but several exemplars of moulds that were used to form them have survived, representing for example Seth as a bound prisoner or Apopis as snake stabbed with knives.105 A similar cursing purpose can be assigned to a group of limestone plaques. These objects are small and in a rectangular form with the so-called bound prisoner motif, a turtle, or Seth as a kneeling bound prisoner carved into them.106 While Daressy perceived these plaques as ‘pierre-talisman’107, we can assume that they served the same function as our figurines, to annihilate or bewitch certain enemies.108 Also interesting is the fact that these plaques were found buried as was prescribed for some of the figurines.109

100 P. MMA 35.9.21, col. 27,12 and 14 (Goyon, Imouthès, pl. XXVI). 101 Compare also Kousoulis, in 6. Tempeltagung, 159. 102 See the images in Borghouts, JEA 59, 124 (fig. 1), 127 (fig. 2), 132 (fig. 3), and pl. XXXIX and compare Decker/Herb, Bildatlas, 132–137 and Taf. LXII–LXVI. 103 Compare the commentary of that text. 104 Remains of melted wax were found in the Mirgissa deposit and have been interpreted as the residue of figurines; see Knoblauch, GM 229, 59 with n. 22. 105 Fuchs, LÄ VI, 1090. See the images in Michaïlidis, BIFAO 66, 82, fig. 9, and Étienne, Heka, 17 (Cat. 118). Further moulds for birds etc. are studied by Varga, BMHBA 25, 3–17. 106 Daressy, ASAE 12, 143–144, with fig. 1–2; Ritner, Mechanics, 212, fig. 19, and Farkas, in Fs Varga, 96, fig. 1a–2b. 107 Daressy, ASAE 12, 143–144. 108 Ritner, Mechanics, 210 and Farkas, in Fs Varga, 98–100. 109 See p. 183.

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13. Concluding Observations and Future Issues In the following final section of this study, results obtained in the previous analytical chapters and the text edition are briefly summarised and some overall conclusions drawn. I conclude by pointing out possible perspectives for future investigations. After an introduction in chapter 1, chapter 2 dealt with the acquisition history and the research that has been conducted so far on the two papyri. Unfortunately, however, nothing is known about their acquisition before they entered the antiquities collections of Henry Salt (P. BM 10252) and Sir John Malcolm (P. BM 10081), respectively. The discussion of the material aspects of P. BM 10252 and 10081 in chapter 3 showed that both objects suffered damage in several places, originating from frequent rolling and unrolling and were repaired with papyrus patches already in antiquity. These indicate not only the frequent use of the papyri that led to the wear and tear of the manuscripts, but also suggest the high significance of the texts written on them to their users. Chapter 4 brought to light that some aspects regarding the layout of the texts can be linked to the scribe who copied the composition, more precisely the colour of the lines that were used to separate the columns (red or black), which varies according to the hand. While scribe 2 consistently used black for his inter-columnar lines, Pay, the scribe of the colophon, used red ones for his texts on P. BM 10252 and did not draw any separation-lines for his compositions in P. BM 10081 but only used the kolleses for orientation. The investigation in chapter 5 revealed that the two manuscripts exhibit four different hands in total. Column 1 of P. BM 10252 is written by scribe 1 who cannot be identified; columns 2–35 of P. BM 10252 and columns 33–37 of P. BM 10081 by Pay, and columns 36–50 of P. BM 10252 and columns 1–32 of P. BM 10081 by scribe 2 who is also anonymous. The fourth hand is that of Pawerem who adapted these documents and added his name to them. Interesting is the fact that scribe 2 wrote the end of P. BM 10252 and the beginning of P. BM 10081, which is one argument in favour of the fact that both papyri originally belonged together forming a single roll. Moreover, the allocation of one particular group of texts to scribe 2 and another group to Pay points towards the possibility that each priest had his own field of expertise and thus area of responsibility. That of Pay seems to have been connected with ritual texts and that of scribe 2 with the glorifications and lamentations. One wonders if this might be applied more generally, i.e. whether specific priests had their areas of expertise and were responsible for copying specific categories of texts, such as the Glorifications and Lamentations, and also whether these priests were concerned with such compositions in a wider sense, for instance, by being responsible for their performance and recitation; this would be another aspect that deserves a future investigation. Chapter 6 provided a new reading and interpretation of the colophon preserved on P. BM 10252, which revealed that a certain Pay, son of Weserkhonsu and grandson of Kapefhamonthu wrote the colophon in the 11th regnal year of Alexander IV (8 November 307–7 November 306 BC), and that for his copy of the texts he used a copy that his father Weserkhonsu, son of Kapefhamonthu wrote in the 17th year of Nectanebos I (365/364 BC).

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The investigation also suggested that the colophon was not added after Pay finished his copying of the original texts, but rather simultaneously with the glosses which were added at a later point, so that it dates Pay’s revision of the papyrus and, therefore, the completion of his work to the year 307/6 BC. A number of factors—various mentions of pharaoh, the glosses, the translation of the Ritual of Driving Away the Aggressor, the partial use of structuring points, the obvious signs of frequent rolling and unrolling, and also the repairs that were undertaken on the two rolls— indicate that both documents were originally temple manuscripts and also used frequently. The discussion of specific material and textual aspects of P. BM 10252 and 10081 has shown that within this context both manuscripts were most likely used for educating priests in learning older stages of the Egyptian language, inculcating facility in translating, consulting different copies of a text and comparing them, copying, interpreting, and commenting on religious texts as well as the specific ‘Osirian’ religious and mythological terminology which priests had to acquire, and as reference books rather than actually being employed in cultic recitation, against which the size of the rolls, several lacunae, gmj-wS annotations, and the use of poor quality papyrus material in parts of them would argue. Chapter 7 was devoted to the later owner of the two manuscripts, his family, and his adaptation of the papyri. Pawerem and his mother Qaqa are mentioned in P. BM 10252 and 10081. Additional objects that originally belonged to his funerary equipment reveal the name of one brother, Pasherkhonsu, and of his father, Djedher. The investigation showed that Pawerem was affiliated with the temple of Karnak in Thebes (holding the titles: jt-nTr Hm-nTr Jmn-m-jp.t-s.wt Hm-HD.t Hm-Or ‘god’s father, prophet of Amun in Karnak, servant of the white crown, servant of Horus’) and that his title ‘god’s father’ was particularly relevant to the cult of Osiris, a relationship that his father Djedher shared, who was likewise ‘god’s father’, but also ‘prophet of Osiris’. The titles of his mother Qaqa point to a profession in the Karnak-temple in Thebes as well: nb.t-pr jHj.t n(.t) Jmn-Ro ‘mistress of the house, the (female) musician of Amun-Re’. The possibility that the miniature coffin in the Louvre Museum (MG E1409) contains the phallus of Pawerem underlines once more the close connection of the latter to the cult of the god Osiris. Although several other papyri have been adduced as examples of the adaptation practice of original temple manuscripts and have been interpreted as evidence for the reclassification of an original temple manuscript as a funerary object, these assumptions can no longer be held. So far, only P. BM 10252 and 10081 are securely attested as temple manuscripts that were actually used and later taken over by a private individual for funerary use. Pawerem himself acquired papyrus P. BM 10252 some time after the 11th regnal year of Alexander IV (307/306 BC), the latest date provided when work was still undertaken on the papyrus by Pay. That sets Pawerem’s adaptation presumably around 300 BC or shortly after. A statue from the Cachette in Karnak (JE 37149) mentioning a certain Weserkhonsu, son of Kapefhamonthu, and his wife Qaqa provided some hints which leave room for further speculation concerning an important factor for the adaptation of temple papyri that has, so far, not been touched upon: the relationship between the person/s who wrote the papyri and the one who adapted them. Pawerem’s relation to Pay and the second scribe of P. BM 10252 and 10081, assuming that such a connection existed, however, is uncertain. Nonetheless, a family or professional relationship—Pay could have been the teacher of Pawerem—would provide another reason why the latter adapted P. BM 10252 and 10081, i.e. in order to preserve the memory of that scribe and his anonymous colleague. Priests like Pawerem saw

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themselves as part of a family that was working in a tradition. During the course of his work as priest in the Karnak-temple, Pawerem might also have been responsible for copying the texts of P. BM 10252 and 10081 anew or for their recitation during the relevant ceremonies, another explanation for the connection of Pawerem to these two manuscripts. For the purpose of his adaptation, Pawerem added his name in no less than nineteen places in P. BM 10252 and 10081. The analysis of Pawerem’s name insertion revealed that he started with this process on P. BM 10081, without adding the locution Wsjr ‘the Osiris of’ in front of his name in the first two columns of that papyrus, presumably because these are cases where the pharaoh is addressed in his living form or phrases from funerary liturgies intended to restore the king to life, and Pawerem wanted to keep this status. Nevertheless, in the remaining instances in P. BM 10081 and in P. BM 10252 he added himself to the manuscripts in the state of a justified deceased person. On the basis of current information, Pawerem’s way of adapting two manuscripts originally used in a temple for his own tomb library must be considered as exceptional. Chapter 8 dealt with the provenance of P. BM 10252 and 10081. The name and titles of Pawerem and the statue from the Cachette in the temple of Karnak clearly point to Thebes as location for his tomb and thus for the deposit of the papyri. A reference to the Opet-temple in Karnak in the Great Ceremonies of Geb further suggests that P. BM 10252 was stored in a Theban temple library. The investigation in chapter 9 has shown that several of the compositions preserved on P. BM 10252 and 10081 can be linked not only to each other, frequently with a progression from one text to the other, but also to the Khoiak-festival. The Ritual of Driving Away the Aggressor and the Ritual for Felling Seth and His Confederates might have been recited on the morning of the 25th of Khoiak. The Rite of Bringing Sokar out of the Shrine was also to be performed on that day. The Book of Protecting the Neshmet-bark most likely had to be recited in the night from the 25th to the 26th of Khoiak. The sequence of these texts in P. BM 10252, therefore, seems to correlate with their date of performance. It also appears that the Introducing the Multitude was not only performed on the last day of Thoth, in keeping with its original purpose, but also during the Khoiak-festival. Certain texts—the Ritual for Bringing Sokar out of the Shrine, the Book of Protecting the Neshmet-bark, and the Introducing the Multitude—even had to be recited more than once in the course of the Khoiakfestival, on different days, and sometimes different sections instead of the whole text. According to the Khoiak-text in the temple of Dendera, the figure of Sokar that was fashioned the previous year and kept in the upper Shetyt was taken out on the 24th of that month and brought to the upper Edw, outside of which it rested on sycamore branches until the 30th of Khoiak, when it was finally buried. According to another tradition, however, the 25th is the date of the removal of the figures from the previous year. The Ritual for Bringing Sokar out of the Shrine can be linked with these events, since it reports that the god was brought out of the Shetyt-shrine and finally arrived at the upper Edw. This text is thus related specifically to the events evolving around the Sokar-figure of the previous year during the Khoiak-festival. The preliminary results concerning the Great Ceremonies have likewise shown that these are not only closely linked with the events described in the Khoiak-text in Dendera, but in addition it also seems as if they can be linked specifically to the fabrication of the Sokar-

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figure as well.1 Unlike the other texts, however, the performance of the Great Ceremonies does not seem to be linked to a certain date or action, but rather provides a sequence of events from the initial fabrication of the figure to its arrival in the Opet-temple. With the final section of the Great Ceremonies, the events of the Khoiak-festival are located in the Wabet where the revivification of the deity took place. The texts following after the Great Ceremonies, i.e. the Glorifications I and II, the Introducing the Multitude, and the Glorifications III, are intended to restore Osiris to life by means of glorifications, lamenting, and mourning, and were thus most likely recited within the Wabet, probably in the order in which they appear on the two papyri, with P. BM 10081 being attached to the end of P. BM 10252. After these glorifying and reviving recitations and performances, the collection of texts of P. BM 10252 and 10081 is concluded with the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies, the main topic of which is the ultimate destruction and annihilation of Osiris’ enemies and the resulting final triumph and justification of the deity. Like the Spells against Enemies, the chapters of the Festivals of the Destruction of Enemies have their origin in the group of temple texts concerning the king, his power, the destruction of enemies and the protection of the state, and to a certain extent also Osiris. From there, they were adapted as Osirian ritual texts and thus several Osirian aspects had to be enhanced or given greater emphasis, such as for instance the anti-Seth character. The Spells against Enemies can be linked even more precisely to the execration texts. The reasons for such an adaptation of ‘state’ texts into the ‘Osirian’ sphere can probably be searched for in the increasing importance of the cult of the god Osiris in the first millennium BC, as well as of his political role, particularly his connection with kingship. This, in turn, shows the increasing emphasis that was put on the connection of Osiris with kingship at that time. Chapter 10 was devoted to providing an overview of some grammatical and orthographical features of the texts. Generally speaking, the ritual texts preserved on P. BM 10252 and 10081 are written in the Middle Egyptian that was used for religious documents in the Graeco-Roman Period, i.e. in what is usually called ‘Late Middle Egyptian’, ‘NeoMittelägyptisch’, or ‘égyptien de tradition’. The texts preserved in P. BM 10252 and 10081 show hardly any Late Egyptianisms. One should also bear in mind that these are modern expressions and that, although modern studies draw a clear line between the different stages of the language by designating them Middle Egyptian and Late Egyptian, for the ancient Egyptians the dividing line between them was less distinct. An attempt to provide a date for the composition of the texts preserved on P. BM 10252 and 10081 is not made in this study. The compositions themselves as we see them in the two Pawerem-papyri have undergone change, and are in fact the result of a lengthy process of alterations and additions made to the source texts, and so they have been updated and expanded continuously. Particularly the Introducing the Multitude and the Great Ceremonies provide writings quite different from those usually found in hieratic texts, while both texts share a number of non-traditional writings. Determinatives and plural strokes are frequently omitted, many words display an archaic orthography, i.e. a preference for writings with mono-consonantal signs. Many words are just written with a single sign, omitting any phonetic complements and determinatives; others, however, are written more elaborately than usual.

1

This is highlighted in the summary table at the end of chapter 9.

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The final chapter 11 dealt with the translations and glosses preserved on P. BM 10252 and 10081 and their purpose. First of all, it seems that each scribe—scribe 2 for the Introducing the Multitude and Pay for the Great Ceremonies of Geb—went back to his own composition and corrected or commented on his own text. In addition, Pay commented once on the Glorifications II and once on the Glorifications III, and perhaps also added some notes to the Introducing the Multitude. It was proposed that translations could be part of education, in order to instil reading ability in older stages of the language, or as a way to test the text comprehension of a student through translation. Another option might be that the scholar made the effort of glossing for the benefit of posterity, i.e. Pay and the second anonymous scribe wanted to keep the knowledge of these compositions for later generations, hoping that the future priest who wrote a new version of the manuscripts by using P. BM 10252 and 10081 as originals, would incorporate the glosses into this fresh transcript. The scribes of the glosses in P. BM 10252 and 10081 wanted to ensure that passages which seemed vague, ambiguous, or illegible were expressed in a way that was easier to understand. It emerged that Pay acquired much more knowledge in connection with the text called Great Ceremonies of Geb and its content in the time between the writing of his original copy and the later addition of the side notes, so that he was not only able to create the Late Egyptian equivalent of the last column of that text, but also to correct mistakes and explain difficult passages of his Middle Egyptian transcript in his later glosses and translations. Hence, P. BM 10252 and 10081 provide a significant insight into the intellectual life of Egyptian priests and scribes at the beginning of the Ptolemaic Period, and in particular how they perceived the material and were dealing with it. The discussion revealed that the creation of the glosses was not an exercise that a student had to undergo. Rather, it was the work of experienced priests, presumably after years of studying and working within the cult of Osiris. The fact that both individuals made the effort to add this multitude of interpretations and comments to the manuscripts, as well as the damage caused to them by frequent rolling and unrolling, shows the repeated use and revision of the two papyri and, therefore, their great significance and the value placed upon their content, a regard which was probably restricted to religious texts of great importance. And ultimately, a great deal of the content of these texts would be lost to the modern reader without P. BM 10252 and 10081, and the extensive comments preserved on them. We have observed that the two papyri have many features in common: The same scribes worked on both of them—the same hand finished P. BM 10252 and started P. BM 10081—, both rolls received later glosses, both were repaired in antiquity, and both were adapted by the same individual. Furthermore, if P. BM 10081 is affixed at the end of P. BM 10252, a part-sequence of the texts is attested in P. Schmitt. We have thus seen in a number of cases that it is a very likely possibility that the two papyri were originally fixed together and formed one large papyrus roll. Finally, the discussions in this study have shown that the majority of the texts preserved on P. BM 10252 and 10081 can be connected and contextualised more closely within the most important festival of Osiris in the month of Khoiak than was previously assumed. Above all, this is applicable for the Great Ceremonies of Geb, which were not connected with the Khoiak-festival in previous studies of that text, but were evidently employed during these festivities, since the different sections of the composition can be linked in more detail with the different stages of the feast. Although only examined in a very concise manner, this

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196

13. Concluding Observations and Future Issues

has already provided an explanation for several of the text’s features which had remained totally obscure up until now. Nevertheless, as the discussions in the content-chapter have shown, for an even fuller understanding of the texts preserved on P. BM 10252 and 10081 a detailed study of the documents concerning the Khoiak-festival is necessary, including not only a new translation of documents such as P. Louvre N. 31762 and the famous inscription in the temple of Dendera, but also a study of the hitherto unpublished Cuve de Coptos. This object seems particularly promising as an aid to reconstruct the Theban version of the Khoiak-festival at the beginning of the Ptolemaic Period and to contextualise our texts within these events, since P. BM 10252 and 10081 were evidently employed in the temple of Karnak. A detailed investigation of the different traditions and hence the divergent dates for the individual stages of the festival in sources known to us would clearly be a great benefit. A comparison of the written evidence for the Khoiak-festival in Karnak with actual archaeological remains and an attempt to identify certain structures with the places mentioned in the texts, such as the Opet-temple and the Osiris-catacombs in the temple of Karnak as well as the depictions and inscriptions still preserved on their walls, will contribute towards a better understanding of our compositions, as the preliminary results concerning the Great Ceremonies of Geb have proven. In any case, the discussions and suggestions made in this investigation have brought forward a substantial amount of evidence that would support not only designating P. BM 10252 + 10081 as an Osirian ritual handbook, but more precisely as an Osirian ritual handbook for the performance of the Khoiak-festival in the temple of Karnak at Thebes at the time of the 4th century BC.

2

Another aspect one needs to bear in mind when using P. Louvre N. 3176 for a reconstruction of the Khoiakfestival in Karnak is the distinction between the rites and texts accomplished for the new figures of Osiris and Sokar, and the ones for the old figures. Also puzzling is the layout of that papyrus, more precisely the reason for the rather long blank section that separates l. 1–7 and 8–20 of col. 6 of P. Louvre N. 3176. One question would be whether the order of the passages needs to be reconsidered and probably l. 8–20 of col. 6 (containing the jrj.t xnm jtn ‘accomplishing of the uniting with the sun’ and the rites on the 26th day) had to be read first after col. 5 (containing the instructions for days 18 to 25) and then l. 1–7 of col. 6 (texts that had to be recited at every appearance of Osiris).

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14. Conventions of the Present Edition Specific conventions which are restricted to certain chapters are explained in a footnote after the title of the relevant chapter. While P. BM EA 10252 and P. BM EA 10081 are cited with the full form of their inventory numbers in chapter headings and in the first mention of the papyri in this investigation, they are abbreviated as P. BM 10252 and P. BM 10081 in the following main body of the edition, except for chapter-headings, and as P.BM in the translations and commentaries of the ritual texts. Numbers in bold superscript (e.g. 35,1), whenever these occur, refer to the columns and lines of P. BM 10252 and 10081, and the relevant commentary for that section. The second part of the investigation constitutes the edition of the ritual texts of P. BM 10252 and P. BM 10081. This includes the hieroglyphic transcription of the hieratic texts, their transliteration, translation, and commentary. Remarks on the writing and meaning of specific words, etc. are put in footnotes, directly below the translation, unless they require a lengthier explanation. If so, these are treated in the commentary. Notes regarding the hieroglyphic transcription are also placed in the footnotes with the transliteration, due to restrictions of JSesh, the computer programme used for the hieroglyphic transcriptions. Textual variants in the other versions are likewise cited in the footnotes, except for additions or writings which require commenting. These are treated in the commentary. The commentary deals with lexical and grammatical problems as well as with those concerning the content and interpretation of the passages, and the reading of parallel copies of the compositions (if deviating from that in the BM-version). It also includes the mention of parallels for specific phrases or passages in other texts. Since the two texts known as Urk. VI have been studied in detail quite recently, the commentary for these compositions is kept to a minimum and only discrepancies and additional literature are noted down. Sections which are written in demotic in P. BM 10252 and 10081 are displayed in transliteration in the hieroglyphic transcriptions of both papyri, in order to clearly distinguish between them. In order to highlight destroyed or emended words, signs or passages, etc. the ‘Leiden Conventions’ are employed in this edition. Rubra are written in bold letters. Translations and glosses added by the ancient scribe are highlighted in grey and put into a separate line. In order to reconstruct as much as possible of the original text, an attempt has been made to place every fragment of each copy in its proper position. In order to make it more convenient for the reader to follow the descriptions about which fragments are misplaced and need to be shifted, reconstructions for major repositionings are added to the plates. In addition to those of P. BM 10252 and 10081, this includes reconstructions of some of the parallels as well. A synopsis of texts 15.4, 15.5, 15.6, 15.7, 16.1, and 16.2, including all parallel copies known so far, is provided to allow the reader a quick and easy comparison of the different versions. However, texts 15.2, 15.3, and 16.3 are excluded since a synoptic edition already exists. In case of text 15.1, 16.4, and 16.5, no parallel copies are known to the author of this edition.

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198

14. Conventions of the Present Edition

Although the so-called Glorifications,1 which are preserved on both manuscripts, are not part of this edition, the monograph will conclude with plates including photographs of the whole of P. BM 10252 and 10081. Digital reconstructions of fragmentary parallels used and pictures of additional objects that once belonged to Pawerem, the owner of the two manuscripts, will also be provided. For the citation of the literature and the bibliography, a short title for monographs and the abbreviated title and volume number for journals is used in the main body. The full citation of all the works cited is provided in the bibliography at the end.

1

As Smith (Traversing Eternity, 139) has pointed out, the designation Glorifications is a modern one and its use is problematic. Nevertheless, for the sake of convenience, this title is kept in the following study.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 15.1 Spells against Enemies (P. BM EA 10252, col. 1–2): Transliteration and Translation 1,1

[...]nw.n=f mSo1=f wn=Tn bdS Xoj=f m nms

1,2

#X.t=f3 m H#.t=f rdj.n=f-Tn r tp.w Xbtj.w

1,3

jsftj.w rQy.w sbj.w Hr nb=sn

1,4

Hwj.n=f sDb7 r-r=Tn8 wdj=f Sod=f r-r=Tn

1,5

rdj.n=f-Tn r oX pn n Or-jmj-Cnw.t nTr o#

1,6

nb.t nbj.t nbj=s n-jm=Tn10 wnm=s11 jwf=Tn

1,1

He has [...]2 his army. You (= the enemies) become faint, when he appears with his Nemes head-cloth. 1,2 His #X.t-eye4 is at his forehead. He has placed you on (your) heads (= thrown down), those of the place of execution5, 1,3 evil-doers6, opponents, who rebel against their lord. 1,4 He has imposed an obstacle against you. He inflicted his slaughter upon you. 1,5 He has put you into this brazier of Horus who is in Shenut9, the great god. 1,6 The lady of the flame12, she will burn you up. She will eat your flesh.

1 Compare Kucharek, Klagelieder, 117 for the writing of mSo. 2 Probably sHn or Hn was written in the lacuna, so that the text would have read: ‘He commanded his army.’ 3 Compare Möller, Paläographie III, 19 (204) and Verhoeven, Buchschrift, 140–141 (G25) for similar writings of the #X-bird, which secure the reading. 4 LGG I, 46c. 5 LGG V, 682b. 6 LGG I, 557a. 7 Wb I, 410.8. For a detailed discussion of sDb, see Kucharek, Klagelieder, 214–215 and for the phrase Hwj sDb r, Wb IV, 382.3; III, 47.14; Wilson, Lexikon, 977, and Vuilleumier, Papyrus Princeton, 139. By comparing

8 9 10 11

the writing of here with other examples in P. BM 10252, as, for instance, col. 3,28 sDb , it becomes apparent that they are identical, except for the first signs, which, however, look very similar. I would suggest that what looks like the leg is a modern confusion of the sDb-sign. If one compares further the writing of the leg in the supposed word b in P. MMA 35.9.21, col. 7,13 (Goyon, Imouthès, pl. VI; see his hieroglyphic transcription on pl. VIA), it is clear that this ‘foot’ is different from other examples of the same sign in P. MMA 35.9.21; see, for instance, col. 7,11 and 12. From my point of view, this sign is thus not a leg, but the sDb-sign; see also Verhoeven, Buchschrift, 188–189 (U12a) for similar examples. Moreover, hieroglyphic attestations of the word b do not seem to exist (Wb I, 410.8 has only a reference to P. BremnerRhind). I therefore propose that a word b never existed, but that it is just the hieratic writing for sDb. For the double writing of r in front of a suffix, see Cerny/Groll, LEG, 96 (7.1.2. iii) and Erman, Neuägyptische Grammatik, 299, §609. LGG V, 244b. For the writing n-jm for jm, see Černý/Groll, LEG, 130 (8.1.a) and Erman, Neuägyptische Grammatik, 285– 286, §592. The scribe first wrote and corrected it to .

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200

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

1,7

wnm=s Qs.w=Tn jTj=s b#.w=Tn r nmj.t

1,8

Htm=s b#.w=Tn x#.w(t)=Tn Sw.t=Tn

1,9

nn rn=Tn m t# Hr #wj=f

1,10 13

j nb.t tk# Hr wbd Dw Qd.w14

1,11

H[…]16 Hnw.t oH nTr.w Hoo(.w) n m##=s

1,12

jt=s 1,13

[…tp]-rd(?) n nb=sn jrj=s wotj.t r Xwj

[sXr] Xftj.w=f ro-nb nb.t Sfj m Hr-nb

1,14

[…] nb.t nsr.t kj-Dd nb.t #X.t nb.t tp.w wsX.t Htj.t 1,15 1,16 1,17 1,18

1,19

[…] nb.t vp-jH.w […H]nw.t dmj sHrj sbj.w Hr nb=s [m rn=s pw]y29 n nb.t Jm.t […] Hnw.t pr-mD#.t m rn=s pwy n W#D.t […]32 wD Ssr=T r Xftj nb sbj nb n.w Wsjr

1,7

She will devour your bones and she will take your bas away to the slaughter-house. 1,8 She will destroy your bas, your corpses, and your shadows. 1,9 Your names do not exist in the entire world. 1,10 O lady, with fiery face15, who burns the ones of bad character, 1,11 […] mistress of the palace17, at whose sight the gods rejoice18, 1,12 […] regulations for their19 lord, she acted (as) the sole one20 in order to protect her father, 1,13 [who fells] his enemies daily, the lady of respect21 before everyone. 1,14 […] lady of the flame22, another saying: lady of the horizon23, lady of the heads24, (whose) throat is wide25, 1,15 […] lady of Aphroditopolis/Atfih26, 1,16 […] mistress of the knife27, who drives away the rebels from her lord28, 1,17 [in this her name] of lady of Buto30, 1,18 […] mistress of the library31, in this her name of Wadjyt, 1,19 […], send your arrow against every en-

12 LGG IV, 73a. She is also attested in the Ritual for Felling Seth, P. BM 10252, col. 18,8. 13 The relevant fragment is misplaced below between l. 15 and 16 (see pl. 73). The interjection j was only used at the beginning of the list of epithets and not at the beginning of each line, as can be seen from the black ink traces below. 14 Dw-Qd.w is written over something that was washed out. 15 LGG VII, 444a. 16 The relevant fragment is misplaced between l. 15 and 16 (see pl. 73). Probably Hnw.t […] was written. 17 LGG V, 171b. 18 Compare the similar epithet: Hoo.tw n m##=s ‘at whose sight one rejoices’ in LGG V, 36b. 19 This seems to refer back to the previously mentioned gods. 20 LGG II, 289c. For the ‘sole one’ being the uraeus-snake, see also Wb I, 278.5–6. 21 LGG IV, 141c. 22 LGG IV, 82c. 23 LGG IV, 5a. 24 LGG IV, 161b. 25 LGG II, 589a. 26 LGG IV, 160a. 27 A goddess dm.t ‘the cutting one’ is attested (LGG VII, 537c). 28 Compare the similar epithet of Hathor: sHr.t sbj.w Hr jt=s ‘who drives the rebels away from her father’ (LGG VI, 461a). 29 The relevant fragment is misplaced between l. 11 and 12 (see pl. 73). See the line below for this filling of the lacuna. 30 LGG IV, 14c. 31 LGG V, 178b.

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2)

[...nb(?)] #bDw 1,20

[wD Ss]r=T r Xftj.w nb sbj nb n.w Or-jmjCnw.t [sXr]33 Xftj.w=f 1,21

[wD Ss]r=T r Xftj.w nb sbj nb n.w Or s# [#s.t s#] Wsjr sXr=T Xftj.w=f 1,22

[…] #X(?) sp-2 m m#o-Xrw34 […] m m#o-Xrw35 2,1 m#o-Xrw s#-Ro ^pr-o#¼ onX wD# snb r Xftj.w=f h#j36 Xftj.w sbj.w n.w Ro 1,23

2,2

Xftj.w sbj.w n.w Wsjr Xftj.w sbj.w n.w Orjmj-Cnw.t 2,3 Xftj.w sbj.w n.w s#-Ro ^pr-o#¼ onX wD# snb D.t rtH=Tn tntn=Tn

2,4

Xnr.t=Tn n #.t=Tn Xsf=Tn Ds=Tn nn dmD=Tn nn snsn=Tn 2,5

Xnn n-jm=Tn Ds=Tn nHm Or-jmj-Cnw.t jb=Tn41 dj=f-Tn r t# 2,6

prj=f r-r=Tn m b#(?) Hs# Hr mdw=f mds=f m Dr.t=f 2,7

tStS=f-Tn nn snsn=Tn sj#T=f-Tn m Hk#w n

201

emy and every rebel of Osiris […lord(?)] of Abydos! 1,20 [Send] your [arr]ow against every enemy and every rebel of Horus who is in Shenut! Overthrow his enemies! 1,21 [Send] your [arr]ow against every enemy and every rebel of Horus, son of [Isis, son of] Osiris! May you overthrow his enemies! 1,22 […] (?) twice in justification. 1,23 […] in justification. 2,1 Justified is the son of Re ^pharaoh¼ l.p.h. against his enemies. Fall, enemies and rebels of Re, 2,2 enemies and rebels of Osiris, enemies and rebels of Horus who is in Shenut, 2,3 enemies and rebels of the son of Re ^pharaoh¼ l.p.h. forever. You will be caught37 and you will be subdued38/cut up39. 2,4 Your prison is (ready) for your moment (of attack). You will oppose yourselves.40 You will not unite. You will not be brotherly. 2,5 Disturbance is with you of your own accord (i.e. self-inflicted)42. Horus who is in Shenut takes away your hearts. He puts you to the earth. 2,6 He comes forth against you as ba with fierce face43. His staff and his knife are in his hand. 2,7 He will crush you. You will not act in con-

32 The parallel Edfu VI, 156,1, cited in Gill, in Liturgical Texts, 137, with n. 39, proves that the name of a goddess was once written in the lacuna. However, the traces of ink are too faint to allow a reading. 33 See the same phrase in the line below. For the word sXr, see the detailed discussion by Ritner, Mechanics, 48, with n. 232. 34 The fragments in this area are misplaced. Compare the reconstruction on pl. 73 for the correct position. I would like to thank Joachim Quack for suggesting the reading sp-2 m m#o-Xrw to me. 35 This seems to be part of the later addition of the name of Pawerem, which was presumably written in the line below. See Gill, in Liturgical Texts, 138 for more details on this addition. 36 The same hieratic writing of h#j can be found, for instance, in P. BM 10081, col. 35,26 and 34 and in P. BM 10252, col. 11,4 and 20. 37 Wilson, Lexikon, 593–594. 38 Faulkner, CD, 323. 39 Wb V, 472.9–10. 40 Compare the same idea in the next line and in 2,19. 41 jb=Tn is washed out and the jb-sign very large. 42 Gardiner, EG, 40 (§36). 43 Compare the epithets b# Hs# Hr m xnw psD.t ‘the ba with fierce face in the middle of the Ennead’ (LGG II, 693b) and the plural form of our epithet: b#.w Hs# Hr ‘the bas with fierce face’ (LGG II, 728c).

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202

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jr.t-Or 2,8

dj=f-Tn m pr.w=Tn m kkw dj=f-Tn r oX wnm=s jwf=Tn 2,9

wnm=s Qs(.w)=Tn Hk#w n EHwtj r-r=Tn44 r Xtm r#=Tn 2,10

#S#=f D.t=Tn dj=f Hr=Tn r H#=Tn

2,11

pno=f sXr.w=Tn m mdw.w=f kj-Dd m s#X.w tp.w-r#=f 2,12

dj=f Xpr kkw m Hr=Tn jr.t-Or jTj=s-Tn D#f=s-Tn 2,13

jTj=s jb=Tn sHtm b#.w=Tn x#(.t)=Tn Sw.t=Tn 2,14

nn Xpr=Tn m t# Hr #wj=f mdw.w=Tn r=Tn dSr=Tn r Ho.w=Tn 2,15

Xrw sbj.w nn jj=Tn r45 Wsjr Xntj jmnt.t nn jw=Tn r ^pr-o#¼ 2,16

ntf Ro m Ho.w=f k#46 rnpj m m##=f Xr=Tn n snD.t=f 2,17 n hh n Hrj.t-tp=f nn jw=Tn m oH#=Tn r=f sm#y.w sbj48 2,18

jsk sbj.w Twn51 nb=Tn nn Xpr Dw m jb=Tn r nTr.w=Tn 2,19

jsk sm# wo sn.w=f n-jm=Tn tXtX=Tn nn dmj=Tn m m#o-Xrw

44 45 46 47 48 49 50 51 52

cert. He will mutilate you with the magic of the eye of Horus. 2,8 He will place you in your houses in the darkness. He will put you on the brazier. It will devour your flesh. 2,9 It will eat your bone(s). The magic of Thoth will be against you in order to seal your mouths. 2,10 He will cut(?) your bodies. He will put your faces behind you. 2,11 He will turn your plans upside-down with his words, another saying: with the glorifications/powerful spells of his utterances. 2,12 He will make darkness come into existence in your faces. The eye of Horus, it will seize you. It will burn you up. 2,13 It will seize your hearts and will destroy your bas, your corpses, and your shadows. 2,14 You will not exist in the entire land. Your words are against you. Your wrath is against your limbs. 2,15 Foe, rebels, you will not come against Osiris, the foremost of the West. You will not come against ^pharaoh¼. 2,16 He is Re in his body, a young bull47, when he sees that you fall for fear of him, 2,17 and because of the blast of fire of his uraeus-snake49. You will not come in your fight against him, confederates of the rebel (= Seth)50. 2,18 Now, the rebels are attacking your lord, evil will not come into existence in your hearts against your gods. 2,19 Now, one kills his fellow among you. You are confused/confounded52 and you will not join together. in justification53

For the writing of r-r with ideogram stroke, see Černý/Groll, LEG, 96 (7.1.2. iii). The fragment is wrongly placed upside-down. See the reconstruction on pl. 73. See previous footnote. LGG VII, 266a. For the reading sbj for the throwing stick, see Kurth, Einführung I, 393 (26.). LGG V, 443b. Or: ‘confederates, rebels’. See Wilson, Lexikon, 1161. Wb V, 328.11. According to Hintze (ZÄS 87, 38, [6]) the word can also have the stronger meaning ‘destroy,

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2)

203

2,20

[Sod(?)] tp.w=Tn Xrw sbj r Wsjr Xntj 2,20 Your heads will be [cut off(?)], foe, rebel jmnt.t Wsjr [P#]-wrm against Osiris, the foremost of the West, the Osiris of [Pa]werem, 2,21 [...] Or-jmj-Cnw.t nTr o# Hrj-jb pr-onX Hr 2,21 Horus who is in Shenut, the great god, tp.w=Tn who dwells in the house of life54 […] on your heads. 2,22 55 [wD=f] Ssr=f n-jm=Tn sm#=f-Tn m ds-nTr 2,22 [He will shoot] his arrow into you. He will m o.wj=f kill you with the divine knife in his hands. 2,23 [p/b(?)]ns=f tp-o.wt=Tn Hm-Tn n=f jmj56 2,23 He will [cut off/pierce(?)] your limbs57. n=f j#w Withdraw yourselves from him! Give him praise! 2,24 2,24 jwntj.w58 stj mnTw n.w sTtj.w Iwntj-nomads59 of Nubia, Mentj-nomads of Asia, 2,25 HQ#.w n.w X#s.t X#s.wt nb.t n.t stj.w 2,25 rulers of the foreign land, all foreign lands wr.w=sn nb mSo=sn [nb] of the Asians, all their great ones, [all] their soldiers, 2,26 [sr]j.w=sn nb Hk#w=sn nb Hk#.w[t=sn nb 2,26 all their [noblemen]60, all their magicians, …] [all their] female magicians […] 2,27 [...mdw(?)] nb Dw r Wsjr Xntj jmnt.t [...] 2,27 […] any evil [word(?)] against Osiris, the foremost of the West […]. 2,28 2,28 [...] H#tj=Tn tm [...] […] your hearts completely […]. 2,29 2,29 […]wj=Tn […] […] your […] 2,30 2,30 […] […]

crush’. This belongs to Wsjr P#-wrm below, but it was written in the line above due to shortage of space. LGG V, 328a. Compare the construction wD Ssr in col. 1,19; 20, and 21. Compare Wilson, Lexikon, 76 for this writing of jmj. See Wb V, 285.3 and Wilson, Lexikon, 1135 for tp-o.wt. Compare also Vos, Apis Embalming Ritual, 118 (reference courtesy Joachim Quack). 58 The relevant fragment is wrongly fixed in col. 1; see the reconstruction on pl. 73. 59 For the jwntj.w, see Leitz, Geographisch-osirianische Prozessionen, 228–229 with further literature. 60 The parallel from the temple of Edfu, cited in the commentary, and the two reed-leaves that are still preserved, suggest this restoration. Compare Wb IV, 188; Osing, Nominalbildung, 707, and Edel, SAK 1, 131– 132 for this writing of sr. 53 54 55 56 57

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2): Commentary Parallels

None known

Current State of Research

Gill, in Liturgical Texts, 133–144. 1,1

The beginning of the papyrus is lost and the Spells against Enemies start in the middle of one of those spells. The title of this composition is not preserved. The first two columns of P. BM 10252 owe their designation to Schott, who assigned the title ‘Sprüche gegen Feinde’ to them.1 A phrase like the second part of the first line of our text can be found, for instance, in Kom Ombo: Xoj nsw.t m nms ‘The king appears in his Nemes head-cloth.’2 1,2

Compare the examples cited by Assmann for the eye of the sun god as snake at the forehead, which is also highlighted by the snake-determinative after #X.t in our text.3 However, it might also be possible to read #X.t jr.t=f m H#.t=f ‘the glorious one, his eye at his forehead’. The Xbtj.w are also mentioned in connection with the felling of Apopis: Xr Hr Hr=Tn ... Xbtj.w jry.w Xb.t=sn ‘fall on your faces … those of the place of execution, whose place of execution is made.’4 1,3

sbj Hr nb=f ‘the rebel against his lord’ is attested in the Tagewählkalender as a designation of Apopis.5 Another passage of the Tagewählkalender says: jw=f Xsf=f sbj.w Hr nb=sn ‘He repels the ones who rebel against their lord.’6 Compare further a phrase from the rtH pow.tritual in the temple of Edfu, which was likewise accomplished for the benefit of the king: ... sbj=sn r nsw.t-bjtj nb t#.wj ^NN¼ ... ‘… who will rebel against the king of Upper and Lower Egypt, the lord of the two lands ^NN¼ ...’7 1,4

Compare a passage from the Ritual for Felling Seth and His Confederates for the expression wdj Sod: Or wdj.n=f Sod r sbj.w ‘Horus, he inflicted slaughter upon the rebels’8; and Book of the Dead Spell 127: wdj=j Sod r o#pp ‘I inflict a slaughter upon Apopis.’9

1 2 3 4 5 6 7 8 9

Schott, Deutung, 9. Morgan, Kom Ombos I, 143, no. 188. For the function and symbolism of the Nemes, see Goebs, ZÄS 122, 154–181. Assmann, Liturgische Lieder, 130–131. See also Wilson, Lexikon, 19–20. P. Bremner-Rhind, col. 24,21–22 (Faulkner, Bremner-Rhind, 51 and Faulkner, JEA 23, 170). Leitz, Tagewählerei, 78. Compare also sbj Hr nb=sn ‘the one who rebels against their (= the Ennead’s) lord’ in Leitz, Tagewählerei, 14–15, also as epithet of Apopis. Leitz, Tagewählerei, 320. Edfu VI, 236,1–2. See also Alliot, RdÉ 5, 61 and 64, and Quack, SAK 23, 320. See also below under 2,15. P. BM 10252, col. 14,6. Lepsius, Todtenbuch, Tb 127, 3–4.

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2)

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1,5

Horus who is in Shenut is also mentioned twice in the Spell of the Words of the Butcher. There, the butcher is coming from the abattoir to the temple of Horus who is in Shenut and the text further says that ‘Horus who is in Shenut is the [brazier] of your rebels, firm and enduring, eternally.’10 This brazier might be identical with the oX o# n sbj.w ‘the great brazier of rebels’, in which Seth is placed, which is mentioned in the Second Book of Felling Seth and His Confederates and the Revelations of the Mysteries of the Four Balls.11 For further information on Horus who is in Shenut and parallel or similar phrases to the one in the Spells against Enemies, see the discussion by Gill, in Liturgical Texts, 136.12 1,6–7

Compare one of the magical spells preserved in P. Budapest 51.1961: … Xsf=s-Tn sSm.t t#.wj n Ro sHm.n=s-Tn rdj=s Dnn.wt=Tn wnm=s b#=Tn x#.wt=Tn Sw.wt=Tn mt mt.t Hmw.t-r# ‘… She repels you, the one who leads the two lands for Re. She has put a stop to you and she has caused your pain. She eats your bas, your corpses, and your shadows, dead one, female dead one and so forth.’13 See also a passage in P. Salt 825: jw Xftj.w=f m mt m onX m jwtj nn b#.w=Tn nn rn.w=Tn nn x#.t=Tn nn Sw.wt=Tn nn wn=Tn m t# pn sbj.w jpn ntj sbj=sn r nsw.t m oH.t=f H#=Tn sbj.w … ‘His enemies in death and in life are non-existent. Your bas are not. Your names are not. Your corpses are not. Your shadows are not. You will not be in this land. These rebels, who (intend to) rebel against the king in his palace, back, rebels! ...’14 In the Book of Banishing Enemies it says: m.k-wj Hr dr=k r bHn=k r rwj=k m p.t m t# r dr rn=k r sHtm […] ‘Behold, I expel you, in order to cut you off, in order to drive you off from the sky and the earth, in order to destroy your name, in order to destroy [your corpse(?)].’15 More information on enemy-destroying lion goddesses is also provided under 37,23 of the Spell of the Words of the Butcher and further similar text passages by Gill, in Liturgical Texts, 136–137. Compare also the magical stela Hannover 1935.200.445 that depicts Sekhmet in the lunette in front of the place of execution in which Seth is sitting as a bound prisoner. The text describes her as the one who burns up and cuts up the body of the enemy.16 1,8

For the destruction of the ba, corpse, and shadow, see also Zandee, Death, 176–179 and 182–184 and Hornung, Höllenvorstellungen, 29–30, and Hornung, ERANOS Jahrbuch 52, 485–494 for the shadow and the ba. 1,9

For the non-existence of the name, see further Zandee, Death, 179–180 and for the importance of the name, compare also Hornung, ERANOS Jahrbuch 52, 482–485.

10 P. BM 10081, col. 37,13–14 and 37,28–29. See further the commentaries for these passages. 11 See P. BM 10252, col. 19,1; P. MMA 35.9.21, col. 31,4 and similar in col. 32,6 (Goyon, Imouthès, pl. XXX and XXXI), and the translation and commentary by Fiedler, Seth, 386 and 389. 12 For Horus who is in Shenut add now also Leitz, Geographisch-osirianische Prozessionen, 126–129. For Shenut as the cult centre of this form of Horus, see Quack, ZÄS 127, 77, f). 13 P. Budapest 51.1961, col. 2,1–2. See Kákosy, in Selected Papers, 241, the hieroglyphic transcription on p. 256, and the photograph on p. 315. For the restorations, see Kákosy, in Selected Papers, 241, n. o. on p. 243 and TLA: http://aaew.bbaw.de/tla/servlet/GetTextDetails?u=gast&f=0&l=0&tc=22904&db=0 (last accessed on 10.06.2015). For further examples of the burning up of Seth or Apopis, see Leitz, Geographisch-osirianische Prozessionen, 376. Compare also Koenig, RdÉ 33, 34. 14 P. Salt 825, col. 14,2–3. See Derchain, Papyrus Salt, 11*–12* (IX.2–3), 141, 175 (112 and 113), and pl. IX. 15 P. Chester Beatty VIII, col. vs. 7,11 (Gardiner, Chester Beatty Gift, 74 and pl. 46 and 46A). 16 See the discussion of the stela by Fiedler, Seth, 408–432 and the picture in Derchain, RdÉ 16, pl. 2.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

1,10

A new section of the Spells against Enemies starts here. It has the form of a litany which starts with a list of various epithets of a goddess introduced by the interjection j ‘o’ at the beginning of the line written in red.17 This goddess is specifically mentioned as Wadjyt in 1,18 . The arrows which she sends against the enemies later on in 1,19–21, however, are more characteristic of Sekhmet.18 The epithets tk#-Hr and wbd Dw-Qd are also attested in the temple of Hibis, in a scene depicting the king who presents Maat to Horus of Wadjyt and Osiris, foremost of the West, who is represented by his Abydene symbol. This symbol is protected by four fire-spitting cobras, of which the first one from the right is named ‘torch-face, which burns the one of bad character’.19 1,14

Compare a passage from the smaller Dakhla Stela in the Ashmolean Museum: jr p# ntj jw=f sT#.tw=f … jw=f hh cXm.t sw (m) Xrw n Wsjr nb #bDw Hno s# n s#=f nHH D.t ‘With respect to the one who will disregard it … he (belongs to) the blast of Sekhmet. He is the foe of Osiris, the lord of Abydos, together with the son of his son, forever and ever.’20 1,15

The lady of Aphroditopolis is also included in a list of epithets of Hathor, the chief goddess of vp-jH.w, in the Ritual for Bringing Sokar out of the Shrine.21

1,19

Compare, for instance, the Hnk Smr.t Ssr ‘presenting the bow and the arrow’-ritual, which says: Dd-mdw Ssp.n=j n Smr.t #mm=j n Ssr rwD o.wj=T Hr gbgb kj.w Xftj.w n #Xtj sbj.w n Wsjr jrj Hm(.t)=T So.t jm=n ‘Words to be spoken: I have received the bow and I have grasped the arrow. Your arms are strong while overthrowing the foes. The enemies of the horizon god and the rebels of Osiris, may your majesty (= Satis-Sothis) make a slaughter among them.’22 The combination wD Ssr can also be found in P. Leiden I 347: nj wD cXm.t Ssr.w=s jm=j ‘Sekhmet does not send her arrows against me.’23 For further parallels to this passage and their discussion, see Gill, in Liturgical Texts, 137–138. 2,1–3

See the remarks by Gill, in Liturgical Texts, 138–139 for this passage.

2,5

A similar action carried out by this form of Horus is attested in the temple of Edfu: jtH.n=f jb=Tn ‘He has dragged away your hearts.’24 Compare also another passage from the same

17 For further information on this, see Gill, in Liturgical Texts, 137. 18 Compare also the long litany to Sekhmet in the temple of Edfu (Edfu VI, 263–269) and its publication by Germond, Sekhmet. He also refers to the litany of the Spells against Enemies on p. 89 (3), however, as ‘Litanie d’invocation à [Sechat](?)’, presumably because of the title ‘mistress of the library’ which is mentioned in 1,18 . 19 Davies, Hibis III, 22 and pl. 25. 20 Ashmolean Museum no. 1894.107b, l. 12–13 (Janssen, JEA 54, 167 and pl. XXVA and XXV). See also the translation by Omar, Aufrührer, 160. 21 P. BM 10252, col. 21,17. For more details on Aphroditopolis and the lady of vp-jH.w, see Leitz, Gaumonographien, 171–176. 22 Philae III, no. 18. 23 P. Leiden I 347, col. 5,2; see Leemans, Papyrus hiératiques, pl. CXLIII and the translation by Müller, in TUAT 4, 267. Compare also the similar passages from the temple of Edfu listed by Germond, Sekhmet, 89 (3). 24 Edfu VI, 235,9. See also the translation by Kurth, Edfou VI, 420, with n. 2.

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2)

207

temple: jb=sn dj r oX n Or-jmj-Cnw.t ‘Their hearts will be placed on the brazier of Horus who is in Shenut.’25 2,6

For the staff of Horus see also a text passage from the temple of Edfu cited in the commentary of the Sealing of the Mouth of the Enemies, where the god uses his staff to seal the mouth of the enemy.26 Compare also a section of P. Salt 825: jr mdw n S Or pw sXr Xftj.w=f jnj.tw=f n BHd.t j#bt.t … jnj.tw ds m BHd.t j#bt.t Xpr=f m Ro r sXr sbj.w=f jm=f … ‘With respect to the staff of the lake, it is Horus who fells his enemies. It was brought from the eastern Behedet … the knife was (also) brought from the eastern Behedet. It came into being from Re in order to fell his rebels with it …’27 2,7

Further information on this passage is offered by Gill, in Liturgical Texts, 139.

2,8–9

The change from third person singular masculine to feminine suggests that the text is now referring to the eye of Horus instead of Horus who is in Shenut. However, note that wnm=s jwf=Tn wnm=s Qs=Tn is the same wording as in col. 1,6–7 of our text, where clearly a goddess, the lady of the flame, was performing this task. It might, therefore, be possible that these two sentences were copied from the previous column, without changing the suffix accordingly.28 2,9

The magic of Thoth is also used as a weapon against Apopis in the Book of Felling Apopis.29 A seal of Thoth, which is intended for the mouth of the evil one, is mentioned in the Sealing of the Mouth of the Enemies.30 As in this passage of the Spells against Enemies, Thoth and the eye of Horus are also the main protectors in the Second Book of Felling Seth and His Confederates.31 Further information is also provided by Gill, in Liturgical Texts, 139. 2,10

The word #S# in our text might be the same as #S ( ) in Edfu VIII, 327,15, which according to Wilson might be an abbreviation of #Xo ‘to cut’.32 An injunction similar to dj=f Hr=Tn r H#=Tn can be found several times in the Revelations of the Mysteries of the Four Balls, as, for instance: jw jmj tp=k n H#=k ‘Put your head behind you (= turn around)!’33

25 Edfu VI, 156,1. See also the translation by Kurth, Edfou VI, 267. 26 See P. BM 10081, 36/1,27–28. 27 P. Salt 825, col. 11,3–5 (Derchain, Papyrus Salt, 7* [VI.3–5] and pl. VI). See also the translation and commentary by Derchain, Papyrus Salt, 139 and 165–166, and Theis, Magie und Raum, 638. 28 For the connection of the place of execution, the brazier, and lion goddesses, compare also the commentary of the Spell of the Words of the Butcher, 37,23. 29 P. Bremner-Rhind, col. 31,20 (Faulkner, Bremner-Rhind, 85). See also Faulkner, JEA 24, 45. 30 P. BM 10081, col. 36/1,25–26. Thoth is further mentioned later in this text (P. BM 10081, col. 37,4). However, the section is so fragmentary that a reconstruction of the content is impossible; see the commentary of that text under 37,4. Compare also Scene 75 of the Opening of the Mouth ritual; see the discussion by Quack, in Fs Assmann, 177–182 (reference courtesy Joachim Quack). 31 P. BM 10252, col. 18,29–19,14. 32 Wilson, Lexikon, 23. 33 P. MMA 35.9.21, col. 27,2 (Goyon, Imouthès, pl. XXVI). See also Goyon, BIFAO 75, 364–365 and Fiedler, Seth, 368.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

2,11

For the impact of the words of Thoth compare also a passage from the Revelations of the Mysteries of the Four Balls: jnk EHwtj Dd=j n=Tn m Dd n Ro m wHm ... sDm Dd.wt=j ... jnk EHwtj sS m#o.t n psD.t Xpr prj nb.t m r#=j mj Ro ... mj.n nTr.w sDm Dd.w=j m Dd.w n Ro Ds=f ‘I am Thoth and I am speaking to you again with the words of Re … Hear my words! ... I am Thoth, the scribe of the Maat of the Ennead. All that comes forth from my mouth will come into being like Re … Come, gods, hear my words as the words of Re himself!’34 For Thoth as actor in the name of Re, see also the commentary under 19,8–11 of the Second Book of Felling Seth and His Confederates. For the glorifications of Thoth compare a passage from the Lamentations: EHwtj Hr Sd(.t) Hb=k Hr njs n=k m #Xw=f ‘Thoth recites your ritual, invoking you with his powerful spells’35; and the first nocturnal hour of the Hourly Vigil: mj Ts-Tw Wsjr Xntj jmnt.t m-xnw EHwtj Jnpw js s#X.w=s[n] jrj=sn n=k ‘Come and raise yourself, Osiris, foremost of the West, in the midst of Thoth and Anubis and their powerful spells, which they recite for you.’ 36 2,12

In Book of the Dead Spell 137A it says about the eye of Horus: t#=s r=f ‘Its heat is against him.’37 It is interesting that in P. Rhind the Demotic equivalent of jr.t-Or is t# stj.t ‘fire, flame’.38 Compare also a passage in the Ritual for Felling Seth and His Confederates: ‘[May you be great as] a flame, in the midst of his body, in this your name [of eye of Horus].’39 2,13

Compare a passage from the sarcophagus of Ankhnesneferibre: hy sp-2 o#pp Xftj nb n Wsjr NN m#o-Xrw Xftj ms.w-bdS jw=Tn n #X.t jw=Tn n sD.t jw=Tn n jr.t-Or jw=s r=Tn wnm=s-Tn nSn=s r=Tn jw=Tn n nsrsr=s jw=Tn n t#w=s jw=Tn n Qnd=s jw=Tn n b#.w=s jw=Tn n o#y=s jw=Tn n Sod=s ‘O, o, Apopis and every enemy of the Osiris of NN justified, enemy and children of impotence! You are destined for the flame. You are destined for the fire. You are destined for the eye of Horus. It is against you. It will devour you. It will rage against you. You are destined for its flame. You are destined for its heat. You are destined for its anger. You are destined for its power/bas. You are destined for its glowing fire. You are destined for its slaughter.’40 2,13–14

The passage sHtm b#.w=Tn x#(.t)=Tn Sw.t=Tn nn Xpr=Tn m t# Hr #wj=f is similar to col. 1,8–9: Htm=s b#.w=Tn x#.w(t)=Tn Sw.t=Tn nn rn=Tn m t# Hr #wj=f. For annihilation as a punishment for the enemies, see also Hornung, Höllenvorstellungen, 31–34. Compare also the remarks by Gill, in Liturgical Texts, 139–140.

34 P. MMA 35.9.21, col. 28,8–13 (Goyon, Imouthès, pl. XXVII). See also Goyon, BIFAO 75, 376–377 and Fiedler, Seth, 377–378. 35 P. Berlin P. 3008, col. 5,11. See further Kucharek, Klagelieder, 62 and the commentary on p. 89, and Smith, Traversing Eternity, 133. 36 Pries, Stundenwachen I, 94 and II, 22, ζ‘. 37 Luft, Anzünden, 178–179. 38 P. Rhind I, col. 5,3 (Möller, Totenpapyrus, Taf. V). See also Möller, Totenpapyrus, 26 and his commentary on p. 82 (76). See also Wb I, 107.13 and Wilson, Lexikon, 98–99. 39 P. BM 10252, col. 17,29–30. 40 Wagner, Anchnesneferibre, 467–470 and Sander-Hansen, Anchnesneferibre, 141 (473–477). See also Wagner, in Erzählen, 113–114.

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15.1 Spells against Enemies (P. BM EA 10252, col. 1–2)

209

2,15

Compare a passage from the rtH pow.t-ritual in the temple of Edfu: Dd.w jj=sn dmD m sbj.w r nsw.t-bjtj nb t#.wj ^NN¼ … ‘those who said they would come united as rebels against the king of Upper and Lower Egypt, the lord of the two lands ^NN¼ …’41 2,17

Compare a passage from one of the hymns to Shu in the Magical Papyrus Harris: Ro D#j.n=f Hr.t Hr tp dw#j.t jw vfnw.t Htp.tj tp=f dj=s hh=s r Xftj.w=f r jrj=f m tm wn.w ‘Re, he was travelling the sky at dawn with Tefnut resting (at) his head. She emitted her blast (of fire) against his enemies in order to make him (= them = the enemies) as those who do not exist.’42 2,19

For the theme of the enemies of the god being confused, so that they attack and kill each other, see Smith, BM 10507, 74 (reference courtesy Mark Smith). 2,20–22

See the comments by Gill, in Liturgical Texts, 140.

2,21

The epithet ‘who dwells in the house of life’ seems to be common for Horus who is in Shenut, since it can be found on the wooden tablets BM EA 20775 and Berlin 23308 as well.43 2,23

Originally bns ‘to pierce, stab’44 or pns ‘to cut off’45 might have been written at the beginning of the line. The latter, however, is more plausible with regard to the limbs. 2,23–30

See Gill, in Liturgical Texts, 140–142 for a detailed discussion of this passage.

41 Edfu VI, 235,8–9 and 236,4–5. See also Alliot, RdÉ 5, 61, 64, and 65, and Quack, SAK 23, 320. On the rtH pow.t-ritual and its parallels to other phrases in the Spells against Enemies, see Gill, in Liturgical Texts, 140– 142. See also above under 1,3. 42 P. BM EA 10042, col. 1,4–5. See Leitz, Papyri, 31 and pl. 12. 43 See Vittmann, ZÄS 111, 165, l. 3–4 with n. f) on p. 168, and Schott, ZÄS 67, 107, l. 4–5 with n. 7 on p. 109. Compare also the remarks by Müller, in TUAT 4, 263. 44 Wilson, Lexikon, 319–320. 45 Faulkner, CD, 89.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (P. BM EA 10252, col. 3–12): Transliteration and Translation 3,1

n# wHo sSt#.w n p# n.t-o n Xsf #d

3,2

prj.n=j m Jwnw jr.t-Or m-Xt=j

3,1

j.jrj=j prj n Jwnw2 jw t# jr.t-Or jrm=j 3,3

[ms.wt Jtm] tp o.wj=j3 jw n#4 msw.t Jtm t# m rj.t5 t#j n=j 3,4

m#o.t r XX.t=j sn.tj m H#.t=j

jw t# m#o.t r XX.t=j jw t# wD#.t 2.t n D#D#=j 3,5

Ddf Ho.w n m##-wj

jw n# ntj nw r=j snD s.t m ksw m Do j t# s-Hm.t bn pw=T8 ksw.t=T n Do 3,6

3,7

X#s wn-Tw Hr D.t=k j X#s mSo=k Ho.w=k 3,8 jr nw Xftj.w 20 3,9 w#wtj.w pw r nm.t n sbX.t #X.t n# j.jrj w#w# r dj.t Xpr t# nm.t nt.t #X.t n#j

3,8

sbX.t

The interpretations of the secrets of the ritual of driving away the aggressor1. 3,2 I came forth from Heliopolis, the eye of Horus accompanying me, I came forth from Heliopolis, the eye of Horus together with me, 3,3 [the offspring of Atum] in front of me, the offspring of Atum, it being the one at the side for me, 3,4 Maat at my neck, the two sisters on my forehead6, Maat at my neck and the two Udjat-eyes on my head, 3,5 while the limbs of the one who sees me shiver7. while those that look at me are afraid. 3,6 Woman, do not bow in the storm(-wind)! O woman, you did not bow yourself in the storm(-wind). 3,7 Khas, hasten yourself9! O Khas, may you yourself10 march! 3,8 With respect to these 20 enemies: 3,9 They are the conspirators destined for the slaughter-house of the portal of the horizon, They are the ones who plotted in order to cause the slaughter-house of the 3,8 portal of the horizon to come into existence,

1 For #d as a designation of Seth in the form of a crocodile, see Leitz, Gaumonographien, 59, with n. 7 for further literature references. 2 Compare Widmer, JEA 85, esp. n. 7 on p. 166 for the grammatical construction j.jrj prj n Jwnw. For the usage of the second tense in our text, see Widmer, JEA 85, 174–176, esp. p. 174; Quack, JEA 100, 386, with n. 28, and Vernus, LingAeg 1, 349. See also Waß, Sprachgeschichtliche Untersuchungen, 33–34. 3 The lacuna is filled according to P.L, col. F,10. 4 The fragment containing jw and the right part of n# is misplaced and needs to be lowered. 5 Clearly and not , as Schott, Urk. VI, 63,6 suggests, is written. Compare, for instance, the writing of the determinative of #X.t in l. 9. 6 LGG VI, 375a. 7 Wb V, 634.5 and especially Koenig, BIFAO 79, 106–107 (a), who also discusses the combination Ddf Ho.w. 8 Reading according to Vernus, RdÉ 41, 177. 9 Wb V, 505.7. 10 Wb III, 38.IV.

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212 3,10

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 3,10

Dr Xpr jnr mw-sSn.t

m-Dr Xpr p# jnr dSr js jmj-nsrsr=f m r# Hrj n=sn12

3,11

jw jmj-nsrsr=f p# ntj H#.t=w 3,12

Xft wDo=f Hno Ro Hr psS.t Jwnw

m-Dr wn=f n Xrw.w jrm p# Ro Hr p# s#T.w Jwnw 3,13 Xpr #b.wt=sn m rmT.w Xnt Jwnw mtw n#y=w jXr rmT.w Xpr m-xnw Jwnw 3,14

ms.w n.w ms.w=sn r mn hrw pn

n# xrd.w n n#y=w xrd.w S#o p# hrw 3,15 mtw[=tw s]Hwr=w r-Dd D#fj=w16 n p# oX n Mw.t xr sn=s17 ntj m Snw n rmT.w 3,16 ow.t18 nb jw n#y=w Jwnw19 oHo jw=w n Dd m#o-Xrw [Ro] r o#pp20 sp-421

3,17

m#o-Xrw Wsjr ^Wn-nfr¼25 r ctS pfj xsj sp-4

3,18

mjt.t t# mdw(.t) j.jrj t# H#.t26 jr p#y=f Dd

3,19

11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

when the stone of the sSn.t-water/the stone and the sSn.t-water11 came into existence, when the red stone came into existence, 3,11 the one who is in his flame13 being the master for them, while the one who is in his flame is their chief/at their front, 3,12 when he judged together with Re about/concerning the division of Heliopolis. when he was in quarrel with Pre concerning the ground of Heliopolis, 3,13 Their forms14 as men came into existence in Heliopolis, and their forms15 of men came into existence within Heliopolis, 3,14 the children of their children until this day. the children of their children until today. 3,15 And [one vi]lifies22 them, (saying) that23 they burn in the brazier of Mut who carries her brother24, which (= the brazier) is in the enclosure/circumference of 3,16 all cattlepeople, while those of Heliopolis are standing and they say: [Re] is justified against Apopis, four times. 3,17 Osiris ^Wennofer¼ is justified against that Seth, the wretched one, four times. 3,18 Likewise the speech at27 the beginning, 3,19 with respect to its words:

The second possibility is suggested by Meeks, Mythes, 223. P.L, col. F,17 reads Hrj=sn ‘their master’. LGG I, 239c. Compare Franke, Verwandtschaftsbezeichnungen, 285–287 for #bw.t and Wilson, Lexikon, 5–6. On jXr, see de Wit, BIFAO 55, 118 and Goyon, Recueil, 122 (4). It seems as if the scribe wrote first, probably because he thought of the verb D#j, and corrected from it. The second divine standard determines the complete name Mw.t-xr-sn=s. Compare the writing of ow.t in 5,9. P.L, col. F,23 reads n# nb.w Jwnw ‘the lords of Heliopolis’. The evil determinative is written above the line. The lacunae are filled according to P.L, col. F,21–23. For more details on sHwr, see Ritner, Mechanics, 45–46 and Müller-Wollermann, Vergehen und Strafen, 157– 159. Wb V, 624.5. Compare 5,7–8. P.L, col. F,24 has Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. P.L, col. F,26–27 reads t# mdw.t j.jrj Xpr t# H#.t ‘the speech which existed (at) the beginning’. See Vernus, RdÉ 41, 169 and 202; Erichsen, Glossar, 37, and CDD_’I, 18 for this preposition.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 3,20

[Ho]o28 jr=f-Tn jXm.w-wrD rSj n=Tn j n# Xm.w-wrD 3,21 pr.w=Tn30 n=Tn n#y=Tn s.tj m-dj=Tn31 3,22 nDm32 jb=Tn s#b.wj n.w Ro H#tj=Tn nDm n# s#b.w n33 p# Ro 3,23 nn mdw.t Hr tp=f n# ntj mdw.t Hr-r=f 3,24 m#o-Xrw=Tn rwD=Tn Xpr tw=Tn n m#o-Xrw Xpr p# Dd=Tn 3,25

[n(?)]wd r=f oH# r=f

m dj.t sT#=Tn r=f r QnQn Hr-r=f35 3,26

[o]m38 now jn o#dw Ts-pxr

om p# Hfj p# mr-r#-k# Ts-pxr 3,27

[nb.t onX] m H#.t jrj-sj40

t# wD#.t n jor.t Hr n D#D# n p#y[=s] nb 3,28

[Hr wdj] sDb r x#k.w-jb=f41

jw=s42 wdj sDb r n# j.jrj H#tj[...] 3,29

[jr p#]y=f Dd

213

3,20

[Rejoi]ce, unwearying stars29! Rejoice, o unwearying stars! 3,21 Your houses belong to you. Your seats are in your possession. 3,22 You are joyful, (you) two jackals of Re34, You are joyful, (you) jackals of Pre, 3,23 those that speak on behalf of him. those that speak concerning/because of him. 3,24 You are justified. Your prosperity came into existence. You are justified. That which you said came into existence. 3,25 [Appro]ach him36! Fight against him (= the enemy)! Do not withdraw37 from him, in order to beat on him! 3,26 The Nau-serpent is [swal]lowed by the Aadu-fish (= the mugil)39 and vice-versa. The snake swallows the Merraka-fish and vice-versa. 3,27 [The lady of life] is at the forehead of the one who made her, The Udjat-eye is the uraeus at/on the head of [its] lord, 3,28 [and inflicts] harm on those disaffected persons against him. while she/it inflicts harm on those who made hearts(?)[...]. 3,29 [With respect to] its (= the text) speech:

28 The fragment at the beginning of the line is wrongly positioned. It needs to be lowered one line. 29 LGG V, 734c. 30 See the footnote for the previous line for the wrongly positioned fragment. Compare P. Brooklyn 47.218.84, col. 5,8 and the remarks by Meeks, Mythes, 75 (158) for this writing of pr. 31 Traces of ink of the t are still visible. 32 See the footnote for the previous line. 33 The fragment containing the second jackal and the dot with the n is misplaced too far left, partly covering the p#-bird, and is upside-down. 34 LGG VI, 145a. 35 The rush stem seems to have slipped out of the scribe’s hand, so that he left a large black ink dot under the Hr-sign. 36 The lacuna is filled according to P.L, col. F,31. For this meaning of nwd, see Wb II, 225.2 (reference courtesy Mark Smith). 37 Compare Coptic tsto; see Westendorf, Handwörterbuch, 247–248 (reference courtesy Mark Smith). 38 The lacuna is filled according to P.L, col. F,31. 39 LGG II, 76a. 40 The lacuna is filled according to P.L, col. F,32. 41 The lacuna is filled according to P.L, col. F,32. 42 The w is written above the line.

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214 3,30

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 3,30

[O lord of the slaughter] beside the Andjet-canal46, j p# nb So.t j.jrj onD.t Xr=f Dd Xr(?)45[…] O lord of the slaughter at the Andjet-canal, so he says speaking to(?) [...]. 3,31 3,31 [who is on/upon the water] of the great [Hrj n.t] w#D-wr47 green,48 […] […] P.L, col. F,34–44 (Urk. VI, 67,18–69,10): skm oHow Xntj Pr-wr the one who makes the lifetime complete49, who is in front of the Per-wer50, onXy jrj onX.w living one51, who creates the living ones52, mj nX=k-wj m-o Xpj n hrw pn come and protect me from dying on this day, Hrj n jj tkk the terror of what comes and attacks, Hr-nt.t jnk Tsj tp.w smn wsr.wt rdj T#w n wrD- because I am the one who ties on the heads jb and makes firm the necks53, who gives breath to the weary-hearted54. j Xftj Xrw sbj pfj n Xntj jmnt.t O enemy, foe, that rebel of the foremost of the West! j Xftj Xrw sbj pfj n Wsjr NN O enemy, foe, that rebel of the Osiris of NN! swh#.n=k m snm=k m pr ptH-r# You have boasted in your greed/storm in the house of the one with opened mouth55. o# Hno mjw bQH(.w) r=k nn dj=k nn r=j The ass is together with the cat, being hostile(?)56 against you. You shall not put these (things) against me.57 Snj.t n p# rdj.t dnjw.t Hr=s Recitation for the causing of mourning58 concerning it. [j nb Sod] r-gs43 onD.t44

43 The relevant fragment is misplaced too far left. 44 The lacuna is filled according to P.L, col. F,33. or . Determining its 45 A fragment under the Dd-group is wrongly positioned. The traces could be either correct position, however, is problematic. The remaining ink below the plural-strokes could possibly belong to , so maybe to the word oHo which according to the parallel stood in the next line. The traces of ink still visible after Dd look like X, so that most likely the preposition Xr was written. Maybe the fragment needs to be placed after Dd Xr and the text could then read Xr=f Dd Xr=Tn ‘with/near him, saying: with/near you’. 46 LGG III, 748b. 47 See the footnote on the previous line. The lacuna is filled according to P.L, col. F,34. 48 See Meeks, Mythes, 108, for a discussion of the w#D-wr. 49 LGG VI, 663b. 50 LGG V, 806c. 51 LGG II, 131a. 52 LGG I, 447a. 53 LGG VII, 496b. 54 LGG IV, 768b. 55 LGG III, 180b. On ptH-r#, see also Wilson, Lexikon, 382. 56 Compare the discussion by Altmann, Kultfrevel, 57, n. 372 for this translation. 57 Urk. VI, 69,1–5 is also translated and discussed by Altmann, Kultfrevel, 57–59, but she forgot r=j in her translation. See also the additional literature on Re as the great cat by Fischer-Elfert, LingAeg 19, 329. 58 On dnjw.t, see the notes in the Great Ceremonies of Geb, 27,25–26.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

jr p#y=f Dd j Hsj=k/Hsk(?) jb.w som Tr Hs# Hr pw m rXy.t Qnd fnD snD(?)62 ro-nb 4,1

jmn rn=f r ms.w=f

jw=f H#p rn=f r n#y=f [ms].w66 ntj j#Xw m [Hr]=f kkw m-Xt=f68

4,2

ntj jw p# Sw j[rm]=f69 jw p# kkw j.jrj=f 4,3

HH.w n mH n nsr.t72 Hr w#.t=f nb.t

jw HH.w n mH n sD.t [...]w#.t(?)73=f nb.t 4,4

ntj onX m-o=f mt m-Xt=f

ntj jw p# onX m-dj=f jw p# mt [...] 4,5 rwD jb nn sk oHow=f jw H#tj=f rwD jw bn p#j=f76 oHow Tt

215

With respect to its speech: O may you praise/one who cuts off/eats (from)59 the hearts, the one who swallows the blood60, it is the one with fierce face among the Rekhyt61, the furious one63, who is angry64, the fearsome one(?)65 every day, 4,1 the one who hides his name from his children67, while he hides his name from his [child]ren, 4,2 the one in whose [sight] the sunshine is and the darkness after him70, the one w[ith] whom sunlight is and darkness towards him71, 4,3 while millions of cubits of flames are on every side of him74, while millions of cubits of fire are [...] every side of him, 4,4 in whose hand life is and death after it (i.e. life)75, with whom life is and death [...], 4,5 the one with strong heart77, whose lifetime will not perish78. while his heart is strong and his lifetime will

59 Instead of Hsj=k, this probably is a writing of Hsk, which means either ‘to eat (of)’ (Wb III, 169.7), or HsQ ‘to cut off’ (Wb III, 169.6). Schott (Urk. VI, 68, b) already suggested a corrupt writing for HsQ jb.w ‘the one who cuts off the hearts’. The epithet HsQ.t jb n jj xr jw ‘the one who cuts off the heart of the one who comes with evil’ is attested for the devourer; see LGG V, 489c. 60 LGG VI, 176a. 61 LGG V, 479b. 62 The hieratic writing looks unusual. Probably the original document from which the scribe copied was damaged and he just wrote the traces of ink that he could still see. Maybe this should be a writing for . The reading of this line is based on an unpublished parallel, cited by Goyon, Recueil, 34 (6) from P. Sekowski Cracovie 2 which he transcribes as: . 63 LGG VII, 221b. See also Goyon, Dieux-gardiens I, 61. 64 LGG III, 194a. 65 LGG VI, 402c. 66 The fragment is misplaced and needs to be shifted to the left. 67 LGG I, 345c. See also Vernus, LÄ VI, 1303 with n. 26 in col. 1304. 68 The lacuna is filled according to P.L, col. F,45. 69 The restoration of the lacuna follows Schott (Urk. VI, 69,14). 70 LGG IV, 368a. 71 See Vernus, RdÉ 41, 202. 72 The scribe wrote the n with a little stroke on top. 73 can also have the value w#.t; see Kurth, Einführung I, 415 (5.). For w#.t written with walking legs determinative, see Wb I, 246 and Wilson, Lexikon, 200. 74 LGG V, 472a. 75 LGG IV, 370a.

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216 4,6

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

mj nHm=k-wj m-o sXtj.w n.w hrw pn

mj nHm-tw[=j(?) r(?)] w#w#.w n p# hrw 4,7

Hrj81 jj m nSnj t# Hrj n# j.jrj82 jj jw=w HDn 4,8

nn pHtj84 k#j jb r=j jnk m#o.t jb

bn jrj.w p# w#w# n mdw.w bjn jrj sXr.w jm=j jnk rmT.w m#o.t H#tj 4,9

4,9

n-

j Xftj Xr sbj pfj n Xntj jmnt.t

4,10

mtr m pg# n=k b#y.tj88 Sdj n=k jmj=s tkk n=k (j)X.wt m wr pn89 4,11

mtr m dj b#=k t# b#y.t 2.t jw=k jnj p# ntj jmj=w r-[r=k(?)] r-Dd jw=j r 4,12 T#j nk.wt n Hwro m-dj p# nTr o# 4,13

HD.t oD.tj nX#X# b(#)Q

t# HD.t wD#.tw p# nX(#)X(#) wD# Dd r gmj=f n-jm=w

76 77 78 79 80 81 82 83 84 85 86 87 88 89 90

not be dissolved79. 4,6 Come and rescue me from the bird catchers of this day, Come and rescue [me from] the plotters80 of this day, 4,7 and the terror of those who came in rage83. and the terror of those who came while they were angry. 4,8 The power of the one with plotting heart85 shall not be against me. I am one with true heart86. The one who plots with evil words shall not have power 4,9 over87 me. I am a man true of heart. 4,9 O enemy, foe, that rebel of the foremost of the West. 4,10 Witness, do not (again) open for yourself the two holes90, take away what is in it, or/and violate a thing from this great one (= Osiris). 4,11 Witness, do not (again) let yourself hack up the two holes and bring away that which is in them for [your benefit], saying: I will 4,12 snatch the things by force from the great god (= Osiris). 4,13 The white crown is (now) safe and the flail is whole. The white crown is (now) whole. The flail is whole. This means: that which he found in them.

Compare Wb I, 493 for this writing. LGG IV, 659c. LGG III, 503c. Wb V, 411. The writing, however, suggests the word TtTt ‘to quarrel’. Probably the scribe understood oHo as ‘to stand’ (suggestion Joachim Quack): ‘while he was not standing quarrelling’. Wb I, 249.16. P.L, col. F,49 has the indirect genitive Hrj n. looks unusual and probably the scribe corrected it out of the previously written abbreviated form, but with a rather thick vertical line in the middle. LGG I, 130b. P.L, col. F,50 has the indirect genitive pHtj n. LGG VII, 232a. LGG III, 214b. Erichsen, Glossar, 452 (reference courtesy Mark Smith). For a discussion of the meaning of b#y.t, see P. BM 10081, col. 36,24 and P. BM 10252, col. 34,7 and the commentaries there. The lacuna is filled according to P.L, col. F,53. The dual is suggested by the double determinative and the later translation that has 2.t.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 4,14

4,14

Qn wdj Qn=f

j.jrj=w p# bt# r p# j.jrj jrj=f 4,15 4,16

jr p#y=f Dd j jmn D.t=f m Hw.t-bnbn.t

j p# jrj H#p=f n Hw.t-bnbn.t 4,17

m sH-nTr wr ntj m Ed(.t)

n t# s.t ntj n#93-o#=s n pr b# nb Ed(.t) 4,18

s.t St#.t95 Dsr sSm t# s.t ntj n#-H#p=s j.jrj soS# r-r=f 4,19

o#.wj Hr=s n bj#.t r sS97 jmj=s p# b# wr Sf(j.t) ntj m-xnw=s 4,20 D.t pw n.t Ro m m#o.t sp-2 o.t jw nj-sj p# Ro m#o.t sp-2 4,21 QrH.t n=f jmy100 m s#w=f jw n#.w101 s#.w-t# j.jrj Xpr jm=f n#.w jrj s#w=f 4,22

r stnm103 sbj.w m r# w#.t=f

r XtXt n#.w sbj.w m w#.t=f nb.t 4,23

217

psD.t105 tp.w-o=f jm m Sms=f

The one who does evil, his evil deed is requited91. The crime is done against the one who committed it. 4,15 With respect to its speech: 4,16 O one who hides himself in the Benbenhouse92, O the one who hides himself in the Benbenhouse, 4,17 in the great god’s booth (= the embalming place) which is in Mendes, in the place which is great, in the house of the ram, the lord of Mendes94, 4,18 the secret place, sacred of nature. the place which is hidden, which is honoured96 for him. 4,19 The doors upon it are of ore in order to make secret what is in it. The ram, great of respect98, which is within it, 4,20 it is the body of Re99, truly, twice. A limb which belongs to Pre, truly, twice. 4,21 The QrH.t-serpent102 belongs to him as his guardian, The sons of the earth (snakes) which came into existence from him are those which exercised guardianship over him, 4,22 in order to lead astray the rebels in his neighbourhood. in order to turn back the rebels from/on any of his paths,104 4,23 The Ennead of his ancestors107 is there in

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

LGG II, 622a. LGG I, 353a. Prefix of the adjective verb. LGG II, 684b. looks indistinct. Erichsen, Glossar, 492. See P.L, col. F,58 for this emendation. LGG II, 463b. LGG VII, 581b. Wb I, 76.9. is inserted a bit below the line between and . P.L, col. G,3 has a plural. See LGG VII, 224b and 225b, with further literature references. See also Willems, Heqata, 127–131 on protective snakes at the place of embalming. 103 The left and the right fragments are too close together. 104 For Osiris of Mendes, see the detailed commentary by Meeks, Mythes, 262–265, with the citation of our passage, 4,16–22, on p. 263–264.

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218

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jw n# nTr.w j.jrj prj n-jm=f n-jm j.jrj.n=f106 4,24

Hr sHm ntj Hrj r Hrj wr.w

r omD p# ntj Hrj 4,25 [...] p# Hrj nTr.w Dd r b# nb Ed(.t) 4,26

[nn rdj m#]#-sw Ro m Xsbt.t110

r tm dj.t111 nw p# Ro fn o[...] 4,27

[Hw.t nbj.tj] wdj.n=s nbj.t112

mtw t# s.t n t# st#w tk#w st#[w] 4,28 [nn jj m #d] tkn jm=s114 jw bn p[fj(?)]115 p# j.jrj jj r th# rX xnxn [rr=s116] 4,29 [p# bjk H#j] st.wt THn [jm#]118 […] bjk ntj wbn n Sw […] TH[n119 …] 4,30

[H#p Xprw]=f m-Xnt [Db#.t]123

[...] H#[p(?) … p#j]=f Xpr[...] m(?)124-Xnt125

his following, while the gods who came forth from him are there towards/near him, 4,24 and put a stop to the one who fears108 the headman of the great ones109, in order to turn away the one who fears 4,25 [...] the headman of the gods, Saying concerning/that is to say, the ram, the lord of Mendes, 4,26 [without letting] Re [se]e him as a Xsbt.tanimal. in order to not let Pre see the one with weak arm(?) [...], 4,27 [The temple of the two flames,] it has emitted the flame.113 and the place of the flame burns and flame[s], 4,28 [The one who comes in anger117 does not] approach it, while that one(?), the one who came in order to attack, is not able to approach [it], 4,29 [the falcon, with illuminating] rays120, with gleaming [form]121, […] falcon which shines with sunlight122 […] illuminat[ing …] 4,30 [which hides] its [form] within the [sarcophagus], [... hides(?) ...] its form[...] within the [...]

105 The papyrus is distorted in this area. 107 The expression tp.w-o is discussed by Assmann, Liturgische Lieder, 135–137. He translates ‘Die Neunheit seiner tpjw-o’ for our passage on p. 137. 106 Suggestion Joachim Quack. 108 Wb III, 147.12. 109 LGG V, 361b. Or: ‘and repulse the one who terrifies from the headman of the great ones’. 110 The lacuna is filled according to P.L, col. G,7. 111 Note the writing of , with the t written at the right corner under the arm. 112 The lacuna is filled according to P.L, col. G,8. 113 Ow.t-nbj.t is attested as a designation of a room in the temple of Philae; see LGG V, 72b and Gauthier, DG IV, 80. 114 The lacuna is filled according to P.L, col. G,9. 115 Vernus, RdÉ 41, 177 suggests jw bn-pw. 116 The filling of the lacuna follows Schott (Urk. VI, 75,4). 117 LGG I, 117c. 118 The lacunae are filled according to P.L, col. G,10. 119 The fragment is today misplaced too far right. 120 LGG V, 4b. 121 LGG VII, 480a. 122 LGG II, 323b. 123 The lacunae are filled according to P.L, col. G,11.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

Db#[.t ...] [b# sT wtT] nTr.w126

219

4,31

4,31

124 125 126 127 128

A little ink dot, presumably the bottom part of the owl, is still preserved at the right end of the fragment. The fragment is misplaced too far right. The lacuna is filled according to P.L, col. G,12. The lacuna is filled according to P.L, col. G,13. This epithet is also attested in two other sections of our text P.L, col. I,30 and 10,28 (Urk. VI, 103,19 and 117,13). For the expression wHm Snw, compare also the references provided by Egberts, In Quest of Meaning, 125, 3. For the aspect of the rejuvenation of the B#-nb-Ed.t, see also Leitz, Gaumonographien, 322–323; for a discussion of the phrase wHm Snw in connection with the ram of Mendes, see Leitz, Geographisch-osirianische Prozessionen, 425–426. LGG IV, 649b. LGG VI, 411c. LGG III, 352c. LGG IV, 312c. LGG III, 634b. LGG V, 60c. LGG II, 678b. LGG VII, 70c. LGG I, 284a. Compare the similar phrase in the Tagewählkalender: jb n jmj.w k#r.w hrj ‘The heart of those who are in the shrines is pleased’; see Leitz, Tagewählerei, 403. LGG III, 784c.

[the impregnating ba/ram which begets] the gods, ntf p# […] He is the […] 4,32 4,32 [b# onX n Ro jrj nDmnDm]127 [the living ba of Re, which creates sexual pleasure], p# […] The one […] P.L, col. G,14–24 (Urk. VI, 75,13–77,3): nhp wHm n=f Snw the copulating one128, who repeats the cycle for himself129, rw b# sr mrtj the lion130, the ba, the ram131, the beloved one132, nXt-o nb pHtj Hwj Xftj.w=f strong of arm133, the lord of strength134, who smites his enemies135, b# b#.w Sfj Sfj.w the ba of bas/ram of rams136, the respected one of the respected ones137, Xmn.w m j#w n-Hr=f the Ogdoad is in adoration in front of him, ntj m fdw Hr.w Hr nHb.t wo.t the one with four faces on one neck, m 777 n msDr m HH.w n HH.w n jr.t with 777 ears, with millions of millions of eyes, xr Hfn.w n ob.w under hundreds of thousands of horns. mHn.t dr.n=s sbj.w The coiled one has subdued the rebels. jmj.w k#r jb=sn nDm Those who are in the shrine138, they are joyful.139 p# nb TpH.t Xpr m How The lord of the cavern140 is in joy. 5,1 5,1 wnp.tw Xftj.w=f m (n)Tstj.w His enemies are stabbed141 as execration

129

130 131 132 133 134 135 136 137 138 139 140

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220

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jw snH=w n#y=f Xftj.w m (n)Tstj.w 5,2 jr p#y=f Dd 5,3 Hrw.tj r=j jnk jmj mHn.t=f w#w r=j jnk p# ntj xnw t#y=f mHn.t Xr=f (?)143 n p# Ro Dd r t# wD#.t 5,4

j Xftj Xry sbj pfj n Xntj jmnt.t

5,5

nSnj wr.t r=k r sbj Ho.w=k

p# HDn145 n t# o# r-r=k r dj #Q=k Dd146 r t# wD#.t 5,6 Htm.tw m nm.t n.t Htmy tw=k Htm.tw n t# nm.t n o#pp Ho.w=k m ssf nn wn m b#=k m oX n Mw.t xr sn=s Hrj-jb OQ#-onD

5,7

mtw 5,8 n#y=k jwf jrj ssf jw bn p#j=k b# prj n p# oX Mw.t xr sn=s ntj m Jwnw 5,9

ntj m Snw n rmT.w ow.t nb

ntj j.jrj{=w}149 mHn rmT.w nb j.jrj jrj sbj.w 5,10 hwt=sn m nbj n.t jr.t Ro

figures142. His enemies are bound as execration figures. 5,2 With respect to his speech: 5,3 Beware of/Be far from me! I am the one who is in his coiled one144, Be far from me! I am the one who is within his coiled one, so says he, namely Pre, said concerning the Udjat-eye. 5,4 O enemy, foe, that rebel of the foremost of the West. 5,5 The great one rages against you, in order to destroy your limbs. The displeasure of the great one is against you in order to cause you to perish, said concerning the Udjat-eye.147 5,6 You are destroyed in the abattoir of destruction. You are destroyed in the abattoir of Apopis. 5,7 Your limbs are ashes. Nothing of your ba exists in the brazier of Mut who carries her brother, who dwells in the Heliopolites (= 13th Upper Egyptian nome)148, And 5,8 your flesh becomes ashes, while your ba will not come forth from the brazier of Mut who carries her brother, that is in Heliopolis, 5,9 which is in the circuit/enclosure of all cattle-people150, which encircles all men who engaged in rebellion151, 5,10 so that they burn in the flame of the eye of Re,

141 See Meeks, Mythes, 116 (364) for a discussion of wnp. 142 See Wilson, Lexikon, 1176–1178, with reference to our passage on p. 1176. Schott, Urk. VI, 76 translates ‘in Haufen’. 143 The ink above the n seems to be the sign that the scribe usually used to indicate where the text is continued. However, whereas this is a dot in other cases, it seems to consist of two vertical strokes here. 144 LGG I, 237b. See Klotz, Adoration, 32–34, for a discussion of this epithet, especially in connection with the united form of Re-Osiris. 145 Compare the writing of w after nw in l. 15. 146 Ed seems to have been added above the line. 147 This gloss clarifies the identity of the previously mentioned ‘great one’. 148 LGG V, 429b. 149 The text seems to refer to the brazier which is singular. 150 Compare col. 3,15–16 above. 151 Wb IV, 88.14 and 15.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

r D#fj=w n t# sD.t n t# jr.t Ro 5,11

Dr ntj sm#y.w152 n=k jmy y# t#y=k sm#y.w t#w Xr=w Dd n o#pp 5,12 jmj.w Jwnw soHo=sn r=k mtw n#y.w Jwnw oHo Hr-r=k Hr sm#o-Xrw Ro r o#pp sp-4156

5,13

r Dd m#o.tw Ro r o#pp Dd r p# Xrw n jwn Hoo/HH 5,14

nQm.t157 jb=k nn bsj=f xr tntn n jmj #.t=f

h(#)rp H#tj=k jmj #.t

5,15

jw bn jw=f njs xr p# HDn n

Dd.t r p# nTr ntj dj H#tj n sj n=f 5,16

jr p#y=f Dd rdj tp=k n Or o# Hk#w m dndn n.t jmj onD.tj

5,17

j.jrj=f160 Dd r n#161 nTr.w ntj j.162T#j b#.w rD#D#=f163 152 153 154 155 156

157

158 159 160 161 162 163 164 165

221

in order to burn them in the flame of the eye of Re. 5,11 since153 the confederates belong to you. O, it is your confederacy, thus is said to Apopis.154 5,12 Those who are in Heliopolis155, they rise up against you, And those of Heliopolis stand against you, 5,13 and make Re triumphant against Apopis, four times, in order to say: Re is true against Apopis, said concerning the foe of the rejoicing pillar/pillar of Heh. 5,14 Your heart suffers. It does not emerge from under the wrath of the one who is in his moment (= Re)158. Your heart/desire is suppressed 5,15 and it will not summon under the displeasure of the one who is in the moment. That which is said concerning the god who gives the heart of a man to him159. 5,16 With respect to its speech: 5,17 Your head is given to Horus who is great of magic164, in the wrath of the one who is in the onDtj-canal165. It is said concerning the gods who are angry at him.166

P.L, col. G,34 has sbj.w ‘rebels’. Wb V, 593.11. The gloss specifies whom the text is addressing, i.e. Apopis. LGG I, 261c. P.L, col. G,37–39 adds Hr sm#o-Xrw Wsjr Xntj jmnt.t r ctS pfj xsj Hno smy.w sp-4 Hr sm#o-Xrw Wsjr NN r Xftj.w=f sp-4 ‘and make Osiris, the foremost of the West triumphant against Seth, that one, the wretched one, together with the confederates, four times, and make the Osiris of NN triumphant against his enemies, four times’. See Kucharek, Klagelieder, 376, for a discussion of the phrase nQm jb. The determinative is, so far, not attested in the hieratic palaeographies. However, it seems to resemble a weeping woman similar to the determinative of H# ‘mourning’ (Wb III, 7: ). Nevertheless, the woman in our text seems to be sitting on something that resembles the hieratic form of the sky-sign. The same determinative is written in P.L, col. G,40: . See LGG I, 224a. Compare also Goyon, Recueil, 26. LGG IV, 430c. A red vertical line is inserted to separate the gloss from the original text. Note the demotic writing of n#. The text continues in the line below. See Vernus, RdÉ 41, 203 for this preposition. LGG II, 37b. LGG I, 229c.

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222

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

5,18

dSr.t ckr m Jnbw-HD r=k sXr-Tw Wsjr m V#-wr167 5,19

sw

rdj wsr(.t)=k n NHb-k# W#DD pw nn on=f-

j.jrj=w dj.t nHb.t=k n NHb-k#170 jw bw jrj t# Dd=f sT# 5,21 sT#=f noy.w r s.t wnn174

5,20

p# C#y ntj

dj=f n# Hfj.w r t# s.t ntj tw=k jm=s 5,22

Xwn=sn m r#175 jb=k

jw j.jrj=w psH n H#tj=k 5,23 rdj QoH=k m Xntj Osr.t mtw=w dj QoH=k n EHwtj Htm.tw m dndn=f mtw=f Htm=k n p#y=f HDn 5,25 nn bj#.w sdg#=k-Tw jm=s 5,24

jw mn178 b#.wt jw=k k#p n-jm=s 5,26 [m##=k nb Hr mk-sw] sp-2179 jw p# ntj jw=f nw r=k jw=f Dd tjs sp-2 5,27

[rdj o.wj=k n Xntj] jpj183

5,18

The redness/fury of Sokar in Memphis168 is against you. Osiris in the nome of Abydos169 fells you. 5,19 Your neck is given to Nehebkau171. It is the Agathodaimon172. He will not turn himself back. Your neck is given to Nehebkau, 5,20 Shai (the destiny)173, whose speech is not retracted. 5,21 He drags the now-serpents to the place of existence. He places the snakes at the place where you are, 5,22 They pierce into the opening of your heart. while they bite into your heart, 5,23 Your upper arm is given to the foremost of Heseret (necropolis of Hermopolis)176, and your upper arm is given to Thoth,177 5,24 while you are destroyed in his wrath. and he destroys you in his displeasure, 5,25 There is no bush, in which you (can) conceal yourself, and there is no bush, in which you (can) hide, 5,26 [everyone who sees you180 saying181: see him], see him. the one who will look at you saying: here, here.182 5,27 [Your arms are given to the foremost of]

166 No translation is offered for this sentence, only an explanatory gloss. See also Widmer, JEA 85, 185 for the grammatical construction of this gloss. 167 This line does not have a Late Egyptian translation. 168 LGG VI, 666c. 169 LGG II, 567a. 170 Due to shortage of space the standard is written over the snake-sign. 171 LGG IV, 275b. 172 LGG II, 267a. 173 LGG VII, 5b. 174 P.L, col. G,44 reads wnn=k ‘(where) you are’. 175 R# jb is a designation of the stomach. For the confusion between heart and stomach, see Westendorf, Handbuch I, 188–189. The gloss renders this expression as H#tj ‘heart’. 176 LGG V, 843b. 177 For the connection of the shoulder and Thoth in the Coffin Texts, see Nyord, Breathing Flesh, 247, n. 2394. 178 Compare Vernus, RdÉ 41, 156 for this reading. 179 The lacuna is filled according to P.L, col. G,47. 180 Literally: ‘every seer of you’. 181 Wb III, 132.24. 182 See Vernus, RdÉ 41, 200–201 for the reading of the Demotic particle tjs. Compare also CDD_T, 67. 183 The lacuna is filled according to P.L, col. G,48.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

223

Opet184, mtw=w dj n# mH.w n Dr.t=k n Jmn-jpj And the forearms of your hands are given to Amenope185, 5,28 5,28 [f#j-o T#j nTr.w]186 [the one with upraised arm187, the male one of the gods188.] p# ntj jw Dr.t=f f#j p# oH#wtj nTr.w the one whose hand is lifted up, the male of the gods189. 5,29 5,29 190 [The limbs which are on them are cut off.] [wsH Ho.w ntj Hr=sn] […]w n# jwf ntj Hr-r=w […] the flesh which is on them. 5,30 5,30 [He destroys their bones.] [snb=f #X#X.w=s]n191 mtw=f Xr[Xr(?)192 …]193 And he destr[oys(?) …]. 5,31 5,31 [Your hands are given to Nebet[rdj Dr.tj=k n Nb.t-Htp.t]194 Hetepet196,] [...] QD195 2.t n [...] [...] two hands to [...]. 5,32 5,32 [slaughtered into little (pieces), twice.] [rXs m nhj sp-2]197 Sod=f p#(?) ntj […] He cuts off, the one who(?) [...]. 5,33 5,33 [Your heart is given to Khentechtay.] [rdj jb=k n %ntj-xty]198 [...] [...]j P.L, col. G,52–H,3 (Urk. VI, 83,9–18): swD=f-sw n k#pw He hands it over to the crocodile199. rdj g#H=k n Hnb Your shoulder(?)200 is given to the Henebserpent201, nn mtr n.t s#=f without the presence of its back. rdj mxt.w=k n B#st.t pHwj=k n Ow.t-Or Your intestines are given to Bastet, your hind parts to Hathor. jrj oD.t=sn Xft jtn dj=f-sw Their slaughter is made in front of the sun disc, (when) it shows itself. #w.t-jb n psD.t The Ennead is joyful. rdj mT#=k n Mnw Gbtjw Your phallus is given to Min of Coptos202. 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201

LGG V, 782a. LGG I, 310b. The lacuna is filled according to P.L, col. G,49. LGG III, 187a. LGG VII, 452a. LGG VII, 452c, there wrongly read T#j. The lacuna is filled according to P.L, col. G,49. The lacuna is filled according to P.L, col. G,50. See Vernus, RdÉ 41, 177. Probably n#y=w Qs.w ‘their bones’ (suggestion Joachim Quack). The lacuna is filled according to P.L, col. G,50. See Takács, Rocznik Orientalistyczny 68/1, 113 for a discussion of this word. LGG IV, 111a. The lacuna is filled according to P.L, col. G,51. The lacuna is filled according to P.L, col. G,51. LGG VII, 280b. Walker, Anatomical Terminology, 277 suggests ‘? belly’ and Meeks, AL I, 77.4614 ‘épaule(?)’. For more information on the Hnb-serpent which always plays a positive role and is also known for the protection of Osiris, see Leitz, Geographisch-osirianische Prozessionen, 247–248.

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224

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

skj-sw b# nb Edw Or BHdtj xr wo=f mds=f-Tw jm=f 6,1

rdj psD=k pw n Gb mtw=w dj.t psD=k n Gb 6,2 s#w=f-sw m s#w=f mtw=f DdH=f n p#y=f DdH 6,3 rdj mn.tj=k204 n sn.tj nw pw dp Hr mtw=w n#y=k mn.wt n 6,4 #s.t Nb.tHw.t n# j.ptr mHr=f 6,5 sjd js jrj=k207 n=sn Xsf=sn n=k m sHwj jr n# jd.wt 6,6 j.jrj=k n=w ptr-sw on=w wSb=k n-jm=w Drw.w sp-2 6,7

rdj Xnd.wj=k pw n %nsw r Snw=f n bj#

mtw=w dj.t p# sDH.wj 6,8 n rd.wj=k mtw=w dj.t swt n p#y=f Snw n bj#.t n p.t 6,9

jr p#y=f Dd jmj=j Dd nw jrj.n=k bw jrj Dd n# j.jrj.n=k 6,11 m wn n=k ofd.t m Jwnw m Xtm n Jnpw nb cp# 6,10

m dj209 6,12 wn n=k ofd.t ntj m-xnw Jwnw j.Xtm Jnpw nb cp# 6,13

202 203 204 205 206 207 208 209 210 211 212 213

nX.wj Sdj.n=j-sw m-o=k212 jnk Hwj sbj.w

The ram, the lord of Mendes destroys it. Horus Behedety holding his harpoon, he stabs you with it. 6,1 This your spine is given to Geb203. And your spine is given to Geb, 6,2 He guards it as its warden. and he imprisons it in his prison, 6,3 Your thighs are given to the two sisters205. Those are the ones who perceived the face206. and your thighs are to 6,4 Isis and Nephthys, the ones who saw his illness. 6,5 For the humiliation you have made to/for them, they punish you in the assembly. With respect to the subjugations 6,6 which you inflicted on them, behold, they return your answer to them entirely (take vengeance on you for them all). 6,7 These your shins are given to Khonsu208, to be his ring of ore. And your two shanks 6,8 of your legs are given (to Khonsu) and they are placed as/in his ring of metal of the sky. 6,9 With respect to its speech: 6,10 May I not say that which you have done. cannot say that which you have done. 6,11 Do not open for yourself210 the chest in Heliopolis with the seal of Anubis, the lord of Sepa211. Do not let yourself 6,12 open the chest which is in the midst of Heliopolis, which Anubis, the lord of Sepa has sealed. 6,13 How miserable (are you)213. I have removed it214 from your hand. I am the one who smites the rebels.

Compare the comments by Borghouts, OMRO 51, 93 (159). LGG VII, 305c. P.L, col. H,5 adds pw. LGG VI, 376b. Compare the commentary under 29,14 of the Great Ceremonies of Geb for dp Hr. P.L, col. H,6 has jrj.n=k. LGG V, 762c. A diagonal stroke is visible below m dj, which is probably a slip of the pen. However, it looks a bit like and probably the scribe thought of mtw=k tm. Compare the same construction above in col. 4,10–11. LGG III, 729a. P.L, col. H,10 omits m-o=k. P.L, col. H,10 reads nX.wj-Tw.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

rmj n=k y# 6,14 nHm=j-sw m Dr.t=k jnk jrj QnQn p# sbj.w 6,15

HQ#.t b#Q.tw nX#X# oD Qn wdj Qn=f

t# HQ#.t wD#.tw p# nX(#)X(#) wD.tw r p# j.jrj jrj bt# 6,17 6,18

6,16

wD#.tw p# bt#

jr p#y=f Dd j nbj.t216 Hr=f m Xntj #X.t

j p# ntj wn st# m jr.tj=f m-xnw 6,17 #X.t 6,19

m#fd wb# kkw p# mjw ntj nw n p# kkw 6,20 BHdtj pw s#b Sw.t sSp.n jtn=f jdb.w p# bjk ntj tw218 t#y=f Sw.t 6,21 jwn(?)219 jw sHD p#y=f jtn n# t#.w 6,22 ntj sn.tj H#=f sp-2 [mr.tj]223 Hr dw# nfr.w=f ntj jw n#y=f 6,23 sn.tj jrm=f jw [n#]y=f mr.tj Hr Dd n#y=f nfr.w 6,24 mHn.t m H#.t=f Hr rdj Sfj(.t)=f m#o.t job.tw r-Xft-Hr=f jw t# jor.t n D#D#.t=f224 6,25 j(w)=s225 dj.t n=f Sfj(.t) jw m#o.t twt m-b#H=f

225

Weep for yourself! O 6,14 I have taken it away from your hand. I am the one who beat the rebels. 6,15 The sceptre is whole. The flail is safe. The one who does evil, his evil deed is requited215. The sceptre is whole. The flail 6,16 is whole. The crime is directed against the one who committed the crime. 6,17 With respect to its speech: 6,18 O the one whose face is a flame within the horizon, O the one in whose eyes fire is in the midst of 6,17 the horizon, 6,19 Mafed who opens the darkness217, the cat which can see in the darkness, 6,20 it is the Behedety220, many-coloured of plumage221, whose sun disc has lightened the banks222, the falcon, whose feathers are 6,21 colourful, while his sun disc having illumined the lands, 6,22 behind whom the two sisters are, twice (= left and right), while [the two Merty] praise his beauty, together with whom his 6,23 two sisters are, while [h]is two Merty speak of his beauty, 6,24 the coiled one on his forehead causing his respect. Maat is presented226/united in front of him. while the uraeus is at his head, 6,25 and causes respect for him, while Maat is united in his

214 Although ofd.t has a feminine ending, -sw most likely refers back to it. 215 LGG II, 622a. Compare the similar phrase above in col. 4,13–14: ‘The white crown is (now) safe and the flail is whole. The one who does evil, his evil deed is requited’. Compare also Leitz, Geographisch-osirianische Prozessionen, 394 and Leitz, Gaumonographien, 297–298 for the sceptre and the flail in connection with Heliopolis. 216 P.L, col. H,12 adds m. 217 LGG II, 299c. See also Sederholm, BM 10808, 130–131 for a discussion of the phrase wb# kkw. 218 Present I, see Vernus, RdÉ 41, 160. 219 What looks like a H seems to be a hieratic confusion, probably with or . Compare the writings in Wb I, 52 and Wilson, Lexikon, 52. 220 LGG II, 815b. 221 LGG VI, 147b. See also Klotz, Adoration, 130. 222 LGG VI, 612c. Also attested twice for Horus in the temple of Edfu, Edfu I, 412,3 and Edfu II, 152,16–17. 223 The papyrus is distorted in this area and the fragment needs to be lifted a bit. 224 The scribe seems to have been confused by the line break and first wrote an ideogram stroke, probably because he thought of the writing for the word tp. He then wrote the flesh-determinative and the suffix =f over the stroke.

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226

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

presence. 6,26 Exclamation is for the god at the entrance of [his] cavern, at the place where the two sisters are. p# nTr ntj Htp n 6,27 r# ntj t# TpH.t r t# [...] n# The god who rests at 6,27 the entrance of the sn.tj n-jm=s cavern, at the [...] at which the two sisters are. 6,28 6,28 230 The one who is in the sarcophagus231, [his p# ntj m Db#.t Qs[.w=f s#Q] bones are pulled together]. p# ntj m Db#.t n#y=f twt.w wD# The one who is in the sarcophagus, his images are whole. 6,29 6,29 His limbs are complete [at what pertains Ho.w=f tm232 [r jrj=sn]233 to them (i.e. the places which pertain/in their proper place)]. […] jwf wD# jw=w smn n n#y=w s.t […] flesh is whole, while they are made firm in their places. 6,30 6,30 O enemy [foe, that rebel of the foremost j Xftj [Xrw sbj pfj n Xntj jmn]t.t234 of the West]. 6,31 6,31 j [t#w jb=f r Sdj Xnn.w]235 O [one whose heart is hot/burning, in order to stir up tumult,] […] p# ntj tw H#tj=f Smm r […] […] the one whose heart is hot in order to [...] P.L, col. H,21–29 (Urk. VI, 89,15–91,3): pHrr r wdj Tms.w who runs in order to inflict harm. mtr swh# oH# sm#r Snt#y.t Witnessed is/Witness who boasts, fights, who impoverishes the widow, sQr n=f jd jwtj wn.w=f who strikes the boy whose fault did not exist.236 m.k swS wsr.t sn=k Behold, the neck which you have cut off is fastened. Snt#y.t j#r=k wsr.tj The widow whom you have driven away is strong (again). s# jd j.sQr=k HQ#.n=f Snw The son, the boy whom you have struck, he took up the reign of the circuit (of the earth).

6,26

s#-t# n227 nTr r r# TpH.t[=f]228 r bw ntj jw sn.tj jm=f229

225 226 227 228 229 230 231 232 233 234 235 236

See Vernus, RdÉ 41, 161. Faulkner, CD, 11. This seems to have been the original sense of the sentence. The n-line is very short and damaged in the middle. It is omitted in P.L, col. H,17. For a discussion of the meaning of TpH.t and the contexts in which it is used, see Willems, Heqata, 314, n. 1898. The lacuna is filled according to P.L, col. H,17. The lacuna is filled according to P.L, col. H,18. LGG III, 16b. See also Goyon, Recueil, 32 and Fischer-Elfert, Magika Hieratika, 270, v) for further references of this epithet, and compare the commentary above under 4,30 and under 29,7 of the Great Ceremonies of Geb. A fragment is wrongly positioned here. The lacuna is filled according to P.L, col. H,19. The lacuna is filled according to P.L, col. H,20. The lacuna is filled according to P.L, col. H,21. See Altmann, Kultfrevel, 67–69 for more information on this misdeed of Seth.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

#ms n=f po.t rXy.t n o# n mrw.t=f sd# jb=k m.k tw Hr HH=k gmj.tw=k sm#.tw=k jr p#y=f Dd j Hrj bQs Ts jw#.t 7,1

D#j239 wD#.t(?)240 m tp wSb

jr.t jH 7,2 dr Tms.w Xsr dSr.t241 #s.t Hk#w=s m-o=s 7,3

jw=f rwj n# HDn jw=f rwj n# bjn #s.t t#y=s242 Sfj.t m-dj=s 7,4

Dd oD.tj tj.t mrj.tw s#w H# wrD jb

p# Dd wD#.tj Wsjr

7,5

t# tj.t xr mrj jw=w jrj s#w

7,6

j Xftj Xr sbj pfj n Xntj jmnt.t

7,7

jw wTs.n=k mw.t Xr s#=s

ntk j.jrj Stm t# mw.t n p#y=s Srj 7,8

sk.n=k r o mds

jw=k bHn r dm Dr.t 7,9

wn=k ckr.t249 Hr mHj dmj r mnjw.t-Or

227

The Pat and the Rekhyt are pleasant to him, through love of him. May your heart tremble! Behold, one is looking for you. When you are found, you will be killed. With respect to its speech: O one who is upon the spine237, who ties the throat238, 7,1 the D#j wD#.t(?) binding at the head of the bull/cow(?), the eye of the bull/cow(?), 7,2 which expels harm243, which drives away the wrath244, Isis, her magic is in her hand. 7,3 while it expells the displeasure and pushes the evil aside. Isis, her majesty/respect is with her. 7,4 The Djed-column is safe, the Tit-amulett is beloved. Protection is around the wearyhearted245. The Djed-column is whole. 7,5 The Tit-amulett is under/possessing love, while they protect Osiris. 7,6 O enemy, foe, that rebel of the foremost of the West. 7,7 You have denounced the mother to her son. You are the one who defamed the mother to her son, 7,8 You have provoked246 more than a hand which is forceful. while you have provoked247 in order to sharpen/more than piercing the hand,248 7,9 You have neglected Sokaret251 when sub-

237 238 239 240 241 242 243 244 245 246 247 248

LGG V, 362b. LGG VII, 490b. The is presumably the determinative; compare the example from the Pyramid Texts in Wb V, 417. Note the unusual hieroglyphic writing of the eye-sign. The papyrus is distorted in this area and the left part slightly overlaps the right. The s is written below the line. LGG VII, 560c. LGG V, 964b. LGG II, 512a. See the remarks by Altmann, Kultfrevel, 69, n. 453 for this translation of sk. Compare Altmann, Kultfrevel, 69, n. 454. Altmann, Kultfrevel, 69 translates ‘bis zu einer abgeschnittenen Hand’ for the original text and ‘bis zum Abschneiden einer Hand’ for the Proto-Demotic version. 249 P.L, col. H,34 has wn.n=k ckr ‘you have neglected Sokar’.

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228

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jw=k wn ckr.t 7,10 r mr r dj.t mHj=s Xpr j.jrj=s mnj m-o250 pr Ow.t-Or (m)fk#(.t) 7,11

Nwb.t jj.tw m oD wD#=s sTHn.tw n mfk#.t

Ow.t-Or 7,12 mfk#.t sj wD#.tj jw=s THn.tw n mfk#.t 7,13 jr p#y=f Dd 7,14 j nb kkw jrj HDDw.t j p# kkw j.jrj jrj wnj 7,15 nfr Hr Qm# wn.wt p# ntj nfr Hr=f ntj ntf j.dj.t Xpr 7,16 ntj nb 7,17

j wsX nmt.t Xntj Jwnw nb sgr m o.t jmn.t

j p# ntj n#-{n}-wsX260 ntj m m-xnw dw#.t

7,16

p# nb sgr ntj

7,18

j jmn D.t=f m Jmn wr Hrj.n=f-sw m Or#X.tj j p# jrj H#p=f 7,19 Ho.w=f jw=f w#j m-xnw t# p.t

251 250 252 253 254 255 256 257 258 259 260 261 262 263 264 265

merging and landing at the harbour of Horus. while you have neglected Sokaret 7,10 at the canal in order to let her submerge and it happened that she moored at (the district of)252 the house of Hathor of the turquoise253. 7,11 (Now) the golden one254 comes in safety and she is whole, being made bright as turquoise. (Now) Hathor 7,12 of the turquoise, she is whole and she gleams as turquoise.255 7,13 With respect to its speech: 7,14 O lord of the darkness256, who created the brightness257, O darkness, which created the light, 7,15 the one with beautiful face258, who created that which exists259. the one whose face is beautiful, who is he who caused 7,16 everything that is to come into being. 7,17 O one with wide stride261, the foremost of Heliopolis262, the lord of silence in the hidden chamber263. O the one (whose stride) is wide, who is in (Heliopolis)264, 7,16 the lord of silence in the midst of the underworld. 7,18 O whose body is hidden as Amun, the great one265, (when) he distanced himself as Horakhety. O the one who makes secret 7,19 himself,

LGG VI, 675c. Altmann, Kultfrevel, 71 and Schott, Urk. VI, 4 read . The traces, however, rather fit . See Wb I, 157 for o ‘district’. LGG V, 82b. LGG IV, 181b. Compare Altmann, Kultfrevel, 71–73 for a discussion of this misdeed. For reading ‘as turquoise’ instead of Altmann’s ‘aus Türkis’, see also Fischer-Elfert, LingAeg 19, 329. LGG III, 766b. LGG I, 477c. For parallels to this line of epithets, see also Assmann, Liturgische Lieder, 180–181 (11.). LGG IV, 216a. LGG VII, 190b. See also Vernus, RdÉ 41, 170. LGG II, 587a and Assmann, Liturgische Lieder, 239 (12.). LGG V, 780b. LGG III, 743b. The scribe omitted two words in the translation, the equivalents for nmt.t and for Jwnw. He probably did so on purpose, since he considered these two words as self-evident from the original text. Furthermore, he had to shorten the Proto-Demotic version due to shortage of space. LGG I, 352b.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

jw=f n Or-#X.tj 7,20

j Xftj Xr sbj pfj n Xntj jmnt.t

7,21

mtr r=k m ww n V#r.t

p#y=k mtr t# j.jrj=k n 7,22 p# ww n Cnw 7,23

r-mn m N.t jw=k mnQ=s n pr N.t n c#w 7,24

Hm-Tw wn=k m-o=j jnk jmj p.tj=fj

omD nmt.t(?)266 tw=k m Dr.t=j r267 jwd t#y=f p.t 2.t

7,25

jnk p# ntj

7,26

jr p#y=f Dd nj-wj jm=k p# ntj m p.t [jnk dmD n x#.t=k]270 7,27

[...] t#y=k jXr 7,28 p# ntj n t# p.t jnk fn[...] 7,29

wD#.t=k m-o=k wHm.n=s Snw={n}272

t#[… ws]X.tw sw mH.tw [#X].tw m b#.w 6 n.t273

7,30

[... 1]5(?) n.t D.t(?)274 7,31 [twt jm] r-gs jtn275 [... p]# Sw dw#.w 7,32 [twt] r-gs joH [nh#m.w m psD]276

229

while he became distant in the midst of the sky, while he was Horakhety. 7,20 O enemy, foe, that rebel of the foremost of the West. 7,21 Testimony is against you from the district of Tjaret, Your testimony is that which you did (i.e. his crimes) starting from 7,22 the district of Shenu, 7,23 as far as the nome of Sais. while you have completed it in the house of Neith of/in Sais. 7,24 Turn yourself back! You are in my hand. I am one who is in his two heavens (= Shu)268. Reverse (your) stride! You are in my hand. 7,25 I am the one who is between his two heavens (= Shu)269. 7,26 With respect to its speech: 7,27 Your form belongs to me, the one who is in the sky271. [I am the reassembler of your corpse.] [...] your form, 7,28 the one who is in the sky. I am [...], 7,29 Your Udjat-eye is in your hand. It has repeated its cycle, [...] being expansive and filled, 7,30 [being glorified] among the bas of the sixth day-festival. [...] the fifteenth(?) day-festival, eternally(?). 7,31 [Image there] beside the sun disc, [...] the sunlight of the morning, 7,32 [image] beside the moon, [the ones who

266 Kurth, Einführung I, 176 (87.). 267 Although overlooked by Schott, Urk. VI, 95,9 and Altmann, Kultfrevel, 73, the r is clearly added above the line. For r jwd, see Wb I, 58. 268 LGG I, 236b. 269 See von Lieven, WdO 42, 248, for Shu lifting up the sky and the ‘Gegenhimmel’ being under his feet. See also the discussion of this misdeed by Altmann, Kultfrevel, 73–74. Compare also Fischer-Elfert, LingAeg 19, 329. 270 The lacuna is filled according to P.L, col. H,43. 271 LGG III, 13a. 272 Schott, Urk. VI, 95,16 omitted in his hieroglyphic transcription. 273 The fragment with the six strokes is wrongly positioned upside-down. The lacuna is filled according to P.L, col. H,44. 274 The signs are very washed off and thick, so that it is hard to decipher them. The reading D.t, however, seems to be the most plausible. 275 The lacuna is filled according to P.L, col. H,45. 276 The lacuna is filled according to P.L, col. H,45.

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230

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

rejoice at the shining one.] [...] shining one. P.L, col. H,46–51 (Urk. VI, 97,3–10): wdj=j wj# Hno sbtj.w I dispatch the sacred bark together with the ones who go277. sT#=j-sw m-ob gsptj.w I drag it in the company of the Geseptju278. jw=j m tpj nt b#.w rsf I am the chief of the bas who catch fowl and fish279. sbtj.w Hr wnj rd.w=sn Those who go are hurrying their feet. 280 snfr.n=j # X.wt m skt.t Hno b#.w hTtj.w I have made beautiful the things in the daybark together with the bas of the ones that scream/rejoice281. sHm.n=j o#pp m #.t=f I have put a stop to Apopis in his moment (of attack). dj=j bS njk om.n=f I caused the evil-doer282 to spit out what he had swallowed. sm#o.n=j skt.t m m#o.w nfr Hr p# Ts.w n mr I have guided the day-bark with a good nX#.wj breeze over the sandbank of the canal of knives283. 8,1 8,1 jr p#y=f Dd With respect to its speech: 8,2 8,2 j p# ntj m Db#.t sp-2 Ts-Tw mj n Xrw=j O the one who is truly in the sarcophagus284, raise yourself! Come at my voice! j p# ntj m Db#.t dwn-Tw mj n Xrw=j O the one who is in the sarcophagus, raise yourself!285 Come at my voice! 8,3 8,3 jw=j rX-Tw rX.kw rn=k jnk wo m Sms.w=k I know you and I know your name. I am one of your followers, tw=j rX-Tw tw=j rX rn=k jnk wo n n#y=k I know you. I know your name. I am one of Sms.w your followers. 8,4 8,4 opy Sps bsj-sw Ds=f noble winged scarab286, who reveals himself287, ntk p# Xprr Sps j.jrj Xpr Ho.w=f You are the noble scarab, who came into being of himself, [...] psD

277 278 279 280 281 282 283 284 285 286 287

LGG VI, 238c. LGG VII, 329a. LGG II, 728a. The particle # is written, although misleadingly read as gr by Schott, Urk. VI, 97,7. For more information about this particle, see n. 467 of the translation of the Great Ceremonies of Geb. Quack (in Fs Frandsen, 320, a) points out that one should consider whether # is not simply a writing for the older gr.t. Schott (Urk. VI, 97,7) wrongly transcribed prtj.w. However, is clearly written in P.L, col. H,49. Compare also the parallels for this phrase, collected by Quack, in 6. Tempeltagung, 234. LGG III, 527c. For further references to the njk-snake as a common designation of Apopis, see Sternberg-el Hotabi, Hymnus, 44, a). Compare Abbas, Lake of Knives for a discussion of the mr-nX#.wj. LGG III, 16b. Compare the comments above under 4,30 for this epithet of Osiris. See Meeks, Mythes, 76 (164) for a discussion of dwn and compare CDD_T, 124–125. LGG II, 97b. LGG II, 828a.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 8,5

Hw.t-bnbn.t Hoj.tw xr sSm=f

jw Hw.t-bnbn.t rSj xr sSm=f 8,6

jSS.n=k m Ssm.tj nfr Hr k# nk

jw=k jrj Xprw=k n bjk on Hr k# nk 8,7

p# ntj wD#.tj=f wbn m tp=f

p# ntj jw jr.t=f wbn n D#D#.t=f Hr rdj Sfj(.t)=f r Xftj.w=f r dj Sfj(.t) r.jrj.Hr.n n#y=f Xry.w 8,9 ntk p#294 b# psD m wD#.tj=f 8,8

p# nTr ntj j.jrj=f295 wbn n jr.tj=f 8,10 Htp=f m nTr.tj=f jw j.jrj=f Htp n jr.tj=f 8,11 Xprr jrj nDmnDm p# Xprr p#w j.jrj S#o nk 8,12 gmHsw bnn p# bjk p#w ntj stj 8,13 wHo=k-wj mj wHo=k-wj ntf=j mj Qd m-Dr ntf=k-Tw 8,14

m-o p# 4 Xrw.w jrj.w r=k m Or-wr

m p# 4 Xrw.w j.jrj.w r=k t# s.t snD j.jrj=k303

288 289 290 291 292 293 294 295 296 297 298 299 300 301 302

8,5

231

while the Benben-house rejoices possessing his statue. while the Benben-house is joyful possessing his statue, 8,6 You have spewed (yourself)288 as a Shesemti-bird289, with gracious aspect290, copulating bull291, while you have made your form as falcon, with beautiful face, copulating bull, 8,7 the one whose two Udjat-eyes shine at his head292, the one whose eyes shine at his head, 8,8 instilling respect for him in his enemies. in order to instil respect in front of293 his foes. 8,9 You are the ba (ram)296, who shines with his two Udjat-eyes297. The god who shines with his two eyes, 8,10 He sets with his two divine eyes, while he sets with his two eyes. 8,11 the scarab298, which creates sexual pleasure299, It is the scarab, which began copulating. 8,12 the hawk300, the begetting one301. It is the falcon, which begets. 8,13 May you release me, as you released me302, Loosen me entirely after you have loosened yourself, 8,14 from the hand of the four foes when they acted against you in Her-wer (15th Upper Egyptian nome), from the four foes when they acted against

jSS.n=k-Tw is written in P.L, col. H,55. LGG VII, 126a. LGG IV, 216a. LGG VII, 265b. LGG III, 12c. See Vernus, RdÉ 41, 202; Erichsen, Glossar, 318, and CDD_’I, 24 for the preposition j.jrj.Hr(.n). P.L, col. H,57 omits p#. The scribe seems to have corrected into . LGG II, 659c. LGG III, 121b. LGG V, 719b. LGG I, 470a. LGG VII, 313c. LGG II, 801b. P.L, col. I,4 has mj wHo=k-Tw ‘as you released yourself’, which seems to be the preferable option.

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232

8,15

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Hno p#w Xftj ntj mHt.t n Wnw

jrm p#w Xftj ntj mHt.t n %mnw 8,16 8,17

jr p#y=f Dd j nb m#o.t304 swD# Ho.w

j p# nb m#o.t j.jrj dj.t wD# n# jwf 8,18

jrj mk.t n Or-#X.tj

j.jrj mk.t n p# Ro Or-#X.tj 8,19

wD mdw m-xnw psD.t jw ntf j.jrj mdw m-xnw n# nTr.w 8,20

Smj.tw Hr s.t r#=f

jw j307.jrj=w mSo Hr p# ntj jw=f Dd.tw 8,21

mnX sXr.w spd hp.w

p# mnX oS-sHn p# spd hp.w pfj 8,22

rdj mdw.t drf ntf j.jrj dj.t mdw n# sS.w

8,23

rdj Htp.w-nTr n nTr.w pr.t-Xrw n #X.w

ntf j.jrj dj.t Htp.w-nTr n n# nTr.w jw=f dj.t p# 8,22 jXr.w/Xr.t n #X.w

303 304 305 306 307 308 309 310 311 312 313 314

you, the fearful condition that you experienced, 8,15 together with that enemy who is north of Hermopolis. together with that enemy who is north of Hermopolis. 8,16 With respect to its speech: 8,17 O lord of Maat, who made the limbs healthy, O the lord of Maat, who caused the flesh to be hale,305 8,18 who accomplished the protection of Horakhety306, who accomplished the protection of PreHorakhety, 8,19 who commanded among the Ennead, while he is the one who spoke among the gods, 8,20 one proceeded on account of his utterance308, while they proceeded on account of what says, 8,21 with efficacious plans309, with effective laws310, the one with efficacious orders311, that is the one with effective laws. 8,22 who caused the writing to speak312, He is the one who caused the writings to speak313. 8,23 who gave divine offerings to the gods and invocation-offerings to the glorified spirits314, He is the one who gave divine offerings to the gods and he gave 8,22 animals for sacrifice/offerings to the glorified spirits,

The seated man was squeezed in between j and jrj. However, the reason for this is not clear to me. P.L, col. I,8 reads Hrj m#o.t ‘chief of Maat’. For the translation of these sentences in the past, see also Quack, in Fs Schenkel, 120. LGG I, 460c. J is written over something that was washed out. LGG VII, 75c. LGG III, 310b. LGG VI, 283a. For the frequent Demotic combination oS-sHn, see CDD_o, 135–136 and Posener, Papyrus Vandier, 49. LGG IV, 746a. For the construction compare also Winand, JEA 95, 157. LGG IV, 751c.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 8,24

sHtp wD#.t m-Xt nSnj=s

jw dj.t hrj t# wD#.t m dj.t (= m-Dr) HDn=s 8,25 jnj wr.t wn Hrj.tw jw=f jnj t# o#.t [j.]wn316 [...] 8,26

oH o.wj=f H# jr.t Ro

ntf j.jrj jrj nt[...] 8,27 hrw oX=s p#w hrw n Smj […] 8,28 sHtp rHH.wj m-Xt320 xnn.w jw=f [dj hrj321 ...] j.wn n xnn.w 8,29

dr oH# sHtm Xrw.w

jw=f rw[j323 ... j.]#Q(?) n# Xrw.w 8,30

Xsf #d m #X.w=f

jw=f o[mD326 ...] n#y=f Hk#.w 8,31 [dr sbj.w m tp.w-r#=f]328 jw=f r[wj …] n#y=f md.wt [Xsf bTnw m##=f bj#]330

8,32

315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330

233

8,24

who pacified the Udjat-eye after its wrath315, while causing the Udjat-eye to be contented, after it was displeased, 8,25 who brought the great one who was distant317, and he brought the great one [who] was [...]318. 8,26 who encircled his arms around the eye of 319 Re , He is the one who made [...], 8,27 (on) the day of raising it up, (on) this day of the going [...], 8,28 who pacified the two combatants after the uproar322, while he [caused ... to be content], who were in uproar, 8,29 who put an end to the fight324, who destroyed the foes325, while he expelled [...] who destroyed the foes, 8,30 who repelled the aggressor with his (magical) power327, while he tu[rned away ...] his magic, 8,31 [who expelled the rebels with his utterances329,] while he ex[pelled ...] his speech. 8,32 [who repelled the rebel332, (that) he might see the wonder/miracle.]

LGG VI, 465c. See Vernus, RdÉ 41, 164 for this restoration. Schott, Urk. VI, 101,18 suggests . LGG I, 373a and Assmann, Liturgische Lieder, 219, n. 153. Schott, Urk. VI, 101,18 suggests w#j ‘to be far away’. LGG II, 181c. A number of small fragments are wrongly positioned in this area. In col. 8,24 and 10,15 dj hrj is used as a Proto-Demotic equivalent for sHtp, so it is very likely that dj hrj was once written here as well. LGG VI, 469c. In col. 7,2, 10,19, and 12,20 rwj is used as a Proto-Demotic equivalent for dr, so it is very likely that rwj was once written here as well. LGG VII, 555b. LGG VI, 475b. In col. 10,22 and 12,20 omD is used as a Proto-Demotic equivalent for Xsf, so it is very likely that omD was once written here as well. LGG V, 955a. The lacuna is filled according to P.L, col. I,21. LGG VII, 559b. The lacuna is filled according to P.L, col. I,22.

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234

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

[...] wonder/miracle(?). P.L, col. I,23–31 (Urk. VI, 103,11–20): s#w tkn=f r jmj jH.t=k333 Beware lest he approaches that which is in your throat! jr p#y=f Dd With respect to its speech: j s#b.wj nt Jtm O (you) two jackals of Atum334, jmj.w B#s.t Xntj(.w) Jwnw who are in Bubastis, pre-eminent in Heliopolis335, Smj.w jTj.w jj.w jnj.w who go and take336, who come and bring337, nD m#r m-o wsr Xsf sp who protect the pauper from the powerful one, who repress the evil deed. ckr b#Q mHn.t n s.t=s Sokar is whole. The coiled one is at its place. nhp wHm.n=f Snw The copulating one338, he has repeated the cycle. #sb.t Xoj.tw m Jwnw The burning one339 appears in Heliopolis. 9,1 9,1 oD m#o.t m Ow.t-k#-PtH Maat is safe in Memphis. t# m#o.t wD#.tw m pr-PtH Maat is hale in the house of Ptah. 9,2 9,2 nh-wj m nh(.t)=Tn mkj-wj m k.t=Tn340 Protect me with your protection! Protect me with your protection! jrj n=j s#w mkj-wj mj Qd=Tn Accomplish protection for me! Protect me, all of you! 9,3 9,3 j Xftj Xr sbj pfj n Xntj jmnt.t O enemy, foe, that rebel of the foremost of the West, 9,4 9,4 Dr smtj.n=k r ntj341 m B#s.t since you have eavesdropped on the one who is in Bubastis342, m-Dr jrj=k mtmt r p# ntj pr-W#D.t since/after you have eavesdropped343 on the one who is Buto, 9,5 9,5 Smj r#=k Hr o# m Jwnw while you were babbling about the great one in Heliopolis344, jw=k Dd bjn r p#w o# ntj Jwnw while you have spoken badly against that great one who is Heliopolis, 9,6 9,6 Q#j Xrw=k pw m Vbw sXwn=k m onD.t while this your voice was high/loud in [...] bj#(?)331

332 331 333 334 335 336 337 338 339 340 341

LGG V, 956a. See Kurth, Einführung I, 106 (16.) for the reading bj# for . P.T, col. 2,9 reads s#w tkn=f m Htj.t=k ‘Beware lest he approaches your throat!’ LGG VI, 144a. Compare also the comments about the two jackals of Re in col. 3,22. LGG V, 882b. LGG VII, 76b. LGG I, 130a. LGG IV, 262b. LGG I, 80b. Haplography. Note the writing of the word ntj. This is one of the rare instances, in which the scribe used a ligature. Compare the similar examples in Verhoeven, Buchschrift, 218–219 (Af2). 342 LGG IV, 370c. 343 See the discussion and literature references in Altmann, Kultfrevel, 75 for smtj and mtmt. 344 LGG II, 12a.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

jw=k Q#j n Vbw jw=k Wsjr

9,7

TtTt(?)/prT(?) m pr-

jr p#y=f Dd 9,8 j nfr Hr nb wp.t THn wnp j p# ntj n#-9,9on Hr=f p# nb n p# Sn ntj n#-THn n#y=f [Hnk]345 9,10

#w.n #.t=f m nTr.w

p# soHw n nTr.w 9,11 ntj Dom=f #mm m Xfo=f ntj tw Dr.t=f gDm r p#y=f Dom mHn.t Xoj.tw m H#.t=f

9,12

jw n#y=f jor.wt Xoj.tw n351 D#D#=f Dsr sSm=f Hrj Xnd

9,13

p# ntj soS#353 r p#y=f sSm jw=f Hr Xnd

9,14

n p#y=f

nsr.wt m s#w=f wn o#.w n.w p.t 9,15 m v#-Tnn jw{=f} n#y=f jor.wt jrj n=f s#w PtH-t#-tnn

345 346 347 348 349 350 351 352 353 354 355 356 357

235

Tjebu and you have disputed in Anedjti. while you were loud in Tjebu, while you 9,7 have quarreled/separated in the house of Osiris. With respect to its speech: 9,8 O one with beautiful face, lord of the brow346, with gleaming curl347, O the one 9,9 whose face is beautiful, the lord of the hair, whose [braided locks of hair] are gleaming, 9,10 whose moment was continuous with/among the gods348, the mummy/noble one of the gods, 9,11 whose sceptre is grasped in his fist/grasp349, whose hand grasps his sceptre350, 9,12 while the coiled one appears at his forehead352, while his uraeus-snakes appear at his head, 9,13 whose image is sacred354, who is upon the throne/stairway355. the one who is venerated356 with respect to his image, while he is upon 9,14 his stairway/throne, The flames357 are his protection, who opens the doors of the heaven 9,15 as Tatenen358. while his uraeus-snakes accomplish protection for him, Ptah-Tatenen.

See Schott, Urk. VI, 105,20. LGG III, 611a. LGG VII, 480c. LGG I, 2a. LGG IV, 378b. LGG IV, 378b. For the rare word gDm, see Meeks, Mythes, 77 (170), with further attestations and CDD_G, 81. Compare Vernus, RdÉ 41, 160 for the grammatical construction. The n is written above the line. LGG III, 391b. The word soS# is used again as equivalent for Dsr, see above under col. 4,18 for more information. LGG VII, 662c. LGG V, 373b. See the demotic SoS (Erichsen, Glossar, 492) and compare the discussion in 33,23 of the Great Ceremonies of Geb. LGG IV, 358b.

358 Schott’s (Urk. VI, 107,11) reading of this group as is not correct. In both manuscripts is written; compare, for instance, the examples in Möller, Paläographie III, 42 (447) for hieratic writings of . This group reads v#-Tnn (Wb V, 228 and Kurth, Einführung I, 366 [41.]) and not jnb.w-HD ‘Memphis’ as suggested in LGG II, 383b.

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236 9,16

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

359 360 361 362 363 364 365 366 367 368 369 370 371 372

jr p#y=f Dd j nb H#wtj wp Ts Sfj(.t) Xntj nTr.w

9,16

With respect to its speech: O lord of the two protomes359, who(se) brow is fixed/tied360, respected one, foremost of the gods361, 9,16 j p# nb n n# jr.tj ntj D#D#=f wD# p# ntj n#-o# O the lord of the eyes, 9,16 whose head is hale, t#y=f Sfj.t xnw n# nTr.w the one whose respect is great in the midst of the gods, 9,18 9,18 D#-o Hwj Xftj.w=f who extends the arm362, who smites his enemies363, 9,19 p# ntj nXt Dr.t=f xr n#y=f Xow n oH# r QnQn the one whose hand is strong, holding his 9,19 n#y=f Xrw.w weapons, in order to smite his foes364, 9,20 9,20 rmn p.t n jb=f at whose desire the sky is supported365, jw=w f#j t# p.t ntj mrj-sj H#tj=f while they lift up the sky which his heart loves, 9,21 9,21 job tp=f m #tf wr.w n.t Db#.tw m j#b who unites his head with the great Atefcrowns367. The crown of Lower Egypt is provided with the left eye. jw D#D#=f 9,22 wD# r n#y=f366 #tf.w wr.w jw t# while his head 9,22 is hale with respect to his dSr.t mH.tw n t# j#b great Atef-crowns and the red crown is filled with the left (eye). 9,23 9,23 jtj pw HQ#.n=f jdb.w He is the sovereign. He ruled the banks, 368 p# nsw.t p#w j.jrj jrj HQ# n# t#.w It is the king who ruled the lands, 9,24 9,24 S#o.tw smn j#w.t=f whose rank was the first to be established, 369 jw jrj=w S#o jrj […]Xo(?) while [... appearance(?)] was the first to be made, 9,25 9,25 mds o xr mtn Tm#-o Ssp [n=f Dom]370 he with forceful arm, holding a knife372, with strong arm373, who takes up [the sceptre for himself], [...]=f xr t#y=f 9,26 sf jw nXt Dr.t=f xr p#y=f [...] his [...] holding his 9,26 knife, while his [Dom(?)371] hand is strong holding his [sceptre(?)],

9,17

9,17

LGG III, 689a. Compare Meeks, Mythes, 118 (373) for this translation. LGG VII, 70c. LGG VII, 585b. For further attestations of this designation of Min, see also Egberts, In Quest of Meaning, 302, 13. LGG V, 61a. Or: In order to smite his enemies. LGG IV, 670c. The beginning of the line is written over something that was washed out. LGG I, 135c. N# is written above the line. Schott (Urk. VI, 109,10) suggests reading . The traces of ink of the upper sign, however, do not fit the plant, but rather . Compare the examples in the palaeography. The lacuna is filled according to P.L, col. I,51. Eom was used as a Proto-Demotic equivalent of the Middle Egyptian Dom in col. 9,11, so that it was originally probably written here as well. LGG III, 471a.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 9,27

237

9,27

with verdant mace375, with gleaming love , [...] beautiful(?) 9,26 [...] love, […] n#-on(?)374 9,26 […] mr.t 9,28 9,28 everyone rejoices at the sight of him. Hr-nb Ho.tw n m##=f377 378 [... nw] r=f [... look] at him. 9,29 9,29 jr p#y=f Dd With respect to its speech: 9,30 9,30 379 O weary one380, who assembles381 [what is j nnj sbQ [jmj.w=f job m D.t=f Ds=f] in him, who unites with his own body382,] 9,29 [… n#]y=f […] Ho.w=f […] his 9,29 [...] himself. P.L, col. I,55–J,2 (Urk. VI, 111,3–15): ntj mHn.t Xoj.tw m H#.t=f at whose forehead the coiled one appears383, o.wj=f Hr Hnk nfr.w whose arms are offering good things384. jr p#y=f Dd With respect to its speech: j now wTs H#tj O Nau-serpent with uplifted face385, wr f#.w nn tkn.tw jm=f with great magnificence386, whom one does not approach, Dsr sSm Xntj Hw.t-o#.t with sacred image387, the foremost of the great temple388, w#H nmt.t(?) m jrj-wHm.w with enduring stride in the sky389. QrHtj pw n ms.w Hr t#-wr It is the one of the protective serpent of the children on the east side390, s#-t# nt wr So.t the snake of the one with great slaughter391. bs# pw nt grHtj.w It is the protection of those of the night(?)392, jdr jj m jwH which repels the one who comes in destruction393. mnDtj pw n ntj Ddm It is the one of the eye for the one who

373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393

#X#X #ms THn mrw.t

376

LGG VII, 464c. The papyrus is only fragmentarily preserved here and the reading not sure. LGG I, 58b. LGG VII, 481a. P.L, col. I,53 reads ... n mrw.t=f ‘… because of his love’. The eye-determinative of nw is still preserved. Nw is also used as the Proto-Demotic equivalent of m## in col. 3,5; 4,26; 5,26, and 11,3. Schott (Urk. VI, 109,18) misreads these signs as . The lacuna is filled according to P.L, col. I,54. LGG IV, 249a. Wb IV, 95.1. LGG I, 135c. LGG IV, 371c. LGG II, 6a. LGG II, 611b. See above under 3,26 for the Nau-serpent. LGG II, 441c. LGG VII, 662b. LGG V, 830a. LGG II, 246c. See also Wilson, Lexikon, 254. LGG VII, 225b. LGG VI, 98a. LGG II, 836b. LGG I, 645c.

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238

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

10,1

stnm.n=f Hr.w r w#.t=f mtw=f XtXt Hr.w r p# ntj tw=f n-jm 10,2

jr p#y=f Dd jnD-Hr=T wsr.t m Jwnw wSb.t r-r=T Ho.w=T j t#w sr(.t) ntj m Jwnw

10,3

10,4

Ow.t-Or stwt r Ro t# nTr.t ntj mX# n p# Ro 10,5 #X.t pw n.t Or-#X.tj Hnw.t n jmj #.t=f t# wD#.t n p# Ro Or-#X.tj t# Hrj EHwtj 10,6

bHdtj pw s#b Sw.t Roy(.t) THn jm

p# bjk ntj n#-on399 10,7 t#y=f Sw.t p# Ro t#w ntj THn p#y=f Qj 10,8 nb(.t) n hnw nDm.wj Snw=s t# nb(.t) n p# hnw ntj o# Snw=s Qm# Hnw m bx

10,9

t# j.jrj dj.t Xpr Hnw m-Dr Smj=f n=f 10,10

394 395 396 397 398

sSm St# n Or o# St#=s m xnw o Cw

stings394. 10,1 He has led the faces astray from his way. And he has turned back the faces from where he is. 10,2 With respect to its speech: 10,3 Hail to you, strong one in Heliopolis395, A speech to you yourself, o that noblewoman who is in Heliopolis, 10,4 Hathor who resembles Re396. the goddess who is like Pre, 10,5 She is the eye of Re-Horakhety397, the mistress of the one who is in his moment398. the Udjat-eye of Pre-Horakhety, the headwoman of Thoth, 10,6 It is Behedety400, many-coloured with plumage401, Rayt402, with gleaming form403, the falcon, 10,7 whose feathers are beautiful, Pre, whose form is gleaming,404 10,8 the lady of jubilation405, how pleasant is her hair406, the lady of jubilation, whose hair is plentiful, 10,9 who created ‘he of the Henu(-bark)’407 in giving birth408/in hurrying409, the one who caused ‘he of the Henu(-bark)’ to come into being, when he/it departed, 10,10 the secret image of Horus410, whose secret is great in the hand of Shu411,

LGG III, 324c. LGG II, 581b. LGG VI, 688c. LGG I, 47c. LGG V, 165c.

399 400 401 402 403 404 405 406 407 408 409

( ) seems to be a hieratic confusion with ( P. BM 10252, col. 5,26). LGG II, 815b. LGG VI, 147b. LGG IV, 643b. LGG VII, 485c. The text seems to alternate between references to a masculine or feminine being. LGG IV, 92c. LGG IV, 601b. Wb III, 109.13 and LGG V, 159c. LGG VII, 211b. Since the Proto-Demotic version has a verb of motion, bX should probably be understood in the same way. A verb bXX is attested which possibly is a form of the verb XX ‘to hurry’; see Wilson, Lexikon, 327. However, this could also be a writing for bx ‘to illuminate’ (Wilson, Lexikon, 328). 410 LGG VI, 641a. 411 LGG II, 49a. For the hand of Shu, see also the discussion by Meeks, Mythes, 122–123 (397).

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

p# sSm o# n p# Ro pfj Cw k#p=f Dr.t=f 10,11

prj r p.t m bnw o# Xpr Ow.t-Or pw

jr m-Dr Smj p# bnw r t# p.t 10,12 jw=w Dd n=s Ow.t-Or jr p#y=f Dd 10,13 prj.n=j m Sw n Xnj.n=j413 m Cw j.jrj prj n Sw jw=j mSo j.jrj Cw 10,14

sQdd.n=j m Wp-w#.wt jw j.jrj mSo r Wp-w#.wt 10,15 sHtp.n=j nSnj m Jwnw m-Xt wDo mdw.t jnk jrj dj.t hrj p#w m-Dr jrj Xrw.w 10,17

10,16

HDn j.jrj Xpr n Jwnw

dj=j tp.w n jwtj tp=sn

jnk j.jrj dj.t D#D#.t r n# ntj mn m-dj=w 10,18

fdQ.n=j snm m t# pn r Sod Dmo n p# t# 10,19 dr.n=j xnn.w r mHt.t n Wnw jnk j.jrj rwj n# xnn.w n p# mHt.t 10,18 n %mnw

10,20

shrp.n=j wbn-r# jw=j dj.t hrp p# wbn-r# 10,21

sT#=j419 noy.w r-rwtj #X.t

jnk j.dj.t Xpr n# Hfj.w p# bnr t# #X.t

239

that is the great image of Pre, Shu who hides his hand. 10,11 who comes forth to the sky as a great phoenix412. That is how Hathor came into being. Now when the phoenix went to the sky, 10,12 one called her Hathor. With respect to its speech: 10,13 I came forth as sunlight, when414 I alighted as Shu. came forth as sunlight, while I marched towards415 Shu, 10,14 I travelled as Upuaut. while marched to Upuaut. 10,15 I have calmed the rage in Heliopolis, after the judgement.416 I am the one who caused that 10,16 displeased one, who came into being in Heliopolis, to be content, when hostility was created. 10,17 I gave the heads to those without their heads. I am the one who gave the head to the ones who had none,417 10,18 I have divided the sadness in this land. in order to cut down the misery in this land. 10,19 I have expelled the tumult to the north of Hermopolis. I am the one who expelled the tumult in the north 10,18 of Hermopolis, 10,20 I have submerged Weben-ra (Apopis)418. while I have caused the Weben-ra to submerge. 10,21 I have brought the Nau-serpents420 outside the horizon, I am the one who caused the snakes to come into being outside the horizon,

412 LGG II, 796b. 413 Schott, Urk. VI, 114, a, suggests reading S#s ‘to proceed’ for P.L, col. J,9. However, the s might just be a mistake for n. 414 My rendering assumes n is written for m. 415 See Vernus, RdÉ 41, 202 for the Demotic preposition j.jrj. 416 Compare 3,12–15 above. 417 Compare Vernus, RdÉ 41, 156 for the grammatical construction. 418 LGG II, 317b. 419 P.L, col. J,14 has sT#.n=j. 420 LGG III, 531c.

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240 10,22

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 10,22

r Xsf jj tkk

r omD p# ntj jw=f (r) jj r Hwro421 10,23

j Xftj Xrw sbj pfj n Xntj jmnt.t

10,24

sjf.n=k Hmtj m HoD#

nk=k oH#wtj s.t-Hm.t Hwro 10,25

m j#{b}423 bXX m Otp.t m pr b#.w n Otp.t 10,26 sxnn(?).n=k424 Sd.t sxrd Ho.w ntk j.jrj XrXr t# Sd.t sxrd Ho.w 10,27

swSr.n=k nh.t Sps

dj=k Sw t# [...] 10,28

sH#w.n=k sSt# m xnw nhp

ntk [...] b# nb Ed.t425 10,29

Xntj sX.wt n snHm.w xnw [...] 10,30 jwH.n=k p# dj.t-sw428 r-Xft-Hr n [nwb.t]429 [...] dj.t-sw r-Xft[10,29-Hr] nb.t Otp.t

10,31

tw#.n=k n=s m mnj.t jrj=k tj[…] 10,32 HoD#[.n=k] m#o n Ro bj[k {Or}430 nt nfrHr]431

in order to repel the one who comes attacking. in order to turn away the one who will come to rob. 10,23 O enemy, foe, that rebel of the foremost of the West. 10,24 You have defiled the effeminate one422 illicitly, You have copulated (with) the female male by force, 10,25 on the mound of fire of Hetepet. in the house of the bas of Hetepet. 10,26 You have demolished the pool which rejuvenates limbs. You are the one who destroyed the pool which makes the limbs young. 10,27 You have caused the sacred sycomore to become desiccated. You have caused the [...] to become desiccated. 10,28 You have revealed the secret in the house of426 the copulating one427, You are the one who [...] the ba/ram, the lord of Mendes, 10,29 within the fields of locusts. in the midst of [...] 10,30 You have despoiled ‘the one who gives himself’ in front of the [the golden one]. [... ‘the one] who gives himself’ in fro[nt 10,29 of] the lady of Hetepet. 10,31 You have claimed the Menit from her. You have [...] 10,32 [You have] robbed the Maat of Re432 and the fal[con of the one with beautiful face.]

421 See Vernus, RdÉ 41, 173. 422 LGG V, 141c and Wilson, Lexikon, 650. 423 P.L, col. J,17 reads j#.t ‘mound’ and the j#b-sign in P.BM seems to be a hieratic confusion with the j#.tgroup, to which the scribe added the phonetic complement b. 424 The s seems to be a mistake for x; see P.L, col. J,18. 425 The standard is written above the line. 426 Faulkner, CD, 202 (reference courtesy Mark Smith). 427 LGG IV, 262b. 428 The papyrus is distorted in this area. 429 The lacuna is filled according to P.L, col. J,21. 430 The second -group seems to be a dittography, or, considering the plural in the Proto-Demotic version, a dual-writing. 431 The lacunae are filled according to P.L, col. J,23.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

241

[...] the falcons of Ptah. P.L, col. J,24–31 (Urk. VI, 119,2–17): jr p#y=f Dd With respect to its speech: j nb nmo Hrj nmj.t=f O lord of sleep433, who is on his bier434, tp.w o.wt=f m jor.wt his limbs are uraeus-snakes435. rsy pw jw.tj oo.w=f He is the guard who does not sleep436, Smy nn Xnn=f the walking one, who does not halt437. wnm=f m HH.w som=f m HH.w He eats of millions. He swallows millions. X.t bd.t=f/rd.t=f(?) pw m HH.w It is the case that his food-stuff(?)/plants438 are as millions. jr p#y=f Dd With respect to its speech: j wbn m mHn.t=f O one who shines with his coiled one439, m Hrj-jb #gb=f as the one who is in the middle of his flood440, nXX jwtj mnj=f the old one without his death441, j.jTj jnj r Dr n jb=f who takes and brings according to his wish442, Sfj=f h(#)d=f r mrw.t=f he swells and he becomes weak according to his desire. j nb hrw jrj grH O lord of the day443, who creates the night444, S#o.tw n=f jbd.w for whom the months were begun445. 11,1 11,1 jr p#y=f Dd With respect to its speech: 11,2 11,2 j sonD oHow stkn hrw.w446 O one who lessens the lifetime447, who causes the days to approach448, 11,1 j p# ntj dj.t Srj p(#) oHow mtw=f dj.t wn O the one who causes the lifetime to be short, p(#) hrw and 11,1 causes the day to pass by, 11,3 11,3 449 jj m XtXt nn m##.n.tw=f who comes backwards without being seen451. mtw=f jj n Xpj jw bw jrj=w nw r Hr=f450 and he comes in for/as death452/suddenly453,

[...] n# bjk n PtH

432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451

LGG III, 227a. LGG III, 662b. LGG V, 365a. LGG VII, 386a. LGG IV, 712b. LGG VII, 75a. The writing in P.L, col. J,27 is hard to decipher. It could be either or . For the reading X.t bd.t see Goebs, Crowns, 324. LGG II, 311c. LGG V, 312b. LGG IV, 310a. LGG I, 627c. LGG III, 687c. LGG I, 499c. LGG VII, 9c. P.L, col. J,32 has a singular. LGG VI, 190c. LGG VI, 698b. The w is written above the line. See Vernus, RdÉ 41, 176 for this reading. The scribe seems to have forgotten Hr and then added it after r=f. LGG I, 127b.

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242 11,4

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

nn h#j=j m xnw nm.t=k nn Xfo.n-wj Dr.tj=k

bn jw=j h#j m-xnw t#y=k 11,5 nm.t bn jrj.w Dr.tj=k rX mH.tj n-jm=j 11,6 jn swD#(.w) ckr swD#-(w)j n#454 j.jrj dj.t wD# ckr j.jrj dj.t wD#=j 11,7

jn jmn.w bjk jmn-wj455

n# j.jrj H#p p# bjk ntw (j.jrj)456 H#p=j 11,8

Hr ntj jnk prj m nmHw Hrj-jb nwn #T.n sn.tj nfr.w=f 11,9

jnk p# oDd j.jrj prj m p# Hrj-jb n p# mw jw t#y=j sn.t n# j.jrj 11,10 Xnm457 n=f 11,11

j Xftj Xrw sbj pfj n Xntj jmnt.t Wsjr P#wrm r.msj{=j} Q# sp m#o-Xrw 11,12

Xb#.n=k 1/5 n wD#.t Xb# 1/5 n t# wD#.t 11,13 sjd.n=k-sn(?)461 m #X.t j Hm-Tw m #d462 11,18 11,22

#d=k 11,19 p# ntj n t# 11,20 #X.t m jrj th11,23h# 11,24 r (?)463

11,21

omD=k

without one looking at his face. 11,4 I will not fall into your place of slaughter, your hands do not grasp me. I will not fall into your 11,5 place of slaughter. Your hands will not be able to grasp me. 11,6 The ones who keep Sokar safe are the ones who keep me safe. The ones who cause Sokar to be hale are the ones who cause me to be hale. 11,7 The ones who hide the falcon are the ones who hide me, The ones who hide the falcon are the ones who hide me. 11,8 because I am the one who comes forth as orphan/poor one458, in the middle of the Nun459, whose beauty the two sisters have nursed460. 11,9 I am the youth who came forth in the middle of the water, while my two (sisters) are those who 11,10 reared him. 11,11 O enemy, foe, that rebel of the foremost of the West, the Osiris of Pawerem, whom {I} Qaqa justified has born, 11,12 You have deducted 1/5 of the Udjat-eye. who deducted 1/5 of the Udjat-eye. 11,13 You have made them powerless in the horizon. O turn yourself back! Do not attack464, 11,18 You have attacked 11,19 the one who is in 11,20 the horizon. 11,21 May you turn away! 11,22

452 Vernus, RdÉ 41, 180, with n. 103 translates ‘de manière détournée’. However, note the -determinative, so that the word cannot be related to Xp ‘strange’ as Vernus thinks. 453 Compare CDD_sh, 102, with reference to our passage. 454 Schott (Urk. VI, 121,8) reads k# here and in the Proto-Demotic version of the next line (Urk. VI, 121,10) and is followed in his assumption by Vernus, RdÉ 41, 182. However, in both cases n# is clearly written. 455 P.L, col. J,34 reads jmn=j. 456 Suggestion by Joachim Quack. 457 seems to be a mistake for ; see Schott, Urk. VI, 121, c. 458 LGG III, 69a. 459 LGG V, 333b. 460 LGG I, 87b. 461 P.L omits sn. Although it looks like the scribe wrote , it seems more plausible that the two strokes are a miswriting of . Altmann, Kultfrevel, 89 ignores this variant in her discussion. 462 This line is written vertically in front of the column. The same layout was used in P.L. 463 The translation of the vertical line is written in the empty space at the end of the column. 464 Kucharek (Klagelieder, 555) proposes to translate ‘… as crocodile’. However, the translation suggests that the verb is meant.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

11,13

jmj knH

465

jtn Hr Ts n mr nX#.wj

bw jrj.w p# Sw km466 Hr p# Ts 11,12 n mr nX#.wj 11,14

jmj om p.t joH mspr m pr w Jwnw467

bw jrj t# p.t 11,15 om joH mtw=f jrj Hbs-tp n Jwnw 11,16 jmj sxb Stw468 Oopj wSr nwj bw jrj.w t# Stw 11,17 swr p# mw mtw p(#) jtrw jrj Sw 11,18 jmj prj X.t m Hrj-jb nwn h# nsr.t m nsr.t bw jrj.w wn st# prj m p# Hrj-jb n p# mw mtw sD.t D#fj sD.t 11,19 jmj rX.tw [Xdj]469 Xntj n jtn oS# w#.wt m D#j Hr.t bw jrj(=w)470 rX n# Xdj Xntj p# Sw p# ntj n#oS#.w n#y=f w#.wt r D#j t# p.t 11,20

jmj sQd p.tj m sp wo sm# p.t r t#

bw jrj t# p.t rst.wt jrm t# p.t mHt.wt mSo n wo sp mtw t# p.t h#j r p# jwtn 11,21

jmj wn ofd.t472 m Jwnw m##.tw ntj Xntj=s473 bw jrj=w wn t# ofd.t ntj m Jwnw mtw=w ptr p# ntj n-jm=s474 11,22 jmj sfX mnX.t m Ow.t-k#-PtH r dg# o mn

243

Do not attack 11,24 (?), lest the sun disc grow dark on the sandbank of the canal of the two knives, lest the sunlight become black/dark on the sandbank 11,12 of the canal of the two knives, 11,14 lest the sky swallow the moon (on) the third day of the lunar month in the house of the district of Heliopolis, lest the sky 11,15 swallow the moon so that it makes the Hbs-tp in Heliopolis, 11,16 lest the tortoise quaff the Nile and dry up the pool, lest the tortoise 11,17 drink the water so that the river becomes dry, 11,18 lest the fire come forth in the middle of the Nun and a flame roast (another) flame, lest a flame come forth in the middle of the water and a flame burn up (another) flame, 11,19 lest one know [the travelling northwards] and southwards of the sun disk, the one with numerous ways in crossing the sky471, lest one know the travelling northwards and southwards of the sun, the one whose ways are numerous in order to cross the sky, 11,20 lest the two heavens travel/move at the same time and the sky join to the earth, lest the southern sky and the northern sky go at the same time and the sky descend to the ground, 11,21 lest the chest in Heliopolis open and one sees what is within it, lest one open the chest which is in Heliopolis and one sees what is in it, 11,22 lest the clothing in Memphis loosen in 11,13

465 Jmj knH is written on something that was washed out before. 466 Schott, Urk. VI, 123, 9 transcribes , and Altmann, Kultfrevel, 91, n. 621 notes that either a dot is missing for the writing of , or that the two signs have been confused. However, clearly the hair-sign is written, as the examples in the palaeography show. 467 P.L, col. J,40 has ... m h#w Jwnw ‘… in the neighbourhood of Heliopolis’. 468 LGG VII, 147b. 469 See P.L, col. J,43. 470 The =w was probably omitted, because of the writing of jrj. 471 LGG II, 215b. 472 ofd.t is written like the city #X-bj.t ‘Chemmis’, here even with a town-determinative. 473 P.L, col. J,45 has m Xntj=s. 474 The n is added above the line.

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244

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

order to see the arm of the so-and-so (= Osiris), bw jrj=w sfX t# mnX.t pr-PtH mtw=w nw r t# lest the clothing of the house of Ptah be looss.t w#H Dr.t p# 11,21 mn ened and one looks at the state of preservation of the hand of the 11,21 so-and-so (= Osiris), 11,23 475 jmj oXm tk#w m grH nbD m #.t tf nn 11,23 lest the torch in the night of the evil one Xpr=s extinguish in that moment which should not happen, 476 bw jrj=w oXm p# Xbs n t# wnw.t Hrj-jb t# lest the lamp be extinguished in the hour wnw.t ntj jw bn sw Xpr477 which is in the middle (of the night), the hour which should not happen, 11,24 11,24 lest the great green be made sweet. Then jmj bnr.tw w#D-wr sxb.k#.tw jmj mw=f what is in its water will be drunk, bw jrj p# ym hnn mtw=w swr n-jm=f lest the sea become sweet and one drinks from it, 11,25 11,25 jmj rX.tw Ts 4 m Jwnw hb p.t sDm=sn lest one know the four utterances in Heliopolis, so that the sky falls when they are heard, bw jrj=w rX t# 4.t mdw.w ntj m Jwnw mtw t# lest one know the four speeches which are in Heliopolis and the sky meets the ground, p.t THn p# jwtn 11,26 jmj Tms.w jwnn-nTr n.t wp.t Hrj-jb sp.t 11,26 lest the divine sanctuary of judgement479 ptr.tj nn rdj tm wpj t# pn478 become red/harmed in the middle of the shore of Peterty without causing that this land is not judged. bw jrj=w mdw.w bjn Hr p#w mr-nTr mtw=w lest evil be spoken on this divine canal and tm wpj p# t# r=f the land is not judged by virtue of it. 11,27 snDm nb r Dr jm=f p# nTr 42 m oQ#=f 11,27 The lord of all is seated in it. The 42 gods wDo.tw mdw pn Hr=f480 are opposite him and this speech is judged on it. Hms p# Ro Hr-r=f jw p# nTr 42 n=f wpj n#y=w Pre sits on it, while the 42 gods belong to him mdw.t n-jm=f and judge their speech in it. 11,28 11,28 jmj kf# b#y.t ntj m Cdnw jtm p.t m oQ#=s Lest the hole which is in Pharbaitos be uncovered and the sky lack/suffocate before/in front of it (= the hole)482, bw jrj=w kf# t# b#y.t n pr-Or-mr.tj mtw t# p.t Lest the hole of the house of Horus-Merty be jrj.w k#[...]481 uncovered and the sky [...],

475 For this name of Seth, see Azzam, GM 227, 13. 476 is written and not as suggested by Schott, Urk. VI, 125,18 and Altmann, Kultfrevel, 108. 477 Vernus, RdÉ 41, 175 suggests bn =s (r) Xpr. 478 P.L, col. J,50 has m t# pn ‘in this land’. 479 However, compare the mention of the toponym wp.t in Edfu I, 66, no. 70 (reference courtesy Mark Smith). 480 P.L, col. J,51 reads wDo.tw mdw=sn Hr=f ‘in which they are judged’. 481 Probably the word k#mn, which can also be used ‘bildl. von der Erde beim Unwetter: dunkel sein’ (Wb I,

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 11,29

245

11,29

lest the seal of Anubis be loosened485 and the clay (seal) of [Ptah] broken, [bw jrj]=w ntf n# Xtm j.jrj Jnpw mtw=w rwj [lest] the seals which Anubis made be loost# Xtm j.Dbo PtH484 ened and removed the seal which Ptah sealed, 11,30 11,30 lest the bush [(which served) as a hiding jmj wH# b#y.t [m jmn r nS sdg]# jm=s486 place] be cut [in order to expell the one who is concealed] in it, bw jrj=w fX t#w b#y.t ntj j.jrj=w k#p n-jm=s lest that bush be destroyed, in which one mtw=w […] hides and one [...], 11,31 jmj Q#j Xrw nn Hr m jrj.t [r ptH-r# m $r- 11,31 lest the voice be loud and no one is in the oH#]487 act [of opening the mouth in Babylon,] bw jrj=w Srr jw488 mn p# ntj jw=f Dd m lest one cry out489 and there is no one who r#(?)[...] will say with the mouth [...], 11,32 11,32 490 lest the ass make the cat powerless and jmj sjd o# mjw H#[j=s r=f pHwj ks] [bare (its) lowered hindparts to him,] bw jrj.w p# o# j#d t# mjw mtw=s [k]r[p](?)491 lest the ass make the cat suffer and reveal(?) r-r=f pH.tj=s […] to him its hindparts [...], 11,33 11,33 jmj stj jH Hr [mHj m r# oQ#]492 lest the crocodile attack the [one who is submerged at the (water’s) edge of the oQ#water.] [bw jrj.w p#] msH493 Hwj r p# ntj mHj494 m r# n [lest the] crocodile strike the one who is submerged at the edge of the red pool [...]. t# Hn.t495 dSr [...]496 11,34 11,34 jr p#y=f Dd With respect to its speech: 11,35 11,35 497 jw nHm.n=k wtT m-o [cXm.t tw#(?)=k You took the wtT-symbol away from the n=s m wnSb]498 hand of [Sekhmet and you claimed the wnSb-

482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498

jmj wnX Xtm n.t Jnpw sD sjn.t n.t [PtH]483

107.4.), was written here. Faulkner, CD, 50. The lacuna is filled according to P.L, col. J,53. The relevant fragment is wrongly positioned two lines below. For the word wnX ‘to loosen’, see Graefe, SAK 7, 53–63 and esp. p. 54 for our passage. The lacuna is filled according to P.L, col. J,54. The lacuna is filled according to P.L, col. J,55. The m that is written seems to be a hieratic confusion with w. CDD_C, 196–198. The lacuna is filled according to P.L, col. J,56. The r is clearly preserved. Probably krp/glp was originally written, which is attested in Demotic and Coptic; see Erichsen, Glossar, 589. The lacuna is filled according to P.L, col. J,57. Compare the translation of the previous line for the restoration of the lacuna. It was also suggested by Vernus, SEAP 9, 28. LGG III, 374c. Although not read by Schott, Urk. VI, 129,16 or Altmann, Kultfrevel, 123, the traces of ink preserved fit the word Hn.t. Maybe the fragment with the evil-bird and the plural-strokes, which is currently misplaced in the empty space to the left, belongs here. Compare Altmann, Kultfrevel, 125, with n. 864, for the restoration tw#. That the same word was written here as in 10,31 is also supported by the fact that the beginning of the Proto-Demotic equivalent there is also jrj=k tj[…]. The lacuna is filled according to P.L, col. K,2.

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246

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

symbol from her.] [...] the wtT-symbol of Sekhmet and you [...] from her the wnSb-symbol [...]. 11,36 11,36 [h]wt=k m nsr.t [n.t jr.t Ro m Snw n (Now) you will be burnt in the flame [of EHwtj]499 the eye of Re through the conjuration of Thoth.] [...] [...] 11,37 11,37 [You raped502 as one who binds503 in the [omS(?).n=k m wtj.w Xntj ww n V#r.t]500 district of Tjaret.] 501 […] n Hwro m wtj.w m Vb(?) […] by force/illicitly as one who binds in Tjeb-netjer. P.L, col. K,5–15 (Urk. VI, 131,13–133,12): sm#.tw Hm.t=k r-Xft-Hr=k (Now) one copulates with your wife in front of you. nn wn pHtj=k r nHm=s Your strength does not exist to take her away. nHm=k mob# n Hrj wDb.w=f You took away the harpoon of the one who is over his river-banks, nDtj jt=f m Vb-nTr the protector of his father in Tjeb-netjer. mds Cw mob#=f jm=k (Now) Shu stabs his harpoon into you. pgs sn.tj Hr=k The two sisters spit on you.504 wH#.n=k DdH.w505 Hr J#.t-Qb You cut the DdH-grain(?) on Jat-qeb, hrw sDr m sX.wt (on) the day of sleeping in the fields. js-H#Q m (j)X.wt=k nb (Now) all your possessions are easy prey506 jn %ntj-xty m Km-wr through the agency of Khentechtay from Athribis.507 bsj.n=k jr.t n j#.t-nTr You brought in the eye to (= looked into) the mound of the god. Sdj.n=k jmj=s Xr pfj You removed what is in it, (o) that fallen one.508 Sdj.tw (j)X.wt=k ntj m Ddm(.t) (Now) your possessions, which are heaped, are removed [...] wtT n cXm.t jrj=k tj[...] n=s n wnSb[...]

499 500 501 502 503 504 505 506 507 508

The lacuna is filled according to P.L, col. K,3. The lacuna is filled according to P.L, col. K,4. See Altmann, Kultfrevel, 127, n. 882 for this emendation. See Altmann, Kultfrevel, 127, n. 879 for the suggestion that probably omQ is meant instead of omS. Compare the discussion by Smith, in Egypt in Transition, 402 with an episode from the Delta Papyrus for this translation. See the commentary by Altmann, Kultfrevel, 130–131 for this misdeed of Seth and its consequence and compare Klotz, Adoration, 92. Compare also Leitz, Geographisch-osirianische Prozessionen, 381–382 for the spear of Shu in connection with Vb-nTr, the Sebennytes. Clearly is written in P.L, col. K,8 and not as proposed by Schott (Urk. VI, 131,19). Faulkner, CD, 163. See the discussion by Altmann, Kultfrevel, 131–134 for this misdeed. The interpretation of Xr pfj as an invocation to Seth, although an evil determinative after Xr is missing, follows von Lieven, WdO 42, 251–252, contra Altmann, Kultfrevel, 134–135, who translates ‘du hast für “Jenen” genommen, was in ihr ist’ and understands Seth as acting on order of an anonymus god or demon, which would be, as von Lieven has already pointed out, very surprising.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

jn oxm wsr r=k srH.n=k r mw.t-nTr Hr Dd n=s b#k(.t)(?)510 m grg jw=k m dndn rs-wD# m sDb nt %w.t sSm=k sbj.w m Orj-mnD.wj r Cfj mnD.wj m Dr.t=f jw=k n So.t n nsw.t m tk(k)=f nSnj mHn.t=f r=k sHwj.n=k sbj.w Hr j#.t mrk(H)513 Hr Dor j#k jmj=s 12,1

ntk jrj twt p# mSo Hr n j#.t j#k r wX#514 p# j#w r.wn.n# Hr-r=s 12,2

#.t n=k Hrj-jb njw.t=f516 mds Ssr.w=f jm=k

12,3

s#H-t#.n=k tpj-o sbj.w Xntj W-pg# sfT=k m#H n m#o-Xrw or.n=k orw St# mSo=k jrm n# sbj.w m xnw W-12,2pg# rmn=k519 p# m#H n m#o-Xrw jrj=k xnxn r p#y orw520 St#

247

by the crocodile demon which is stronger than you.509 You looked at the god’s mother and called her maidservant in a lie. (Now) you are subject to the wrath of the one who wakes hale, and the opposition of Khut (= goddess of Athribis).511 You led the rebels in Heri-menedj against Shefi, in whose hand are the two breasts. (Now) you are (destined) for the knife/slaughtering of the king when he attacks. The wrath of his coiled one is against you.512 12,1 You assembled the rebels on the mound of Merkeh and searched for the aged one who is in it. You are the one who assembled the army on the mound of the aged one in order to seek the old aged one who was on it.515 12,2 (Now) the striking-power is for/against you, (of) the one who is in the middle of his city517. His arrows pierce you.518 12,3 You trod the earth in front of the rebels in Oupoke. You cut off the wreath of justification and you approached the secret Aru-tree. You marched together with the rebels in the midst of 12,2 Oupoke and you took away the

509 This misdeed is discussed by Altmann, Kultfrevel, 134–135. 510 The hieratic writing in P.L, col. K,12 looks rather like ( ). However, this is presumably a mistake for the b#-bird. 511 Compare the discussion of this misdeed by Altmann, Kultfrevel, 136–137. See also Leitz, Geographischosirianische Prozessionen, 368 and von Lieven, WdO 42, 252 who notes that the allusion to the god’s mother, i.e. Isis, as servant could also refer to the episode when Seth forces Isis to work in the spinning room. 512 See Altmann, Kultfrevel, 137–139 for a discussion of this misdeed, and compare the addition by von Lieven, WdO 42, 252. 513 This reading follows Altmann, Kultfrevel, 139 and 140. 514 The w is written above the line. 515 Compare Vernus, RdÉ 41, 164 for the grammatical construction. 516 What Schott, Urk. VI, 133 (4.) transcribes as a diagonal stroke rather looks like , which was inserted later between the ideogram-stroke and the standard. 517 LGG V, 332c and Herbin, Parcourir, 155. P.L, col. K,17 reads #.t r=k n Hrj-jb njw.t ‘The striking-power of the one who is in the city is against you’. 518 Compare the discussion by Altmann, Kultfrevel, 139–141 for this misdeed of Seth and its consequence. 519 Schott (Urk. VI, 133,22) and Altmann (Kultfrevel, 141) both read T#j. However, the writing of this word with just is not attested. This arm alone, on other hand, is a common abbreviated writing of rmn which

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248

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

12,4

Xbd-Tw p# sr wr ntj m Hw.t-sr

12,5

Hwj.n=k Xnd.w Hr jrj k#.wt v#y.t r sT#m Ho-

nTr

Hwj=k n# Xd.w n c#w r.wnn jrj.w Hbs n p# nTr 12,6 sHwr-Tw sn.tj m c#w Hms.w Hno Ts.w 12,7

wnn=k m sSm n wH# mHy.t n spr.w n P

ntk j.jrj T#j525-o n n# {j.jrj T#j-o n n#} j.jrj Smj r Xf p# Twf 12,6 n pr-W#D.t n P ep 12,8

Dd=k wnw pw r nn.t m#x jb=k r Dor b#w

jw=k Dd wnw Hr n t# rbn.t nn.t jw H#tj=k Smm 11,11

nS.tw m527 njw.t528 gmj.tw wn=k [Drj-Tw] wr [r=k]529 11,12

12,8

tS=k #ms jb=k sXm [nn snD]=k sXm[=f]530

bn-pw=k snD Dd jw=f 531sXm n-jm=j

wreath of justification and you approached the secret Aru-tree. 12,4 (Now) the great nobleman who is in the house of the magistrate521 is displeased with you.522 12,5 You beat the weavers523 when (they) did the work of Tayt in order to clothe the body of the god. You beat the weavers of Sais, who were making a garment for the god. 12,6 (Now) the two sisters in Sais524, who sit together with the weavers, vilify you. 12,7 You were the leader for the cutting down of the papyrus for the ones who approached Pe. You are the one who led526 the ones who were going in order to destroy the papyrus marsh 12,6 of the house of Wadjyt of Pe and Dep, 12,8 You said: It is what exists at nn.t, your heart burning to search out the bush. while you spoke of/mentioned what exists on t# rbn.t nn.t while your heart was hot. 11,11 (Now) you are expelled from the city. Your blame is found. One who is greater [than you hinders you]. 11,12 You smashed the Ames-sceptre. Your heart was powerful and you [did not fear its] power. 12,8 You did not fear532, saying: It prevails

can also mean ‘to take away’ (Wb II, 419, I,e). 520 Schott, Urk. VI, 135,2 and Altmann, Kultfrevel, 141 trancribe , the hieratic sign in the gloss is . The same applies to the Louvre-version (P.L, col. K,19: ), where the determinative clearly is the tree-sign. Compare the writing of in the line above (P.L, col. K,18: ). For the orw-tree, see also Töpfer, Balsamierungsritual, 164 i) (reference courtesy Mark Smith) and Goyon, Recueil, 57. 521 LGG VI, 417b. 522 See the discussion by Altmann, Kultfrevel, 141–144 for this misdeed. For the wreath of justification, compare also the comments under 29,23 of the Great Ceremonies of Geb. 523 LGG V, 944b. 524 LGG VI, 378a. 525 T#j is written over something that was washed out. 526 For T#j-o, see the discussion by Borghouts, JEA 59, 136, n. 2. 527 The papyrus is broken in this area and the fragment on the left needs to be lowered. 528 P.L, col. K,25 has ... m njw.t=k ‘… from your city’. 529 The lacunae are filled according to P.L, col. K,25. 530 The lines are written to the left of the main column. The lacunae are filled according to P.L, col. K,26. P.L, col. K,26 reads nn snD=k n sXm=f. 531 The rest of the text is squeezed between this and the previous line.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

12,9

sf.tw stnm Hr=k nn Xrw jb=k r=s Sp wD#.tj=k sQr o.wj=k s#w tkk=k wr r=k

12,10

jw Dd=k mr.tj534 m#r-sn js pw Hsj jX.wt535

jw Dd=k r n# mr.tj n#y=w Xry.w j#d nhp p# ntj jw=w (r) jrj=f 12,11

joH

jj Hf(#).tw Ro dj=f-sw m dw#w T#w jm=k n

12,12

jw Dd.n=k r Mnw m obo.w=f jsw m ms.w Or Dd=k r n# obo.w ntj Mnw n-jm=w dj.t=st Db# p# j.jrj=w n# sHn.w 12,13

s#w ns.t=k dj r t# s#w wHm r#=k Dd.w

12,14

sHm.n=k Htp.w r T.wt540 hrw jX.wt X#w.t

omD=k Htp.w-nTr n n# Htp.w n nTr.w r 6 n.t

249

over me. (Now) you are miserable533. Your face is confused. The sound of your heart does not exist by virtue of it. Your eyes are blind, your arms are struck. Beware lest you attack the one who is greater than you. 12,10 You said the two Merty that praising the thing is what makes them miserable. And you said concerning the two Merty: Their foes, need536, and mourning is that which they will experience (= which they should do).537 12,11 Come that Re might be praised538, (when) he reveals himself in the morning. The wind of the moon is in you. 12,12 You said about Min in his boasting: The reward is the children of Horus. You said about the boasting in which Min was: It (= the boasting) rewards that which they did the commanders.539 12,13 (Now) your tongue is guarded and put to earth/Guard your tongue which is put to earth. Beware lest your mouth repeats what was said. 12,14 You put a stop to the offerings from the tables (on) the day of the offerings of the altar (= 5th day of the lunar month). You turned away the divine offerings for the altars of the gods on the sixth day-festival. 12,9

532 This could also be read bn p#j=k snD ‘Your fear is not’; see Vernus, RdÉ 41, 165. 533 My translation assumes that sf is the word meaning ‘to be miserable’, but the wrong determinative was used. 534 P.L, col. K,29 has jw Dd=k r mr.tj ‘You said concerning the two Merty’. 535 P.L, col. K,29 reads ... Hsj=sn m Hsj jX.wt ‘… their praise as the praise of the matter/affair’. 536 Vernus, RdÉ 41, 204 suggests a euphemistic designation of n#y=w Xry.w and reads n#y=w Xrw.w j#d ‘Leur ennemi est mal-en-point’. See also Altmann, Kultfrevel, 152 for this interpretation. Schott, Urk. VI, 136,6– 8, however, translates ‘ihr Streit, Elend und Leid sei das, was sie veranstalten’. 537 Compare also Quack, RdÉ 42, 203, who translates ‘Sie müssen klagen’ and Vernus, RdÉ 42, 266. 538 Schott, Urk. VI, 136,9 and Altmann, Kultfrevel, 152 translate ‘der dich demütigt’, but Hf usually means ‘to praise’ or ‘crawling posture’ (Wb III, 73). 539 Vernus, RdÉ 41, 201 understands as the Demotic particle tjs. Altmann, Kultfrevel, 153 translates ‘Siehe, die Belohnung ist es, dass man die “Befehlshaber” gemacht hat’. Quack, RdÉ 42, 203 interprets the sentence as: dy-s Db# p# j.jrj=w n# sHn.w ‘Siehe, sie haben es den Verwaltern vergolten’. 540 P.L, col. K,33 has T.wt nTr.w ‘the tables of the gods’. P.L, col. K,33 also has a plural writing , as in P.BM, and not as transcribed by Schott, Urk. VI, 137,17, or , as transcribed by Altmann, Kultfrevel, 155.

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250

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

12,15

Snw-Tw nTr.w jwy.w r nD-jX.wt sDr=sn Hr Soy Q#j 12,16

jdr.n=k wr m#.w r Hw.t-o#.t m hrw xnm wD#.t 12,17

Xnj n=k m o.t js.t nn m##=k stw.t n jtn

12,18

sjnt.n=k nXb nTrj prj m Ho.w-nTr Smj r sp.t ptr.tj

omD=k p#w sSn ntj nTrj jw=f noy r j#.t-nTr sp.t ptr.tj 12,19

dbn=f jm m oD wD# jw Qn r jrj-sw

prj=f n-jm jw=f wD# jw p# bt# r p# j.jrj jrj=f 12,20

sXn

jw Xsf.n=k sp# r Jwnw dr.n=k Stj.t548 Hr

omD=k sp# r Jwnw rwj=k t# Stj.t Hr n p# sXn 12,21

Ssp=k dndn pxr-Hr dSr.t sn.tj r=k

12,22

sj#T.n=k wD#.t m Jwnw hrw Hb Hr.w

ntk j.jrj j#d t# wD#.t n Jwnw n #bd 2 pr.t orQ

12,15

(Now) the gods exorcise you, who are coming in order to take counsel about things when they spend the night on the high sand.541 12,16 You drove the greatest of seers542 away from the great temple on the day of the joining with the Udjat-eye. 12,17 Stop for yourself543 in the chamber of the tomb. You will not see the rays of the sun disc.544 12,18 You hindered545 the divine lotus546 which came forth from the divine limbs and went to the shore of the ptr.tj-waters. You turned away that lotus which is divine, while it was travelling to the divine mound of the shore of the ptr.tj-waters. 12,19 (Now) it travels around there, being safe and sound, and the offence is against the one who did it. It came forth there, while it is sound and the crime is against the one who did it.547 12,20 You drove away Sepa549 from Heliopolis and you have removed the shrine from the divine bark (of Sokar). You turned Sepa away from Heliopolis and you have removed the shrine from the divine bark (of Sokar). 12,21 (Now) you receive the wrath of550 the one who turns the face551 and the wrath of the two sisters is against you. 12,22 You mutilated the Udjat-eye in Heliopolis (on) the day of the festival of the faces. You are the one who caused suffering to the

541 Compare the discussion by Altmann, Kultfrevel, 155–157 for this misdeed and its consequence. 542 LGG II, 442c. 543 P.L, col. K,36 has Xnj=k, so that a translation ‘(Now) you stop’ is more likely, as in the previous sentences after a misdeed was mentioned. The scribe of P.BM was perhaps in such a habit of using a sDm.n=f that he confused the verb forms here. Altmann, Kultfrevel, 157 and Schott, Urk. VI, 138,3, on the other hand, translate ‘gefangen’ and ‘eingekerkert’ respectively. 544 See the comments on this misdeed by Altmann, Kultfrevel, 157–158. 545 The causative form of jnt is so far not attested. 546 LGG IV, 298c. 547 Compare Altmann, Kultfrevel, 159–161 for a discussion of this misdeed. 548 For the writing of Stj.t with the vulture, see also Wilson, Lexikon, 1038. 549 LGG VI, 269c. 550 P.L, col. K,40 has the genitival n. 551 LGG III, 110b.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

12,23

r=k

sHwr-Tw D#D#.t jmj.w k#r nHm=w jr.t=k

12,24

S#o.n=k xnn.w hrw tpj oH#w jmj swnw=f Hb Wsjr m #tf DdH bfn ntk j.jrj S#o jrj Xrw.w m p# hrw H#wtj553 12,25 n n# hrw.w Hrj.w rnp.t oH# n p#y=f swnw jw jrj=f Hb Wsjr m-dj wD#=f n p# DdH jrm p# HDnw 12,26

sXr-Tw NHb-k# m Jwnw ckr556 m Ow.t-k#PtH dj.tw r557 sDb n H#tj.w rnp.t Xr oH#w jmj swnw=f 12,27

wHm.n=k Qn m hrw sn.nw ng# wob m sX.wt=f xnn.w m swnw n Jtj sDm n m#w jw=k wHm jrj bt# m hrw sn.nw msj Or m-dj Xpr p# ky 12,28 sp n xnn.w Hr sp.t Jtj m-dj sDm=w t# j.jrj Xpr n S#o 12,29

Xpr Dw jb=k dp=k jXr.w m-o sQr.w=k561 nn nD[tj jrj] h#b[.t=k dj.tw] sDb H#tj.w rnp.t jn562 ng# wob m sX.wt=f563

251

Udjat-eye in Heliopolis in the second month of the Peret-season, on the last day. 12,23 (Now) the magistrates who are in the shrine vilify you and they take your eye away from you.552 12,24 You began disturbance (on) the first day, the Nile perch which is in its pond554, (on) the festival of Osiris with the Atef-crown and the imprisonment of the dog555. You are the one who began to create hostility on the first day 12,25 of the epagomenal days, the Nile perch in its pond, when he celebrated the feast of Osiris, when he is safe from the imprisonment and the displeased one, 12,26 (Now) Nehebkau in Heliopolis558 and Sokar in Memphis559 fell you, you being consigned to the evil of the Hatiu-demons of the year by the Nile perch which is in its pond. 12,27 You repeated offence on the second day, the pure bull in his field560, when the tumult in the pond of Jtj was heard anew. when you committed another crime on the second day, the birth of Horus, when the other 12,28 act of tumult took place on the shore of Jtj, when that which happened at the beginning was heard. 12,29 (Now) it happens that your heart is sad and you taste/feel ruin/decay564 from your injuries. There is no protector [who does what

552 See the commentary by Altmann, Kultfrevel, 164–166 and the additional comment about the removal of the eye of Seth by von Lieven, WdO 42, 254. 553 According to Schott (Urk. VI, 141, b), the cross-signs are ‘anscheinend aus der Vorlage übernommene Verweisungszeichen’. However, the cross-sign above the walking-legs is a common determinative of H#wtj; see Wb III, 29. Therefore, it rather seems as if the scribe originally only wrote due to shortage of space, and then decided to add the well-known determinative group in the next line, presumably in order to clarify which word was meant. 554 LGG II, 188c. 555 LGG II, 794b. 556 The scribe confused with the hieratic writing of stj (see, for instance, Möller, Paläographie III, 15 [167]) and then added an r below the group in order to correct it into ckr. 557 P.L, col. K,44 omits the r and can be translated ‘The evil of the Hatiu of the year is imposed (on you) by …’ 558 LGG IV, 276a. 559 LGG VI, 671b. 560 LGG IV, 366c. 561 See the reconstruction on pl. 74 for the correct placement of the fragments in this area. Altmann, Kultfrevel, 172 reads msQr.w=k, but m-o sQr.w=k is more likely; see also Fischer-Elfert, LingAeg 19, 330. 562 P.L, col. K,46 has Xr instead of jn.

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252

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

12,30

sXm=k m hrw 3.nw gnHsw mn nfr.w gr[H wob] m sXm P[gs]567

[...] m p# hrw 3.nw 12,31 [dm]-Tw ds n nTr.w oH#.w dSr jns=sn jm=k [dj.tw sDb n H#tj.w rnp.t jn] gnHsw mn nfr.w570 12,32

[spd=k] stp m hrw 4.nw nXn jmj sS572 s#(.t) twy n.t Ww573 [Dw-jb mnD snb]574 ntk spd stp575 p# hrw mH 3.t msj #s.t jw p# 12,33 [...] Wsjr j.wnnw H#tj=s g#w# r-Db#.t=f j.[...] 12,34

[dj.tw n sDb] n H#tj.w rnp.t m-o nXn jmj sS[=f

563 564 565 566 567 568 569 570 571 572 573

574 575 576 577 578 579

you have] written. The evil of565 the Hatiudemons of the year [is imposed (scil. on you)] by the pure bull in his field.566 12,30 You were overbearing on the third day, the hawk with enduring beauty568 (in) the nigh[t of the purification] in (the act of) being overbearing (at) P[eges].569 [...] on the third day. 12,31 (Now) the knife of the gods who fight [pierces] you and their bright-red linen is red from you. [The evil of the Hatiu-demons of the year is imposed (on you) by] the hawk with enduring beauty.571 12,32 [You were effective/skilled] in cutting up on the fourth day, the child who is in the nest576. That daughter of Osiris(?) [was sad of heart. The cheek is healed577,] You are the one who was effective/skilled in cutting up (on) the third(sic) day, the birth of Isis, while the 12,33 [...]578 Osiris, whose579 heart was constricted because of it, [...]. 12,34 [you being consigned to the evil] of the Hatiu-demons of the year by the child who is in [its] nest.

The lacunae are filled according to P.L, col. K,46. See Wb III, 323.3 and 324.3, and Altmann, Kultfrevel, 172, n. 1240. P.L, col. K,46 adds the genitival n in front of H#tj.w. Compare the comments by Altmann, Kultfrevel, 171–173 for a discussion of this misdeed. The lacunae are filled according to P.L, col. K,47. LGG VII, 314b. Altmann, Kultfrevel, 174–175 understands sXm as a toponym; similarly, Schott, Urk. VI, 142,11, who reads cXm-pgs. The lacunae are filled according to P.L, col. K,48. Compare the discussion by Altmann, Kultfrevel, 174–175 for this misdeed. P.L, col. K,49 has sS=f ‘his nest’. The Proto-Demotic version suggests that this is a defective writing of Wsjr ( ). For this writing, see also LGG II, 528c and Quack, in Binsen-Weisheiten, 455–456. Compare also writings of Wsjr as and similar in the temple of Dendera; see Cauville, Chap.os. Index, 133. Nevertheless, for the possible attestation of a form Wsjr-ww, see the discussion by Altmann, Kultfrevel, 178 and Kucharek, Klagelieder, 156. The lacunae are filled according to P.L, col. K,49. The scribe reversed t and p, presumably due to confusion with previously written spd. LGG IV, 306a. MnD can also refer to the eyes; see Wb II, 93. This phrase probably refers to the fact that the tears, shed because of the sadness, are now dried. Altmann (Kultfrevel, 176), however, translates ‘strauchelnde Brust’. Schott, Urk. VI, 142,21 suggests restoring ‘the son of Osiris’. For r-Db#, see Derchain, Papyrus Salt, 163, 53 and compare Vernus, RdÉ 41, 164 and 203 for the grammatical construction.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

253

[You caused a flood583 on the fifth day, the pure #bDw-fish in front of the bark of Re. There is weeping and crying because of the violent burning of the powerful one.584 12,35 582 ntk r.jrj Hwj r p# mw ntk [...] PtH You are the one who caused the water to overflow. You are the one 12,35 [...] Ptah. P.L, col. K,52–56 (Urk. VI, 145,12–147,5 [Goyon, BIFAO 75, 345–347]): sXm Sm#y.w n cXm.t jm=k (Now), the Shemayu-demons of Sekhmet prevail over you.585 spH-Tw jmj.w spH.w The ones who are with lassos lasso you, dj.tw n sDb n H#tj.w rnp.t you being consigned to the evil of the Hatiudemons of the year, Xr #bd wob m H#.t wj# n Ro by the pure #bDw-fish in front of the bark of Re. Or nb cXm srwD=f Snj=Tn Horus, the lord of Letopolis586, he makes your stench587 endure, Hr prj=Tn Hr sSt# ntj jm=s because you came forth upon the secret one588 who is in it589. omom n mH 7 The shrew of 7 cubits, jrj.n Ro m p#wtj.w tpj which Re created in the first primaeval times, b# Sfj H#tj.w m 4 Hr Hr nHb.t wo.t ba with majestic visage590, with 4 faces upon one neck, m 777 n msDr with 777 ears, m HH.w Hfn.w n jr.t with millions and hundred thousands of eyes, jj.tw m nb wo wsr Sfj has come as sole lord, highly respected, bjtj nTr.w rmT.w the king of gods and men.

dj=k n.t m hrw 5 #bDw wob m H#.t wj# n Ro jw rm.w sbH Hr st#580] m sXm sXm581

580

581 582 583 584 585 586 587

588 589 590

is written and not , as suggested by Goyon, BIFAO 75, 145,10. Based on this misreading, Altmann, Kultfrevel, 179 neglects the translation ‘Anzünden’ by Schott, Urk. VI, 144,10 (Goyon, BIFAO 75, 344) and suggests ‘ausgießen’, which, however, cannot be maintained, due to the clear writing of st#. Von Lieven, WdO 42, 255 suggests the reading sb#, based on the facsimile by Schott (Goyon, BIFAO 75, 145, a). This facsimile, however, is not very precise and one can see on the photograph that is written and not b. The lacunae are filled according to P.L, col. K,49–51. The reading is based on the proposal by Schott (Goyon, BIFAO 75, 145,11). This might refer to the weeping and crying. The Proto-Demotic version has mw instead, which is also known in connection with tears; see Wb II, 52.7. P.L, col. K,51 has n sXm. For the Shemayu-demons of Sekhmet, see the discussions by Altmann, Kultfrevel, 180; Leitz, Tagewählerei, 244, and von Lieven, Esna, 27, 50, and 53. LGG III, 715b. On Horus of Letopolis repelling the enemies, see also the discussion by Leitz, Geographisch-osirianische Prozessionen, 291–293. Wb IV, 503.7–9. This rare word can also mean ‘something bad, evil’, see the literature references in Vittmann, SAK 22, 318, n. 169. Leitz, Tagewählerei, 250 suggests the translation ‘er erhält euer Leid (? Wb IV, 495, 1–7)’ and Leitz, Mythologie, 388 ‘Fischgestank’. The plural suffix pronoun suggests that Seth and his confederates are addressed here, and not just Seth alone. LGG VI, 645c. Since toponyms were considered as feminine, the =s might refer to Letopolis. LGG II, 702a.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

b#=k m Edw dmD m nTr.w m onp.t T#j nb nTr.w jw=f pw

Your ba is in Mendes, united with the gods in Mendes, the male one, lord of the gods. It has come (to an end).

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor (P. BM EA 10252, col. 3–12): Commentary Parallels

P.L = P. Louvre N. 3129, col. F,1–K,491 P.T = P. Tebtunis SCA 3460 (excerpts on recto, col. x+1–4 and verso, col. x+2 of Urk. VI, 99,7–109,15 [P. BM 10252, col. 8,10–9,27] and Urk. VI, 87,5–21 [P. BM 10252, col. 6,15– 24])2 Compare also Cole, Interpretation, 37–39 for more information on the parallels.

Current State of Research

Schott, Urk. VI, 60–144; Goyon, BIFAO 75, 343–347; Altmann, Kultfrevel, 57–180 (sections of the text containing the misdeeds of Seth); Vernus, RdÉ 41, 153–208 and RdÉ 42, 266 (study of the grammar of the Proto-Demotic version). A discussion of the grammar has been undertaken by Waß, Sprachgeschichtliche Untersuchungen.3 3,1

Title The title the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor is only used in the BM-version where there is a translation, but not in the parallel from the Louvre in which only the Middle Egyptian version is written.4 There, the title is simply Ritual of Driving Away the Aggressor. The title, therefore, seems to have been specifically amended to reflect the new form and purpose of the text, i.e. the interpretation of its secrets, thus the addition of an ‘explaining’ Proto-Demotic version. According to Schott, the Louvreparallel likewise traces back to a bilingual manuscript.5 The Louvre-parallel provides a detailed description of where and when the ritual should take place: jrj.t n pr Wsjr Xntj jmnt.t nTr o# nb #bDw r Xsf ctS m #.t=f r Sno ctS r Wsjr jrj.w m hrw jbd 6 n.t 15 n.t Hb w#g Hb hkr Hb ckr mjt.t Xoj nb n Wsjr jr Snj r# pn r Xftj.w nb(.w) n Wsjr NN Xpr Dw jm=f r hrw 7 mk.t pw o#.t m wnn-m#o.t #X n Wsjr #X n Snj-sw nn h#j=f r sDb nb Dw Dd-mdw ‘which is made in the temple of Osiris, the foremost of the West, the great god, the lord of Abydos, in order to repel Seth in his moment (of attack), in order to repulse Seth from Osiris. It is accomplished on the day of the month-festival, the sixth day-festival and the fifteenth day-festival, the Wag-festival, the Haker-festival, and the Sokar-festival, like1 2

3 4 5

Schott, Urk. VI, 61–143; Goyon, BIFAO 75, 343–347, and black-and-white photographs from the Louvre Museum. Mentioned by Guermeur, in Ägyptische Rituale, 9 and Guermeur, in Graeco-Roman Fayum, 117. See also Altmann-Wendling, in Liturgical Texts, 97, with n. 37. Publication in preparation by Ivan Guermeur. I would like to thank Ivan Guermeur for sending me his hieratic facsimiles of these sections (07.05.2013). The papyrus dating to the 1st century AD was found in a large deposit of garbage material near the temenos wall at Tebtunis; see Cole, Interpretation, 155, n. 362. I would like to thank Christopher Waß for sending me his unpublished Magister-thesis. P. BM 10252, col. 3,1 and P. Louvre N. 3129, col. F,1. Urk. VI, 61 with n. c, and Schott, Deutung, 15. Compare the discussion on p. 144 of chapter 11.1.

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256

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

wise (at) every appearance of Osiris. With regard to the recitation of this spell against every enemy of the Osiris of NN, evil will come into existence with him (= the enemy) for seven days. It is a really great protection, useful for Osiris and useful for the one who recites it. He will not fall to any evil opposition. Words to be spoken.’6 According to Jørgensen, wHo ‘designates different ways of gaining access to the texts’.7 Further similar uses of the word wHo, which is attested in a number of texts, can be found, for instance, in a lexical composition on a papyrus from Tebtunis which provides the following heading: p# #pd St# n wHo jdn[.w] ‘the secret compendium(?) of the interpretation of the difficult[ies]’.8 A ritual for the destruction of enemies in the temple of Edfu, the Rite of Trampling Fishes, counts among these examples as well: rX p(#) wHo n p(#) dgdg rm.w Xftj ntj n p(#) mw n#j ‘knowing the explanation/interpretation of the “Trampling the Fishes”: they are the enemies that are in the water’.9 For a detailed discussion of the meaning of wHo, especially with regard to our text, see Cole, Interpretation, 71–83 and also Jørgensen, Manuals, 187–188. 3,2

The Udjat-eye is also mentioned twice in the following in connection with Seth’s misdeeds against it.10 For the protective function of the eye of Horus, see the Second Book of Felling Seth and His Confederates and the Spells against Enemies.11

3,3

The children of Atum are mainly attested as protectors of the king or diverse gods. Thus, for instance, it says in the temple of Edfu in an inscription from the ritual of tying the necklace: ms.w Jtm m s#=k Xwj=sn-Tw(?) mk=sn Hm=k nj Xpr jX.t nb(.t) Dw r=k D.t ‘The children of Atum are your protection. They protect you and they guard your majesty. No evil thing ever comes into being against you.’12 In a number of other temple texts, they are likewise mentioned as protection, mainly of the king.13 The majority of attestations, however, can be found in the already mentioned ritual of tying the necklace, which can be ascribed to the fact that the nine strings of the necklace are identified with the Ennead.14 Just as this necklace protectively encircles its wearer, so do the children of Atum guardingly surround the speaker. 6 P.L, col. F,1–8 (Urk. VI, 61,10–62,1). See also the part-translation and commentary by Altmann, Kultfrevel, 10–11; Altmann-Wendling, in Liturgical Texts, 96; Manassa, Late Egyptian Underworld, 418, and Theis, Magie und Raum, 663–665. 7 Jørgensen, Manuals, 187. 8 P. Carlsberg 180.1 + PSI I 76a (Osing, Hieratische Papyri, 68 and Taf. 2, fragment A1). The translation follows Osing, Hieratische Papyri, 68. Further similar titles are listed by Osing, Hieratische Papyri, 69 b) and 36, n. 107, and Schott, Bücher, 53–54. Further on the word wHo and its meaning ‘to explain, interpret’, see Morenz, ZÄS 133, 53–55. 9 Edfu V, 134,5–6. See the detailed discussion of this text in the commentary of the Festivals of the Destruction of Enemies, 33,30–31. 10 Compare col. 11,12 and 12,22. Compare Altmann, Kultfrevel, 86–88 and 164–166. See also Meurer, Feinde, 192–211 for this episode in the Pyramid Texts. 11 P. BM 10252, col. 19,5–6 and 12–14, and col. 2,7 and 12–13, and the remarks in the commentaries for these passages. 12 Edfu V, 88,5–7. 13 See Dendera II, 92,10; Edfu I, 243,11 and Edfu II, 53,8. Further attestations of the children of Atum are listed in LGG III, 429a. 14 Edfu VII, 120,10–14. See also Kurth, Edfou VII, 215 and 264 with n. 6. For the tying of the necklace, see the study by Graefe, in Fs Derchain, 129–137.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor 3,7

257

%#s seems to be a writing for xs# ‘the unanointed one’, a common epithet of Osiris.15

3,9

Similarly, it is said of the enemy of the sun god in the Book of Felling Apopis: jrj.n=f w#w#.w Dw r nm.t=f ‘He planned evil against his slaughter-house.’16 The slaughter-house is also located at the portal of the horizon in the sixth diurnal hour of the Hourly Vigil: sn r=f sbX.t #X.t prj mn jm=f Xr=f wdj Dw r wD-sw j ob#.w jrj.w ds.w Hrj.w nm.t Wsjr … ‘May the portal of the horizon be opened and the one who endures/so-and-so (= Osiris) in it come forth from it. Evil will be inflicted on the one who committed it. O, (you) offering-stones, keepers of the knives, headmen of the slaughter-house of Osiris …’17 The portal of the horizon denominates the embalming place or a part of it, and also its gate.18 Coffin Text Spell 60 designates the sbX.t #X.t as: sbX.t #X.t Hsb.t o#.w wnn.t m s# Wsjr ‘the portal of the horizon, the calculation of the difference, which is the protection of Osiris’.19 3,10

A sSn.t-water is further attested in the Coffin Texts. In Spell 44 it says: h#j=k wob=k Hno Ro m-xnw S-sSn.t ‘May you descend and may you be pure together with Re in the midst of the sSn.t-basin.’20 3,11

The writing here with just two brazier-signs would allow two readings, nsrsr as well as hh, both of which have the meaning ‘flame, blast of fire’.21 The determinative after jmjnsrsr=f specifies that a serpent is meant and the translation of the following passage clarifies that it is also an enemy of Re. Such a snake is already mentioned in Coffin Text Spell 160: … wnn Hf#w Hr wp.t Dw pf mH 30 m #w=f mH 3 Xnt m H#.t=f m ds jw=j rX.kw rn n Hf#w pf tpj Dw jmj-whm=f22 rn=f jr r=f m tr n mSrw pno.Xr=f jr.t=f r Ro Xpr.Xr oHo.w m js.t … ‘… a snake is upon the top of that mountain, 30 cubits in its length, 3 cubits from the front of its forehead are a knife/flint. I know the name of that snake which is upon the mountain. One who is in his flame is his name. Now at the time of the evening, it will turn its eye against Re and a standstill will come into being in the crew …’23 Since the snake is the foe of the sun god, in

15 LGG VI, 54c. See Leitz, Tagewählerei, 443–444, b) and the discussion of this word by Meeks, Mythes, 159– 160. 16 P. Bremner-Rhind, col. 33,13 (Faulkner, Bremner-Rhind, 93). See also the translation by Faulkner, JEA 24, 53. 17 See Kucharek, Klagelieder, 451 and Pries, Stundenwachen I, 416–417 and II, 115. 18 For more details on the sbX.t #X.t with further attestations, see Yoyotte, Annuaire EPHE 89, 99–102; Willems, Heqata, 154, n. 745 and 183; Willems, Chests, 146–147; Herbin, Parcourir, 114, with the mention of our passage on p. 161, and Kucharek, Klagelieder, 494–495. 19 CT I, 253d–e. See the translation by Willems, Chests, 146. 20 CT I, 187g. See also the translation by Faulkner, AECT I, 36 and his notes on sSn.t on p. 38 (28.). For further information on sSn.t, also in connection with purification and the embalming place, see Willems, Heqata, 183 and Yoyotte, Annuaire EPHE 89, 84–85. 21 See Kurth, Einführung I, 426 (16.). 22 For the meaning of whm, see Zandee, Death, 134 and Wilson, Lexikon, 248, who follows the suggestion of Schott (Urk. VI, 62) to read whm instead of nsrsr or hh in our passage as well. For the reading jmj-nsrsr for our passage, see also Leitz, Geographisch-osirianische Prozessionen, 371. A compilation of the different forms of the name of the snake in the CT-versions is provided by Borghouts, JEA 59, 114–115, n. 7. 23 CT II, 377c–380a. See also the translation by Faulkner, AECT I, 138 and Borghouts, JEA 59, 114–115. Further to this and similar CT-passages, see LGG I, 232b and Borghouts, OMRO 51, 208, with further literature.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

the sQr Hm# ‘striking of the ball’-ritual in the temple of Edfu, the pupil of the jmj-nsr=f is equated with the ball, and is thus to be destroyed.24 The particular snake in our text is the master of the ‘conspirators destined for the slaughter-house of the portal of the horizon’ mentioned previously in 3,9.25 3,12–13

This episode is already attested in Coffin Text Spell 154: … Ro pw Hr md.t Hno jmjwhm=f Hr psS.t Jwnw … ‘… Re was disputing with the one who is in his flame about the division of Heliopolis …’26 Borghouts suggests identifying the snake in our texts with Apopis, due to the passage that follows in col. 3,16: ‘[Re] is justified against Apopis, four times’, who was also meant in the Edfu-passage cited previously under 3,11.27 This sounds convincing, especially since Seth is commonly assigned epithets originally related to Apopis during the Late Period and he is further identified with the latter.28 In both cases, brothers are fighting against each other.29 3,15–16

The grammar of this passage suggests that this is the translation and that the original text is missing.30 The Late Egyptian version is also the one that was written in the parallel, P.L, col. F,21. Probably, the Louvre-version was already based on an original that had the Late Egyptian version here, or at least both Middle and Late Egyptian, and the scribe confused the two. However, considering that both P.BM and P.L have the same mistake, the first option seems to be more likely, i.e. both P.BM and P.L versions were based on an original that only preserved the Late Egyptian version for this specific passage. An explanation for the reference to the so-called ‘cattle-people’ is provided by Willems who compares the expression rmT.w ow.t later in our text (col. 5,9) with the equivalent rmT.w j.jrj jrj sbj.w ‘men who engaged in rebellion’ in the translation, and states that ‘by some act of “rebellion”, certain people revealed themselves as belonging to the class of “children of the Evil One”. As a result, they were sacrificed like cattle on the brazier of the local temple.’31

24 Edfu I, 62,9. See the translation of the relevant scene by Borghouts, JEA 59, 125–126. For further attestations of jmj-nsr(sr)=f, jmj-whm=f, and jmj-hh=f, see the lists in LGG I, 239c, 232b, and 244c, and compare the literature references by Leitz, Geographisch-osirianische Prozessionen, 372, for further information on the conflict of Re and Apopis in Heliopolis. 25 See also, Leitz, Geographisch-osirianische Prozessionen, 371. 26 CT II, 275c–276a. Compare the translations by Faulkner, AECT I, 132 and Eaton, JNES 70, 236–237. Compare also Meeks, Mythes, 222–223 for this episode. 27 Borghouts, OMRO 51, 207–208. Further text passages that refer to a snake which came forth from Heliopolis and literature are listed by Borghouts, OMRO 51, 208–209 und Goyon, Dieux-gardiens I, 153–154. 28 See Bonnet, RÄR, 52; te Velde, Seth, 104, and Ward, JNES 37, 29–30. For the rebels of Re and Osiris mentioned in conjunction, see the references in Meurer, Feinde, 221–222. 29 Compare Quack, SAK 34, 377–379 and von Lieven, Esna, 162 for the brotherhood of Apopis and Re. A late hieratic papyrus fragment which seems to describe the birth of the sun god and the emergence of Apopis from the umbilical cord of Re is published by Quack, in Fs Frandsen, 317–328, with further references to other texts with that content. 30 For further information on the fact that original text and translation were copied at the same time by the same scribe, see p. 142 of chapter 11.1. 31 Willems, JEA 76, 50.

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15.2 The Interpretations of the Secrets of the Ritual of Driving Away the Aggressor

259

A similar passage is to be found a bit later in our text, 5,7–9: ‘Your limbs are ashes. Nothing of your ba exists in the brazier of Mut who carries her brother, who dwells in the Heliopolites.’32 3,17

Since P.L was written for a funerary purpose, the addition m#o-Xrw Wsjr NN r Xftj.w=f sp4 ‘The Osiris of NN is justified against his enemies, four times’ follows.33

3,22

A bit later, in a section of the text, which is lost today but preserved in the Louvre-parallel, the two jackals of Atum are mentioned as those who protect the pauper from the powerful one.34 Two stelae from Akhmim even provide a depiction of two such Canidae which drag the sun bark.35 The inscription of another stela from Akhmim, which shows a jackal pulling the boat36, says above the jackal dragging the ship: m#o-Xrw Ro r o#pp sp-4 m#oXrw=j(sic) Wsjr NN r Xftj.w=f nb sp-4 ‘Re is justified against Apopis, four times. I(sic), the Osiris of NN is justified against all his enemies, four times.’37 c#b.w ‘jackals’ as a designation of the jXm.w-wrD ‘the unwearying stars’ is also attested on the New Kingdom stela Berlin 730638 and the coffin Cairo CG 6291 from the 21st dynasty39. As the examples above prove, the two jackals are those that drag the bark of the sun god and guarantee the security of the sun during its nocturnal journey, as is referred to in numerous other texts.40 3,26

Now, translated as ‘der Glatte’ in LGG III, 530c, is presumably a general designation for snakes and not always the same deity, due to the number of attestations.41 This is also supported by the use of Hf# ‘snake’ as its equivalent in the translation. This snake is also subsequently mentioned several times in our text.42 The passage deals with the antagonism between Apopis in the form of the snake, and Re, in his manifestation as a mugil. As Leitz has shown, the mugil is usually the victim, so that the Middle Egyptian version inverts this scheme, as does the Ts-pxr remark in the Proto-Demotic line. He, therefore, suggests, on the one hand, a ‘gedankliche Umkehrung des Verbs’ for the second version: ‘The Hf#-snake swallows the Merraka-fish—the Hf#-snake spits out again the Merraka-fish’ and, on the other hand, an ‘unerfüllbarer Wunsch’ for the first sentence of the first version: ‘May the now-serpent be swallowed by the mugil—may the mugil not be swallowed by the now-serpent.’43 32 33 34 35 36 37 38 39 40

More information on the brazier of Mut, who carries her brother, is provided there. P.L, col. F,25–26 (Urk. VI, 65,13). P.L, col. I,25 and 28. See also LGG VI, 144a. Hildesheim 1874 (Munro, Totenstelen, Abb. 174) and Louvre C 112 (Munro, Totenstelen, Abb. 176). Guimet C 43 (Munro, Totenstelen, Abb. 175). Munro, Totenstelen, 145 and Abb. 175. See also Moret, Musée Guimet, 89 and pl. XXXIX. Ägyptische Inschriften aus den staatlichen Museen zu Berlin II, 133. DuQuesne, in Fs Quaegebeur I, 614, fig. 1. See also the list in LGG VI, 144a. See the entries s#b.w ‘die Schakale’, s#b-fdw ‘die vier Schakale’, s#b.w mH.w ‘die unterägyptischen Schakale’, s#b.w m H#.t wj# ‘die Schakale an der Spitze der Barke’, s#b.w sT#.w Ro ‘die Schakale, die Re ziehen’, and s#b.w Smo.w ‘die oberägyptischen Schakale’ in LGG VI, 114a–145a. For the purpose of these jackals, see mainly DuQuesne, in Fs Quaegebeur I, 613–627. 41 More information on now is provided by Leitz, Geographisch-osirianische Prozessionen, 103–105 and Massiera, Divinités ophidiennes, 88–104, with the discussion of our passage on p. 92. 42 P. BM 10252, col. 5,21; 10,21, and P.L, col. I,56 (Urk. VI, 111,7). 43 Leitz, Tagewählerei, 294–295, with further references for this use of Ts-pxr, which is usually used to reverse

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Compare also a passage from the Myth of the Sun’s Eye, where it says that the Hf-snake has fallen into the sea and was eaten by the o#dw-fish.44 4,2

A similar pair of epithets can be found in the mythological papyrus P. Cairo S.R. VII 10654, where it designates the sun god: jrj kkw sXpr HD ‘who creates the darkness, who brings light into being’.45 4,6

The bird-catcher demons are also known as baleful beings from other texts.46 The base of a Ptah-statue from the 22nd/23rd dynasty from Memphis, for instance, says the following about them: nj rdj w#.t mt r ory.t=f nj tkn-sw sXtj.w ‘The way of death shall not be directed to his gate. The bird-catchers shall not approach him.’47 In P. Tebt. IV (P. Berlin P. 7809/10 + P. Louvre AF 11112), col. 2,18, they are listed among beings that bring perdition.48 The idea of trapping not only the deceased, but also gods in a net, is already known from the Coffin Texts, more precisely from the so-called ‘Fangnetzsprüche’, which were also incorporated as Spells 153A and B in the later Book of the Dead49: j wHo.w j ms.w jt.w=sn grg.w sXtj.w m-xnw jn.t H#m=Tn w50 NN pn m j#d.wt=Tn … ‘O fishermen, o children of their fathers, hunters, bird-catchers in the midst of the valley, may you not catch this NN with your nets …’51 Compare also the comments under 33,18–19 of the Festivals of the Destruction of Enemies. 4,10

This line can be understood in two different ways. One is suggested by Cole who reads the verb forms as imperatives and thus as an invocation to Seth.52 In that case, the text ordains that Seth, addressed here with the vocative ‘witness’, should not repeat his former crimes: ‘do not (again) open up for yourself the two holes, take away what is in them, or/and violate a thing from this great one (= Osiris)’. Another way of understanding this passage is offered by Altmann who interprets the verbs as sDm.n=f forms: ‘Witnessed is that you have opened …’53 The text then goes on to say that the white crown and the flail are now safe and undamaged, after Seth had taken them away, probably an allusion to Seth’s kingship.54

two elements. 44 P. Leiden I 384, col. 14,19–20; see Spiegelberg, Sonnenauge, 38–39 and Taf. XIII. 45 Piankoff, Mythological Papyri, 110 (no. 10, scene 2). 46 For the sXtj.w, see also Zandee, Death, 233; Jansen-Winkeln, SAK 27, 131, 8); LGG VI, 590b, and Quack, in Fs Kurth, 223 (reference courtesy Joachim Quack). 47 Jansen-Winkeln, SAK 27, 126, Abb. 6, l. 4–5 and the translation on p. 127. 48 Osing, Hieratische Papyri, 285, with n. g) on p. 286 and Taf. 29 and 29A. 49 For the ‘Fangnetzsprüche’, see mainly Bidoli, Fangnetze. 50 For this rather rare negation, see Gardiner, EG, 267 (§352A). 51 Coffin Text Spell 474 (CT VI, 23g–j). See the translation by Faulkner, AECT II, 113–114 and Zandee, Death, 233. For the various nets in the Coffin Texts which the deceased tries to avoid, see Goebs, GM 194, 35–36. For the BD-version of this spell, see, for instance, the translation by Hornung, Totenbuch, 324–328. 52 Cole, Interpretation, 152–153. 53 Altmann, Kultfrevel, 60–61. This interpretation is also suggested by Joachim Quack (personal communication). Compare further Vernus, Hathor, estudos de egiptologia 2, 20 (reference courtesy Joachim Quack) for the different ways of how to understand mtr. 54 See the discussion by Smith, in Egypt in Transition, 409.

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4,15

What follows is a hymn to the B#-nb-Ed.t ‘ram, the lord of Mendes’.55 One of the misdeeds of Seth, mentioned in the Ritual for Felling Seth and His Confederates, is his attack on the temple of the bas and his violence within its walls, causing Mendes and Hatmehyt to be in distress.56

4,18

coS# is the later Demotic SoS ‘to increase, praise, honor’.57 The equivalent for Middle Egyptian Dsr is also soS# later in our text.58 4,23–24

The Ennead is also said to repel Seth and his confederates in other texts; see the comments under 24,17 of the Great Ceremonies of Geb.

4,26

In addition to the weeping eye, Xsbt.t is further determined by a bird in P.L, col. G,7, wherefore LGG V, 951b tentatively suggests its identification as a term for a type of bird. The word is also attested on the coffin of Panehemisis, however, determined by a winged scarab. The relevant passage there deals with the Xsbt.t not being seen either: Dd-mdw jn nb wsr wsr k#=k Hno #X.w tp.w-o nj m##=k Xsbt.t ‘Words to be spoken by the lord of strength: Your ka is strong, together with the glorified spirits, the ancestors, without you seeing the Xsbt.t-beetle.’59 Nevertheless, the bird-determinative would also be appropriate for a word meaning ‘beetle’.60 Leitz proposes a derivation from the word XsbD ‘lapis lazuli’ and that Xsbt.t, therefore, is a beetle with lapis lazuli coloured wings. Both passages, ours and the one on the Panehemisis-coffin, agree that seeing this beetle is something negative, so that Leitz suggests that Xsbt.t is similar to opS#y.t which is a kind of carrion beetle.61 This would also help to explain our passage, in which the sun god does not want to see the ram of Mendes in the manifestation of a carrion beetle. Unfortunately, the relevant part of the gloss which could have helped in identifying Xsbt.t is so fragmentary today that a clear reading is impossible. Only fn seems sure, however, seemingly written without a determinative. 4,27

Several passages in the temple of Dakka refer to the Hw.t-nbj.t: Dd-mdw jn Wps.t nb(.t) nbj(.t) Hw.t-nbj.t ‘Words to be spoken by Wepset, the lady of the flame the house of the flame’; in a series of epithets of Isis: […] m wsr.t Hw.t-nbj.t … ‘[…] as mighty one, of the house of the flame …’; and: Wps.t nb(.t) nbj(.t) m Hw.t-nbj.t nsr(.t) wr.t Xntj(.t) Dw-Q# ‘Wepset, lady of the flame in the house of the flame, fire, great one who is in 55 See Willems, Chests, 152–154 for a discussion of the ‘Mendes doctrine’ and Backes, Papyrus Schmitt, 272– 274, for more information and literature on the ba of Mendes and Osiris as the ba of Re. 56 See P.L, col. C,28 (Urk. VI, 21,3–4; the relevant section in P. BM 10252 is lost today). Compare also the mention of the B#-nb-Ed.t in the Great Ceremonies of Geb (P. BM 10252, col. 34,4) and the comments under 34,5 of that text. 57 Erichsen, Glossar, 492 and CDD_sh, 45. For the meaning of soS# and the hieroglyphic-hieratic attestations, see Quack, Merikare, 88. Compare also Andreu, BIFAO 87, 1–20, esp. 1–2. 58 P. BM 10252, col. 9,13 (Urk. VI, 107,5–6). A detailed discussion of the equivalence between Dsr and soS# and further attestations is offered by Meeks, JEA 77, 200 and Kucharek, Klagelieder, 91–94. Compare also Quack, in Philologie, 130 (reference courtesy Joachim Quack) and the Great Cemeronies of Geb, 33,23. 59 Leitz, Panehemisis, 221. 60 Compare, for instance, the demotic bird-determinative for mxrr ‘scarab’; see Erichsen, Glossar, 177. 61 See Leitz, Panehemisis, 222 with further literature references in n. 34.

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front of the high mountain’.62 Furthermore, a hill in the 16th Lower Egyptian nome (nome of Mendes) is called Hw.t-mrw.t/mrtj j#.t-bs ‘the temple of love/the beloved one, the mound of the flame’.63 Help in understanding why our text specifically speaks of two flames, is offered by a passage in P. Jumilhac. There, reference is made to Hathor in her aspect of burning Seth and his confederates as ‘the lady of the two flames’ and also to the ‘house of the lady of the two flames’.64 4,30

Compare further a passage in the temple of Dendera, where it says about the B#-nb-Ed.t: snb snn n nsw.t-bjtj ‘who heals the image of the king of Upper and Lower Egypt (= Osiris)’; and about Hatmehyt: swD#.t D.t n.t Xntj Db#.t ‘who keeps the body of the one within the sarcophagus (= Osiris) healthy’.65 Moreover, since Xntj Db#.t is a well-known epithet of Osiris,66 I would suggest translating Db#.t here as sarcophagus as well, contrary to the LGG where the translation ‘der seine Erscheinungsformen als Vorsteher des Palastes verbirgt’ is provided.67 4,32–5,1

The ba with four heads is a manifestation of the four living bas—the ba of Re, the ba of Shu, the ba of Geb, and the ba of Osiris—and represents the four elements: water (Osiris), earth (Geb), air (Shu), and light (Re) from the New Kingdom onwards.68 A text passage similar to ours occurs in the Magical Papyrus Harris: Dd-mdw twt n Jmn fdw Hr.w nHb.t wo(.t) … Xmny.w wnmj=f j#bj=f Hr jrj.t n=f j#w.t ‘Words to be spoken (over) an image of Amun (with) four faces (on) one neck … The Ogdoad is to his right and his left, adoring him.’69 The depiction of the adoration of the sun god with four ram heads by baboons is very prominent on the hypocephali, and in the lunette of the Metternich Stela eight baboons, a representation of the Ogdoad, are shown praising the four-headed sun god.70 A depiction of the Ogdoad adoring the newborn solar deity is also attested on the south wall of the sanctuary of the Hibis-temple.71 A passage from the so-called ‘creator hymn’ in the temple of Hibis likewise matches our text: b# St# Sfj H#.wt m fdw Hr.w Hr nHb.t wo.t m 777 n msDr.w m HH n HH.w jr.t xr Hfn n ob.w jj.n nb wo wsr Sfj bjtj r nTr.w rmT.w ‘mysterious ba, ram-headed with four faces on one neck, with 777 ears, with millions of millions of eyes, with myriads of horns. The sole lord has come, the highly respected one, more kingly than gods or men.’72 62 Roeder, Dakke, 194–195 (§442), 130 (§287), and 134 (§296). 63 See Leitz, Gaumonographien, 325. 64 P. Jumilhac, II,21–26; see Vandier, Jumilhac, 114 and his comments on p. 148. For the house or temple of the two flames, see the commentary by Vandier, Jumilhac, 50, g. 65 Dendera VI, 79,12–14. See the translation and commentary by Leitz, Gaumonographien, 324–325, with further literature references in n. 36 on p. 325. 66 See LGG V 879a. Compare also the remarks under 29,7 of the Great Ceremonies of Geb. 67 LGG V, 22c. 68 See Leitz, Gaumonographien, 321–322, with further literature references. 69 P. BM EA 10042, col. 6,8–9. See Lange, Papyrus Harris, 51–52 and Leitz, Papyri, 39. For additional text passages of a similar nature and more information on the symbolic value of being four-headed in connection with the sun, see Voß, SAK 23, 379–380. 70 See Gill, GM 246, 40, with further references to similar depictions in n. 23. 71 Davies, Hibis III, pl. 4, middle of the 5th register. 72 Klotz, Adoration, 167, 313, and 334. See also his detailed commentary on this section on p. 168–170 with additional parallels. The passage ‘The sole lord has come, the highly respected one, more kingly than gods or men’ parallels the final section of our text in P.L, col. K,55, see below on p. 276–277. Further parallels and literature are listed by Selim, SAK 32, 377–378. For a discussion of the number 777, see also Leitz, Tagewählerei, 244–246 and 250 for the discussion of our passage. Compare Kákosy, ZÄS 117, 143, 145, and 149, for a similar passage on a magical papyrus from Budapest.

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5,7–8

A depiction of what this epithet of the goddess expresses can be found in the temple of Hibis, where she is shown carrying a chest, which contains a mummy. The relevant inscription identifies the scene as: p#(?) […] rnpj m Jwnw ofd.t nfr(?)73 Jwnw Mw.t-xr-sn ‘the(?) […] young man74 in Heliopolis. The beautiful(?) chest (in) Heliopolis, Mut who carries brother’75. A similar motive can be found elsewhere in the temple of Hibis as well. The scene shows the king offering wine to Osiris-Anedjti. Four deities are accompanying him, with a goddess carrying a mummified body on her head being the third. The relevant inscription is damaged, but the following can be read with sufficient certainty: Dd-mdw jn [Mw.t-x]r-[sn=s] Hrj-jb OQ#-onD ‘Words to be spoken by [Mut who carr]ies [her brother], who dwells in the Heliopolites.’76 The same is written in the Middle Egyptian version of our text. The brazier of this goddess is also mentioned twice in P. Vandier: [… n#y=k] Hrj.w-tp r p# oX m-b#H Mw.t-xr-sn=s n [Jwnw …] ‘[Throw(?) your] magicians into the brazier in the presence of Mut who carries her brother in [Heliopolis …]’77; and [… dj=f] dj=w-sw r p# oX m-b#H Mw.t-xr-sn[=s] n Jwnw ‘[… he caused] that they place him in the brazier in the presence of Mut who carries [her] brother in Heliopolis.’78 Another comparable passage is located in one of the Osiris chapels in the temple of Dendera as the words of the 20th of the 77 gods of Pharbaitos: rdj.n=j NbD m oX n Mw.t-xr-sn=s swD#.n=j Wn-Sps=f m H#y.t=f m Stj.t=f … ‘I have placed Nebed in the brazier of Mut who carries her brother, and I have kept Wenshepesef79 safe in his sanctuary, in his shrine80 …’81 Leitz views the fact that it is precisely the 20th of the 77 gods who says this, which he considers an allusion to the 20 enemies of Re in our text,82 as noteworthy, since 20 is not a common number and references to this specific form of Mut are also rather seldom.83 A further attestation of the brazier of Mut can be found in the naos of the Philae-temple: dj=k x#k.w-jb msD nsw.t r oX n Mw.t-xr-sn=s sXr.n=k SnTj.w n.w Hm=f ‘You have put the disaf-

73 The depiction clearly shows the rear half of a walking baboon. However, instead of reading ‘the ape (ofd ?)’ for the chest followed by the ape, as Davies (Hibis III, 8) and Cruz-Uribe (Hibis, 17,20) propose, followed by LGG II, 108b, I would suggest reading the baboon-sign as nfr. See Kurth, Einführung I, 204 (94.) for this possible value. Furthermore, I could not find any other attestation of ofd meaning ‘ape’. However, ofd.t is a common word for chest, which is what is actually depicted on the top of the goddess’ head. The relevant scene with its inscription was also studied by el-Banna (BIFAO 89, 113 [doc. 29]), who, however, did not seem to have paid attention to the baboon and just reads ofd.t Jwnw ‘coffre d’Héliopolis’, as did Yoyotte (Annuaire EPHE 89, 66 (6.) with fig. 4 on p. 67). As the accompanying scenes in the same register (VI) prove, the whole register is dedicated to Heliopolitan themes and various mysterious forms of Osiris precede the figure of Mut, so that it can be considered as certain that the mummy of Osiris is depicted inside the box. 74 LGG IV, 683b. 75 Davies, Hibis III, pl. 3, VI. 76 Davies, Hibis III, pl. 24. See also el-Banna, BIFAO 89, 114 (doc. 30); Yoyotte, Annuaire EPHE 89, 69 (7.) with fig. 5 on p. 68, and Kucharek, Klagelieder, 419. 77 P. Vandier, col. 5,7 (Posener, Papyrus Vandier, 75, pl. 5). For the suggested restoration of the lacuna, see Posener, Papyrus Vandier, 75 and Fischer-Elfert, BiOr 44, 11–12. 78 P. Vandier, col. 5,11–12 (Posener, Papyrus Vandier, 77, pl. 5). The filling of the lacunae follows Posener, Papyrus Vandier, 77. For the translation, see also Fischer-Elfert, BiOr 44, 12. 79 LGG II, 379b. See also Leitz, Geographisch-osirianische Prozessionen, 105. 80 LGG II, 379b. 81 Dendera X, 99,4–6. See also Cauville, Chap.os. Traduction, 54 and Gee, in 8. Tempeltagung, 77. 82 See their mention in P. BM 10252, col. 3,8. 83 Leitz, Geographisch-osirianische Prozessionen, 371.

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fected persons whom the king hates to the brazier of Mut who carries her brother, after you have felled the foes of his majesty.’84 As the above-cited references prove, this specific form of Mut seems to be a characteristic Heliopolitan goddess. Yoyotte further observes that the original deity Mw.t-xr-sn.wt=s ‘Mut who is under her flag staffs’ was reinterpreted by the Egyptians in the Late Period as Mw.txr-sn=s ‘Mut who carries her brother’.85 This resulted, as the depictions in the temple of Hibis show, in an iconographic change. Mut, who was originally the companion of the sun, Re-Horakhety-Atum, is now associated with Osiris, and becomes a form of the goddess Isis, the sister of Osiris, who finds the dismembered corpse of her brother, protects it, and revivifies him. The depictions in Hibis show her carrying the mummy in the chest on her head. Furthermore, it is noteworthy that the brazier of Mut is only attested in the late references, when she was already provided with the epithet ‘who carries her brother’. 5,13

The final signs of the gloss seem to allow two possible readings and interpretations. On the one hand, they could be jwn-Hoo ‘the rejoicing pillar’, in addition to jwn ‘pillar’ a wellknown designation for Osiris as the moon.86 However, the combination jwn-HH ‘the pillar of Heh’, which the hieratic writing would likewise allow, is also attested as an epithet of Osiris in the Memphite tomb of Horemheb.87 It is interesting that the words are probably determined by the town-sign, presumably an allusion to Heliopolis.88 Compare also 26,6 of the Great Ceremonies of Geb. 5,17

In the Great Ceremonies of Geb, the head in the Gliederlitanei of the body parts of Osiris is also connected to Horus.89 For the connection of the head of the deceased with Horus, compare a section of Pyramid Text Spell 215 where it says: tp=k m Or dw#.t ‘Your head is (that of) Horus of the underworld.’90 For the connection of the head and Horus in the Coffin Texts, see Nyord, Breathing Flesh, 148, n. 1037. 5,19–20

A connection of the neck nHb.t with the god Nehebkau can be found on the Metternich Stela, as well as in the ‘Gliedervergottung’ on the base of the magical statue of Djedher (JE 46341): mj.t tn nHb.t(=T) nHb.t n NHb-k#.w Xntj Hw.t-o#.t ‘You cat! (Your) neck is the neck of Nehebkau, the foremost of the great temple.’91 P. Leiden I 348 says: dj=j-sw Hr nHb.t=k

84 Bénédite, Philae I, 116,19. Also studied by Vernus, Athribis, 240–243 (201.–202.), and see esp. his comments on the brazier of Mut on p. 242 (g). Leahy, JESHO 27, 200, also provides a translation with a short commentary on this passage. For further references to this goddess, see Yoyotte, RdÉ 14, 103, with n. 4 and Yoyotte, Annuaire EPHE 89, 59–71 and for Mut burning the enemies, Leahy, JESHO 27, 201. See also Leitz, Gaumonographien, 302–303. 85 Yoyotte, Annuaire EPHE 89, 70–71. A table with the chronological changes of the writings is included in Yoyotte, Annuaire EPHE 89, 62, fig. 3. 86 See Leitz, Geographisch-osirianische Prozessionen, 397 and 447. 87 Martin, Horemheb, 63, 65–66 (m), and pl. 67. 88 Compare, for instance, a passage of our text in col. 11,14 where it says ‘lest the sky swallow the moon (on) the third day of the lunar month in the house of the district of Heliopolis’ with a clear reference to Heliopolis. See also Leitz, Geographisch-osirianische Prozessionen, 397. 89 See P. BM 10252, col. 26,12–13 and the comments there. 90 Pyramid Text Spell 215 (PT §148a). See also Burkard/Thissen, Einführung I, 67. 91 Sander-Hansen, Metternichstele, 23 (21) and 28. See also Daressy, ASAE 18, 134, l. 9–10 and JelínkováReymond, Statue guérisseuse, 79 and 82.

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nHb.t=k m NHb-k#.w ‘I place it on your neck. Your neck is Nehebkau.’92 An identification of Nehebkau with the Agathodaimon can also be found in the temple of Dendera.93 Shai is mentioned as the equivalent of Nehebkau in the Proto-Demotic version. This god was seen as the counterpart of Nehebkau in Upper Egypt.94 For a discussion of our text passage, see also Massiera, Divinités ophidiennes, 68–69 and the references in Rickert, Gottheit und Gabe, 164, n. 576. 5,23

Compare a passage in the temple of Edfu which says: jmj jTj=tw koH=f r Wnw n EHwtj wr m jn.t ‘Cause that his (= Seth) upper arm is carried off to Hermopolis for Thoth, the great one in the valley.’95 5,33

The connection of Khentechtay with the heart is known from other sources as well. P. Jumilhac offers a passage where Khentechtay, in the form of a crocodile, guards the heart of Osiris: hrw 23 hrw gmj p# jb mn m Dr.t wo msH jw=f (m) s#w=f %ntj-xty pw jw=f (Hr) sSt#.t=f xr jb=f n Km-wr ‘Day 23, the day of finding the heart of so-and-so in the hand of a crocodile. It (= the crocodile) is its (= the heart’s) protection. It is Khentechtay. He is making it secret under his (own) heart in Athribis.’96 The connection heart-Khentechtay can also be observed in a ‘Gliedervergottung’ on the statue of Djedher (JE 46341): mj.t tn jb=T jb n %ntj-xty nb Km-wr Hrj nTr.w ‘You cat! Your heart is the heart of Khentechtay, the lord of Athribis, the chief of the gods.’97 Our text-passage, however, does not identify Khentechtay as the crocodile; instead, he is the one who hands the heart of Seth over to the crocodile. As Barta has already emphasised, this is by no means a coincidence98, as the references to this god in connection with the crocodile prove.99 6,1

Again the mentioned part of the body and the associated god find their parallel in the ‘Gliedervergottung’. The Socle Behague says: psD=f m Gb ‘His back/spine is (that of) Geb’100; the Socle Dendera: jw psD=k m Gb ‘Your back/spine is (that of) Geb’101; and P. Lei92 P. Leiden I 348, col. 2,5. Borghouts, OMRO 51, 16 with n. 35 on p. 48–49 and pl. 2 and 19. A list of gods who are connected with the nHb.t-neck is provided by Massart, Analecta Biblica 12, 234 (40). On nHb.t and Nehebkau and the wordplay, see also Backes, Papyrus Schmitt, 106–107 and Leitz, Geographisch-osirianische Prozessionen, 364. On Nehebkau, see primarily Leitz, Geographisch-osirianische Prozessionen, 282–283 and the literature references provided there. 93 Cauville, Porte d’Isis, 49,7 and the translation on p.117. For Nehebkau and Shai and their identification with the Agathodaimon, see further Rickert, Gottheit und Gabe, 51–52 and 164, with n. 577. 94 Compare Quaegebeur, Shaï, 95–96 and Rickert, Gottheit und Gabe, 164. 95 Edfu VI, 89,8. See the translations and comments on this passage by Kurth, Edfou VI, 155 and Meeks, Mythes, 298. 96 P. Jumilhac, IV,12 (below). See also the translations by Vandier, Jumilhac, 136; Vernus, Athribis, 414, and Barta, ZÄS 99, 78. Compare also Quack, in Fs Kurth, 212 (reference courtesy Joachim Quack). 97 Daressy, ASAE 18, 134, l. 10; Jelínková-Reymond, Statue guérisseuse, 79 and 82–83, and Sander-Hansen, Metternichstele, 24. For more information on the god Khentechtay, see LGG V, 849a and Leitz, Gaumonographien, 271, and the literature references provided there. A list of the gods who are connected with the jb-heart is offered by Massart, Analecta Biblica 12, 230 (4). Further references which mention Khentechtay in connection with the heart, or as the one who drives away the enemies of Osiris from his resting place, are listed by Vernus, Athribis, 308–309. 98 Barta, ZÄS 99, 77, with reference to our passage. 99 For the crocodile-form of Khentechtay, see mainly Vernus, Athribis, 114–116 and Barta, ZÄS 99, 77–78. 100 Klasens, OMRO 33, 41 (h 11) and 60. See also his commentary on p. 105 and compare Borghouts, OMRO

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den I 348: jw psD=f m j#.wt Gb ‘His back/spine is the back of Geb.’102 In Pyramid Text Spell 580, it says that the two mjd#-parts103 of Seth belong to Geb and Nut104 and that his back will be given to Neith and Selket.105 6,3–4

In a ‘Gliedervergottung’ in P. Leiden I 348, the thighs of the deceased are equated with Isis and Nephthys: jw mn.tj=fj m #s.t Hno Nb.t-Hw.t ‘His thighs are (those of) Isis and Nephthys.’106 This is also known from the Coffin Texts: mn.tj=k m #s.t Hno Nb.t-Hw.t ‘Your thighs are (those of) Isis and Nephthys.’107 In Pyramid Text Spell 580, it says that the sw.t-parts (the joints)108 of Seth belong to Isis and Nephthys.109 6,7–8

The ‘Gliedervergottung’ of the Metternich Stela as well as that of the statue of Djedher (JE 46341) say: mj.t tn sDH.wj=T sDH.wj n %nsw ‘You cat! Your shanks are the shanks of Khonsu.’110 In Pyramid Text Spell 580, they are given to (M)Xntj-n-jr.tj and $rtj.111 As the previous comments have shown, the choice of the deities to whom the various parts of Seth are given, was not random, but reflects the connection of specific gods to specific parts of the body in the ‘Gliedervergottungen’. Furthermore, the fact that parts of the body of Seth were handed over to different gods is already known from the Pyramid Texts.112 6,11–12

Altmann suggests an emendation for these two lines and reads m wn{n}=k for the Middle Egyptian and m-Dr wn{n}=k for the Proto-Demotic, interpreting both forms as the preposition followed by the ‘historisches Perfekt’.113 However, considering that both versions as well as the Louvre-parallel have the n after the determinative, I would prefer understanding the verb form as a negated imperative, so that an emendation would not be necessary. For the nature of this misdeed, see the discussion by Altmann, Kultfrevel, 64–67 and compare the commentary under 36,23 of the Sealing of the Mouth of the Enemies.

51, 92 (156). 101 Daumas, BIFAO 56, 44, l. 11 and the translation on p. 46. 102 P. Leiden I 348, col. 5,7–8; Borghouts, OMRO 51, 20, pl. 5 and 22. A list of the gods found in connection with psD is provided by Massart, Analecta Biblica 12, 232 (26). 103 Wb II, 45.7. 104 PT §1546c. See Sethe, PT II, 330 and Sethe, Übersetzung PT V, 495. 105 PT §1547c. See Sethe, PT II, 330 and Sethe, Übersetzung PT V, 495. 106 P. Leiden I 348, col. 6,1; Borghouts, OMRO 51, 20 with n. 161 on p. 94, pl. 6 and 23. See also the comments by Klasens, OMRO 33, 105 (h 13–14). 107 Coffin Text Spell 761 (CT VI, 392c). See the translation by Faulkner, AECT II, 293 and Nyord, Breathing Flesh, 277, n. 2874. A list of the gods connected with mn.tj is provided by Massart, Analecta Biblica 12, 233 (30). 108 Wb IV, 60.2–3. 109 PT §1547a. See Sethe, PT II, 330 and Sethe, Übersetzung PT V, 495. 110 Sander-Hansen, Metternichstele, 25 (28) and 28; Daressy, ASAE 18, 134, l. 12, and Jelínková-Reymond, Statue guérisseuse, 80 and 83. A list of the gods connected to the sDH.wj is provided by Massart, Analecta Biblica 12, 237 (67). 111 PT §1547b. See Sethe, PT II, 330 and Sethe, Übersetzung PT V, 495. 112 Compare Pyramid Text Spell 580 and the remarks above. See also the translation and commentary on a part of this spell by Griffiths, Osiris, 149. 113 Altmann, Kultfrevel, 63, with n. 408.

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6,18

The same deity is mentioned on a late sarcophagus from Saqqara: Dd-mdw jn nbj.t m Hr=f Xntj #X.t rdj.n=j nbj.t=j r Xftj=k ‘Words to be spoken by the one whose face/in whose face is a flame within the horizon: I have directed my flame against your enemies.’114 6,19

Mafed as epithet of Horus of Edfu is attested twice in the temple of Edfu as BHdtj m#fd.115

6,22–23

The epithet sn.tj m H#=f sp-2 is also found in the temple of Edfu, presumably as a name of Horus of Edfu.116 The two sisters are clearly Isis and Nephthys, who are equated with the Merty, as is known from other sources as well.117 They act in their well-known function as worshippers, which is mainly in a solar context in the Late Period as is the case in our text.118 7,1

The word written in the original text causes problems and is explained in the ProtoDemotic version simply as jr.t ‘eye’. Schott translates this and the ensuing words as ‘und am Kopfe des Kampfstieres sitzt’, presumably seeing here a term designating an amulet, however, without giving any indication of his reading.119 Another difficulty is determining whether the final group with the eye over t and ideogram-stroke is the determinative of the preceding or needs to be read separately. If the latter is the case, then jr.t ‘eye’ would be very likely. Note, however, the nearly hieroglyphic writing of the eye, instead of the usual hieratic one. The signs at the beginning of the line are most likely a writing for D#j. This is suggested by the Louvre-parallel where appears to be written. P.L, col. H,30 simply reads D#j m tp wSb.t ‘the D#j-bandage at the head of the weshbet-cow’. A passage from the Songs says: dj=k onX m H#.t n wSb(.t) ‘May you place life at the forehead of the weshbet-cow (= Isis).’120 The connection with the head can be explained with reference to the famous episode of Isis being decapitated by Horus in the Contendings of Horus and Seth.121 The form of the eye-sign in P.BM suggests to me that it is a corrupt writing of the wD#.teye.122 If that is the case, the BM-version would refer to the D#y.t wD#.t bandage which is not only known for its use in the embalming process, but also in connection with the protection of the god Osiris.123 Compare the epithet s#w Ho.w nTr m D#y.t ‘the protection of the limbs of the god with the D#y.t-bandage’, attributed to one of the goddesses in a procession of nome

114 115 116 117 118 119 120

Maspero, Sarcophages, 236 and pl. XX. See also LGG IV, 196a. Edfu V, 218,10 and 270,7. See also LGG III, 235b. Edfu I, 358,2–3 (left). See also LGG VI, 377a. Guglielmi, Mr.t, 182–183. See Guglielmi, Mr.t, 173–187, with the translation of our passage on p. 182. Urk. VI, 90,4. P. Bremner-Rhind, col. 6,1 (Faulkner, Bremner-Rhind, 10). See the translations by Kucharek, Klagelieder, 171 and Smith, Traversing Eternity, 108. Compare the similar passage later in the text in P. BremnerRhind, col. 14,27: dj=k onX m tp Hm.t ‘May you place life at the head of the wife’ (Faulkner, BremnerRhind, 27); see also Kucharek, Klagelieder, 182 and Smith, Traversing Eternity, 117. 121 See Wilson, Lexikon, 266; Kucharek, Klagelieder, 199, and compare the remarks under 29,17 of the Great Ceremonies of Geb. 122 Compare the examples of the latter in Möller, Paläographie III, 7 (86) and Verhoeven, Buchschrift, 116– 117 (D10), where one can see that the actual eye in our text looks exactly like these writings of the wD#.t. It seems, however, that the scribe did not draw the upper brow and the lower part of the sign, although he might have confused the latter with the t and the ideogram-stroke. 123 See the detailed comments about this bandage by Leitz, Geographisch-osirianische Prozessionen, 326–328.

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gods in the temple of Dendera.124 The gloss explains this passage as the jr.t jH ‘the eye of the bull’ or in consideration of the previous discussion more probably jr.t jH(.t) ‘the eye of the female cow’. Note further that the text refers to Isis in the following, wherefore a reading wSb.t is very likely.125 7,18–19

The epithet jmn D.t=f m Jmn wr is attested once more on the Montu-gate in Thebes for Re-Horakhety.126 Furthermore, it can be found three times for Amun-Re in the temple of Edfu.127 7,26–32

The text is referring to the solar-Osirian cycle again. A synopsis for the solar and lunar genii, respectively, is provided by Quack, in 6. Tempeltagung, 228 (for P.L, col. H,46: wdj=j wj# Hno sbtj.w, and P.BM, col. 7,31–32: twt jm r-gs jtn twt r-gs joH nh#m.w m psD); 230 (for P.L, col. H,48: sbtj.w Hr wnj rd.w=sn); 231 (for P.L, col. H,46: sT#=j-sw m-ob gsptj.w), and 234 (for P.L, col. H,47: jw=j m tpj nt b#.w rsf, and P.L, col. H,49: snfr.n=j # X.wt m skt.t Hno b#.w hTtj.w).128 7,30

The clear traces of ink that are still preserved suggest that the Proto-Demotic version once mentioned the fifteenth day-festival, which should be understood as an addition to the content of the original text, which refers only to the sixth day-festival, rather than an explanation.129 8,10

From here the parallel from Tebtunis, P.T, is preserved.

8,13

P.T, col. 1,4 reads: … mj wHo=k D.t ‘… as you release eternally’.

8,14–15

P.T, col. 1,5–7 reads: … jrw n jj Xr=k m Or-wr kj-Dd jrw Xpr Hno p# Xftj o# ntj Hr mHt.t … ‘… the image(s) of the one(s) who come(s) to you in Herwer, another saying: the image of the one who comes into existence together with the great enemy who is on the north …’ Compare a phrase which is prominent on Middle Kingdom stelae: dy n=f m#o-Xrw m-b#H Gb psD.t-o#.t dmD.tj Qm# n=f So.t m wsX.t jmj.t Or-wr ‘to whom justification is given in the presence of Geb and the united great Ennead. A slaughter is created for him in the hall which is in Herwer.’130 Nearly the same wording as in our text is attested on a magical papyrus from Turin: … mj nHm-sw Ro Ds=f m-o fdw Xftj.w j.jrj m Ow.t-wr.t Hno p# Xftj ntj mHt.t Wnw ‘… as Re rescued himself from the hand of the four enemies who acted in Ow.t-wr.t, together with the enemy who is north of Hermopolis.’131 It is striking, however, that our ver-

124 125 126 127 128 129

LGG VI, 119c. For further references to wSb or wSb.t, see Egberts, In Quest of Meaning, 308. Urk. VIII, 14b. See also LGG I, 352b. Edfu III, 236,15–16; V, 100,3, and VII, 173,13. See also Labrique, RdÉ 49, 112–119. For more information on these two festivals, see the comments under 33,1–2 of the Festivals of the Destruction of Enemies. 130 Stela Oxford Queen’s College 1109, l. 12–14; see Simpson, Terrace, 21 and pl. 84 (ANOC 62.1). Compare also Stela Hannover 1976.80a, l. B5–6 (Simpson, Terrace, 21 and pl. 37 (ANOC 61.1). This phrase is part of the so-called ‘Hymn to Osiris I’; see Franke, in Fs Assmann, 96–98 (reference courtesy Zsuzsanna Végh). 131 P. Turin CGT 54050, col. 2,11 (Roccati, Magica, 23). See also LGG V, 947c and 727a. For further exam-

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sion uses the typical writing Her-wer for the 15th Upper Egyptian nome, whereas the parallel in Turin writes Hut-wer, which is first attested in the 19th dynasty.132 Furthermore, a passage from the statue of Djedher reads similarly: … mj nHm=k-tw=k Ds=k m-o p# fdw Xrw.w j.jrj jj r=k Hr mHt.t n Wnw j.jrj jj r=k m O(r)-wr ‘… as you have rescued yourself from the hand of the four foes who came against you from the north of Hermopolis, who came against you in Her-wer.’133 Furthermore, Leitz suggests identifying these four enemies with the ms.w bdS ‘the children of impotence’ who appear in a number of attestations in groups of four, all of which are listed by Leitz.134 8,16

Here the so-called ‘Wissens-Eulogie’ to Thoth starts in which he is characterised with various epithets.135 It ends in the section of P.BM that is lost today.136 8,17

The second epithet of this line has an equivalent in the temple of Edfu.137 However, due to the writing , it could be read either swD# Ho.w as in the Middle Egyptian version, or swD# jwf as in the Late Egyptian part. 8,19

The same epithet is attested once more in P. Berlin P. 3162: wD mdw m-xnw psD.t.138

8,20

P.T, col. 1,10 reads sSm.tw(?) nb ‘everyone guides(?)’ instead of Smj.tw. In the last column of the Great Ceremonies of Geb, mSo written in demotic was also used as the equivalent of Middle Egyptian Smj.139 8,23

The epithet dj Htp.w-nTr n nTr.w pr.t-Xrw n #X.w can also be found in the temple of Philae and dj Htp.w-nTr n nTr.w is attested twice more as an epithet of Thoth141. Compare also the inscription for the pair of gods on the hypocephalus Stockholm MME 1977:6: dj=sn pr.tXrw n #X Htp.w n nTr.w ‘They give invocation offerings to the glorified spirits and offerings for the gods’.142 P.T, col. 1,12 and 13 add the article n# in front of nTr.w and #X.w. 140

ples of texts with the number four, including our text passage, see Müller, in Fs Junge, 459. 132 Kessler, Historische Topographie, 149. Detailed information regarding the region of Her-wer is offered by Kessler, Historische Topograpie, 120–185. 133 Jelínková-Reymond, Statue guérisseuse, 39 (83–84) and 43. The passage is also discussed in Kessler, Historische Topographie, 154 (Dok. 47). For further texts referring to the four enemies to the north of Hermopolis, see Borghouts, OMRO 51, 205, with n. 2. 134 Leitz, Tagewählerei, 99–102. See also the discussion by Meeks, Mythes, 199–202. 135 See Assmann, Liturgische Lieder, 219, n. 150. 136 See P.L, col. I,23 (Urk. VI, 103,11). 137 Edfu I, 360,7 (left). See also LGG VI, 227b. 138 P. Berlin P. 3162, col. 1,5 (Frank-Kamenetzky, OLZ 17, 147 and 148). See also LGG II, 633a. 139 P. BM 10252, col. 35,1. 140 Philae II, 21,46. See also LGG IV, 751c. 141 Philae I, 190,4 and Dendera VII, 154,13. See also LGG IV, 751c. 142 Gill, GM 246, 41. See also the parallels cited by Leitz, Geographisch-osirianische Prozessionen, 35 and compare Assmann, König als Sonnenpriester, 22, 36, and 58–61 (reference courtesy Mark Smith) for more information on this formula. Compare further Quack, in Ägyptische Rituale, 89 and 95 (reference courtesy Joachim Quack).

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8,25

A similar series of epithets of Thoth is used in the second eastern colonnade in the temple of Philae: jnj wr.t wn.t Hrj.tw sHtp Hm.t=s m-Xt nSn ‘who brings the great one, who was distant, who pacifies her majesty after the rage.’143 8,27

P.T, col. 2,2 reads hrw oX.tw=s r Hr.t ‘(on) the day, (when) it was raised up to the sky’.

8,28

P.T, col. 2,3–4 reads … m-Xt nSnj=sn ‘… after their wrath’.

8,29

P.T, col. 2,5 reads bHn xnn.w ‘who drove/cut off the uproar’144 instead of sHtm Xrw.w.

8,31

P.T, col. 2,7 reads dr bw.t ‘who removed the abomination’.

9,2

P.T, col. 3,3 reads mk.t m mk.t=Tn ‘protection is your protection’.

9,4–5

In addition to Altmann’s study of this misdeed of Seth,145 von Lieven suggests that the crime mentioned here might refer to Osiris’ rape of Horit-Bastet in Bubastis, which is reported in detail in the Delta Manual.146

9,6

P.T, col. 3,7 reads W#D.t kj-Dd O#.t-mHj.t ‘Wadjyt147, another saying: the nome of Mendes’ instead of Vbw.

9,6–7

The sign at the end of line 6 is problematic. Schott and Altmann suggest reading it as . However, the sign could also be a miswritten or a . This would allow two possible readings, either TtTt ‘to quarrel’ or the rare word prT ‘to separate’, which is attested in the temple of Edfu and as Demotic prD or Coptic pwrj where it can have the meaning ‘sich absondern’.148 For Tjebu and the usage of the word Q#j, see also Leitz, Geographisch-osirianische Prozessionen, 133. 9,21–22

Compare also the comments under 35,30 and 35,28–32 of Book of the Dead Spell 175 for the episode of Osiris and the Atef-crown and see the text passage below under 12,24. The left eye can be identified not only with the moon, but also with the Lower Egyptian uraeus and j#b.t can also be the name of the Lower Egyptian crown.149 Our text most likely refers to the crown of Lower Egypt being provided with the uraeus.

143 Junker, Hathor-Tefnut, 39 (photo Berlin 1512). On Thoth being the one who pleases the goddess (Hathor) and making her drunk, see also Sternberg-el Hotabi, Hymnus, 117 and the literature references cited on p. 118. 144 LGG II, 810c. 145 Altmann, Kultfrevel, 75–77. 146 Von Lieven, WdO 42, 248 and von Lieven, in Fs Frandsen, 189. 147 The 10th upper Egyptian nome. 148 See Meeks, AL I, 135 (77.1456); Erichsen, Glossar, 137; CDD_P, 140–141, and Westendorf, Handwörterbuch, 153 and 532. 149 Wilson, Lexikon, 32–33.

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10,3–8

Exactly the same series of epithets of Hathor is found in the temple of Edfu: wsr.t m Jwnw Ow.t-Or stwt r Ro #X.t pw n.t Ro Or-#X.tj Hnw.t n(.t) jmj #.t=f bHdtj pw s#b Sw.t Ro.t THn jm nb(.t) hnw nDm.wj Snw=s Ow.t-Or wr.t Jwnw.150 10,17–18

Horus of Letopolis can be considered as the best-known restorer of heads.151 As Borghouts has also noted, our passage reminds one of an epithet of Horus of Hebenu in a scene of killing the oryx in the temple of Edfu: sm# snm m Jwnw ‘who annihilates the mourning in Heliopolis’ and also of the fact that the snm in Heliopolis is a designation of Seth.152 10,19–21

For a discussion of this passage and parallels, see Massiera, Divinités ophidiennes, 100–101 and compare 8,13–15 above.

10,24–25

This misdeed of Seth is discussed by Altmann, Kultfrevel, 77–79. See also Leitz, Gaumonographien, 184–185. Furthermore, von Lieven points out that our passage refers to a mythological episode which is so far not known to us and that thus the protagonists cannot be identified.153

10,26–29

See the discussion by Altmann, Kultfrevel, 79–82 for this misdeed of Seth. Von Lieven establishes a connection of the rejuvenating pool in our text with the pool that is mentioned in the Florence Mythological Manual. Shu immerses himself in this basin in order to be healed after his dispute with Geb.154 10,30–31

Compare the discussion by Altmann, Kultfrevel, 83–85 and for the sexual connotation of the sistrum the comments by von Lieven, WdO 42, 249, who adds a passage of the Myth of the Sun’s Eye. 10,32

The misdeed is discussed by Altmann, Kultfrevel, 85–86. For Ptah himself as a falcon, see also the literature reference by Fischer-Elfert, LingAeg 19, 329. Von Lieven also points out that the connection of the falcon(s) of Ptah with the Maat of Re here reminds one of the monX.t of Ptah which can be falcon-headed in exceptional cases.155 11,8

The third epithet is attested at least once more in the temple of Edfu: #T.n sn.tj nfr.w=f.156

11,12

This misdeed is discussed by Altmann, Kultfrevel, 86–88. Von Lieven also adds that, in addition to the well-known episode of Seth harming the lunar eye in the form of a black pig,

150 Edfu III, 42,11–12. 151 See the detailed discussion by Borghouts, OMRO 51, 203–209 and compare also Leitz, Geographischosirianische Prozessionen, 291–293 for Horus of Letopolis beheading the enemies. 152 Edfu V, 186,17. See Borghouts, OMRO 51, 204 and LGG VI, 327a. For the word snm, see also under 29,9 of the Great Ceremonies of Geb. 153 Von Lieven, WdO 42, 248. 154 See von Lieven, WdO 42, 248–249. 155 See von Lieven, WdO 42, 249 for more details. For the monX.t-staff, see also Végh, Feste der Ewigkeit, 225. 156 Edfu III, 11,7. A synopsis with a—questionable due to damage—parallel on P. Chester Beatty III, col. vs. 12,7–8 is provided by Gasse, BIFAO 84, 210–211.

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Seth seems to be represented here as the villain par excellence who is even blamed for the wrongdoings of Thoth.157 11,13

For a discussion of this misdeed see Altmann, Kultfrevel, 89–90, her hieroglyphic transcription of the second half of the Proto-Demotic version, however, follows Schott (Urk. VI, 123,5) and is not correct; see the comments in the translation. Von Lieven adds the stela Hannover 1935.200.445 to the discussion of the content, since Seth is accused there of having spit at the eye of Re and swallowed the eye of Horus, and thus that text refers to the attack on the one who is in the horizon in our text.158 11,13–17

In addition to the commentary on these catastrophes by Altmann, Kultfrevel, 91–97, compare also a passage in P. Salt 825: nTr.w nTr.wt o.wj=sn Hr tp=sn jw t# pH=f r p.t kkw jtn m s.t=f nn prj=f joH jsQ nn-sw nn.t m knH r-Dr=s t# p.t wgp.tw p# t# pno n.t nn Xdj=s rsj mH.t jmn.t j#b.t m tXtX sDm-sw nb.w Hr jkb Hr rmj ‘The gods and goddesses, their arms are on their heads. The land reaches the sky. The sun is dark in its place. It does not come forth. The moon delays, it does not exist. The lower heaven is in darkness entirely and the sky is destroyed. The land is turned upside down and the flood does not flow northwards. The south, north, west, and east are in disorder. Everyone hears it, mourning and weeping.’159 Von Lieven further adds that the Hbs-tp initially must have designated the 16th day of the lunar month and that the transfer to the third day seems to have been made secondarily due to mythological considerations.160 11,16–17

This section is discussed by Altmann, Kultfrevel, 98–100; see further Leitz, Gaumonographien, 8 for the connection of the rising of the Nile flood with the waxing moon and the quaffing of the Nile water by the tortoise. For the turtle in ritual and magic, see now also Altenmüller, in Fs Beinlich, 15–29, and esp. p. 18 for our passage. 11,18

In addition to the study of this section by Altmann, Kultfrevel, 100–101, von Lieven, WdO 42, 250 notes that the two flames are presumably Apopis and the uraeus. 11,19

Compare the discussion by Altmann, Kultfrevel, 101–103.

11,20

See the comments by Altmann, Kultfrevel, 103–105 and compare also the passage of P. Salt 825 cited above under 11,13–17.

11,21

See the comments above under 6,11.

11,22

Compare the discussion by Altmann, Kultfrevel, 106–107. My understanding of mn ‘soand-so’ as Osiris follows von Lieven, WdO 42, 250.

157 158 159 160

Von Lieven, WdO 42, 249. Von Lieven, WdO 42, 249–250. See also the discussion of the stela by Fiedler, Seth, 413–432. P. Salt 825 (P. BM EA 10051), col. 6,2–5. See Herbin, BIFAO 88, 103, 112, and the folding plate. See von Lieven, WdO 42, 250 for more details.

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11,23

See the comments by Altmann, Kultfrevel, 108–109 and compare also Pries, Stundenwachen I, 438–442 for more information on torches as apotropaikon against Seth and dark forces in general. 11,25

Compare the discussion by Altmann, Kultfrevel, 112–113 and add Kucharek, Klagelieder, 554–560, for similar text passages about the catastrophic union of the earth and the sky. 11,26–27

See the commentary by Altmann, Kultfrevel, 114–116.

11,28

Contrary to Altmann’s reading jtm j#d.t(?)161, I would propose interpreting the signs as one word with being the determinative. The word jtm might be identical with that in a passage of Pyramid Text Spell 723 which likewise refers to cosmic catastrophes and where jtm is also connected to the sky: tjm ( ) p.t m #X#X.w=s ‘the sky is relieved of its stars.’162 36,24 For the hole in Pharbaitos, see also of the Sealing of the Mouth of the Enemies. 11,29 36,23

Compare the commentary by Altmann, Kultfrevel, 118–119 and see the discussion under of the Sealing of the Mouth of the Enemies for more information on the seals.

11,30

See the notes by Altmann, Kultfrevel, 120. Compare also the discussion by Budde, Götterkind, 398–399 for the protective function of the bush for the Horus-child who hides from Seth. 11,31

Compare the notes by Altmann, Kultfrevel, 121.

11,32

See the discussion by Altmann, Kultfrevel, 122–123 and add von Lieven, WdO 42, 250. Compare also Leitz, Gaumonographien, 343 for this description of the copulation demand of the cat. 11,33

Compare Altmann, Kultfrevel, 123–124 and Leitz, Geographisch-osirianische Prozessionen, 315, and add Kockelmann, Herr der Seen, 206–208 and von Lieven, WdO 42, 250 with further literature references for Maga as son of Seth. 11,34

P.L, col. K,1 contains a passage after jr p#y=f Dd which was omitted in P.BM: sj nTr tm.n=k ksm=f m163 Qn tm.n=k jrj=f ‘Who is the god whom you did not defy? What is the crime which you did not commit?’164

161 Altmann, Kultfrevel, 117, with n. 817. 162 PT §2245b. In the previous passage the winds of the sky are said to be destroyed. See also the translation and commentary by Meurer, Feinde, 28–29. He suggests the translation ‘befreien von’ for tm on p. 28. Van der Molen, Dictionary, 59 proposes ‘be lacking?’. This spell is identical with Coffin Text Spell 519 (CT VI, 108–109). 163 What Schott (Urk. VI, 129,20) read as for P.L, col. K,1 is rather . For this writing of the interrogative pronoun m, see also P. Leiden I 344, col. 3,12 (Gardiner, Admonitions, 34 and pl. 3 and Enmarch, Ipuwer, 27 and 69). 164 Urk. VI, 129,19–21.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

See the commentary by Altmann, Kultfrevel, 125–126.

11,37–K,5

Compare the discussion by Altmann, Kultfrevel, 127–130, who understands this act as a rape by Seth.165 Fischer-Elfert, therefore, suggests that nHm should more appropriately be translated ‘to rescue/save’.166 Von Lieven, on the other hand, points out that it is more likely that Seth’s wife voluntarily/wilfully turns herself away from him and towards the opposite side, so that the well-known episode of Nephthys’ affair with Osiris could be meant.167 Furthermore, the same episode seems to be referred to in P. Berlin P. 8278b, col. x+14–15, where Seth seems to say that his wife had been taken away from him, although the lines are only very fragmentary preserved.168 After 11,37

DdH: The same word seems to be attested in the temple of Edfu, in a text related to the 14th Upper Egyptian nome. There it says: [jnj=f n=k] #tf-pH Xr DdwH=f sHD Sbn m snm ‘[He brings for you] the #tf-pH-area with its illuminated DdwH, mixed with food supply.’169 12,5–6

Compare the commentary by Altmann, Kultfrevel, 144–146. For the episode of Seth imprisoning Isis and Nephthys in the spinning house in Sais, see also the notes under 14,20 of the Introducing the Multitude. Compare also Pries, Stundenwachen I, 41, for the weavers of Sais. 12,7–8

See the commentary by Altmann, Kultfrevel, 146–149. For Seth revealing the whereabouts of the Horus-child, compare also the note by von Lieven, WdO 42, 252. In addition to the two further attestations of t#-r/lbn.t in the Delta Manual and the Book of Thoth, which are discussed by Altmann,170 Fischer-Elfert has now also located this word on an ostracon in the Ashmolean Museum containing a Ramesside poem where it is the pars pro toto-designation of the city Pi-Ramesse.171 The word itself is of Akkadian origin and designates ‘mudbricks’. 11,12 and 12,8–9

Compare the notes by Altmann, Kultfrevel, 150–151 and for the consequences of this misdeed, see under 18,30 of the Second Book of Felling Seth and His Confederates. Von Lieven refers to a text in Urk. I, 232 that helps to explain our misdeed. There it says that in the course of a ceremony, the Ames-sceptre touches the leg of the priest and the reaction to this event shows that a contact with the sceptre has the potential to lead to a severe disturbance of the health of the person. The symptoms of disease listed here, therefore, seem to be the punishment for this act of Seth against the sceptre, and, according to von Lieven, the voice of the heart that does not exist anymore seems to mean that Seth is babbling bal-

165 166 167 168 169

See also Leitz, Gaumonographien, 294. Fischer-Elfert, LingAeg 19, 329. Von Lieven, WdO 42, 250–251. See Gaudard, Demotic Drama, 202 and his comments on p. 209, 40. Edfu V, 117,10. Compare also the similar inscription in Opet I, 294 and see Beinlich, Geographische Inschriften, 86 and Taf. 36. He suggests that DdwH is ‘Mehl oder Getreide?’. 170 Altmann, Kultfrevel, 148–149. 171 Compare the publication by Fischer-Elfert, in Fs Vernus, 195–218. The word is mentioned in l. 2 of the ostracon; see Fischer-Elfert, in Fs Vernus, 197–198 and his commentary on p. 199–201 and 211–216. Compare also Fischer-Elfert, LingAeg 19, 329–330.

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derdash.172 However, ‘the sound of your heart does not exist’ can also mean that his heartbeat stops. For the connection of the Ames-sceptre and Osiris, compare also the remarks under 24,12 of the Great Ceremonies of Geb. 12,10–11

Fischer-Elfert, LingAeg 19, 330 suggests understanding js pw as the verb jsp with the determinative omitted and translates ‘Du hast über/wider die Beiden Meret gesagt, ihr Elend sei miserabel’. The content of this misdeed has been studied by Altmann, Kultfrevel, 152– 153. For the identification of Isis and Nephthys with the Merty, see also Pries, Stundenwachen I, 243, with n. 1086. Von Lieven, furthermore, suggests that the expression ‘the wind of the moon’ is connected to the consequence that was mentioned for the previous misdeed, which referred to symptoms of diseases. She lists two additional passages where the moon is connected with skin diseases and it is said that it can send them, which is expressed in our line by the ‘wind’.173 12,12–13

Compare the discussion by Altmann, Kultfrevel, 153–155. For the obo of Min, see also the remarks by Klotz, Adoration, 126, B. Furthermore, von Lieven points to the identification of Min and Horus with each other and the episode of Horus raping Isis, of which the sons of Horus are the product according to a passage in the Coffin Texts.174 For the use of the expression r t#, see also the comments under 35,24 of the Great Ceremonies of Geb. 12,20–21

For a discussion of this misdeed and its consequence, see Altmann, Kultfrevel, 161– 164 and for the connection of Sepa, the sXn-bark, and ‘the one who turns the face’, see Leitz, Geographisch-osirianische Prozessionen, 391–392. 12,24–26

This misdeed is discussed by Altmann, Kultfrevel, 167–171. For Nehebkau’s actions against Seth, compare, for instance, a passage from Coffin Text Spell 1076 where it says: NHb-k#w wnm jt.w=f wnm mw.wt=f Xsf ctS Sp.tj ‘Nehebkau who eats his fathers, who eats his mothers, who repels Seth furiously.’175 Different to the translations ‘Gegeben wird der Schaden an die “Unheilvollen” (?) des Jahres von …’ and ‘den H#.tyw-Dämonen (?) des Jahres wird Schaden zugefügt vom …’ by Schott and Altmann, the latter even stating that this sentence is ‘nicht vollständig zu erklären’,176 one should rather translate ‘you being consigned to the evil of the Hatiu-demons of the year by …’ The idea is that Seth is punished by the demons.177 12,32–34

Interestingly, the final sentence for each misdeed is missing here and instead only the sentence ‘[you being consigned to the evil] of the Hatiu-demons of the year by the child who is in [its] nest’ that was also used at the end of the previous sections of the epagomenal days is added. Compare the discussion by Altmann, Kultfrevel, 176–178 for this misdeed and see also Eldamaty, Sokar-Osiris-Kapelle, 179–188 for further attestations of the birthday of Isis on the fourth epagomenal day. 172 173 174 175 176 177

Compare von Lieven, WdO 42, 252–253 for more details. Von Lieven, WdO 42, 253–254. Von Lieven, WdO 42, 254. CT VII, 347a–d. See also the translation by Goebs, GM 194, 40. Schott, Urk. VI, 140,15–16 and Altmann, Kultfrevel, 168 and 170. I would like to thank Mark Smith for pointing this out to me.

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12,34

Sekhem could refer to Osiris.178 The crime against the Sekhem can thus be understood as an attack on Osiris himself. Furthermore, von Lieven suggested connecting the ‘causing of the flood’ with the coming of the Nile flood which is interpreted as the efflux of Osiris.179 In the following, the text refers to Letopolis, with which our passage can possibly be connected as well. The lighting up of a torch is characteristic for this nome and the Delta Manual reports an episode in which the #bDw-fish is also present: jr nTr.t tn Nb.t-Hw.t pw rpy.t oHo.tw m Hr n P#X.t Hr #m m soH n Wsjr jr X#bs [bsj].tw/[bw].t 180 m njw.t tn Nb.t-Hw.t pw jmn.n=s xr-H#.t B […] hrp m […] wS# rdj.jn ctS jnj.tw #bDw m o#D.wj/jn.tj [sH]D.n=f m mrH.t=f gmj=f-sj Hr-o.wj ‘With respect to this goddess, it is Nephthys, the standing female statue with the face of Pakhet, while she is grasping the mummy of Osiris. With respect to the torch, [which was lighted/the abomination] in this city, it so happens that Nephthys hid in front of Be (= Seth) […] immersed in […] the darkness. Then, Seth had an Abdju-fish to be brought from the canal of the two fishes. He [made illu]mination with its oil and he found her immediately.’181 Does Seth use this torch in our text to set the Sekhem on fire? For the pure Abdjufish as the opener of water in front of the bark of Re, see also the Ritual of Bringing Sokar out of the Shrine.182 K,52–56

The first part of the passage is also translated by Leitz, Tagewählerei, 250. Compare a description from the Opet-temple where—also in connection with Letopolis—Osiris is addressed: ntk omom n mH 7 jrw=k Dsr Dr p#wtj.w ‘You are the shrew of seven cubits. Your form is splendid with the primeval ones.’183 See also the comments above under 4,32–5,1. Schott184 had already identified a parallel for a part of this final section of the text in the temple of Hibis in the Creator Hymn where it says: b# St# Sfj H#wtj.w m 4 Hr.w Hr nHb.t wo.t m 777 n onX.w m HH n HH.w n jr.wt xr Hfn n ob.w jj.n nb wo wsr Sfj bjtj r nTr.w rmT.w ‘mysterious ba, with majestic face, with four faces on one neck, with 777 ears, with millions of millions of eyes, with myriads of horns. The sole lord has come, highly respected, more kingly than gods or men.’185 Goyon’s reading of the final section of the Louvre-parallel is incorrect and he was unable to make out the very last signs.186 The hieroglyphic transcription, however, is as follows: .187 A parallel for this is attested in

178 See the discussion under 24,12 of the Great Ceremonies of Geb and compare Leitz, Geographisch-osirianische Prozessionen, 98–99 for this designation of Osiris. 179 Von Lieven, WdO 42, 255. 180 The first option is suggested by Meeks, Mythes, 17 and 91 (240), and Leitz, Geographisch-osirianische Prozessionen, 293, and the second option by Quack, Orientalia 77, 108. 181 P. Brooklyn 47.218.84, col. 7,11–8,2. See Meeks, Mythes, 17 and pl. 7–8 and his commentary on p. 226– 230. Compare also the translation and discussion of this passage by Leitz, Geographisch-osirianische Prozessionen, 293–296. 182 P. Schmitt, col. 31,2; see p. 319 (the relevant section in P. BM 10252 is lost today). 183 Opet I, 238 right. See also Edfu IV, 22,9 and compare Leitz, in Altägyptische Enzyklopädien, 75–76; Leitz, Tagewählerei, 254, and Borghouts, OMRO 51, 119. On the omom-shrew and its connection to Letopolis, see also Brunner-Traut, Spitzmaus, 145–150 and compare Leitz, Mythologie, 386–387. 184 Urk. VI, 145, c) and 147, a)–a); see Goyon, BIFAO 75, 345 and 347. 185 Davies, Hibis III, pl. 32, col. 31–32. See also the translation and commentary of this passage by Klotz, Adoration, 167–170. 186 Urk. VI, 147,4; see Goyon, BIFAO 75, 347. 187 The phallus in P.L, col. K,55 looks unusual, but presumably it is this sign which was intended.

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the temple of Hibis, in the Great Amun Hymn: b#=k m Edw dmD m nTr jfd m onp.t T#j188 nb nTr.w ‘Your ba is in Mendes, united with the four gods in Mendes, the male one, lord of the gods.’189 The four-headed Mendesian ram is the great ‘united ba’ (b# dmD) of Re and Osiris.190 While the passage in Hibis highlights this by writing ‘4 gods’, the Louvre-text only says ‘the gods’, without specifying their number.

188 The reading T#j follows LGG VII, 451a and is suggested by the Louvre-text. For the scarab having the value t#, see also Kurth, Einführung I, 298 (1.). Klotz, Adoration, 110–111, on the other hand, reads Xprr sTj ‘ithyphallic-scarab’. 189 Davies, Hibis III, pl. 33, col. 26–27. Compare also the translation and commentary by Klotz, Adoration, 110–113. 190 See Klotz, Adoration, 168. Compare also Egberts, In Quest of Meaning, 163–165 for the four faces and the four bas.

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15.3 Ritual for Felling Seth and His Confederates (P. BM EA 10252, col. 13–18,27): Transliteration and Translation 13,1

n.t-o1 n sXr ctS Hno sm#y.w=f jrj.t n pr Wsjr Xntj jmnt.t 13,2 nTr o# nb #bDw m xr.thrw n.t ro-nb (j)sk jrj n=k twt n ctS 13,3 m mnH jrj rn=f Hr Snb.t=f sS Hr Sw m ry(.t) w#D pgs 13,4 Hr=f rdj xr rd j#bj Hwj m mob# Q#s Sod m ds 13,5 pgs Hr=f m wHm-o Dd-mdw H#=k sbj pfj 13,6 xsj Qd nHm nmt.t=f2 oH# m x.t jrj bw Dw th# 13,7 mTn Xr n Soy.t7 mr oH#w Htp 13,8 Hr xnn.w [Hb]s Hr12 r wr r=f Qm# Dw wdj Snn

13,1

Ritual for felling Seth together with his confederates, which is accomplished in the temple of Osiris, the foremost of the West, 13,2 the great god, lord of Abydos, daily. Make for yourself a figure of Seth 13,3 out of wax, his name inscribed on its breast, and drawn on a blank sheet of papyrus with red ink. Spitting 13,4 on it and placing (it) under the left foot, striking (it) with a harpoon and binding (it), cutting (it) with a knife 13,5 and spitting on it, again. Words to be spoken: Back! That rebel, 13,6 with wretched character3, whose stride is checked4, who (already) fought in the womb5, who made evil6, who trespasses 13,7 the ways8, who falls to slaughter9, who loves the fight10, who is pleased 13,8 with the uproar11, [who hid]es the face against the one who is greater/elder than him13, who creates evil14, who causes suffering15,

1 For a discussion of the term n.t-o, see Fiedler, Seth, 23–28. 2 The arrangement of the following epithets of Seth and the phrases after them in col. 13 is according to the red structuring points; see chapter 11.6.6 for more details. 3 LGG VI, 54b. 4 P.L, col. B,49 reads nHm.n Ro nmt.t=f ‘whose stride Re has checked’. 5 LGG II, 186a. 6 LGG I, 453b. 7 P.L, col. B,50 has Soy.t=f ‘his slaughter’. 8 LGG VII, 434c. 9 LGG V, 945b. 10 LGG III, 336b. 11 LGG V, 579c. 12 P.L, col. B,51 has Hbs Hr=f ‘who hides his face’. 13 LGG V, 113a. 14 LGG VII, 207b.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

13,9

13,9

Xrw16 n jt jt.w=f mkH# hp.w jrj m pHtj

oHo 13,10 m Ssr HoD# nb jsf.t HQ# n grg Ts pw n 13,11 Xbntj.w Htp Hr tS msD snsn tw#.n jb=f 13,12 m-m nTr.w Sdj Xrw.w sXpr XbXb vbh Qm# 13,13 H#(o)y.t nb HoD# Htp Hr own nb jw# 13,14 sXpr ow#y jrj Qn sXpr nkn 13,15 Xmt sbj.w m nf rdj Xbn.wt=k m-b#H Ro wHm sDb=k n nTr 13,16 o# psD.t o#.t rdj37 r# Hr=s EHwtj Hr wDo mdw.w dj=sn sDb=k 13,17 wHm=sn nkn=k

15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37

foe of the father of his fathers, who ignores the laws17, who acts with strength/power18, who stands up 13,10 with an arrow19, robber20, the lord of falsehood21, ruler of the lie22, he is the commander of 13,11 the criminals23, who is pleased with being absent24, who hates the brotherhood25, whom his heart impoverished/wretchedness of his heart is 13,12 among the gods26, disturber27, who brings destruction28 into being29, Tebeh30, who creates 13,13 turmoil31, the lord of robbery32, who is pleased with covetousness33, the lord of robbing34, 13,14 who brings theft into being, who inflicts evil, who brings harm into being35, 13,15 who plans hostility wrongfully36. Your crimes have been placed in the presence of Re. Your evil was reported to the 13,16 great god. The great Ennead speaks about it. Thoth judges. They cause your evil. 13,17 They repeat your

LGG II, 622a. P.L, col. B,52 reads m Xrw ‘as foe’. LGG III, 458c. LGG I, 456a. LGG II, 194b. Gee (in 8. Tempeltagung, 78 with n. 76) translates ‘who stands firm’, taking m Ssr as the Demotic m-Ss. LGG V, 51a. Compare the similar epithets in col. 13,13 and 14, and col. 15,13. See also Bommas, Mythisierung, 113–114 (192) and Borghouts, OMRO 51, 134 (309) for attestations in other texts. LGG III, 589b. LGG V, 526a. LGG VII, 499a. LGG V, 582b. LGG III, 446b. LGG VII, 369a. LGG VII, 159a. For XbXb.t and the Demotic equivalent XbXb, see Gee, in 8. Tempeltagung, 78, n. 78. LGG VI, 512b. LGG VII, 381c. For a discussion of this name of Seth, see Fiedler, Seth, 263–267. LGG VII, 198a. LGG III, 690a. LGG V, 570c. LGG III, 575c. LGG VI, 509a. LGG V, 747a. P.L, col. C,3 adds the preposition Hr in front of rdj.

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15.3 Ritual for Felling Seth and His Confederates

rdj.n=sn-Tw n wnmy.t Gb mdw=f n 13,18 nTr.w nD.n=f r# Hr prj m Xntj=f ptr-sw oH#w n ms.w 13,19 Gb t# m xnn.w jmjwtj=sn nb %mnw sor.n=f mdw.w n 13,20 s# #s.t nD.tj jt=f40 oHo m Htr swD#=f jb n nTr pn41 13,21 r sp nb [n] ctS42 sw Gb Dd=f rdj.n=j44 jwow n s# jwow s# wp-w#.wt

13,22

n s#=j wp x.t

mj jrj.t.n Ro-Jtm n Cw wr smsw 13,23 n nb r Dr mj [rdj] n=j Cw mjt.t gr50 nnk51 m.T rdj.n=j jX.wt=j nb n s# Wsjr 13,24 [Or s# #s.t msj] n #X-bj.t Xntj pr.wj52 jwow 13,25 [pw s# jwow]55 sw gr56 Hr ns.t Gb 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56

281

harm.38 They have given you to the devouring flame39. Geb, he speaks to 13,18 the gods. He consulted concerning the one who came forth from him. Behold it, the fight of the children 13,19 of Geb. The land is in uproar between them. The lord of Hermopolis, he forwarded the words/pleas of 13,20 the son of Isis, the protector of his father, who stands up as Heter43. He keeps the heart of this god safe 13,21 against any (mis)deed [of] Seth. Then Geb said: I have given the heritage to the son of the heir45, the son 13,22 of my son, who opened the womb46, the opener of the ways47, like that which Re-Atum did for Shu, the great one48, the eldest 13,23 of the lord of all49, as Shu [gave] for me in turn. Behold, I have given all my possessions to the son of Osiris, 13,24 [Horus, the son of Isis, the child] of Chemmis53, the foremost of the two houses.54 13,25 [He is] the heir, [son of the heir]. He is, now, on the throne of Geb57.

The idea is presumably that they do to Seth what he did to Osiris. LGG II, 412c. For the ‘devouring flame’, see also Klotz, Adoration, 94 and Fiedler, Seth, 84–85. P.L, col. C,5 reads s# Wsjr s# nD.tj jt=f ‘the son of Osiris, the son, the protector of his father’. P.L, col. C,5 has Wsjr instead of nTr pn. P.L, col. C,5 adds r=f ‘against him (= Osiris)’. Wb III, 202.5. P.L, col. C,5–6 reads m.T rdj.n=j ‘Behold, I have given’. LGG I, 180b. LGG II, 354b. LGG II, 344b. P.L, col. C,6 has n wp-w#.wt ‘(I have given the heritage to the son of the heir …) to the opener of the ways’. LGG VII, 38c. LGG VI, 353a. P.L, col. C,7 has the particle # instead, although misleadingly read as gr by Schott, Urk. VI, 11, a, and Fiedler, Seth, 87. For more information about this particle, see n. 467 of the translation of the Great Ceremonies of Geb and n. 280 of the translation of the Ritual of Driving Away the Aggressor. The lacuna is filled according to P.L, col. C,6. For this writing of jnk, see Egberts, In Quest of Meaning, 296, 1. The lacuna is filled according to P.L, col. C,7. P.L, col. C,7 has Xntj pr.w ‘the foremost of the houses’. LGG III, 399c. Compare Xntj pr.w ‘foremost of the houses’ in 14,29, which is also written in the parallel, P.L, col. C,7 instead of Xntj pr.wj. The lacuna is filled according to P.L, col. C,7. See n. 50 above.

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282

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

HQ#.n=f jdb.w 13,26 [m nsy.t n.t v#-tnn]58

He ruled over the banks 13,26 [as/in the kingship of Tatenen]. jsdn wr Hr jrj m sS.w The great Isden59 is writing (it) down. cS#.t 13,27 [Hr jrj jmj(.t)-pr oHo Or(?)] r=f60 Seshat 13,27 [is making the testament. Horus is standing up] according to it62, mks m o=f the Mekes-sceptre in his hand 61 jmj(.t)-pr n jt=f and the testament of his father.63 13,28 13,28 64 65 [The white crown was set on him as] king [sw gr tw#.tw n=f HD.t m] nsw.t Smo.s of the crown of Upper Egypt, n.t m bjtj mHw.s66 and the red crown as king of the crown of Lower Egypt, sm# 13,29 [n sXmtj m tp=f m nsw.t-bjtj Smow] united 13,29 [as the double crown on his head mHw67 as king of Upper] and Lower Egypt. 68 69 psD.t o#.t m h#y hn [n=f] The great Ennead is in joy and jubilation [for him]. P.L, col. C,9–12 (Urk. VI, 11,20–13,12): rmn-sw70 b#.w P NXn The bas of Pe and Nekhen support him. EHwtj m-Xt=f m nTr jrj=f71 n=f T#tj Thoth is accompanying him as a god. He acts for him as a vizier. Wp-w#.wt Hr m#o n=f mTn Upuaut guides the way for him, pxr jb n pxr jm=f who inclines the heart to the one who serves him72,

57 For more information on the ‘throne of Geb’ which stands for the earthly kingship, see Kucharek, Klagelieder, 119. 58 The lacuna is filled according to P.L, col. C,8. 59 LGG I, 560b. 60 The lacuna is filled according to P.L, col. C,8. However, there it reads oHo rf Or, but in P.BM r=f and Or seem to be reversed. Fiedler (Seth, 88) reads [oHo] rf , based on Schott, Urk. VI, 11,12, presumably understanding rf as the enclitic particle for emphasis. However, the traces just after the lacuna seem to belong to a vertical stroke and not to the leg-determinative (compare the writing, for instance, in col. 14,1), which one would expect if oHo was written, so it seems as if the scribe of P.BM reversed the order of rf Or in P.L and wrote Or r=f. 61 P.L, col. C,8 reads jmj.t-pr n jt Xr=f ‘the testament of the father with him’, so that it might be possible that Xr=f was also written after jt=f in the lacuna in P.BM. 62 The antecedent is most likely jmj(.t)-pr, although it is usually a feminine word. However, since it is written without a t at the end, it was possibly considered here as masculine. 63 See the discussion by Fiedler, Seth, 109–117 and add Kinnaer, OLP 22, 73–99, for the Mekes and the jmj.tpr-testament in Ptolemaic and Roman temple texts. See also Rickert, Gottheit und Gabe, 23. 64 Although P.L, col. C,8 has the particle #, I would suggest gr for P.BM as above in col. 13,25 with the same construction sw gr ... 65 P.L, col. C,9 has Smo.w ‘Upper Egypt’. 66 P.L, col. C,9 has mHw ‘Lower Egypt’. 67 The lacunae are filled according to P.L, col. C,8–9. 68 P.L, col. C,9 reads psD.t Hr h#y hn ... ‘the Ennead jubilates …’ 69 The lacuna is filled according to P.L, col. C,9. The verse-points end with col. 13 and are not continued beyond. 70 Schott, Urk. VI, 11,20 and Fiedler, Seth, 88 read rmn.n, but the sign that they read n is a second . 71 Schott, Urk. VI, 11,21 and Fiedler, Seth, 88 forgot the =f after jrj. 72 Faulkner, CD, 93. Compare Quack, ZÄS 128, 173, with n. 50 for pxr jb (reference courtesy Joachim Quack).

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15.3 Ritual for Felling Seth and His Confederates

jm#wtj nb ymj sHQ#-sw Ds=f m #h# jrj.w n=f rwj=sn Dw bj.t rdj=sn-Tw m Dw=k r t#.w sTtj.w Km.t Hr mw n Or Hr jrj Sod=k wHm nkn.w=k sjp=sn-Tw n wnmy.t H#=k sbj pwy xsj Qd bw.t Ro bw.t nTr.w m##=f wdj X#ytj.w o.wj=sn r=k #kr Hr nDr jm=k wj#76 Hr m#o.w sS.n=f Hr Ts.wt js.t=f m jhy sp-2 psD.t o#.t Hr=sn HD jor.wt THH=sn sm#o=sn Xrw Wsjr Xntj jmnt.t ^Wn-nfr¼ m#oXrw r ctS pfj77 14,1 xsj78 Hno sm#y.w=f s#=f Or oHo Hr ns.t=f m nsw.t mnX.t79 14,2

Jwnw m jhy W#s.t m hnw Ow.t-k#-PtH m #w-jb 14,3 Edw #bDw wHm=sn Snw Ow.t-nnnsw.t m nDm 14,4 jb N#rf mn rwD Hnb80 Hr s#w jmj.w=f o.wj=f rwD.tj sbj.w jnj.n=f Hs#81 whj sp=f82

14,5

r sXr

283

the charming one, lord of graciousness, who installs himself as ruler in the misery which was caused for him. They drive away the one of evil character. They dispatch you in your evil to the lands of the Asiatics. Egypt is loyal to Horus and inflicts your slaughter. Your harm is repeated and they assign you to the devouring one. Back, that rebel, with wretched character, abomination of Re73, abomination of the gods74. He sees the demons75 extend their hands against you. Aker seizes you. The bark is upon a (good) wind. It has passed by the sandbanks. Its crew rejoices, twice (or: greatly). The great Ennead, their faces are cheerful. The uraeus-snakes, they exult. They justify Osiris, foremost of the West ^Wennofer¼ justified against that Seth, 14,1 the wretched one, together with his confederates. His son Horus is raised on his throne as excellent king. 14,2 Heliopolis is in joy. Thebes is in jubilation. Memphis is in joy. 14,3 Busiris and Abydos, they repeat the cycle (= are renewed/rejuvenated). Herakleopolis is joyful. 14,4 Naref is firm and enduring. The Heneb-snake is protecting what is in it. Its arms are strong 14,5 in order to fell the rebels. It had brought away the fierce one, whose

73 74 75 76 77 78 79

LGG II, 790b. LGG II, 790b. LGG V, 635c. The scribe accidentally wrote hieratic instead of . Schott, Urk. VI, 13,23 and Fiedler, Seth, 123 omit pfj. P.L, col. C,14 adds s# Nw.t ‘son of Nut’. P.L, col. C,14 adds D.t ‘forever’. Schott, Urk. VI, 14–15 and Fiedler, Seth, 123 omit the complete sentence. 80 LGG V, 220a and compare Díaz-Iglesias Llanos, Naref, 73 and 113. 81 P.L, col. C,16 has tp n pfj ‘the head of that one’ instead of Hs#.

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284

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Mdn.t vp-jH.w 14,6 m Hb Hr Hb Or wdj.n=f Sod r sbj.w c#wtj m rSj 14,7 sp-284 o#y.t85 wHm.n=s Snw Wp-w#.wt Smo.w Wp-w#.wt mHw m Q#j 14,8 Hr j#.t=sn jor.tj m s#w=sn Or pw s#/Hno88 Wsjr89 m s.t=sn Xrw m##=sn Xr ctS92 Hr gs=f jnj t# m s.t=f nb cw 14,10 Hr nXj Wns m j#kb jmw pxr m cp#.t-mr.t 14,11 Knm.t esds m jhy sDb pxr m-Xntj=sn Osbw 14,12 m jmw nn nb=f m Q#b=f v#Xb.tj m s.t Sw whn 14,13 Nb.t

14,9

n.t m#o-

(mis)deed failed. Medenet and Atfih 14,6 are in festival upon festival83. Horus, he inflicted slaughter upon the rebels. Assiut is in joy, 14,7 twice. The shrine, it has repeated the cycle. Upuaut of Upper Egypt86 and Upuaut of Lower Egypt87 are high 14,8 upon their standard. The two uraei are their protection.90 It is Horus, the son of/together with91 Osiris at their place 14,9 of justification, (when) they see, that Seth has fallen on his side, expelled from the land93/the land has been carried off in all his places. Su 14,10 is miserable. Wenes is in mourning.94 Grief is pervading Oxyrhynchos95. 14,11 Kharga/Dakhla and Bahriya96 are in misery. Evil is pervading them. Hesebu (= the 11th Lower Egyptian nome) 14,12 is in grief. Its lord is not in its middle. Takhebti97 is an empty place. 14,13 Ombos is thrown down.

82 Wb I, 339.15. 83 Kucharek, Klagelieder, 146 and 199 translates ‘… sind im Fest wegen des Festes’ and Fiedler (Seth, 124) ‘im Festtaumel’ for m Hb Hr Hb. 84 cp-2 is also written in P.L, col. C,16, although omitted by Schott, Urk. VI, 15,10 and Fiedler, Seth, 124. 85 P.L, col. C,16 has ory.t ‘gate, hall’. 86 LGG II, 347b. 87 LGG II, 345c. 88 P.L, col. C,17 has a clearly written Hno. For the reading Hno for the goose, see Kurth, Einführung I, 253 (83.). This, however, would be unexpected in a hieratic text. 89 P.L, col. C,17 has #s.t ‘Isis’. 90 For similar text passages and a depiction of the standard of Upuaut with cobras, see Leitz, Geographischosirianische Prozessionen, 171–172 and Willems, Heqata, 225–227. 91 The text seems to have two levels of meaning. 92 P.L, col. C,17 reads m##=sn ctS Xr … ‘they see Seth, fallen …’ 93 Compare Fiedler, Seth, 125 and the literature references on p. 127, n. 463, for this translation of jnj t#. 94 For the toponyms Wenes and Su, the birthplace of Seth, see Leitz, Geographisch-osirianische Prozessionen, 233. 95 Wilson, Lexikon, 827. 96 Compare Leitz, Geographisch-osirianische Prozessionen, 100–101 for a discussion of the localisation of the toponyms Knm.t and esds. 97 Compare Pries, Stundenwachen I, 325, n. 1538 for this reading and further information on this well-known cult place of Seth.

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15.3 Ritual for Felling Seth and His Confederates

Xbj oH.w=s98 jmj.w=s99 nb.t m nn wn nn nb=sn nn 14,14 k#j sbj.w tj sw Xr m SnT.t=f jrj oD.w101 m Ho n 14,15 pfj wh# Hts x#.t=f n wnmy.t j Ro Or-#X.tj nb wo 14,16 jwtj mj.tj=f wD mdw jrj.tw m Dd.w=f nn on.tw prj m r#=f sX#.w 14,17 mj nn wD.n=k jrj tp-rd dj.n=k106 Hr jm107 nmt.wt n rmT.w nTr.w sH n nsw.t m oH.t=f drf.w jrj.t.n EHwtj m wD.t {n}n.t m rdj Km.t n Or dSr.t ctS

14,18

14,19

sXr.w

nb Jtm

m psS t#.w=sn109 14,20 msD ow#y mrj m#o.t rdj s# Hr s.t110 jt=f m.T r=f 14,21 ctS xsj jw=f113 Hr mTnw=f114 on.n=f-sw115 r nHm m o=f

98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115

285

Its palaces are damaged. All who are in it are non-existent. Their lord does not exist. Not 14,14 does the one who plans rebellion100 exist, for he is fallen in his quarrel. A massacre is made with the body of 14,15 that one, the failing one. His corpse is consecrated to the devouring one102. O Re-Horakhety, sole lord103, 14,16 whose equal does not exist104, who commands105, one acts according to what he says. One does not turn back what comes forth from his mouth. Pray remember 14,17 these (things), you have commanded to make instructions. You have given commands there, (about) the strides/position of men, 14,18 the plans of the gods, the council of the king in his palace, the writing which Thoth created on order of 14,19 the lord, Atum, in giving Egypt to Horus and the desert (to)108 Seth, when their lands were divided, 14,20 who dislikes robbery111, who loves 112 Maat , who places the son on the seat of his father. Behold 14,21 Seth, the wretched one, he comes on his way, having returned in order to take away with his

P.L, col. C,19 reads Hw.t=sn ‘their temples’. P.L, col. C,19 has the plural suffix =sn. LGG VII, 232b. P.L, col. C,20 reads So.t ‘slaughter’. LGG II, 413a. LGG III, 610a. LGG I, 161b. LGG II, 631b. P.L, col. C,21 has dj=k. For the writing of jm, see Herbin, BIFAO 84, 279–280, (6). P.L, col. C,22 has n. P.L, col. C,22 reads m psS=sn t#.w n=sn ‘when they divided the lands for them’. P.L, col. C,23 has ns.t ‘throne’. LGG III, 446a. LGG III, 338a. P.L, col. C,23 has just jw ‘(Seth, the wretched one) has come …’ The scribe seems to have confused the road-determinative with that of the seated woman. P.L, col. C,23 has on=f-sw.

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286 14,22

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

hand. 14,22

He planned to take away destructively/forcefully117 as he was before, Hr sXnn 14,23 Hw.wt118 demolishing 14,23 the temples, Hr whn sXm=sn and throwing down their fanes, Hr wdj n119 bg# 14,24 m gs.w-pr.w and shouting raucously 14,24 in the temples. [jrj.n=f Qn] wHm.n=f nkn120 [He committed offence.] He repeated harm. sXpr.n=f 14,25 djdj.w m wHm He brought 14,25 sexual offence121 into being again. 122 [wdj.n=f Qn] m Vnn.t [He did harm] in the Tjenenet-sanctuary. k#j.n=f sbj.w m 14,26 onX-t#.wj He planned rebellion in 14,26 Ankhtauy. 123 [m.k jr=f oQ=f r] VpH.t-D#.t [Behold, he enters] the Tjepehet-Djat. wdj.n=f nkn 14,27 m Hw.t-[jp.t]124 He inflicted damage 14,27 in the [Opet]-temple. [HsQ.n=f] Xt m Jw=s-o#=s125 [He cut down] the tree in Iusas. H#m.n=f 14,28 rm.w [m S-wr]126 He caught 14,28 fish [in the Great Sea]. 14,29 [bHs.n=f ow.t] sXt.n=f r#.w m Hw.t-nTr [He hunted cattle.] He trapped fowl 14,29 in the n[.t Xntj pr.w]127 temple of [the foremost of the houses.] [pD.n=f nmt.t m] Sn128-QbH129 [He strode freely in] Shen-qebeh130. 14,30 14,30 131 khb [Xrw=f r-gs psD.t] [His voice] was violent [in the presence of the Ennead.] [k#j.n=f oH#]w wdj.n=f swhj 14,31 [r-gs nTr.w [He planned fighti]ng. He hurled boast 14,31 m Mns.wt]132 [beside the gods in the Mensut.] P.L, col. C,27–31 (Urk. VI, 19,22–21,15): wHm.n=f jrj.w Qn wr He committed great crimes repeatedly, Hr wDb n Vny on the river-bank of This. wdj.n=f bg# m Edw He emitted shouts in Busiris. Ed(.t) O#.t-mHj.t m snj mn Mendes133 and Hatmehyt (= 16th Lower Egyp-

116 117 118 119 120 121 122 123 124 125 126 127 128

129 130 131 132

k#j.n=f jTj m jwH mj wnn=f xr H#.t116

P.L, col. C,23 reads mj wnn=f jm xr H#.t ‘as he was there formerly’. Wilson, Lexikon, 57. P.L, col. C,24 reads s.wt ‘places’. The n is omitted in P.L, col. C,24. The lacuna is filled according to P.L, col. C,24. See Fiedler, Seth, 153–155, for a discussion of d#d#/djdj. Altmann, Kultfrevel, 27, however, translates ‘roter Ocker’. The lacuna is filled according to P.L, col. C,24. The lacuna is filled according to P.L, col. C,25. The lacuna is filled according to P.L, col. C,25. The lacuna is filled according to P.L, col. C,25. The lacuna is filled according to P.L, col. C,26. The lacunae are filled according to P.L, col. C,26. Compared with the writing of Snw in P.L, col. C,15, it is clear that P.L, col. C,26 has here and not , as transcribed by Schott, Urk. VI, 19,18 and Altmann, Kultfrevel, 19. Both also wrongly read Hw.t for P.BM. Furthermore, in both versions QbH ( ) and not wob.t ( ), as suggested by Schott and Altmann, is clearly written. The lacuna is filled according to P.L, col. C,26. Goyon, BIFAO 65, 133 (214) and Kucharek, Klagelieder, 158. The lacuna is filled according to P.L, col. C,26–27. The lacunae are filled according to P.L, col. C,27.

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15.3 Ritual for Felling Seth and His Confederates

tkn=f r Hw.t-b#.w khb.n=f m jnb.w=s sT#.n=f Xt m c#w N.t Qm#.n=f Dw m Hw.t-Hm#g sXpr.n=f dd.w m jmH.t Xbn.t/bTn134 m $roH#w sjor.n=f bw.t Jtm r Hw.t-nTr n.t psD.t k#j.n=f Xrw.w wdj.n=f swh# m Hw.t-nTr n.t jmn wr m jmH.t sX#.n=f oH#w Qm#.n=f Smm m Hw.t-nTr n.t b# j#b.t tkn=f r Hw.t-nbs Xnd.n=f W-Snn jrj.n=f Qn m nbs Sps w#D=f w#D t# tkn=f r o.t twy Sps n.t Jw=s-o#=s 15,1

m SnD.t mt pw onX pw137 jm=s

k#j=f138 wnm M#fd.t r-Xft-15,2Hr n Mw.t B#st.t m.k r=f snm.n=f odw r-Xft-Hr n140 b# 15,3 j#bt.t D#j.n=f t# r Xft-Hr-{n}-nb=s r-Xft-Hr n Ro m p.t 15,4 [T]#m.n=f-sw142 m sr m Hw.t-nTr n.t jmn wr

287

tian nome) are in distress. He approached (= attacked) the temple of the bas. He was violent within its walls. He dragged away the wood in Sais (the city) of Neith. He created evil in the mansion of Hemag. He brought red ochre/sexual offence135 into being in the cavern136 and crime/rebellion in Babylon. He brought the abomination of Atum to the temple of the Ennead. He planned hostility and he hurled boast in the temple of the great hidden one in the cavern. He thought about the fight. He created hottemperedness in the temple of the eastern ba/soul. He approached (= attacked) the temple of the ziziphus, and he trod Weshenen. He committed a crime with the noble ziziphus. When it is green, the land is green. He approached (= attacked) this noble chamber of Iusas, 15,1 with the Nile acacia. There is death and there is life in it. He planned to eat Mafdet139 in front 15,2 of Mut and Bastet. Behold, he has consumed the odw-fish in front of the ba 15,3 of the east141. He interfered with ‘the one which is opposite its lord’ in front of Re in the sky. 15,4 He veiled himself as a ram in the temple of the great hidden one.

133 The readings of Busiris and Mendes follow Fiedler, Seth, 131. Altmann, Kultfrevel, 23 reads Mendes in both cases. 134 Both ways of reading have been suggested; see Altmann, Kultfrevel, 26 with further literature references for Xbn.t and Fiedler, Seth, 137 (159), with n. 485 for bTn. 135 Altmann, Kultfrevel, 26–27 suggests ‘red ochre’ for djdj.w and interprets it like Schott (Urk. VI, 20b) as a metaphor for blood. Fiedler, Seth, 132 translates ‘Unzucht’. 136 I.e. the source of the Lower Egyptian Nile. 137 The pw is omitted in P.L, col. C,31. 138 P.L, col. C,31 has k#j.n=f. 139 LGG III, 236a. 140 P.L, col. C,32 reads r dmy.t n.t ‘at the town of’. 141 LGG II, 662b and Leitz, Gaumonographien, 362. 142 P.L, col. C,32 reads T#ms.n=f m ... ‘he ate from …’

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288

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

He extended the arm against 15,5 the mnhpplant143 in front of the ba who is in Hatmehyt144, jw jrj=f145 Sod r rmT.w146 15,6 r-Xft-Hr n ^Wn- while he inflicted slaughter against the men 15,6 in front of ^Wennofer¼ justified. nfr¼ m#o-Xrw 147 148 15,7 m odw m wsX.t He devoured the #bDw-fish149 and he ate 15,7 T#ms =f m #bDw wnm=f o#.t n.t Jwnw from the odw-fish in the great hall of Heliopolis. jw.n=f Sb.wt150 ow#j.n=f 15,8 151Htp.w r oH.t n.t He deprived the value/food-offerings and he nb wo jwtj mjt.t=f stole 15,8 the offerings from/at the palace of the sole lord152, whose equal does not exist153. 15,9 jwjw m Hw.tj=f r nTr.w nb.w Lamenting is in 15,9 his houses (addressed) to all gods/more than (those of) all the gods. nn jrj jX.wt r tr.w Offerings are not made at the (designated) times. sXt.n=f bjk Hnp.n=f 15,10 jtnw r-Xft-Hr n Cw He trapped the falcon and he caught/netted154 vfnw.t the 15,10 jtnw-fish (= dolphin[?])155 in front of Shu and Tefnut. m.k jr=f spH.n=f 15,11 Op r-Xft-Hr n jrj Behold, he roped 15,11 the Apis-bull156 in front wnn.wt of the one who creates what exists157. oXm.n=f jrT158 n.t cX#.t-Or 15,12 snb.n=f Os#.t He dried up the milk of Seshat-Hor159. 15,12 He mw.t-nTr led astray Hesat, the mother of the god. jw.n=f Sb.wt vnm160 He deprived the food-offering of Tenem161. stp162 15,13 m S Os#.t spat163 15,13 into the lake of Hesat. k#j.n=f sH n oHo m Hwtf He thought about the plan of standing up in

D#j.n=f o r mHj.t

143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163

15,5

mnhp r-Xft-Hr n b# jmj O#.t-

An aphrodisiac plant; see Wilson, Lexikon, 431. LGG II, 663c. P.L, col. C,33 reads jrj.n=f. P.L, col. C,33 adds m Edw ‘in Busiris’. Note the determinative group, which looks like the word ns.t ‘tongue’. Or probably read T#ms m ns.t=f m #bDw ‘ ate with his tongue from the #bDw-fish.’ P.L, col. C,34 has T#ms.n=f and wnm.n=f. LGG I, 13b. The scribe seems to have written something else first, probably an ideogram-stroke, and then corrected it into . See the writing of Sb.t in l. 12. P.L omits the passage from here up to jtnw in l. 10, presumably since the scribe skipped a line in his original. LGG III, 610a. LGG I, 161b. For more details about the word Hnp, see Egberts, In Quest of Meaning, 320, 5). See Altmann, Kultfrevel, 49–50; Fiedler, Seth, 137, and Leitz, Gaumonographien, 66–68. LGG V, 116b. LGG I, 451a. Compare P. BM 10081, col. 35,14 for this writing of jrT. LGG VI, 501a. P.L, col. C,35 reads m S tm.w ‘from the sea of the tm(#)-trees’ instead of Tenem. LGG VII, 432c. See P.L, col. C,35. See the discussion by Altmann, Kultfrevel, 53, n. 348 and Fiedler, Seth, 138.

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15.3 Ritual for Felling Seth and His Confederates

Xmt=f164 soHo-sw 15,14 Ds=f Qn S#o r s.t wnn=f o pno m wD.n=k wdj.15,15n #s.t Xrw=s r p.t166 sjor mdw.w=s167 r #X.t jmj n=j Hr=k nb 15,16 nTr.w m.k HoD#.tw=j168 m wD.t.n=k jnk #s.t s#.t n s#.t=k m.k 15,17 d#r(.w)-wj Hr jX.wt=j vbh on=f-sw r Qd=f Qn169 15,18 r s.t wnn=f k#j.n=f jTj m jwH Xmj.n=f snD n Hm=k 15,19

[tkn]=f r Km.t m Xmj=k171 nn js wD n=f dj.t nTr.w o.wj=sn Hr tp=sn 15,20 sp-2

nTr.w m jgr sp-2 Xft sDm=sn sbH.w n #s.t jkb 15,21 n wr.t-Hk#w EHwtj mdw=f n nTr.w sjor=f mdw n nTr o# sw 15,22 Hm=f Dd=f nn oHo ctS m t#-mry nn js wD.t n=f wD.t=k m 15,23 t#S174 NbD nn s.t wnn=f m t#-mry175

164 165 166 167 168 169 170 171 172 173 174

289

robbing/waiting in ambush. He anticipated/plotted, the one who stood 15,14 himself up. Evil is as far as the place, (where) he is. The condition/state of upheaval is in what you have commanded.165 15,15 Isis sent forth her voice to the sky, and her words were caused to ascend to the horizon. Turn your face to me, lord 15,16 of the gods! Behold, that I am robbed is what you have commanded. I am Isis, the daughter of your daughter. Behold, 15,17 the one who deprived me of my property, Tebeh, he reverted to his character/nature. Evil 15,18 is at the place, (where) he is. He planned to take away by force.170 He did not know the fear/respect of your majesty. 15,19 He [attacked] Egypt, without you knowing (it), but without172 permission for him. The gods placed their arms upon their heads, 15,20 twice. The gods are in silence, twice, after hearing the crying out of Isis, the mourning 15,21 of the one great of magic173. Thoth, he speaks for the gods. He forwards the words to the great god. Then 15,22 his majesty spoke: Seth shall not stand in Egypt, without permission for him. Your command is at 15,23 the boundary, Nebed. No place exists for him to be in Egypt.

P.L, col. C,36 has Xmt.n=f. Or is this a question addressed to the sun god, reproaching him for letting Seth commit his crimes? P.L, col. C,37 has Hr.t ‘sky’ instead of p.t. P.L, col. C,37 reads sjor=s ‘she was caused to ascend’. P.L, col. C,37 has just HoD#=tw ‘one robs’. P.L, col. C,38 has Qn wr ‘great evil’. Compare the same phrase in 14,22. The lacuna is filled according to P.L, col. C,38. See Gardiner, EG, 158 (§209) and 184–185 (§247) for n js. LGG II, 495b. P.L, col. C,40 has dSr.t ‘desert’.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Behold, Egypt is for Horus, forever. Egypt 15,24 is in his hand eternally, according to the command, which I have made [previously]. [sw] EHwtj Dd=f sHwr=k-sw m r#=k 15,25 [Then] Thoth said: May you vilify him with Ds=k177 your 15,25 own mouth. ntk nb=f You are his lord. nTr o# Sn[j.n=f-sw m r#=f Ds=f]178 The great god exorc[ised him with his own mouth.] 15,26 179 Snj-sw EHwtj m Hk#w.w=f wr tpj-r#=f Thoth exorcised him with his 15,26 great magic spells and his utterance, wr.t-H[k#w m tpj-r#=s]180 and the one great of m[agic with her utterance.] 15,27 [H#]=k sbj pfj xsj (?) Nbd […] Hno [Back] rebel, that one, wretched one 15,27 (?) 181 sm#y.w=f Nebed […] together with his confederates, wDb 15,28 [Xnn].w on Hr swh182 who reverted 15,28 [to trouble], who has gone back while boasting183, 184 [btnw.n=f dj.t] m Hr=f [who defied the order given] to him. 15,29 sHwr-Tw 15,29 Ro m r#=f185 Ds=f Re vilifies you with his own mouth. 186 Xr[=k m hh n nsr.t]=f [You] fall [in the blast of] his [flame]. Snj-Tw EHwtj m Hk#w.w=f Thoth exorcises you with his magic spells. 15,30 15,30 wD[b.n=f jrj.n=k r=k [He has turned back what you have done against you. mDd.n-Tw #s.t wr.t-Hk#.w]187 Isis, the one of great magic, has struck you.] #mm.n=s-Tw m 15,31 [tp.w-r#=s She has burned you up with 15,31 [her utterances. nn wnn=k nn wn rn=k nn wn Ssp=k nn Xpr You shall not be. Your name shall not be. sH]=k188 Your palm shall not be.] Your [plan/counsel will not come into being.] nn wn sXm[=k sXm.n w#w=k jm=k] [Your] power shall not be. [What you have conspired has prevailed over you.] m.T Km.t n Or r nHH t#-mry 15,24 m o=f n D.t mj wD.t jrj.n=j [m Xnt]176

175 176 177 178 179 180 181 182 183 184 185 186 187 188

P.L, col. C,40 reads nn sw wnn=f m t#-mry ‘he shall not be in Egypt’. The lacuna is filled according to P.L, col. C,40. The lacuna is filled according to P.L, col. C,40. The lacuna is filled according to P.L, col. C,41. For late writings of r# with an n, see Wb II, 389. Wr tpj-r#=f is omitted in P.L, col. C,41. The lacuna is filled according to P.L, col. C,41. P.L, col. C,41–42 reads H#=k sbj pfj xsj s# Nw.t Hno smy.w=f ‘Back rebel, that one, wretched one, the son of Nut, together with his confederates.’ The lacuna is filled according to P.L, col. C,42. LGG II, 118b. The idea of this line is that he is once again doing what he did before. The lacuna is filled according to P.L, col. C,42. P.L, col. C,42 omits m r#=f. The lacuna is filled according to P.L, col. C,42. The lacuna is filled according to P.L, col. C,43. The lacuna is filled according to P.L, col. C,43–44.

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15.3 Ritual for Felling Seth and His Confederates

291

P.L, col. C,44–48 (Urk. VI, 29,11–31,26): You will not approach (= attack) Egypt. You shall die in the circuit of the foreign lands. nn oQ=k r jdb.w Or You shall not enter the banks of Horus. psS.w=f pw rdj.t n=f It is his division, which was given to him. rdj.n.tw r X#s.wt One has given to the foreign lands, bw.t Ro bw.t nTr o# abomination of Re, abomination of the great god. m##=sn wsf n# nTr.w D#D#.t (If) they see sluggishness (in obeying the command), the gods of the court/tribunal, sXr-Tw nTr.w Csmtj the gods of Shesemet (= Saft el-Hennah) will fell you. nTr.w m Cdnw Hr wdj jm=k The gods in Horbeit do (harm) to you. rdj.n=sn sp.w=k m-b#H=k They placed your (mis)deeds in your presence. Dw=k r=k sbj Your evil is against you, rebel! Xww=k r=k Your wrongdoing is against you! Wsjr Xntj jmnt.t nTr o# nb #bDw m m#o-Xrw Osiris, the foremost of the West, the great god, lord of Abydos is justified. s#=f Or oHo m nsw.t His son Horus stands up as king. t#-Smo.w m o=f t#-mHw m Xt.w=f Upper Egypt is in his hand. Lower Egypt is accompanying him. jdb.w Or n=f r psS=f The banks of Horus are for him according to his division. tS.n=sn-Tw r X#s.wt They have banished you to the foreign lands. nTr.w o#.w m s#w=k The great gods are guarding you. nn jw=k nn h#j=k r t#-mry m wD.t n.t Hm n Ro You shall not come, you shall not descend to Egypt on the command of the majesty of Re. jr jw=k n rsw.t If you come from the South, Xsf-Tw nTr pn nb snD o# nrw this god repels you, the lord of fear/respect, great of dread, $nmw-Ro nb QbH.w Khnum-Re, the lord of the cataract, s# mrj=f nb nHH Cw Hrj jdb/wDb his beloved son, lord of eternity, Shu, the master of the bank, oHo Hr-tp #bw who stands over Elephantine, 16,1 16,1 189 r Xsf sbj.w Hr Km(.t) in order to repel the rebels from Egypt. cTj.t190 o#.t m nsr.t191 r=k Satet/Sothis, the great193 is the flame against you. 16,2 192 wbd=s Ho.w=k m hh=s She burns your limbs 16,2 in her blast of fire. nn wn tkn=k r Km(.t) mt=k m dbn X#s.wt

189 The Xsf-group is broken in the middle, and the left and right parts of the papyrus need to be closer together. 190 The arrow is attested with the value st; see Kurth, Einführung I, 392 (22). However, the star is usually used in the writing of cpd.t ‘Sothis’. LGG VI, 292a [110, 160] provides a writing for Sothis. It, therefore, seems plausible that the scribe mixed the writings for Satet and Sothis. 191 P.L, col. C,48–49 reads m nsr.t=s ... ‘with her flame …’

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jr jw=k n mHt.t Xsf{.n}-Tw nTr.w mHt.wt Jmn 16,3 wr194 Hr nDr{=k} jm=k195 Dsr jrw m Hsj m#o.tj Mw.t r=k nSnj16,4[.tw Hr] s#=s198 t#w.tw Hr prj jm=s jr jw=k n jmnt.t Xsf-Tw 16,5 nTr.w199 jmnt.wt200 O# o# nb jmnt.t cpdw nb j#bt.t m j#.tj Or j#bt.t 16,6 wr201 nb m#o-Xrw202 Xntj Ow.t-bjk.w

jr jw=k n j#bt.t 16,7 Xsf-Tw nTr.w j#bt.wt205 cpdw nb j#bt.t nTr o# Hwj X#s.wt ptpt 16,8 mntj.w b# j#bt.t Or j#bt.t nTr o#209 nb m#o-Xrw 16,9

jrj.n=f-Tw m tm wn Xns.t o#.t Hr nDr jm=k sXm 16,10 nbj.t=s m Ho.w=k

If you come from the North, the northern gods repel you, Amun, 16,3 the great196 grasps you, the one with splendid form in Os-M#o.tj197. Mut is against you, raging 16,4 [because of] her son, so that you burn from what comes out of her. If you come from the West, 16,5 the western gods repel you, Ha the great, the lord of the West, Sopdu, the lord of the East in the two mounds203, Horus of the East, 16,6 the great one, the lord of justification, foremost of the temple of the falcons/Atarbechis (in the 4th Upper Egyptian nome)204. If you come from the East, 16,7 the eastern gods repel you, Sopdu, the lord of the East, the great god, who smites the foreign lands206, who tramples 16,8 the Asians207, the ba of the East208. Horus of the East, the great god, the lord of justification, 16,9 he made you into one who does not exist. Khensit, the great one210 grasps at you. 16,10 Her flame prevails over your limbs.

192 For being read as hh or nsrsr, instead of Fiedler’s (Seth, 180) nbj.wj, see Kurth, Einführung I, 426 (16.). 193 LGG VI, 701c. 194 The w is written above the line. 195 Note that the =k under jm is written too far to the right and into the previous =k under the striking man. What the scribe originally intended was probably the same writing as that of nDr jm=k in l. 9, when he realised that his =k was positioned too far to the right. It is very likely, therefore, that here too the text reads just nDr jm=k. 196 LGG I, 314a. 197 LGG VII, 654b. 198 The lacuna is filled according to P.L, col. C,50. 199 The relevant fragment is misplaced in the line above. 200 P.L, col. C,50 omits nTr.w jmnt.wt. 201 As at the beginning of l. 3, the w is written above the line. Note, however, that the hieratic signs of the man seem to be different in both cases. 202 P.L, col. C,50 has nTr o# ‘the great god’, instead of Or j#bt.t wr nb m#o-Xrw. 203 LGG III, 571c. 204 LGG V, 832c. 205 P.L, col. C,51 omits nTr.w j#bt.wt. 206 LGG V, 60b. 207 LGG III, 166b. 208 LGG II, 662b. 209 P.L, col. C,51 has jtj ‘sovereign’ instead of nTr o#. 210 LGG V, 760c.

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15.3 Ritual for Felling Seth and His Confederates

Hwn Sps r=k prj m j#bt.t 16,11

Or nb #r.t Xntj (w)-Snj

nn wnn=k214 nn wn rn=k nn wn soHw=k 16,12 nn wn sXm=k

213

sXm Or jm=k r nHH wHm nTT=k215 n216 D.t 16,13 m.k Wsjr ^Wn-nfr¼ m#o-Xrw217 m nsw.t jdb.w s#=f Or mn Hr 16,14 ns.t=f nsy.t n Or r nHH HQ# n Or r D.t mw.t=f 16,15 #s.t m nDm-jb219 psD.t220 Hoo.tj Hr=s nb Jtm mn 16,16 m #X.t=f ^Wn-nfr¼ m#o-Xrw m HQ# onX.w m#o-Xrw Wsjr ^Wn-nfr¼ 16,17 m#o-Xrw221 r ctS pfj222 xsj s# Nw.t Hno sm#y.w=f 16,18 sp-4 m#o-Xrw #s.t wr.t mw.t-nTr r ctS pfj223 xsj224 sp-4 16,19

m#o-Xrw Or s# #s.t s# Wsjr nD jt=f225 r {r}226 cwtj 16,20 pfj227 xsj Hno sm#y.w=f sp-4

211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227

293

The noble child211 is against you, who comes from the East, 16,11 Horus, the lord of the head cloth212, the foremost of Shenen. You shall not be. Your name shall not be. Your mummy shall not be. 16,12 Your power shall not be. Horus shall prevail over you forever. Your bonds are renewed, eternally. 16,13 Behold, Osiris ^Wennofer¼ justified is the king of the banks218. His son Horus remains on 16,14 his throne. The kingship of Horus is forever. The rulership of Horus is eternally. His mother 16,15 Isis is joyful. The Ennead rejoices about it. The lord Atum endures 16,16 in his horizon. ^Wennofer¼ justified is the ruler of the living. Justified is Osiris ^Wennofer¼ 16,17 justified against Seth, that one, the wretched one, the son of Nut, together with his confederates, 16,18 four times. Justified is Isis, the great, the mother of the god, against Seth, that one, the wretched one, four times. 16,19 Justified is Horus, the son of Isis, the son of Osiris, who protects his father against {against} Seth, 16,20 that one, the wretched

LGG V, 101a. LGG III, 564b. P.L, col. C,52 adds nn jw=k ‘you shall not come’. P.L, col. C,52 inserts nn wn b#=k ‘your ba shall not be’. The cord is written below the line. The n is written above . Compare Schott, Urk. VI, 33, b. for this reading. Fiedler (Seth, 182), however, reads wHm nTT n=k D.t ‘The bonds are renewed for you eternally’, but one would expect wHm n=k nTT. The n is omitted in P.L, col. C,53. P.L, col. C,53 has jtj ‘sovereign’ instead of ^Wn-nfr¼ m#o-Xrw. LGG IV, 323a. P.L, col. C,54 has jb=s nDm. P.L, col. C,54 reads psD.t o#.t ‘the great Ennead’. P.L, col. D,1 has Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, foremost of the West, the great god, lord of Abydos’. P.L, col. D,1 omits pfj. P.L, col. D,2 omits pfj. P.L, col. D,2 inserts Hno smy.w=f ‘together with his confederates’. P.L, col. D,2–3 reverses the epithets: nD Hr jt=f s# #s.t s# Wsjr. The scribe accidentally wrote r twice, once in black and once in red. P.L, col. D,3 has ctS and omits pfj.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

m#o-Xrw Wsjr P#-wrm 16,21 r Xftj.w228=f sp-4 Dd-mdw Hr twt n ctS m sQr-onX jrj m mnH229 Xtj 16,22 Hr Snb.t230 m Dd cwtj231 xsj Hno232 sm#y.w=f233 Hno sS=f ry 16,23 w#D Hr Sw n m#w

m-r#-pw Xt n.t SnD.t Xt n.t Hm# m rn=f Hr Snb.t=f mjt.t235

16,24

Xtj

psg Hr=f237 Dd-mdw dp=k ctS 16,25 xsj Hno sm#y.w=f238 jw nn [n Wsjr] ^Wn-nfr¼ m#o-Xrw239 Hno 16,26 k#=f240

236

Xftj.w=f Xr jw [nn n {^pr-o#¼}(?)241 Hno] k#=f Xftj.w=f Xr 16,27 jw.n Wsjr ^Wn-nfr¼ m#o-Xrw […] […] Xftj.w=f jw.n 16,28 Wsjr ^Wn-nfr¼ m#o-Xrw m Hoo kj-Dd […] […w]#w# jm=f jw.n 16,29 Wsjr ^Wn-nfr¼ m#o-Xrw m […] Xr

one, together with his confederates, four times. Justified is the Osiris of Pawerem 16,21 against his enemies, four times. Words to be spoken upon a figure of Seth as a captive, made out of wax, inscribed 16,22 on the breast, saying: Suti, the wretched one, together with his confederates, and inscribed (with)234 16,23 red ink on a new sheet of papyrus, or (a figure of) wood of Nile acacia, or wood of Hema with 16,24 his name carved on its breast, likewise. Spit on it. Words to be spoken: You perish Seth, 16,25 wretched one, together with his confederates. This is [for Osiris] ^Wennofer¼ justified, together with 16,26 his ka. His enemies are fallen. [This is for {^pharaoh¼} (?) together with] his ka. His enemies are fallen. 16,27 Osiris ^Wennofer¼ justified came […]. […] his enemies. 16,28 Osiris ^Wennofer¼ justified came in joy, another saying: […] […] who plotted against him. 16,29 Osiris ^Wennofer¼ justified came in […]

228 Wsjr P#-wrm was written by Pawerem himself over a washed-out pr-o#. It seems as if he also washed out r Xftj.w, so that just the determinative of Xftj.w in the next line was still present. He then just added the r in front of the line and left as a writing for Xftj.w. 229 P.L, col. D,5 specifies the wax as mnH dSr ‘red wax’. 230 P.L, col. D,5–6 reads Xtj rn=f Hr Snb(.t)=f m ry w#D ‘his name carved on his breast with red ink’. 231 For this name of Seth, see Fiedler, Seth, 261–263. 232 The scribe seems to have mistakenly written first and then corrected it into . 233 P.L, col. D,6 has ctS pfj ‘Seth, that one’ and omits Hno sm#y.w=f. 234 P.L, col. D,6 has the preposition m. 235 P.L, col. D,7 adds o# ‘donkey’. 236 P.L, col. D,7–17 has the passage here, which is in col. 17,11–20. 237 P.L, col. D,17 adds sp-4 ‘four times’. 238 P.L, col. D,18 adds sp-4 ‘four times’. 239 P.L, col. D,18 reads Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. 240 The lacuna is filled according to P.L, col. D,18. 241 P.L, col. D,18–19 has the titles and name of the deceased. Presumably ^pr-o#¼ was originally written in our manuscript, as is also the case in P. Bremner-Rhind, col. 22,2; compare the compilation by Fiedler, Seth, 199 and Schott, Urk. VI, 41. It seems, however, very likely that Pawerem washed this out and inserted his own name instead.

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295

fallen. Osiris 16,30 ^Wennofer¼ justified came in […] strong […]. [Come to] the Osiris of Pawerem in justification. 16,31 May you expel for him [all his] enemies [in] death and in [life, as he felled for you Seth,] the wretched one, 16,32 [and drove off for his confederates. He gives adoration to your son] Horus who strengthened [his arm against the rebels]. P.L, col. D,23–30 (Urk. VI, 43,4–45,6): m#o-Xrw Wsjr Xntj jmnt.t r ctS xsj Hno Osiris, the foremost of the West, is justified smy.w=f sp-4 against Seth, the wretched one, together with his confederates, four times. m#o-Xrw Wsjr NN r Xftj.w=f sp-4 The Osiris of NN is justified against his enemies, four times. dgs Hr=f m rd j#bj Dd-mdw Tread on it with the left foot. Words to be spoken: Tsj-Tw Wsjr Xntj jmnt.t Raise yourself up, Osiris, foremost of the West. dr Xftj=k nb All your enemies are expelled. Xnd Wsjr NN ctS xsj The Osiris of NN trod on Seth, the wretched one. dgs.n=f smy.w n.t Nhs He trod on the confederates of Nehes. Xr Hr Hr=k ctS xsj Fall on your face, Seth, wretched one! smy.w=k m dj.t Hr gs=k Your confederates are placed at your side. Tsj-sw Wsjr Xntj jmnt.t r Xftj.w=f Osiris, the foremost of the West, raises him-

jw.n243 Wsjr 16,30 ^Wn-nfr¼ m#o-Xrw m […]244 wsr245 [246…] [mj jr=k n(?)247] Wsjr P#-wrm248 m m#oXrw249 16,31 dr=k n=f250 Xftj.w[=f nb m] mt m [onX mj sXr=f n=k ctS] xsj251 16,32 [bHn n252 smy.w=f dj=f j#w n s#=k] Or snXt [o=f r sbj.w]253 242

242 The section from col. 16,27 up to here is omitted in P.L. 243 Schott, Urk. VI, 41,14 suggests reading , but that does not seem to fit the traces of ink. I would propose reading the same as in col. 16,26–27. 244 Schott, Urk. VI, 41 suggests reading . However, that does not fit the traces of ink. Compare also the remarks for the lacuna in l. 30. 245 Schott (Urk. VI, 41; followed by Fiedler, Seth, 200) proposes to position this fragment three lines above, but the traces of mt m which are still visible in the next line suggest that it is already in its correct position. 246 P.L, col. D,20 reads jj.n Wsjr Xntj jmnt.t m wsr nXt o=f r Xftj.w=f ‘Osiris, the foremost of the West came in might. His arm is strong against his enemies.’ 247 The lacuna is filled according to P.L, col. D,20 where this is followed by the titles and name of the deceased. It is very likely that the same phrase was written in the lacuna in P.BM, followed by pr-o# (as also in P. Bremner-Rhind, col. 22,4; see Schott, Urk. VI, 41 and Fiedler, Seth, 201) which Pawerem then later erased. 248 The seated man is visible in front of l. 29 of col. 17. The papyrus was cut between the owl and the seated man. 249 is written in the free space above the line. 250 P.L, col. D,21 omits n=f. 251 The scribe seems to have written ctS xsj in black in error and then overwrote it with red. 252 Compare P. Bremner-Rhind, col. 22,4 (Faulkner, Bremner-Rhind, 42) for this emendation. 253 The lacunae are filled according to P.L, col. D,21–23.

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296

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

dgs.n=f tp.w n Xrw.w=f nn nhp=sn nn bnbn=sn xr rd.wj n Or jmj M#nw Hwj=f m mob# Dd-mdw Ssp.n Or mob#=f n bj#

17,1 [QnQ]n.n=f Xftj.w nb n ^pr-o#¼255 Hoo Or Ssp.n=f mob#=f n bj#256 17,2

Hwj.n=f tp.w n sbj.w m mty=f257

Ts-Tw Wsjr ^Wn-nfr¼ 17,3 m#o-Xrw258 dr=k Xftj.w259 jrj So.t m ctS xsj sXr smy.w=f 17,4 n.t Nhs260 mj jr=k Wsjr P#-wrm m m#o-Xrw m #X.w=k262 sw#S-Tw263 17,5 ntj m HD=sn dw#=sn-Tw265 m nfr.w=k wbn=k m p.t Hno Ro 17,6 Wsjr ^Wn-nfr¼ m#o-Xrw266 psD=k m t# Hno Gb Wsjr ^Wn-nfr¼ m#o-Xrw267 17,7 #X.w268 n #s.t m s#w=k

self up against his enemies. He trod upon the heads of his foes. They shall not escape. They shall not jump254 from under the feet of Horus who is in Manu. Smiting him with a spear. Words to be spoken: Horus has taken up his spear of ore.

17,1 He has [beaten] all enemies of ^pharaoh¼. Horus rejoices, after he has taken up his spear of ore, 17,2 after he has smitten the heads of the rebels with his forked staff. Raise yourself Osiris ^Wennofer¼ 17,3 justified. May you expel the enemies. Make a slaughter with Seth, the wretched one. Fell his confederates 17,4 of Nehes261. Come, the Osiris of Pawerem, in justification in your magical power. 17,5 Those who are in their chapels264 paid honour to you. They praised you in your beauty. You shine in the sky, together with Re. 17,6 Osiris ^Wennofer¼ justified, you shine in the earth, together with Geb. Osiris ^Wennofer¼ justified, 17,7 the magical spells of Isis are your protection.

254 See Egberts, In Quest of Meaning, 132, 2) for bnbn. 255 The lacuna is filled according to P. Bremner-Rhind, col. 22,10 (Faulkner, Bremner-Rhind, 43; Urk. VI, 45,7, and Fiedler, Seth, 208). 256 The scribe of P.L omitted the line from QnQn to bj#. The reading follows P. Bremner-Rhind, col. 22,9–10; see Faulkner, Bremner-Rhind, 43; Schott, Urk. VI, 45, and Fiedler, Seth, 207–208. 257 P.L, col. D,30 reads mtn=f ‘his knife’. 258 P.L, col. D,30 has Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. 259 P.L, col. D,30–31 reads dr Xftj.w=k nb ‘All your enemies are expelled.’ 260 P.L, col. D,31 has Xr smy.w n.t Nhs ‘the confederates of Nehes are fallen’. The version of P.BM should probably also read smy.w{=f} n.t Nhs. 261 LGG VI, 318c. 262 P.L, col. D,31–32 reads mj jr=k Wsjr Xntj jmnt.t ‘Come Osiris, foremost of the West.’ 263 P.L, col. D,32 has sw#S.n=sn-Tw ‘they paid honour to you’. 264 LGG IV, 382a. 265 P.L, col. D,33 reads dw#.n=sn-Tw. 266 P.L, col. D,33 reads Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, foremost of the West, the great god, lord of Abydos’. 267 P.L, col. D,33–34 reads Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, foremost of the West, the great god, lord of Abydos’.

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15.3 Ritual for Felling Seth and His Confederates

sswn=s x#.t n.t Xftj.w=k jw Wsjr ^Wn-nfr¼ 17,8 m#o-Xrw269 m m#o-Xrw Xbn Xrw n ctS xsj jw Wsjr m#o-Xrw270 m Hoo 17,9 ctS xsj m Dw jb m#o-Xrw Wsjr ^Wn-nfr¼ m#o-Xrw271 r ctS272 17,10 xsj Hno sm#y.w=f273 m#o-Xrw ^pr-o#¼ onX (wD# snb) r Xftj.w=f274 17,11 275

Q#s m rwD n k# dSr276 Dd-mdw Q#s=Tn sp-2 jrj.w 17,12 swS

nDr=Tn sp-2 jrj.w w#r=sn Q#s=Tn m Xftj 17,13 pfj ctS278 xsj s# Nw.t Hno sm#y.w279 jrj Dw wHm 17,14 Qn Xmt sbj283 m nfj nn nhp.n=f smsw m x.t sHQ# Hr t# btnw.n=f wD.t.n nb r Dr Dd.n jrj wnn.wt

17,15

nn prj.n=f

297

She destroys the corpse of your enemies. Osiris ^Wennofer¼ 17,8 justified is justified. Condemnation is for Seth, the wretched one. Osiris is justified in joy. 17,9 Seth, the wretched one is in sadness. Justified is Osiris ^Wennofer¼ justified against Seth, 17,10 the wretched one, together with his confederates. Justified is ^pharaoh¼ l.(p.h.) against his enemies. 17,11 Binding with the sinew of a red bull. Words to be spoken: May you bind, twice, keepers of the 17,12 rope277. May you seize, twice, keepers of their cords. May you bind the enemy,280 17,13 that one, Seth, the wretched one, son of Nut, together with the confederates, who does evil281, who repeats 17,14 offence282, who intends/plans rebellion, wrongfully284. Did he not cast down285 the eldest of the belly286, who was caused to rule? 17,15 He does not come forth on earth. He disobeyed that which the lord of all ordered, which the one who made that which exists has uttered.

268 P.L, col. D,34 has s#X.w ‘glorifications’. 269 P.L, col. D,35 reads Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, foremost of the West, the great god, lord of Abydos’. 270 P.L, col. D,35–36 reads Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, foremost of the West, the great god, lord of Abydos’. 271 P.L, col. D,36–37 reads Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. 272 P.L, col. D,37 adds pfj ‘that one’. 273 P.L, col. D,37 adds sp-4 ‘four times’. 274 P.L, col. D,38 adds sp-4 ‘four times’. 275 The following section is written earlier in P.L, col. D,7–17. 276 For the reading of the fish as dSr, see Kurth, Einführung I, 295 (2.). 277 For the word swS and its occurrence in other texts, see Egberts, In Quest of Meaning, 288, 8. 278 ctS is written after xsj in P.L, col. D,9. 279 P.L, col. D,10 has smy.w=f. 280 For m introducing the direct object, see Silverman, Orientalia 49, 199–203 (reference courtesy Mark Smith). 281 LGG I, 506c. 282 LGG II, 525b. 283 looks washed away and seems to have been written before . Compare the writing of sbj.w in l. 23. 284 LGG V, 747a. 285 Wb II, 284.2. 286 LGG VI, 354c.

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298 17,16

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

k#j.n=f Dw nn prj=f m x.t

sXpr Xnn.w nn Xpr rn=f287 sXpr=Tn 17,17 Dw n Qm#-sw sDb n w#w#.w jm=f mj jr=k Wsjr ^Wn-nfr¼ 17,18 m#o-Xrw289 m##=k nw nfr.w m hrw pn sXr n=k ^pr-o#¼ Xftj.w=k jnj=f 17,19 n=k ctS290 m nTT Hwj291 r o.wj=f Qm# r rd.wj=f wD#.t 17,20 opr.tw n nb=s ctS xsj Q#s292 xr Dbo.w n Or m M#nw 17,21

Sod294 m ds Dd-mdw nDr=k sp-2 m ds=k Hntj295 jrj So.t 17,22 m ds=k m o=k297 HsQ n=k tp.w n Xftj.w nb n Wsjr ^Wn-nfr¼ 17,23 m#o-Xrw298 tp=Tn nn sbj.w D#D#.t=k pn cwtj xsj m So.t n 17,24 oH# o m ds=f spd cXm.t nsr.t #sb.t 17,25 Hrj tk#w300 sXr=Tn ctS xsj m s#X.t=Tn bHn=Tn 17,26 smy.w=f m ds=Tn303

287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303

17,16

He planned evil, without coming forth from the womb. He created uproar, his name will not be/exist. May you create/make 17,17 evil for the one who created it, and opposition for the one who plotted it288. Come Osiris ^Wennofer¼ 17,18 justified! May you see this beauty on this day (today). ^Pharaoh¼ fells your enemies for you. He brings 17,19 Seth for you in bonds, put on his arms and made for his feet. The Udjat-eye 17,20 is equipped for its lord. Seth, the wretched one, is bound under the fingers of Horus in the Western mountain293. 17,21 Cutting off with the knife. Words to be spoken: May you seize firmly your knife, butcher296, and make a slaughter 17,22 with your knife in your hand. Cut off for yourself the heads of every enemy of Osiris ^Wennofer¼ 17,23 justified. These, your heads, rebels, this, your head, Suti, wretched one, are in the slaughter of 17,24 the one with fighting arm299 with his sharp knife. Sekhmet, the flame, glowing one301, 17,25 who is over the torch302, may you fell Seth, the wretched one, with your knives. May you cut up 17,26 his confederates with

P.L, col. D,12 reads nn Xpr=f ‘(when) he did not (yet) come into existence’. Wb I, 249.15. P.L, col. D,13 has Wsjr nb Edw ‘Osiris, the lord of Busiris’. P.L, col. D,15 adds xsj ‘wretched one’. The cross of Hwj is written above the line. P.L, col. D,16 adds snH ‘tied up’. LGG V, 259b. P.L, col. D,38 reads Sod=f ‘cutting him/it’. P.L, col. D,39 reads nDr sp-2 Hntj nDr=k m ds=k m o=k ‘Seize, twice, butcher, seize your knife in your hand.’ LGG V, 229c. P.L, col. D,39–40 adds jrj So.t m ctS xsj ‘Inflict slaughter on Seth, the wretched one.’ P.L, col. D,40 reads Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. LGG II, 184b. P.L, col. D,42 reads Hrj t#w=k ‘who is upon your torch’. LGG I, 80c. LGG V, 457c. P.L, col. D,43 has dm=Tn ‘your knives’.

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15.3 Ritual for Felling Seth and His Confederates

299

your knives. Justified is Osiris ^Wennofer¼ justified against Seth and the confederates. 17,27 Justified is the Osiris of Pawerem in [justification against his enemies, four times]. 17,28 Placing in the fire. Words to be spoken: Be powerful, twice, [eye of Horus]. [Prevail over Seth,] that one, the wretched one, 17,29 together with his confederates, the enemy, [that one, who inflicted great evil.] [wr=T m] nbj.t 17,30 jmj-wtj Ho.w=f [May you be great as] a flame, 17,30 in the midst of his body312, 313 m rn=T pw[y n jr.t-Or] in this your name [of eye of Horus.] 17,31 [wr=T wsr hh=T r s]swn D.t=f m rn=T pwy [May you be great and your blast of fire [n wsr.t]314 strong in order to] destroy 17,31 his body in this your name [of strong one]. 17,32 315 [bsj m sD.t jmj-wtj] Ho.w=f tm m rn=T [Burn as a flame in the midst of] his 17,32 enpwy [n B#st.t]316 tire body, in this your name [of Bastet,] P.L, col. D,48–56 (Urk. VI, 51,9–53,11): wdj m nsr.t r sorQ rn=f m rn=T pwy n W#D.t who emits the flame in order to put an end to his name, in this your name of Wadjyt. dp=T r=f nn sj#.n.tw=f m rn=T pfj n ep.t May you spit out against him, (so that) he cannot be recognised, in that your name as the one of Dep. wnn=T Hr wnm Ho.w=f tm m rn=T pwy n That you should devour his limbs entirely is Wnw.t in this your name of Wenut. snm=T jwf=f #m=T Qs.w=f nn gmj.tw ssf m May you consume his flesh. You burn up his D.t=f bones, (so that) one does not find the ashes of his body. Xr jr=k ctS xsj p# jwtj psS.w=f Fall Seth, wretched one, the one whose division is not.

m#o-Xrw Wsjr ^Wn-nfr¼ m#o-Xrw304 r ctS Hno sm#y.w305 17,27 m#o-Xrw Wsjr P#-wrm m [m#o-Xrw306 r Xftj.w=f sp-4]307 17,28 rdj r X.t Dd-mdw sXm sp-2 [jr.t-Or]308 [sXm m ctS] pfj309 xsj 17,29 Hno sm#y.w=f Xftj.w310 [pfj jrj Qn wr]311

304 P.L, col. D,43 reads Wsjr Xntj jmnt.t ‘Osiris, foremost of the West’. 305 P.L, col. D,43–44 has ctS xsj Hno smy.w=f sp-4 ‘Seth, the wretched one, together with his confederates, four times’. 306 The m is written above the line in front of the lacuna; m#o-Xrw was presumably written above the line as well. 307 The lacuna is filled according to P.L, col. D,45. 308 The lacuna is filled according to P.L, col. D,45. 309 P.L, col. D,46 omits pfj. 310 The relevant fragment is misplaced between l. 25 and 28 of col. 18 at present. See the reconstruction on pl. 75. 311 The lacunae are filled according to P.L, col. D,46. 312 Or: wnm.tw Ho.w=f ‘his limbs being devoured’. 313 The lacunae are filled according to P.L, col. D,46–47. P.L, col. D,47 has pfj instead of pwy. 314 The lacunae are filled according to P.L, col. D,47–48. 315 vm is omitted in P.L, col. D,48. 316 The lacunae are filled according to P.L, col. D,48.

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300

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jr.t-Or #Q=s-Tw m nbj.t=s Or m#o-Xrw mHn.t=f m H#.t wD#.tj=f or m sw#w=f pgs Hr=f m X.t m sp.w oS#.w Dd-mdw dp=k ctS xsj Hno smy.w=f jnk cXm.t mHr nsr.t jnk Mnty.t mHr on.w jnk wnmy.t jwtj Xsf=s jnk #X.t wnm n XtXt jnk M#fd.t sXr Xftj.w=s jnk rw o#.t Hwj x#k.w-jb jnk #sb.t nb.t whm m nbj.t=s [jnk Hrj.t tk#w m W-p]g#318 18,1

jnk wr.t So.t319 m vp-jH.w

jnk nb.t JSrw m njw.t njw.wt 18,2 rs.wt321 jnk wr.t m onX-t#.wj jnk Hm.t nsw.t sn.nw n jh.t 18,3 vfnw.t m mn-s.wt xr.t325 jnk nb.t nmt.t m Hw.t-o#.t327 B#st.t o#.t m njw.t nTrj jnk 18,4 Hrj.t nm.t m BHd.t j#bt.t

317 318 319 320 321 322 323 324 325 326 327 328 329

The eye of Horus, it destroys you with its flame. Horus the justified, his coiled one is in front of his eyes, raised up around him. Spitting on it/him in the fire, many times. Words to be spoken: You perish, Seth, wretched one, together with his confederates. I am Sekhmet with painful flame. I am Mentyt with painful claws. I am the devouring one who cannot be driven away. I am the glorious one who devours in driving away317. I am Mafdet who fells her enemies. I am the great lioness who smites the disaffected persons. I am the glowing one, the mistress who burns with her flame. [I am the one who is over the torch in Oup]oke. 18,1 I am the one with great slaughter in Aphroditopolis.320 I am the lady of Isheru in the city of the 18,2 southern cities.322 I am the great one in Memphis.323 I am the queen, the equal of the Ihet-cow324, 18,3 Tefnut in the lower Menset (= sanctuary in Heliopolis)326. I am the lady of the stride in the great temple328, the great Bastet in the divine city329. I 18,4 am the mistress of the slaughter-house in the eastern Behedet (= Mescheich in the 8th

Fiedler (Seth, 227) suggests a corrupt writing for nn XtXt ‘without turning back’. The lacuna is filled according to P.L, col. D,57. P.L, col. D,57 has nb.t So.t ‘lady of the slaughter’. LGG II, 500b. P.L, col. E,1 reads m njw.t rsw.t ‘in the southern city’. LGG IV, 23b. LGG II, 484c. LGG V, 135b. P.L, col. E,2 omits xr.t. LGG VII, 409a. P.L, col. E,3 has Wnw.t ‘Hermopolis’ instead of Hw.t-o#.t. LGG IV, 76b. LGG II, 742c.

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15.3 Ritual for Felling Seth and His Confederates

jj.n=j r wSb.t Hr s#=j jrj Qn 18,5 wr r=s mHr jb=j wbd n=j ctS xsj snwX n=j 18,6 jmj.w Xt.w=f snm n=j331 #sb.wt jm=f jor.wt333 n.t 18,7 Jtm nb.t Xow sXm=s jm=f wnm-sw wnmy.t Owr.t 18,8 wr.t337 Hwj=s smy.w=f sDj.n sDj.t339 HH.w jb=sn nb.t nbj.t 18,9 #X=s jm=f wbd.n-sw mHr-nsr.t d#r.t Hnmm.t 18,10 d#r.n=s sbj.w rdj.n=s344 jrj Dw r nm.t=f j jor.wt346 sfX.t n.t Jtm jTj 18,11 jb.w H#Q H#tj.w

301

Upper Egyptian nome?)330. I came in order to answer for/protect my son, (as) the one 18,5 against whom great evil has been done. My heart is sick. Burn Seth, the wretched one, for me! Boil 18,6 the ones who are in his following for me! The glowing ones332 consume him for me, the uraei of 18,7 Atum334. The lady of appearances335, she prevails over him. The devouring one336 devours him. Huret338, 18,8 the great one, she smites his confederates. The one who breaks millions340 has broken their hearts. The lady of the flame341, 18,9 she is effective against him. The one with painful flame342 has burned him. The one who controls the sun-folk343, 18,10 she has subdued the rebels. She has consigned the one who does evil345 to his slaughter-house. O (you) seven uraei of Atum347, who seize 18,11 the hearts (of the enemies)348, who capture hearts349,

330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348

LGG V, 439b. P.L, col. E,7 omits n=j. LGG I, 81b. P.L, col. E,7 has a singular. LGG I, 146b. LGG IV, 116c. LGG II, 413b. P.L, col. E,9 omits wr.t. LGG V, 107a. The striking man is written above the line. LGG VI, 722b. LGG IV, 73b. LGG III, 327a. LGG VII, 505b. P.L, col. E,13 has the plural rdj.n=sn ‘they placed’. LGG I, 506c. P.L, col. E,14 adds twy ‘these’. LGG I, 146a. See also Rochholz, Zahl 7, 98. LGG I, 639a. The scribe probably chose to write jTj with the crocodile, instead of the more common writing , since one of the designations of Seth as a crocodile is also jT. 349 LGG V, 26c.

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302

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

snwX sbj.w m hh=sn jTj=Tn 18,12 jb.w H#Q=Tn H#tj.w ctS pfj xsj Hno smy.w=f 18,13

snwX=Tn Ho.w=sn m nsr.t jmj r#.w=Tn

nn prj=sn nn D.t

18,14

nhp=sn m Xb.t n.t j#bt.t D.t

s#w Dd m D#js 18,15 m mdw n.t Smj r#.w=sn D#js=sn m #.t=sn 18,16 jn jw wn mw.t wnm ms.w jn jw wn s.t dm ds353 18,17 r prj m Xntj=s ptH.n=j r#=j r wnm354 dm.n=j ds=j r 18,18 Sod355 m cwtj pfj356 xsj Hno smy.w=f tm sfn nDr 18,19 m Dw r smsw n x.t=j sfn Qd prj m x.t jor.t m tp=f 18,20

sTnj.tw=f nn prj=f361 Hr t#

Qm# 362 r spX# x.t=j363

who boil the rebels with their blast of fire350. May you take 18,12 the hearts, may you capture the hearts of Seth, that one, the wretched one, together with his confederates. 18,13 May you boil their limbs with the flame which is in your mouths. They shall not come forth. 18,14 They shall not escape from the place of execution of the East, forever. Beware of saying as an utterance, 18,15 as the words of those whose mouths babble, (when) their utterances are at their prolix. 18,16 ‘Is (there) a mother who eats (her)351 children?’352 ‘Is (there) a woman who sharpens the knife 18,17 against the one who came forth from her?’ I have opened my mouth in order to eat. I have sharpened my knife in order to 18,18 cut up, at Seth, that one, the wretched one, together with his confederates, who is unmerciful357, who grasps 18,19 at evil358 against the eldest of my womb, the one with merciful character359, who came forth from the womb with the uraeus on his head360, 18,20 crowned, when he did not (even) come forth on earth. Who created against the one who

350 LGG VI, 379b. 351 The =s is written in P.L, col. E,22. 352 For Nut as the goddess who swallows, see the commentary by Billing, Nut, 18–21, also with a discussion of our passage. 353 P.L, col. E,23 has dm ‘knife’. 354 P.L, col. E,23–24 reads ptH.n=j r# Hr wnm ‘I have opened the mouth while eating.’ 355 P.L, col. E,24–25 has dm.n=j dm r jrj So.t ‘I have sharpened the knife in order to make a slaughter.’ 356 P.L, col. E,25 reads ctS pwy ‘this Seth’. 357 LGG VII, 424c. 358 LGG IV, 603c. 359 LGG VI, 301c. 360 LGG III, 79c. 361 Writing for sDmt=f; P.L, col. E,28 has prj.n=f. 362 Compare P.L, col. E,28–29. 363 P.L, col. E,29 reads r pX# x.t ‘against the one who opened the body’.

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15.3 Ritual for Felling Seth and His Confederates

sXpr Xbn 18,21 nn Hr sp sXm jb r mnX=j jm365 jw=j r rdj pxr w#w# r jrj367 18,22

sDb r S#o-sw dp=j r=f m X.t tp-r#=j r=f m nbj.t368 Dbo.w369 18,23 r=f m ds dm on.wt370 r=f m b#gsw n.t bj# tXs.n=j371 18,24 Ho.w n pfj wh# jnj.n=j tp n wdj Qn rdj.n=j m#o-Xrw ^Wsjr Wn-nfr¼ Xrw373 s#=f Or m nD.tj jt=f374

18,25

m#o-

m#o-Xrw Wsjr ^Wn-nfr¼ m#o-Xrw375 r cwtj pfj xsj Hno sm#y.w=f sp-4

18,26

m#o-Xrw [Wsjr P#-wrm] r.msj m#o-Xrw376 18,27 Dd-mdw pg#s Hr=f m sp.w oS#.w377 […]

364 365 366 367 368 369 370 371 372 373 374 375 376 377 378

18,27

Ö#w sp-2

303

opened my body, who created crime364, 18,21 without equal, with overweening heart against my excellent one366 there, I will cause that the plot turns against the one who made , 18,22 and the evil against the one who started it. I spit at him with fire. My utterance is against him as a flame. fingers 18,23 are against him as a sharp knife. nails are against him as a dagger of ore. I have butchered 18,24 the body of that one, the one who fails. I have brought away the head of the one who inflicts evil372. I have caused that ^Osiris Wennofer¼ 18,25 justified is justified and his son Horus as protector of his father. Justified is Osiris ^Wennofer¼ justified against Seth, 18,26 that one, the wretched one, together with his confederates, four times. Justified is the [Osiris of Pawerem], whom Qaqa justified has born. 18,27 Words to be spoken: Spitting on him many times […]378

LGG VI, 512a. This and the previous sentence are reversed in P.L, col. E,29–30. P.L, col. E,29 omits jm. LGG VI, 526b. Emendation according to P.L, col. E,31. P.L, col. E,32 has dm ‘knife’ instead of nbj.t. See P.L, col. E,32. Compare P.L, col. E,33. In both versions, P.L, col. E,33 and P.BM is written and not as suggested by Schott, Urk. VI, 59,3. For tXs, see Wb V, 328 and Wilson, Lexikon, 1152–1153. LGG II, 622a. Maybe haplography and the text reads: ‘I have caused that ^Osiris Wennofer¼ justified is justified and that his son Horus is justified as protector of his father.’ P.L, col. E,36 reads Or m nD.tj=f ‘Horus as his protector’. P.L, col. E,36–37 has Wsjr Xntj jmnt.t nTr o# nb #bDw ‘Osiris, the foremost of the West, great god, lord of Abydos’. cp-2 m#o-Xrw extends into col. 19, between lines 26 and 27. P.L, col. E,40–41 reads pg#s Hr=f m X.t m sp.w oS#.w ‘Spitting on him in the fire many times’. P.L, col. E,42 adds jw=f pw ‘It has come to an end.’

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15.3 Ritual for Felling Seth and His Confederates (P. BM EA 10252, col. 13–18,27): Commentary Parallels

P.L = P. Louvre N. 3129, col. B,39–E,421

Current State of Research

Schott, Urk. VI, 4–59; Fiedler, Seth, 22–233; Altmann, Kultfrevel, 13–56 (sections of the text containing the misdeeds of Seth). A comparison of the spitting ritual, the spearing ritual, the binding ritual, the smiting ritual, and the burning ritual in the Ritual for Felling Seth and His Confederates and the Book of Overthrowing Apopis has been undertaken by Gee, in 8. Tempeltagung, 67–80. 13,1–2

Title and ritual instructions P.L, col. B,40 adds mjt.t m gs.w-pr.w nb(.w) ‘likewise in all temples’.2 According to P. Louvre N. 3176, the sXr ctS Hno smy.w=f ‘felling Seth and his confederates’ and the n.t-o n sXr NbD ‘ritual for felling the evil one’ had to be recited on the morning of the 25th of Khoiak.3 The sXr ctS ‘felling of Seth’ is also listed in the catalogue of books in the temple of Edfu.4 For Seth and his confederates as well as the localisation of the ritual, see the discussions by Fiedler, Seth, 28–34 and the literature references cited there. It is interesting that, while the BM-version only refers to the temple of Osiris as the place where the ritual had to be performed, the Louvre-version extends this to every temple. 13,2–5

The instructions in P.L, col. B,41–48 are more detailed: jnj.Xr=tw twt n ctS m mnH dSr mtnw rn=f Hr Snb.t=f m-Dd ctS xsj Hno sS=f Hr Sww n m#wj m ry(.t) w#D r#-pw Xt n SnD.t Xt n Hm(#) snH m rwD n jH dSr Dd-mdw Hr=f pgs Hr=f sp-4 Dd-mdw Hr=f dgs Hr=f m rd j#b Dd-mdw Hr=f Hwj=f m mob# Dd-mdw Hr=f Sod=f m ds Dd-mdw Hr=f rdj-sw r X.t Dd-mdw Hr=f pgs Hr=f m X.t m sp.w oS#.wt m wHm-o Dd-mdw Hr=f ‘One shall bring a figure of Seth of red wax, with his name inscribed on its breast namely/saying: Seth, wretched one, and it should be written on a new sheet of papyrus with red ink, or (a figure of) wood of an acacia (or) wood of a Hm(#)tree, bound with a sinew of a red ox. Words to be spoken over it. Spit on it four times. Words to be spoken over it. Step on it with the left foot. Words to be spoken over it. Strike it with a spear. Words to be spoken over it. Cut it with a knife. Words to be spoken over it. Place it in the fire. Words to be spoken over it. Spit on it in the fire again many times. Words to be spoken over it.’5 14,11

Compare a passage from P. Salt 825: t# n W#s-b t# n Nbj.t t# n cw t# n esds t# n Knm.t h#j snf ctS m-xnw=w dmj=f nfj ‘The land of Oxyrhynchos, the land of Ombos, the land of Su, the 1 2 3 4 5

Schott, Urk. VI, 4–59 and black-and-white photographs from the Louvre Museum. Compare also Schott, Bücher, 126 (277) for the title. P. Louvre N. 3176, col. 5,32–33 (Barguet, Louvre 3176, 17, 19, and pl. III). See also Fiedler, Seth, 27–28. Edfu III, 347,12. See also the translation in Fiedler, Seth, 34–35.

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15.3 Ritual for Felling Seth and His Confederates

305

land of Bahriya, and the land of Dakhla/Kharga, the blood of Seth has fallen in their midst. These are his town(s).’6 For the cult places of Seth, see Smith, in Egypt in Transition, 412– 414 and Rickert, Gottheit und Gabe, 197–198 and the literature references cited there. 14,14

P.BM clearly has a writing , instead of Schott’s transcription .7 I am further not convinced by his reading Sno for the Louvre-parallel. Although the n on top is rather clear on the photograph, it is nearly impossible to distinguish the sign below. However, the traces do not look like the arm, but rather like . Therefore, the reading Snn ‘suffering’, as suggested by Fiedler, seems to be more likely for the Louvre-parallel.8 P.L, col. C,47–P.BM, col. 16,9

Similar text passages concerning the warding off of enemies when they come from the four cardinal points are attested in Coffin Text Spell 313: … jw.tj=fj r=k n rsw[.t] [...] Xsf=f-sn jn cTj.t nb.t #bw sTj=s r=s[n] m Ssr.w=s pw mHr.w spd.w [r(?)]=sn jw.tj=fj r=k n mHt.t j=f n J#qs [...] "pwy jw.tj=fj r=k n j#bt.t jw=f n cpdw nb j#bt.t Xsf{.n}-sn ds=k jm=sn jw.tj=fj r=k n jmnt.t jw=f n "# nb jmnt.t Xsf=f-sn n #.t Jtm m prj.w=f n.w #X.t ‘… He who will come against you from the South, […], he will repel them. It is Satet, lady of Elephantine, who will shoot against them with this her arrow,9 being painful and sharp [against] them. He who will come against you from the North, he belongs to Iaqes […] Hepuy. He who will come against you from the East, he belongs to Sopdu, lord of the East. He will repel them, (while) your knife is in them. He who will come against you from the West, he is for Ha, lord of the West. He will repel them by the power of Atum in his comings forth from the horizon’10; and the Revelations of the Mysteries of the Four Balls: jr jw=k m rsw.t sXr-tw=k n# nTr.w rs.wt Jmn MnTw NXb.t Onbw cXm.t B#st.t jrj=sn n.t-o.w=sn jm=k … jr jw=k m mH.t sXr-tw=k n# nTr.w mH.wt Jnj-Hr.t MHy.t nTr.w o#.w n.w BHd.t jmj.w H#.w-nb.w jrj=sn n.t-o.w=sn jm=k … jr jw=k m jmn.t sXr-tw=k nTr.w jmn.wt N.t W#Dy.t cXm.t B#st.t Jnpw RSp nTr o# O# nb jmn.t jrj=sn n.t-o.w=sn jm=k … jr jw=k m j#b.t sXr-tw=k nTr.w j#b.wt nTr.w n.w pr-b# EHwtj nTr o# nb BoH Jnpw B#st.t cpdw Or o# cpdw-Or m#o-Xrw nb Cdnw jrj=sn n.to.w=sn jm=k … ‘If you come from the South, the southern gods will fell you, Amun, Monthu, Nekhbet, Henebu, Sekhmet, and Bastet. They will perform their rituals against you … If you come from the North, the northern gods will fell you, Onuris, Mehyt, the great gods of Behedet, the ones who are in the Hau-nebu. They will perform their rituals against you … If you come from the West, the western gods will fell you, Neith, Wadjyt, Sekhmet, Bastet, Anubis, Reshep, the great god, and Ha, the lord of the West. They will perform their rituals against you … If you come from the East, the eastern gods will fell you, the gods of the house of the ba, Thoth, the great god, the lord of Baklija, Anubis, Bastet, Sopdu, Horus, the great, Sopdu-Horus, justified, the lord of Horbeit. They will perform their rituals against you

6 P. Salt 825, col. 5,1–2 (Derchain, Papyrus Salt, 41–46, 138 and pl. 5*). The passage is also translated by Rickert, Gottheit und Gabe, 197 with n. 729, and Aufrère, BIFAO 100, 89. 7 Urk. VI, 17,3. He was followed in his erroneous reading Sno ‘Haft’ by Fiedler, Seth, 126 and a number of other Egyptologists, a list of whom is provided by Fiedler, Seth, 127 (117); however, it should be pointed out that most of them had neither photographs nor the original at hand. 8 Fiedler, Seth, 127. 9 See Gardiner, EG, 143 (§189). 10 CT IV, 89l–90f. See the translations and discussions by Faulkner, AECT I, 234; Faulkner, JEA 58, 92–93, and Jasper, in CRE 2015, 66–67.

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306

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

…’11 Some of the gods mentioned in these texts in connection with the four cardinal points are the same as in our text: Satet, Sopdu, lord of the East, Ha, lord of the West, Amun.

11 P. MMA 35.9.21, col. 30,6–31,10 (Goyon, Imouthès, pl. XXIX–XXX). Compare also Goyon, BIFAO 75, 386–393, and Fiedler, Seth, 383–387.

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15.4 Another Book (for Felling Seth and His Confederates) (P. BM EA 10252, col. 18,18–19,23): Transliteration and Translation 18,28

k.t mD#.t1 Dd-mdw H#=k Hm jr=k [ctS xsj]2 s# Nw.t 18,29 Hno smy.w=f oHo n=k #s.t s#.t Nw.t [mw.t-nTr wr(.t)-Hk#.w]5

18,28

Another book. Words to be spoken: Back, retreat [Seth, wretched one3,] son of Nut4, 18,29 together with his confederates! Isis, the daughter of Nut6, stands up against you, [the mother of the god7, the one great of magic8.] 18,30 18,30 oHo n=k EHwtj Sp=f Hr=k Thoth stands up against you. He blinds your face. p# o#9 ntj m #X.t [sXr-tw=k nb r Dr Hno The great one, who is in the horizon11, [the p#w]18,31tj.w tpj %prj Hrj[-jb T]#.w[=f]10 lord of all fells you, together with the] first [primeval gods12,] 18,31 Khepri, who is in the middle of [his children13]. 18,32 14 [sXr-tw=k Jtm Hrj-jb Hw.t-] bnbn.t [Atum, who is within] 18,32 the Benben[house15, fells you, along with] Orj-Sf nb [Ow.t-nn-nsw.t N#rf Xntj Nor.t Bnn Herishef17, the lord of [Herakleopolis18, Xntj cXm]16 Naref, foremost of Naret, and Benen, foremost of Letopolis]. P.PPR, col. 5,9–6,1: sXr-tw=k cpd-Or [o#(?)] cpd-Or-mr.tj s# Ro Sopdu-Horus19, [the great] and Sopdu-Horusmerty, the son of Re, fell you. sXr-tw=k n# Hrj.w p.t n# xrj.w t# Those who are over the sky and those who are under the earth fell you, along with p[# o# sp-2 ntj(?)] m #X.t th[e great one, twice(?), who] is in the horizon. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19

The title in P.PPR, col. 5,5 reads kj r# ‘another spell’. The lacuna is filled according to P.PPR, col. 5,5. LGG VI, 54b. LGG VI, 82b. The lacuna is filled according to P.PPR, col. 5,6. LGG VI, 104b. LGG III, 261a. LGG II, 493b. P.PPR, col. 5,7 adds sp-2. The lacunae are filled according to P.PPR, col. 5,7–8. Compare the epithet o# #X.t ‘the great one of the horizon’, LGG II, 11b. LGG III, 26b and Wilson, Lexikon, 343–344. LGG V, 354a and Minas-Nerpel, Chepri, 445 with n. 1215. The lacuna is filled according to P.PPR, col. 5,8. See the detailed information and further literature on the Benben-House in Meeks, Mythes, 184–185 (§6c). The lacuna is filled according to P.PPR, col. 5,9. LGG V, 381b. LGG III, 693a. Compare Leitz, Geographisch-osirianische Prozessionen, 459–460 for further information on Sopdu and the connection of Sopdu and Horus.

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308

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

They are the ones who cause your injury, who inflict the slaughter, tkn jm=k Hr [Sdj(?) H#tj]=k20 Ho.w=k onX.wj=k who attack you and [take away] your [heart], o.wj=k […]=k your limbs, your ears, your arms, and your […], Hr Sp Hr=k Hr Htm x#.t=k [… Hr Htm]21 b#=k and blind your face and your corpse is destroyed [… and destroyed] your ba. nn mnmn x#.t=k Your corpse will not move. ctS [xsj]22 Hno smy.w=f Hno jmj.w Xt.w=f Seth, [the wretched one] together with his HQ#[=w-tw]=k23 confederates, together with those who are in his following, [they] rule over you. [Seth, the wretched one, they placed] 19,1 your [ctS xsj dj=w]24 19,1 b#=k r oX o# n.w sbj.w ba on the great brazier of rebels. 19,2 19,3 19,2 nn oXm jwf nHH Hno D.t The flesh will never 19,3 ever be consumed (= it will burn eternally)25. 26 27 jn O# r.Sod ns.t=k Ha is the one who cut off your tongue.28 19,4 19,4 Thoth is the one who cut off your mouth. jn EHwtj r.Sod r#=k29 19,5 19,5 nn Qj=k n p.t t# Your form does not exist in heaven or on earth. jr.t-Or 19,6 r sXm jm=k The eye of Horus 19,6 will prevail over you. jr.tj=k pfj 19,7 bjn Dw Your eyes, that one30/Those eyes of yours31 19,7 are bad and evil. sXm=f m 19,8 Ho.w=k Hr-nt.t jnk EHwtj He prevails over 19,8 your body, for I am Thoth. jj.n=j 19,9 m p.t m wD.t n Ro 19,10 Hr nn Dd n=j I have come 19,9 from heaven on the decree of Hr jrj s#w 19,11 n Wsjr Xntj jmnt.t nTr o# 19,12 nb Re, 19,10 because of this that has been said to #bDw me:32 Accomplish the protection 19,11 of Osintsn sXpr nkn=k wdj Sod

20 21 22 23 24 25

26 27 28 29 30 31 32

See Vuilleumier, Papyrus Princeton, 207 and 214 u). See Vuilleumier, Papyrus Princeton, 207 and 214 v). See Vuilleumier, Papyrus Princeton, 207. See Vuilleumier, Papyrus Princeton, 207. The lacuna is filled according to P.PPR, col. 6,1. See Vuilleumier, Papyrus Princeton, 207. The writing of jwf looks awkward and conveys the impression that this word was not originally intended to be written here. The Princeton parallel supports the idea that the original must have looked different. There it says: nn oXm X.t jm=f r nHH ‘The fire in it (= the brazier) shall not be extinguished forever’ (P.PPR, col. 6,2). A possible explanation is that our scribe forgot to write X.t and mistook jm for jw and changed jm=f to jwf in order to make sense of the passage. Another suggestion is that the sign, that looks like , might be a very small , so that the passage would mean: nn oXm jw=f r nHH Hno D.t ‘The extinguishing does not exist. It (= the brazier) exists forever and eternally.’ For this writing of the name of the god Ha, see LGG V, 10b. P.PPR, col. 6,2 is damaged and could read either ns.t=k or D.t=k ‘your body’. Participial statement, see Gardiner, EG, 175–176 (§227). P.PPR, col. 6,2 has EHwtj Hr Sod […] ‘Thoth cuts off […]’. Pfj is a euphemism for Seth, so that it was possible to mention him without writing his real name; see LGG III, 36a; Wilson, Lexikon, 348, and Vittmann, ZÄS 111, 169 v). For feminine or masculine dual nouns being treated as masculine singular, see n. 109 of the translation of the Great Ceremonies of Geb. For this use of Hr, see Wb III, 132.24 and Gardiner, EG, 246 (§321). Another possibility would be to read ‘… because of this that has been said to me, accomplishing the protection …’

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15.4 Another Book (for Felling Seth and His Confederates)

jw jr.t-Or m s#w jr.t-Or Ts-pxr

19,13

n Ho.w=f s#w=f s#w

19,14

jw ctS 19,15 pfj xsj Xr m sD.t 19,16 Hno sm#y.w=f jw 19,17 Wsjr Xntj jmnt.t nTr o# 19,18 nb #bDw prj m m#o-Xrw 19,19 sp-4 nTr.w nTr.wt n Xrw sp-4

19,20

Wsjr P#-wrm m#o-Xrw

19,22

Edw #bDw prj

19,21

r.msj Ö# sp

m m#o19,23

m

309

ris, foremost of the West, the great god, 19,12 lord of Abydos! The eye of Horus is the protection 19,13 of his limbs. His protection is the protection 19,14 of the eye of Horus and vice versa. Seth, 19,15 that one, wretched one, has fallen into the flame 19,16 together with his confederates. 19,17 Osiris, the foremost of the West, the great god, 19,18 lord of Abydos, has come forth in justification, 19,19 four times. The gods and goddesses of 19,20 Busiris and Abydos have come forth 19,21 in justification, four times. The Osiris of Pawerem, 19,22 born of Qaqa is 19,23 in justification.

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15.4 Another Book (for Felling Seth and His Confederates) (P. BM EA 10252, col. 18,18–19,23): Commentary Parallels

P.PPR = P. Princeton Pharaonic Roll 101

Current State of Research

Vuilleumier, Papyrus Princeton, 206–221. 18,28–29

Similar invocations to Seth can be found in several other texts, such as the Book of Protecting the Neshmet-bark2, the Ritual for Felling Seth and His Confederates3, and especially the Revelations of the Mysteries of the Four Balls4. The combination Hm H#=k is also used against Apopis in the Book of Overthrowing Apopis.5 ctS xsj s# Nw.t Hno smy.w=f is attested in some other texts, such as the Ritual for Felling Seth and His Confederates6 and the Book of Protecting the Neshmet-bark7. 18,29

The construction oHo n=k NN is also used in the Revelations of the Mysteries of the Four Balls, where Re is the one standing up against Seth.8 In the Ritual of Driving Away the Aggressor it is said to Apopis: jmj.w Jwnw soHo=sn r=k ‘Those who are in Heliopolis, they rise up against you.’9 18,30

P.PPR, col. 5,7 omits oHo n=k and reads presumably Sp [EHwtj] Hr=k ‘[Thoth] blinds your face.’ The same idea occurs twice in the Revelations of the Mysteries of the Four Balls: jr.tj=k Sp(.w) nn m##=k ‘Your eyes are blind, you will not see’10; and Sp Hr=k ctS ‘Your face is blind, Seth’11; and in the Ritual of Driving Away the Aggressor: Sp wD#.tj=k ‘Your eyes are blind.’12 This formula is also known from the Book of Overthrowing Apopis: Sp=f Hr=k ‘He (= Re) blinds your face.’13 Egberts further states that ‘the blindness of the enemies keeps 1 Vuilleumier, Papyrus Princeton, pl. V–VI bis. 2 P. BM 10252, col. 22,3 and 16. See also Goyon, Kêmi 19, 29,9–11; 35,1–3 and Goyon, Imouthès, pl. XXXII, col. 33,2 and 12. 3 P. BM 10252, col. 13,5. 4 Compare, for instance, P. MMA 35.9.21, col. 26,4; 29,3, 4, and 12; 30,7 and 8 (Goyon, Imouthès, pl. XXV; XXVIII; XXIX, and Goyon, BIFAO 75, 357, 379, 383, and 387). Furthermore, see the table in Fiedler, Seth, 395. 5 P. Bremner-Rhind, col. 23,17 (Faulkner, Bremner-Rhind, 47 and Faulkner, JEA 23, 169). 6 P. BM 10252, col. 16,17 and 17,13. 7 Compare Goyon, Kêmi 19, 61,3–4 and Goyon, Imouthès, pl. XXXIV, col. 38,9. Further information on the confederates of Seth can be found in Smith, in Egypt in Transition, 412–413. 8 P. MMA 35.9.21, col. 32,5 (Goyon, Imouthès, pl. XXXI; Goyon, BIFAO 75, 395, and Fiedler, Seth, 389). 9 P. BM 10252, col. 5,12. 10 P. MMA 35.9.21, col. 29,4–5 (Goyon, Imouthès, pl. XXVIII; Goyon, BIFAO 75, 381, and Fiedler, Seth, 379, who collocated the different versions of this ritual text). 11 P. MMA 35.9.21, col. 29,10 (Goyon, Imouthès, pl. XXVIII; Goyon, BIFAO 75, 383, and Fiedler, Seth, 381). For the evil eye of Seth, see Borghouts, JEA 59, 143–144. 12 P. BM 10252, col. 12,9. 13 P. Bremner-Rhind, col. 32,11 (Faulkner, Bremner-Rhind, 88 and Faulkner, JEA 24, 46). The eighth formula of a prophylactic statue of Ramesses III provides a parallel version of a part of the Book of Overthrowing

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15.4 Another Book (for Felling Seth and His Confederates)

311

them from reaching the burial place of Osiris’.14 In P. Bremner-Rhind, Re is the one blinding Apopis, whereas here Thoth is doing this, but as it is written later on, in accordance with the decree of the sun god himself. Very interesting in this respect is the fact that the lists of foreign peoples in the temples of Kom Ombo and Esna show severe destruction in the area of the heads and throats of the foreigners. These figures were made incapable of action by depriving them of their eyesight, much as Seth and Apopis in our rituals.15 See also the comments in Vuilleumier, Papyrus Princeton, 209–210 g) and compare Kockelmann, Meroe bis Indien, 129–130. 19,1

The ‘great brazier of rebels’ is attested twice in the Revelations of the Mysteries of the Four Balls, where it is said: rdj.n-Tw nTr.w Hr oX o# n sbj.w ‘The gods have placed you (= Seth) on the great brazier of rebels.’16 In the second instance, Re is accomplishing this task.17 This fire might also be identical with the oX n Or-jmj-Cnw.t ‘the brazier of Horus who is in Shenut’ to which the rebels are consigned in the Spells against Enemies.18 19,3

The god Ha acting against rebels is mentioned in three temple scenes: one in Edfu19 and two in Philae20 which show pharaoh smiting the enemies. In the Revelations of the Mysteries of the Four Balls, the Ritual for Felling Seth and His Confederates, and Coffin Text Spell 313, he is one of the gods who ward off Seth/the enemies if he/they is/are coming from the west in order to attack Osiris.21 On the Metternich Stela, Thoth is the one who cuts off the tongue of the ones that are in the water: Sod ns.t=Tn jn EHwtj ‘Your tongue shall be cut off by Thoth.’22 19,4

The same motif occurs in the Spells against Enemies, where it says: Hk#w n EHwtj r-r=Tn r Xtm r#=Tn ‘The magic of Thoth will be against you in order to seal your mouths.’23 P. BM

14 15 16 17 18

19 20 21 22 23

Apopis and says: jw Xr=k Hr Hr=k Sp Hr=k ‘You fall on your face and your face is blind’ (Drioton, ASAE 39, 78, l. 18 and the translation on p. 79, l. 18). Compare Borghouts, JEA 59 for the evil eye of Apopis and esp. p. 119 for Apopis being blind. On the ‘evil eye’ in general, also in connection with eye-diseases, see Dieleman, Priests, 138–140 and esp. n. 96 on p. 139. Further examples and literature references concerning the blindness of the enemies are collected by Egberts, In Quest of Meaning, 114–115. Egberts, In Quest of Meaning, 115. See also Rickert, Gottheit und Gabe, 117. Compare also Kockelmann, in Altägyptische Enzyklopädien I, 307–310. P. MMA 35.9.21, col. 31,4 (Goyon, Imouthès, pl. XXX; Goyon, BIFAO 75, 391, and Fiedler, Seth, 386). Compare P. MMA 35.9.21, col. 32,5–6 (Goyon, Imouthès, pl. XXXI; Goyon, BIFAO 75, 395, and Fiedler, Seth, 389). P. BM 10252, col. 1,5. The brazier of this form of Horus is also attested, for example, on the wooden amulets BM EA 20775 (Vittmann, ZÄS 111, 165, l. 3–4) and Berlin 23308 (Schott, ZÄS 67, 107, l. 3–4); cf. Edfu VI, 149,13, and Edfu IX, pl. LXXXII, showing the brazier with four enemies in it. Furthermore, compare Ritner, JARCE 27, 31–32. On the possible preservation of some braziers, see Willems, JEA 76, 43. For general information about burning as punishment for rebels, see the comments under 37,18–19 of the Spell of the Words of the Butcher; 1,6–7 of the Spells against Enemies, and n. 79 of Excursus I (chapter 12). Edfu VIII, 77,3. Giveon, Bédouins Shosou, 178–179 and Philä I, 16–17 with pl. 8 on p. 15. Compare also Goyon, Dieuxgardiens I, 133. P. MMA 35.9.21, col. 31,2–3 (Goyon, Imouthès, pl. XXX; Goyon, BIFAO 75, 389 and 391, and Fiedler, Seth, 385); P. BM 10252, col. 16,5 and CT IV, 90e (see the translation in Faulkner, AECT I, 234). Further parallels for the god Ha felling enemies are listed by Goyon, BIFAO 75, 388, n. 5. Golenischeff, Metternichstele, Taf. III, 42–43 and Sander-Hansen, Metternichstele, 32–33. See also Schiaparelli, Museo Archeologico di Firenze, 122 (1011) for another Horus Stela including this passage. P. BM 10252, col. 2,9.

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312

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

10081 contains a text with the title p# Xtm r# n Xftj.w ‘the sealing of the mouth of the enemies’.24 Compare also two phrases in the Book of Overthrowing Apopis for this and the preceding sentence: jw Xtm.n=j r#=f sp.tj=f … jw HsQ.n=j ns.t=f r Hngg=f jw jTj.n=j mdw=f ‘I (= Re) have sealed his mouth and his lips … I have cut his tongue away from his gullet and I have taken away his speech.’25 On the importance of sealing the mouth of Seth, see a passage in the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor: jw Dd.n=k r Mnw m obo.w=f jsw m ms.w Or s#w ns.t=k rdj r t# s#w wHm r#=k Dd.w ‘You said about Min in his boasting: The reward is the children of Horus. (Now) your tongue is guarded and put to the earth. Beware lest your mouth repeats what was said.’26 19,5

The expression nj Qj=f m p.t t# occurs also in a hymn to Osiris in the Opet-temple, but there it says that nothing similar to Osiris exists either in heaven or on earth.27 Similar passages occur in the Book of Overthrowing Apopis: nn Xpr=k nn Xpr Qj=k ‘You shall not exist and your form shall not exist’28; and the frequently attested curse in the Book of Protecting the Neshmet-bark: nn Xpr=f nn Xpr rn=f ‘He will not exist and his name will not exist’29; and another similar example: H#=k Xr.tw Hr 30=k nn wnn=k m p.t nn wnn=k m t# ‘Back, fall upon your ! You shall not exist in heaven. You shall not exist on earth.’ 31 19,5–6

A similar phrase occurs in the Book of Overthrowing Apopis: sjp.tw n jr.t-Or sXm=s jm=k ‘You are allotted to the eye of Horus. It prevails over you.’32

19,6–7

The Revelations of the Mysteries of the Four Balls conveys a similar description of Seth: p# ntj m jj jw Hr=f Hs#(.w) jw jr.tj=f jnH.w m grg ‘the one that comes, his face being grim and his eyes are surrounded by falsehood’33; and jw Hr=k Hs#(.w) jw jr.tj=k jnH(.w) m grg ‘while your face is grim and your eyes are surrounded by falsehood.’34 19,8–11

The same passage is written on the Metternich Stela, the Horus-stela Cairo CG 9402, and the so-called Socle Behague: jnk EHwtj jj.n=j m p.t m wD.t n(.t) Ro r jrj s#w=k … ‘I am Thoth and I have come from heaven on the decree of Re, in order to protect you …’35 Thoth as actor in the name of Re is also attested in the Revelations of the Mysteries of the Four 24 P. BM 10081, col. 36,21. 25 P. Bremner-Rhind, col. 27,10–11 (Faulkner, Bremner-Rhind, 62 and Faulkner, JEA 23, 173). 26 P. BM 10252, col. 12,12–13 (Urk. VI, 137,11–16; Altmann, Kultfrevel, 153 and the commentary on p. 153– 155). 27 Opet I, 112–113,12. 28 P. Bremner-Rhind, col. 31,6 (Faulkner, Bremner-Rhind, 82 and Faulkner, JEA 24, 44). 29 P. BM 10252, col. 22,6 (Goyon, Kêmi 19, 31,1–3 and Goyon, Imouthès, pl. XXXII, col. 33,3). See also Urk. VI, 29,8 and 33,20; P. Harkness, col. 1,4 (Smith, Harkness, 29), and Dendera X, 99,11. 30 Haplography. 31 P. Chester Beatty VI, col. vs. 2,3 (Gardiner, Chester Beatty Gift II, pl. 32 and 32A and Gardiner, Chester Beatty Gift I, 54). For the idea of non-existence of the enemies, see also Zandee, Death, 18–19. 32 P. Bremner-Rhind, col. 24,6–7 (Faulkner, Bremner-Rhind, 49 and Faulkner, JEA 23, 169). Compare also P. Bremner-Rhind, col. 28,13 (Faulkner, Bremner-Rhind, 68 and Faulkner, JEA 23, 174). 33 P. MMA 35.9.21, col. 26,7 (Goyon, Imouthès, pl. XXV; Goyon, BIFAO 75, 359, and Fiedler, Seth, 359). See also the remarks and similar passages from other texts cited by Borghouts, JEA 59, 143–144. 34 P. MMA 35.9.21, col. 30,13 (Goyon, Imouthès, pl. XXIX; Goyon, BIFAO 75, 389, and Fiedler, Seth, 384). 35 Golenischeff, Metternichstele, Taf. I, VII; Daressy, Textes Magiques, 6, l. 1–4 and pl. III; Klasens, OMRO 33, 46 (i 1), 62 and the commentary on p. 109.

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15.4 Another Book (for Felling Seth and His Confederates)

313

Balls: jnk EHwtj Dd=j n=Tn m Dd(.t) n(.t) Ro m wHm … ‘I am Thoth and I am speaking to you again with the words of Re …’36 Compare also the idea of Thoth as the tongue of Re.37 See further a passage from one of the Osiris-chapels in the temple of Dendera, which highlights the power of the words of Re: Xsf.tw ctS rdj r nm.t m Dd.t.n Ro m r#=f Ds=f ‘One repels Seth, who is given to the slaughter-house, according to what Re has said with his own mouth.’38 19,12–14

The same sense is conveyed in a passage from the Book of the Festival of the New Moon: jnk Or mkj-Tw jt=j Wsjr mkj-wj mj mk-Tw{=j} jt=j Wsjr ‘I am Horus, the one who protects you my father Osiris. Protect me like I am protecting you, my father Osiris.’39 A very similar phrase is used in the Revelations of the Mysteries of the Four Balls in connection with the four balls that are identified with different gods.40 It says: s#w=Tn s#w Wsjr ^Wnnfr¼ m#o-Xrw Ts-pxr ‘Your protection is the protection of Osiris ^Wennofer¼, justified, and vice versa.’41 Furthermore, the eye of Horus is designated as the protector of Osiris in Book of the Dead Spell 137A: jw jr.t-Or m s#w=k Wsjr Xntj jmnt.t stp=s s#w=s Hr=k ‘The eye of Horus is your protection, Osiris, foremost of the West. It protects you.’42 A similar phrase involving the eye of Horus can be found in the mD#.t mk.t Ho ‘Book of the protection of the body’: mk.t=j mk.t nbj.t m jr.t Or wD# mk.t=f mk.t=j mk.t=f mk.t=j … ‘My protection is the protection of the flame in the eye of Horus, which is sound. His protection is my protection, his protection is my protection …’43 19,17–18

The variant P. Brooklyn 47.218.138 of the Revelations of the Mysteries of the Four Balls offers the same form of the formula which is normally: m#o-Xrw=k r Xftj.w=k sp-4 ‘You are justified against your enemies, four times’; and also says: Wsjr Wn-nfr prj m m#o-Xrw sp4.44 19,19–21

Compare a similar passage in the Revelations of the Mysteries of the Four Balls: jmj.w Edw #bDw jb=sn nDm nTr.w jmj=sn m Hoo ‘Those who are in Busiris and Abydos, their hearts are happy. The gods who are in them rejoice.’45

36 P. MMA 35.9.21, col. 28,8 (Goyon, Imouthès, pl. XXVII; Goyon, BIFAO 75, 375, and Fiedler, Seth, 377). Further similar references in other texts are cited by Smith, in Egypt in Transition, 407. 37 See Smith, Primaeval Ocean, 73, with further literature references in n. 274 (reference courtesy Mark Smith). 38 Dendera X, 117,2. See also the translation by Cauville, Chap.os. Traduction, 64 and Leitz, Geographischosirianische Prozessionen, 144. 39 P. Asasif 3, col. x+6,x+8 (Burkard, Asasif, 35 and Burkard, Osiris-Liturgien, 87). 40 See especially Fiedler, Seth, 396 with n. 1671. 41 P. MMA 35.9.21, col. 28,4 (Goyon, Imouthès, pl. XXVII; Goyon, BIFAO 75, 375, and Fiedler, Seth, 376). 42 Luft, Anzünden, 172–175. 43 P. Deir el-Medineh 44, 2–3 (Koenig, BIFAO 99, 280–281). See the translation and commentary by Koenig, BIFAO 99, 261 and 263, also for similar formulas. 44 P. Brooklyn 47.218.138, col. x+14,13–14 (Goyon, Recueil, 100–101 and pl. XIV; Goyon, BIFAO 75, 357 [20.], and Fiedler, Seth, 353). 45 P. MMA 35.9.21, col. 32,7 (Goyon, Imouthès, pl. XXXI; Goyon, BIFAO 75, 395, and Fiedler, Seth, 389).

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15.5 Ritual for Bringing Sokar out of the Shrine (P. BM EA 10252, col. 20–21): Transliteration and Translation 20,1

n.t-o n jnj ckr r bnr n St#.t

Dd-mdw 20,2 j sTnw prj m x.t 20,3

j s# smsw n p#wtj.w tpj3 j nb Hr.w oS# Xpr.w5 20,5 j rr n nwb m gs.w-pr.w8 20,4

20,6

j nb oHow dd rnp.wt j nb onX r nHH13 20,8 j nb HH Hfn.w Hfn.w15

20,7

20,9

j psD17 Hr wbn Htp18

20,10

j snDm n=f Htj.t20

20,1

Ritual for bringing Sokar out of the shrine. Words to be spoken: 20,2 O crowned one1, who came forth from the womb2! 20,3 O eldest son of the first primeval ones4! 20,4 O lord of faces6, with numerous forms7! 20,5 O metal(-figure)(?)9 of gold in the temples10! 20,6 O lord of time11, who grants years12! 20,7 O lord of life14 for eternity! 20,8 O lord of millions16 and hundred thousands of hundred thousands! 20,9 O one who shines when rising and setting19! 20,10 O (you) for whom the throat is eased21!

1 LGG VI, 711b. 2 LGG III, 79a. 3 In the morning song in the temple of Dendera (Dendera X, 313,11), it says s# smsw n psD.t ‘the eldest son of the Ennead’. 4 LGG VI, 93b. 5 Dendera X, 313,12 adds m j#.wt ‘in the mounds’. 6 LGG III, 701b. 7 LGG II, 220b. 8 The version of the morning song in the temple of Dendera (Dendera X, 313,12) reads m sXm.w ‘in the fanes’. 9 Compare the discussion and literature references by Backes, Papyrus Schmitt, 821–822 for this reading. 10 LGG III, 108c. 11 LGG III, 604a. 12 LGG IV, 738c. 13 Dendera X, 312,5 reads nb onX onX r km nHH ‘lord of life, who lives to the completion of eternity’. P.MMA, col. 57,7 and P.L3, col. 1,9 have the preposition Xr instead of r. 14 LGG III, 596a. 15 The parallels read oS#.w Hfn.w ‘with numerous hundred thousands’. Where one would expect this phrase in the morning song in Dendera X, 312,6, only […] m Sms=f ‘[…] in his following’ is preserved. Beinlich, RdÉ 32, 28 (12) suggests restoring rs nb HH.w oS#.w m Sms=f ‘wake, lord of millions, numerous in his following’. P.L1, col. 112,18 also follows the parallels and has a writing at the end of the line. Goyon, RdÉ 20, 70, l. 8 misleadingly read this as . Compare, however, the photograph of this papyrus in RdÉ 20, pl. 4. 16 LGG III, 703c. 17 The seems to be a hieratic confusion with . 18 P.MMA, col. 57,9 and P.L3, col. 1,11 read j psD wbn Htp ‘O one who shines, who rises and who sets’ and Dendera X, 312,6 psD psD Hr wbn Htp ‘shining one, who shines when rising and setting’. 19 LGG III, 121a. 20 P.B, col. 30,10 seems to read snm ‘feed, supply’. The scribe, however, may just have forgotten the dot above the first sign; see also Backes, Papyrus Schmitt, 823. In P.MMA, col. 57,11, j snDm n=f is written a second

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316 20,11

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 20,11

j nb snD o# sd#d#22

20,12

j nb Hr.w oS# jor.wt25 20,13 j Xoj m HD.t nb wrr.t28 20,14

j p# sf Sps n Or Hknw j b# n Ro m wj# n HH.w 32 20,16 j sSm g#H mj r St#.t=k34

20,15

20,17

j nb snD Xpr Ds=f36

20,18

j wrD-jb mj r njw.t=k38

20,19

j jrj jh#y mj r njw.t=k

20,20

j p# mr.tj n# nTr.w nTr.wt40

20,21

j nj mH=f mj r s.t=k42

20,22

j jmj dw#.t mj r o#b.t=k43

20,23

j mks mj r Hw.wt=k44

21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43

O lord of fear23, who causes great trembling24! 20,12 O lord of faces26, rich in uraei27! 20,13 O (you) who appears with the white crown29, lord of the Upper Egyptian crown30! 20,14 O august child of Hor-Hekenu31! 20,15 O ba of Re in the bark of millions33! 20,16 O image of weariness35/guide of the weary, come to your shrine! 20,17 O lord of fear, who came into being of himself37! 20,18 O weary-hearted one39, come to your city! 20,19 O one who creates/causes jubilation, come to your city! 20,20 O beloved one of the gods and goddesses41! 20,21 O (you) whose submersion does not exist, come to your seat! 20,22 O (you) who is in the netherworld, come to your offerings! 20,23 O Mekes45, come to your temples!

time, but then the scribe seems to have realised his mistake and did not continue this line. P.L2, col. O,48 reads Htj.t like the parallels and not Htj.t=f as suggested by Goyon, RdÉ 20, 71 (12). LGG VI, 408c. P.MMA, col. 57,12 and P.BR, col. 18,11 add the article p# in front of nb. LGG III, 734a. LGG I, 44b. P.MMA, col. 57,13 adds the article p# in front of nb. See above under 20,4. LGG II, 214a. The crown-determinative looks squeezed. P.MMA, col. 57,14 reads j p# nb HD.t ‘O lord of the white crown’. LGG V, 648b. LGG III, 613c. LGG VI, 300c. P.MMA, col. 57,16 adds the article p# in front of b#. LGG II, 690b. P.L3, col. 1,18 omits the preposition r. LGG VI, 641b. P.MMA, col. 58,2 and P.BR, col. 18,17 add the article p# in front of nb. LGG V, 703a. P.L3, col. 1,21 reads pr=k ‘your house’ instead of njw.t=k. LGG II, 512a. P.MMA, col. 58,5 omits n#. LGG III, 355b. P.MMA, col. 58,6 reads j nn mH n=f mj r pr=k ‘O one for whom there is no submersion, come to your house!’ P.BR, 18,21 has Hw.t=k ‘your temple’. The papyrus is broken in the middle of the last group of this line and the relevant part needs to be lifted up a bit.

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15.5 Ritual for Bringing Sokar out of the Shrine 20,24

j rwD=k46 n knmtj.w47 r sSp jtn48

20,25

j k#k# Sps n Hw.t-o#.t

20,26

j noj nwH n skt.t51

20,27

j nb Hnw rnp.tw m St#[.t]53

20,28

j n# b#.w55 jQr[.w ntj m xr.t-nTr]56

20,29

j p# sjp [Sps n Smo.w mHw]58

20,30

j p# jmn [nn rX-sw rXy.t]60

20,31

j nhs p# ntj [m dw#.t r m## p# jtn]61

20,32

j nb #tf wr [m Ow.t-nn-nsw.t]63

20,33

j o# Sfj64 Xntj Nor.t65

317

20,24

O you may be enduring with knmtj-stars more than the light of/in order to illumine the sun disc49! 20,25 O august Kaka-plant of the great house50! 20,26 O who conveys/pulls the rope of the morning-bark52! 20,27 O lord of the Henu-bark, being youthful in the shrine54! 20,28 O excellent bas [who are in the realm of the dead!]57 20,29 O [august] controller of [Upper and Lower Egypt!]59 20,30 O hidden one, [whom the common folk does not know!] 20,31 O waking one62, the one who is [in the netherworld in order to see the sun disc!] 20,32 O lord of the great Atef-crown [in Herakleopolis!] 20,33 O (you) great of awe66 in front of Naret!

44 The parallels have mkj-sw ‘the one who protects himself’ instead of Mekes, except for P.L3, col. 1,25, which reads nb mks ‘lord of the Mekes’. 45 LGG III, 458c. 46 P.L3, col. 1,26 has srwD knmtj.w ... ‘who makes the knmtj-stars endure …’ 47 Or has the been written twice by dittography, so that the epithet needs to be read rwD knmtj.w ‘with enduring knmtj-stars’? This suggestion would be tempting, except that so many versions have it. Backes, Papyrus Schmitt, 830 suggests reading {kn}knm.tjw. 48 The papyrus is broken here and the left part needs to be lifted a bit. 49 LGG IV, 661b. Backes, Papyrus Schmitt, 830 translates ‘damit das Gestirn aufleuchtet’. 50 LGG VII, 281b. 51 P.MMA, col. 58,11 and P.BR, col. 18,26 read nwH Sps ‘noble rope’. P.L3, col. 1,27 has nwj ‘one who returns’, instead of noj. 52 LGG III, 530b and see Wilson, Lexikon, 467 for mskt.t designating the morning-boat. 53 P.MMA, col. 58,12 and P.L3, col. 1,28 have p# Hnw ‘the Henu-bark’ instead of nb Hnw and P.BR, col. 18,27 has p# nb Hnw. 54 LGG III, 699b. 55 P.L3, col. 1,30 has p# b#. 56 The lacuna is filled according to P.B, col. 30,28. P.L3, col. 1,30 seems to read jgr.t ‘realm of the dead’. 57 LGG II, 718a and see the discussion with parallels by Kucharek, Klagelieder, 323 and Backes, Papyrus Schmitt, 832–833. 58 The lacuna is filled according to P.B, col. 30,29. 59 LGG VI, 170a. 60 The lacuna is filled according to P.B, col. 30,30. The group which Goyon (Imouthès, pl. XLIA) reads as looks more like . 61 The lacuna is filled according to P.B, col. 30,31. P.MMA, col. 58,16 reads j nhs m dw#.t ‘O waking one in the netherworld’. P.L3, col. 1,33 has r m## jtn. 62 LGG IV, 267b. 63 The lacuna is filled according to P.B, col. 30,32. P.MMA, col. 59,1 reads j dj #tf wr … ‘O one who gives the great Atef-crown …’ and P.BR, col. 19,1 adds the article p# in front of nb. P.L3, col. 1,34 reads j p# nb #tf wr ntj m Ow.t-nn-nsw.t ‘O lord of the great Atef-crown which is in Herakleopolis’.

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318 20,34

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 20,34

O (you) who is [in] Thebes68 [as one who flourishes forever!]69 P.B, col. 30,35–31,2: j Jmn-Ro nsw.t nTr.w srwD Ho.w=f m wbn Htp O Amun-Re, king of the gods, who makes his limbs flourish when rising and setting70! j Q#b jmn.w Htp.w n R#-sT#w O one who doubles the daily offerings and the food offerings in Rosetau71! j dj jor.t Hr tp n nb=s O one who places the uraeus-snake on the head of its lord72! j smn t# r s.t=f73 O one who makes the land firm at its place74! j wn r# n p# fdw b#.w o#.w ntj m xr.t-nTr75 O one who opens the mouth of the four great bas which are in the necropolis76! 77 j b# onX n Wsjr Xoj=f n joH O living ba of Osiris when he appears as the moon78! j jmn D.t=f m St#.t [o#.t] m Jwnw O one who hides his body in the [great] shrine in Heliopolis79! j nTrj jmn Wsjr m xr.t-nTr80 O divine one who hides Osiris in the necropolis! j Htp81 b#=f n p.t jw82 Xftj.w=f83 Xr O one whose ba rests in the sky, while his enemies are fallen84! Dd n=k #s.t nTr.t Xrw h#y m jtrw85 Isis, the goddess speaks to you, when the j wn [m] W#s.t [n #X#X r nHH]67

64 The papyrus is distorted at the beginning of the line. 65 P.MMA, col. 59,2 and P.BR, col. 19,2 have r-gs ‘beside’ instead of Xntj. P.L3, col. 2,1 reads j p# o# Sfj b# ntj m Nor.t ‘O the one who is great of awe, the ba who is in Naret’. 66 LGG II, 44c. 67 The lacunae are filled according to P.B, col. 30,34. P.MMA, col. 59,3 and P.BR, col. 19,3 omit the preposition in front of #X#X. P.L3, col. 2,2 reads j p# nb W#s.t #X#X r nHH ‘O lord of Thebes, who flourishes forever’. 68 LGG II, 374c. For Osiris in connection with Thebes, see also the discussion under 31,1 of the Great Ceremonies of Geb. 69 LGG I, 58c. 70 LGG VI, 429a. 71 LGG VII, 175b. 72 LGG IV, 734c. 73 P.BR, col. 19,7 and P.L3, col. 2,6 have the preposition Hr ‘upon’ instead of r. 74 LGG VI, 338b. 75 P.MMA, col. 59,8; P.L3, col. 2,7, and P.BR, col. 19,8 have nTr.w ‘gods’ instead of b#.w. P.L3, col. 2,7 omits ntj. 76 LGG II, 384b. 77 P.MMA, col. 59,9 adds the article p# in front of b# and P.L1, col. 113,8 adds Wsjr NN ‘the Osiris of NN’ after Wsjr. 78 LGG II, 671a. 79 LGG I, 353a. The Bodleian-version of the Sokarritual, col. 6,3 reads: j jmn n Xoj m cp r-gs Stj.t o#.t m Jwnw ‘O one who hides in the appearance as Sepa beside the great shrine in Heliopolis’; see Herbin, RdÉ 54, 94, n. 92. 80 P.L3, col. 2,10 reads j jdn jmn m jgr.t ‘O deputy of the one who hides in the realm of the dead’. 81 P.L2, col. P,13 has sHtp b#=f ‘whose ba is pleased’. 82 The particle is omitted in P.L3, col. 2,11. 83 P.L3, col. 2,11 and P.BR, col. 19,12 have the singular Xftj. 84 LGG V, 572a. 85 P.A, col. 2,9 reads mw.t=k #s.t ‘your mother Isis’ instead of #s.t nTr.t. P.L3, col. 2,12 also adds the invocation j

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15.5 Ritual for Bringing Sokar out of the Shrine

pX# #bDw wob m H#.t wj# n Ro 21,1

nb.t wp.t Xpr m THH swH.t Xpr m Hn.t89 21,2 HsQ tp.w90 x#k.w-jb m rn=s pfy n Ow.t-Or nb.t vp-jH.w91 21,3

nb.t wp.t jj.tw m Htp93 m rn=s pwy94 n Ow.t-Or nb.t mfk#.t 21,4

nb.t W#s.t jj.tw m Htp m rn=s pwy n Ow.tOr95 W#s.t96 21,5 jj.tw m Htp v#y.t m rn=s pwy97 n nb.t Otp.t98 21,6 jj.tw m H#.t r sXr sbj.w m rn=s pwy n Ow.t-Or nb.t Ow.t-nn-nsw.t101 21,7

nwb jj.tw m Htp m rn=s pwy n Ow.t-Or nb.t jnbw102

86 87 88 89 90 91 92 93 94 95 96 97 98

99 100 101 102

319

sound of jubilation is at the river, when the pure Abdju-fish opens (the water) in front of the bark of Re.86 21,1 The lady of horns87 is in a state of joy88, the egg is in the canal, 21,2 she who cuts off the heads of the disaffected persons92 in this her name of Hathor, lady of Aphroditopolis. 21,3 The lady of the horns has come in peace, in this her name of Hathor, lady of the turquoise. 21,4 The lady of Thebes has come in peace, in this her name of Hathor of Thebes, 21,5 welcome in peace,99 Tayt100 in this her name of lady of Hetepet/Nebet-Hetepet, 21,6 coming at the front/beginning in order to fell the rebels in this her name of Hathor, lady of Herakleopolis. 21,7 The golden one103 has come in peace in this her name of Hathor, lady of Memphis.

‘O’ at the beginning of this verse, presumably because the scribe misunderstood this line as another epithet. This version abruptly ends here, since the scribe originally only intended to copy the litany; see Dieleman, in Liturgical Texts, 226 for more information. See also the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor for the pure Abdjufish in front of the bark of Re (P. BM 10252, col. 12,34). LGG IV, 39c. The scribe has probably confused THH with the word rHH.wj ‘the two rivals’. See also Backes, Papyrus Schmitt, 840. P.MMA, col. 59,14 reads m r# Hn.t ‘at the edge of the canal’; see Wb II, 392.10 for this meaning of r#. P.B, col. 31,4; P.L1, col. 113,15; P.L2, col. P,17 have a singular. The parallels read m rn=s pwy n nb.t vp-jH.w ‘in this her name of lady of Aphroditopolis’. LGG V, 490a. See Backes, Papyrus Schmitt, 842 for this sportive writing of Htp. P.B, col. 31,5 and P.A, col. 2,13 have pfj ‘that’ instead of pwy. The traces of ink still visible suggest that the scribe first wrote the standard and then washed it out and wrote the seated goddess. The parallels read Ow.t-Or nb.t W#s.t ‘Hathor, lady of Thebes’ instead of Ow.t-Or W#s.t. P.A, col. 2,14 has pfj ‘that’ instead of pwy. P.BR, col. 19,21 and P.A, col. 2,15 have pfj ‘that’. The scribe of P.MMA, col. 59,16–16,1 seems to have skipped a line in his original and combined the beginning of the previous line with the end of this one: nb.t W#s.t jj.tw m Htp v#y.t m rn=s pwy n nb.t Otp.t ‘the lady of Thebes has come in peace, Tayt in this her name of lady of Hetepet’. Goyon’s (RdÉ 20, 79 [11]) hieroglyphic transcription of P.L2, col. P,20 is not correct. The writing is clearly visible. Backes, Papyrus Schmitt, 843 translates ‘in Frieden angekommen’. LGG VII, 359c. P.B, col. 31,8; P.BR, col. 19,23, and P.A, col. 2,16 have pfj ‘that’ instead of pwy. P.BR, col. 19,22 reads r sXr Xftj=s ‘in order to fell her enemy’. All versions omit -HD. Goyon’s (RdÉ 20, 79 [17]) hieroglyphic transcription of P.L2, col. P,22 with HD is not correct; compare the synopsis for the correct reading. P.B, col. 31,9; P.L1, col. 113,20; P.BR, col. 19,24, and P.A, col. 2,17 have pfj ‘that’ instead of pwy.

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320

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

21,8

wnn=T r-gs nb r Dr m rn=s pwy n Ow.t-Or nb.t S dSr104

21,9

wbn nwb r-gs jt=s m rn=s pwy n B#st.t107

21,10

Smj m-Hrj.w r-gs pr-wr m rn=s pwy n

joH.t

108

21,14

ontw m tp sm#=s m rn=s pwy n N.t116

21,11

w#D t#.wj sSm nTr.w m rn=s pwy n W#D.t110 21,12 sXm Ow.t-Or m sbj.w n jt=s m rn=s pwy n cXm.t113 21,13 sXm nfr(.t) m nfr.w m rn=s pwy n nb.t Jm#w114

21,15

jnD-Hr=T Ow.t-Or nb.t W#s.t nTr.w Hr mk.t=f 21,16 Ow.t-Or nb.t Ow.t-nn-nsw.t 21,17 Ow.t-Or nb.t vp-jH.w 21,18 Ow.t-Or nb.t N{S}.t117 21,19 Ow.t-Or nb.t RHs.t 21,20 Ow.t-Or nb.t S dSr 21,21 Ow.t-Or nb.t mfk#.t 21,22 Ow.t-Or nb.t Jnbw

21,8

You are in the presence of the lord of all105 in this her name of Hathor, lady of the red sea106. 21,9 The golden one shines beside her father in this her name of Bastet, 21,10 the one who goes up beside the Per109 wer in this her name of Iahet, 21,11 who makes the two lands green111 and guides the gods112 in this her name of Wadjyt. 21,12 Hathor prevails over the rebels of her father in this her name of Sekhmet. 21,13 The beautiful one has power over beautiful things in this her name of lady of Imau/Kom el-Hisn115. 21,14 Myrrh is at the front of her scalp in this her name of Neith. 21,15 Hail to you Hathor, lady of Thebes. The gods are protecting him. 21,16 Hathor, lady of Herakleopolis 21,17 Hathor, lady of Aphroditopolis 21,18 Hathor, lady of the sycamore-town118 21,19 Hathor, lady of Reheset119 21,20 Hathor, lady of the red sea 21,21 Hathor, lady of the turquoise(-place)120 21,22 Hathor, lady of Memphis

103 Compare the detailed discussion by Meeks, Mythes, 61–62 (86) for this epithet. 104 The parallels have wnn=T Htp.tw r-gs ... ‘you are pleased beside …’. P.B, col. 31,10; P.L1, col. 113,21; P.L2, col. P,23, and P.BR, col. 19,32 read rn=T ‘your name’. P.B, col. 31,10; P.L1, col. 113,21, and P.A, col. 2,18 have pfj ‘that’ instead of pwy. 105 LGG III, 795a. 106 LGG IV, 139b. 107 P.B, col. 31,11; P.L1, col. 113,22, and P.A, col. 2,19 have pfj ‘that’ instead of pwy. P.MMA, col. 60,6–7 reads wbn r-gs jt=s m rn=s pwy n Hw.t-o#.t ‘who shines beside her father in this her name of great temple’. 108 P.L1, col. 113,23 and P.A, col. 2,20 have pfj ‘that’ instead of pwy. 109 LGG III, 40c. 110 P.B, col. 31,13; P.L1, col. 113,24, and P.A, col. 2,21 have pfj ‘that’ instead of pwy. 111 LGG II, 265b. 112 LGG VI, 633c. 113 P.B, col. 31,14; P.L1, col. 113,25; P.BR, col. 19,29, and P.A, col. 2,22 have pfj ‘that’ instead of pwy. 114 P.L1, col. 113,26; P.BR, col. 19,30, and P.A, col. 2,23 have pfj ‘that’ instead of pwy. P.MMA, col. 60,11 reads nfr.w=s ‘her beautiful things’ and P.BR, col. 19,30 has sXm W#Dy.t … ‘Wadjyt has power …’ instead of sXm nfr.t. 115 LGG IV, 15c. 116 P.B, col. 31,16; P.BR, col. 19,31, and P.A, col. 2,24 have pfj ‘that’ instead of pwy. P.MMA, col. 60,12 reads Snw ‘hair’ instead of sm#. 117 The seems to be a hieratic confusion with . 118 LGG IV, 79c. 119 LGG IV, 89a. 120 LGG IV, 62c.

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15.5 Ritual for Bringing Sokar out of the Shrine 21,23

21,23

21,24

21,24

321

Hathor, lady of Wawa122 Hathor, lady of Kom el-Hisn 21,25 Hathor, lady of Buto123 21,26 Hathor, lady of the 16124 21,27 Hathor, lady of Neferusi125 21,28 (You) nine companions128 come, your hands supporting your father Sokar[-Osiris]! 21,29 The god comes, jubilation, four times! 21,30 Great one/King, festival after festival, sovereign! 21,31 21,31 How sweet is the scent which you nDm.wj Xnm.w mrj=k131 love!132 21,32 21,32 May you live forever! onX.tw133 r nHH134 21,33 21,33 135 May you be festive forever! Hb=k n D.t 21,34 21,34 The earth is [kiss]ed, the ways are [sn]j t# wb#136 w#.wt137 opened.138 P.B, col. 31,34–43: j Dd.tj139 m Edw Hr.t O you may endure in the upper Edw140! 141 142 j nTr sDm=k s#-t# h#y sDm=k s#-t# m r#.w n O god, you may hear exultation and jubilaOw.t-Or nb.t W#w#121 Ow.t-Or nb.t Jm#w 21,25 Ow.t-Or nb.t Jm.t 21,26 Ow.t-Or Hnw.t 16 21,27 Ow.t-Or nb.t Nfrwsj 21,28 p# psD smHr.w mj o.wj=Tn126 xr jt=Tn ckr [Wsjr]127 21,29 jj nTr s#-t# sp-4 21,30 129 wr/nsw.t Hb Hr Hb jtj130

121 P.MMA, col. 61,3 reads nb.t w#Xj ‘lady of the columned forecourt’; see LGG IV, 37a. 122 LGG IV, 36b. 123 LGG IV, 14c. For Jm.t and its connection to Hathor, see the literature references in Rickert, Gottheit und Gabe, 253–254. 124 LGG V, 218a and the comments by Backes, Papyrus Schmitt, 848–849. 125 LGG IV, 75b. 126 P.L2, col. P,40 has m-o o.wj=Tn ... ‘with your hands …’ 127 The lacuna is filled according to P.B, col. 31,27. P.BR, col. 20,15 has Wsjr instead of ckr-Wsjr and P.L1, col. 114,7 adds Wsjr NN mjt.t ‘and the Osiris of NN likewise’ after ckr-Wsjr. 128 LGG VI, 345c. 129 A trace of washed away ink is visible under the jj of the previous line. The scribe presumably started writing just at the beginning of the line and then decided to leave some space blank, as he did at the beginning of the following lines. He most likely intended to insert the interjection j, as in the parallels, later on in red, but he seems to have forgotten to do so. 130 P.MMA, col. 61,8; P.BR, col. 20,17; P.A, col. 3,1, and P.PPR10, col. 2,7 read Hb sp-2 and P.PPR11, col. 1,1 Hb Hb ‘be festive, be festive’. P.C656, col. 1,1–2 has traces of two verses which are impossible to decipher; see the comments by Quack, in Carlsberg Papyri 7, 65–66. Dendera X, 9,7 reads j Hb=k sp-2 jtj ‘O you may be festive, twice, sovereign’ and Medinet Habu IV, 224,2–3 j Hr Hb sp-2 jtj ‘O (is said) at the festival, twice, sovereign’. 131 P.L1, col. 114,11 and P.C656, col. 1,3 have nDm instead of nDm.wj. 132 Or: ‘… the scent of that which you love’; see Müller, Enchoria 28, 83. 133 What looks like a dot under the w could be a writing for t for the stative ending .tj. 134 The parallels read onX.tw sp-2, except for P.C656, col. 1,4, where j onX onX.tw ... ‘O living one, may you live …’ is written. 135 P.C656, col. 1,5 reads Hb Qm# D.t ‘one who is festive, who created eternity’. 136 The suffix =j is written in P.B, col. 31,33 and P.L1, col. 114,14: wb#=j ‘I will open (the ways).’ 137 The lacuna is filled according to P.B, col. 31,33. Medinet Habu IV, 224,7 has a singular w#.t. 138 Or imperatives: ‘Kiss the earth, open the ways’. 139 P.MMA, col. 61,13 and P.PPR11, col. 1,6 have Dd ‘the one who endures/the Djed-pillar’. 140 Compare the discussion by Backes, Papyrus Schmitt, 853–854 for the upper Edw. See also the comments in chapter 9.6.1.

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322

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

sp#.wt-nTr143 j bsj m jr.wt=f s# Hm-nTr144 j stp-s# Xft Dd.w=k j m.k-wj ^pr-o#¼ o.w.s. Hr jrj mrw.t=k145 j m.k-wj ^pr-o#¼ o.w.s.146 Hr jrj Hsj.w=k147 j Hms mj r=k wrD-jb pw j s# Hm-nTr Sdj n=f Hb j Dd r# n Ed.t149 j nDm sTj m Ed.t Hr.t150 21/1,17 mj dr sbj.w152

tion, you may hear the exultation from the mouths of the nomes of the god! O one who enters into his duty/eye, son of a god’s servant! O protection is according to your speech! O behold, I ^pharaoh¼ l.p.h. am doing what you love! O behold, I ^pharaoh¼ l.p.h. am doing what you praise! O one who sits148, come, you weary-hearted one! O son of a god’s servant for whom the festival scroll is recited! O Djed-pillar of the entrance of Busiris! O one with sweet odour in the upper Edw151! 21/1,17 Come, (you) who subdues the rebels!153

141 P.C656, col. 1,7 reads [jh]y nTr sDm n=k s# ‘[Hai]l god, hear for yourself the protection’; see Quack, in Carlsberg Papyri 7, 65 for the filling of the lacuna. 142 P.C656, col. 1,8 has [hy] sDm n=k [s#] m ... ‘[Hail], hear for yourself [the protection] in …’; see Quack, in Carlsberg Papyri 7, 65 for the filling of the lacuna. 143 Dendera X, 12,12 reads j nTr sDm=k s#-t# m r[...] ‘O god, may you hear the exultation from the mo[uths(?) …]’ and seems to omit sDm=k s#-t# h#y. Medinet Habu IV, 224,16–17 has j mj h# sDm=k s#-t# n# {m} r# n sp#.tj-nTr ‘O come, hail, may you hear the exultation the mouth of the two nomes of the god.’ Davies, Hibis III, pl. 23, l. 12–13 reads nTr sDm=k s#-t# sp-2 m r# n sp#.wt-nTr mj (compare the writing of mj ‘come’ only with the owl later on in l. 13) h# sDm=k s#-t# m r# n sp#.wt-nTr ‘God, may you hear the exultation, twice, from the mouth of the nomes of the god. Come, hail, may you hear the exultation from the mouth of the nomes of the god.’ 144 Medinet Habu IV, 224,8–9 seems to read j bsj jr.t=f ... ‘O flame of his eye …’ 145 P.L1, col. 114,19 has Wsjr NN instead of pharaoh. P.MMA, col. 62,2; P.C656, col. 1,11; P.PPR10, col. 2,17; Dendera X, 268,13, and Dendera X, 14,8 have only m.k without -wj. Furthermore, P.PPR10, col. 2,17 omits ‘pharaoh’, wherefore Vuilleumier (Papyrus Princeton, 151 and 155–156 w)–x)) suggests reading j mk(.w) Hr jry mr.t=k ‘Ah! Il (l’officiant) est protégé en accomplissant ce que tu aimes’; see also the comments on the following line. P.PPR11, col. 1,10 reads: j m.k ^pr-o#¼ Hr mrj.t=k ‘O behold, ^pharaoh¼ loves you’. Medinet Habu IV, 224,4–5 has j m.k-wj Hr jrj.t n# mrr=k ‘O behold, I am doing that which you love.’ 146 P.L1, col. 114,20 has Wsjr NN. 147 P.MMA, col. 62,3; P.PPR11, col. 1,12; Dendera X, 268,14, and Dendera X, 15,4 have m.k ‘behold’, instead of m.k-wj. P.PPR10, col. 2,18 reads j mkj=w Hr jrj Hsj.w=k ‘O, they exercise protection over the one who does what you praise.’ Dendera X, 268,14 has … Hr Hsj=k ‘… praises you’. Medinet Habu IV, 224,6 reads jw=j r jrj.t Hsj.t=k ‘and I will do what you praise.’ 148 LGG V, 151a. 149 P.MMA, col. 62,6 reads j Dd m rn n Edw ‘O Djed-pillar in the name of Busiris’. P.L1, col. 114,23 and Dendera X, 269,1 have Ed.t Hr.t ‘the upper Edw’. P.BR, col. 20,30 reads j Dd rn m Ed(.t) Hr.t ‘O one with enduring name in the upper Ed.t’. P.PPR11, col. 1,15 and presumably also P.PPR10, col. 2,21 read j Dd r r# Edw ‘O Djed-pillar at the entrance of Busiris’. Medinet Habu IV, 224,20 has j Edw rn n Edw Hrj ‘O Busiris is the name of the upper Edw.’ 150 Medinet Habu IV, 224,20–21 reads nDm.wj sTj Ed(.t) Hr(.t) ‘How pleasant is the odour of the upper Ed.t.’ P.PPR, col. 1,14 and 2,1 has this phrase twice. 151 LGG IV, 601a. 152 The parallels add the vocative j at the beginning of the line. Medinet Habu IV, 224,18 adds mj between dr and sbj, but this seems to be a mistake; see also the comment on the following line. 153 LGG VII, 559a. Or: ‘Come, subdue the rebels!’

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15.5 Ritual for Bringing Sokar out of the Shrine 21/1,18 21/1,19

mj sb# nXn154 dj snD=f m x#k.w-jb156

21/1,20

jr b#k Sms{=k} nb=f nn sXm Hm B#st.t jm=f158

21/1,21

r

160

x#k.w-jb msD Hw.t-nTr Hwj(.tw)159 mnj XX=f161

21/1,22

jj.n nb r Edw Hrj Hwj.n=f x#k.w-jb162

21/1,23

Dd-mdw sp-16 Ssp.w dXn.w 21/1,24 wn o#.wj p.t prj nTr163 21/1,25

jw=f pw

323

21/1,18

Come, (you) who teaches the child155, who places the fear of himself among the disaffected.157 21/1,20 With respect to a servant, who follows his lord, the majesty of Bastet will not prevail over him! 21/1,21 The disaffected person who hates the temple, a mooring post will be driven into his throat. 21/1,22 The lord has come to the upper Edw, after he has smitten the disaffected persons. 21/1,23 Words to be spoken, 16 times: chorus of singers. 21/1,24 The doors of the sky are open. The god comes forth. 21/1,25 It has come (to an end). 21/1,19

154 The parallels add the vocative j at the beginning of the line. Medinet Habu IV, 224,18 adds mj between sb# and nXn, but this seems to be a mistake; see also the comment on the previous line. 155 LGG VI, 244c. Or: ‘Come, teach the child!’ 156 The parallels add the vocative j at the beginning of the line. Medinet Habu IV, 224,18–19 reads {dr} snD=k m x#k-jb ‘Fear of you is instilled in the disaffected person’; see Backes, Papyrus Schmitt, 861 for this emendation. 157 LGG IV, 758a. 158 The parallels add the vocative j at the beginning of the line. They also read jr b#k Sms nb=f nn sXm Hm B#st.t jm=f ‘With respect to the servant who follows his lord, the majesty of Bastet will not prevail over him’ so that the k in P.BM is presumably a confusion with n. The confusion could also result from the preceding b#k. P.BR, col. 21,2 has Hm-nTr instead of sXm Hm, which, however, seems to be a mistake; see Backes, Papyrus Schmitt, 861. Medinet Habu IV, 224,17 reads nn sXm.n B#st.t jm=f ‘Bastet does not prevail over him’ and Davies, Hibis III, pl. 23, l. 13 has nj sXm B#st.t jm=f ‘Bastet will not prevail over him.’ 159 is written above the line. The tw is written in P.B, col. 32,5; P.MMA, col. 62,12; P.A, col. 3,21; P.PPR11, col. 2,6; P.PPR10, col. 3,6, and Dendera X, 269,3. 160 P.B, col. 32,5 and P.L2 (Goyon, RdÉ 20, 85 [17]) have the preposition m. 161 The parallels add the vocative j at the beginning of the line. 162 The parallels add the vocative j at the beginning of the line. P.MMA, col. 62,13; P.L1, col. 114,30; P.BR, col. 21,4; P.PPR11, col. 2,7; P.PPR10, col. 3,7, and Dendera X, 269,3 have jj.n nb Edw Hr.t ‘the lord of the upper Edw has come’ and Medinet Habu IV, 224,21 has m Edw Hr and singular x#k-jb. 163 The instruction of Medinet Habu IV, 224,26 is more detailed: Dd-mdw sp-16 jsT xrj-Hb Hrj-tp njs=f md.wt Sn.wt wSb=sn n=f ‘Words to be spoken, 16 times. The chief lector priest, he exclaims the words. The entourage, they respond to him.’

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15.5 Ritual for Bringing Sokar out of the Shrine (P. BM EA 10252, col. 20–21): Commentary Parallels1

P.C656 = P. Carlsberg 6562 (second Sokar litany) P.PPR11 = P. Princeton Pharaonic Roll 113 (second Sokar litany) P.Bod = P. Bodleian MS Egypt. a. 3(P)4 P.BR = P. Bremner-Rhind (P. BM EA 10188), col. 18,1–21,65 P.A = P. Cairo JE 97249, papyrus 15, col. x+1–x+3,246 P.MMA = P. MMA 35.9.21, col. 57–627 P.B = P. Schmitt (P. Berlin P. 3057), col. 30–318 P.L1 = P. Louvre I. 3079, col. 112–1149 P.L2 = P. Louvre N. 3129, col. O,39–P,4110 P.L3 = P. Louvre N. 3135, col. 1,4–2,1211 P.T = P. Turin Cat. 1845 + CGT 5404712 P.PPR10 = P. Princeton Pharaonic Roll 10, col. x+2,5–x+4,113 (second Sokar litany) MH = Nelson, Medinet Habu IV, pl. 224–22614 (second Sokar litany) DX = Dendara X, 9–18 (nr. 7, 12, 20, 23, 26, 32, 35, 39, 42, 45, 48, 57, 58–60); 18,6–715 and 268,11–269,316, and 312,5–6; 313,11–1217 1 For a list of the different parallels and further literature on them, see also Vuilleumier, Papyrus Princeton, 145–150 and Backes, Papyrus Schmitt, 814–817. 2 Quack, in Carlsberg Papyri 7, 65–68. 3 Müller, Enchoria 28, 82–84, Taf. 12 and 13. 4 Described by Smith, in Sesto Congresso II, 491–495 and Smith, in Ägyptische Rituale, 145–155. Publication in preparation by M. Smith and F.-R. Herbin. 5 Faulkner, Bremner-Rhind, 35–41 and the translation by Faulkner, JEA 23, 12–16. 6 Burkard, Asasif, 60–63, Taf. 46–47 and the translation and commentary by Burkard, Osiris-Liturgien, 228– 249. 7 Goyon, Imouthès, pl. XLI–XLIII and the translation on p. 95–100. 8 Backes, Papyrus Schmitt, 814–864 and 1232–1241. 9 Goyon, RdÉ 20, 63–96. 10 Colour photograph from the Louvre, up to col. P,51 (= P.B, col. 31,38), but not for the final lines. The papyrus is included in the synoptic edition of Goyon, RdÉ 20, 70–85. 11 Colour photograph from the Louvre. The Artemis liturgical papyrus is unpublished. See the preliminary reports on the Sokar-text of this papyrus by Dieleman, in Ägyptische Rituale, 171–172 and 177, and Dieleman, in Liturgical Texts, 226. This version is also included in the synoptic edition by Goyon, RdÉ 20, 63–96. 12 The Ritual for Bringing Sokar out of the Shrine is preserved on P. Turin CGT 54047 and the Glorifications III on P. Turin Cat. 1845. In order to not anticipate the forthcoming publication by Sara Demichelis, the version in Turin is not included in the synopsis and the following discussion of the text. Especially the sheet with our text is in a bad state of preservation. Nevertheless, what is still readable today suggests that it follows the same version as P.BM. For more information on the owner of this papyrus, other funerary manuscripts belonging to him, additional burial equipment, and their provenance as well as a discussion about the scribe attested on these documents, see Gill, ‘The funerary papyri of the brothers Djedher (TT 414) and Pakherkhonsu in the Museo Egizio and the British Museum with some observations on scribal practices’, SAK (forthcoming). Compare also chapter 5.4. 13 Vuilleumier, Papyrus Princeton, 145–167 and pl. II–III bis. 14 Compare also the discussion of the Medinet Habu scenes and texts by Gaballa/Kitchen, Orientalia 38, 2–13 and see the literature references by Backes, Papyrus Schmitt, 815, n. 10.

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15.5 Ritual for Bringing Sokar out of the Shrine

325

H = Seven verses of the second Sokar litany, excluding the invocation j ‘O’ at the beginning, are included in a hymn to Mendes in the Hibis-temple.18 These follow the same order as the ones in Medinet Habu.19

Current State of Research

Compare the publications of the different versions cited above; Feder, in Fs Goyon, 151–164; Gaballa/Kitchen, Orientalia 38, 1–76; Goyon, RdÉ 20, 63–96; Mikhail, GM 82, 25–44; Wohlgemuth, Sokarfest. 20,1

Title P.Bod provides a much longer and more detailed version of our text than is known from the parallels. A total of 166 lines is divided into seven columns. The litany of Sokar at the beginning of the composition makes up the largest section with 142 lines, compared to 42 lines in most of the parallels.20 The hymn to Hathor, on the other hand, is only included in a very abbreviated form at the end of that text.21 The opening lines of that version also give more information concerning the performance of the ritual which ‘was supposed to be recited on the twenty-fifth of the month of Khoiak, the eve of the climax of the mysteries celebrated in honour of the god in that month, with a Sem-priest sitting before him, offering libations and censing’.22 However, since this version differs much from others and thus also from the BMtext and in order to not anticipate the forthcoming publication of this text by M. Smith and F.-R. Herbin, it is not included in the synopsis and the following investigation. The section of P.L3, col. 1,2–3 that precedes the first litany of the Sokarritual is written in Demotic and rubricised and reads: jw p# sx mD#.t-nTr oS nt-o n jnj ckr r-bnr t# St#.t ‘while the scribe of the god’s book recites the ritual for bringing Sokar out of the shrine’.23 A different suggestion for the reading of the title of the text was suggested by Faulkner who understood as an abbreviated writing of jor ‘to approach’ and thus translated 15 The invocations of the second Sokar litany can be found in the first eastern Osiris chapel in Dendera, where they form the words of priests in a procession of standard-bearers; see Feder, in Fs Goyon, 153 and 161; Backes, Papyrus Schmitt, 815, and Vuilleumier, Papyrus Princeton, 149. 16 The second Sokar litany can also be found as a continuous text in the first western Osiris chapel in Dendera; see Feder, in Fs Goyon, 153 and 160–161; Backes, Papyrus Schmitt, 815, and Vuilleumier, Papyrus Princeton, 149. 17 In the second western chapel of Osiris in the temple of Dendera, some verses of the first Sokar litany were integrated into a morning song. The first eight invocations of the Sokar litany occur in a different order. They are divided into 4 pairs, each preceded by the imperative rs ‘wake up’ rather than j ‘O’. See also Feder, in Fs Goyon, 153 and 160; Beinlich, RdÉ 32, 26–28 and pl. 1, a; Backes, Papyrus Schmitt, 816, with n. 20, and Vuilleumier, Papyrus Princeton, 149. 18 Davies, Hibis III, pl. 23, l. 12–14. 19 Compare Vuilleumier, Papyrus Princeton, 149 and Backes, Papyrus Schmitt, 817, with further literature references. 20 See Smith, Bodleian Library Record 14/3, 243; Smith, in Sesto Congresso II, 491–492; Smith, in Ägyptische Rituale, 144–145, and Smith, Traversing Eternity, 650–651. Compare also the synopsis. 21 Smith, in Sesto Congresso II, 492. 22 Smith, Traversing Eternity, 651 and Smith, in Ägyptische Rituale, 145–146. 23 See Dieleman, in Ägyptische Rituale, 177.

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326

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

the title ‘the ritual of bringing in Sokar in order to approach the Shetjyt-shrine’.24 This was later also followed by Mikhail who connects the verb jor with the repeated mention of the ‘upper Djedu’ which the Shetyt was a part of, so that the papyri would refer to an Osirian upper temple, and according to him the text deals with the laying of Osiris to rest in the Shetyt.25 In support of this interpretation, he also points out that the text says ‘come to your shrine’ in one case (P. BM 10252, col. 20,16)26. The reading and interpretation as r-bnr-n ‘out of’ based on a proposal by Barguet, however, is today the most widely accepted.27 20,18–19

Compare also a passage from a hymn to Osiris in P. Asasif 15, col. x+6,9–10, which says: h#j nb mj r njw.t=k grg n=k s#=k Or Hr-tp t# ‘Hail lord, come to your city which your son Horus established for you on earth.’28 20,21–22

These two lines are also attested in a hymn to Osiris in P. Asasif 15, col. x+4,26–27: nn mH=f mj r s[.t]=k jmj dw#.t mj r o#b[.t]=k.29 20,32

Osiris is also called nb #tf wr m Nn-nsw.t ‘lord of the great Atef-crown in Herakleopolis’ in a hymn to Osiris on the stela Cairo JE 3299.30 This epithet identifies Sokar with the god Herishef, the local deity of Naret, the 20th Upper Egyptian nome.31

20,33

21,2

The lady of Atfih is also mentioned in the list of epithets in a litany presumably to Wadjyt in the Spells against Enemies. She is also characterised in these lines as the one who fells the enemies.32 21,10

The parallels read Csmt.t ‘Shesemtet’.33 Although the writing in P.BM is most likely the result of a hieratic confusion with , it is interesting that this epithet of Hathor did not seem to pose an issue for the scribe. The writing can be read and understood in two different ways. First of all, it could be a writing for jwn.t ‘the one of Dendera’, a common

24 25 26 27 28 29 30 31

32 33

Faulkner, JEA 23, 12 and 14. Mikhail, GM 82, 31. Compare the synopsis for correspondences in the parallels. See the comments by Barguet, Louvre 3176, 22, n. 8; Gaballa/Kitchen, Orientalia 38, 55, with n. 4; Goyon, RdÉ 20, 89, (1), and Burkard, Osiris-Liturgien, 228, with n. 1. Compare also the literature references cited by Quack, in Carlsberg Papyri 7, 84, n. 45 for jnj r meaning ‘Auszug aus’. Burkard, Asasif, 67 and Taf. 46 and Burkard, Osiris-Liturgien, 255. Burkard, Asasif, 65 and Taf. 46. See also Burkard, Osiris-Liturgien, 252 and Backes, Papyrus Schmitt, 828– 829. Cairo JE 3299, l. 3–4 (Berlandini, BIFAO 85, 52 and pl. X–XI). See also Leitz, Geographisch-osirianische Prozessionen, 242, with n. 45. Leitz, Geographisch-osirianische Prozessionen, 238. Compare also the Second Book of Felling Seth and His Confederates, 18,32 and the episode explaining the name of Herishef in Herakleopolis in Book of the Dead Spell 175, 35,28–32. For the god Herishef, compare also the habilitation by M. Schentuleit, Herischef – Metamorphosen eines Gottes (3000 v. Chr.–2. Jhd. n. Chr.). Compare P. BM 10252, col. 1,10–21, with the epithet nb.t vp-jH.w mentioned in l. 15. Compare also the comments there and in Gill, in Liturgical Texts, 137–138. Similar text passages are also cited by Leitz, Geographisch-osirianische Prozessionen, 273, n. 44. Compare the commentary by Backes, Papyrus Schmitt, 845.

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15.5 Ritual for Bringing Sokar out of the Shrine

327

epithet of Hathor.34 A second option would be to read joH.t, although a feminine form of the moon is, so far, not attested in Egypt.35 However, Hathor can be seen as the female counterpart of Osiris,36 whose connection with the moon is well known. In addition to her parentage from the sun, the goddess can also be regarded as the child of the moon.37 Moreover, this passage of our text describes the arrival of Hathor as the wrathful/appeased goddess. Our variant, therefore, might place special emphasis on the lunar component of the ‘eye myths’. Thus, although a specific female moon divinity did not exist in Egypt before the connection Isis-Selene which was due to Greek influence, the scribe of the BM-version of the Rite of Bringing Sokar out of the Shrine did not seem to be bothered by an apparent female version of joH, the moon, which he most likely misread from his original. 21,12

Compare a passage of the Spells against Enemies where it says about Wadjyt: ‘she acted (as) the sole one in order to protect her father, [who fells] his enemies daily.’38 21,30

j Hb sp-2 j jtj ‘O be festive, twice, o sovereign’ can also be found in an inscription next to a depiction of Horus in the tomb of Padiastart39 and j Hb sp-2 jtj ‘O be festive, twice, sovereign’ in front of the first of the three Hm-nTr in the tomb of Petosiris, who drag the carriage with the shrine.40 This passage is further attested in P. Louvre N. 3176, col. 6 (1)41 and in two meroitic funerary chapels with depictions of the Sokar procession, those of Arqamani/Ergamenes II and the Kandake Amanitore.42 In both cases an upright standing male figure with a mace is depicted—in Arqamani the figure also has a feather crown . According to Backes, this could be the equivalent of which is written in some of the parallels 43 that are attested on papyrus. The phrases there presumably read wr sp-2 jtj ‘the great one, twice, sovereign’.44 If in the meroitic chapels is the equivalent of in the papyrus versions, then the latter could possibly also be a writing of wr ‘great one’, since this sign usually reads wrr.t ‘the white crown’.45

34 See the epithets listed in LGG I, 190a–191c. For attested writings of Dendera as , see Gauthier, DG I, 56 and Leitz, Geographisch-osirianische Prozessionen, 91, with n. 15. 35 See, for instance, von Lieven, BiOr 65, 622; compare also von Lieven, Nutbuch, 194–195 and Quack, in Under One Sky, 287. 36 Smith, Osiris, 252. 37 Quack, in CENiM 3, 145. 38 P. BM 10252, col. 1,12–13. 39 Fakhry, Bahria Oasis I, 115, fig. 82. See also Backes, Papyrus Schmitt, 852 and Feder, in Fs Goyon, 163. In both cases jw is written for the interjection j; see Quack, in Carlsberg Papyri 7, 84, n. 43 with further references. 40 Cherpion/Corteggiani/Gout, Pétosiris, 134 (scène 92,5). See also Backes, Papyrus Schmitt, 816 and 852, with further literature references. 41 See Quack, in Carlsberg Papyri 7, 84 for more details. 42 Chapman/Dunham, Chapels, pl. 5A and 18E. See also Quack, in Carlsberg Papyri 7, 84, with n. 46; Wohlgemuth, Sokarfest, 150 (334), and Backes, Papyrus Schmitt, 852. 43 Backes, Papyrus Schmitt, 852. 44 For the reading of as wr, see Kurth, Einführung I, 130 and LGG II, 449a. However, it could also be jtj ‘sovereign’ or nTr ‘god’; see Kurth, Einführung I, 130. 45 Kurth, Einführung I, 375 (5.). For differing suggestions for the reading of this sign-group, for instance, as nsw.t ‘king’, see the discussion by Backes, Papyrus Schmitt, 852, with n. 312.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

21,31

The end of this verse is still preserved in the tomb of Padiastart46: […] mrw.t=j ‘[…] which I love’47, while j nDm Xnm mrj=k ‘O sweet is the scent which you love’ is written in front of the second Hm-nTr in the tomb of Petosiris.48 21,32

This verse is also attested in the tomb of Padiastart: j onX.tw r nHH ‘O may you live forever’49; and in front of the third Hm-nTr in the tomb of Petosiris: j nX.tj sp-2 r nHH ‘O may you live, twice, forever’.50 J onX[…] r nHH is still preserved in the chapel of Arqamani and […] onX[tw] sp-2 r nHH in that of Amanitore.51 21,33

Only the introductory vocative j is still preserved in the chapel of Amanitore. The phrase in that of Arqamani presumably reads [j Hb]=k m […].52 21/1,20

The phrase jr b#k Sms nb=f nn sXm.n B#st.t jm=f ‘With respect to the servant who follows his lord, Bastet does not prevail over him’ is also attested in P. Jumilhac.53

21/1,23–24

cp-16 is also attested in front of the third Hm-nTr in the tomb of Petosiris and Ssp.w dXy is written in front of the three men at the beginning of the funeral procession.54 A list of attestations of this chorus song is provided by Quack, in Carlsberg Papyri 7, 81–86 and Quack, in Liturgical Texts, 154. Compare also the discussions by Kucharek, Klagelieder, 336–338; Vuilleumier, in Liturgical Texts, 271–273; Vuilleumier, Papyrus Princeton, 166– 167 and 488–490; Backes, Papyrus Schmitt, 863–864, and Kurth, Edfou VI, 234, with n. 5, and see Guglielmi/Buroh, in Fs te Velde, 122–124, 151–152, and 154. For the Ssp.w dXn.w, ‘chorus of singers’, see also the literature references cited by Nagel, in Altägyptische Enzyklopädien, 649, n. 237.

46 Compare the comments under 21,30. 47 Fakhry, Bahria Oasis I, 115, fig. 82. See also Backes, Papyrus Schmitt, 852 and Feder, in Fs Goyon, 163. 48 Cherpion/Corteggiani/Gout, Pétosiris, 134 (scène 92,5). See also Backes, Papyrus Schmitt, 852 and compare also the comments under 21,30. 49 Fakhry, Bahria Oasis I, 115, fig. 82. See also Backes, Papyrus Schmitt, 853 and Feder, in Fs Goyon, 163, and compare the comments under 21,30 and 21,31. 50 Cherpion/Corteggiani/Gout, Pétosiris, 134 (scène 92,5). See also Backes, Papyrus Schmitt, 853 and compare the comments under 21,30 and 21,31. 51 Chapman/Dunham, Chapels, pl. 5A and 18E. The filling of the lacuna follows Wohlgemuth, Sokarfest, 150 (334). See also the comments under 21,30. 52 Chapman/Dunham, Chapels, pl. 5A and 18E. The filling of the lacuna follows Wohlgemuth, Sokarfest, 150 (334). See also the comments under 21,30 and 21,32 and compare Backes, Papyrus Schmitt, 853. 53 Vandier, Jumilhac, XVIII, 19–20. See also Quack, in Fs Kurth, 220; Backes, Papyrus Schmitt, 817 and 861, and Vuilleumier, Papyrus Princeton, 158, hh. 54 Cherpion/Corteggiani/Gout, Pétosiris, 132 (scène 92,2–1). See also Backes, Papyrus Schmitt, 863–864 and compare the comments above under 21,30–32.

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15.6 The Book of Protecting the Neshmet-bark (P. BM EA 10252, col. 22–23): Transliteration and Translation 22,1

tjtj n# sbj.w rdj r sD.t Dd-mdw

22,2

Xr Hr Hr=k m w#1 r x#.t

22,3

Hm r=k n=j2 jnk Or Hoo.tw (m) jrw=f 22,5 Nhr pw k#j.n=f Dw 22,6 nn Xpr=f6 7 Xpr rn=f8

22,4

22,7 22,8 22,9

j Xor.tj #h9 m Hr=f10 dSr.tj Hbo.tj spd.tj sbj.tw n X.t12 Twn.n=f oQ.n=f r hb.t

22,10

m##.n=f s.t St#.t j sXr-sw Xor-sw(?)17 22,12 rmn=Tn Hr=f nHb.w18

22,11

22,1

Crushing of the rebels and putting (them) into the flame. Words to be spoken: 22,2 Fall on your face! Do not come to/plot against the corpse (of Osiris)! 22,3 Draw yourself back for me! 22,4 I am Horus, at whose form one rejoices3. 22,5 It/He4 is the villain5. He plotted evil. 22,6 He will not exist. His name will exist. 22,7 O trampled one11, misery is in his face, 22,8 being red, enemy13, being sharp14, while perishing in the fire15. 22,9 He attacked. He entered the place of execution, 22,10 (because) he saw the secret place16. 22,11 O overthrow him, strike him(?) down. 22,12 May you offer(?)19 his head and neck.

1 The determinative is abusive here. The faulty writing could be based on an orthography of the word nw incorporating the w#-sign like the one in the parallel in Dendera X, 99,11 and the scribe forgot to write the n. The parallels read nw ‘to look’. 2 The in TT,3 may be the result of a hieratic confusion with on the original. 3 I assume this is a variant writing of the title of Harendotes in Dendera X, 200,11; see also LGG V, 34b. 4 Or: ‘This villain, he plotted …’ 5 LGG IV, 267b and Wb II, 286.12. 6 TT,6 omits this phrase. 7 Compare the parallels for this emendation. 8 TT,6 reads rn. 9 For the writing of #h, compare P. Bremner-Rhind, col. 4,6 (Faulkner, Bremner-Rhind, 7). 10 P.MMA, col. 33,4 has h#b Hr=f ‘whose face is trampled’ (LGG IV, 793b); TT,7 h#b m Hr=f ‘trampled on his face’, and D,3 #hm Hr[…] ‘[…] face is sad’ (LGG I, 540a). 11 Wb III, 244.8. 12 P.MMA, col. 33,5; D,3, and TT,8 have X.t=f ‘his fire’. 13 For this translation, see LGG V, 44b and the similarly written word Hobjw in Wilson, Lexikon, 621–622, in contrast to Goyon, Kêmi 19, 30 and Goyon, Imouthès, 78. Cauville, Chap.os. Traduction, 160 reads HoD# ‘robber’ for the Dendera-version, an epithet of Seth that is also used in P. BM 10252, col. 13,10 (Ritual for Felling Seth and His Confederates). 14 The parallels read stp.tj ‘be slaughtered’; see LGG VI, 689b. 15 LGG VI, 236c; see also Wilson, Lexikon, 818; Wb III, 218.6, and Faulkner, CD, 219. 16 Willems, Heqata, 153 explains that this is the ‘netherworldly place of Embalming where the body of Osiris is undergoing treatment’. For more details about the s.t St#.t in other texts, see Willems, Heqata, 153. 17 D,4 has s.t ‘place’ instead of -sw and P.MMA, col. 33,7 smj.t ‘desert’. P.L, col. A,7 has Xoj r smj.t ‘appear (for the battle) against the desert!’ TT,11 reads Xow stp.w(?) ‘Appear chosen ones(?).’ 18 The parallels read rmn.w=Tn Hr=f nHbtj.w ‘your arms on him, those of the nHb.t-sceptre’ (LGG IV, 277b). TT,11 has r Hr=f ‘against him’. 19 Wb II, 419.16.

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330 22,13 22,14

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

h(#)j sbj dr.tw tr.tw nn h#j=k r20 nSm.t wr.t21

22,15

nn oQ=k r ob sT#22

22,16

H#=k sbj Xr.tw m #mm=k dr.n-Tw Drtj.w 24 oXm.w=k

22,17

22,18

sh(#)tj jrj.w=f n t# pn r=f28

22,19

nn oQ=k m St#.wt=f j Htm-sw Htmy.w 22,21 k# pw h(#)b nTr.w 22,22 Twn.n=f jwH.n=f Hr31 nSm.t

22,20

22,23 22,24 22,25 22,26

sHr32 n.t hp n.t hp.w #m=Tn r=f33 jmj.w dm.w jwtj pfj Dwtj pfj sbj pfj37 sbj n X.t=f38

22,13

Fall, rebel, be repelled, be subdued! You will not enter the great Neshmetbark. 22,15 You will not descend to the sanctuary(?)23 of the necropolis. 22,16 Back, rebel, be fallen into your burning! 22,17 The ancestors25 have expelled you your voracious(?) spirit26/cult image27. 22,18 ch#tj29, his (= Osiris) companions of this land are against him. 22,19 You will not enter to his secrets. 22,20 O destroy him, those who destroy30! 22,21 It is the plan which the gods have sent. 22,22 When he attacked, he flooded over the Neshmet-bark, 22,23 the driving away of the law of laws. 22,24 May you seize him, you who are armed with knives34, 22,25 that putrescent one35, that evil one36, 22,26 that rebel, who perishes in his fire. 22,14

20 P.MMA, col. 33,10 and TT,13 have Hr. 21 TT,13 omits wr.t. 22 P.MMA, col. 33,11 reads oH-sp.t kj-Dd ob.t-smj.t ‘the palace of the necropolis, another saying: the sanctuary of the necropolis’. D,5 has sT#.t ‘the necropolis’; P.L, col. A,11 ob s.t ‘the sanctuary of the place’, and TT,13 o#b.t sp-3 ‘offerings, three times(?)’. 23 Wb I, 176.3–5 and Wilson, Lexikon, 149. Goyon, Kêmi 19, 32 translates ‘l’abaton’. Compare the remarks under 23,34. 24 Compare the parallels for this emendation. 25 LGG VII, 636c. 26 See Gardiner, EG, 475, I 3 and TLA: http://aaew.bbaw.de/tla/servlet/GetWcnDetails?u=gast&f=0&l=0&wn= 40790&db=0 (last accessed on 01.09.2016). 27 Or: ‘The ancestors have expelled you your destruction’; see Faulkner, CD, 48 and Wb I, 224.18. Or: ‘… from your extinguishing’ (Wb I, 224.15–19; reference courtesy Joachim Quack). 28 P.MMA, col. 33,14 adds kj-Dd Dw pn r=k ‘another saying: this evil is against you!’ The parallels also have r=k ‘against you’ instead of r=f. 29 LGG VI, 444c translates ‘Der zum Herabsteigen gehört(?)’. This word is documented only in our text. According to the determinative it should be an epithet of Seth. Goyon, Kêmi 19, 34, n. 3 states that the word sh# ‘bring down, make to fall’ is meant here. In my opinion, it could also be a form of shd ‘to punish, to curb’, a derivation from hd ‘to defeat’ that can also be written htj according to Wilson, Lexikon, 608 or with an added # according to Wb II, 504. Then the name could mean ‘the punished one’. 30 LGG V, 593a. See also the references in Goyon, Dieux-gardiens I, 49 (3) and Goyon, Kêmi 19, 34, n. 6. 31 P.MMA, col. 34,2; P.L, col. A,18, and TT,18 omit the preposition Hr. 32 P.MMA, col. 34,3 and P.L, col. A,19 read sjor ‘violation(?)’; Maybe the word for ‘raise, lift up’ is used here in the sense of ‘to violate’. D,8 has sHr.n=f ‘he has driven away’. 33 TT,19 reads #m r=f ‘Seize him!’ 34 LGG I, 287c. 35 LGG I, 157c and Wb I, 48.14. The translation assumes that this is the word jwtjw ‘Verwestes u.ä.’ in Wb I, 48.15 and Meeks, AL I, 77.0183 and AL III, 79.0121. 36 LGG VII, 612a and Wb V, 549.21.

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15.6 The Book of Protecting the Neshmet-bark 22,27

331

22,27

Mourn39, mourn, one lets them enter40 in the twilight, 22,28 22,28 wdj=sn Qn m s.t St#.t that they might inflict evil in the secret place, 22,29 22,29 (although) Re does not command to do nn wD.n Ro jrj=s41 it. 22,30 22,30 I complained to you, Re. Drive away the sjw=j n=k Ro dr Xsf=k42 one you should repel! 22,31 22,31 You are searched for today, because of jw=k HH.tj mjn m th#=k43 your attack. 22,32 22,32 dr=k44 Dw nb ntj nhs pn May you repel everything evil of this Nehes45, 22,33 22,33 [jX]46 jr=f h#y-sw nn mdw=k n Or [what] is that which destroys it? You will not speak to Horus. 22,34 22,34 [Nor] likewise will you escape from that [nn] mj prj=k m Dw.t twy47 evil one, 22,35 22,35 the confidant of the gods. mH.t-jb48 n.t nTr.w49 22,36 22,36 [EHwtj j.]jn50 Jtm51 [‘Thoth’, said] Atum, 22,37 22,37 [Xsf=k nn jrj.t.n nhs] pn52 [‘You shall ward off these (things) that] this [Nehes has done]. P.MMA, col. 35,1–10: m Xm mdw n smj.t tfj53 Do not be ignorant of the words of that one who reports54, dd55 sp=f nb n th# who announces all his acts of aggression!’ jh#m.w sp-2 twtw (Hr) oQ=sn m jXXw

37 P.MMA, col. 34,6 omits pfj. 38 D,9–10 adds the phrase: sbj pfj Xftj n Ro sbj pfj Xftj n nSm.t sbj pfj Xftj n Wsjr Xntj jmn.t.t nTr o# Hrj-jb Jwn.t ‘that rebel, enemy of Re, that rebel, enemy of the Neshmet-bark, that rebel, enemy of Osiris, foremost of the West, great god, who dwells in Iunet (Dendera)’. 39 Jh#m seems to be a writing for jhm ‘trauern’ (Wb I, 118.20–22). 40 For oQ with causative meaning, see Vos, Apis Embalming Ritual, 88 (reference courtesy Joachim Quack) and Kurth, Einführung II, 758. 41 From here, TT is no longer preserved. 42 P.MMA, col. 34,10 reads dj=k Xsf=k ‘May you inflict your punishment’; P.L, col. A,26 jX dr=k Xsf=k ‘May you drive away the one you should repel’, and D,12 has sjw r=k Ro jw=k Xsf=k ‘Re complained against you. You will (indeed) be repelled’; see Kurth, Einführung II, 916. 43 P.MMA, col. 34,11 omits mjn. D,12 reads jw=k HH.tw dr.tw m th#=k ‘you are searched for and driven away because of your attack’. P.L, col. A,27 has Dsr which seems to be a mistake for dr. 44 P.MMA, col. 34,12 and P.L, col. A,28 omit dr=k. 45 LGG IV, 269b. 46 The lacuna is filled according to P.MMA, col. 34,13. P.L, col. A,29 has js and D,13 jsk. 47 The lacuna is filled according to P.MMA, col. 34,16. The parallels have tfj. 48 Or : pxr.t-jb(?) ‘the friendly one (of the gods)’. 49 The parallels have h#b.t ‘the herald’ (LGG IV, 794c) instead of mH.t-jb. P.MMA, col. 34,17 also adds n nTr.t ‘of the goddess’. 50 Compare Kucharek, Klagelieder, 69–70, §2 for the speech introduction j.jn. 51 The lacuna is filled according to P.MMA, col. 34,14. 52 The lacuna is filled according to P.MMA, col. 34,15. D,14 reads Xsf r=k ‘repel’. 53 P.L, col. A,33 has twy. 54 LGG VI, 333a and Wb IV, 129.15. 55 D,14 has dr=k ‘may you dispel’.

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332

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

j hmhmtj #mtj56 tm tm=k59 dr=k tm.tj60 tm r=k nhs-Tw Or nD n=k61 jt=k dj.tw62 So.t=k m tmm.w63 k#j jrj.w ob66 jm=f h#p hm68 h#p hn hbhb h#p=Tn tmm.w 23,1

dr=Tn jn Or Sod[=f]73 tp.w=Tn

23,2

tm sp-2 hbhb sp-274 hj r=k

23,3

Xr=k r t# nn Ts=k

23,4

nDr-Tw78 Xb.t=k nn rdj.n=s prj=k

O roarer57, burning one58, perished one, may you perish. You will be removed. Perish! Perish! Awake Horus, protect your father! May your slaughter be caused among64 those who do not exist65, who plot deeds of harm67 against him (= Osiris). Jump69, burning one70, jump, one who bows71, expelled one72! May you jump, you that are non-existent. 23,1 You will be removed by Horus. [He] will cut off your heads, 23,2 completely, completely,75 be expelled76, be expelled, begone77! 23,3 May you fall down to earth. You shall not rise up (again). 23,4 Your abattoir has seized you and does not

56 P.L, col. A,35 reads Hm sp-2 hp sp-2 h(#)j r=k ‘Retire, retire, jump, jump, fall down’; hp is a writing for nhp; compare Wb II, 489.4. 57 LGG IV, 803a; Wb II, 491.3–4, and Kockelmann, Meroe bis Indien, 105, with n. 385. 58 LGG I, 16b. 59 P.L, col. A,36 has tm r=k ‘perish’. 60 D,15 reads tm=k ‘you will perish’. 61 P.L, col. A,37 has nD=k ‘may you protect’. 62 P.L, col. A,38 and D,16 have dj=k ‘may you give/cause’. 63 Compare this passage in the speech of the 63rd god of Pharbaitos in the temple of Dendera: dj.n[=j] So.t m tmy.w; see Dendera X, 110,4–5 and Cauville, Chap.os. Traduction, 61. 64 A similar construction occurs in Edfu V, 52,15–16 (rdj=k So.t=k m …). 65 LGG VII, 424c. 66 P.L, col. A,39 and D,16 have #ob.t ‘damage’. 67 Wb I, 174.15. 68 D,16 has hmhm ‘roarer’ instead of h#p hm. 69 !#p seems to be a writing for (n)hp; see n. 56 above. 70 Goyon, Kêmi 19, 44 interprets hm as a writing for hmhm ‘to roar’. In my opinion, it is derived from the word hm ‘to burn’, which was also used in connection with enemies; compare Edfu I, 154,3, where the enemies hm m X.t ‘burn in the fire’. 71 !n is a writing of hnn; compare Wb II, 494–495. 72 LGG IV, 801a. 73 The lacuna is filled according to P.MMA, col. 35,12. 74 P.MMA, col. 35,13 has hb sp-2 ‘humiliated one, humiliated one’, or this is maybe just a writing of hbhb. The word is known in Coptic and Demotic; compare Westendorf, Handwörterbuch, 353 (x(e)be-) and Erichsen, Glossar, 299 (Hb), in both cases with the meaning ‘to be short, to humiliate’. It can also have the meaning ‘to trample’; compare Wb II, 486.7. Furthermore, Zandee, Death, 58 lists hb with the meaning ‘to decay’. P.L, col. A,43 reads hj sp-2 ‘fall, fall’. D,17 reads hj sp-2 r=k instead of hbhb sp-2 hj r=k. 75 Or: ‘perish, cease to exist’. 76 The brazier determinative is problematic, but there does not seem to be a verb hbhb determined with that sign. 77 For the translation ‘begone’, compare Darnell, Netherworld Books, 121, n. 388. 78 is written above the line. D,18 has nDr.n-tw=k.

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15.6 The Book of Protecting the Neshmet-bark

23,5

oH# Hr79 nSm.t 23,6 Dsr=T Hr jmj=T 23,7 23,8 23,9

jw mk.t n.t Ro H#=T EHwtj Xsr=f83 n=T Dw84 j nSm.t Sno n=T85 m##.n=T

23,10

nhr pw wdj n=f m hb(.t)

23,11

dwn.n=f obob.n=f87 t# m nhr.w=f

23,12

Hmj.n=s90 nn91 Xpr rn=f

23,13

Or sbH sp-2 n Ro dr=f Xsf=f Dw jrj.n93 nhs pn

23,14 23,15 23,16

jw=k tr.tj Sn.tw m rs=k

Xr.tw94 m nhp=k95 nDr.n nSm.t jm=k 23,18 j sbj js ntk96 n tr n mt 23,19 Xftj nSm.t wD.n Ro97 mt=k

23,17

333

let you escape. 23,5 Be warlike of face80, Neshmet-bark! 23,6 May you support81/clear the road82 for the one that is in you (= Osiris). 23,7 The protection of Re is around you. 23,8 Thoth, he will drive away for you the evil. 23,9 O Neshmet-bark, repel from yourself the one whom you have seen! 23,10 It is the villain.86 Placing in the place of execution is for him. 23,11 When he arose, he polluted88 earth with his evil89. 23,12 92 It has driven (him) away. His name will not exist. 23,13 Horus, cry out, twice, to Re! 23,14 He has driven away and he repelled the evil which this Nehes had done. 23,15 You are condemned and cursed when you awake. 23,16 You are fallen when you rise. 23,17 The Neshmet-bark has seized you. 23,18 O rebel, you are in the moment of death. 23,19 Enemy of the Neshmet-bark, Re has

79 P.MMA, col. 35,16 has oH#=T Hr=T ‘May you fight for yourself’ or ‘May you be warlike of your face’; and P.L, col. A,46 and D,18 read oH# Hr=T ‘Fight for yourself’ or ‘Be warlike of your face’. 80 Faulkner, CD, 46. 81 Faulkner, CD, 324. 82 Wb V, 609, I. 83 D,19 has Xsf=f ‘he will repel’. 84 P.MMA, col. 36,3 reads Dwtj ‘evil one’. 85 P.L, col. A,50 has Sno=T ‘may you repel’. 86 Compare the same phrase in col. 22,5 above. 87 This seems to be a reduplicated form of ob; see the parallels. 88 This verb seems to be related to the noun ob ‘Unheil, Unreines’ (Wb I, 174.15–17), so that the verb should mean something like ‘to be sinful’ or ‘to pollute’; see also von Deines/Westendorf, MedWb, 137. For another document where a verb with this meaning may occur, compare Lüddeckens, Untersuchungen, 39. See also the suggestion by Goyon, Imouthès, 80. 89 Wb II, 286.13; wordplay with Seth’s epithet Nhr. 90 P.MMA, col. 36,7 and P.L, col. A,53 have Hmj-sw m #.t=f ‘drive him away at his moment (of attack)!’ D,20 has Hmj-sw m #.t. P.MMA, col. 36,7 adds nn Xpr=f ‘He will not exist.’ 91 A part of the ink is flaked away. 92 This seems to refer to the Neshmet-bark. 93 P.MMA, col. 36,9 has dj=f Xsf ‘He caused … to be warded off’; P.L, col. A,55 dj(?)=f Xsf Dw nb ntj nhs pn ‘He caused all the evil of this Nehes to be warded off’, and D,20 has wD.n=f Xsf n=f ‘He commanded to repel … from him (= Osiris)’. 94 The parallels add jw=k in front of Xr.tw. 95 P.MMA, col. 36,11 and D,21 have m nhp ‘in the early morning’. 96 P.MMA, col. 36,13 and P.L, col. B,2 read jsk-Tw m … ‘you are in …’ and D,21–22 sbj jsk ntk ‘rebel, yours is (the time of death)’.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

23,20

j sbj tw=k98 n tr n mt99 23,21 jw=k tr.tw r Xb(.t)100 n.t Dw.w 23,22 jrj.tw s#.w=k jm=s 23,23

j sXr-sw102 jmj.w Xb.t

23,24

H#d-sw m H#d snH-sw m tm104 23,26 H#d-sw m Snw n rm.w 23,27 Sod-sw m ds bHn105 m bHn.t

23,25

23,28

o.t sp-2 jm=f dj r X.t106

23,29

dj m Hnk108 tk#=f m mnH

23,30

twt.w=f n ssf109 […]111 Dwtj pfj 23,32 [sbj]112 pfj Xftj n Ro sbj pfj113 Xftj n nSm.t 23,31

23,33

[nh]p sp-2 nhpy.w114 [mktj].w n.w oby.w116 23,35 [m##=sn-sw] Xr.tj=fj117 pfj118

23,34

97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118

commanded that you die. 23,20 O rebel, you are in the moment of death. 23,21 You are destined for the abattoir of evil. 23,22 One appoints your guards101 in it (= the abattoir). 23,23 O overthrow him, those who are in the abattoir103! 23,24 Trap him in the trap! 23,25 Fetter him with a tm-lasso! 23,26 Trap him in a fishing-net! 23,27 Cut him to pieces with a knife! Chop (him) up with a knife, 23,28 limb after limb of him107, being consigned to the fire, 23,29 placed as an offering, (so that) he burns like wax, 23,30 his figures turned to ashes.110 23,31 […] that evil one, 23,32 that [rebel], enemy of Re, that rebel, enemy of the Neshmet-bark. 23,33 Leap up, leap up leaping ones115, 23,34 [protector]s of the sanctuary(?). 23,35 [May they see him,] that one who will

D,22 has wD Ro r; see also Junker, Grammatik, 96,3. P.MMA, col. 36,15 and P.L, col. B,4 read jsk-Tw. D,22 has jsk ntk. P.MMA, col. 36,15 has mt=k ‘your death’. The parallels read Xb.t=k ‘your abattoir’. D,22 has jw=k dj.tw ‘you are consigned (to)’ instead of jw=k tr.tw. Or: jrj.tw sj#T=k jm=s ‘One causes your mutilation in it’; note the -sign for this reading. P.L, col. B,7 has j Xr-sw ‘O fell him’. LGG I, 275b. P.L, col. B,9 has snm ‘cord(?)’; maybe snm is a mistake for snH. The parallels have bHn-sw ‘chop him’. P.L, col. B,13 has dd Hr X.t ‘placed on the fire’. For the expression o.t sp-2, see Cauville, Chap.os. Index, 481 and Goyon, Dieux-gardiens I, 288 with n. (6). P.MMA, col. 37,9 and P.L, col. B,14 read jmj tk#=f … ‘Let him burn …’ D,25 has dd tk#{.n}=f mnH ‘May it be caused that he burns like wax.’ P.L, col. B,15 has sfsf ‘(his figures) are burning up’. Perhaps, the word twt ‘figure’ was used here because it has also the meaning ‘to be complete’ and therefore alludes to the total destruction. According to Wilson, Lexikon, 920, ssf has an alliteration of s for effectiveness. P.MMA, col. 37,11 has Xftj ‘enemy’ and P.L, col. B,16 and D,25 have Xftj pfj ‘that enemy’. The traces in P.BM would seem to rule out a reading as in the other versions. The combination sbj pfj a bit later on in this line suggests that it was also written at the beginning of the line. D,25 has sbj pfj ‘that rebel’ and P.MMA, col. 37,12 omits this. P.L, col. B,17 omits sbj pfj Xftj n Ro. P.MMA, col. 37,12 and P.L, col. B,17 omit pfj. The lacuna is filled according to P.MMA, col. 37,13. LGG IV, 262b. The lacuna is filled according to P.MMA, col. 37,14. However, it is written Xr jt=f ‘His father is fallen.’ The lacuna is filled according to P.MMA, col. 37,15. P.L, col. B,20 omits -sw: ‘May you see the one who

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15.6 The Book of Protecting the Neshmet-bark

335

fall. P. MMA, col. 37,16–39,3: m##119 HDy(.t)=f See his destruction120, Dwtj pfj Hrj-sw r wdj Qn that evil one, who prepared himself to do harm. nn js(?)121 Ho.w=k nn sp=f Your body does not exist (anymore), nothing remains of it. HD(.t) n Dw pw jrj.n=f It is the destruction of the evil that he has done.122 jX Ro Xsf jrj.w r=f123 O may Re repel those that act against him (= Osiris). dj-sw r Xb.t=f124 Qd-sj r=f Give him to his abattoir! Build it for him! nDr n=T Dw nb Seize for yourself (= the abattoir) all evil! 125 jw=k tr.tw r Xb.t=k mnj=s-Tw You are destined for your abattoir. It will cause you to die126. 127 Xpr Xbs=k mj D##(.t) sp=k Your destruction will take place inasmuch as your act was hostile. jn Ro wD-sw Htm=k sbj128 Xftj n nSm.t It is Re who ordered it, your destruction, rebel, enemy of the Neshmet-bark. jn Ro wD-sw Htm=k ctS xsj s# Nw.t Hno It is Re who ordered it, your destruction, sm#y.w=f129 Seth, wretched one, son of Nut, together with his confederates. m#o-Xrw130 Ro r o#pp sp-4 m#o-Xrw131 Wsjr Xntj Re is justified against Apopis, four times. jmntj.w132 r ctS pfj xsj s# Nw.t133 Hno sm#y.w=f Osiris, the foremost of the Westerners is sp-4134 justified against that wretched Seth, son of will fall.’ 119 D,26 has k# m## … ‘Then, see …’ 120 Wb III, 213.21; Westendorf, Handwörterbuch, 396 (xote), and Cauville, Chap.os. Index, 408. 121 For the reading nn in D, see Cauville, Chap.os. Index, 238. The other versions also seem to read nn. could also be read as njw or rmn. Perhaps, the scribe added the phonetic complements for one of those words by mistake. 122 The phrase recurs in the speech of the 32nd god of Pharbaitos: HD(.t) n Dw pw jrj.n=f (Dendera X, 102,8; Cauville, Chap.os. Traduction, 56); and in the speech of the 53rd god: HD(.t) n Dw pw jrj.n=f (Dendera X, 107,13–14; Cauville, Chap.os. Traduction, 59). 123 The word order is strange. One would expect jX Xsf Ro. P.L, col. B,24 reads jX Xsf jrj.w r=f ‘O, may the ones that act against him be repelled’; and D,27 reads jX Xsf jrj r=f ‘O, may the one that acts against him be repelled.’ The phrase jX Xsf jrj r=f is also part of the speech of the 17th god of Pharbaitos (Dendera X, 98,7; Cauville, Chap.os. Traduction, 54); and of the 54th god (Dendera X, 108,3; Cauville, Chap.os. Traduction, 60). 124 P.L, col. B,25 and D,27 have Xb.t. 125 D,28 has mnj=s-tw=k. 126 Lit.: ‘it will moor you’. For this meaning of mnj, compare Wb II, 74.7; Junker, Grammatik, 96, 3, and Kurth, Einführung II, 759. 127 D,28 reads Xpr Xb.t=k mj Dd[.n]=k sp.w=k ‘Your abattoir will come into being as you have said your misdeeds.’ 128 D,29 adds pfj ‘that’. 129 P.L, col. B,30 omits Hno sm#y.w=f. 130 P.L, col. B,31 has sm#o-Xrw ‘(Re) is made justified’. 131 P.L, col. B,32 has sm#o-Xrw. 132 P.L, col. B,32 reads Wsjr ^Wn-nfr¼ ‘Osiris ^Wennofer¼’ instead of Wsjr Xntj jmntj.w. D,30 has Wsjr Xntj

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336

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

m#o-Xrw135 Wsjr NN r Xftj.w=f sp-4 Dd-mdw Hr twt n ctS jrj m mnH dSr dj r X.t m-b#H nTr pn jw=f pw

Nut together with his confederates, four times. Justified is the Osiris of NN against his enemies, four times. Words to be spoken over a figure of Seth, which is made of red wax and consigned to the fire in front of this god. It has come (to an end).

jmnt.t nTr o# Hrj-jb Jwn.t ‘Osiris, foremost of the West, the great god, who dwells in Dendera’. 133 P.L, col. B,32 omits s# Nw.t. 134 P.L, col. B,33–36 adds sm#o-Xrw Or s# #s.t s# Wsjr r ctS xsj Hno smy.w=f sp-4 sm#o-Xrw #s.t wr.t mw.t-nTr r ctS xsj Hno smy.w=f sp-4 ‘Horus, son of Isis, son of Osiris is made justified against Seth, the wretched one, together with his confederates, four times. Isis, the great, the mother of the god is justified against Seth, the wretched one, together with his confederates, four times.’ 135 P.L, col. B,36 has sm#o-Xrw.

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15.6 The Book of Protecting the Neshmet-bark (P. BM 10252, col. 22–23): Commentary1 Parallels

P.MMA = P. MMA 35.9.21, col. 33–392 P.L = P. Louvre N. 3129, col. A–B,393 P.A = P. Cairo JE 97249, papyrus 134 TT = Tomb of Ramose, TT 7, north wall and northern part of the east wall of the chapel5 D = Second register of the south wall of the first western chapel of Osiris in the temple of Dendera6 P. Aberdeen inv. 164, 178, 179, 181, 183, 185, 187, 1887 Furthermore, parts of the ritual were adapted for the words that were supposed to be said by some of the 77 gods of Pharbaitos in a scene in the temple of Dendera, in the second eastern chapel of Osiris.8

Current State of Research Goyon, Kêmi 19, 23–65 22,1

Title Only three of the known versions have a definite ‘title’, each one different from the other two. These are P.BM, D, and TT. The remaining parallels use the following phrase Xr Hr Hr=k as a title.9 The heading of the version in the temple of Dendera (D,1) reads: mD#.t n.t s# [dp.t]-nTr10 [… n#]11 sbj.w rdj r X.t Dd-mdw ‘Book of the protection of the [bark] of the god12 1 The Book of Protecting the Neshmet-bark was already the topic of the author’s MSt thesis. For a more detailed commentary, compare Gill, Studies on the Book of Protecting the Neshmet-bark, unpublished MSt thesis Oxford 2011, and the forthcoming publication of the version in Aberdeen mentioned below. 2 Goyon, Imouthès, pl. XXXII–XXXIV. See also Kucharek, Klagelieder, 40–41 and Assmann, Totenliturgien III, 20. 3 Unpublished; private photographs from the Louvre; for more information on this papyrus, see Altmann, Kultfrevel, 3–4 and Assmann, Totenliturgien III, 20. 4 Burkard, Asasif, 54 and Taf. 42.2. See also Goyon, Imouthès, 77. 5 Unpublished; private photographs. I would like to thank Eva Hofmann (Heidelberg) for sending me scans of the original photographs. A small black-and-white photograph is now published in Quack, in Mittelmeer, 396 (reference courtesy Joachim Quack). 6 Dendera X, 296–299 and Cauville, Chap.os., pl. X 148, 171–172. 7 Unpublished demotic written Middle Egyptian version. I should like to thank Joachim Quack (Heidelberg) for making me aware of these fragments and Michelle Gait and Kim Downie for allowing me to study the originals and for providing me with photographs. A conservation project leading to the complete reconstruction of the texts in the relevant frames is currently in preparation by the museum. Nevertheless, due to the major differences between this version and the hieroglyphic and hieratic versions, the Aberdeen-parallel will not be included in the following translation and commentary. The publication, however, is in preparation by the author. 8 They are referred to individually in the following commentary. Only some of them have, so far, been identified by Goyon, Imouthès, 76–77. 9 See also Schott, Bücher, 103 (194). 10 According to Schott, Bücher, 103 (194) and Goyon, Imouthès, 75 with n. 2 one should read nSm.t. But in comparison with the phrase s# pw n dp.t-nTr at the end of this text (Dendera X, 299,10–11 and Schott, Bücher, 329 [1493]), dp.t seems to be the preferable reading.

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338

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

(= Osiris) [… the] rebels and putting (them) into the fire13. Words to be spoken’; and the one in Theban Tomb 7 (TT,1): jrj.wt […]14 n mD#.t ‘That which […] of the book have to do’. 22,2

An excerpt reading Xr.n=j ctS Hr Hr=f m nw r x#.t=f ‘I have felled Seth on his face. Do not look at his corpse!’ can be found in the second eastern chapel of Osiris in the temple of Dendera.15 The passage recurs in the speech of the 21st god of Pharbaitos in the temple of Dendera: Nhr pw k#j.n=f Dw Xpr rn=f ‘This villain, he plotted evil. His name will exist.’16

22,5–6

22,8

This line is also attested as an excerpt in the temple of Dendera: dSr.tj Hoo.tj stp sbj n X.t=f ‘being red, enemy, being sharp, while perishing in his fire’.17 22,12

Compare the similar phrase jr.t=Tn Hr=f nHb.w ‘Your eyes on him, Nehebu’ in the temple of Dendera.18 This line is also attested as an excerpt in the speech of the 21st god of Pharbaitos in the temple of Dendera: H#=k sbj Xr.tw m #mm=k ‘Back, rebel, fall into your burning.’19 22,16

The passage recurs in the speech of the 21st god of Pharbaitos in the temple of Dendera: sh#tj jrj.w=f t# pn r=k nj oQ=k m St#.w=f ‘ch#tj, his (= Osiris) companions of this land are against you. You will not enter to his secrets.’20 22,18–19

An excerpt of this line is also attested in the speech of the 25th god of Pharbaitos in the temple of Dendera: #hm sp-2 twtw (Hr) oQ=sn m jXXw ‘Mourn, mourn, one lets them enter in the twilight.’21 22,27

Compare a passage of the speech of the 4th god of Pharbaitos in the temple of Dendera: jw=k HH.tw dr.tw m th# ‘You are searched for and driven away because of your attack.’22

22,31

Compare a passage from the speech of the 63rd god of Pharbaitos in the temple of Dendera: Hmj-w m #.t=f nj Xpr rn=f ‘Drive him away at his moment (of attack). His name will not exist.’23

23,12

11 12 13 14 15 16 17 18 19 20 21 22 23

Traces of are visible. The reading n# follows the BM-parallel. For the identification of dp.t-nTr with the Neshmet-bark, see Herbin, Parcourir, 100. Compare the parallels cited by Goyon, Kêmi 19, 28, n. 2. A possibility is to read this group as Sm.wt with the sense of ‘procedures’. Then, the title would read ‘Carrying out the procedures of the book’. One might also consider the reading sbj ‘to conduct’ in the lacuna. Dendera X, 99,10–11. Compare also the translation by Cauville, Chap.os. Traduction, 55. Dendera X, 99,11. See also Cauville, Chap.os. Traduction, 55. Dendera X, 99,12. See also Cauville, Chap.os. Traduction, 55. Dendera X, 99,12. See also Cauville, Chap.os. Traduction, 55, who translates ‘gardiens’ for nHb.w. Dendera X, 99,12–13. See also Cauville, Chap.os. Traduction, 55. Dendera X, 99,13–14. See also Cauville, Chap.os. Traduction, 55. Dendera X, 101,2. See also Cauville, Chap.os. Traduction, 55. Dendera X, 95,4. See also Cauville, Chap.os. Traduction, 52. Dendera X, 110,5. See also Cauville, Chap.os. Traduction, 61.

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15.6 The Book of Protecting the Neshmet-bark

339

Compare also a phrase in the speech of the 51st god of Pharbaitos in the temple of Dendera: sXr.tw m nhp ‘you are felled in the early morning.’24 23,16

See also the phrase in the speech of the 20th god of Pharbaitos in the temple of Dendera: dj.n=j Xbj sbj.w jsk m tr n mt ‘I have caused the rebels to be reduced, consigned to the moment of death.’25 23,18

Compare a section of the speech of the 13th god of Pharbaitos in the temple of Dendera: jw=f tr.tw r Xb.t n.t Dw ‘He is destined for the abattoir of evil’26; and of the speech of the 40th god (dj.n=j nhr r Xb.t n.t Dw ‘I have consigned Neher to the abattoir of evil’)27, which is similar to the Dendera-version of the Book of Protecting the Neshmet-bark. 23,21

Compare a passage in the speech of the 12th god of Pharbaitos in the temple of Dendera: H#Q.tw=f n oH.t n.t rm ‘He is captured in a fishing-net.’28 23,26

Compare the phrase in the speech of the 40th god of Pharbaitos in the temple of Dendera: o.t sp-2 jm=f dj r X.t ‘limb after limb of him, being consigned to the fire’.29

23,28

Compare a close parallel in the speech of the 15th god of Pharbaitos in the temple of Dendera: dj.n=j x#btj m Dsr tk#=f n mnH o.wt=f nb m sfsf ‘I have given the crooked one30 as a consecration31/purifying action32, (so that) he burns like wax and all his limbs are burning up’33; and in the speech of the 34th god: dj.n=j nhs m Dsr tk# n mnH ‘I have given Nehes as a consecration/purifying action, burning like wax.’34 By comparing the passage in the Book of Protecting the Neshmet-bark with these phrases, one wonders whether it should probably also read dj m Dsr tk# and that, in view of the Hnk-hand sign in P.BM, this might be a confusion with the Dsr-arm. 23,29–30

23,34

Wilson, Lexikon, 149 reads ob.t-wsX.t for D and interprets it as ‘a room for the protection of gods’. In my opinion, one should just read ob.t as does Wb I, 176.5, since is incompatible with the reading wsX. LGG III, 457c suggests a reading wob.t for D, but compare the writings of wob.t in Wb I, 284. The other versions, except D, have confusing determinatives, which indicate that the writers themselves were not sure about the meaning of the word. According to Egberts, P.MMA may read ob-mH.tj representing the ‘northern sanctuary’, this and the ‘southern sanctuary’ being designations of Lower and Upper Egypt.35 According to 24 25 26 27 28 29 30 31 32 33 34 35

Dendera X, 107,7. See also Cauville, Chap.os. Traduction, 59. Dendera X, 99,7–8. See also Cauville, Chap.os. Traduction, 54. Dendera X, 97,8. See also Cauville, Chap.os. Traduction, 26. Dendera X, 104,10. See also Cauville, Chap.os. Traduction, 57. Dendera X, 97,4. See also Cauville, Chap.os. Traduction, 53. Dendera X, 104,10. See also Cauville, Chap.os. Traduction, 57. LGG VI, 9b. See TLA: http://aaew.bbaw.de/tla/servlet/GetWcnDetails?u=gast&f=0&l=0&wn=185470&db=0 (last accessed on 13.09.2016). Compare Cauville, Chap.os. Index, 659 for this translation of Dsr. Dendera X, 97,15. See also Cauville, Chap.os. Traduction, 54. Dendera X, 102,11. See also Cauville, Chap.os. Traduction, 56. Egberts, In Quest of Meaning, 304.

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340

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Meeks, this ob.t is the room in which the final rites of the burial took place.36 He also agrees with the translation ‘abaton’. For other occurrences of this word and some explanations on the meaning of ob, see Egberts, In Quest of Meaning, 304. The closing formula of D,30–35 reads:37 Dd-mdw Hr twt n ctS m mnH dSr hrw n wD# n nSm.t r #bDw snH m Sntj n mnw km rdj H#d(?) Hr=f H#d-sw m Snw n rm.w tXs m o.t sp-2 m nX# n ds km rdj Hr X.t n jnj.t n xsj xr=f jr Sdj mD#.t tn m Hb.w Wsjr dj XpS n sm# n jt=f38 m xr.t-nTr m jsw n=s wD# sj dj n=f jr Sdj sj hrw n wD# n nSm.t r #bDw jw=f h#j=f r nSm.t n Ro Xsf sbj pn n nSm.t 39 sHtm Xftj pw #X40 n Wsjr #X n Sdj-sj s# pw n dp.t-nTr ‘Words to be spoken over a figure of Seth made of red wax, the day of the navigation of the Neshmet-bark to Abydos. Binding with a cord of black fibre41 and placing a trap(?)42 over it (= the figure). Trap it in a fishing-net, butcher (it) limb by limb with a knife of black flint43, place on the fire with grains of bryony under it.44 With respect to the one who recites this book at the festivals of Osiris, the foreleg of a bull will be given to his father in the necropolis: as a reward for it. The man who has given (it) to him will be healthy. If a man reads (it at) the day of the navigation of the Neshmet-bark to Abydos, he embarks on the Neshmet-bark of Re. Repelling this enemy of the Neshmet-bark and destroying this rebel are useful for Osiris and are useful for the one who recites it. It is the protection of the bark of the god.’45

36 Meeks, BiOr 56, 577. 37 Part of this closing formula is also preserved on a small fragment of the Asasif-papyri; see the literature references above and compare the synopsis for its position. 38 Junker, Grammatik, 108, 3 and Goyon, Kêmi 19, 64 transliterate b#. Goyon also reads , although the sign is clearly which normally reads jt; see Kurth, Einführung I, 434 (13.) and Leitz, Quellentexte, 174 (X2D). Cauville, Chap.os. Traduction, 161 also reads jt ‘father’. On the other hand, Kurth, Einführung I, 430, n. 42 states that there was sometimes confusion between the two signs, so that a reading b# is also possible and would fit the context better. Furthermore, a reading jt would be unusual, because it would be someone other than the reciter who would benefit from the recitation. 39 P.A reads […] pw Hr nSm.t […] ‘this […] upon the Neshmet-bark […]’. 40 P.A has jw #X. 41 For the phrase snH m Sntj n.t mnw km, see also P. Bremner-Rhind, col. 26,3 (Faulkner, Bremner-Rhind, 56) and P. BM EA 10059, col. 9,10–11 and 12 (Leitz, Papyri, 69 with n. 167 and pl. 34). 42 Cauville, Chap.os. Traduction, 161 reads H#d ‘un filet(?)’; Goyon, Kêmi 19, 62, n. 5 suggests a reading #X.t as a derivation of Wb I, 18.15 ‘Messer’. According to a passage in P. Jumilhac, the suggestion by Cauville is more plausible. This reads: jr Hw.t-H#d ctS pw snH m o.wj=f rd.wj=f rdj H#d Hr=f rdj xr Wsjr ‘With respect to the Hw.t-H#d, it is Seth bound hand and foot, with a trap placed over him and set under Osiris.’ (P. Jumilhac, VIII,19–20), see also Vandier, Jumilhac, 119. Seth bound beneath a trap under Osiris is also depicted in the vignette on pl. X of Vandier, Jumilhac in the bottom right corner. Nevertheless the harpoon-determinative is confusing. 43 For m nX# n ds km, see also Dendera X, 95,10 and 99,2. 44 For jnj.t, see Charpentier, Botanique, §139 who suggests a variant writing for jny.t ‘ein Pflanzenteil (Kerne??) von Datteln, vom Flachs’ (Wb I, 94.4–5); see also Wb Drogennamen, 36–37. According to Wb III, 399 xsj is a writing for Xs#w; see also Junker, Grammatik, 23, 1a. The identification of this plant is not sure. Wilson, Lexikon, 748 interprets it as ‘bryony? a climbing hedge plant’. The plant is also listed in Charpentier, Botanique, §859 and mentioned on p. 555. For its use, compare Wb Drogennamen, 403. See also Goyon, Kêmi 19, 64, n. 4 and compare the discussion and literature references by Meeks, Mythes, 130–131 (438). Rdj Hr X.t n jnj.t n xsj: The same phrase occurs in Dendera X, 119,11–12 and a similar one in Dendera X, 108,11–12, where it says: rdj.n=j NbD Hr X.t n jnj.wt n Xs#.w xr=f ‘I have placed the evil one on the fire with grains of bryony under him.’ See also Cauville, Chap.os. Traduction, 60; Goyon, Dieux-gardiens I, 362 with n. (6); Goyon, Imouthès, 77, and Pantalacci, BIFAO 86, 268. 45 Compare Excursus I (chapter 12) for more information on the closing formulas.

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15.6 The Book of Protecting the Neshmet-bark

341

Furthermore, the version in the temple of Dendera has a vignette, depicting Thoth with a papyrus-roll in his hand, as he recites the Book of Protecting the Neshmet-bark according to his Abydenien role in the procession of Osiris.46 The inscription above the deity reads: Ddmdw jn EHwtj o# o# wr nb %mnw nb sS HQ# mD#.wt ‘Words to be spoken by Thoth, the twice very great47, lord of Hermopolis48, lord of writing49, ruler of books50’; and the one in front: [...] r s.t xr snn=k [... nTr ... nTr(?)] nTrj m NTrj.t ‘[...] to the place containing your statue [... god ...] divine [god(?)] in NTrj.t.’

46 See also Cauville, Chap.os. Commentaire, 147 and Derchain, CdÉ 72, 14, n. (46). Elsewhere, Thoth is sometimes called the son of Osiris (Kurth, LÄ VI, 499) and one who knows all rituals; he also acts as a lector priest (Kurth, LÄ VI, 507). 47 LGG II, 16a and Quaegebeur, in Gs Daumas. 48 For the combination of these two titles, see LGG II, 16a [10]. 49 LGG III, 741b. 50 LGG V, 511b and Weber, Buchwesen, 191, n. 390.

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15.7 The Great Ceremonies of Geb (P. BM EA 10252, col. 24–35): Transliteration and Translation1 24,1

gmj wS o# mj o#(?) nw

ntf pw 24,2 m#T.jn Gb Hr nTr.w ntf pw nw sT# m Qm#.n=f4

24,3

ntf pw Xj n nwb prj jm=f5

24,4 24,5

sD(tj) nn m nb jnj=f n=T Or.t6 wsr(.t)

sD(tj) nn m nb jnj=f n=T Or.t wsr(.t)7 24,6

mdw=T10 Hr mn=f

ntf pw jw n=T11 jw ntT12 jrj(.t)-sw

24,7

jw n=T jwow=T jrj-sw

24,1

Found destroyed, great like the extent/nature2 of this(?). That is it. 24,2 Then, Geb mourned3 on account of the gods That is it. 24,3 (and) this, the injury inflicted on the one he had created, That is it. 24,4 the child of gold, that came forth from him. 24,5 This child8 is the lord. He will be brought for you, Horit, mighty one9. This child is the lord. He will be brought for you, Horit, mighty one. 24,6 You speak about/because of his (= Osiris) suffering. That is it. 24,7 Yours is the mourning13, you are the one who made it, Yours is your heritage, (o) one who made it.

1 The later additions (glosses) are printed in grey and in a separate line here. Parts where P. BM 10252 is not preserved are restored according to P.B, unless otherwise stated. A detailed commentary on those parts being only preserved on P.B cannot be part of this work, but is provided by Backes’ edition of this text. However, in cases where my translation and interpretation of P.B. varies from that of Backes, relevant explanations are given in the commentary. 2 The second o# is written different than the first one. For the reading as o ‘extent, nature’ for the second occurrence (which is attested in Demotic), compare the discussion by Quack, Enchoria 23, 62–75 and see CDD_o, 1–2. 3 For m#T and its different meanings, compare Kucharek, Klagelieder, 545–547. 4 For this Ptolemaic writing of Qm#, see Wb V, 34 and Wilson, Lexikon, 1056. 5 This line did not receive a later gloss, possibly because the scribe forgot to write ntf pw. 6 Although Horit does not have a female determinative, the reading is sure due to the t that is clear in both the original sentence and the later addition. 7 The determinative of the seated goddess is added above the line due to shortage of space. 8 LGG VI, 723b. 9 LGG II, 579b. 10 The writing of the verb mdw is unusual. 11 For the grammatical construction of jw + dative to express possession, see Gardiner, EG, 88 (§114.1) and Allen, Middle Egyptian, 118 (10.7). 12 See Wb II, 357 for this writing. 13 See the same writing in Wilson, Lexikon, 49 and compare Meeks, BiOr 56, 574. The word is also used in the Introducing the Multitude, P. BM 10081, col. 9,22.

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344 24,8

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 24,8

m nS-sw mn.t=f(?)

ntf pw 24,9 m##=T nXwj Hr sbj jm=f m##=T nXwj=T Hr sbj.w jm=f 24,10

Xor=T14 Xmj-T(w)15 sTs Hr jt=f

Xor=T Xmj-T(w) sTs Hr jt=f 24,11

twt.n=f m nw nfr16 Hr jmn.t=s

twt.n=f m nn mj.t wtT-sw 24,12

sXm=sn (n) nwb prj jm=f jn gmH-sw

#ms=sn (n) nwb prj jm=f18 24,13 jn gmH-sw 24,13

m##=T m#T=f20 rmj

m##=T m#T=f rmj 24,14

Twt nD s#r=f

Twt nD s#r=f 24,15 ntsn22 r.skm23 n=f Dw Qd ntsn r.sHm n=f Dw [Qd]24

when his suffering(?) expelled him (= Osiris) (from his heritage). That is it. 24,9 You see the lamentation because of the one who rebelled against him. You see your lamentation because of the ones who rebelled against him. 24,10 You rage, (because) the one who was stretched out on his father did not know you. You rage, (because) the one who was stretched out on his father did not know you. 24,11 He has been assembled/united as/in this one with a beautiful face17, whom she had hidden. He has been assembled/united as/in this (one) equal/similar to the one who had begotten him. 24,12 Their sXm-sceptre of gold, which came forth from him, so says19 one who caught sight of him. Their #ms-sceptre of gold, which came forth from him, 24,13 so says one who caught sight of him. 24,13 You see the mourning of him and the weeping. You see the mourning of him and the weeping. 24,14 You are the one who attends to21 his need. You are the one who attends to his need. 24,15 They (= the gods) are the ones who put an end to him, the one of evil character25. They are the ones who repulsed for/from him

14 The baboon seems to be drawn here, since it is the only walking animal also attested in hieroglyphic writings of Xor; see Wb III, 244. 15 For the usage of this unusual elaborate form of , see Quack, Supposed syllabaries (forthcoming). 16 Instead of the nfr-sign itself, this rather seems to be a hieratic mistake for the mj-sign (as in the gloss), which both look very similar. 17 LGG IV, 214c. 18 The scribe uses black dots to indicate, when something is continued in another line; see chapter 11.6.1. 19 The reading of the preposition jn ‘by’ is in theory also possible, but that does not make much sense to me here. 20 For alone being read m#T, see Kurth, Einführung I, 426 (19.). 21 The translation ‘to attend to’ for nD follows Faulkner, JEA 22, 125. 22 Similar writings for the independent pronoun are attested in Ptolemaic texts; see Kurth, Einführung II, 613– 614, so that I suggest interpreting the writing as the independent pronoun. 23 For the value km of the throwing stick, see Kurth, Einführung I, 393 (26.).

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15.7 The Great Ceremonies of Geb

24,16

smj m-b#H=sn r mtr=f tr

s[m]j m-b#H=sn r mtr tr 24,17

Xsf=s dSr.w26 n jw=f

Xsf dSr n jw=f 24,18

H#.tj-o m jrw Gb ntf pw 24,19 28 js sw m H#tj mnX n nTr.w jsk-sw m H#tj mnX n nTr.w 24,20 mj29 bnn-sn mwj30 bnn-sn wrD sw m onX r Qm# n=f

24,21

ntf pw 24,22 pHrr sbj.w Hr Sn rd.wj Hr Sn rd.wj=f32 24,23 nn pHtj=f33 wdj(?) nSn34 nn pHtj=f wdj(?) nS[…] 24,24

s#w-o mj ntj nn Xpr=f r=f

s#w-o mj […] […]=n35 rX.wjn wn=f r mD(d)

24,25

345

the one of evil [character]. 24,16 Reporting in their presence in order to witness it, the moment. Reporting in their presence in order to witness the moment. 24,17 They(?) repel the red ones/impurity at his coming (= when he [Osiris or Seth] comes). The red one/impurity27 is repelled at his (= Osiris’ or Seth’s) coming. 24,18 Beginning of the ceremonies of Geb. That is it. 24,19 He is the splendid heart of the gods, He is the splendid heart of the gods, 24,20 the semen which has created them (= the gods). the semen which has created them. 24,21 The weary one, he lives31 in order to create for himself. That is it. 24,22 The rebel (= Seth) runs on what his feet encompass. on what his feet encompass. 24,23 His strength does not exist, (that of) the one who causes trouble(?)/to cause trouble(?). His strength does not exist, (that of) the one who causes trouble(?)/to cause trouble(?). 24,24 The weak armed is like one who did not come into existence against him (= Osiris). The weak armed is like […] 24,25 […] we know that he hastened36 in order

24 For the same, but completely preserved writing of Dw-Qd, compare P. BM 10252, col. 1,10 (Spells against Enemies). 25 This is clearly Seth; see LGG VII, 610c for further attestations. 26 For the writing of the dSr-bird, compare the examples in Möller, Paläographie III, 19 (213) and Verhoeven, Buchschrift, 140–141, and see the palaeography (chapter 20). The word is written out fully in the gloss. 27 LGG VII, 570c. See also Wilson, Lexikon, 1209. 28 On the non-enclitical use of the particle js, see Gardiner, EG, 185 (§247, OBS.) and Kurth, Einführung II, 778–779. 29 Wb II, 36; Wilson, Lexikon, 413. 30 Wb II, 53.4; Wilson, Lexikon, 418. 31 See Gardiner, EG, 98 (§124). 32 The gloss only refers to the second part of the sentence since the first part seemed to be clear for the scribe. 33 For a similar example of this unusual pH-sign, see Möller, Paläographie III, 13 (147, p3055,29,2) and Verhoeven, Buchschrift, 128 (F9) with the same example. Compare also the same writing in col. 35,7 and P. BM 10081, col. 23,6 (Glorifications III). 34 For wdj nSn, compare Wb II, 341 and Wilson, Lexikon, 550.

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346

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

to hit37. jw=n rX […] We know […] 24,26 24,26 [kh]b Ssp Hw.wt38 [Raging] one, who took possession of the houses. khb […] Raging one […] 24,27 24,27 […]n.w Dd=sn39 mH40 t# pn […] they say, this land is distressed. […]n.w Dd(?)[…] […] Approximately 10 lines are missing 25,1 25,1 jw=T (Hr) Xdj Hr v#-tnn41 Hr=f You are going downstream upon Tatenen, on account of him (= Osiris). jw=T (Hr) Xdj42 Hr v#-tnn Hr=f You are going downstream upon Tatenen, on account of him. 25,2 25,2 Does he not spend the day protecting nn wrS=f Hr wSb=f him? nn wrS=f sDr=f Hr wSb=f Does he not spend the day and night protecting him? 25,3 25,3 43 nj m## jrj.t jm None sees what has been done there. nn m## m jr.t None sees that which has been done. 25,4 25,4 sT#44 on45 jmnt.t/wnm.t m-m46 Hr Ssp=f The injury/attack is averted. The western goddess47/right eye is there and receives him, st#w onn jmn(.t)/wnm(.t) m-m Hr Ssp=f The injury/attack is averted. The western goddess/right eye is there and receives him, 25,5 25,5 [nb]j nwb.w ntj m c#w [the one who is fashioned] of gold, who is in Sais. nwb nb t#(?)48 m c#w49 the golden one50, lord of the land in Sais. 25,6 25,6 m#{#}wj Hr.tj nj sf(#) The two eyes are new, without being merciful/cut up.

35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50

Jw alone, as written in the later gloss, seems unlikely to me, since the lacuna is too long. The determinative, however, suggests a meaning like ‘to turn back’, so that wnn is probably written for onn. Faulkner, CD, 124 and Wilson, Lexikon, 485–486. The same writing of Hw.wt is used in P.B, col. 3,41; see Backes, Papyrus Schmitt, 180. The plural form is also written without plural-strokes in l. 16 and 20. For further examples of and written for the 3rd person plural, see Quack, Supposed syllabaries (forthcoming). For this writing and the meaning of mH, compare Kucharek, Klagelieder, 547–548. See the hieratic signs listed in Möller, Paläographie II, 6 (70) and Verhoeven, Buchschrift, 112 (C18). Parts of the ink are flaked away, so that one gets the impression that n is written instead of d. The fragment at the beginning of this line is placed upside down and needs to be rotated. The writing only of for m## ‘to see’ is also attested in the Introducing the Multitude; see for example P. BM 10081, col. 12,28 and P. MMA 35.9.21, col. 50,5 (Goyon, Imouthès, pl. XXXVIII). For sT#, see 24,3. For being read on, see Kurth, Einführung I, 128 (5a) and Wilson, Lexikon, 154. The preposition is also written in P.B, col. 6,32. See also Quack, Supposed syllabaries (forthcoming). LGG I, 362a. Although the original text suggests that ntj is written here, the traces rather look like the hieratic writing of t#. The determinative might be a confusion with the word s#.t ‘wall’. However, compare the epithet s#.t n.t sp#.wt ‘wall of the nomes’ of Osiris in the temple of Dendera; see LGG VI, 124b. LGG IV, 178a.

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15.7 The Great Ceremonies of Geb

m#wj Hr.tj nn sf 25,7

[…].t mH(.tj)(?) sbj m sbsb

x.t mH sbj m sb sp-2 25,8

Snj=k-sw51 sX52 Gb m Qm#.n=f

Snj=k nn Xsf Gb m Qm#.n=f 25,9

oHo.tw Hr Snj Dd m r#

oHo.tj Hr Snj Dd m r# 25,10

Xt jmj-sHtj Or pw

Xt jmj-sHtj Or pw 25,11 55

smj nw56 j.jrj(?) n.t Wsjr Hb w#g57

smj=k nn jrj Hr Wsjr hrw Hb w#g 25,12

..?.. St#w.t oHo pD

n xnw St#.t oHo m pD.t 25,13

Gb jn wsr(.t) Gb j.jn59 wsr.t60 25,14 Xr mj wp=k sm#y.wt Hr sbj61 wr jb.w

347

The two eyes are new, without being merciful/cut up. 25,7 […] is mourned, while she/it goes driving away (enemies). The body is cared for, while she/it goes driving away (enemies). 25,8 May you exorcise him (= Seth), whom Geb has pushed away from the one he had created53, May you exorcise these that Geb has repelled from the one he had created, 25,9 by standing upright while exorcising, enduring in the mouth, by standing upright while exorcising, enduring in the mouth, 25,10 behind/accompanying54 the jmj-sHtjpriest, he is Horus. behind/accompanying the jmj-sHtj-priest, he is Horus. 25,11 Announce this that is done of/for Osiris (at) the w#g-festival, May you announce this that is done for/because of Osiris (on) the day of the w#gfestival, 25,12 ..?.. the St#.t-sanctuary while standing fully erect58. in the chapel of/within the St#.t-sanctuary while standing fully erect. 25,13 ‘Geb’, said the powerful one, ‘Geb’, said the powerful one, 25,14 So62, come, may you judge63 the

51 The upper part of the Sn-sign is written in black, the lower part in red. 52 Although no determinative is offered, I would suggest interpreting sX as the word for ‘hit, beat’ (Wb III, 466– 467), especially since the equivalent in the gloss is Xsf. Furthermore, according to Wb III, 467.4, sX can also be translated as ‘wegstoßen’. 53 For Qm#.n=f, see the commentary under 24,3; also referred to in 24,21. 54 For this meaning of Xt, see the examples in the TLA: http://aaew.bbaw.de/tla/servlet/GetWcnDetails?u= gast&f=0&l=0&wn=121660&db=0 (last accessed on 27.09.2014). 55 From here, the parallel P.Ber. starts. 56 Nw seems to be the demonstrative pronoun, whose equivalent in the gloss is nn, as in 24,11. For the same, see further 25,28 and 27,10. 57 The tj-group might be the result of a confusion with Xntj. 58 For the combination of oHo and pD, see a bit further down 25,16. Compare also the phrase pD (m) nmt.t ‘to stride widely’ (Wb I, 568). 59 Compare Kucharek, Klagelieder, 69–70, §2 for the speech introduction j.jn. 60 The scribe wrote t and egg without lifting up the rush. 61 Although this is a very unusual writing, the ink that is still preserved suggests this reading. For used as a

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348

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

jH mj wp=k sm#y.w Hr sbj.w64 25,15 wr jb.w 25,15

Hr sXr.w66 n onn

Hr sXr.w n onn 25,16

oHo Hr pD n-m nHb.w Hr wDb Ndy.t

oHo Hr pD m nH.w 25,17 Hr wDb67 Ndy.t 25,18

m#[…]tj.w s#o.w t# pn dd onX […]

m#T.w(?) s#r.w t# pn dj onX r nn jr.w 25,19

s# js wp x.t sXm Gb Hr mw.t=f69

s# js wp x.t sXm Gb Hr mw.t=f 25,20

Xj nbj nwb bnn71 m#T72

s#.wj jmj-wtj73 kw mw.t=f(?)74

confederates (of Seth) and the rebel against the one with great hearts, Hey65, come, may you judge the confederates and the rebels 25,15 against the one with great hearts, 25,15 because of the plans of turning back/revolution. because of the plans of turning back/revolution. 25,16 Stand (upright) and stretch (yourself) out68 with the praying ones on the river bank of Nedyt, Stand (upright) and stretch (yourself) out with the praying ones 25,17 on the river bank of Nedyt, 25,18 […] the need of this land, which has given life […], those that mourn the need of this land, which has given life to these altogether, 25,19 since he is the son who opened the womb, the power of Geb in70 his mother, since he is the son who opened the womb, the power of Geb in his mother, 25,20 child, made/fashioned of gold75, begetting one76, the one who is mourned, the gold in the midst of the darkness, His mother(?)

writing for sbj, see 26,29 and the explanations there. 62 Wb III, 317.VI and Gardiner, EG, 180–181 (§239). 63 Wilson, Lexikon, 221–222. 64 The rest of the text is written in the free space at the end of the line underneath, marked by a black dot just above sbj and in front of wr. 65 Gardiner, EG, 189 (§258). 66 The writing for sXr is also used on the Naukratis Stela and in P. MMA 35.9.21, col. 44,5; see Quack, Supposed syllabaries (forthcoming). 67 The is placed a bit above the line, flowing into . 68 For oHo pD, see also 25,12. 69 The scribe made a curved line to clearly separate original text and gloss. 70 Or: ‘on account of’; see Smith, Traversing Eternity, 111. 71 For this unusual writing, see already 24,20. 72 What looks a bit like a t might also just be ink from something that the scribe wrote before and then washed out. 73 Wb I, 76 and Gardiner, EG, 131 (§177). 74 The scribe added a curved line after kkw in order to indicate that what follows does not belong to the previous words anymore. Although the relevant signs are mainly washed out today, presumably a finger was written on top. This is the usual insertion mark (see chapter 11.6.3). However, here it seems to mark the words that belong to the previous line, where the word for ‘mother’ is written in an unusual hieratic form. The sings in our line where originally maybe a clear writing of mw.t=f. Nevertheless, this reading is hypothetical and it

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15.7 The Great Ceremonies of Geb 25,21

349

25,21

fashioned (in) the left eye, placed on the right eye. Great mourning is among the gods. fashioned in the left eye, placed on the right eye. 25,22 25,22 They shall be turned away. The wn.Xr-r=w78 onn.w Qm#tj.w r ntj r=f79 mourners are against the one who is against him (= Osiris). wn.Xr-r=f onn sbj Qm#[…] r ntj r=f He shall be turned away, the rebel. The mourners are against the one who is against him (= Osiris). 25,23 25,23 The one with weary heart80 lives for our wrD-jb m onX r=n sake. wr jb m onX r=n The one with great heart81 lives for our sake. 25,24 HH Dd=k t# nn Xsf=k-s(w) jp=k rf jwtj.w 25,24 O one who searches (for him = Osiris), […] you may say: Earth, you may not repel him. May you reckon/assess/assign those that are non-existent […] 25,25 dj[=k(?)] x#.t[=f(?)]82 n=n m#(T)(?)=n83 m 25,25 May [you(?)] give [his(?)] corpse to us, pr.t o#.t84 […] Xmj=n m#[T(?) …] (so that) we can mourn in a great mourning […] we do not know mourning(?) […] 25,26 25,26 […] t#85 jm=n […] the land with us. […] Smj(?)=n […] […] we go(?) […] 25,27 25,27 […] Hr=f(?) Hr jwow jrj.t nwd jm(?)86 […] on/at him(?) at/because of the heir. Turning aside there(?) […] […]=f Hr jw[…] […] his/him at/because of the heir(?) […] 25,28 25,28 [… r(?)/Hr(?)-]s#-nw wo n-jm […] […] afterwards, one thereof […] [… r(?)/Hr(?)-]s#-nn […] […] afterwards […] Approximately 10 lines are missing 26,1 26,1 m(#)H(?) […]87-tp=f88 ..?.. […] his [uraeus-]snake. msj smH.t(?) rdj Hr wnmj.t pr.t o#.t m-m nTr.w77 msj Hr smH.t(?) rdj Hr wnmj.t

75 76 77 78 79 80 81 82 83 84 85 86 87

cannot be excluded that the insertion mark refers to something that was originally written in the lower margin of the column which is lost today and that this had to be inserted here. See already 24,4 ‘the child of gold’ and 25,5 ‘the one who is fashioned of gold’. LGG II, 801a. A stroke is visible after the plural sign, presumably added by the scribe to separate original text and gloss. might be a mistake for (suggestion Burkard Backes). The scribe used again a curved line to separate original text and gloss. LGG II, 512a. LGG II, 426a. Compare also 25,14, where Osiris is designated as wr jb.w ‘the one with great hearts’. Writings of x#.t ‘corpse’ with the fish-sign are only attested in the Late Period; see Wb III, 359. Traces of ink are visible below the fish-sign which might belong to an . See col. 25,20. Compare the writing of pr.t-o#.t in col. 25,21. The pr-sign looks like an h there, too. See also the examples in Möller, Paläographie III, 32 (340B) and in the palaeography (chapter 20). Traces of the vertical stroke are still preserved. Compare the writing of t# two lines above and in the palaeography (chapter 20). The relevant fragment is shifted slightly upwards. The word of which only the determinative is preserved seems to have been the equivalent of the suffix =n in the gloss. However, the signs might also be two male or two female persons.

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350

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Sdj=n hnw Xft Hrj(.t)-tp=f 26,2

s{xkr}89m n=f m##90 […]

snm n=f m## xrr.w 26,3

p# jj dndn stkn-sw sjn{jn}92 m t# pn

p# jj dndn snkn=k(?)-sw sjn 26,2 r=n m t# pn 26,4

sTs n=f sfn m nTr.w

ntf pw XntS Smsw-nTr XntS Smsw-nTr 26,6 Hoo jm r=k nb=n jwn=n

26,5

Hoo jm r=k nb=n jwn 26,7 sXmt=k n=n jmj sTs sXmt n=n nn sTs 26,8

///95 Qn Hrw.tw r=sn(?)

Qn Hrw.tw r=sn 26,9

dj=k Xmt=n96 n m#T m prj.t97 o#.t

dj=k Xmt=n m#T m prj.t o#.t

We are reciting praise in front of his uraeussnake. 26,2 Be sad for him, the one whom [the widows(?)] see. Be sad for him, the one whom the widows91 see. 26,3 The one who comes angry, who causes himself to approach, who hastens in this land. The one who comes angry, may you injure him (= Seth), hasten 26,2 to us in this land. 26,4 Muster up mercy/joy93 for him with the gods, That is it. 26,5 (so that) the following of the god is glad. (so that) the following of the god is glad. 26,6 Exultation is for you there, our lord, our Jwn. Exultation is for you there, our lord, Jwn. 26,7 May you take thought for us, one who is being prostrate94! Take thought for us, this/o one who is being prostrate! 26,8 /// As for those who are evil, may you be far from them. As for those who are evil, may you be far from them. 26,9 May you permit that we take thought for the mourning at/during the great procession. May you permit that we take thought for the mourning at/during the great procession.

88 Most of the sign above the snake is destroyed and it is not possible to make out what was originally written. 89 For the xkr-sign, see Verhoeven, Buchschrift, 210 (Aa30) and Möller, Paläographie III, 57 (592). It seems as if the scribe could not decipher the nm-sign on his original and therefore wrote what he saw. As already noted at the heading of our text, the original seems to have been very damaged. It might also be possible that what looks like a xkr-sign was intended by the scribe as an elaborate -sign. For the ‘big’ form of the book-roll determinative, compare Verhoeven, Buchschrift, 204–205 and Möller, Paläographie III, 52 (538). 90 For the substitution of the eye by this round hieratic sign, see the commentary above under 25,11. 91 Considering the determinative of the original text, the ‘widows’ seem to be Isis and Nephthys. $#r.t itself is a well-known designation of Isis; see the entries in LGG VI, 9c and 27,27. 92 Repetition writing/reduplicated stem; see Gardiner, EG, 210–211 (§274). 93 Besides its usual meaning ‘be merciful’, sfn also has the meaning ‘to rejoice, be happy’ in late texts; see Wilson, Lexikon, 834–835. 94 Wb IV, 362.12. 95 Something has been washed out here and then left blank. 96 Note the writing of the determinative, which looks as if the scribe wrote one waterline with three negationarms under it. 97 The writing of prj.t is a confusion with pr.t ‘seed’.

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15.7 The Great Ceremonies of Geb 26,10

j#r=n jhb=n Hr=s98 s#r=n99 r jw=k

j#r.n=n hb=n Hr=s m s#r=n100 r jw=k 26,11

tm msX sbj.w tm msX# sbj.w 26,12 twt102 tp=k m jwow=f Snw=k m onn Xpr twt tp=k m jwow Snw=k m on %prj 26,13

jnQ=f n=k bnn.wj mdw=k n Or jm=f

jnQ=f n=k bnn.w mdw=k n Or jm=f 26,14

twt jr.tj=k jnj.n=f Qy.w106 wbX=k107 jmn.w m kkw twt jr.tj=k jnj.n=f Q#j wbX.t=k 108jmn.w m kkw 26,15

rhn=k110 Sn t# smn-sw n=k111 Or m NTrj

351

26,10

We have driven away our dancing on account of it (= the great procession) (in)101 our need, until you come/return, We have driven away our trampling on account of it, in our need, until you come/return, 26,11 so that the rebels shall not rejoice. so that the rebels shall not rejoice. 26,12 Perfect is your head as/with his heir, your hair as/with the returning one103, the one who came into existence104. Perfect is your head as/with the heir, your hair as/with the returning one, Khepri. 26,13 He collects for you the two balls. You speak to Horus about them105. He collects for you the balls. You speak to Horus about them. 26,14 Perfect are your eyes. They109 have brought (you) height, (so that) you illuminate that which is hidden in the darkness, Perfect are your eyes. They have brought (you) height, (so that) you illuminate that which is hidden in the darkness, 26,15 (so that) you support112 what the earth

98 A writing jH is attested for Hr in the Late Period; see Wb III, 131. Probably the text provides a composed writing of both possibilities. The same writing occurs in P.B, col. 2,14 and was probably also written like this in the damaged section in 27,14. Compare also Westendorf, Handwörterbuch, 407 (xixra=) and Smith, BM 10507, 72. 99 The -feather can be read as s#; see Kurth, Einführung I, 269, with n. 40 on p. 272. 100 For the late writing of the suffix =n, see Wb II, 194. 101 The preposition m has been added in the gloss. Or read: … Hr s#r=n … ‘… because of our need …’ 102 The scribe wrongly wrote m instead of w and b instead of the standing mummy, since the hieratic signs look quite similar. He was probably confused because of the tm, which is written at the beginning of the line above, so that might have been written here as well. Like twt, tm can also have the meaning ‘to be complete’. 103 LGG II, 116a. 104 LGG V, 686c. Writings of the god Khepri without divine determinative are also attested (LGG V, 713c), so that he is probably meant here as well. 105 Jm=f refers back to the two balls. See the comments in the next line. 106 The writing of Q# ‘height’ is very unusual, and I am not aware of another example for this, but compare the similar writings for Q#y ‘high lying land’ in Wilson, Lexikon, 1043. The translation is secured not only by the gloss, but also by the parallel cited in the commentary. 107 A crack in the papyrus is going through . Due to the gloss and the parallel, the reading wbX is certain. For the value X for the feather, see Kurth, Einführung I, 269 (8.). Compare also 25,15 where the scribe wrote sXr also with the Sw-feather. 108 From here, the rest of the line is written in the free space above the line. 109 The suffix =f refers back to jr.tj. For feminine or masculine dual nouns being treated as masculine singular, see Gardiner, EG, 416 (§511.1a), with his second example including the word jr.tj (reference courtesy Mark Smith).

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352

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

surrounds. Horus has made it (= the circuit) firm for you in Netjeri. rhn=k Snw t# smn-sw n=k Or m nTrj (so that) you support what the earth surrounds. Horus has made it firm for you as that which is divine. 26,16 26,16 twt onX.wj=k ng#=sn n=k sjor=sn n=k Perfect are your ears. They are open for you, so that they report/forward (matters) to you. twt onX.wj=k ng#=sn n=k sjor=sn n=k Perfect are your ears. They are open for you, so that they report/forward (matters) to you. 26,17 smj.n.tw/smj.n-Tw Or Hr o.wj Sdj.t s#.t nTr 26,17 Horus has been proclaimed/has proXsf=k claimed you in the arms of the one who suckles/feeds114, the daughter of the god. You were opposed, 113 smj.n.tw/smj.n-Tw Or Hr o.wj St#.t Horus has been proclaimed/has proclaimed you in the arms of the mysterious one115. 26,18 26,18 rdj.n=f n=k t#.w nb.w Ssp=f jmj(.t)-pr=k (but) he has given to you all lands, so that he (= Horus) will receive your testament. ntf pw That is it. 26,19 26,19 116 117 twt fnD Hr bhd.t oD=k stm jwnn=k Perfect is the nose for the sake of breathing, so that you perceive the odour of your sanctuary. twt118 fnD=k Hr bhd=k oD=k 26,18 sTj jwnn=k Perfect is your nose for the sake of your breathing, so that you perceive 26,18 the odour of your sanctuary. 26,20 jt=k Cw Hnk.t=f n=k jmj Jnbw-HD Hr msj 26,20 Your father Shu120, he presents you that xr.t119 m TpH.t-D#.t which/the one who is in Memphis, while creating/fashioning the requirements in the Tjepehet-Djat. 27v,1 jt=k Cw s# Ro Hnk.t=f n=k jmj Jnbw-HD Hr Your father Shu, the son of Re, he presents you that which/the one who is in 27,v1 Memmsj p(x)r(.t) m TpH.t-D#.t phis, while creating/fashioning the embalming materials(?) in the Tjepehet-Djat.

110 Rhnn is written for rhn. Literature on this Late Period phenomenon of doubling the final n in some verbs, is provided by Smith, Traversing Eternity, 406, n. 46 (reference courtesy Mark Smith). 111 The reading is sure when the lower fragment is shifted a bit upwards. 112 Wb II, 440.II. 113 In order to separate the original text and the gloss, the scribe inserted a curved black line. 114 Wb IV, 565.21; LGG VII, 155c. For the reading Sdj.t, see Kurth, Einführung I, 364 (18.). 115 LGG VII, 140a. 116 On the dual-writing of fnD, which was probably influenced by xnm.tj or another word for the nostrils, see the remarks by Backes, Papyrus Schmitt, 100. 117 This might be a false writing for sTj. Wb IV, 343.4 offers a word stn, which was probably used for sTj ‘fragrance’. 118 The seems to have been corrected out of a previously written t-sign. 119 For reading xr, see Kurth, Einführung I, 229 (99.) and Quack, in Binsen-Weisheiten, 455. 120 For Shu and Tefnut being the parents of Osiris, see the references by Kucharek, Klagelieder, 142.

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15.7 The Great Ceremonies of Geb

353

26,21

twt r#=k Hr k#j=k m twt wr nTr.w Hr nbj121 26,21 Perfect is your mouth for the sake of sw mH122 mtr sw dm# your speech, in being like (that of) the great one of the gods124, while creating. It (= the mouth) is filled and correct, it is strong125. 27v,2 123 twt r#=k Hr k#j=k m twt wr psD.t Hr nbj Perfect is your mouth 27,v2 for the sake of sw mH mtr tm# your speech, in being like (that of) the great one of the Ennead126, while creating. It is filled being correct and strong. 26,22 twt nHb(.t)=k127 Hr smn b## wnm=k m 26,22 Perfect is your neck for the sake of xms.w Smo.w making firm the throat, so that you can eat of Upper Egyptian grain ears. twt nHb(.t)=k 27v,3 Hr smn b.t=k wnm n=k m Perfect is your neck 27,v3 for the sake of xms.w Smo.w making firm your throat. Eat for yourself128 of Upper Egyptian grain ears. 26,23 twt Dr.tj=k129 Hr msnH n=k Xrw.w #m o=k 26,23 Perfect are your hands for the sake of m jw.w driving away132 the foes for you, so that your arm seizes those that come (with hostile intent)133. 27v,4 130 131 twt Dr.t=k […] ms {ms} nH n=k sbj.w Perfect is your hand, […] 27,v4 driving away #m o=k m jw.w for you the rebels, so that your arm seizes those that come (with hostile intent). 26,24 [tw]t mn.tj134 Hr snD=k135 Tstj.w Mnw Hr 26,24 Perfect are your thighs because of fear of mrS=sn n=k you. The ‘execration figures’, Min stabs(?) them for you. twt mn[…] snD=k 27v,5 Tstj.w Mnw Hr mrS=sn Perfect are […] 27,v5 fear of you. The ‘exe-

121 In both cases—original text and gloss—nbj is written with as determinative. This might be based on confusion with wbn ‘to shine’ or on the fact that things are created by means of sunlight. 122 The same writing just with monoconsonantal signs is used on the Naukratis Stela, col. 13; see Quack, Supposed Syllabaries (forthcoming). 123 For the writing of psD, see Möller, Paläographie III, 59, n. 2. 124 LGG II, 449a. 125 For the connection of r# and Tm#, see the commentary by Backes, Papyrus Schmitt, 105–106. 126 LGG II, 441c. 127 For the reading =k for the arms, see Kurth, Einführung I, 171 (45.). For the wordplay with the god Nehebkau, see in detail Backes, Papyrus Schmitt, 106–107. 128 For the translation as an imperative followed by the ethical dative, see Smith, Traversing Eternity, 404–405 and Quack, OLZ 91, 152. 129 The writing, perhaps representing tootk, is very unusual, but secured by the clear writing in the gloss. The two last hands could also just be the determinatives. 130 This double writing is a common mistake when changing the sheet. 131 P.B, col. 1,15 has also sbj.w and not Xrw.w as the original text of P.BM. 132 On this meaning of msnH, see Wilson, Lexikon, 463. 133 Highlighted by the evil determinative. 134 The two signs that look like seem to be a depiction of two thighs, which I think is also the case with the unusual sign in P.B, col. 1,17 that Backes, Papyrus Schmitt, 108 and 1095 interprets as . 135 can have the value s; see Kurth, Einführung I, 438 (8.). Exactly the same writing as in our text is attested for snD; see Fairman, ASAE 43, 247 and 280 (reference courtesy Mark Smith), also with an explanation for this sign having the value s.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

cration figures’, Min stabs(?) them. sSm jrj n=k Hm Ho.w=f Hr ptr136 j#.t m 26,25 Leading/showing is what was done for D#my[…] you137, his body protects (you)138 on the battlefield of the Mound in Djeme. […] Ho.w=f 27v,6 Hr ptr m j##.t D#[…] […] his body 27,v6 on the battlefield of the Mound of Dje[me]. 26,26 139 [t]wt rd.t(?) Hr jnQ jmj ms m-b#H 26,26 Perfect is your flank for the sake of reconstituting that which is within. The children are present. 27v,7 twt […] jmj=f ms.w nTr m-b#H Perfect is […] that which is within it. 27,v7 The children of the god140 are present. 26,27 26,27 [m]s n=k m jrj.w=f sHoo=f [m] Hw.t-ckr That which is presented to you is142 that which is relating to it, so that it will be acclaimed [in] the temple of Sokar. ms[…] Hw.t-ckr141 […] presented […] the temple of Sokar. 26,28 [twt Xn]d.wj143 Hr s#H t# m-m mrj=k 26,28 [Perfect are your cal]ves for the sake of HD=k144 m h#w.t Hw.t[-o#.t]145 treading land according to your wish, so that you can set forth at dawn from the vicinity of the [great] temple. […].w146 27v,9 s#H t# m mrw.t=k w[…] […] 27,v9 treading the earth according to your wish […]. 26,29 [H]m=sn sbj.w147 nmt=sn148 bh#.tw=sn n 26,29 They repel the rebels150, so that they (= [Hrj(.t)=k]149 the rebels) go and they are made to flee out 26,25

136 For writings of the word ptr ‘battlefield’ with the eye-determinative, see the examples in Wilson, Lexikon, 381. Moreover, I would suggest reading in P.B, col. 1,19, instead of Backes’ transcription (Papyrus Schmitt, 1095). See a further example for such a writing of p in Verhoeven, Buchschrift, 175 (Q3/pRylands). 137 P.B, col. 1,19 reads sSm=sn n=k … ‘They were led/shown to you …’, which makes the sense of this sentence clearer, by referring again to the execration figures. 138 Wb III, 80.5 for Hmj with this determinative. However, Schweitzer, GM 222, 69 suggests that this writing of Hmj is a mistake for Hm. 139 The determinative looks unusual, but the clear hieratic writing in P.B, col. 1,20 secures this reading. 140 LGG III, 424a. 141 The standard extends into the m-o of the next column. 142 The dependent pronoun -sw is written in P.B, col. 1,22, so that there the translation reads ‘Presented to you is it as that which is relating to it’. 143 The lacuna is filled according to P.B, col. 1,25. 144 See P.B, col. 1,26 for this reading. However, according to the TLA: http://aaew.bbaw.de/tla/servlet/ GetWcnDetails?u=gast&f=0&l=0&wn=112310&db=0 (last accessed on 29.01.2015) this is a writing for wDj. 145 The lacuna is filled according to P.B, col. 1,26. 146 The signs preserved at the end of the column that should belong to this line clearly look like . However, one would expect … Hr s(#H) which is continued on the verso of col. 27. Also interesting is the fact that the passage m h#w.t Hw.t-o#.t is not included in the gloss on the verso of col. 27, so that the scribe probably went back to col. 26 and inserted it there. Another possible solution would be that the passage Hw.t-o#.t=k m Sfj=s which seemed to be missing in the original text of P.BM was inserted here. 147 is usually not used for sbj, but for sDb, see Kurth, Einführung I, 344 (86.). However, the fully written sbj in the gloss proves this reading. See also Quack, SAK 27, 305, b. 148 The hieratic is written like .

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15.7 The Great Ceremonies of Geb

355

of [fear of you.] […] 27,v10 the rebels in their going [… fear of] you. 26,30 26,30 [May you tread land as you] have been. [s#H=k t# mjt.t] Xpr[=k] nmt=k nw.t Hr May you traverse the sky to [its four sides.] [jfd.w=s]152 ntf [pw]153 That [is it.] P.B, col. 1,31–44 and P.P, col. 1,1–7: [jnj=s-Tw n ntj.w Hr db]Hw=k [It (= the sky?) brings you for those that besee]ch you. #bs=k (j)#r.t n=k bnn=sn Your jbs-headdress and j#r.t-wig are for you, (so that) they (= the enemies) depart. m#T=k nTr o# Tnj.tw(?) n jw=k You are mourned, great god, being distinguished(?) in your coming/return.154 Sdj=sn-T(w) m nn They rescue you from weariness. s#=k Or sjw=f n=k m nw r=f Your son Horus, he complains for you at this (process)/moment against him (= Seth). smj=f Hr St#=f He (= Horus) reports about his grief155. j Wsjr k# jmnt.t msw.t nTr jmj nTr.w O, Osiris, bull of the West, offspring of the god, who is among the gods156, 157 sDtj Hwn n mrw.t child, lovable youth, jwow mnX m wp.t=s158 heir, efficacious in opening it (= the womb), s# Nw.t prj m Gb the son of Nut, who came forth from Geb, jtj n nTr.w159 nb.w sovereign of all gods, hn n=k t#.wj the two lands rejoice for you, nb Hm.wt mrj Hr-nb lord of women, beloved by everyone. Htp=k n ^pr-o#¼ onX wD# snb May you be pleased with ^pharaoh¼ l.p.h. 27,1 27,1 dj=f nHH [Hr(?)]=s r Hw.t jmj(?)[…] He (= pharaoh) will give eternity [for(?)] it at/to the temple that is in […] 27,2 27,2 km.n=k/km n=k Hnk=f n=k wdj m D.t You have completed/complete for yourself

[…] 27v,10 sbj.w m nmt=s[n … Hrj.t]=k151

149 The lacunae are filled according to P.B, col. 1,27–28. The last word is not completely preserved in P.B, col. 1,28. However, due to the beginning of the word still preserved in P.B ( ) and the end of it in the gloss of P.BM ( ), the reading Hrj.t is secured. 150 P.B, col. 1,27 inserts n=k ‘for you’. 151 The relevant fragment is misplaced, so that one has the impression that the signs immediately fix the end of the preceding line. It needs to be moved to the left and a bit downwards. 152 The lacunae are filled according to P.B, col. 1,29–30. 153 The traces of ntf still preserved suggest this filling of the gap. 154 M#T=k nTr o#.tj nTr n jw=k ‘you are mourned, god, being great, god, in your coming’ seems also possible to me. 155 See below under 30,19 for details about this meaning of St#. 156 A reading msw.t nTrj jmj nTr.w ‘divine offspring among the gods’ seems also possible to me. 157 From here, the text is also preserved on P.P. 158 For the two horns as a writing for wpj, see Kurth, Einführung I, 224 (34.). For the suffix =s written in this way, see Kurth, Einführung II, 594. The above reading is secured by the clear writing in P.P, col. 1,2 and a parallel in the Songs, P. Bremner-Rhind, col. 9,17 (Faulkner, Bremner-Rhind, 17). See further the translations by Kucharek, Klagelieder, 176 and Smith, Traversing Eternity, 111. 159 Backes, Papyrus Schmitt, 123 reads t#.wj jdb.w for the damaged version of P.B, col. 1,41. The complete preserved version P.P, col. 1,4, however, secures the reading n nTrw.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

what he has presented (= the nHH-eternity) to you, it being fixed as D.t-eternity, 27,3 27,3 m Dsr w#.wt s#=k Or jm=f in clearing (= while he clears) the ways. Your son Horus is he (= pharaoh).160 27,4 27,4 27,5 161 What has to be said further: You have Dd.w gr (j)sk jnj.n=k jmj[-sHtj(?)] r brought the jmj[-sHtj(?)-priest] 27,5 to the pr syH oHo.tw […] m […] house of the booth(?), while you are standing […] for […], 27,4 27,4 [… m(?)162] h#(w?)163 oHo.tw Hr #m m o=f [… in(?)] the vicinity(?), while your are standing grasping his hand. 27,6 27,6 that he might recite166 from this book of Sdj=f164 m mD#.t tn n.w jrw o# the great ceremonies, Sdj=f m mD#.t tn n.w jrw o#165 He recites from this book of the great ceremonies. 27,7 27,7 while the things of the god (= relics) are in (j)X.wt-nTr m167 o=f m pr np.w his hand in the house of Neper/the grain. (j)X.wt m o=f m pr npr.w The things are in his hand in the house of Neper/the grain. 27,8 27,8 Dd.w Hm m Dd r# nn168 m## wob nb What is certainly169 to be said as continuation of the spell, without any wob-priest seeing. […] m Dd m r# nn m## wob nb […] as continuation of the spell, without any wob-priest seeing. 27,9 27,9 jnk Or m jj=f Xr ws[r.t]170 I am Horus in his coming to the migh[ty one]. ntf p[w] That is i[t]. 27,10 27,10 171 jnj.n=j n=T nw n jt=j I have brought you (= Isis) these (things) of my father172,

160 For the grammatical construction XX jm=Y ‘XX is Y’, see Gardiner, EG, 125 (§162.6.) and Wb II, 2.3. 161 The s-sign looks very shaky, so that the sign could also be a very small , reading wob=k ‘you are pure’, but the -determinative would be missing. However, compare the construction js jnj n=k … in 34,13. 162 Traces of the m are still visible. 163 For writings of h#w ‘vicinity’ with only h and #, see Wb II, 477. 164 The same sign for Sdj was already used in 26,17. 165 See also Schott, Bücher, 22 (38). 166 For the usage of Sdj in a ritual context, see Ritner, Mechanics, 44–45. In the title of the Book of the New Moon Festival, it also says Sdj mD#.t psDn.tj ‘Reciting of the book of the New Moon festival’; see P. Asasif 3, col. x+6,1 (Burkard, Asasif, 34 and Burkard, Osiris-Liturgien, 84). 167 Note the unusual writing of the two hieratic owl-signs, which resembles examples of the Old and Middle Kingdom; see Möller, Paläographie I, 18 (196). 168 It looks as if the scribe has written each pair of negation-arms in one go, without lifting the brush, so that they look like hand-signs. 169 For the enclitic particle Hm, see Gardiner, EG, 187 (§253) and Kurth, Einführung II, 792. 170 Restoration according to P.B, col. 2,9. For the epithet, which refers here to Isis, see LGG II, 579b and the remarks under 24,5. 171 Although the BM-papyrus is much damaged in the area of the determinative, the top of the sign looks like a sun disc. In P.B, col. 2,10, is written instead of the in the gloss of P.BM, but, presumably with the same function, the first as the determinative, the second as the suffix.

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15.7 The Great Ceremonies of Geb

jnj.n=j nn (n)173 jt=j 27,11 mj hh[…] m HH=f mj h#j=j m HH=f174 27,12

H#.t sSm175 m ntj{.w} jrj m##[…] bk#.tw m nwb t# H#.t sSm m ntj m##=f bk#.tw 27,11 m nwb 27,13

nn mdw176 mj177 n=j h#j=j m H[H]=f

t# nn mdw=tw n=k h#j=n178 m HH=f 27,14

nbj.n=j gmH.n=j #r=k(?) […] Hr=f179

nbj=j gmH=j 28v,1 #r=k-tw=j r-Hr=f 27,15

sm#o m jrw=f r sn.w/sS.w180

sm#o m jrw.w=f n jrj sn.w/sS.w 27,16

s#H=j msj pr.t gmj182 m r#=f183 Xj Hr oD mm wo=f184

s#H=j msj pr gmj 28v,3 r#=f Xj Hr wXd m wo

357

I have brought these (things) (of) my father, 27,11 as when […] in searching for him. as when I (= Horus) descended in searching for him. 27,12 The first one who guides is the one who sees […] being pregnant/inundated with the gold of the land. The first one who guides is the one who sees him being pregnant/inundated 27,11 with gold. 27,13 No peer spoke to me, when I came down in searching for him. Land, none spoke to you (= the land[?]), when we came down in searching for him. 27,14 I have fashioned/modelled what I have seen, (after) you(?) (= Seth) have driven […] away from him (= Osiris), I have fashioned/modelled what I have seen 28v,1 (after) you have driven me away from him, 27,15 the one who is put in order/renewed in his form181 for those that pass by. the one who is put in order/renewed in his forms for the one who makes the passing by/who passes by. 27,16 I have reached the one who creates embalming materials(?). The one who found his mouth/speech, the child (= Osiris) was safe there, (in) its loneliness. I have reached the one who creates embalm-

172 The seated god, probably falcon-headed with the sun disc on his head, seems to be the suffix pronoun =j for Horus. 173 The two papyrus pieces need to be pushed closer together. 174 The papyrus is distorted in this area and the left and the right fragment need to be closer together. Moreover, the left fragment needs to be further down and the right fragment up. 175 Note the unusual hieroglyphic writing of sSm; see the palaeography (chapter 20). 176 Note the unusual ear-determinative, probably the result of a confusion with the word mdn ‘to relax’. 177 Mj seems to be the equivalent for =tw in the gloss. 178 The n looks as if the scribe first wanted to write and then changed his mind. However, it cannot be excluded that the seated man is meant here and that the correct reading is hh.w m HH=f ‘The ones that descended in searching for him’. 179 Probably was originally written, as in P.B, col. 2,14, but the papyrus is very distorted in this area. For this writing of the preposition Hr, see 26,10. 180 The reading sw# ‘to pass’ is likewise possible, but due to the word written out in the gloss, I prefer sS here. 181 For the expression m jrw=f referring to completeness, see the discussion by Meeks, Mythes, 56 (56). 182 Compare the gloss and Wb V, 166 for this reading. 183 The word for mouth r# can just be written as ; see Wb II, 389 and Wilson, Lexikon, 570, as it seems to be the case in P.BM; P.B, col. 2,16, and P.WL, col. 1,6. 184 The nw-sign below wo seems to be a hieratic confusion with the arm.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

ing materials(?). The one who found 28v,3 his mouth/speech, the child was suffering in the loneliness. 27,17 27,17 185 186 187 188 jw Twt wsr.t Hnw.t nj s#T# #.t{=T} Come189, you, mighty one, mistress, withr=j out fear of the attack (of Seth) against me. jw n=T n=j wsr.t Hnw.t […] 28v,4 m Tnw #.t r=j Come to me190, mighty one, mistress […] 28v,4 in every moment (of attack) against me. 27,18 27,18 Spit (for yourself)192 upon the rebels, who tfn n=T Hr sbj.w sm#[r(?)]-wj(?)191 impoverished me. tfn n=T Hr sj.w sm#r-wj Spit (for yourself) upon the rebels, who impoverished me. 27,19 27,19 oH#=T Hr kn=s[n] May you fight because of the[ir] offence. oH#=T Hr Qn=sn May you fight because of their offence. 27,20 #d=T193 r #d.w stptj.w Ss#.w194 m wnw.t 27,20 May you be aggressive against the agHy.t gressors, (while)195 the chosen ones and the wise ones are in the hour of the flood196. 28v,8 #d=T #d.w stp.w S#[…].w m wnw.t Hy May you attack 28v,8 the aggressors. The chosen ones and the [wandering(?)] ones are in the hour of the flood. 27,21 197 Xmj.w m ss/mss (m) xn(w) k#p.w Hrj- 27,21 The foes198 are in enclosure199/are prejb g#wj m Hs.w 27,22 jdn b#Q n=f sented in the middle of (their) coverts/hiding places, being in the midst of deprivation as those that turn away/through fear(?), 27,22 (while) Egypt is governed for him (= Osiris).

185 For another writing of jw with the animal, see Roberson, Awakening of Osiris, 97 and 98, d. 186 Wb V, 360.9. 187 The negation-arms look a bit like an o#-sign, which seems to be a typical feature of the scribe of P. BM 10252; see Verhoeven, Buchschrift, 119 (D35) and the palaeography (chapter 20). 188 For the reading of the crocodile-head alone as #.t, see Wilson, Lexikon, 25 (7). The seated-goddess behind this word seems to be a mistake, since usually #.t refers to a moment of attack, which in our context is not performed by Isis against her son. 189 See Smith, Traversing Eternity, 636 and the literature references cited there. 190 Or: jw.n=T n=j ‘you came to me’. 191 Note the unusual writing of the m#-sign. What looks like an m-sign is probably a faulty writing for the w. Compare the examples in the palaeography for their similarity. 192 Or: tfn.n=T ‘you spat’. 193 The t was added above the line. Compare P.B, col. 2,24 for this reading. 194 The looks like , which might be due to their close resemblance in hieratic and confusion with the word St#. The hair-determinative might further be a hieratic confusion with the seated man, which seems to be written in the gloss. 195 P.B, col. 2,24–25 has a clear separation here by having a line break. 196 Wilson, Lexikon, 612. 197 In demotic, it is only written xn without the m in front; see Erichsen, Glossar, 381–382 and CDD_$, 31– 35. 198 Wilson, Lexikon, 727 and Smith, BM 10507, 59. 199 This reading follows the gloss. Ms ‘to present’ without a determinative also seems to be written in P.B, col. 2,26. For similar alphabetical writings of ms, also without determinative, compare Wb II, 135.

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15.7 The Great Ceremonies of Geb

Xmj.w m ss jdn b#Q

28v,9

m xnw k#p Hrj g#wj m ss.w

27,23

sn.w(?) Hr nH m#T(?)201 snw Hr nH[…] m#[…].w 27,24 mj sw n joH202 mj jtn [hb]=f oQ[=f]203 [… joH] mj jtn hb=f 27,23 oQ=f 27,25

Q#j=f r-Hr wnmj.t snf[n]f(?) m-o Hwj206

Q#j=f(?) […]nfnf207 m-o Hwj 27,26

[…] jrj nf(?)=k jw gr rdj [s].t Dbo.w mb#H […] rdj s.t Dbo.w m-b#H 27,27

js X#r St#=s209 […]ntj.w […] St# 27,28 Xj mj-m Hr oD s[…]mry.t[…] […]mHr(?)=s 28v,13 mr.n=j Hr=s mr.w(?) [...] 27,29

[…]r=j mn […] mHr[…]

359

The foes are in enclosure200 28v,9 in the middle of (their) covert. The terror of deprivation is/deprivation is terrible in those who are unable to move, (while) Egypt is governed. 27,23 The two sisters(?) pray and mourn, The sisters(?) pray and mourn, 27,24 come! He is the moon204 like the sun 205 disc (when) it [descends] and enters. [… moon] like the sun disc (when) it descends 27,23 and enters. 27,25 He is exalted over the right eye, pouring out through a flood. He is exalted […] pouring out through a flood. 27,26 […] who inflicted evil on you. The ritual act208 is caused/given in the presence. […] the ritual act is performed in the presence. 27,27 The widow210 hides herself211 […] […] is hiding. 27,28 How is the child safe.212 […] pain(?) […] […] sick […] it. 28v,13 I was sick, because of it, the pain […] 27,29 […] I […] […] sick […]

200 This word is suggested by the wall-determinative; see Wb IV, 275.9 ‘auch bildlich von der Umschließung der Feinde’. 201 Compare for the reading P.B, col. 2,29. The sign under m# could also be onX. However, I am still puzzled about the meaning of this. It also looks like the two unusual signs at the beginning of the line. 202 The scribe forgot to draw the right-hand line for the . The same mistake happened with the in jtn a bit further in this line. 203 For the filling of the lacunae, compare the gloss, P.B, col. 2,31, and P.A, col. 1,7. Compare the reconstruction on pl. 77. 204 LGG I, 146c. 205 LGG I, 611c. 206 This might also be a writing for mHj(.t) ‘flood’, so that the text could also read ‘the flood pours out’. 207 Although the parallel P.B, col. 2,32 clearly writes , the signs in the gloss of P.BM suggest . Usually, the scribe does not extend the upper little stroke to the left, but only to the right, when he writes an j. Furthermore, the signs look too short to be an j, which suggests that the nw-vessel is written here twice. Since both signs can look quite similar in hieratic, it might explain the writing in P.B. 208 For the expression s.t-Dbo.w and its translation, see Backes, Papyrus Schmitt, 148 and Firchow, ZÄS 79, 93. 209 For this writing of the suffix =s, see n. 158 above. 210 LGG VI, 9c. 211 Wb IV, 553.6 and Wilson, Lexikon, 1034–1035. 212 See Gardiner, EG, 405–406 (§495–496). Compare the similar sentence in 27,16: Xj Hr oD m-m wo=f ‘The child (= Osiris) was safe there, (in) its loneliness’, so that a translation ‘The child there is safe’ might here be possible as well. However, m-m was written in 27,16 and, whereas here is clearly written. Nevertheless, the later writing is also attested for m-m, see Wb II, 2.III.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

P.B, col. 2,39–3,8 and P.A, col. 1,15–26: Come, the power of affliction is against me. The seeing of the chosen ones was not caused/allowed. wnn=T Tn(w) mn Hr sbj.w Where are you? Suffering is upon the rebels215, m sm#tj n Ndy.t on the (riverside) path(?) of Nedyt. […] ##.w […] devastated(?)216 […]Q wnw.t pw mjn […] it is the hour today. h(#)w/Hm=Tn(?) s(?)[…] The time […] dnj.t217 Hr Xrw.w oH# Hr sp Shrieking overwhelms the foes who fought for the misdeed. bt#.w jrj m Hm218 The crimes are made into what is driven away. Hsb Xmt-sw r jj(.t) Broken is the one who planned harm against him (= Osiris) (lit. who intended him for harm).219 tjtj Xm jnb.w Trampled is the one who demolished the walls, Qnd oHo Hr mTwn the raging one who stands in the arena, hmhm jrj Qn the roarer220 who committed evil, 221 sbj.w Xmt sf the rebel, who does not know gentleness.222 28,1 28,1 223 224 nS[n]-jb soS# jj.w oH#.n=f Hr Qm#-sw (But) the one with raging heart225, who multiplies the harm (of the enemies?). He (= Horus) has fought on behalf of the one who created him. 28,2 226 227 sjw.n=T wsr.t n.t sbj.w sD=T nw.w Xft 28,2 You have separated the necks of the rejt=j228 bels, and you have broken up the wrong in jw pHtj {r}Qm.t213 r=j nn rdj m## n stp.w214

213 This seems to be a hieratic confusion between n and r. 214 The stp.w are also mentioned in 27,20 and 28,19. Backes, Papyrus Schmitt, 150 translates ‘Den Schlächtern(?) ist Sehen nicht gestattet’. 215 A translation ‘(I) am suffering because of the rebels’ with the suffix omitted seems also possible to me. 216 See the commentary by Backes, Papyrus Schmitt, 155. 217 For the reading of this sign as dnj.t, see Wb V, 466 and Kurth, Einführung I, 169 (30.). Backes, Papyrus Schmitt, 156 reads tj.t ‘das Abbild’. 218 Backes, Papyrus Schmitt, 156 reads b~T(n).w(?) jrj(.w) m jw.tj(w)(?) ‘Die Greueltäter(?) sind zu „Nichtigen“(?) gemacht’. However, I am following P.A, col. 1,23 with my reading Hm, since the last signs of P.B, col. 3,3 are indistinguishable to me. 219 See Backes, Papyrus Schmitt, 157 for this translation. 220 For the epithet hmhm of Seth, see the chapter on the Book of Protecting the Neshmet-bark, p. 332. 221 The t-sign is very small and could also be a book-roll. 222 To me, it clearly looks as if the f was written in front of the nose-sign, so that I would prefer reading the word sf. 223 Restored according to P.B, col. 3,9. 224 The fragment that belongs here is today wrongly shifted to the left at the end of line two of this column; see pl. 78. 225 LGG IV, 360c. 226 The relevant fragment is slightly misplaced and needs to be lowered.

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15.7 The Great Ceremonies of Geb

sjw=T n=j […]229 29v,1 oH# Xft jt=j 28,3 230

jnD-Hr=T Hwn(.t) Sps(.t) sD.t bsj(.t) m Ro

jnD-Hr=T Hwn(.t) 30v,4 Sps(.t) s[…] 29v,2 bsj(.t) m Ro 28,4 wsr.t #.t Xmj nSn.w jb.w nmt#=s Hm X#s.wt wsr #.t X#s.wt 28,5

30v,5

j.Xmj nSn

29v,3

jb.w nmt#=s Hm233

snn nn n jt=f jwow nw n mw.t=f

snn nn n jt30v,6=j jwow jrj[…] 29v,4 n.w mw.t=f 28,6

m wnj jm=f nb ntj mj wn sjw=f n=T

m wnj jm=f nb t#.wj mj wn=s jm=f 28,7

Sfd m#T Sfj239 m#T240 wnn=k Tnw s#w nXn 30v,8 wnn=k Tnw 29v,6 s#s# nXn 28,8

Qd nn wpj=f

361

front of my father. You have separated […] for me 29v,1 and fought in front of my father. 28,3 Hail to you, noble maiden231, child232 who emerged from Re, Hail to you, 30v,4 noble maiden, […] 29v,2 who emerged from Re, 28,4 with mighty striking-power234, who demolished those with raging hearts235, while her stride drives back the foreign lands. with mighty striking-power 30v,5, who demolishes those with raging 29v,3 hearts, whose stride drives back the foreign lands. 28,5 This236 image of his father, this heir237 of his mother, This image of my father 30v,6 heir relating to […] 29v,4 of his mother, 28,6 in hastening to him/do not pass by him, the lord of what is/exists, when/according as/as long as he has been announced to you. in hastening to him, the lord of the two lands238, when/according as/as long as she is with him. 28,7 Handbook of mourning(s)241 Handbook of mourning(s) Where are you? Wise man, child, 30v,8 Where are you? 29v,6 The one who has been attacked, child, 28,8 sleeping one, without his opening (of his

227 Wb II, 217.14. 228 The standard was added later, presumably by the scribe who wrote the gloss. Since the ink is faded, it could also just be a line in order to divide original text and gloss. 229 Traces of ink in the line above suggest that parts of the gloss were also written there, since the line above does not seem to have had a gloss. 230 The parallel P.PC starts here. 231 LGG V, 105b. 232 LGG VI, 727c. 233 The Hm-sign has been written above the line. 234 Only the masculine epithet is attested, see LGG II, 571a. 235 Compare the clear determination of Xmj in P.B, col. 3,15 and P.PC, col. 1,2. 236 For the demonstrative pronoun nn being placed after the substantive, see Wb II, 274.II. 237 The female determinative which is written in P.B, col. 3,17 and P.PC, col. 1,4 seems to be a mistake. 238 Instead of Osiris, this could also refer to Isis as ‘mistress of the two lands’. This is the case in P.B, col. 3,18 and P.PC, col. 1,5, where the epithet is determined by the cobra. 239 Since just a dot is written, it could also be a t instead of . 240 The determinative is to be found on the back of col. 30. 241 Schott, Bücher, 371 and Burkard, Osiris-Liturgien, 180 read ‘neue Papyrusrolle’. M#T with the meaning of ‘to mourn’ is found frequently in this writing in our text.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

eyes)242, 29v,6 sleeping one, without his opening (of his Qd nn wp.t=f eyes), 28,9 28,9 the weary one244 of this in his heart, wrD m nj(n) m jb=f Sdj jspw Xmt n=f243 saviour245 of the one who aches with hunger, who took thought of him246. 30v,9 29v,8 wrD m nn m jb=f Sdj js pw Xmt n=f the weary one is/as this one in his heart, 30v,9 the saviour is he for whom 29v,8 (one) takes thought. 28,10 28,10 rHH.tj Hr m#T r jw=f skj=sn n=k j#r.wt The two female companions247 are mourning until he comes.248 (So that) they wipe away for you the sadness. rHH30v,11.tj Hr m#T 29v,10 r jw.n=f skj=sn n=k The two female companions 30v,11 are mournj#r.wt ing 29v,10 until he has come249. (So that) they wipe away for you the sadness. 28,11 28,11 mj dj n Xn.wt=k sHoo n=k mrw.t=sn Come here to your singers. Love for them makes joy for you. mj dj n Xn30v,12.w=k m Hoo=k n 29v,13 mrw.t=sn Come here to your singers 30v,12, while you rejoice out of 29v,13 love for them250. 28,12 28,12 mdw=k m-b#H jt=k Gb wD=f251 Xsf sbj.w May you speak in the presence of your father Geb, so that he gives a command to repel the rebels. mdw=k m-b#H jt=k Gb wD=f252 Xsf sbj.w May you speak in the presence of your father Geb, so that he gives a command to repel the rebels. 28,13 28,13 rhn=k n=n w#.wt m kkw May you flee/wade253 for us the ways in the darkness. rhn=k w#.wt m kkw May you wade the ways in the darkness. 28,14 28,14 ng# Gb254 jmj.w=f Geb will break open what is in him. 29v,6

242 243 244 245 246 247 248 249 250 251 252 253 254

LGG VII, 230c. The scribe made a semi-circle in order to clearly separate original text and gloss. LGG II, 511c. For Sdj ‘saver’ as an epithet of Osiris, see LGG VII, 149b [4]. Wb III, 285 and Faulkner, CD, 191. LGG IV, 703c. For the translation ‘the two female companions’, see Pries, Stundenwachen I, 41 and in general on the rH.tj, see Backes, GM 180, 23–28; Egberts, In Quest of Meaning, 161–162, 5, and Leitz, Geographisch-osirianische Prozessionen, 106–107 and 325. Kucharek, Klagelieder, 546 also translates this sentence. For the construction of r plus sDm.n=f, see Gardiner, EG, 119–120 (§156). For n-mrw.t ‘aus Liebe zu’, see Wb II, 103.C. In my opinion, this translation is preferable to the one by Burkard, Osiris-Liturgien, 182 ‘… jubeln über ihre Liebe’ and Backes, Papyrus Schmitt, 171 ‘… wegen ihrer Liebe …’ Quack, SAK 27, 304 also translates ‘aus Liebe zu ihnen’. The f was corrected later out of an original t. The same seems to have been done by the scribe of the gloss. See the previous footnote. Quack, SAK 27, 304 and 305c) further suggests an expanded translation ‘durchqueren’. The parallels prove that Geb is meant here. For the writing of the Q-sign with a dot, see Verhoeven, Buchschrift, 163 (N29). Although the writing of Geb in this way is very unusual in hieratic texts, it is attested in

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15.7 The Great Ceremonies of Geb

ntf p#y255 28,15 wnn=k tr Tnw wr n.w jt ntf p#y jn jw nn Dd=Tn n=f Or pw jm=j

28,16

28,17

w#.t smj dj=Tn rX=f

28,18

Dd m Hb wg# m pr Wsjr hrw prj o#.t 261

28,19

h# tpj.w/h #Tp.w stp.w nH.w

28,20

thj.w Qm# oD

28,21

Htp Hr x#bw jnj n=k-st nTr266 o#

28,22

Hoo.wj nw m Edw V#-wr

[… ] 28,23

255 256 257 258 259 260 261 262 263 264 265 266 267

Htm.tw267 tm.tw m wr.w n.w nTr.w

363

That is it. 28,15 Where, pray256, are you?257 Great one of (his) father258. That is it. 28,16 Did you not say to him that I am Horus?259 --“-28,17 The way, which is announced: May you cause him to know (it)260. --“-28,18 What is to be said on the w#g-festival in the temple of Osiris (on) the day of the great procession. --“-28,19 Hail first ones/He heavy-laden ones(?)262, chosen ones263, and praying ones264! --“-28,20 Those who lead astray265 the one who creates slaughter, --“-28,21 who is pleased with crookedness. The great god brings them for you. --“-28,22 O how joyful are those in Busiris and the nome of Abydos, […] 28,23 while you are equipped and complete

demotic; see CDD_G, 21 with the same writing as ours attested on O. Hor 19,7 , and see P. Berlin 6750. A more common writing which is not just attested in demotic, but also in hieroglyphic texts is Gbk; see the list in Erichsen, Glossar, 577 and CDD_G, 20–21, and for hieroglyphic examples, LGG VII, 303c [59] and [89]. For a detailed explanation of these writings, see Bedier, Geb, 164–165. Previously the scribe wrote hieratic pw. On the enclitic particle tr which was used especially in questions, see Gardiner, EG, 188–189 (§256) and Fecht, SAK 11, 318. Compare the same question in 28,7. LGG II, 428b. For the grammatical construction of jw in front of a negated sDm=f, see Erman, Neuägyptische Grammatik, 256 (§529). For jn jw sDm=f, see also Silverman, Interrogative Constructions, 30–33 and 73–78 (reference courtesy Mark Smith). The parallels, P.B, col. 3,34, P.A, col. 2,9, and P.PC, col. 1,9 write … rX=f-sw. The repetition sign is very faded and just the small left stroke is still visible. See Backes, Papyrus Schmitt, 177. They were already mentioned in 27,20; see the remarks there. The nH.w are also mentioned earlier in our text in 25,16; see the remarks there. Faulkner, CD, 300. Note the special writing of nTr. Note the different writing and the evil determinative of Htm/sHtm with the meaning ‘destroy’ in 29,26 and

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364

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

with/as the great ones of the gods268. […] [… ] 28,24 28,24 j Ts.tw mj r=k s#-t# Xpr [m Hw.wt-nTr]269 O raise yourself, come yet! Jubilation270 comes into existence [in the temples]. [… ] […] 28,25 28,25 jmj=sn nb m snw271[-t#(?)] Everyone who is in them is in [proskynesis(?)]. [… ] […] 28,26 [Xrw H]oo m rwtj [#X.t] hy [hnw m p.t]272 28,26 [The sound of j]oy is at the gateway [of the horizon.] Jubilation [and praise are in the sky.] [… ] […] P.B, col. 4,1–12; P.D, col. 2,8–12, and P.SI, col. 1,1–9: dwn.n-sw m nmj.t=f nb.w(t) Xrw.w n stretched himself out on his entire bed ^Wn-nfr¼273 and the foes are (handed over) to ^Wennofer¼. Ssp.n=f jwo=f m-o Gb274 He received his heritage from the hand of Geb. Df#(?).n=f onX n nTr.w He provisioned/provided(?)275 life for the gods. bjtj=f-sw m wHm-o He ruled them/it(?)276 again as king of Lower Egypt. 277 jnj=f n=n msX# r fnD=n He brought joy to our noses for us, om.tw jb Hr mH when we were unconscious278 because of the sorrow. stwt nTr r jrj-sw The god is like the one who made him.279 35,22

268 269 270 271 272 273 274 275

276 277 278 279

. See the commentary for further details. LGG II, 475b. The lacuna is filled according to P.D, col. 2,4. See Kucharek, Klagelieder, 331 for more details on s#-t#. The traces of the sign preserved in front of the lacuna would fit , and behind that traces of a stroke, presumably . The lacuna is filled according to P.D, col. 2,6–7. The only completely preserved version for this passage is P.D, col. 2,8–9. Quack, SAK 27, 305 translates ‘Feinde des Wennefer(?)!’ as a direct address to them. Again, only P.D, col. 2,10 is completely preserved. The bird that is written seems to be ; see the examples in Möller, Paläographie III, 19 (215) and Verhoeven, Buchschrift, 142 (G35). This bird can also have the value Df#; see Kurth, Einführung I, 254 (98.) and compare the writings of the word and its meaning ‘to provision’ in Wilson, Lexikon, 1234 and ‘be provided’ in Faulkner, CD, 322. Although it is usually connected to the provisioning of food offering, it was probably used here in a more abstract sense with the meaning ‘to provide’. The walking-legs determinative is probably a confusion with the word Dfy ‘to penetrate, sink in’. Quack, SAK 27, 305 with n. o) on p. 306–307 reads dwn. Compare also Backes, Papyrus Schmitt, 183 for this reading. Quack, SAK 27, 307 q) interprets sw as sj and refers it to jwow ‘heritage’. Backes, Papyrus Schmitt, 183 emends it into -s(n). From here, P.D is no longer preserved and P.SI starts. For a discussion of the meaning of the expression om-jb, see Quack, JEA 85, 159. For this meaning of stwt r, see Wb IV, 335.II.b. However, other ways of translation might be possible as well, such as ‘The god requites (it) to the one who did/caused it (= the sorrow)’, meaning again that the evil act of Seth will be directed against him. For this translation, see Quack, Supposed syllabaries (forthcom-

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15.7 The Great Ceremonies of Geb

Xmt=f-sw m wDb-jS.t280 mj n=n r m#n=n-Tw282 wr.w n.w nTr.w Xpr m Sms.w-nTr Ts H#.t=k ^Wn-nfr¼ m#o-Xrw nTr.w nb.w Hr mdw.t Hr=k 29,1 [js # jnj n=k Hm.wt m #b]Dw ST285 jrj/r#=sn286 29,2

tp=sn m on.t

29,3

m sn.t 2.t n.w mw.t wo.t

29,4

sSd=sn m j#r.wt

29,5

Sdj=sn m Hb n.t sSw

29,6

gmj Hr jrw o# n Gb

29,7

Hr=sn m xrj sjw=sn jr.w m-b#H{=T}

365

He trebles himself at the reversion of offerings281. Come to us, so that we can see you. The great ones of the gods are in the following of the god.283 Raise your forepart ^Wennofer¼ justified. All gods speak about you.284 29,1 [Indeed287 the women from Aby]dos [are brought to you], being clothed (with) what pertains to them/their scented cloth, --“-29,2 and their head (provided) with the on.twig288, --“-29,3 as two sisters of one mother. --“-29,4 Their sSd-head bands are on the wigs. --“-29,5 They recite289 from the festival scroll of writings, --“-29,6 which is found on the great ceremonies of Geb. --“-29,7 Their face(s) are downcast290 and they complain about/praise291 what is relevant (to them)/altogether in the presence,

ing). 280 Compare P.T, col. 2,6 for the reading. 281 For wDb-jX.wt, see Wilson, Lexikon, 290. 282 P.T, col. 2,7 seems to have written mj with two different leg-determinatives; see for the two hieratic writings of the walking-legs, Möller, Paläographie III, 10–11 (119 and 120) and Verhoeven, Buchschrift, 122– 123 (D54 and D54a). Maybe the lower sign is a very badly made group of plural strokes. Furthermore, P.T, col. 2,7 seems to be different: mj n=n mj[…] ‘Come to us, come […]’. The traces of ink that are visible there in front of the lacuna could be n above the sun disc, so that maybe mjn ‘today’ was written. However, might also be the particle mj which is occasionally found after imperatives; see Gardiner, EG, 185 (§250). P.SI, col. 1,5 adds sp-2 after m#n=n-Tw. 283 Compare also above under 28,23. 284 P.T, col. 2,9 combines the two lines in one and reads: Tsj […] ^Wn-nfr¼ m#o.tj nfr.wj nTr.w nb.w Hr mdw.t Hr=k ‘Raise […] ^Wennofer¼ the one who belongs to Maat. How good are all the gods while speaking about you.’ 285 The S-sign looks almost like . For similar writings of in P. BM 10252, see the palaeography (chapter 20). 286 The lacuna is filled according to P.B, col. 4,13. 287 For the particle #, see Gardiner, EG, 184 (§245) and Kurth, Einführung II, 765–767 and p. 767 for the combination js #. 288 Wilson, Lexikon, 162. 289 For the particular meaning of Sdj here, see the detailed discussion by Kucharek, Klagelieder, 614.

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366 29,8

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 29,8

while the wob-priests make the reversion of offerings292. Appearing there at its horizon293. 29,9 29,9 Dd grH dndn jmj-Xt nn Xmj jb sTs What has to be said: The rage ends. Following after this, the heart does not know (how) to raise (again). --“-29,10 #m.n=T/#m n=T wD n=T294 [nTr.w]295 Sdj=sn 29,10 You have seized/Seize (them = the eneD#r m-Xt mies), what the [gods] ordain/command for you. They take away the need/misery afterwards. --“-29,11 29,11 nn Tm Hr[=T(?) nD].n=T jn nr St# msj.w [Your(?)] face was not weeping296, (when) you have [protected] (him). It is the vulture, which hides the children. --“-29,12 29,12 sbX.n=T wo msX# oS#.w Q#j b#.w r You have embraced the unique one who [nTr.w]297 nb.w gladdens the multitude, (whose) bas/might are/is more exalted than (those/that of) all [gods]. --“-29,13 29,13 tw# nw ms Hr sp.w jsy298 jr.w m-Xt Praise these! Proceed because of the matters/at the occasions, the crew in its entirety299, following after. --“-29,14 Sdj=n n{S}m.w300 dp=n301 Hr=f tj302 29,14 We will recite acclamations304, (when) we Dd.tw jwow303 Hr ns.t=f perceive305 his face, when/while one says: The wob.w Hr wDb (j)X.wt Xoj jm r #X.t=s

290 For the expression Hr-m-xrw, see Gardiner, EG, 146 (§194). 291 Wilson, Lexikon, 797. cjw can mean both ‘to complain’ or ‘to praise’. Considering, however, that their faces are downcast, ‘complain’ is probably the better solution. Kucharek, Klagelieder, 340, on the other hand, translates ‘beklagen’, but she reads jw instead of sjw. 292 Wilson, Lexikon, 290. 293 For #X.t as an expression for the temple or parts of it, see Wilson, Lexikon, 17–18 and the TLA: http://aaew.bbaw.de/tla/servlet/GetWcnDetails?u=gast&f=0&l=0&wn=232&db=0 (last accessed on 23.01.2015). 294 Compare the writing of n=T two lines below, where the t is also placed to the right rather than in the middle under the n. 295 The lacuna is filled according to P.B, col. 4,25 and P.NM, col. 1,9. 296 The other versions have nj sDm=f. 297 The lacuna is filled according to P.B, col. 4,30 and P.A, col. 3,3. 298 The evil bird-determinative in P.BM seems to be the result of confusion with jsf.t ‘wrong’, which can also be written jswj (Wb I, 129). 299 Wb I, 105.3–4. 300 The emendation is based on the parallels, P.B, col. 4,32 and P.A, col. 3,5. The hieratic forms of and can look very similar (see Möller, Paläographie III, 31 [335] and 32 [342] and Verhoeven, Buchschrift, 164–165 [N37] and 166–167 [O4]), so their confusion is not surprising. 301 For similar hieratic writings of the tongue without the little stroke, see Möller, Paläographie III, 14 (161) and Verhoeven, Buchschrift, 130–131 (F20).

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15.7 The Great Ceremonies of Geb

29,15

Dr ntj sxnn=f t#.wj306 snX=f jdb.w

29,16

oH#.n=f Hr wtT-sw m jb=f309

29,17

s[sw]nw=f311 mw.t=f ms-tw=f312 Xmt.n=fsw m Xrw.w nb 29,18

n-mrw.t jTj jwow sXr(?).n=f314 nS nb=f315 m H#w r=s 29,19

29,20

s# Nw.t k# jmnt.t Htp jb m onX

mstj n nTr nb rdj n=f jwow t# m-Xt sD=f m swH.t

367

heir is on his throne, --“-29,15 since307 he disturbed/agitated the two lands and he caused the banks to be protected308. --“-29,16 He fought for the one who begot him310, willingly/eagerly. --“-29,17 He punished his mother who gave birth to him. He stabbed him (= Seth)313 with every foe, --“-29,18 in order to take (possession of) the heritage. He felled the one who expelled his lord in addition to it (= his stabbing Seth). --“-29,19 The son of Nut, bull of the west316, who is pleased of heart in life/the west, --“-29,20 offspring of every god317, to whom the heritage of the land has been given, when he broke out of the egg, --“--

302 vj is used here in the same sense as the preposition Dr, which is written in P.T, col. 3,5. See Kurth, Einführung II, 795 for the particle tj. 303 The papyrus is broken in the middle of the two o-arms of jwow and the left side needs to be lifted up. 304 See Smith, Harkness, 176 for the meaning of nhm. 305 For the meaning ‘spüren’ for dp, see Wb V, 444, C.II. 306 The papyrus is distorted in this area, so that the upper t#-sign nearly covers the lower one. 307 See Schott, Deutung, 153 and Gardiner, EG, 166–167 (§223). 308 For the meaning ‘cause to be protected’ for snX, see Allen, Inflection, 591. 309 For the reading of as jb, see Backes, Papyrus Schmitt, 203. 310 Note the -sign, which seems to have been used here as a determinative for the Osirian epithet wtT-sw. 311 It seems as if a piece of papyrus was fixed over major parts of the beginning of the line and the previously written signs were not replaced afterwards, except for a black diagonal stroke. For more details on the various later papyrus fixings, see chapter 3.1.1. For this emendation, see Burkard, Osiris-Liturgien, 188 with n. 74 and Backes, Papyrus Schmitt, 203. 312 P.B, col. 4,35 and P.A, col. 3,8 use the common dependent pronoun -sw. 313 The s could perhaps be an abbreviation for ctS, see Smith, Traversing Eternity, 89, n. 101 and the literature cited there. 314 Presumably the verb sXr is meant here, although I have not found another attestation of this writing. It might be a sportive writing with Xrw ‘foes’ written in the previous line. This seems more likely to me than Jansen-Winkeln’s (OLZ 92, 320) suggestion sSr ‘verkleinern’. 315 The papyrus is separated in the middle of the falcon on the standard and the left side needs to be lifted up a bit. 316 LGG VII, 251a. See also Bommas, Mythisierung, 83–84 for this title. For epithets of Osiris including the word bull, especially for k# jmnt.t, see Smith, BM 10507, 112–113. The epithet recurs in 31,18. 317 LGG III, 444a.

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368 29,21

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 29,21

those who are associated with him in great numbers319 are under his fingers (= control) (at) the moment when this land becomes healthy. 29,22 jnQ n=f(?)320 m#T.w m oS#[.t shb-]s(w) p.t 29,22 Mourners were collected for him among mnmn-sj 29,21 sXn.wt[=s] 4 [m(?) Hm …]321 the multi[tude.] Heaven had him [sent] and 29,21 [its] four posts moved it (= the heaven) quickly [when the coward (= Seth)322 …] 29,23 gmj sjp oS# {w}323 w-pg[# mtr Hr] 29,23 The one who assesses the multitude was nTr324 found Upoke [that testifies for] the god. 29,24 29,24 msbb #X.w325 nb(.w) Hr [Hrj.t=s]326 All spirits turn because of [its terror]. 29,25 29,25 327 sw bw.t nTr.w jw.tj wHm[=f] He/it is the abomination of the gods, [whose] repetition shall not be328. 29,26 sS{r}.n=f329 [sX]m.w Htm[.n=f 29,26 He has demolished the [fa]nes. [He has] jdb.w]330 destroyed [the banks]. 29,27 29,27 orQ-HH [Htp].tw m nb[=s]331 Alkhai is [pleased] with [its] lord, 29,28 29,28 [twt] m ckr [j]m [m rs-wD# Hrj [complete] as Sokar [th]ere, [as he who nmj.t=f]332 wakes intact333 who is upon his bier], P.B, col. 5,10–12 and P.A, col. 3,26–28: o.wj h(#)kr m s#w=f sSt# #X.w (with) the arms of Haker as his protection, the one who conceals the glorified ones. sk jrj.n=k334 {Dwtj.w} m Xntj-mnw.t You have made as (a figure of) twt m jrj.w=f335 Khentymentu(ef), complete with what perwn jr.w n Tnw xr Dbo.w=f #.t snb318 t# pn

318 The walking-legs determinative seems to be the result of confusion with the word sbn ‘to glide away’. However, compare the book-roll determinative in P.B, col. 4,42. 319 For m Tnw with this meaning, see Wb V, 377.5 ‘allein: in Zahl = sehr zahlreich’. 320 Burkard, Osiris-Liturgien, 319 interprets the traces to the right of the lacuna as part of m#T. However, considering the fact that the lacuna has to be expanded, since the fragments are too close together—as can be seen with the nw- and the w-sign above—and the fact that there is a little black dot preserved below the line, I would suggest interpreting the traces to the right of the lacuna as parts of n=f. 321 The lacunae are filled according to P.B, col. 4,43–5,1 and P.A, col. 3,16–17. 322 Om ‘coward’ is a common epithet of Seth; see, for instance, LGG V, 141b and Depauw, ZÄS 130, 50–51. 323 P.BM leaves some space blank, but P.B, col. 5,3 and P.A, col. 3,19 write the preposition m before Upoke. The papyrus is distorted in this area and the left fragment needs to be shifted a bit to the left. 324 The reading of the last two signs is unsure and based on the clear writing in P.A, col. 3,19. 325 The lacuna seems to be too large to have contained only the #X-bird, so that maybe preceded. 326 Restored according to P.A, col. 3,20. 327 Restored according to P.A, col. 3,21. 328 LGG I, 159c. 329 The reading is corrected according to P.B, col. 5,6 and P.A, col. 3,22. The r in P.BM is probably a mistake, since it might have looked like two n-lines above each other in the original. It is also possible that the scribe thought of the verb sXr ‘to overthrow’. 330 The gap is filled according to P.B, col. 5,7 and P.A, col. 3,23. 331 Restored according to P.B, col. 5,8 and P.A, col. 3,24. 332 Restored according to P.B, col. 5,9 and P.A, col. 3,25. 333 LGG IV, 713b; Wilson, Lexikon, 591–592, and Backes, Papyrus Schmitt, 212–213 with further literature references. For the association of completeness with Sokar, see the comments in chapter 9.8.1. and compare Coulon, in CENiM 3, 10–11. 334 Or: sk jrj n=k ‘Make for yourself’; compare P. BM 10252, col. 13,2 (Ritual for Felling Seth and His

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15.7 The Great Ceremonies of Geb

Ssp=f mdw msn m wo=f X#s.t xr=f m p# w n c#w n N.t 30,3

[Xft Sntj jgr Dd.w `nb j´#r]337

30,4

[jmj]-sHtj skj-sw339 m Hbb

kj-Dd sQ#j-sw m Xbs-t# 30,5 30,6 30,7 30,8 30,9

Xft hrw jrw sSm.Xr=k Hm.wt r rd.wj=sn njs.Xr xrj-Hb343 Hrj-tp sHwj344 bTnw.w n wdj snTj n=sn m jwtj.w

30,10 30,11

30,12

bjk347 wdj348 o.wj Qn hwt t# m jmj.w=f khb350 npD rX (j)X.wt=f

369

tains to him.336 He received staff and knife as his harpoon, and the desert was under him in the district of Sais of Neith. 30,3 [When reciting, everything that is spoken of sadness shall cease.338] 30,4 The [jmj]-sHtj-priest is the one who wipes it away with the inundation water340, Another saying: who exalts him during/at the hacking up of the earth, 30,5 during the day of the ritual.341 30,6 Then, you shall guide the women to them342. 30,7 Then, the chief lector priest shall recite: 30,8 Assembled are the rebels for the one who throws. 30,9 The formation345 for them was as putrescent ones.346 30,10 The falcon is fighting349 the offence, 30,11 the one who (= the falcon) burns the land (of the enemies) with those that are in it (= the enemies), 30,12 who is violent (with) the knife of the one

Confederates). 335 Or: m s#w=f ‘as his protection’. 336 The reading follows Backes, Papyrus Schmitt, 217. The parallel, P.SALT, col. 1,8–9 seems to have been provided with a gloss for this sentence, which Quack identified in col. 1,10/1–11/1 (also included in the synopsis). This reads jsk jrj.tw p# mnH[...] jw=f twt m n#y[=f(?) ...] ‘One makes the wax […] He is complete with his(?) […]’; see Backes, Papyrus Schmitt, 217–219 for a detailed discussion. 337 It seems as if Schott was able to see more on this frame when he made his hieroglyphic transcription in his notebook. More information on the later conservation of this frame is provided on p. 10 of chapter 3.1. In the following `…´ will be used to mark signs, which Schott has noted down in his notebook, but which are not visible anymore today. The lacuna is filled according to P.B, col. 5,16 and P.A, col. 3,32. 338 Suggestion by Backes, Papyrus Schmitt, 223. 339 Compare the writing of skj in 28,10 for the restoration of the -determinative. 340 Or: ‘The jmj-sHtj-priest is the one who wipes him in/with the inundation water’. The text could either refer to a symbolic wiping away of the sadness through inundation water, or to the wiping of Osiris with inundation water. 341 The passage was added later as can be ascertained by the grey ink. 342 Lit.: ‘to their feet’. Wilson, Lexikon, 595 translates ‘beside, at’ for r-rd.wj. Compare also Erichsen, Glossar, 258 and CDD_R, 79 for the Demotic r-rt ‘to (someone)’. 343 Schott, Notebook, 90 indicates the writing as undamaged. 344 For this determinative of sHwj in the Late Period, see Wb IV, 211. 345 cnT is usually attested in connection with buildings, meaning ‘to found’, but its use can be extended to ‘forming limbs’, see Faulkner, CD, 234 and Wilson, Lexikon, 874–875. 346 Probably emend to snTj=sn ‘Their formation was …’ 347 Note the double writing of the falcon-determinative. 348 Schott, Notebook, 90 indicates the writing as undamaged. 349 Lit.: ‘is extending the hands (against)’; see Wb I, 386, II.b) for this meaning.

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370

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

who knows his things (task), 30,13 which was fashioned under the one who acts in violence. 30,1 [p#=w m]##351 m#T=f Xnj Dl Xnj t# m 30,1 [One has se]en the mourning for him, the Xnj[=f]352 one who rests, ‘identification/investigation’ the one who alights upon the earth as [his] resting place. 30,15 30,15 bjf.n=n xr job.w=f We were weeping under his illness. 30,16 30,16 jw=n dj m Edw We come here from Busiris. 30,17 30,17 s#H.n=n dj jmj V#-wr We arrived here (although) being in353 the nome of Abydos. 30,18 [`mrj´]=n ckr […](?)354 r nTr.w p#.n=n 30,18 We love Sokar […](?) more than the m## jm=f gods, after we have looked at him.355 30,19 30,19 We turned to you and we were grieving [m]sbb.n=n n=k St#=n n=k […]tw=k356 for you […] you, 30,20 30,20 [when] Nehes, he killed359/his enemy360 [tj]357 Nhs ob=f m t# Hm[`.n´-sw]358 upon earth, (but) 30,21 his offence 30,20 has driven [him] away 30,21 30,21 Qn=f r nTr.w Xntj m Ts[.w]361 from the gods362, the most prominent among the execration figures. 30,22 30,22 wnn=k m p.t mk-sw m h#y363 You are in the sky. Behold, he is fallen. 30,23 30,23 364 dw# sdH-sw r nTr.w The one who brought him low365 is praised more than the gods. 30,13

msj xr jrj ow#y

350 Kpb is written, but seems to be a writing mistake for , since they resemble each other in hieratic. For the reading khb, compare P.B, col. 5,20. The Seth-animal as determinative is not just used for the epithet of Seth, but also for the verb, as is the case here; see Wilson, Lexikon, 1088 and Wb V, 137. 351 See the similar construction (p#.n=n m## jm=f) in 30,18. 352 The lacunae are filled according to P.B, col. 5,21–22. 353 Maybe jmj was used for m: ‘We arrived here in the nome of Abydos.’ 354 Contrary to Burkard, Osiris-Liturgien, 323, who suggests that the falcon on the standard is followed directly by jw, the size of the lacuna suggests that P.BM contained further signs between the standard and jw. However, the traces are too few to permit a reading. 355 Compare the similar wording in 30,1. 356 Today this section is very fragile and damaged, but it seems as if Schott was able to read a bit more, as is apparent from his notebook. 357 Schott, Notebook, 91 still notes visible traces of a tj-sign. See also P.B, col. 5,27. 358 The lacuna is filled according to P.B, col. 5,27–28. 359 Wilson, Lexikon, 144. 360 Wb I, 174.13. 361 Probably was once written, see Schott, Notebook, 91, but he transcribes . However, compare the writing Tss.w in P.B, col. 5,29. 362 For this meaning of Hm r, see Wilson, Lexikon, 643. 363 Contrary to Burkard, Osiris-Liturgien, 193, n. 118, the determinative is attested for h#y with the meaning ‘to fall’, see Wb II, 473.C. 364 P.B, col. 5,31 has sDm.tw=f. The papyrus is very fragile at the end of the line and the fragments are too close together, but the traces after T look like w#, although the left fragment needs to be shifted a bit to the left. Moreover, it is very unusual for the scribe to separate a word, which he has not done before in our text. The Berlin-parallel does not have a line break. 365 For this meaning of sdH in connection with enemies, see Wilson, Lexikon, 966–967.

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15.7 The Great Ceremonies of Geb

371

msj.n-sw Xb.t=f366 S#S# p#w Sod367 rn=f368 30,24 His place of execution has fashioned m nDm nTr.w him.369 That one is foolish/silly370. His name has been cut off from/as that which is pleasant to the gods. 30,25 dj-sw Qn=f m-Xt Hm[`=k´371-Tw m nTr m 30,25 His crime has set him back.373 May you hrw r nTr].w372 retreat [from the god, from the one who is more pleasing than the gods]. 30,26 Oopj jm=k wtT ntf H#.t [H#-jS.t]374 sr375 30,26 Hapi is you, who created the moisture376, xr.wt foremost of [the H#-jX.t-offering], magistrate of possessions. 30,27 30,27 nn r# Sw jm=f377 m wn Hr-tp t# There is no mouth devoid of him, in what exists on earth, 30,28 nHm378 Ro js r=k379 wtT=f[-Tw jrj=k 30,28 the one whom Re has taken away from mjt.t]380 you.381 He begot [you, (so that) you might do likewise.] 30,29 Db#w n=k m b(#)Q ns.t=f(?)382 nn [nS sw 30,29 The brightness of his (= Re) throne is Tnj]383 provided for you. There is no [shuddering. Where is he/it?] [...] [...]384 30,30 30,30 385 386 jrj.n=k Smj nTr.w r=s You acted so that the gods go to her/it (= 30,24

366 The word Xb.t=f is written over something that has been washed out. 367 The -determinative is written over something that has been washed out. 368 The papyrus is broken apart in the middle of and the left fragment needs to be lifted. The f has been written above the line. The ink is lighter than that of the main text, so that it was presumably added in the process of glossing the text. 369 This would refer to his evil origin. Or emend according to P.B, col. 5,32: msn {s} Xb.t=f ‘the harpooned one is destined for his place of execution’. See also Backes, Papyrus Schmitt, 231–232. 370 P#w might be another form of p#y, see Černý/Groll, LEG, 43 (3.1.3.). P#w is also used in the translation of the Ritual of Driving Away the Aggressor: P. BM 10252, col. 8,15, 27; 9,5, 23; 10,15; 11,26; 12,18, and once in the original text, col. 8,15. 371 Om is written over something that has been washed out. 372 The lacuna is filled according to P.B, col. 5,34. Schott, Notebook, 91 still noted traces of . 373 For this writing of sw, see Kurth, Einführung II, 603 and 604. Or emend according to P.B, col. 5,33: dj.{s}-sw Qn=f m-Xt ‘His crime has set him back.’ 374 The lacuna is filled according to P.B, col. 5,35. 375 is written above the line. The ink is lighter than that of the main text, so that it was presumably added in the process of glossing the text. 376 LGG II, 600b. 377 The fragments need to be placed closer together. See also the next line, where the left and right halves of are separated. 378 is written over something that has been washed out. 379 See the note in the preceding line. Schott, Notebook, 91 notes the signs as undamaged. 380 The lacuna is filled according to P.B, col. 5,38. 381 See Wb II, 295.14 for the connection of nHm with the preposition r. 382 The text is written over something that has been washed out and is difficult to distinguish. The fragment with the traces of is placed too far to the left and needs to be moved closer to the right part of the papyrus and lowered a bit. The reading is based on P.B, col. 5,39. 383 The lacuna is filled according to P.B, col. 5,39. 384 Traces of a gloss for this line are visible, but only the determinative is preserved. 385 Jrj.n=k was also written before, but has been washed-out for some reason, and was written again.

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372

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

the throne[?]). P.B, col. 5,41–6,4: s#H {s}=k dj=k m#T=n prw=n(?)387 r Arrive for yourself. You have caused our rd.wj=w(?)388 mourning and our motion/procession to them(?).389 #.t smHj t# pn ntf=s Qb(b).t=n The moment/strength of the inundating of this land, it floods/wets our throat,390 dd sS/sw# Hp.t Hr-Xt onQ giving passage to391 the way/course after the flowing. […] nHm=n tp=n (j)#r=n n=k […] we take away our heads and we are sad because of you. […] nwd #X # m-o Hm.wt […] turning aside, (it is) glorious/useful together with/through the women.392 […] tp jm=n […] the head with us. […w]sr.tj=n {m}fH393 […] our eyes are burning. 39430v,2 [… jw=k n=n m dbH mrj=k-sw 30v,2 [… you belong to us in begging. May you dn]wj=n395 Hr p.t t# m njs/oS396 r sp-2397 desire it.] Our lament/cry is in the sky and on earth as a genuine invocation. 30v,3 [j(?)]w=k tr(?) Tnw n Xrw=n m s#Q=f jrj.t 30v,3 ‘Where, pray, are you398 at (the sound of) mTn our voice?’, while reconstituting him and making/preparing the way, 30v,4 30v,4 k#j m #m jmnt.t Dr ///399 ob=n m Sms.w=k calling at(?)/thinking about(?) the one400

386 The walking-legs are written above the line. 387 See also Wb II, 498.1 with examples of hrj written for prj. The hieratic writings of and are nearly identical, so that the scribe probably mixed them up. 388 The traces of ink still visible in front of the lacuna would fit . Since the left and the right part of the papyrus need to be further apart, as can be seen with the broken r of nTr in the line above, two leg-signs would fit into the lacuna. For the construction r-rd.wj, see above under 30,6. 389 Backes, Papyrus Schmitt, 238 reads: s#H=s k(w)(?) Dj=k m#T(r)=n hrw={n}n rd.wj(?) ‘Sie erreichte dich(?), so dass du uns ermöglichtest, angemessen(?) (“der Art/Obliegenheit entsprechend”?) zu klagen und beruhigt zu sein’. 390 Backes, Papyrus Schmitt, 239 translates ‘Ihre Gewalt überflutet dieses Land, so dass sie unsere Kehlen(?) befeuchtet’. 391 Compare Wilson, Lexikon, 921, for the meaning ‘to give passage to’ for rdj sS. 392 See Backes, Papyrus Schmitt, 240. 393 M seems to be a hieratic mistake for w. I would further consider the eye-sign at the end of the line as a determinative, since the text speaks about the fact that the eyes of Isis and Nephthys are burning with tears, so that the eye-sign would specify the meaning of wfH as related to eyes. The canal-sign seems to be a further determinative, probably to highlight that the burning is due to tears and not fire. Backes, Papyrus Schmitt, 242 offers a different reading. Further examples of wfH used in connection with eyes are discussed by Backes, Papyrus Schmitt, 242. 394 Only the later translation of the following part of the text of P.BM is preserved today. The original text for this part is lost. 395 The diagonal stroke just after the lacuna suggests that was written here; compare the examples in Verhoeven, Buchschrift, 194–195 (V11). 396 See Kurth, Einführung I, 127 (3.) for these readings. 397 R sp-2 is probably a variant of n sp-2. 398 Compare 28,15.

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15.7 The Great Ceremonies of Geb

30v,5 30v,6

gmj nTr Edw s#H(?)401 t# m-o Gb tm.tw m jrw onX

30v,7

wr.w n.w Ho.w=f m Sms.w=f msX#.n-sw psD.t 30v,8 Htp.tj m jrw=k m nTr o# Htm.tw m jrj.w=k 30v,9

mj403 m m.k Xnw.wt=k dj=k oS#.w jdb.w m#T r Xpr.w [n=k]404

30v,10

sS=k msj pX#.t-jb m-Xt=n

30v,11

nn mdw r=k Hr X#ss.wt

30v,12

smj=n psD jrj=k g#.tw Xsf=k r=s dj406 NbD Htm m-b#H

30v,13

30v,14

EHwtj Hr mtr Qn=f m jp Hr Dbo.w[=f]408

30v,15

nS.tw=f m jwow Hr=s bXn(.t)=f jnj.n o=f r

Xb.t

373

whom the West had seized, since /// we are purified in/as your following. 30v,5 The god of Busiris is found, 30v,6 who treads/tread the land in the hand/possession of Geb, being complete in the living form. 30v,7 The great ones of his body402 are his following. The Ennead has gladdened him, 30v,8 while you are pleased in your form as a great god, being equipped with what pertains to you. 30v,9 Pray come, behold your songstresses! You cause the banks to mourn profusely about what happened [to you]. 30v,10 May you pass by, create happiness among us. 30v,11 No speech/word exists against you at the corners. 30v,12 We proclaim the shining405 that you did. 30v,13 Languishing, you contend against it. Nebed is caused to be destroyed in (your) presence.407 30v,14 Thoth testifies to his (= Seth’s) evil deed in counting on [his] fingers. 30v,15 He has been expelled from the heritage because of it, his crime409. His arm has been brought to the place of execution.

399 Something has been washed out. 400 M #m could also be a mistake for #mm, so that the text would read ‘calling the one …’ K#j can be followed by the preposition n ‘etw. sagen zu jemandem’ (Wb V, 85.8), so that m might probably be written for n. 401 The word is written in an unusual way, but interpreting it as the well-known combination s#H-t# seems to be the most plausible interpretation. 402 Meaning: The gods that were created by Geb. 403 Compare the writing for mj in 25,14. The gloss provides the full writing there. The determinative seems to be a confusion with the particle m that follows, so that one gets the impression that the scribe wrote the particle first and then the imperative, instead of the other way round. For the enclitic particle m following the imperative mj, see Wilson, Lexikon, 392 and Gardiner, EG, 185 (§250). However, compare the example from the temple of Dendera in Kurth, Einführung II, 786, where the particle proceeds. 404 The lacuna is filled according to P.B, col. 6,16. The traces of ink preserved in front of and after the lacuna in P.BM would support this reading there as well. 405 Although neither version provides the specific determinative for this word, I follow Backes, Papyrus Schmitt, 252–253 in his suggestion of interpreting it in this way. Compare further Wb I, 557.8 for psD in connection with Osiris. 406 P.B, col. 6,20 has the particle tj instead. 407 Compare Gardiner, EG, 240–241 (§315) for this construction (reference courtesy Mark Smith). 408 The lacuna is filled according to P.B, col. 6,21. 409 It might also be possible to translate ‘because of it (= the evil deed) and he has been punished’. For this meaning of Xbn, see Wb III, 254.3.

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374

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

30v,16

[s]jw=n jr=f n=k hrw n.t Hm.wt tm.w 30v,16 We proclaim for you the contentment of mdw Hr[-r(?)]=k all women, who speak about(?) you. 31,1 31,1 Making/causing the seeing […] you. jrj m## […]=k jnj sm r r# Hw.t-jpj Bringing of the Sem-priest to the entrance of the Opet-temple. 32,1 32,1 To say for (explanation): Seeing of our Dd n m## wg#=n […] r Hw.t-jpj410 weakness […] to the Opet-temple. 31,2 twt ckr nb m#o-Xrw m `Jnbw-[HD´]411 r 31,2 Sokar, the lord of justification in ckr m #bDw Mem[phis] is like412 Sokar in Abydos, 31,3 31,3 wr.w ckr js.t [`nTr nb´] V#-wr the great ones of Sokar, the crew [of the god, the lord] of the nome of Abydos413. 31,4 31,4 sSm{.w}=k Jwn-mw.t=f j[`r´] jrj-sw You guide Iunmutef to the one who made him, 31,5 Hr Sdj Hb(?)414 m s.t jrw415/pr Wsjr416 31,5 while reciting the festive scroll(?) at the [`m´] wob.t o#(.t) place of the ceremonies/house of Osiris [in] the great Wabet. 31,6 31,6 Dd.w m Hb w#g417 Xft jnj418 o#.wj Hr nTr What is to be said at the Wag-festival, when the doors have been closed behind the god. 31,7 31,7 419 420 jw #bDw m H#.t njw.t n.t nTr Abydos is at the front, the city of the god. jw V#-wr m H#.t njw.t n.t Xprr The nome of Abydos is at the front, the city of the scarab. 31,8 31,8 j jmj=sn s#-t# n Xrw=f O the one who is in them421, exultation is for/because of his voice! 31,9 31,9 j spd jrw nmtj nTr.w O one of effective form422, executioner423 of the gods, 31,10 31,10 j sd#d# n Hrj.t=f O you at whose terror one trembles, 31,11 31,11 j Sms-sw424 r jm#X O one who follows him to hon-

410 411 412 413 414 415 416 417 418 419 420 421 422 423 424

Compare the writing in Gauthier, DG IV, 49. The lacuna is filled according to P.B, col. 6,28. Readings in `…´ follow Schott, Notebook, 92. Wb V, 257.14–17. LGG III, 769c. Schott, Notebook, 92 notes that what looks like was probably written for . The signs look indeed very similar in hieratic (compare, for instance, the Hb-sign just underneath), so that the scribe was possibly confused and wrote the wrong group of signs. The relevant fragment containing the eye-sign and the upper part of the house-sign is today wrongly fixed upside-down in l. 2. This reading is suggested by P.BON, col. 1,5 and by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. See the commentary under 25,11. The relevant fragment is placed upside-down. It seems as if the scribe accidentally wrote the t of H#.t twice. It might also be possible that it is the article t#, so that it would belong to njw.t. However, the scribe of the original text usually does not use this article. could also be a writing for nTr, but in the gloss an indirect genitive is clearly written. LGG I, 224a. LGG VI, 281a. LGG IV, 237a. Note the unusual writing of the walking-legs determinative. The reading Sms-sw is supported by the clear

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15.7 The Great Ceremonies of Geb

31,12

j sXr n=f ctS r nw=f

31,13

j Oopj j wr m psS jdb.w426 31,15 j mrr Wsjr V#-wr 31,14

31,16

j ckr wr wr.w m H#.t

31,17

ctS Xr xr=f j k# jmnt.t432 31,19 j St# s.t m t#.wj jdb.w 31,18

31,20

j nb k#.wt m fd(.t) nTr

31,21

j jj r nw=f j pHrr s#b m Hp=f 31,23 j rdy {w}439=f jwow Gb 31,22

31,24

p.t t# m Sms.w=f n jmj(.t)-pr

31,25

j dw#tj.w n=f m s#-t#

31,26

[…]=sn n=f Sms.wt NbD

425 426 427 428 429 430 431 432 433 434 435 436

437 438 439 440 441

375

our/veneration, 31,12 O you for whom Seth was felled at his moment (of attack), 31,13 O Hapi425, 31,14 O great one in dividing the banks/lands427, 31,15 O beloved one428, Osiris of the nome of Abydos429, 31,16 O Sokar, the great one of the great ones430 at the front, 31,17 (while) Seth is fallen under him!431 31,18 O bull of the West433, 31,19 O one with secret/hidden place434 in the two lands and the banks, 31,20 O lord of food435 from/through divine perspiration436, 31,21 O one who comes at his time437, 31,22 O runner438, jackal in his hastening, 31,23 O you to whom the heritage of Geb has been given, 31,24 the sky and the earth are (in) his following as testament440. 31,25 O one to whom the praising ones441 belong in exultation. 31,26 They […] for him the following of the evil one442.

writing in P.CM, col. 1,9. LGG V, 44b. See also 30,26. The piece of papyrus on the left with the third jdb-group and the plural-strokes needs to be lifted up. Similar LGG III, 117b: psS t#.wj ‘the one who divides the two lands’. LGG III, 333c. LGG II, 566c. LGG II, 431b. For this well-known image of Seth carrying Osiris, see the commentary under 34,31 of Book of the Dead Spell 175. P.CM, col. 1,4 proves that nothing follows after jmnt.t. LGG VII, 251a. The epithet also occurs in 29,19. See there for more details. LGG VII, 136a. LGG III, 762c. LGG III, 195a. The same writing of fd.t nTr without honorific transposition of the divine standard is also attested in the Hourly Vigil; see Pries, Stundenwachen I, 220, n. 937 for more details and literature on this. For the Nile flood coming into being from the perspiration of Osiris, see the literature references cited by Leitz, Geographisch-osirianische Prozessionen, 34. LGG I, 121a. The epithet recurs in 32,23. See the commentary by Backes, Papyrus Schmitt, 277–278 for this epithet and parallel occurrences. LGG III, 101c. The plural-strokes seem to be a writing mistake for n; see already Schott, Notebook, 93 and compare the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. Compare the comments under 26,18 for the testament. LGG VII, 523c.

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376 31,27

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 31,27

[O] commanding one444, lord of the bas /the power in order to lessen. P.B, col. 7,9–13: […].w smn o.wj Hr nwj jm=f […] who makes the arms firm, because I am with him.446 447 448 449 j [nt]n Hsb.w[=f] Xwj sSm=f sQ fnDj O we are [his] workmen who protect his imk#=f r nTr.w nb.w age. The beaked one450 exalts his ka more than (that of) all the gods. j dd oHo sonD rsj wD S(#)y Hr msXn.t O one who gives lifetime and lessens (it) entirely451, who allots destiny/good fortune (already) on the bearing-stool. j s#-t# m V#-wr jw msX(#).t m Hw.wt-wr.wt O exultation is in the nome of Abydos. Rejoicing is in the great mansions. jh#y ckr jw s#-t# m jmj.w=f Hail Sokar, exultation is in (the places) in which he is.452 32,1 31,1 32,1 gloss of see under 31,1. 32,2 32,2 jw s#-t# Dr=f Exultation is (to) its total. 32,3 32,3 mj m##=n{n}453-Tw m k# p#y Come, (so that) we see you as a copulating bull454, 34v,1 34v,1 mj m##.tw m k# s# Hs#.t Come, (so that) you are seen as a bull, the son of Hesat455. 32,4 32,4 mrj456-sw Hr nXt.w=f he is loved because of his strength. 32,5 32,5 457 jw Dd.tw Htp jb r=f m {w}py=k One says ‘pleased of heart’ about him, in [j] wD nb b#.w r son[D]443

445

442 LGG VII, 90a. 443 This reading is suggested by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. There it says: j wD b#.w r sonD ‘O one who commands/sends the bas/power in order to lessen’. 444 LGG II, 629b. 445 LGG III, 618c. 446 Backes, Papyrus Schmitt, 264 reads n(.j)-wj jm(y)=f ‘Er gehört zu mir’. In Ptolemaic, nwj is further attested as independent pronoun, see Kurth, Einführung II, 610–611 (§62). For the construction independent pronoun + preposition, compare also Gilula, JNES 35, 25–28. 447 This filling of the lacuna is suggested by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. For more information on ntn, see the comments under 35,8. Schott (Notebook, 19), however, suggests nb=n ‘our lord’ in order to fill in the lacuna and Backes, Papyrus Schmitt, 265 j mj=n ‘O, auf!’ They both did not know about the Hood-Hearst copy in the Newberry Papers. 448 This reading is suggested by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. Traces of the tail of the snake are still visible in P.B. 449 Compare the palaeography by Backes, Papyrus Schmitt, 900 for other attestations of this arm in P. Schmitt. 450 See Backes, Papyrus Schmitt, 265–266. 451 See Kurth, Einführung II, 790–791 for the particle rsj, which is used at the end of a sentence. 452 See Griffiths, JEA 28, 66–67 for the inverted use of jmj. 453 The n looks unusual with a little stroke at the right end. 454 Compare P.B, col. 7,14 for the reading ‘bull’. For the epithet k# p#y, see also LGG VII, 255c. 455 LGG VI, 90b. 456 The d seems to be a writing mistake for r, since both signs look quite similar in hieratic. For writings of mrj with the sea-sign, see Wb II, 99. The sea-sign can also be a confusion with the canal-sign. For such extensive writings of mrj, see Hannig, Wörterbuch AR, 540. The same writing occurs in P.B, col. 7,14. This seems to be the result of confusion with the word mr ‘canal’. 457 The emendation is based on P.B, col. 7,16. A piece of papyrus with the ink of a part of the walking-legs

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15.7 The Great Ceremonies of Geb

34v,2 32,6 32,7

jw Dd.tw p(#) Htp jb jw=f nk[…]458

Kns.t sD459.tw r dy Dd.tw461 s#s# r=k

32,8

jw {Hm}464 Hm m-o nTr.w

32,9

jw nfr.t jm=k n m## B#Q.t

32,8

nfr jm=k r m## (?)

32,10

wr.wj #j467 r nn r #w468 32,11 jnD-Hr=k k# nb Sms.w

32,12

snD #.t471 m Xftj.w=f

32,13

sD jQr soS# msy.w472

p#y oDd 34v,4 […] ntj n#-oS#.w n#y=f Xpr[…] 32,14 b# jmj t#.w jdb.w

458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474

377

your traversing 34v,2 One says, the one pleased of heart, when he copulates(?). 32,6 of Kenset, while you move460, 32,7 so that462 one says: ‘the one who has been attacked’463 to you, 32,8 while the coward465 is in the hand of the gods.466 32,9 Good things are with you when seeing Egypt. 32,8 Good things are with you at/concerning seeing (?). 32,10 How much greater it is than all of these. 32,11 Hail to you, bull469, lord of the follow470 ing , 32,12 with fearful striking power among his enemies, 32,13 excellent child473, who multiplies the manifestations, this youth474 34v,4 […] whose forms are numerous. 32,14 ba/ram, who is in the two lands and at the banks,

determinative seems to have been flaked away. Compare also the entries for p# ‘to fly up’, also written pwy, in Wb I, 494 and according to Wb I, 494.III ‘von schneller Bewegung überhaupt’. Furthermore, see the verb py ‘sich begeben (mit r: nach…)’ in Wb I, 502.3. It is nearly impossible today to read the gloss and the reading provided is based on the traces of ink still visible and on Schott, Notebook, 97 (backside). The s was added later. Either the word sdj ‘(die Füße) in Bewegung setzen’ in Wb IV, 367.16 is meant here, or alternatively an unusual writing for sD# ‘travel’. Wj is probably written for tw, see P.B, col. 7,16. Wb II, 468.E. Compare 29v,6 for s#s#. This word, maybe the particle Hm ‘indeed’ (Gardiner, EG, 187 (§253), has been deleted, presumably by the scribe who wrote the glosses. Compare further chapter 11.6.2. For Hm as a typical designation of Seth, see LGG V, 141b and Altmann, Kultfrevel, 78. Meaning that the gods are guarding him. See Kurth, Einführung II, 765–767; Quack, WdO 39, 277, and Töpfer, Balsamierungsritual, 16 for more information on the particle #j. The whole line seems to have been written over something that has been washed out. LGG VII, 246b. LGG III, 752c. These two words are written over something that has been washed out. This seems to be a writing for msw.t and the evil determinative is most likely a confusion with the word smy.w ‘confederates’. The gloss provides the word Xpr.w ‘forms’ which is very often used in parallel to msw.t ‘manifestation’; see Wilson, Lexikon, 460. LGG VI, 724b. LGG II, 241a.

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378

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

32,15

sT Hfo nb xkr.w

32,16

mnmn jd.wt nb #bw.t bnr mrw.t

32,17

32,15

32,18

mrr m##=f r nTr.w nb.w

32,19

nTr wo kj-Dd jtj jTj t#.wj jdb.wj

32,20

sd# n=f h#w484 m w#H tp

32,21

s# Gb mrj nTr.w

32,22

Sw jdnw n Ro p# Sw jrj jrj Db# Ro488 32,23

[jj r] nw=f nn Hpp491

32,24

[mH.n]=f Sdy.t wSr493

32,25

[ntf.n=f] jdb.w r Hb #X.t495

32,26

[Hsmn.n=f onX].w496 nb.w497

copulating one475, complete one476, lord of the ornament477, 32,16 who impregnates the women478/cows, 32,17 the lord of the appearance479, with sweet attraction480, 32,18 whose sight is more favoured than that of any god481, 32,19 unique god482, another saying: sover483 eign , who took possession of the two lands and the two banks (Egypt), 32,20 for whom the kindred tremble with bowed head485, 32,21 the son of Geb486, beloved one of the gods487, 32,22 the sunlight489, deputy of Re, the sunlight that made the replacement of Re490 32,23 [who comes at] his time without being detained492. 32,24 He [has filled] the dried basins (of land)494. 32,25 [He has besprinkled] the banks in order to make the arable land festive. 32,26 [He has purified] all the [living] ones,

475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494

LGG VI, 698c. LGG V, 131a. LGG III, 722b. Compare the determinative in P.B, col. 7,24. LGG III, 562a. LGG II, 802c. On the combination of these epithets, see also the remarks by Rickert, Gottheit und Gabe, 62. LGG III, 337b. LGG IV, 418b. On Osiris as jtj, see Smith, BM 10507, 61. The determinative seems to be the same as that of onX.w in l. 26, but is written in a very abbreviated form. Wb I, 257.2. LGG VI, 96b. LGG III, 339b. The scribe started to write downwards at the end of the line, with Ro written between l. 21 and 22 of col. 33. LGG VII, 34a. See Gill, GM 241, 17–18 for more details on this passage. The lacuna is filled according to P.B, col. 7,30. For Hpp, see Wb III, 70.12. The epithet jj r nw=f is already mentioned in 31,21. The lacuna is filled according to P.B, col. 7,31. Wilson, Lexikon, 1041 suggests the translation ‘field, meadow’. See also there for further references of Sdy.t wSr. On the meaning of wSr, see Klotz, Adoration, 161. 495 The lacuna is filled according to P.B, col. 7,32. 496 For the abbreviated writing of the seated woman in the determinative, see Verhoeven, Buchschrift, 110–111 (B1b). 497 The lacuna is filled according to P.B, col. 7,33.

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15.7 The Great Ceremonies of Geb

ob(?)=f p#y 32,27 [Xpr.tw m h#y] m nb jd.wt498 32,28

[T#j nt Xsf]tj.w499 p# Hwtj n n# rmt.wt #bwj nn {n} Drw n jd.t=f501 sdm.tw502 n=j r m## nfr.w=f Htp Hr=k nfr n ^ ¼ onX wD# snb jnD-Hr=k [.] h#y nb nfr.w mrj Hr-nb Hwn jQr smsw mrj #X#X jwtj sk nhp wr [s]mnX507 msy.w 33,1

XsbD(tj) THn jm#

33,2

mj n=k510 wr.w ntj nTrw

33,3

nTrj=k r nTr.w nb.w

33,4

Hoj512 n=k sm#.t513 m Edw514

379

It means he purifies. 32,27 [coming into existence as a/the husband,] as lord of the women/cows, 32,28 [male one of the wom]en500, the male one of the women P.B, col. 7,36–42: image without limit in its fragrance, being painted (on his eyes)503 for me in order to see (= so that I see) his beauty. May your gracious face be pleased with ^ ¼ l.p.h.504 Hail to you, [.] man, lord of the young men, beloved by everyone, excellent child, eldest, beloved one,505 growing/flourishing506 without perishing, great jumping/copulating one508, who ennobles the births509, 33,1 lapis lazuli coloured one, with gleaming form, 33,2 take for yourself the great (things) of the gods, 33,3 (so that) you are more divine than every god511. 33,4 (Your) companion is joyful for you in

498 The lacuna is filled according to P.B, col. 7,34. 499 The lacuna is filled according to P.B, col. 7,35. 500 See the commentary by Backes, Papyrus Schmitt, 280–281 on Xsftj.w. He, however, translates ‘die Nahenden’, but the gloss in P.BM makes it clear that Xsftj.w is an expression for the totality of the women as is the case for the Dendera-passages cited by Backes, Papyrus Schmitt, 280. 501 Although not attested so far in the hieratic palaeographies, I would suggest interpreting the sign above the water lines as . See also the palaeography (chapter 20) and P. BM 10081, col. 8,10. Backes, Papyrus Schmitt, 281 proposes a different understanding of this passage: #b=n(?) n (= m?) Dr.ww n(.w) j#d(.t)=f ‘im Bereich von dessen Duft wir verweilen’. Nevertheless, what he transcribes as looks rather like . 502 For the possible determinative, see the examples in Möller, Paläographie II, 7 (84). 503 On sdm, particularly in connection with the eye, see Meeks, Mythes, 294–295. 504 Exactly the same phrase can be found, for instance, in P. Brooklyn 47.218.50, col. 16,5 (Goyon, Confirmation, 71 and pl. XI) as part of the ceremonies for the praise of Horus. Further literature on this standard formula of a cult hymn is provided by Quack, in Festgabe, 178–179, n. 47. 505 Or: beloved eldest. 506 See Koemoth, Arbres, 14 for more details on this word. 507 The s is a suggestion by Schott, Notebook, 21. He further interprets the hieratic sign that looks like as the horizontal -determinative. 508 The determinative argues for ‘jumping’, but in consideration of the second half of the line ‘copulating’ seems preferable. 509 Backes, Papyrus Schmitt, 284 suggests mnX xms.w ‘mit trefflichen Ähren’ as another possibility. 510 For the writing for the imperative mj n=k, see the references in Vuilleumier, Papyrus Princeton, 344, n. 239. 511 Compare LGG IV, 557b: nTrj r nTr.w. 512 The writing of Hoj with under is unusual and is presumably the result of the scribe just writing the

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380

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Busiris. She brings that which is within your flesh. 33,6 Your heart rejoices at seeing her beauty, 33,7 being united by the god. 33,8 The great one united you in Sais. 33,9 The great ones of the primaeval gods521 have brought her, 33,10 33,10 sXm(X)522 jb=k jm=s (so that) your heart is amused with her. 33,11 33,11 523 524 Receive for yourself the meat in the Sp n=k H#.t m hn hbn quantity/measure of a heben. 33,12 33,12 Xm.n-Tw525 wnm=f Eating it has made you smell/gladdened you. 33,13 33,13 Ts H#.t=k nb t# Dsr Raise your head/forepart, lord of the sacred land! 33,14 33,14 sjm# n=k jb.w nb.w All hearts are made well-disposed to you. 33,15 33,15 twt ckr nb V#-wr Complete is Sokar, the lord of the nome of Abydos526. 33,16 33,16 twt Xntj jmnt.t Complete is the foremost of the West. 33,17 33,17 527 twt r nTr o# nb #bDw Assembled is/Completion is for the great god, lord of Abydos. 33,18 33,18 jw mr=k Or s# #s.t You love Horus, the son of Isis. 33,19 jw nsw.t-bjtj ^pr-o#¼ Hsj m njw.t=k Wsjr 33,19 The king of Upper and Lower Egypt P#-wrm m m#o-Xrw ^pharaoh¼ is praised in your town, the Osiris of Pawerem in justification. 33,20 33,20 jw nfr.w=f Xr ckr His beauty/good things/deeds are with/by Sokar. 33,5

ms=s jmj-wtj jwf=k 33,6 XnS jb=k r m## nfr.w=s 33,7 {j}515 jn.tw516 Xr nTr517 33,8 xnm.n-Tw (?)518 wr.t m c#w(?) 33,9 jw jnj-sj519 (?)520 wr.w p#wtj.w

513 514 515 516 517 518 519 520 521 522 523 524 525 526 527

33,5

upper left stroke of the arm. This could also be a mistake for Snt#y.t (suggestion Joachim Quack). The papyrus strip at the end of the frame is wrongly fixed and needs to be lowered. The j presumably originally belonged to the text that was washed out. Compare P.B, col. 8,5 for this emendation. This line looks really washy and was written over something that has been washed out. The signs between have been washed out and should not be read; compare P.B, col. 8,6. For this writing of -sj, see Wb IV, 28 and Kurth, Einführung II, 604. This line is again written over something that has been washed out, with the t and the ideogram-stroke presumably belonging to the former writing and therefore it should not be read. LGG III, 25b and Backes, Papyrus Schmitt, 288. Even though this is an unusual writing for sXmX, the following jb suggests that this well-known phrase is meant here. Compare P.B, col. 8,9. The writing in P.BM, however, represents the actual pronunciation; compare the Coptic ¥wp. At the end of the line, around 2cm to the left, traces of ink are preserved. They look like the demotic writing of h. This probably indicates that the S written in our version is a mistake for h, which is written in P.B, col. 8,9. P.B, col. 8,9 has a sDm=f instead of the sDm.n=f. LGG III, 769c. Although the scribe usually adds signs above the line, the r, which is written below, presumably belongs here. For twt followed by the preposition r, see Smith, Harkness, 213.

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15.7 The Great Ceremonies of Geb 33,21

381

33,21

He concealed the great god in/on his stairway/throne/terrace529. t#y=f Hw.t528 his temple 33,22 33,22 530 jw s#-t# m V#-wr Exultation is in the nome of Abydos. 33,23 33,23 531 […] msX#(?) m #b[Dw(?)] […] rejoicing(?) is in Aby[dos(?)]. […]jrm(?) soS# […] together with(?) the apotropaic rite/praise. 33,24 33,24 jw nfr sp-2 Xr […] Xr Gb It is very well with […] with Geb.532 33,25 33,25 533 534 [Exultation] goes around [with Sokar], jw pxr [s#-t# Xr ckr] 33,26 33,26 535 as pleasantness [to/for all gods].536 m hrw.w [r nTr.w nb.w] 33,27 33,27 [Those with excellent forms] give [him jw537 rdj [n=f mnX jrw.w538 jwow=f]539 his heritage]. 33,28 33,28 [The two ladies are] powerful/[give] [s]Xm(?)540 [n=f nb.tj]541 power [for/to542 him]. P.B, col. 8,19–26: jw dr.n=f jw.w npD.n=f NbD He has expelled the wrongdoing and he has slaughtered Nebed. sow#.t(w) n=f jrj ow#y The one who committed robbery was caused to go bad543 for him. jw wHo.n=f ckr r nw=f He has returned/released Sokar at his time. sHoj.n=f njw.t v#-wr He has caused the town of Ta-wer to be joyful. jw sHtp.n=f nTr o# m s.t=f He has pleased the great god in his seat, jw H#p.n=f nTr o# m Xnd/rwd=f(?)

528 The pr-sign looks unusual. However, the scribe usually seems to write the right stroke first and then the left one, as in the pr-sign of pr-o# in 33,19. See also the palaeography and compare the reconstruction on pl. 79. 529 For Xnd meaning the stairway or throne of a god, see Wilson, Lexikon, 743. Compare further FavardMeeks, Behbeit, 337–338. 530 It looks as if the scribe first wrote and tried to correct it into as well as he could. 531 The pr-sign could also be . 532 For the grammar of this sentence, see Gardiner, EG, 98 (§123). 533 Since the original -sign is very indistinct, the scribe wrote it again in the free space to the right of the line. 534 The lacuna is filled according to P.B, col. 8,16. 535 The lacuna is filled according to P.B, col. 8,16. 536 For this reading instead of Backes’ (Papyrus Schmitt, 295) suggestion m-h#.w-r nTr.w nb.w ‘in der Umgebung aller Götter’, see the remarks above under 30,25. 537 The relevant fragment needs to be shifted to the left. 538 The , however, is puzzling. Compare also the suggestions by Backes, Papyrus Schmitt, 296. Nevertheless, according to the hieroglyphic transcription in the Newberry Papers, the Hood-Hearst papyrus reads jw rdj.tw n=f mnX.t jr.w Hr jwow=f ‘One granted the excellence of (his) forms for him because of his heritage.’ in P.B might, therefore, be the result of a hieratic confusion with . 539 The lacuna is filled according to P.B, col. 8,17. 540 Writings of sXm without the sceptre exist, see the entries in the TLA: http://aaew.bbaw.de/tla/servlet/ DzaBrowser?START.x=24&START.y=117&newpid=DZA+29.490.030&dispscale=100&set=EM&wn=14216 0&lastpid=29490030&wid=0 (last accessed on 23.02.2015). Backes, Papyrus Schmitt, 296 reads smX(#.w)(?) ‘Die beiden Herrinnen sind ihm umgebunden (?)’. 541 The lacunae are filled according to P.B, col. 8,18. 542 See Faulkner, CD, 241 for this meaning of sXm n. 543 See Faulkner, CD, 213 for the meaning ‘cause to go bad’ for sow#.

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382

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

mstj.w=f Hr n{n}mj.t=f jw sSt(#).n=f orQ-HH m nn rX sp-2 stnm.n=f Hr r=s rsj NbD 34,1

[jw]546 wn.n=f m ob.w Hr w#H jS.wt547

jw Xpr=f n wob r w#H mw548 34,2

sn[.nw]550 jm=f n Or jrj m Qtj552 34,3 jw stj.n=f jwtj.w sSt#.n=f (j)X.wt 551

34,4

jj.n=f Hr Xrw b# nb Edw

34,5

sDm.n=f555 njs n pr-b#

34,6

jw Ssp.n=f sD#m(.t) r nw=f jw Xb556.n557=f t# b#558.n=f b#(.t) 34,6 jkn=f559 p# jtn 34,7 jkn=f t# b#[.t]560 34,7

34,8

jw sDm nTr rdy n=f Hb-sd561

34,9

jw jmj(.t)-pr=f n t# Dr=f

his offspring/manifestation544 above his bier. He has made Alkhai secret with none who knows (about it), twice. He has led the face away from it, when Nebed was vigilant545. 34,1 He was in a state of purity at making the offering. He was in a state of purity in order to offer water549. 34,2 He is the equal/counterpart of Horus553. made like 34,3 He poured out what is putrefied. He made secret the offerings/relics. 34,4 He came at the voice of the ba/ram, the lord of Mendes554. 34,5 He heard the invocation of/in the house of the ba/ram. 34,6 He took the pick at his (proper) time. 34,7 He hacked up the earth. He dug a hole. 34,6 He hacked the ground. 34,7 He hacked the hole. 34,8 The god heard the one to whom the Hebsed-festival has been given. 34,9 His562 testament is for (applies to) the whole land.

544 Wilson, Lexikon, 460. 545 The s in front of NbD might also be a confusion with the two names of Seth, so that the scribe probably wanted to write ctS first, but then wrote NbD. The second part of the line would then read ... r {c}NbD ‘… against the evil one’. See the discussion by Egberts, In Quest of Meaning, 102–103, 5, for the expression stnm Hr r=s … ‘to cause the face to be averted from it …’ 546 The lacuna is filled according to P.B, col. 8,27. 547 Late writing for jX.t, see Wb I, 124. See the literature cited by Backes, Papyrus Schmitt, 299–300 for w#HjX.wt. 548 The gloss is written mixing hieratic and demotic. 549 Wb I, 254.1 and Quack, Ani, 159. 550 For this reading, compare P.B, col. 8,28. 551 For this writing of jrj in the gloss, compare also 32,22. 552 For similar writings of m-Qtj, see CDD_Q, 101, especially O. Oor 24A,4. 553 For the epithet sn.nw Or see LGG VI, 364b and for the construction sn.nw jm=f n XY, compare Edfu I, 88,9 and 255,14. 554 LGG II, 683b. 555 The papyrus is broken horizontally and the upper part overlaps the lower a bit. 556 For this emendation compare P.B, col. 8,32. 557 Either the scribe wrote an r by accident or the n-line is very thick. See P.B, col. 8,32 for the correct writing. 558 The hieratic sign should be the man with the pick in his hands as in P.B, col. 8,32. 559 For the verb jkn, see Meeks, AL 78.0529; Menu, RdÉ 22, 128, and van der Molen, Dictionary, 56. 560 Again the gloss is written in a mixture of hieratic and demotic. 561 What looks like a writing of Hbs.w ‘garments’ is the late writing for Hb-sd, see Wb III, 67. Compare also the demotic writings of the word in Erichsen, Glossar, 299 and CDD_O, 90–91.

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15.7 The Great Ceremonies of Geb 34,10 34,11

jw s#-t# m V#-wr jw gmj-sw Ro b# b#.w{=s} t#.w nb.w

34,12

jrj m Hb jw=k jrj=s (n) Hb564 34,13 js jnj n=k jrj-onD stj jr.t nTr m-Xt(?)565 34,14

sn.t567 Dr.t wr.t nDs.t ms ob.w/o#b.t m t HQ.t jH.w #pd.w d#b.w jrp569 34,16 jrT.t spr.w j#rr.wt bj.t SdH 34,17 dQr nb rnp.wt nb (j)X.wt nb prj m Gb 34,15

34,18

jrj Hb m-Xt w#H jX.wt

34,19

sXoj Jnpw.w r jr=sn

34,20

hn=f mjt.t sSm-Tw b# n.t bQs573 m-b#H-[o(?)574] nTr.w

34,21

-tw=k(?) p# b# n bQs-onX m-b#H p# nTr 34,22

562 563 564 565 566 567 568 569 570 571 572 573

574 575 576

Hnk jm=f xr=f sp-4

383

34,10

Exultation is in the nome of Abydos. Re, the ram of the rams563 of all lands found him/it/recognised to be good. 34,12 To be performed/recited as festival. You should perform/recite it (as) festival. 34,13 The keeper of the few has been brought for you. The eye looks intently at566 the god afterwards(?), 34,14 the sister, the great and the small kite568. 34,15 Presenting what is pure/the offering, consisting of bread, beer, cattle, fowl, figs, wine, 34,16 milk, vegetables570, grapes, honey, Shedeh, 34,17 all fruits, all fresh things, and all things that come forth from Geb. 34,18 Celebrating the festival after making the offering. 34,19 The Anubis gods571 are caused to appear to the one who belongs to them/at that where they belong572 (= their proper place), 34,20 his chest likewise. 34,21 The ba/ram of haematite led you into the presence of the gods. The ba/ram of haematite (led)575 you into the presence of the god. 34,22 Presentation from it carrying/holding it576, four times. 34,11

This now seems to refer either to the god mentioned in the previous line or to pharaoh. LGG II, 678b and Assmann, Liturgische Lieder, 78–81. As seems to be typical for this column, the gloss is again written in a mixture of hieratic and demotic. The papyrus is very fragile and damaged in this line, caused by its gluing on paper board, where a little window was cut for the writings on the back of the papyrus. This caused the distortion of the material. For more information on this problem, see p. 9–10. Wilson, Lexikon, 957 and Borghouts, JEA 59, 126, n. 7. See the commentary under 27,23. Compare Backes, Papyrus Schmitt, 306 for the suggestion that this designation probably developed from Cnt#y.t. See LGG VII, 631b for Dr.t wr.t and LGG VII, 631c for Dr.t nDs.t. The sign with the little stroke looks more like a book-roll than an r. Wilson, Lexikon, 828–829. LGG I, 398b. Wb IV, 236.13. The value b is not attested for according to Kurth, Einführung I, 405 (7.), but the value might have derived from the word b# ‘to hack up’ which is very often just written ; see Wb I, 415 and Wilson, Lexikon, 301. This assumption is supported by the gloss, where b is written in front of Q. Note also the interchange of m and b in, for instance, Horbeit/(Pr)-Or-mrty ‘Pharbaithos’. Suggestion Joachim Quack. It seems as if the scribe wrote -tw=k to clarify that the Tw written in the original text is a dependent pronoun. He probably did not write sSm again, since the writing was clear. Backes (Papyrus Schmitt, 309) translates ‘Darbringen einer Portion davon unter ihn, viermal’. However,

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384 34,23

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252 34,23

The god’s fathers and the chief scribe of the king [are reciting the festival scroll,] 34,24 34,24 while cutting up fowl and fishes, which Hr ds #pd.w rm.w ntj Hr dn[j]578 are for distribution579, 34,25 34,25 Hr prj m H#.t nTr.w while coming forth in front of the gods, 34,26 34,26 580 581 without seeing amidst [any] wob-priest. nn m## m-ob wob nb 34,27 34,27 582 Words to be spoken: [How] perfect is Dd-mdw nfr[.wj Edw n b# #bDw n ckr] [Busiris for the ba, Abydos for Sokar!] P.B, col. 9,8–14: twt Sfj jnQ Xmt-st nTr o# onX Complete583 is the awesome one, the united one584, who takes thought for them585, the great living god586. jw Edw jw mH.tw #bDw jw mH.tw Busiris has come being complete. Abydos has come being complete. jw #bDw ckr smHr.w Xr=f Abydos, Sokar, and the companions/friends are with him. njs.Xr H{t}knw.t Dr.t wr.t Dr.t nDs.t Then, the one who praises summons the great kite and the small kite, b# n bQs(?) m-o=sn Hnk jm m-b#H nTr the ba/ram of haematite(?) is in their hands/together with them. Present there in the presence of the god. s#s# m wdn jm#587 nb.tj The one who is attacked is with the tree588. The two ladies are gracious. wdn # jm#X n mrj=k r=n Honour is offered indeed, because of your love for us. 35,1 35,1 Xmt.tw sS589=n Smj=n Xm=n Smj=n One intended/expected that we pass (by). We went, (as) we intended that we go, Xmt=n Smj=n p# Dl We intended that we go, the identifica-

577 578 579 580 581 582 583 584

585 586 587 588 589

js jt.w-nTr sS-nsw.t Hrj-tp [Hr Sdj Hb]577

compare P.B, col. 9,12 below, where it says: ‘The ba/ram of haematite(?) is in their hands/together with them’. The lacuna is filled according to P.B, col. 9,5 and P.A. The lacuna is filled according to P.B, col. 9,6. See Faulkner, CD, 314 for this meaning of dnj. P.B, col. 9,6 reads nj m## jn … ‘without being seen by …’ and P.A nj m## wob nb ‘without any wob-priest seeing’. The reading is secured by P.A. The lacuna is filled according to P.B, col. 9,7. Backes, Papyrus Schmitt, 313 prefers ‘Du bist …’ Cfj as well as onQ can also be connected with the Nile, with Sfj referring to its ‘swelling’ (Wilson, Lexikon, 1003) and onQ to its ‘flowing’ (the same word, also without determinative, already occurred in P.B, col. 5,43, see p. 372 above), so that the text could also read ‘the one who swells and flows’, thus highlighting Osiris’ links with the inundation. The following probably refers to mankind, who needs the Nile inundation. Backes, Papyrus Schmitt, 313 reads Xmt st ‘verdreifache sie’. LGG IV, 402c. See n. 855 of the commentary for the same hieroglyphs being used as a determinative and then as the verb. Wilson, Lexikon, 279. This might refer to the idea that a tree was standing upon the burial of Osiris. Compare the word written out in P.B, col. 9,15 and P.A. For the cross alone being read sS, compare Wb III, 481 and Kurth, Einführung I, 442 (12.).

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15.7 The Great Ceremonies of Geb

Dd […]=n n#y=j mSo 35,2 Hr sTj/sT# nTr nTr m (j)ob=n n=k 590

r Db#w m-dj592 (= m-Dr) bjn=n n=k 35,3

hdp595=k sd#(d#)596=k Hr.t

j rwj p# sd#d# n t#y=n Hrj.t 35,4 y#=n r=k/jn jw=k599 QQ=n(?)600 Hr(?)601 jrw/soH=k(?)602 jn jw=k dj wnm=n n#y=n jwf n-jm=k jwtj 35,5

s#Q xoo.w604 n.t H#w-mr

jw mkH#=n mj rmT DrDr 35,6

h#j nb mrw.t

385

tion/investigation591 saying […] we […] my going/travelling, 35,2 because of the smell/injury of the god, (o) god, in our evil state/illness because of593 you. because of594 when we were miserable because of you. 35,3 May you overthrow597, may you make/cause tremble of terror598. O remove the trembling of our terror. 35,4 Our praise is to you. Do we eat from603 your form/mummy?/Do you (cause that) we eat of what is on your mummy, Do you cause/permit that we eat our flesh with you, who is not? 35,5 pulling together the lack/need/being wary605 of the abandoning of the common people. We ignore/eschew (evil)606 as/like the men that are strange/foreign. 35,6 Husband/begetting one607, lord of love608,

590 Compare the nearly identical writing of mSo on O. Oor 8,2; see CDD_M, 244. In the Ritual of Driving Away the Aggressor, mSo was also used in the Proto-Demotic version as an equivalent to the Middle Egyptian Smj; see P. BM 10252, col. 8,20. 591 Compare p. 154–158 of chapter 11.2.4 for a detailed discussion of the p# Dl-group. 592 Although the signs are not written neatly and it looks as if the scribe has smudged the fresh ink by accident, the reading seems certain to me. Compare the writing of dj two lines below. 593 This sense is suggested by the later gloss. For this meaning of the preposition n, see Wb II, 194.IX. 594 See Schott, Deutung, 153 and Wb V, 560.V. 595 A word hdp does not seem to be attested in Middle Egyptian. However, htp ‘to go to ruin’ (CDD_H, 100 and Erichsen, Glossar, 282) is attested in demotic, as a writing for Htp ‘to fall’ (CDD_O, 306–307 and Erichsen, Glossar, 341). According to CDD_O, 306 the demotic Htp might also be connected to the Middle Egyptian Hdp ‘to overthrow’ (Wb III, 205 and Faulkner, CD, 181). On being written for H, see also Kurth, Einführung I, 341 (41.) and 524–525. 596 The bird seems to be a mistake for the sd#-bird, and the scribe just forgot to draw the dots around it. 597 The bird seems to be a second determinative for Htp. However, it could also be read as jsf.t ‘wrong’ or Dw ‘evil’ (Kurth, Einführung I, 254 [100.]), so that the line could also be translated ‘Overthrow your wrong/evil’, meaning ‘the wrong/evil that happened to you’. 598 Compare also the epithet ‘of whose terror one trembles’ of Osiris in 31,10. Maybe emend sd#d#=k Hr.t ‘May you cause tremble of terror’. 599 This could also be a phonetic writing of what is written in the gloss: jn jw=k (suggestion Mark Smith). 600 The could be a writing of the two hills combined, as, for instance, and . Compare P.B, col. 9,17 for this reading. See Meeks, Mythes, 108–109 (323) for the word QQ. 601 could also be written instead of . 602 For these possible readings of the mummy sign, see Kurth, Einführung I, 136 (45.). 603 For wnm Hr used to express ‘to eat from’, see also Caminos, LEM, 129 (1b,8). 604 I am following Backes, Papyrus Schmitt, 318 in his suggestion that xoo is a writing for xo. 605 Wb IV, 25.V. 606 Faulkner, CD, 119. In Demotic this word has the meaning ‘to be sad, to worry’, see CDD_M, 257–258 and Erichsen, Glossar, 183, however, there with the evil-stick determinative. 607 LGG IV, 791c.

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386

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

j p# h#j p# nb mrw.t 35,7 m610 pHtj=k611 r sjsj r=n bn jw=k dj Xpr pHtj n# jrj jrj sbj.w Hr-r=n 35,8

ntn ntj nj Ts.n=k

jnn n# ntj bn-pw=k gmj n=w srX 35,9

sXm=n jm=k r nTr.w

ntk p#y=n nTr xnw n# nTr.w613 35,10 dj=n sX.wt n jw=k dj=n j#w615 n p#y=k jj 35,11 Sms618 jb=k {sX.wt}619 j.jrj=n T#j n=k r620 H#tj{.w} n p#y=k Qj621 35,12

mnmn=k snT.w623 #X.w

ktkt dwn-st n# #X.w

O husband, lord of love609, 35,7 with your power against the one who hurries612 against us. you should not permit that the power of those that directed hostility against us comes into being. 35,8 We are those whom you have not criticised. We are those with whom you did not find complaint. 35,9 Our mighty one is you, more than the gods.614 You are our god among the gods. 35,10 We give fields at your coming616. We give praise at your coming617. 35,11 Follow your heart/May you be happy622 (to/with) the (your) image/likeness. We touch you at the heart of your image/form. 35,12 May you move the limbs/bodies624 of the glorious ones, Move and stretch them out, the glorious ones/Move, (so that) the glorious ones stretch themselves out,

608 LGG III, 648a. 609 Original text and gloss are also translated in Schott, Deutung, 153. 610 W seems to be a writing mistake for m, since both hieratic signs are nearly identical, see P.B, col. 9,19 and P.A. 611 The knife is probably a hieratic confusion with ; see Möller, Paläographie III, 14 (160) and Verhoeven, Buchschrift, 128–129 (F18). The reading pHtj is based on the gloss, P.B, col. 9,19, and P.A. 612 See Wb IV, 40.10. 613 $nw n# nTr.w is written in demotic. See also Schott, Deutung, 153. 614 Probably meaning ‘more than every other god’. 615 Compare cases where j(#)w is written with the walking-legs in demotic; see CDD_#, 8. For similar examples of the book-roll determinative, see Möller, Paläographie III, 52 (538) and Verhoeven, Buchschrift, 204– 205 (Y1). 616 On n jw=k in connection with Osiris, see under 24,17. 617 For the construction rdj j#w n, see Wb I, 28.3. The writing of j#w including the word jj was probably chosen on the basis of the following verb jj ‘to come’, in order to create a word play. 618 Cms seems to be written in a duplicated way as and also . 619 See the commentary for this emendation. 620 The sign looks unusual, but compare the identical writing of r in the gloss of 35,16. 621 For similar writings of Q, see Möller, Paläographie III, 30 (319). 622 For the expression Sms-jb implying ‘relaxation of a person and the resulting contentment’, see Wilson, Lexikon, 1013–1014. 623 What looks like a mdw-sign is probably a mistake for . The variant sTs in P.B, col. 9,24 and P.A further suggests that sTn ‘distinguish, honour’, with T and n reversed, was meant here. Then, the translation would be: ‘May you move and distinguish the glorious ones.’ 624 On snT, see in detail Werning, Höhlenbuch II, 512–513.

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15.7 The Great Ceremonies of Geb 35,13

35,13

mj #X.wt=k r nTr.w

mj Qd p#y=k o# r n# nTr.w Dr.w 35,14

r jb=f mj626 {jr.t=f}j627 n mrr=n mj dj n t#y=n mrw.t 35,15 Dr-nt(t) mrj Hm.w Hn.w628 Hr mjt.t r=k y# j.jrj n# Hm.wt mrj of(o) p#629 ntj mj Qd=k 35,16

s#(s#) m s(j)s(j)=n r=k s(j)s(j) m s(j)s(j)=n r=k p# Dl

dwn.tw m jrj xsj633 (n)Xt.w=k

35,17

snhp-Tw634 soH635 m

mtw=k dj dwn=w n p# xsj n p#y=k (n)Xt.w636 35,18

625 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641

387

mj t{f}640 n mrw(.t)641

inasmuch as you are more glorious than the gods. inasmuch as your greatness (is) more than (that of) all gods.625 35,14 Concerning his wish. Come here out of love for us, Come here out of love for us, 35,15 since the women wish that the crocodile630 is the like of you. but/indeed the women wish that the crocodile631 is the one like you. 35,16 Hurry632, as we are hurrying to you. Hurry, as we are hurrying to you. The investigation/identification. Be presented/offered637 with the one who became weak. 35,17 Cause yourself to rise up638, mummy, through your victory. And you shall cause639 that one presents (you) with the weak one through your victory. 35,18 Come here out of love for !

See also Schott, Deutung, 153. For this arm reading m, see Kurth, Einführung I, 174 and n. 329 on p. 189. The eye seems to be a mistake for d, since both signs are very similar in hieratic. Compare the demotic writings of the Hn-group (Erichsen, Glossar, 310 and CDD_O, 147–151) for this unusual hieratic writing. A little piece of papyrus is covering part of the p-sign. LGG V, 228a and Wilson, Lexikon, 660. LGG II, 107a and Wilson, Lexikon, 152. The writing ss in the gloss suggests that s#(s#) is a writing for sjsj. This sentence was forgotten in the original text and added later together with the glosses of the relevant sentence. However, it is not part of the text of P.B, col. 9,30 and P.A. Although plural strokes are written after , I am interpreting this as a writing of the dependent pronoun. Compare also snhp=k in P.B, col. 9,30. The text might originally have had snhp-Tw n=n ‘Cause yourself to rise up for us’ and the scribe just forgot to copy a part of the text. The mummy-sign is clearly written in a hieroglyphic way in P.A. The whole phrase snhp-Tw soH in P.BM does not seem to be present in the gloss. Other readings seem to be possible here as well, such as jrw ‘form’ or nb ‘lord’; see Kurth, Einführung I, 136 (45. and 46.). For nXt written without the n, see Wb II, 314. Compare also Kurth, Einführung I, 130 (19a.) for alone having the value nXt. For this meaning of dwn, see Wb V, 431.17 and Wilson, Lexikon, 1188. For the stative expressing a wish, see Allen, Middle Egyptian, 218 (17.17, 2). For snhp, see Wilson, Lexikon, 866–867. The conjunctive frequently continues the imperative; see Junge, Neuägyptisch, 109–110. The writing tf instead of dj seems to be due to confusion with the demonstrative pronoun tf ‘that’, which can also be determined by . The use of the arrow-sign is due to hieratic confusion with the way-sign. The whole line gives the impression that the scribe had problems in reading the original, which was probably damaged. Therefore, he copied signs that look similar to the correct hieratic signs, but do not make much sense the way they are written. Mj dj is written in the same way in the next line, but with the roadsign instead of the arrow, which seems to be a hieratic confusion here.

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388

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

Come here out of love for us! 35,19 O come here, because we love you! Come here out of love for us! 35,20 (?) May love come to us, O your love is (destined) for us, 35,21 (while) you are rejuvenated with/near(?) Re at all times. jw=k rn[p(?)647 … nTr(?)] pn(?) n Tnw hrw while you [became young …] this [god(?)] on nb every day. 35,22 35,22 sHtm n=k Nhs m v#-mrj Nehes is destroyed for you in Egypt. Htm[=w(?)648 …] [One] destroyed […]649 35,23 35,23 His ka is destroyed because of the evil [s]swn650 k#=f r jsf.t (that he has done). They made/caused […] jrj=w wj[651 …] 35,24 35,24 in order to bring it (= the evil) to land (i.e. r ms=s r t#652 overcome). 35,25 35,25 Forsooth, it is brought to land, forever. [jw tr] ms=s r t# r nHH653 […] to the West. […] r jmnt.t 35,26 35,26 [sh]#bw=f r hby654 He has been sent656 to the place of execution. jw h[b=f655 …] […] 35,27 35,27 [jw tr m#o-]Xrw=k r=f657 [Forsooth,] you are justified against him.

mj dj n t#y=n mrw.t 35,19 j mj dj(?)642 n mrj=n-Tw643 mj dj n t#y=n mrw.t 35,20 jm(?)644 jw mrj645 r=n j t#y=k mrw.t r-r=n 35,21 Hwn m-dj(?)646 Ro r tr nb

642 See the note in the preceding line. 643 The two t’s seem to be a writing for -Tw, which is also written in P.B, col. 9,32 and P.A. Probably originally was written. 644 The m might be the well-known hieratic confusion with w, so that the particle jw would have been meant here. P.B, col. 9,33, however, reads j ‘o’ and so does the gloss. Jm could also be either the imperative mj ‘come’ or a writing for jmj ‘cause’. The text would then read either ‘Come, may love come to us’ or ‘Let love come to us’. Note also the Demotic jm ‘come’; see Erichsen, Glossar, 30 and CDD_’I, 33–34. 645 The emendation is based on the gloss and the parallel, P.B, col. 9,33. 646 The m is written over something that has been washed out. With the writing Hwn.tw Xr ... in P.B, col. 9,35 and P.A in mind, it might also be possible that the scribe accidentally interchanged the two signs and the text should be read Hwn.tw m Ro ‘being rejuvenated with/as Re’, thus highlighting again the connection of Osiris and Re. Furthermore, the epithet Hwn-sw ‘the one who rejuvenates (himself)’ is attested for Osiris in the temple of Dendera; see the entry in LGG V, 106a. 647 Suggestion Joachim Quack. 648 Suggestion Joachim Quack. 649 Otm is also written in the parallels, P.B, col. 9,36 and P.A. 650 The lacuna is filled according to P.B, col. 9,37 and P.A. 651 Probably wj# ‘to push aside’ was once written. 652 This sentence was added above the line, presumably while glossing the text. For the later addition of this line, see the comments on p. 156 of chapter 11.2.4. For the usage of the expression r t# ‘to earth, to be down’, see also the Debate Between a Man and His Soul, P. Berlin P. 3024, col. 34 and 109. See Allen, Debate, 46 and 92 and his comments on r t# on p. 47. 653 The lacuna is filled according to P.B, col. 9,38. 654 The lacuna is filled according to P.B, col. 9,39. 655 Suggestion Joachim Quack. 656 For more information on the rare form sh#b, see above under 29,22.

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15.7 The Great Ceremonies of Geb

jw sXr Or Nhs pfj […]=f Xr659 Ro Xr Gb nb psD.t o#.t660 [… H]n.tj(?) Hr #s661 [snH m rwD] jrj m tXs oS# sp-2662 [r km jrw] o#663 [jw]=f pw

389

P.B, col. 9,41–10,7: Horus felled that Nehes658. His […] with/by Re and with/by Geb, the lord of the great Ennead. […] the crocodile(?) while hurrying [ ...]] , [bound with a sinew] and made into something butchered savagely, [in order to complete the] great [ceremonies]. It [has come to an end.]664

657 The lacuna is filled according to P.B, col. 9,40. 658 Or: ‘Nehes, that one’. 659 As in the second writing of Xr, the X has been placed to the left above the r, so that the traces still preserved would allow this reading. 660 According to the hieroglyphic transcription in the Newberry Papers, the Hood-Hearst papyrus reads: jw nTr nb Htm jm=f n D.t sswn jXr.w=f Xr Ro Xr Gb nb psD.t o#.t ‘Every god destroys him forever. His forms are destroyed by Re and by Geb, the lord of the great Ennead.’ The writing Htm jm=f seems to be a confusion with the verb ‘to be provided with’. According to Newberry’s transcription, however, the evil bird is clearly written as the determinative. 661 Compare P.B, col. 23,23 for another example of combined with . See also the palaeography in Backes, Papyrus Schmitt, 903. The restoration of this group is secured by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. The Hood-Hearst parallel seems to read: msj tw(t) n xn.t msH Hr #S ‘Bringing of a figure with the skin of a crocodile and the face of Seth(?)’. might also be a writing for Xntj ‘crocodile’; the plural strokes, however, suggest that this is the end of one word. For a similar formula, compare the instruction which concludes the Glorifications III; compare p. 178–179 of Excursus I, also for the reading #S. 662 This filling of the lacuna is suggested by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. 663 This filling of the lacuna is suggested by the hieroglyphic transcription of the Hood-Hearst papyrus in the Newberry Papers. 664 See already Schott, Deutung, 152 with his suggestion of reading ‘Die großen [Zeremonien]. Es ist (zum Ende) gekommen’.

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15.7 The Great Ceremonies of Geb (P. BM EA 10252, col. 24–35): Commentary Parallels

P.B = P. Berlin P. 3057 (‘P. Schmitt’), col. x+1–101 P.A = P. Cairo JE 97249, papyrus 122 P.BON = P. Berlin o.Nr. B3 P.T = P. Florence PSI 98B, frame 413A, 413B, 460A, 476A, and 483A4 P.SALT = P. BM EA 10090 (P. Salt 825), col. 1,8–115 P.Ber = P. Berkeley 776; P.P = P. Purdue University; P.PC = P. Private Collection; P.D = P. Duke inv. 8007; P.SI = P. Southern Illinois University; P.NM = P. University of New Mexico; P.CM = P. Carnegie Mellon University; P.WL = P. West Liberty University.8

Current State of Research

Backes, Papyrus Schmitt, 67–329; Burkard, Asasif, 46–54; Burkard, Osiris-Liturgien, 15–17, 179–205, and 307–330 (col. 28,7–31,1 of P. BM 10252); Herbin, BIFAO 88, 106–108; Quack, SAK 27, 301–312 (col. 28,11–part of col. 28 lost today of P. BM 10252); Schott, Deutung, Taf. IV (black-and-white photograph of frame 6 [col. 34–35]).9

1 2 3 4 5 6 7 8

9

Backes, Papyrus Schmitt, 1092–1131. Burkard, Asasif, Taf. 43; Taf. 40, frag. 9, 10, 31, 34, 35, 38, 39, 56, 59, 66, 81; Taf. 41, frag. 5, 73, 75; Taf. 42, frag. 3, 4, 6; Taf. 82, frag. 15; Taf. 83, frag. 12, 29, 30, 31, 32, 33; Taf. 85, frag. 45 (see pl. 71 and 72). Private photograph from Andrea Kucharek (Heidelberg). From Tebtunis, probably excerpt(?); information from Andrea Kucharek, 01.08.2013. Private photograph and information from Andrea Kucharek (Heidelberg). From Tebtunis. Herbin, BIFAO 88, 102, 106–108, and pl. VII. Hieroglyphic transcription, transliteration, and translation also provided by Fermat, Rituel, 52–53. Cole, Bancroftiana 145, 10. Quack, SAK 27, Taf. 14 and colour photograph on the internet: http://library.duke.edu/rubenstein/scriptorium/ papyrus/images/150dpi/800-at150.gif (last accessed on 31.03.2014). All fragments belong to the same roll, the Hood-Hearst papyrus. Private photographs from Emily Cole (UCLA), who is preparing the publication of the complete papyrus. In addition, some pages with hieroglyphs emerged from the collection of Percy Newberry, currently housed in the Griffith Institute at the University of Oxford. These contain a partial hieroglyphic transcription of the Hood-Hearst papyrus. Newberry helped in the negotiation of the sale of the Hood collection, which is most likely also the time when he made this transcript. They are designated as Newberry MSS. 5/5/12.1–4. I would like to thank Melissa Downing and Francisco Bosch-Puche for showing me those pages, for providing me with information on them, and their help. So far, these pages are the only source for the final lines of the Great Ceremonies of Geb, which are only partially preserved in P. Schmitt. They are in the following referred to as Newberry Papers. Compare pl. 67 for scans of them. Some short characteristics of some of the glosses, esp. those of the last column are provided by Schott, Deutung, 152–153.

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391

24,1

Title The title is already mentioned in Schott’s listing of the books known to him, as: ‘“Zerstört gefunden”, dann undeutl. Zeichen vom Schreiber abgemalt, “dies ist wie o#”’10. The phrase gmj-wS as well as the rather indistinct signs that follow suggest that the scribe who copied this text had severe problems in deciphering the original, which seems to have been quite damaged already at that time. This will become more and more evident in the course of the text. Another example in which a text is said to have been found in an already considerably damaged state is the Monument of Memphite Theology preserved on the Shabako Stone: spxr jn Hm=f sS pn n m#w.t m pr jt=f PtH-rsj-jnb=f js gmj.n Hm=f m jrj.n tpj.w-o jw m wnm.n dm.w nn rX.n.tw=f m H#.t r pH ‘Copying of this writing anew by his majesty in the temple of his father Ptah south-of-his-wall. His majesty found (it) as that which the ancestors had made, while was that which the worms had eaten. It was not known from the beginning to the end.’11 Gmj-wS is further written in red in P.B, col. 9,34 and P.A, nearly at the end of the Great Ceremonies of Geb, but without equivalent in P.BM.12 However, most of the last column, especially of P.BM, conveys the impression that it is quite corrupt, presumably because the original which the scribe used was illegible in this part, so that this annotation is not surprising.13 Interesting in our text is also the fact that the scribe who wrote the later explanatory additions just commented on this passage with ntf pw, which, although it says ‘that is it’, rather conveys the impression that he was likewise not aware of the original title, since normally this phrase designates that further comments are not necessary.14 The provisional title Great Ceremonies of Geb used today to refer to this text is based on the subheading in 24,18.15 As Burkard has already suggested by his designation ‘Osirisliturgie’ the text itself is clearly a liturgy of Osiris, rather than Geb. However, it seems likely to me that jrw o# ‘great ceremonies’ was once written at the beginning of the title in P. BM 10252, col. 24,1. 16 Although everything seems to point to the fact that gmj-wS indeed means ‘found destroyed’ as a reference to the damaged manuscript that was used by the scribe to copy, another possibility of interpretation occurred to me. Possibly these first words indicate the state of the god Osiris, meaning ‘the one who was found destroyed/missing’, then with the title of

10 Schott, Bücher, 22 (38). 11 BM EA 498 (Shabako Stone), 2nd horizontal line, see El Hawary, Wortschöpfung, 116 and the folding plate at the end of his book. Compare also Rothöhler, Denkmal, 18–19. For a list of further texts said to have been found in later times, see Volokhine, in Objets de la mémoire, 47–56. 12 See also Backes, Papyrus Schmitt, 326. 13 See more details below. 14 In general on the later commentary, see chapter 11.2. 15 It is mentioned again in 29,6. Burkard, Osiris-Liturgien, 179, on the other hand, names it ‘Osirisliturgie’ and Quack, SAK 27, 301 ‘Große Liturgie des Geb’. Schott, Deutung, 151 just refers to it by ‘Große Zeremonien’. For more information on the title ‘Great Ceremonies of Geb’, see the commentary below under 29,6. 16 This is suggested by the end of the composition in P.B, col. 10,5 (Backes, Papyrus Schmitt, 329), where presumably [jrw] o# [jw]=f pw ‘the great [ceremonies]. It has [come] (to an end)’ was originally written; see also Schott, Deutung, 152 and Burkard, Osiris-Liturgien, 16. Unfortunately, the end of the text in P.BM and of the other parallels known so far is not preserved. See also the commentary under 31,4 for jrw o# written in P.BON. Furthermore, it says in 27,6 of our version: Sdj=f m mD#.t tn n.w jrw o# ‘He recites from this book of the great ceremonies.’

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our text being read ‘the one who was found destroyed/missing is great inasmuch as this (= the following ritual) is great’. Although I could not find another attestation of such an epithet for the netherworld god, a passage in P. Jumilhac conveys, in my opinion, the same notion: jr t# j#.t n mH n s.t tn m-Xft-Hr n nTr pn Dd.tw n=s t# fk.t Dd t# n p# fk wnn Jnpw Smj r HH jt=f Wsjr Hr j#.t w#D.wt Hr Ts.t pwy n Ndy.t r-gs onDtj m-Xt Xpr bg.t o# m t# pn oHo.n gmj.n=f tp Sps nt jt=f Hr Q# gmj wS Ho.w=f mj-Qd ‘With respect to the mound which is north of this place, opposite this god, one calls it the land which is desert, meaning the land of the bare one. Anubis was going in order to search for his father Osiris on the mound of papyrus, on that bank of Nedyt, beside Anedjty, after the great catastrophe17 occurred in this land. Then he found the noble head of his father on the high field. What was found missing: his entire body/corpse18.’19 I further follow Lippert’s interpretation of this passage in her translation ‘trouvé manquante’ and her statement ‘suivi de ce qui manquait, C’est-à-dire le corps’. This reference to the corpse of Osiris as being missing would, therefore, support such a context in the Great Ceremonies as well. 24,2–3

‘The one he had created’ is Osiris for whom the epithet Qm#.n Gb ‘the one Geb had created’ is attested in two Theban tombs, twice in TT 41 and once in TT 331.20 The word written st#.w is problematic. I am interpreting it as a writing for sT# ‘injury’ or ‘attack’21, referring it to the death of Osiris by Seth who dismembered him. In Book of the Dead Spell 17, Seth is accused of wdj sT#.w to Horus: hrw pw oH#.n Or jm=f Hno ctS m wdj=f sT#.w m Hr n Or m jTj.t Or xr.wj ctS ‘It is the day wherein Horus fought with Seth, when he injured the face of Horus and Horus snatched away the testicles of Seth.’22 Backes suggests a different translation for 24,2–3: ‘Betrauern durch Geb und die Götter (im) Augenblick des Ziehens(?) …’23 However, nw meaning ‘moment’ is attested later in 31,12 of our text with a clear sun disc-determinative and sT# ‘to drag’ is not attested with the -determinative.24 The sDm.jn=f is usually used to indicate a result or a sequel.25 In our case the mourning is the result of the wounding of Osiris, although it seems unusual to me that this grammatical form is used directly at the beginning of the text, so that Backes’ reading m#T jn ‘mourning by Geb’ is possibly preferable. Geb is mourning because of the gods, i.e. his children Osiris and Seth who are battling each other.

17 See Derchain, RdÉ 41, 30. 18 Derchain, RdÉ 41, 13 translates ‘…, la trouvant sans le corps qui lui appartenait.’ For further discussions of this passage, see Quack, in Fs Kurth, 222. The reading follows Lippert, ENiM 5, 218 and 221. 19 P. Jumilhac, X,20–XI,2. See also Vandier, Jumilhac, 121 and the commentaries on p. 169–170 and Derchain, RdÉ 41, 13–14. A new translation and commentary of this passage is offered by Lippert, ENiM 5, 217–218 and 219–221. 20 Assmann, Amenemope, 45 (text 33) and 56 (text 50); KRI VI, 420, 1. Compare also LGG VII, 204a. 21 Faulkner, CD, 255–256 and Wb IV, 355. 22 Compare the synopsis in Lapp, Tbt 1, 114d–117c. The same writing of sT#.w as in the Great Ceremonies can also be found in the versions of pT1 and pL4 and similar in pC1 of Book of the Dead Spell 17. For the translation, see Allen, BD, 29 (11). 23 Backes, Papyrus Schmitt, 93. 24 cT# written in the same way as here is also attested below in 25,4. 25 Gardiner, EG, 345 (§429).

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393

24,4

The epithet ‘child of gold’ for Osiris occurs in the Introducing the Multitude26 and in the Great Decree27, whereas in the Great Decree the related designation QQ n nwb ‘child(?) of gold’28 is also attested.29 Also comparable is the name ‘metal(-figure)(?) of gold in the temples’30 and the description of the Osiris-statue in Book of the Dead Spell 175: ‘Words to be spoken over a figure of Osiris … adorned with gold.’31 The epithet prj m Gb is attested frequently for Osiris.32 24,5

Nn is difficult here. An interpretation as the demonstrative pronoun nn seems the most logical solution. This is commonly used after its noun which can be singular or plural.33 Since a determinative might be missing here, as occurs frequently in this text, nn could also be the common epithet ‘weary one’ of Osiris.34 In that case, the text would read ‘the child, the weary one is the lord …’ Horit, in all probability, is meant to be Isis.35 She is for example explicitly called wsr.t in the Festivals of the Destruction of Enemies.36 The mighty one actually speaks below in the text, see 25,13. Backes, however, interprets this passage as the bringing of Horus to the mighty one37, and Schott translates ‘damit er dir deinen Horus brächte’38. 24,6

Isis is addressed here as well. Mn.t ‘suffering’ alludes to the forcible death of Osiris by his brother Seth and his state after this. The same word is frequently used in the Introducing the Multitude, when referring to Osiris’ malady.39 24,7

The sense of the original text and the gloss is not the same, which might be due to a defective writing of jwow in the original text. 24,8

It seems as if the scribe first wrote mn.t=f without determinative and added it later.40 Furthermore, it seems as if the scribe accidentally wrote first and then corrected into .

26 P. BM 10081, col. 9,18. 27 Compare for example P. MMA 35.9.21, col. 5,1; 5,5; 7,2; 9,2; 13,7 (Goyon, Imouthès, pl. IV, VI, VIII, XII). Further examples for this epithet are mentioned by Kucharek, Klagelieder, 247 and in LGG V, 618a. 28 Compare P. MMA 35.9.21, col. 5,1a; 6,5; 6,16 (Goyon, Imouthès, pl. IV, V). Smith, Traversing Eternity, 80 reads ‘the gilded one’. 29 See further the remarks by Kucharek, Klagelieder, 346 and compare Aufrère, L’univers minéral, 372. Compare the similar epithet Xj nbj nwb ‘child, fashioned of gold’ below in 25,20. 30 P. BM 10252, col. 20,5. 31 P. BM 10081, col. 35,13–14. 32 Compare the entries in LGG III, 86a. 33 See Kurth, Einführung II, 630 (§89a); Jansen-Winkeln, Spätmittelägyptische Grammatik, 263 (§421); Junker, Grammatik, 48–49 (§64b), and the examples in Wilson, Lexikon, 522. 34 LGG IV, 248c. 35 See also the entries in LGG V, 297c. A detailed work on the female Horus is provided by Meeks, Mythes, 49– 50 and Jørgensen, Manuals, 122–154. 36 P. BM 10081, col. 33,10. 37 Backes, Papyrus Schmitt, 93. 38 Schott, Notebook, 77. 39 See P. BM 10081, col. 8,28; 10,14; 13,31, and 15,10. For sickness used as a euphemism for the death of Osiris, see also Smith, BM 10507, 69–70 (reference courtesy Mark Smith). 40 Further examples with the suffix pronoun preceding the determinative are attested; see Smith, BM 10507, 58 (reference courtesy Mark Smith).

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24,9

The original text offers very abbreviated writings, omitting, for example, a determinative for nXwj. The scribe of the later addition seems to have been aware of the difficulties this involves and wrote the words in the usual manner. cbj with the meaning ‘to rebel against’ is normally connected with the prepositions Hr or r and not with m.41 The plural sbj.w in the gloss also includes the confederates of Seth, so that there a translation ‘the ones that rebelled with him (= Seth)’ might get the original sense. 24,10

This could possibly be a reference to Osiris lying dead on the earth, i.e. his father Geb, but the translation of sTs Hr is not sure. Compare further a passage in the Introducing the Multitude in which Isis accuses Osiris of having impregnated her and leaving her without even seeing Horus.42 24,11

In the gloss, this phrase seems to refer to the reassembling of Osiris into a form that is described as being equal to the one who has begotten him, Geb. A translation twt n=f ‘perfection/completion is his’ is also possible. Original text and gloss deviate from each other, especially in the last words. Whereas nfr can easily be explained as a hieratic writing mistake for mj, jmn and wtT cannot, and the scribe of the gloss seems to have changed this word on purpose. The original text seems to refer to the concealing of Osiris by Isis. A text on another papyrus of Pawerem refers to a mythological episode in which Isis in the form of a cow protects the body of Osiris. This text is headlined as the rX jrw St# jrj.tw #s.t n jmn nTr m sSt#.w=f ‘Knowing the secret form which Isis assumed for concealing the god in his hidingplace’.43 In P. BM EA 10507, Isis addresses Osiris: jm n=y Hr nfr … ‘Come to me, fair face …’44; and in the Songs Osiris is called nfr Hr ‘fair of countenance’.45 24,12

The epithet sXm n nwb is attested twice, on the one hand for Sokar-Osiris in Dendera: sXm n nwb bsj m Hw.t-nwb ‘Sekhem-sceptre of gold, who emerges from the house of gold’; and on the other hand for Horus Behedety in Edfu.46 ‘Their’ might refer to the gods. To my knowledge the designation ‘Ames-sceptre of gold’ is only attested for Osiris. He is named p# #ms n nwb47 in the Great Decree and #ms n nwb prj m Gb jw m x.t=f ‘Ames-sceptre of gold, which came forth from Geb, which emerged from his body’48 in the Opet-temple. Seth is accused as follows: tS=k #ms jb=k sXm … ‘You smashed the Ames-sceptre. Your heart was powerful …’49 which can be understood as a direct attack on Osiris.50 Our text further refers

41 Wb IV, 87. 42 P. BM 10081, col. 14,19. Further similar examples that allude to the disregard of Osiris for Isis are listed in Smith, BM 10507, 63. 43 P. BM EA 10288, col. 1,7. See Caminos, JEA 58, 210 and pl. XXXVI and XL, and the commentary on p. 211. Compare also Smith, Mortuary Papyrus, 55. 44 P. BM EA 10507, col. 1,14. See Smith, BM 10507, 36, pl. I and the commentary on p. 62. 45 P. Bremner-Rhind, col. 1,22 and 16,5 (Faulkner, Bremner-Rhind, 3 and 29). See further Faulkner, JEA 22, 123 and 131; Kucharek, Klagelieder, 167 and 183, and Smith, Traversing Eternity, 104 and 118. For further attestations of this epithet of Osiris, see Smith, BM 10507, 62. 46 Dendera X, 271,3 and Edfu IV, 222,5. See also LGG VI, 534b with a translation ‘das Abbild aus Gold’ and Aufrère, L’univers minéral, 372 for further attestations of sXm n nwb as epithet of other deities. 47 P. MMA 35.9.21, col. 7,5 (Goyon, Imouthès, pl. VI). See also Kucharek, Klagelieder, 285. 48 Opet I, 199 and Rickert, Gottheit und Gabe, 144. 49 P. BM 10252, col. 11,12. 50 See also Altmann, Kultfrevel, 151. In general on the Ames-sceptre, also in connection with Osiris, see Kucha-

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to Osiris as the one who came forth from Geb, as was already the case in stating prj jm=f without actually even once writing the name of Geb.

24,4

, again just by

24,13

The later scribe seems to have been aware of the ambiguity of the original text—that is the possibility to just read m#T=f instead of m##=T m#T=f for the first part—and therefore he inserted the full phonetic writing of m#T. 24,14

Again the writings in the original text are very abbreviated and offer few determinatives, so that the reading of it would be very difficult without the later gloss that includes the complete writings of the words. The independent pronoun Twt is also attested for female persons.51 Nevertheless, a translation ‘Complete is the attending to his need’ might also be possible. The so-called Songs, where most of the parallel passages for the Great Ceremonies of Geb can be found, offers a similar sentence, only with Re as the acting god: jt=k Ro r nD s#r=k ‘Your father Re will attend to your need.’52 Therefore, I would prefer to connect our phrase with a deity as well, i.e. Isis in this case, in continuation of the preceding sentences. 24,15

The text now changes to refer to a group of deities instead of an address to Isis. The divinities are not specified, but are further mentioned in the two following lines. 24,16

Again, the gloss offers the determinatives for smj and mtr which have been omitted in the original text. The moment that should be reported to the gods clearly refers to the time of the death of Osiris. A word tr ‘impurity’53 is also attested, so that the translation ‘in order to witness the impurity’ might be possible as well. 24,17

dSr.w ‘the red ones’ is a typical expression for Seth and his confederates, as well as a general designation of impurity.54 The task of repelling the red ones is assigned to the Ennead in the Songs: Xsf=sn n=k dS.w ‘They (= the Ennead) will repel the red ones for you.’55 It further says in this text: Xsf=sn n=k ctS m jj=f ‘They repel Seth for you when he comes.’56 These parallels also suggest the emendation Xsf=s in our text, since a suffix =s referring to Isis would not make sense here, because she is invoked here directly in the se-

rek, Klagelieder, 368 and Rickert, Gottheit und Gabe, 145, n. 510. 51 Wilson, Lexikon, 1130. For the uses of this pronoun particularly in religious texts, see Allen, Middle Egyptian, 52 (§5.5) and Gardiner, EG, 53 (§64). For the grammatical construction of the participial statement, see Allen, Middle Egyptian, 338–339 (§23.13) and Gardiner, EG, 288–289 (§373). 52 P. Bremner-Rhind, col. 5,10 (Faulkner, Bremner-Rhind, 9). See the translations by Faulkner, JEA 22, 125; Smith, Traversing Eternity, 107; Burkard, Osiris-Liturgien, 137, and Kucharek, Klagelieder, 170, who both translate ‘Dein Vater Re wird deine Not schützen’, meaning ‘dich in deiner Not’; see Burkard, Osiris-Liturgien, 137, n. 48. 53 Wb V, 317.10–12 and Wilson, Lexikon, 1147. 54 See LGG VII, 570c and 572b; Faulkner, JEA 22, 135; Blackman/Fairman, JEA 36, 72, n. 57; Osing, Hieratische Papyri, 284; Smith, Traversing Eternity, 107, n. 59; Kucharek, Klagelieder, 197, and Wilson, Lexikon, 1209. 55 P. Bremner-Rhind, col. 5,3 (Faulkner, Bremner-Rhind, 9). See the translations by Faulkner, JEA 22, 125; Burkard, Osiris-Liturgien, 136; Smith, Traversing Eternity, 107, and Kucharek, Klagelieder, 170. 56 P. Bremner-Rhind, col. 4,5 (Faulkner, Bremner-Rhind, 7). See the translations by Faulkner, JEA 22, 124; Burkard, Osiris-Liturgien, 135, and Kucharek, Klagelieder, 169.

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cond person feminine singular. The examples from the Songs might further provide the identity of the deities referred to in the Great Ceremonies, i.e. the Ennead. N jw=f allows in my opinion two ways of understanding. It could be linked to the returning of the god Osiris. The same expression and also the invocation mj ‘come’ to Osiris is used a number of times in the Introducing the Multitude.57 One could also translate ‘The red one/impurity is repelled in his coming’, then n jw=f would refer to Seth or the evil in general that should be prevented from coming near Osiris. The Revelations of the Mysteries of the Four Balls frequently refers to the ‘coming of Seth’. Directly at the beginning of the ritual it says: ctS p# ntj n-jw r sXm n Xftj n Wsjr m-b#H sn.t=f #s.t ‘Seth is the one who comes in order to prevail against “the enemy of” Osiris in the presence of his sister Isis.’58 At the end of the text, four parallel invocations to Seth referring to the four cardinal points reveal: jr jw=k m rsw.t sXr-tw=k n# nTr.w rs.wt … ‘If you come from the South, the southern gods will fell you …’59 24,18

As is consistently the case in the original text, the words are written in a very abbreviated form offering hardly a determinative. This subheading just provides the name ‘ceremonies of Geb’60, with the addition o# ‘great’ only attested in col. 29,6, but mD#.t tn n.w jrw o# ‘this book of the great ceremonies’ is mentioned also in col. 27,6.61 Furthermore, it becomes evident that the ‘ceremonies of Geb’ are not the complete text, as suggested by the usage of this title when reference is made in the literature to our text, but just a part or chapter of it. 24,20

Although Schott proposes that this line refers to the god Geb62, probably because of the previous mention of his ceremonies, the following epithets that are otherwise not attested for Geb indicate that Osiris is meant here. The epithet mj ‘semen’ for Osiris is further attested in Book of the Dead Spell 168.63 A similar byname for Sokar-Osiris can be found on the ‘Würfelhocker’ Cairo JE 36967: mj bnn-sw ‘the semen, which created (itself)’.64 However, that does not exclude that these epithets belong to Geb in our text, but compare the typical Osirian byname wrD in the next line. 24,21

In the lamentation of the female kite in the sixth nocturnal hour of the Hourly Vigil, Isis reports of her searching and finding of Osiris referred to as the ‘weary one’65: jj.n(=j) m HH

57 See, for instance, P. BM 10081, col. 11,2; 11,32; 12,4; 12,5; 12,7; 12,21; 13,9. 58 P. MMA 35.9.21, col. 26,3–4 (Goyon, Imouthès, pl. XXV). See also Goyon, BIFAO 75, 354–355 and Fiedler, Seth, 351. For the euphemistic use of Xftj n, see the literature references on p. 180, n. 22. 59 P. MMA 35.9.21, col. 30,6–7 (Goyon, Imouthès, pl. XXIX). See also Goyon, BIFAO 75, 386–387 and Fiedler, Seth, 383. For the remaining three cardinal points, see P. MMA 35.9.21, col. 30,11–12; 31,2; 31,8–9 (Goyon, Imouthès, pl. XXIX–XXX). Compare further Goyon, BIFAO 75, 386–391 and Fiedler, Seth, 384– 386. 60 See also Schott, Bücher, 22 (38). For jrw ‘ceremonies’ compare also Anthes, MDAIK 24, 26–37. 61 See further the comments under 24,1 and 29,6. 62 Schott, Notebook, 78. 63 Compare Burkard, Asasif, 30, l. 10 and Burkard, Osiris-Liturgien, 31, with n. 57. See further LGG III, 250c. 64 Jansen-Winkeln, SAK 22, 174, Abb. 5 and 173. See further LGG III, 250c. See also Assmann, Liturgische Lieder, 203 for bnn and further similar epithets. 65 LGG II, 511c.

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397

gmj=j wrD ‘(I) came searching, when I found the weary one.’66 Compare, for instance, the epithet Qm#-jb ‘creative of heart’ of Osiris.67 24,22

Even with the later addition, the reading of the second part of the sentence seems difficult to me. Although one is inclined to read Snw.t rd.wj when seeing the original text, the gloss rather suggests interpreting this as one word Xnd.wj ‘feet, legs’68 and translating ‘The rebel runs on his feet.’

24,23

The complete writing of pHtj=f in the original text is very unusual and help for a secured reading is only offered by the gloss. The reading wdj for is not sure, but it is supported by the d (probably with traces of under it) in the later addition.69 Furthermore, our passage presumably refers to Seth for whom the epithet wdj nSn is also attested in the Revelations of the Mysteries of the Four Balls.70

24,24

So far, the expression s#w-o ‘weak armed, feeble’ is not attested as an epithet of Seth, but it seems to me to be the best way of translating and understanding this passage, especially since Seth is mentioned in the previous part and presumably also in the following. 24,25

The text does not specify who ‘we’ exactly is, but it might be Isis and Nephthys as in several cases in the Introducing the Multitude.71 The text could also read … wn=f r mD# ‘… he hastened for imprisonment’.72 24,26

This section includes a number of epithets of Seth. One of his misdeeds in the Ritual for Felling Seth and His Confederates consists of sxnn Hw.wt ‘demolishing the temples’.73 Csp alone also seems to be attested as an epithet of Seth.74 The verb khb is well-known in connection with Seth and ‘raging one’ is well attested as an epithet of his as well.75 24,27

Backes suggests reading bjn ‘bad things’ in the lacuna.76 The last part of the line might also be translated ‘this land is flooded’. The same idea is expressed in a passage in the Songs where it says: jnk sn.t=k #s.t mrw.t jb=k Hr-s# mrw.t=k Hrw.tw mH=j t# pn m hrw pn ‘I am your sister Isis, the beloved of your heart, in search of your love, though you are distant, overflowing this land on this day.’77 The land that is flooded is—in the Songs and in the Great

66 67 68 69 70 71 72 73 74 75 76 77

Pries, Stundenwachen I, 300 and II, 78. See Smith, BM 10507, 92. For with the value Xn, see Kurth, Einführung I, 415 (13.). The two reed-leaves could be read as w; see Kurth, Einführung I, 304 (52a.). P. MMA 35.9.21, col. 29,3 (Goyon, Imouthès, pl. XXVIII and Goyon, BIFAO 75, 378–379). See further LGG II, 619b and Fiedler, Seth, 379. See P. BM 10081, col. 9,1; 10,19; 10,31; 11,11, and 11,16. See Wb II, 187.1 for mD#. Compare P. BM 10252, col. 14,22–23. See the entries in LGG VII, 120b. LGG VII, 292b; Blackman/Fairman, JEA 30, 19 (40.), and Altmann, Kultfrevel, 19, n. 54. Personal correspondance. P. Bremner-Rhind, col. 3,14–16 (Faulkner, Bremner-Rhind, 6). See the translations by Faulkner, JEA 22, 124; Kucharek, Klagelieder, 168–169, and Smith, Traversing Eternity, 106.

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Ceremonies—a description of the tears that were shed because of Osiris.78 In the Introducing the Multitude this is expressed by ‘An inundation (of tears) is in their (= the gods’) faces. It weakens the soil.’79 Compare also a passage from the Great Decree: p(#) t# rmj m Xnt Wsjr Xntj jmnt.t ‘The land weeps at the southward journey of Osiris, foremost of the West.’80 25,1–2

The reading of this passage is complicated mainly because of the damage of the determinative of Xdj in the gloss. The most likely possibility, however, is to interpret the word Xdj as ‘to travel downstream’ with the damaged hieratic sign after being .81 Another op82 tion would be to consider the sign in question just as , then reading jw=T Xdj=T …, but this solution would be very unusual since the later scribe normally adds determinatives which are missing in the original text and in the other occurrences of the suffix =T in the line he just wrote . Further examples exist that mention Tatenen and Isis together such as the hymn to the sunset on the back pillar of the stelophor of %oj-m-H#.t from the time of Amenophis III: jnDHr=k Jmn-Ro Htp.tj m #X.t jmnt.t … v#-tnn Hr dw#=k mw.t=k #s.t m s#w Ho.w=k N#rf m Hb … ‘Hail to you, Amun-Re, when you rest in the western horizon … Tatenen praises you, your mother Isis is the protection of your body. Naref is in festival …’83 With the word in question being Xdj ‘to travel downstream’, there might be a connection to what is reported in the Great Decree: mj jTj-Tw r Jnbw-HD sHD=k n=n m Sw … sDr=k nhs=k wsTn=k m t# n Stj.t … dj{t} n=k rsj-jnb=f T#w n onX … wn n=k sb#.w o#.w m Ow.t-k#-PtH ‘Come and take yourself to Memphis. May you make illumination for us with the sunlight … May you lie down, may you get up. May you move freely in the land of the crypt … He who is south of his wall will give you the breath of life … The great doors will be opened for you in Hutkaptah.’84 Tatenen himself can be the personification of the underworld as is frequently attested in the Book of Caverns: Xns=j jmj.w v#-Tnn opj=j dw#.t St#y.t ‘I travel through those that are in Tatenen, when I stride through the mysterious underworld’85; and so he can also be associated with Osiris from the end of the 18th dynasty onwards, as is mentioned, for example, in a hymn to Osiris as nocturnal manifestation of Re from the Memphite tomb of Horemheb86, culminating in the syncretistic formula Ptah-Sokar-Osiris-Tatenen at the beginning of the 19th dynasty.87 Not only is Tatenen equated with the sun god Re, but he can also be identified

78 Compare also the commentary by Kucharek, Klagelieder, 195. 79 P. BM 10081, col. 9,21. 80 P. MMA 35.9.21, col. 6,17 (Goyon, Imouthès, pl. V). See the translations by Kucharek, Klagelieder, 284 and her commentary on p. 362, and Smith, Traversing Eternity, 82. 81 Compare the hieratic examples of the ship-sign in the palaeography (chapter 20). See Möller, Paläographie III, 35 (374) and Verhoeven, Buchschrift, 172–173 (P1) for further examples. 82 Compare the writing in the same line in the original text. 83 Schlögl, Tatenen, 40. 84 P. MMA 35.9.21, col. 7,5–7 (Goyon, Imouthès, pl. VI). See the translations by Kucharek, Klagelieder, 285 and Smith, Traversing Eternity, 82. 85 See Werning, Höhlenbuch II, 302–303 (l. 43–44) and 348–349 (l. 45–46); Assmann, Liturgische Lieder, 62– 63, and Schlögl, Tatenen, 85. 86 Martin, Horemheb, 63, 64 (c), and pl. 66–67. For these identifications, see also Werning, Höhlenbuch I, 252– 253 and Schlögl, Tatenen, 84–85, 88, and 46–48, offering further textual evidence for the connection of Osiris and Tatenen. See also van Dijk, OMRO 66, 14. 87 Schlögl, Tatenen, 51–52. See also Sandman Holmberg, Ptah, 140.

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as the god of regeneration, in whose body the sun god is rejuvenated every night.88 Several texts exist that refer to the reception in the arms of Tatenen, as for instance a hymn to the sun god preserved in the New Kingdom Book of the Dead of Önn# (P. Leiden T2): … Ts-Tw jt=k v#-tnn sbX=f o.wj=f H#=k Xpr.tj nTr.tj m t# ‘… Your father Tatenen raises you, he folds his arms around you, while you come into existence being divine in the earth.’89 Furthermore, Tatenen is mentioned on the Memphite djed-pillars as one of the main forces that assist in the resurrection of Osiris.90 This same writing of the word wSb can be found a number of times in the Introducing the Multitude, where it is used as an expression for ‘defending’.91 In addition to this, the meanings ‘to mourn’ and ‘to protect’ are both attested for wSb.92 As Smith has also shown, when the word is used in association with Isis, it relates to the mourning, protecting, and revivifying of Osiris.93 In our text, it seems to refer to Tatenen who is protecting Osiris. Although it cannot clearly be ascertained, due to the loss of approximately ten lines before this section, our text passage seems to refer to Isis who is travelling downstream in her search for Osiris, with Tatenen being the earth.94 The next sentence then refers to the fact that Tatenen is protecting Osiris day and night. In the Sun Litany, Re is identified with Tatenen and characterised as the one who protects those beneath whom he is.95 In the Great Decree, it is said concerning Osiris: jmj-sw r Db#.t sT#.t jw=f m s#w n PtH … ‘Place him in the mysterious sarcophagus while he is under the protection of Ptah …’96 Backes, however, understands Xdj as a writing for Sdj and interprets this passage as a recitation of a female goddess while Osiris is lying on a bier.97 25,3

This line offers again an example of how concisely the original text was written. It might also be the case that the eye had to be used for m## as well as for jrj. It might further be possible to read nj m## jr.t jm ‘Not does the eye see there’ or nn m## m jr.t ‘Nor does (one) see with the eye’, respectively. However, the sense is the same, i.e. the concealment of the above-mentioned actions. The highlighting of secrecy for the activities in the Osirian context is quite common.98

88 Schlögl, Tatenen, 27–28; Hornung, Anbetung I, 229 and II, 90–91. 89 See Assmann, Liturgische Lieder, 37; Schlögl, Tatenen, 35, and the pictures of the relevant part of the papyrus in the database of the Book of the Dead project: totenbuch.awk.nrw.de/objekt/tm134346 (last accessed on 20.01.2016). See also the list and citations of similar texts in Assmann, Liturgische Lieder, 60–63 (23.) and for the raising of the sun god by Tatenen in the Book of Caverns, Werning, Höhlenbuch II, 219 and 441. 90 See van Dijk, OMRO 66, 15. 91 P. BM 10081, col. 10,6; 10,10; 14,30, and 14,32. 92 See Wilson, Lexikon, 267. Compare further wSb.t ‘the mourner’, also as a designation of Isis; see Wb I, 373 and Wilson, Lexikon, 267. For a detailed study on wSb and its meanings, particularly in connection with Isis, see Smith, Mortuary Papyrus, 51–55. 93 Smith, Mortuary Papyrus, 51 and 55. 94 For Tatenen being the earth, see for instance Sandman Holmberg, Ptah, 56–63 and Schlögl, Tatenen. 95 Hornung, Anbetung I, 7 and II, 61 and 100 and Schlögl, Tatenen, 88. Compare also the epithet nD nTr.w ‘who protects the gods’ of Tatenen; see LGG IV, 584b. 96 P. MMA 35.9.21, col. 2,12 (Goyon, Imouthès, pl. II). See the translations by Kucharek, Klagelieder, 278 and Smith, Traversing Eternity, 77. 97 Backes, Papyrus Schmitt, 93. 98 See the commentary under 10,29 of the Introducing the Multitude and below under 27,8.

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25,4

Both readings—jmn.t ‘western goddess’ and wnm.t ‘the right eye’—seem to be possible. The western goddess could be meant here in her typical function as she protectively receives the deceased—in our case the god Osiris—as the West, her personification of this place of regeneration, i.e. the netherworld, and she is further connected with Isis as is already attested frequently in the Coffin Texts.99 The vignette of Spell 148 of the Book of the Dead in Late Period copies usually depicts the falcon-headed mummiform Osiris protectively enclosed in the arms of the western goddess who is standing behind him.100 In addition, she is already known to hold the corpse of Osiris within her since the New Kingdom and was in this respect equated with the coffin.101 Furthermore, depictions showing Isis and Nephthys adoring the sun are preserved. In some cases, two unnamed female figures with the jmnt.t- and j#bt.t-sign behind them substitute for them or two women with the relevant signs on their head. This again emphasises the close connection of West and East with Isis and Nephthys.102 In a text in the temple of Dendera, Isis is combined with wnmj: … jw #s.t m gs=f wnmj Nb.t-Hw.t gs=f j#bj ‘… while Isis is on his (= Osiris’) right side and Nephthys his left side.’103 This is expressed in a similar way in the Great Decree: oQ m soH Sps r wsX.t tp.t m wsX.t o#.t Hr=f r j#b.t sm xr-H#.t=f Hr jr(.t) snTr #s.t Hr wnmj=f Nb.t-Hw.t Hr j#bj=f ... ‘Entering as noble mummy to the first hall in the great court, his face turned towards the East, the sem-priest before him performing acts of censing, while Isis is on his right and Nephthys on his left …’104 Nevertheless, although this way of understanding our passage, i.e. as referring to Isis, probably as western goddess, seems likely, another way of interpretation is possible. If reading wnm.t instead of jmnt.t, the ‘right eye’ could also be meant here, thus probably relating the section to the sun god, as is expressed, for instance, in the temple of Dendera: Ro m wnm.t Wsjr m j#b.t snsn nTr m nTr […] ‘Re is the right eye, Osiris is the left eye, a god unites with a(nother) god […].’105 Hence, our passage could also refer to the solar-Osirian cycle,

99 See Refai, Göttin des Westens, 25–28 and 31; Münster, Isis, 103–105, and Hornung, LÄ I, 223. In general on the western goddess, see the works by Refai, Göttin des Westens (for the Theban tombs of the New Kingdom); Refai, SAK 35, 245–260 (after the New Kingdom), and von Falck/Martinssen-von Falck, in Fs Kurth, 93–108 and esp. p. 101–102 for her identification with Isis. 100 See the numerous examples on the database of the Book of the Dead project: totenbuch.awk.nrw.de/ objekt/tm57267 (last accessed on 24.09.2014) and the description by von Falck/Martinssen-von Falck, in Fs Kurth, 96–97. 101 See von Falck/Martinssen-von Falck, in Fs Kurth, 97–99 and the literature references cited there. 102 See Baines, Fecundity Figures, 56 with fig. 33–35 on p. 57–58. Compare also Roberson, Awakening of Osiris, 9–10 and 34–35 with further literature on Isis’ and Nephthys’ association with the West and the East, respectively. 103 Dendera X, 3,9. See also the translation by Cauville, Chap.os. Traduction, 2. 104 P. MMA 35.9.21, col. 8,6–8 (Goyon, Imouthès, pl. VII). See the translations by Kucharek, Klagelieder, 289 and Smith, Traversing Eternity, 84. Further examples for these same positions of Isis and Nephthys at the corpse of Osiris are cited by Kucharek, Klagelieder, 378. 105 Dendera X, 336,4. See also the translation by Cauville, Chap.os. Traduction, 180. The same phrase is found in the temple of Philae; compare Bénédite, Philae, 117,14. See Herbin, BIFAO 82, 269–270 (26) for further attestations concerning the union of the two eyes. See further on the union with the sun god, Smith, Osiris, 271–355; Meeks, Mythes, 293–294; Smith, Primaeval Ocean, 120–124; Assmann, Totenliturgien III, 152–154, and Koemoth, CdÉ 71, 203–220 with a focus on Osiris as the moon. For texts in Esna referring to the union of the two eyes, see von Lieven, Esna, 66–70, 85–88, and 121–123.

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which is one of the main topics in Book of the Dead Spell 175.106 In our text, Osiris is identified with the left eye, i.e. the moon, as well.107 In conclusion, the passage can be interpreted in two ways, firstly as Isis who receives, probably as goddess of the West, her husband Osiris, secondly as the union of the right and the left eye, i.e. the solar-Osirian cycle.108 Moreover, a hymn to the western goddess in TT 32 seems to combine both ways of interpretation by equating the goddess of the West with the right eye: ‘Die Westgöttin anbeten … [Wohnung] des WANNAFRE, die ihren Herrn birgt, die seinen Leichnam verborgen hält und [sein Antlitz] verhüllt. Das rechte Auge des Re, in dem er sich niederlässt, die ihre Arme ausstreckt, ihn zu empfangen. Die Atum wieder zum Kind macht in seinem Greisenalter in ewiger Verjüngung …’109 25,5

Although the beginning of the line is damaged, nbj nwb was presumably written here. The same epithet is attested later in our text, see 25,20. Osiris is frequently connected with gold, especially in epithets.110 It could also read nwb nwb.w ‘the golden one of the golden ones’, meaning ‘the most golden one’. Besides our example, ntj m c#w is attested on the sarcophagus of Ankhnesneferibre, in a list of gods who should know that the deceased has passed away in peace.111 However, Osiris had an important cult at Sais, at least from the New Kingdom onwards,112 and according to Kucharek, Sais and Mendes count among those cult places of Osiris in whose legends the generative aspects of the god are embodied most comprehensively.113 The Lamentations highlight the Saite aspect of Osiris: j jwn mj r c#w c#w(j) pw rn=k mj r N.t m##=k mw.t=k N.t … ‘O Iun, come to Sais. “Saite” is your name. Come to the Saite nome that you might see your mother Neith …’114 A passage from the Glorifications III refers to the protection of Osiris in Sais by his sisters Isis and Nephthys: nDdDd=k m Ed.t s##.n n=k #s.t Hno Nb.t-Hw.t m c#w s#=sn nb=sn jm=k m rn=k n nb c# ‘You endure in Mendes. Isis and Nephthys have performed protection for you in Sais. They protect their lord who you are, in your name “lord of Sais”.’115

106 See chapter 16.3 for this text. 107 For Osiris being associated with the left eye, the moon, see Smith, Primaeval Ocean, 120–124; Kucharek, Klagelieder, 656–659, and Rickert, Gottheit und Gabe, 23 with further literature. On Re being the right eye and Osiris the left as well as the union of them, see also Leitz, Geographisch-osirianische Prozessionen, 397–398. 108 A list of literature on the solar-Osirian cycle is provided by Quack, in Festgabe, 181, n. 57 and 58. See now also the detailed discussion by Smith, Osiris, 271–355. 109 Translation follows Assmann, Hymnen, 505 (no. 225). 110 See the commentaries under 24,4 and 24,12 and the references in Aufrère, L’univers minéral, 372–373. 111 Sander-Hansen, Anchnesneferibre, 116 (VIIg, 357) and Wagner, Anchnesneferibre, 351. See also LGG IV, 376a. 112 El-Sayed, Neith, 118–120 (§3). 113 Kucharek, Klagelieder, 83. 114 P. Berlin P. 3008, col. 5,5–5,6; see Kucharek, Klagelieder, 60–61 and Smith, Traversing Eternity, 132–133. See further on Sais as one of the cult places of Osiris, Kucharek, Klagelieder, 83–84 with further literature. 115 P. BM 10081, col. 23,7–8. See Assmann, Totenliturgien III, 438 and Barbash, Padikakem, 177, 180, and 188. This is expressed in a virtually identical way in the Glorifications I; see Assmann, Totenliturgien III, 211 and 221.

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25,6

The word Hr.tj is a bit surprising here, since it is rare and, so far, only attested in the temple of Edfu, as a designation for the eyes of Horus.116 Two passages include the same expression, i.e. an epithet of Horus Behedety: Hr.tj=f sSp ntj m snk.t ‘whose two eyes make bright the one who is in the darkness’.117 The third attestation is found in the sixth nocturnal hour of the Hourly Vigil.118 While Kucharek omits a translation for the relevant line119, Wilson lists it as an example of Hr.tj ‘eyes of Horus’120, and Pries suggests an emendation from to and thus the reading Or.tj rmj=sn ‘the two female Horusfalcons, they weep’.121 From my point of view, Hr.tj in our text does not refer to the eyes of Horus, but to the two eyes whose union was expressed two lines before in 25,4, so that this sentence emphasises the result of this union, i.e. their mutual renewing. The same can be found in the Glorifications I: s#H.tj m s#H r x.t n Nw.t xnm.tj m Hm.t Nw.t Xrw Ho m mskt.t #w-jb m monD.t Wsjr Xntj jmnt.t Hpt-sw msj-sw xnm.tj m jr.t Jtm m#w-Tw j#b.t m prj m Xnt=s … sm# Or m jr.t-Or p.t psD.tj knH Xsr nTr.w jb[=sn] nDm m##=sn-Tw wr js Hrj-tp jr.t[=f] ‘You have arrived as Orion at the body of Nut, you being united with the womb of Nut. The sound of rejoicing is in the morningbark, joy is in the evening-bark. Osiris, the foremost of the West, the one whom he bore has embraced him.122 You are united with the eye of Atum, the left eye renewed you when coming forth from it … Horus united with the eye of Horus. The heaven shines and the darkness is driven away. The gods, [they] are joyful and they see you as the great one who is upon [his] eye.’123 Using the word Hr.tj which is otherwise only attested in connection with the eyes of Horus might be due to the close connection of the fates of Horus and Osiris. While the former loses his eye in the battle with Seth, the latter is scattered. Both events are connected with the phases of the moon, with the waxing moon symbolising the recovery of the power of Horus after his injury, as well as the process of regeneration of Osiris, i.e. when he is being reassembled. Both the eye of Horus and the body of Osiris were dismembered and put together, although in both cases a part got lost.124 The word sf(#) is problematic. It could mean ‘to be mild, merciful’125, so that the text would read ‘The two eyes are new, without being merciful’. Since the next lines refer to the enemies, this might express that the united gods are not mild towards them. The second option is to interpret sf as a writing for ‘to cut up, slaughter’, although the determinative does not support this. In this case, the text would read ‘The two eyes are new, without being cut

116 117 118 119 120 121 122 123

Wilson, Lexikon, 672. Edfu I, 425,16 and 443,3. See also LGG V, 458c and el-Kordy, ASAE 68, 215 (L). Edfu I, 217,11 and Pries, Stundenwachen II, 78. Kucharek, Klagelieder, 442 and 481. Wilson, Lexikon, 672. Pries, Stundenwachen I, 299, with n. 1424. See also Assmann, Liturgische Lieder, 102–104 (reference courtesy Mark Smith). P. BM 10252, col. 45,14–23. See also Assmann, Totenliturgien III, 189–190. See also the parallels and similar examples cited by Assmann, Totenliturgien III, 192–194. 124 See Rickert, Gottheit und Gabe, 23 and the literature cited there. Otto, LÄ I, 562–567 has already emphasised the rather vague separation of the different mythologies concerning the eye of Horus and that of the sun god. Compare also an episode in the Delta Papyrus that narrates the snatching away of the eye of Horus by Seth and its restoration by Geb, so that Horus’ power grew strong again; see in detail the commentary under 33,7 in the chapter of the Festivals of the Destruction of Enemies. 125 Faulkner, CD, 224 and Wb III, 442.

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up’126, so that the line explains that the two eyes are completely renewed, without anything missing. 25,7

In an incense-scene in the temple of Edfu Thoth says: jsj m Htp sbsb.n=j sbj.w=k s#H=k s.t=k nn snD=k ‘Go in peace, (since) I have driven away your rebels. May you reach your seat without fear.’127 Quite often the verb sbsb is connected with sbj.w.128 Since in our text an object for sbsb is missing, sbj.w might need to be inserted. The phrase sbj m sbsb seems to refer back to the western goddess or the right eye. 25,8

The text changes from the second person singular feminine to masculine, but without specifying who is invoked. Backes suggests that this might be the ritual instruction129, which under consideration of the following lines makes sense. Cnj is frequently used in an apotropaic sense, which indicates that the enemy is meant here and not Osiris.130 The original text seems to refer to Seth who should be cursed, whereas the word nn in the gloss suggests that the confederates of Seth are also included. Amongst others, it is utilised for example against Seth in the Book of Protecting the Neshmet-bark: jw=k dr.tw Sn.tw m rs=k ‘You are driven away and cursed when you awake.’131 The word is also used against Apopis, as for instance in the Book of Felling Apopis: … jw=k Snj.tw jw=k dr.tw Xsf.tw m #.t=k ‘… You are exorcised, crushed, and repelled in your moment (of attack).’132 Geb is already mentioned in the Coffin Texts as acting against Seth, as for instance in Spell 607: Xsf ctS m nSn=f … ‘who (= Geb) repelled Seth in his rage …’133 Compare further a passage from the Glorifications I that refers to what Geb has done for his son: m##=sn nn jrj n=k jt=k sDm=sn nn jrj n=k Gb dr Dw nb jrj Ho.w=k soHo=k m nTr D.t ‘They see that which your father has done for you, they hear that which Geb has done for you. Any evil relating to your body is removed and you are raised up as a god forever.’134 25,9

The expression Dd m r# occurs also in the Book of Felling Apopis: Dd-mdw Dd m r# ‘Words to be spoken enduring in mouth’.135 Whereas Cauville translates Dd m r# with ‘à la parole assurée’, Faulkner translates ‘in continuation of the above spell’.136 The phrase can 126 Wb III, 442. Wb IV, 113.17–18 lists a word sf ‘elend sein’ and Faulkner, CD, 224 sf# ‘to be sluggish’. See also Kucharek, Klagelieder, 196. cf with the meaning of ‘being miserable’ is also attested in the Ritual of Driving Away the Aggressor, likewise lacking the evil determinative, which is, however, provided by the Louvre-parallel; see P. BM 10252, col. 12,9. 127 Edfu VI, 139,3–4. See also the translation by Kurth, Edfou VI, 233. 128 See the list in Wilson, Lexikon, 821–822. 129 Backes, Papyrus Schmitt, 94. 130 Ritner, Mechanics, 43. Compare also Ogdon, DE 40, 141, who suggests a translation ‘constraining charm’. 131 P. BM 10252, col. 23,15. 132 P. Bremner-Rhind, col. 24,1–2 (Faulkner, Bremner-Rhind, 48). See the translation by Faulkner, JEA 23, 169. 133 CT VI, 200a. For the reading of this very damaged spell and its parallels, see Kees, ZÄS 57, 97; Faulkner, AECT II, 195–196, and Miosi, SSEA(J) 29, 103. For further similar attestations of Geb repelling the enemies of Osiris in the Coffin Texts, see the list in Miosi, SSEA(J) 29, 103. Compare also the remarks under 25,14 and 28,12, where Geb commands to repel the rebels. 134 P. BM 10252, col. 39,22–24 and P.B, col. 13,9–10. See also Assmann, Totenliturgien III, 95 and 191, and Backes, Papyrus Schmitt, 381. 135 P. Bremner-Rhind, col. 24,8 (Faulkner, Bremner-Rhind, 49). See also Ritner, Mechanics, 42, n. 192. 136 Cauville, Chap.os. Index, 662; Faulkner, JEA 23, 169.

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also be found in the Coffin Texts as either Dd r# ‘stability of mouth’ or Dd m r# ‘stability in the mouth’.137 25,10

The sign at the beginning of the line in both the original text and the gloss looks very unusual, but after comparing the group with other writings of Xt, it becomes clear that this group is meant here as well, as the following table shows: P. BM 10252, col. 25,10 P. BM 10252, col. 25,10 P. BM 10252, col. 34,18 (original text) (gloss)

The upright mummy could be either read as jrw ‘shape, form’138 or be the determinative of jmj-sHtj, as is the case in the Songs139, so that both translations ‘the jmj-sHtj-priest, it is the form of Horus’ and ‘the jmj-sHtj-priest, he is Horus’ might be possible, although I would prefer the second option due to the fact that the gloss does not offer a more elaborate writing for jrw as it usually does for abbreviated writings in the original text.140 Jmj-sHtj ‘he who is in the ram’s skin’ is the title of a priest at Abydos.141 According to Derchain, jmj-sHtj designates a deity in the form of a mummy with the head of a ram and enclosed in the skin of a ram. This form combines Osirian and solar aspects, standing for the syncretism of Osiris and Re.142 The following can be found in P. Salt 825 concerning the jmj-sHtj: p# t# Snw p(#) t# xnw p(#) o# n p# Ro Dd.tw n=f jmj-sHtj p# j.jrj fdQ# t# grg Xr j.wnw m p# t# jw=f Htm=f Dd.tw n=f […] p# j.jrj skj.tw(?)143 Xftj p# j.jrj fdQ# bjn ‘The one of the hair, the one of the skin, the great one of Pre, one calls him jmj-sHtj, the one who has hacked the falsehood into pieces; the foe who is in the land, he destroys him; one calls him […] the one who has caused that one destroys(?) the enemy, the one who has hacked the evil into pieces.’144 The Songs also provide a reference to the jmj-sHtj: jmj-sHtj jwow=f r=k sw#S=f nTr.w nb(.w) ‘The jmj-sHtj, he will act as heir for you. He will praise all the gods.’145 As in our text, this passage identifies him with Horus who is the heir of Osiris. He is further mentioned in P. Chicago Hawara 1 in a list of the priestly titles of a witness.146

137 For these translations and the occurrences in the Coffin Texts, see Nyord, Breathing Flesh, 217–218, with further literature in n. 2034. It appears again in 27,8. 138 See Kurth, Einführung I, 136 (45.) and Quack, Supposed syllabaries (forthcoming). 139 P. Bremner-Rhind, col. 10,17 (Faulkner, Bremner-Rhind, 19). See also the photograph on the British Museum Database: http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery.aspx?assetId=156928&objectId=113957&partId=1 (last accessed on 27.04.2014). 140 See also the ensuing commentary which makes the option of interpreting the mummy as a determinative even more likely. 141 Smith, Traversing Eternity, 113, n. 83 and Yoyotte, RdÉ 15, 103. 142 See Derchain, Papyrus Salt, 153–156 (33.). See also Kucharek, Klagelieder, 212 with the literature provided there; Pasek, Hawara I, 153, and Fermat, Rituel, 80–81, n. 130. 143 Suggestion by Feder in TLA: http://aaew.bbaw.de/tla/servlet/GetCtxt?u=gast&f=0&l=0&tc=21424&db= 0&ws=1263&mv=4 (last accessed on 15.07.2014). 144 P. Salt 825, col. 4,3–6 (Derchain, Papyrus Salt, 4*–5*). See the translation by Derchain, Papyrus Salt, 138. 145 P. Bremner-Rhind, col. 10,17–18 (Faulkner, Bremner-Rhind, 19). See the translations by Faulkner, JEA 22, 128; Kucharek, Klagelieder, 177, and Smith, Traversing Eternity, 113. 146 P. Chicago Hawara 1, vs. II, (17). See Pasek, Hawara II, 54 and 71.

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Very often, the title jmj-sHtj is combined with that of fktj and usually preceded by it.147 Like jmj-sHtj in our text and the Songs, the fktj can also be identified with Horus as the following text from the temple of Dendera proves: wnw.t 3.t jj m hrw pn rdj Xoj [wrr.t] msj nTr.w jsk fktj Hms[=f] Hr Qnw n bQ.w m-b#H=s jnm n #by Hr=f Hnsk.t Hr tp=f m XsbD n m#o.t rdj.t QrH pn Hr o.wj=f Dd=f jnk Or m jj=f Xr=T wsr.t jnj=j n=T nn n jt=j ‘The third hour which came on this day, which caused [the great one], born of the gods, to appear. And the fktj-priest sat down on a carrying chair of olive-tree in her presence. The skin of a leopard was on him and the braided lock of hair on his head was real lapis lazuli. This pot was placed on his arms and he said: “I am Horus in his coming to you, mighty one. I bring for you these (things) of my father”.’148 Reference to the jmj-sHtj may be made in two other damaged passages in the Great Ceremonies of Geb, firstly in 27,4–6, where he reads from the book of the great ceremonies and identifies himself with Horus in 27,9; secondly in 30,4, where he is wiping away the sadness in the inundation water. Finally, this line is part of the ritual instruction that started in 25,8 and ends in 25,12, followed by a direct invocation to Geb, presumably by Isis. However, it is not clear who the person is that is addressed in second person singular masculine, although our passage shows that he is accompanied in his actions by the jmj-sHtj-priest. 25,11

Interesting is the fact that in the next column (26,2) the exact same round hieratic sign is used, likewise instead of the usual eye. Therefore, I would suggest interpreting it as a writing of the iris with the black dot representing the pupil. This sign substitutes for the complete eye, here and later in 26,2. P.Ber, col. 1,1 writes instead of , and instead of , which both seem to be hieratic mistakes, due to the close resemblance of the signs. It seems as if the original of this parallel was rather difficult to read and probably also damaged, since these mistakes occur throughout the manuscript. The writing in the original looks very unusual and is substituted in the gloss by the clear form . Backes reads {w}-Xntj ‘zum Beginn’ and explains ‘das also auch an jener Stelle geschriebene w statt m […] könnte den Anlass für die Umdeutung des dort eindeutigen Xnt.ỉ in w#g in der Randglosse zu jener Zeile gegeben haben’149. However, the glosses usually do not deviate that much from the original text, but just provide clear writings for unusual signs. Further similar writings can also be found elsewhere in our text. 150 Once, , is written in 31,6; and respectively are used in the parallels P.B, col. 3,35 and P.A, col. 2,10, where P.BM provides the clear writing . The passage there reads: Dd m Hb wg# m pr Wsjr hrw prj o#.t ‘What is to be said on the w#g-festival in the temple of Osiris (on) the day of the great procession.’151 An-

147 Yoyotte, RdÉ 15, 103 and de Meulenaere, OLP 6/7, 137 (a) and 138. Further literature on the fktj-jmj-sHtj is listed by Klotz, in Altägyptische Enzyklopädien, 763. 148 Dendera X, 44,14–45,2. See also the translation by Cauville, Chap.os. Traduction, 26. Compare also Mikhail, GM 81, 34 and Chassinat, Khoiak, 729, 772, and 774. For further attestations and literature on the fktj, see Klotz, in Altägyptische Enzyklopädien, 742. 149 Backes, Papyrus Schmitt, 176. 150 W instead of m, transcribed by Backes, Papyrus Schmitt, 1105 and Burkard, Osiris-Liturgien, 310 seems more likely to me in comparison with the other hieratic w- and m-signs. However, the confusion of both signs in hieratic is quite common, due to their nearly identical appearance. 151 See below, 28,18.

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other similar instruction including the w#g-festival appears later in our text: Dd.w m Hb w#g Xft jnj o#.wj Hr nTr ‘What is to be said at the w#g-festival, when the doors have been closed behind the god’.152 Burkard proposes a confusion of the hieratic signs and .153 Another parallel, P.PC, col. 1,10, provides a similar writing: .154 Quack attempts a different interpretation for these unusual writings by explaining as an enigmatic writing which is based on wgy.t ‘jaw, cheek’ and the m before it as an etymological n of the genitive.155 Due to the fact that this unusual writing of the w#g-festival occurs more than once in P.BM and also in the parallel P.B, I am inclined to think that it is not a mistake but intended. Further information on the w#g-festival is provided under 28,18. 25,12

The first two signs of the original text are particularly extraordinary, whereas the gloss suggests a reading m-xnw for them. The group might be in a way related to the late writing (jTj t#.wj) for xnw.156 However, I have not been able, so far, to find another attestation of the combination of and , with the legs facing the opposite way. P.Ber, col. 1,2 likewise offers an unusual group of signs: in front of St#.157 In Edfu, the xnw-n-Stj.t is the chapel of Osiris (3ème chambre ouest) described in the texts as being 8 cubits square and built outside the Stj.t.158 This and the function of the chapel of the Shetyt are further explained in the bandeau de la frise of the room itself: snT.n=f xnw rrw.tj Stj.t xr sn.tj s# sn=sn … Xws.n=f xnw pr-H#y.t-n.t-H#y.tj r-rw.tj Stj.t n Jwn ‘He (= the king) founded the chapel outside the Shetyt, which contains the two sisters who protect their brother … He (= the king) built the chapel “house of the mourning of the two mourners” outside the Shetyt of the Jwn.’159 It is connected with the Shetyt (1ère chambre de Sokaris), where the corn-Osiris is kept for a year.160 However, the xnw-n-Stj.t, whose primary function is as a venue for the bemoaning of Osiris by Isis and Nephthys, is linked to the Hourly Vigil in the temple of Edfu.161 Therefore, our text might be better translated as ‘within the Shetyt’, which is supported by another Osirian text. One of the formulas of P. BM EA 10209, which forms part of the so-called Glorifications IV refers to the Shetyt as well, with an emphasis on the protection of Osiris, spoken by Isis, as is presumably the case in our passage as well: kj Dd-mdw Ssp n=k QbH n sn.t=k r mrj=k jnk sn.t=k jnk Hm.t=k … dj=j nDm jb=k xr sHtm=j

See below, 31,6. Burkard, Osiris-Liturgien, 183, n. 19. The m is a common hieratic writing mistake for w. Quack, SAK 27, 305, e). See Fairman, BIFAO 43, 105; Wilson, Lexikon, 766, and Kurth, Einführung I, 341 (40.). Compare p. 120 for the suggestion that these writings designate specific rooms in a temple. Edfu VII, 13,4. See also Kucharek, Klagelieder, 424 and Kurth, Edfou VII, 17. Edfu I, 159,15–16 and 160,3–4. See the translations by Cauville, Théologie, 3; Cauville, BIFAO 83, 69; Kucharek, Klagelieder, 455, and Kucharek, in Ägyptische Rituale, 196. See further Cauville, Osiris, 10; Kurth, Edfou VII, 17, and Wilson, Lexikon, 766–767. For the texts in the temple of Edfu referring to the xnw-n-Stj.t, see the list and translations in Cauville, Osiris, 1–10. The xnw-n-Stj.t also occurs in Dendera; see Cauville, Chap.os. Index, 442 ‘le tabernacle de la chapelle mystérieuse’ for some text references. For the Ctj.t itself, see also Chassinat, Khoiak, 227–230. For the arrangement of these rooms in the temple of Edfu, see Pries, Stundenwachen I, 31, with Fig. 2. 160 Kucharek, in Ägyptische Rituale, 196, with n. 42. For a description of the decoration and the texts in the Shetyt in the temple of Edfu, see Pries, Stundenwachen I, 31–33, and for that of the ‘chapel of the Shetyt’, see Pries, Stundenwachen I, 33. 161 Kucharek, Klagelieder, 455 and Pries, Stundenwachen I, 43.

152 153 154 155 156 157 158 159

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sbj.w=k dj=j s#=k Or Hr s.t=k jrj=j Xr mrj=k Xr jt=k Gb mk.t=k m-xnw St#.t ‘Another. Words to be spoken. Accept for yourself the cool libation of your sister according to your wish. I am your sister, I am your wife … I will cause your heart to be pleased, since I will destroy your enemies. I will place your son Horus upon your throne. I will act in the presence of the one you love, in the presence of your father Geb. Your protection is within the mysterious shrine.’162 25,14

The epithet wr-jb ‘the one with great heart’ is attested for Osiris in Coffin Text Spell 1119.163 It seems possible that the scribe wrote wrD-jb ‘the one with weary heart’, a typical byname of Osiris, in both cases incorrectly. However, compare 25,23, where the equivalent for wrD-jb in the original text is wr-jb in the gloss. For Geb’s role against the enemies of Osiris, see 28,12, where Geb is to repel the rebels. The role of Geb as the protector of Osiris against Seth and his confederates is already wellknown from the Pyramid Texts as well as the later Coffin Texts and the Book of the Dead.164 See for instance Coffin Text Spell 837: sX# ctS dj r jb=k mdw pw Dd.n Gb jr=k f#w pw jrj.n nTr.w r=k m Hw.t-sr jmj.t Jwnw m ndj.n=k Wsjr r t# ... ‘Remember, Seth, and put in your heart this word, which Geb spoke against you, this threat which the gods made against you in the Mansion of the Prince which is in Heliopolis, when you felled Osiris to the earth …’165 In his role as sovereign, he also has the task of judging and in this capacity he acts as the divine judge in the inheritance dispute between Horus and Seth which finally brought him the title wpj rH.wj ‘the one who separates the two combatants’ in the temple of Kom Ombo, usually the well-established epithet of Thoth.166 25,16–17

Nedyt is referred to in many documents from the Old Kingdom onwards as the place where Osiris was murdered by his brother Seth. As in our text, the expression Hr wDb n Ndy.t ‘on the river bank of Nedyt’ is found particularly frequently with regard to these sources.167 A passage in the Hourly Vigil further specifies the precise location of this site by also referring to the fate of Osiris: Dd-mdw jn Dr.t nDs(.t) Hp=j mr.w Hptj.w Hp=j bw wnn nb=j jm gmj=j mHy n t# m sp tpj Hr wDb pfj mHtj Edw ‘Words to be spoken by the small kite: I have rushed 162 P. BM EA 10209, col. 3,11–14 (Haikal, Funerary Papyri I, 37 and pl. VII). See also the translations by Haikal, Funerary Papyri II, 20; Assmann, Totenliturgien III, 525–526, and Smith, Traversing Eternity, 189. On the Shetyt itself, see further the Ritual for Bringing Sokar out of the Shrine. 163 CT VII, 452c. See also LGG II, 426a. 164 See the examples and references cited by Bedier, Geb, 186–191. 165 CT VII, 37e–h. See also its precursor in the Pyramid Texts, Spell 477, PT §957a–c and compare the translation by Faulkner, AECT III, 23. See also this passage in Spell 24 of the Glorifications II (Assmann, Totenliturgien III, 392). 166 On these aspects of Geb, see Traunecker, Coptos, 348–351; Altenmüller, Synkretismus, 227–229; Grieshammer, Jenseitsgericht, 81–82, and Bedier, Geb, 198–203. For the arbitration of Geb, see also Assmann, Totenliturgien III, 185–186 with further textual evidence. For Geb as judge in the Coffin Texts, see also Miosi, SSEA(J) 29, 104. For wp rH.wj, see LGG II, 352 [79] and Bedier, Geb, 200–201 with n. 40. For his punishing function, see also the entries in LGG VII, 305a, E. 167 For a list of texts, see Herbin, Parcourir, 182; Einaudi, in Ninth International Congress, 475; Vandier, Jumilhac, 169 (263), and Grieshammer, LÄ IV, 372. Compare also Koemoth, Arbres, 8–10 and Yoyotte, Histoire, 390. For Nedyt in the Pyramid Texts, see Meurer, Feinde, 122–124. For the expression Hr wDb n Ndy.t, see also Pries, Stundenwachen I, 161, n. 648. See also the re-edition of five passages from P. Jumilhac which narrate Anubis’ discovering of the severed head of Osiris at Nedyt, by Lippert, ENiM 5, 215– 255. For Egyptian sources that mention the killing of Osiris, see also Quack, in Religious Confluences.

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through the outermost waters. I have rushed through the place where my lord should be. I found the submerged one of the land at the very beginning on that northern river bank of Busiris.’168 And still other texts locate Nedyt at Abydos.169 The invocation to Osiris to rise in Nedyt is already well attested since the Pyramid Texts, where it is said, for example, in Spell 41 and later in Coffin Text Spell 349 as well as Book of the Dead Spell 174: oHo jmj Ndy.t ‘stand up, one who is in Nedyt’.170 A passage similar to ours is found in the third nocturnal hour of the Hourly Vigil: h# Wsjr Xntj jmnt.t rs.tw Ts.tw oHo.tj m Ndy.t nD s#=k Or Hr=k m onX w#s wD# Xr nTr.w ‘Hail Osiris, foremost of the West, awake and rise, stand (upright) in Nedyt, when your son Horus presents you with life, prosperity and health before the gods.’171 In the first diurnal hour of the Hourly Vigil it is Isis who causes Osiris to live: jrj.n tp=f r rsw.t dj.n T#w r fnD=f onX=f srQ Htj.t=f St# wr m Dsr=f Hr bw jpf Hr wDb Ndy.t … ‘ turned his head to the South. gave breath to his nose, so that he lives, his throat made to breathe, the great secret in its seclusion, at that place on the bank of Nedyt …’172 The group of individuals referred to here seems to be the same as mentioned later in our text, namely 28,19, in a listing of different groups, for which Quack suggests the translation ‘Lieblinge’173. It might also be identical with a word nH.w in the temple of Dendera: nH.t nH.w Hr sw#S n Hm=k ‘The request/prayer of the supplicators praises your majesty.’174 So, this is probably meant here as well, that the supplicators or praising ones are on the river bank of Nedyt praying to Osiris so that he rises. The word nHb used in the original text is attested as a variant of nH.175 However, the writing provided by P.Ber, col. 1,6 suggests a reading nHby.w ‘necks’, which in my opinion does not make much sense here. Compare further a passage of Spell B of the Horus stelae: … js nn sDm.n=k Xrw sgb o# Dr wX# Hr wDb n Ndy.t Xrw sgb o# n nTr.w nb.w nTr.wt nb.wt m nX.w Hr Qn jrj.n=k sbj Dw ‘… Do you not hear the sound of great shouting since the night on the bank of Nedyt? The sound of the great shouting of all gods and all goddesses in mourning, because of the evil that you have done, evil rebel!’176 Our text and this section might refer to the same events, since the following sentence of the Great Ceremonies mentions those that mourn as well. Compare also a passage from the Great Decree: T#j.w Hm.wt mj=n rmj mj=n r mrj.t p# soH X#o=f mrj.t mj=n rmj=n-sw m sp wo ‘Males and females, come and weep. Come to the river bank. The mummy abandons the quay. Come that we might weep for him in unison.’177

168 Pries, Stundenwachen I, 161 and II, 33, σ and Junker, Stundenwachen, 84. For a detailed discussion of the submersion of Osiris, see the Festivals of the Destruction of Enemies, 34,8–9. 169 See the references by Grieshammer, LÄ IV, 372, n. 7. 170 See PT §260b; CT IV, 383g, and for Book of the Dead Spell 174, see the papyrus of Nfr-wbn=f (Ratié, Neferoubenef, pl. XIV, l. 508). For jmj-Ndy.t, compare also Mahler, BIFAO 27, 56 and LGG I, 240b. 171 Pries, Stundenwachen I, 193 and II, 38, θ. 172 Edfu I, 220,17–221,1. See Pries, Stundenwachen I, 350 and II, 93, and Kucharek, Klagelieder, 445. 173 Quack, SAK 27, 304 and 305–306, f. 174 Dendera X, 425,12. See also the translation by Cauville, Chap.os. Traduction, 231. 175 See Wb II, 294.7. However, compare further the nHbtj.w ‘those of the nHb.t-sceptre’ who are mentioned in the Book of Protecting the Neshmet-bark as protectors of Osiris; see P. BM 10252, col. 22,12. 176 Metternich Stela, l. 47. See Sander-Hansen, Metternichstele, 33–34 and Kucharek, Klagelieder, 123–124, also for similar examples. 177 P. MMA 35.9.21, col. 5,10–11 (Goyon, Imouthès, pl. IV). See the translations and comments by Kucharek, Klagelieder, 282 and 353, and Smith, Traversing Eternity, 80.

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In addition, one has to consider that the text usually does not specify changes in who is invoked or meant to be, so that it might also be possible that Geb is still addressed by Isis, although it is in my opinion rather unlikely that Geb is told to stand together with the mourning ones in Nedyt. Some lines later, in 25,19, a list of epithets of Osiris is provided, so that in my opinion the text already starts to refer to him here. 25,18

My interpretation as ‘mourning ones’ is based on similar passages from other texts that refer to the shouting and mourning at the river bank of Nedyt.178 This is further supported by the writing in P.Ber, col. 1,7. Compare also the previous passage in 24,27, where it says: ‘[…] they say, this land is distressed.’ P.Ber, col. 1,8 further reads: dd onX n stp ‘which has given life to the chosen one’. 25,19

Wp x.t as epithet of Osiris is also attested in the Ritual for Felling Seth and His Confederates179, in the temple of Opet180, in the Songs181, and in the Festivals of the Destruction of Enemies182. The phrase recurs in almost identical form in the Songs: s# js pw wp x.t sXm Gb Hr mw.t=f ‘since he is the son who opened the womb, the power of Geb in his mother’.183 The expression sXm Gb ‘power of Geb’ is well attested.184 25,20

The reading of the last epithet, which seems as if it has been written on something that has been washed off, is difficult, although it is presumably the same as , the name of the Osiris of the 12th Upper Egyptian nome, in the temple of Dendera.185 The LGG suggests a translation m#wj jb ‘der mit neuem (?) Herzen’, whereas Cauville interprets the signs as m#wj ‘l’Attristé’ and is followed in this interpretation by Kucharek.186 Comparing it with the writing of m#T in other instances of our text I think that m#T is the preferable reading.187 However, here the word could also mean ‘to think’. This word in connection with Osiris and the heart is also found in P. BM EA 10507: j Wsjr n p# s# j.jr Qm# p# jb j.jr mwy ‘O Osiris of the son who has created, the heart which has pondered’ and j H#.t Qm# jb mwy wob sp-2 ckr Wsjr sp-4

178 See the examples cited in the previous commentary. The writing for m#T is unusual, but compare the epithet m#wj-jb of Osiris in the temple of Dendera, cited in 25,20 and the writing of the goddess M#ty.t in the third hour of the Amduat, which presumably stems from the word m#wt as well; see Kucharek, Klagelieder, 547. See further the writings of m#T in our text in 25,20 and 25,25. 179 P. BM 10252, col. 13,22. 180 Opet I, 170,4. See also Bergman, Isis-Seele, 91, n. 4. 181 P. Bremner-Rhind, col. 9,15 (Faulkner, Bremner-Rhind, 17). See also Faulkner, JEA 22, 127; Kucharek, Klagelieder, 175, and Smith, Traversing Eternity, 111. 182 P. BM 10081, col. 33,7. Compare also LGG II, 354b and Sethe, Dramatische Texte, 28 a) and 30 i) for this epithet. 183 P. Bremner-Rhind, col. 8,26–27 (Faulkner, Bremner-Rhind, 16; Faulkner, JEA 22, 127). For the translation ‘in’ for Hr, see Kucharek, Klagelieder, 207. The text is also translated in Kucharek, Klagelieder, 175 and Smith, Traversing Eternity, 111. 184 See the list in Bedier, Geb, 41–42, n. 7 and 201, 1. 185 Dendera X, 326,8. 186 LGG III, 233b and Cauville, Chap.os. Traduction, 176. Compare also the translation ‘der Weinende’ or ‘der Kummervolle’ by Kucharek, Klagelieder, 547. See the same writing some lines below in col. 25,25, which suggests that m#T is the correct reading here. 187 See mainly 26,9 where m#T has the typical determinative , which is, however, replaced by the heart-sign in the gloss. Compare also the writing in P.Ber, col. 1,10.

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‘O heart, create. Mind, take thought. Pure, pure, Sokar Osiris, four times.’188 Therefore, a reading m#T jb ‘the one with thinking/pondering heart’ might be the appropriate understanding. In P.Ber, col. 1,10, the passage reads: Xj n nwb bnn m#T ‘child of gold, begetting one, the one who is mourned’. 25,21

This passage is very corrupt and is not elucidated by the gloss. My interpretation is based on a possible parallel in the temple of Dendera that offers the following reading: msj m smH.t rdj Hr wnmj.t.189 Whereas rdj Hr wnmj.t is clearly comprehensible in our papyrus, the reading smH.t assumes that this word is written defectively in the original text and its gloss.190 As such, the writing of the word in the gloss could also be , since the upper left part of the eye or the arm is damaged and what looks like H could also just be a slipped stroke. The parallel in the temple of Dendera is part of the speech of the twentieth of the 77 gods of Pharbaitos. The complete relevant text reads: rmn M#o.t sXm jb=f sXm r nTr.w Hm.n=j ky.w r Hw.t-nwb nj jor r bw xr nTr o# rdj.n=j NbD m oX n Mw.t xr sn=s swD#.n=j Wn-Sps=f m H#y.t=f m Stj.t=f sQ#.n=j jrw=f Hr-tp t# msj m smH.t rdj Hr wnmj.t nwb bnbn t# m s#wj p# jj n dndn snkn.n=j-sw dj.n=j Xb sbj.w jsk m tr n mt ‘The one who supports Maat, whose heart is powerful, who has more power than the gods: I have driven back the enemies from the house of gold. will not ascend to the place where the great god is. I have placed the evil one in the brazier of Mut who carries her brother. I have kept Wenshepesef (= Osiris) safe in his sanctuary in his Shetyt-shrine. I have exalted his form on earth, fashioned in the left eye, placed on the right eye, gold that inundates the land with gold. The one who comes in rage, I have damaged191 him. I have diminished the rebels, destined for the moment of death.’192 There, the passage in question describes the earthly form of the god Osiris, emphasising further his golden manifestation. In the Great Ceremonies of Geb, the idea seems to be the same: The passage is part of a list of epithets that start highlighting Osiris as the golden one, followed as in the temple of Dendera by this passage which again refers to the union of the two eyes, i.e. sun and moon, the solar-Osirian cycle. In addition to the commentary on this in 25,4 and 25,6, see also a passage from the temple of Esna: wnn j#.t-b#.wj Q#.tw r #X.t xr wnm.t n.t Ro … Xprw=f m nTr nDm-onX Ts.tw r p.t xr j#b.t n.t JoH MnHy.t wbX.n=s grH m-Xt hrw r snXn Ho.w n Wsjr m stw.t=f … wnm.t j#b.t xnm jmj-wtj=sn … ‘The “mound of the two rams” rises to the horizon with the right eye of Re … his form as the god “pleasant of life” is raised to the sky with the left eye of Iah. Menhyt has lightened the night after the day, in order to rejuvenate the body of Osiris with his rays … the right and the left eye unite with the one who is between them …’193 Another passage exists which might mention smH.t as the left eye as well. It is found in the s#-pr ‘protection of the house’-ritual in the temple of Edfu in a list of epithets of the god

188 189 190 191 192

P. BM EA 10507, col. 9,10 and 12,2–3. See Smith, BM 10507, 47, 51, 111, 125, and pl. 7 and 9. Dendera X, 99,6. For the meaning of smH.t, compare Cauville, Chap.os. Index, 496 and Goyon, Dieux-gardiens I, 290, n. (2). For snkn, see van der Molen, Dictionary, 515. Dendera X, 99,3–8. See also the translations by Cauville, Chap.os. Traduction, 54 and Goyon, Dieux-gardiens I, 289–290. 193 Esna 433,1–2. See further the translation and commentary by von Lieven, Esna, 120–123 and 163. She also explains on p. 122 that the ‘one between them’ is the god, to whom the two eyes belong. See also Kucharek, Klagelieder, 656 with n. 120 for the sun and the moon being the right and the left eye of the creator, already in the Coffin Texts.

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15.7 The Great Ceremonies of Geb

411

Thoth: s#w EHwtj ds spd prj m jn.t tm smH(.t) n=f ‘The protection of Thoth, the sharp knife, who comes forth from the valley, for/with whom the left eye is complete.’194 The parallel P.Ber, col. 1,11 does not provide this passage, but reads […] Or pw ‘[…] Horus is it’. The following passage refers to the mourning of the gods and goddesses and seems to be out of place in this line that continues the epithets of Osiris. One would rather expect it in the next line which revisits the topic of lamentation. Maybe that was the reason for the later scribe not to include this phrase in the gloss, or probably just the fact that it did not need commenting. Pr.t seems to have been confused with the word for the winter season and therefore got this determinative. Pr.t o#.t m-m nTr.w is also written twice in the Songs195 and the first hour of the night of the Hourly Vigil reports on the mourning of the gods: nTr.w nb n t# rmj=sn n=k ‘All gods of the land, they weep for you.’196 Pr.t o#.t itself designates not only the mourning, but also the great procession when the grief was publically expressed, the main part of the mysteries of Osiris.197 In our text, the ‘great mourning’ is further mentioned in 25,25, 26,9, and 28,18 . In the Canopus Decree, for instance, the Demotic equivalent of pr.t wr.t o#.t ‘the very great procession’ is Hby(.t) o#.t ‘great mourning’, and the Greek expression reads accordingly µέγα πένθος ‘great grief’.198 In summary, the first part of this line can, therefore, be connected with the previous group including epithets of Osiris and the second part with the next section that refers to the lamentations of Isis and Nephthys. 25,22

The grammatical form used in this line seems to be a sDm.Xr=f with a following pseudoverbal construction199, although the form Xr-r=f is still unexpected. The scribe might have put Xr in the status pronominalis, which is, however, very unusual. Öm#tj.w ‘the mourners’ is a common expression for Isis and Nephthys.200 The ink at the end of the gloss is blurred and the signs are written in a very compressed way, so that they could also read 201 (Qm#tj.w) n=n r=f ‘(the mourners) are for/with us against him’. In that case the suffix =f would not refer to Osiris, but to Seth. The first part of the line has a parallel in the Songs, which supports the interpretation of wn.Xr=f as sDm.Xr=f, despite the unusual writing: wn.Xr=f on sbj nkn(.t) twy(?) jj r=f ‘Thus he shall be turned back, the rebel, this injury is coming back to him.’202 It is interesting how the last part of the line

194 Edfu VI, 146,12. See also Goyon, Dieux-gardiens I, 290, n. (2). However, Jankuhn, Schutz des Hauses, 37 translates ‘der nicht vergessen hat (tm smh ?), was er zu tun hat’. The relevant part of the inscription in Edfu is . Kurth, Edfou VI, 246 translates ‘der (böse?) nach ihm schaut’. 195 P. Bremner-Rhind, col. 2,2 and 4,16 (Faulkner, Bremner-Rhind, 3 and 8). See the translations by Faulkner, JEA 22, 123, 124; Kucharek, Klagelieder, 167, 169, and Smith, Traversing Eternity, 105, 107. 196 Pries, Stundenwachen I, 99 and II, 25, ν‘. 197 Schäfer, Mysterien, 24–25 and Chassinat, Khoiak, 578–584. A list of literature on pr.t o#.t is provided by Kucharek, Klagelieder, 193 and see also Smith, Osiris, 232–234 and the detailed discussion by Végh, Feste der Ewigkeit, 372–387. 198 See Pfeiffer, Kanopos, 144–147. 199 Gardiner, EG, 390 (§471). For the usage of the grammatical form wn.Xr=f, see further Lustman, Étude grammaticale, 142 (21.2). 200 See Pries, Stundenwachen I, 267 and II, 67, α‘ and I, 199 and II, 40, ρ; LGG VII, 213b–c, and Wilson, Lexikon, 1058. 201 Reading in Schott, Notebook, 81. 202 P. Bremner-Rhind, col. 10,16 (Faulkner, Bremner-Rhind, 19). I am following the reading by Faulkner, JEA 22, 128 and 138. Kucharek, Klagelieder, 177 reads nkn.tw{jj} jj r=f ‘und man verletzt den, der gegen ihn

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differs in the two texts. While the Songs highlight the fact that the evil deed of Seth will rebound against him, the Great Ceremonies emphasise the acts of Isis and Nephthys against Seth. 25,23

The text changes now to the first person plural and refers, after the mention of the Qm#tj.w in the preceding sentence, most likely to Isis and Nephthys.

25,24

In Book of the Dead Spell 64, HH ‘the searching one’ is used as a designation of the deceased: jgr.t j jgr.t wn n=j Xtmy.t dj.tw n=j w#.t nfr.t sw#=j … jnk Xntj R#-sT#w oQ m rn=f prj m HH nb HH.w t# jrj rn=f ‘Igeret, o Igeret, open for me that which is sealed. Let me be given a beautiful way, so that I can pass … I am the one who is in front of Rosetau, who enters in his name, who comes forth as a searching one, lord of the millions of the land, who made his name.’203 The non-existent ones are also mentioned in other texts in connection with Osiris, such as in Book of the Dead Spell 168: wnn.w m o=k {n} jwtj.w Xr=k ‘The existing ones are in your hand. The non-being ones are with you.’204 And the assigning/investigating of the non-existent ones is a topic in Book of the Dead Spell 18 as well: j EHwtj sm#o-Xrw Wsjr r Xftj.w=f sm#o-Xrw NN r Xftj.w=f m D#D#.t o#.t jmj w#.t mt.w grH pwy n jrj.t sjp.t m jwtj.w=st jr D#D#.t o#.t jmj w#.t mt.w EHwtj pw Wsjr pw Jnpw pw Jsds pw jr jrj.t sjp.t m jwtj.w=st Xnr.tw (j)X.wt pw Hr b#.w n.w ms.w-bdS pw ‘O Thoth, who justifies Osiris against his enemies, justify NN against his enemies in the great council that is on the way of the dead (on) this night of making the investigation into those that are non-existent. With respect to the great council which is on the way of the dead, it is Thoth, it is Osiris, it is Anubis, it is Isdes. With respect to the making of the investigation into those that are non-existent, it means “one restrains the things from the bas of the children of impotence”.’205 The jwtj.w ‘non-existent ones’ together with the ntj.w ‘those who exist’ form the totality of the dead, whose lord Osiris is.206 The land (t#) is also invoked in the gloss of 27,13. Here, it is in my opinion the underworld, as is, for instance, also the case in the Book of Gates.207 25,25

This passage seems to be addressed to the earth, that is the underworld, as well, that it might return the corpse of Osiris to Isis and Nephthys in order to be mourned by them.208 However, the text is very fragmentary in these last lines before it breaks off and it is, therefore, only partially understandable.

203 204 205 206 207 208

(Osiris) vorgegangen war’ and Smith, Traversing Eternity, 113, with n. 82 interprets wty as a writing for wd and translates ‘the injury which was inflicted has come against him’. Lapp, Tbt 7, 77–97 (version of pL12, Nb-snj). Pleyte, Chapitres supplémentaires III, pl. 151 (68.). See also Burkard, Osiris-Liturgien, 30 and further the entries in LGG I, 165c. See Lapp, Tbt 5, 72–81 (version of TT 82). Compare also the translation and commentary by Végh, in Ancient Egyptian Literature, 539–541. Hornung, Der Eine, 167, with n. 111 and Hornung, Pfortenbuch II, 87 (15). See Hornung, Pfortenbuch II, 85 and 87 (11). See also the entries in LGG VII, 334b–c. This seems to be the case a bit below in 26,9.

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25,28

Only traces are preserved of this line. However, the signs that are left seem to be the temporal expression r-s#-nn or Hr-s#-nn.209 26,1

The first two signs of the original text are quite destroyed and it is very hard to decipher the word that was written there. It seems to be a writing of m#H ‘wreath’, which is not at all congruent with the Sdj in the gloss. Maybe, the signs are an unusual writing of mH ‘be concerned’. However, the beginning of the line is too destroyed to make any secure suggestions. The line itself seems to be the end of a sub-chapter, since the following starts with an instruction. ‘We’ designates in all probability Isis and Nephthys who are reciting jubilations in front of Osiris in his kingly regalia, i.e. the uraeus-snake. Compare a passage from the Songs, where the jubilation is not recited in front of the snake, but where the one upon his head is acting: Hrj(.t)-tp=k hnw m-Hr=k pH nsr.t=s r Xftj.w=k ‘The one who is upon your head rejoices before you. Her flame attacks your enemies.’210 26,3–4

Interesting is the fact that a partial parallel for this line is again part of the speech of the twentieth of the 77 gods of Pharbaitos in the temple of Dendera that already provided a parallel for 25,21. The text there uses the same words as our gloss: … p# jj n dndn snkn.n=j-sw dj.n=j Xb sbj.w jsk m tr n mt ‘… The one who comes in rage, I have damaged him. I have diminished the rebels, destined for the moment of death.’211 In this respect, one might also consider that some of the passages in the Book of Protecting the Neshmet-bark are paralleled by parts of the speeches of some of the 77 gods of Pharbaitos in the temple of Dendera as well.212 Furthermore, this parallel in Dendera might argue for the reading n instead of k for the quite damaged sign below . However, the suffix =j is definitely not written in our text, since it refers to Isis and Nephthys by using =n. The text could then probably be translated ‘the one who comes angry, (one) has damaged him.’ A similar, although not identical, statement is made in the Songs: wn.Xr=f on sbj nkn twy(?) jj r=f ‘Thus he shall be turned back, the rebel, this injury is coming back to him.’213 Whereas the gloss states that Seth has been injured, invoking then Osiris to come to his sisters214, the original text seems to offer a list of Seth’s epithets. It would not make much sense there in my opinion to call Osiris to hasten, since the previous passage does not mention that Seth has been disarmed. The word sTs is rare. It is attested in Pyramid Text Spell 524, also in a construction with n=f: sTs n=f ^Ppj¼ prj.t m tp=f ‘^Pepy¼ ties on him (= Horus) what has come forth from his head (= the eye).’215 However, sTs might just be an unusual writing for sTs ‘to raise’, so that the text could also read ‘the one who raises for himself’. Although it is clear that this line

209 The original text uses nw as the equivalent of nn as is regularly the case in our text. For r-s#-nn and Hr-s#nn, see Wb IV, 11.11 and 12.11. 210 P. Bremner-Rhind, col. 10,25–26 (Faulkner, Bremner-Rhind, 19). See the translations by Faulkner, JEA 22, 128; Kucharek, Klagelieder, 177, and Smith, Traversing Eternity, 113. 211 Dendera X, 99,7–8. See the commentary on the translation above under 25,21. 212 See the commentary of the Book of Protecting the Neshmet-bark (chapter 15.6). 213 P. Bremner-Rhind, col. 10,16 (Faulkner, Bremner-Rhind, 19). See the commentary on this translation above under 25,22. 214 The Introducing the Multitude frequently invokes Osiris to hasten to his house; see for instance P. BM 10081, col. 8,8 or 12,13. 215 Pyramid Text Spell 524 (PT §1239b). For the translation of sTs, see Allen, Inflection, 495.

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refers to Osiris, it does not continue what was said in the preceding line of the original text, i.e. a list of Seth’s epithets, but what was said in the gloss, where the text was changed in such a way that it addressed Osiris. However, a solution might be to connect the epithets with Osiris rather than Seth, but the expression ‘the one who comes angry’ is very unlikely for Osiris. The scribe of the gloss seems to have been aware of this problem, wherefore he probably changed the text accordingly. 26,5

The following of the god is mentioned later in the text as well, in a part that is not preserved in P.BM, but that reads wr.w n.w nTr.w Xpr m Sms.w-nTr ‘The great ones of the gods are in the following of the god’ in the Berlin-parallel.216 26,6

Jwn is a common epithet of Osiris, although its precise meaning has not been satisfactorily clarified. While some scholars point towards a translation and interpretation as ‘the Heliopolitan’, others read ‘jwn-pillar’ and connect it with the moon.217 However, jwn clearly determined by the crescent is mentioned in the Introducing the Multitude.218 One should also note the wordplay in this line, the usage of the verb Hoo and the epithet jwn, since jwn-Hoo itself is a well-known byname of Osiris as well.219 26,7

In the Songs, Osiris is invoked: smX=k n=n m#(T) ‘Have you forgotten the memory of us?’220 ‘The one who is being prostrate’ might refer to the dismembering and dispersal of Osiris by Seth.221 In this respect compare a passage from the Festivals of the Destruction of Enemies: ‘You (= Seth) have [caused, that(?)] he is submerged in the water prostrate, his limbs being divided.’222 For Osiris lying prostrate, compare further a passage from the Book of Traversing Eternity, in which his state after his death when lying on his bier is described: … m##=k #X nmo Hr #T.t=f soH m sTs Hrj-tp nmj.t=f ‘… you see the glorified spirit (= Osiris) sleeping on his bed, and the mummy being prostrate on his bier.’223 26,8

The same construction is found in the Songs: jmn-wj m bj# r sH#p s#=k r wSb =k Hr sp Qn pw o# Hrw r=k ‘ hid myself in the marshes in order to conceal your son to avenge you, because of this great crime, which may be far from you.’224 Here it says that Osiris should be far from those who are evil.

216 P.B, col. 4,10, see p. 365 of the translation. Compare also the entries in LGG VII, 90a. 217 See the list of literature in Kucharek, Klagelieder, 70, adding now also Leitz, Geographisch-osirianische Prozessionen, 447. See also LGG I, 189b ‘der Heliopolitaner’ and LGG I, 193c ‘der Pfeiler’. 218 P. BM 10081, col. 9,8. Compare also Leitz, Geographisch-osirianische Prozessionen, 397–398 on jwn and jwn-Hoo as designations of Osiris as the moon. 219 See the previous footnote and LGG I, 198b. Compare also 5,13 of the Ritual of Driving Away the Aggressor. 220 P. Bremner-Rhind, col. 11,6 (Faulkner, Bremner-Rhind, 20). See the translation by Smith, Traversing Eternity, 113. Compare, however, Kucharek, Klagelieder, 177 ‘Vergiss doch für uns den Kummer (?)’ and Faulkner, JEA 22, 128 ‘Thou hast forgotten sorrow because of us (?)’. 221 For the dismemberment of Osiris and the importance of the limbs of this god, see the discussion by Quack, in Religious Confluences. 222 P. BM 10081, col. 34,8–9, and see the comments there. Furthermore, this text passage provides the same writing for sTs ‘prostrate’ as the gloss in our text. 223 Herbin, Parcourir, 49, 111, and 417. 224 P. Bremner-Rhind, col. 7,14–15 (Faulkner, Bremner-Rhind, 13). See the translations by Faulkner, JEA 22, 126; Kucharek, Klagelieder, 173, with the commentary on p. 204, and Smith, Traversing Eternity, 109.

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26,9

Although the prj.t o#.t is mentioned three times in the Great Ceremonies of Geb, this is the only instance where it is also written in the gloss that shows the festival-determinative for the word ‘procession’.225 The text probably refers to the request of Isis and Nephthys to receive the corpse of Osiris, as was demanded in 25,25, so that they are able to mourn him during the procession before his revivification. Another possibility of understanding is to interpret the writing again as the word Xmj as in 26,7, so that the reading would be ‘May you cause that we do not know of mourning at/during the great procession.’ That would mean that Osiris returns to Isis and Nephthys, without any reason for them to mourn. However, the line clearly refers to the ‘great procession’ whose essential part is the public display of grief, and the following line speaks of the suppression of dancing. I, therefore, tend to the first option, especially under consideration of the passage in 25,25 that said: ‘May [you(?)] give [his(?)] corpse to us, (so that) we can mourn in a great mourning […] we do not know mourning(?) […].’ With the returning of Osiris’ corpse to his sisters they are finally able to lament him. 26,10

The word jhb or hb usually means ‘to tread’, but can also be rendered as ‘to dance’, with respect to the stamping of the feet.226 For the absence of any music, see also the entry for the 1. pr.t 14 in the Tagewählkalender: rmj.t #s.t Nb.t-Hw.t hrw pwy n jkb=sn Hr-s# Wsjr m #bDw m Edw m sX# m##.n.tw=f jmj=k sDm Hsj Smo m hrw pn ‘Weeping of Isis and Nephthys. This day of their mourning for Osiris in Abydos and in Busiris in memory of that which was seen. You shall not hear songs and music on this day.’227 Apart from the fact that dancing and music were not appropriate while mourning, as for instance the just cited passage from the Tagewählkalender has shown, note also that noises were considered as being the specific abomination of Osiris.228 26,12–13

The mentioning of bnn ‘balls’ seems to be a bit confusing at first glance. However, in connection with the hair, one is immediately reminded of myrrh beads229, as, for instance, in the Ritual for Bringing Sokar out of the Shrine: ‘Myrrh is at the front of her scalp in this her name Neith.’230 For the connection of beads with the god Horus, see for example a passage from the fifth nocturnal hour of the Hourly Vigil: [h]# Wsjr Xntj jmnt.t [dj.n n=k Or jr.t=f] H[tm-T]w jm=s m rn=s pw n p#Dw ‘[H]o Osiris, foremost of the West, [Horus has given to you his eye], pro[vide your]self with it in this its name balls (of incense).’231 A paragraph in P. Jumilhac refers to the two eyes of Horus that were inclosed in two chests, which Seth brought to a place called Pr-bnn, where he was hiding them: jr t#j Db(.t) 2(.t) n jnr ntj Hr rsj n sp#.t tn Hr Dw j#bj nt.t jw=tw Dd=w n# Db.wt Or jw pr-bnn Hr rsj jmnt.t n s.t tn jw t# j#.t n Hf# Hr mH n s.t tn jw p# bXn n dw#.t-nTr Hno n# k#m.w n j(#)rr.w Hr mH n s.t tn wnn ctS jnj t# Db.tj Hr nHb.t=f jw t# wD#.tj m-xnw=w m-Xt jTj.n=f Xftj.w n jr.t-Or jw=f w#H=w Hr Dw pn jw=f jrj Xpr=f m msH o# jw=f Xpr n pr-bnn r-gs=w … wnn Jnpw Smj r pr-bnn t# s.t nt.t

225 226 227 228 229 230 231

For prj.t o#.t, see the commentary above under 25,21. See Darnell, SAK 22, 72, n. 130. Leitz, Tagewählerei, 208–209. Compare also p. 126–129 there. See the commentary under 37,21–22 in the chapter on the Spell of the Words of the Butcher. See Wb I, 460 and Kucharek, Klagelieder, 208. P. BM 10252, col. 21,14. Pries, Stundenwachen I, 262 and II, 63, ο.

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ctS jm=s jw jr.t=f wdj.t nbj r=f Hno n# Hf#.w prj m Ho.w=f mjt.t jw=sn nf n st# r=f jw=sn D#f=f m hh n jr.t=w Xpr hh m jr.t=f pw Xpr nbj m jr.t=f pw m sn.nw n sp jw=sn Hr w#sm pr-bnn Dd.tw n=f pr-bnn r Xftj p# Hf# r mn hrw pn ‘With respect to the two boxes232 of stone, which are to the south of this nome, on the eastern mountain, and which one calls the bricks of Horus. Per-Benen is on the southwest of this place. The mound of the serpent is on the north of this place. The castle of the divine adorer together with the vineyards is on the north of this place. Seth brought the two boxes, in which the two Udjat-eyes are, on his shoulders, after he seized the enemies of the eye of Horus233. He laid them down on this mountain and he made his form/transformation into a great crocodile, and he came into existence in Per-Benen next to them … Anubis went to Per-Benen, the place where Seth was. His eye threw fire against him, together with the serpents that came forth from his body, likewise. They breathed of the fire against him and they burned him up in/with the blast of their eyes. It happened that “the blast in his eye” came into existence. It happened that “the fire in his eye” came into existence, in/as a second time. They ruined Per-Benen. One calls it Per-Benen, in reference to the enemy of the serpent up to this day.’234 There is probably a connection between the word bnn in our text and the bnn in Pr-bnn in P. Jumilhac. Our text speaks of two bnn as indicated by the determinative, whereas the Pr-bnn in P. Jumilhac is the place where Seth keeps the Udjat-eyes, so that both texts have the dual in common, and both texts are further connected with Horus. The determinative of bnn in P. Jumilhac is the same as in the Great Ceremonies of Geb. The word in question is also found several times in the Coffin Texts, such as Spell 1053: w#.t nw r njw.wt n.t onX.w m bn.wt ‘This is the way to the cities of those who live in/on bn.wt (det.: ).’235 Another text passage which might be related to our section is found in Coffin Text Spell 1088, which is part of the Book of the Two Ways as well: jnj tp xr bn.wt 4 sT#w ‘Bringer of the head, bearing the four bn.wt (det.: ) of Rosetau’236; and in Coffin Text Spell 302, a spell for becoming a falcon: dj=sn n=j Xo.w dmD.w m bjk nfr n nwb tpj bn.t=f ‘They give the crown reassembled to me as a perfect falcon of gold upon his pointed stone (det.: ).’237 In the Mammisi of the temple of Edfu reference is made to bnn.w in connection with the protection of Osiris, which in my opinion offers an important clue for the understanding of

232 Derchain, RdÉ 41, 18 translates ‘naos’. 233 For the euphemistic use of Xftj.w in more detail, see p. 180, n. 22. 234 P. Jumilhac, XIII,14–XIV,1. See Vandier, Jumilhac, 125 and the commentaries on p. 184–185 and Derchain, RdÉ 41, 17–19. Compare also the part-translation of Baum, Arbres, 261. 235 CT VII, 305a. Most of the versions add Wsjr after bn.wt. See the translations by Faulkner, AECT III, 138 and Backes, Zweiwegebuch, 62. Faulkner, AECT III, 138 with n. 2 suggests—based on an assumption by Lesko—to emend bn.t to bnr.t and hence to translate it as ‘sweet things’. Backes, Zweiwegebuch, 62, with n. 131 translates ‘Überfülle’. See also Rößler-Köhler, GM 192, 92 for this translation. 236 CT VII, 366g–h. The version of B2Bo clearly writes 4 strokes after bn.t, which in my opinion indicates the number of the bn.wt, so that the translation ‘Überfülle’ by Backes, Zweiwegebuch, 87 does not seem convincing to me. Faulkner, AECT III, 150, on the other hand, does not translate bn.wt. Van der Plas/Borghouts, Index, 87 translates ‘who carries the standards(?)’ for xr-bn.wt. 237 CT IV, 54j. See the translation by Faulkner, AECT I, 222 who suggests a connection with the bnbn ‘sacred stone’ in n. 5. The translation ‘pointed stone’ is also provided by van der Molen, Dictionary, 121. Van der Plas/Borghouts, Index, 87, however, translate bn.t with ‘standard’ for this text. In the later Book of the Dead version of this spell (Spell 77), bnw ‘phoenix’ is clearly written, indicated by the depiction of the bird itself as a determinative; see the synopsis by Lüscher, Tbt 2, 20e–21e.

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our passage: jw #s.t Nb.t-Hw.t Hr jrj s#w=f j cXm.t B#st.t W#D.t Csmt.t t# fdw.t bnn.t ntj m s#w n Wsjr m #bDw … ‘Isis and Nephthys protect him. O Sekhmet, Bastet, Wadjyt, Shesemtet, the four bnn.t, that protect Osiris in Abydos …’238 A clear understanding of our passage is, therefore, offered by the ritual called Revelations of the Mysteries of the Four Balls and its archaeological evidence. In this text, similarly to the passage in Edfu just cited, it says: dw#.w bnn.w n.t sjn.t ntj jrj s#w n Wsjr r omD ctS Hno sm#y.w=f r bw nb ntj jw Wsjr ^Wn-nfr¼ m#o-Xrw jm=w ‘Praising of the clay balls, which accomplish the protection of Osiris, in order to turn away Seth and his confederates from every place, where Osiris ^Wennofer¼ justified is.’239 As stated in the final instruction of the ritual, these balls were inscribed with the names of specific protective deities and then thrown to the four cardinal points: Dd-mdw Hr bnn.w fdw.t n.t sjn.t mtnw rn n Jmn Mntw Hr wo.t X#o r rsw.t Cw vfnw.t Hr k.t X#o r mHt.t N.t W#dj.t Hr k.t X#o r jmnt.t cXm.t B#st.t Hr k.t X#o r j#bt.t ‘Recitation upon four clay balls, writing of the name of Amun and Montu upon one (ball), throw towards the South; Shu and Tefnut upon another, throw towards the North; Neith and Wadjyt upon another, throw towards the West; Sekhmet and Bastet upon another, throw towards the East.’240 Such balls as those mentioned in the Revelations of the Mysteries of the Four Balls were found by Lefebvre in the Osiris crypt in the Graeco-Roman necropolis at Tehneh, now kept in the Louvre Museum.241 Each ball is inscribed with the name of a protective goddess. Six are preserved with the name of Wadjyt, two with the name of Shesemtet, one with the name of Bastet, and one with that of Sekhmet.242 The balls were found in situ in small stone/clay coffins in which two of these balls of resin were placed at the head and two at the feet of smaller wooden inner coffins that contain pseudo-mummies of Osiris. More such balls are now housed in the Übersee-Museum zu Bremen, but nothing is known about their origin. These are four clay balls with the names of Wadjyt, Bastet, Sekhmet, and Shesemtet.243 Wooden inner coffins with pseudo-mummies of Osiris like those listed above can also be found in the Übersee-Museum, but without any details about the connection between them and the four balls.244 Therefore, a definite allocation of each goddess to a specific orientation, such as that preserved in the Imuthes papyrus, cannot be given for these cases. Very interesting in conjunction with the four balls in both of these cases are the pseudo-mummies of Osiris, at whose head and feet the balls were placed. This is the case with the balls found in Tehneh and possibly with those now housed in the Übersee-Museum zu Bremen. Thus, four balls were placed around a pseudo-mummy of Osiris: one for the South, one for the North, one for the East, and one for the West, so that every quarter of the world is covered and hence the burial protected. 238 Edfu Mammisi, 112,9–10. See also LGG II, 801b. 239 P. MMA 35.9.21, col. 27,11–12 (Goyon, Imouthès, pl. XXVI). See also Goyon, BIFAO 75, 370–371 and Fiedler, Seth, 374. 240 P. MMA 35.9.21, col. 32,16–18 (Goyon, Imouthès, pl. XXXI). See also Goyon, BIFAO 75, 398–399 and Fiedler, Seth, 391–392. 241 Lefebvre, ASAE 4, 227–231. See also the description by Raven, OMRO 63, 24 and Leclère, in Egyptology at the Dawn, 301. 242 For a list of these names and their hieroglyphic writing, see Ziegler, BIFAO 79, 437–438. The apotropaic role of these goddesses at the time of the funeral journey of Osiris is well-known from contemporary sources, too. For further details, see Ziegler, BIFAO 79, 439 and Kousoulis, in 6. Tempeltagung, 159 with n. 43. 243 For the variation of Neith and Shesemtet, see Derchain, Elkab I, 30, Doc. 36. 244 Martin, in Fs Kákosy, 420.

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Our passage in the Great Ceremonies of Geb speaks of the collecting of the balls—in the original text clearly specified as two by the double-determinative—in a paragraph that is related to the completeness of the head of Osiris.245 As the archaeological evidence for the Revelations of the Mysteries of the Four Balls (as I have mentioned above) shows, two of those balls were indeed placed at the head of the pseudo-mummies of Osiris, so that I suggest connecting the bnn that are mentioned in the Great Ceremonies of Geb with those wellknown protective balls from the Revelations of the Mysteries of the Four Balls. Another Osirian pseudo-mummy from the Fayum dating to the 26th dynasty is preserved.246 The mummy wearing a gilded mask was placed inside a falcon-headed coffin accompanied by four earthenware balls, which are inscribed with white pigment. Also worth a comment is the mention of the gods Khepri and Horus in conjunction with the head of Osiris. Especially the temples of Edfu and Dendera frequently thematise the equation of Khepri and Horus as gods of the course of the sun and the name of Khepri is further more commonly mentioned in epithets of Horus of Edfu or Harsomtus.247 The link between Khepri and the head of Osiris is also well-established. Several texts report on the emergence of the scarab from the head of Osiris, as for instance in the temple of Edfu.248 According to P. Jumilhac, Thoth lifts the head of Osiris and finds a scarab underneath, which he buried in the necropolis of Abydos.249 The corn-mummies that were found in Tehneh el-Gebel were flanked in their wooden coffins not only by four small substitutes of the sons of Horus, but also by a scarab, which was placed near the head.250 Another scarab, described as ‘boule informe’ by Coulon, was found in Karnak next to the head of some Osiris-figurines.251 Furthermore, an iconographic counterpart to this archaeological evidence for the connection of the scarab and Osiris is offered by a part of the decoration of the southern gallery of the so-called Osiris-catacombs in Karnak, where Ptolemaios IV is depicted with Apis and further deities conducting his ‘Opferlauf’ in front of Osiris of Coptos. The latter is sitting on his throne followed by the four sons of Horus and a mummified god with a scarab as his head designated as Xprr Sps ‘noble scarab’.252 As Minas-Nerpel has highlighted, these objects and depictions have to be understood as ‘Inkarnation des Regenerationsprinzips’, which should support Osiris’ revivification and protect him.253 One might further note a grey faience-amulet which displays as

245 In general on the head as a particular important part of the body of Osiris, see Meeks, Archéo-Nil 1, 5–15. Compare also Coulon, in Liturgical Texts, 112–113. 246 Photographs and information are provided on: http://www.virtual-egyptian-museum.org/Collection/Highlights/Collection.Highlights-FR.html (last accessed on 24.11.2014). 247 Minas-Nerpel, Chepri, 446–447. 248 Edfu VI, 316,10–13. See also Minas-Nerpel, Chepri, 450–453 and the translation by Kurth, Edfou VI, 570– 571. 249 P. Jumilhac, IV,2–4 (Vandier, Jumilhac, 136). See also the translation of the relevant passage by Coulon, in Objets de la mémoire, 27 and the discussion of this topic by Stadler, ZÄS 128, 75–76. On Abydos being named as the ‘city of the scarab’, see the commentary below under 31,7. 250 Leclère, in Egyptology at the Dawn, 301. 251 Coulon, in Objets de la mémoire, 34–35 and Leclère, in Egyptology at the Dawn, 301. 252 Coulon, in Objets de la mémoire, 33–36 and Fig. 5 on p. 46 and Coulon, in Abschied von den Toten, 330– 331. See also Coulon, in Liturgical Texts, 113, with n. 23. For more information on the scarab, see also p. 95–96 of chapter 9.8.1.1.2. For the four balls and the scarab found with some specimens, see also Centrone, Corn-mummies, 134–137. 253 Minas-Nerpel, Chepri, 454–455.

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one of the four depictions an ithyphallic mummiform figure with a winged scarab as its head.254 A similar phenomenon is offered by two symmetrically composed scenes on a 21st dynasty coffin from Thebes. In both scenes a mummy is depicted standing on a -sign with a winged scarab in place of the head and the radiating sun disc above it.255 A third illustration on the curved wall over the head of the mummy on the same coffin shows a nearly identical theme, only with the well-known combination of the solar disc and the uraeus-snakes instead of the radiating sun.256 Niwiński interprets the mummiform deity with the scarab replacing the head as a representation of the solar aspect and thus the whole composition as ‘a “map” of the universe, with clearly registered four cardinal points’.257 26,14–15

Leaving aside the scattered signs from a preceding column of P.B, the Berlin version starts here. P.B, col. 1,1 has jnj.n=f n=k […]. This and the number of parallels for this passage that I will list in the following suggest supplying ‘you’ for the BM-version as well, although it is not mandatory. An almost identical copy of this section is included in the temple of Edfu in the ritual of sQr Hm# ‘hitting the ball’ which is an anti-Apopis rite with the ball representing the eye of Apopis that is hit away and thus destroyed.258 There, the passage forms the words of Hathor: dj=j n=k jr.tj=k Hr jnj n=k Q#j wbX=k jmn.w m kkw ‘I give you your eyes bringing you height, so that you illuminate that which is hidden in the darkness.’259 Borghouts translates ‘joy’ instead of ‘height’, since only is written in the Edfu-passage, which allows a reading Hoj.260 In addition to the BM-example, another parallel is preserved which supports the reading Q#j. Again, the relevant words are part of the speech of Hathor in the temple of Edfu, more precisely in the ritual of Hnk wD#.t ‘offering the wD#.t-eye’ (dj=j n=k jr.tj=k Hr jnj261 n=k Q#j wbX=k jmn.w m nn) with Q#j written .262 A partial parallel is found on the propylon of the Month-temple in Karnak, with Ptolemaios III presenting the wD#.t-eye to the ithyphallic god Min who says: dj.n=j n=k jr.t=k Hr jnj n=k Q#j tg(#)=k t#.wj … ‘I have given you your eye(s) bringing you height, (so that) you see the two lands …’263 Two similar phrases are preserved, both in the Hnk-wD#.t-ritual in the temple of Edfu. One is at the beginning of the words of Horus: dj.n=j n=k #X.tj=k oD m s.t=sn wbX=k jmn.w m nn ‘I

254 Morenz, in Kunst und Forschung I, 6–7, Taf. E, 21c and 22, and Morenz, Dargestellte Theologie. Ein Nachwort, 1 for his interpretation as winged scarab. See also the description by Minas-Nerpel, Chepri, 455, n. 1254. 255 See the drawings in Niwiński, Deir el-Bahari, 42 (Fig. 61A and B). 256 See the drawing in Niwiński, GM 109, 57 (Fig. 4b) and the photograph on pl. 1. 257 Niwiński, GM 109, 60. 258 Further information and literature on this rite is offered by Borghouts, JEA 59, 122–140; Kousoulis, in 6. Tempeltagung, 153–166; DeVries, in Fs Wilson, 25–35; Decker/Herb, Bildatlas, 29–30 and 132–137; Loyrette, in Gs Bell II, 359–368; Sternberg-el Hotabi, Hymnus, 40–43; Baum, Arbres, 133–134. See also the remarks on p. 186 of Excursus I. 259 Edfu I, 62,11. The scene is edited by Borghouts, JEA 59, 125–126 (§15. No.5) and translated by Baum, Arbres, 134. 260 Borghouts, JEA 59, 125. This is followed by Baum, Arbres, 134. 261 For the reading of as jnj, see Kurth, Einführung I, 128 (5b.), with the mention of this Edfu-passage in n. 54 on p. 148. 262 Edfu II, 69,8. 263 Urk. VIII, 25, §28f. See the translation by Sternberg-el Hotabi, Propylon, 104.

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have given you your eyes complete in their place, so that you illuminate that which is hidden in the darkness.’264; the other in the speech of Isis: dj=j n=k jr.t=k m m## Hntj jnj=f n=k k#.w r Dr jb=k Hrj dg#=k r Sn-t# HD jr.tj=k jmn.w m kkw ‘I give you your eye(s) in seeing the limits, they brought for you provisions to the limit of your desire, and you see as far as the circuit of the earth, (so that) your eyes brighten that which is hidden in the darkness.’265 WbX=k jmn.w m kkw seems to be a prominent phrase in the Hnk-wD#.t-ritual, since we come across it consistently.266 The whole passage as in our text also seems to have been quite popular, as the number of attestations used in all kinds of ritual texts just cited above proves. The same sense is conveyed by a phrase in the Songs: wn n=k jr.tj=k m##=k jm=sn Xsr=k H#tj dj=k HDD{#} n t# m snk ‘Your eyes will be open for you, so that you might see with them. May you drive away the cloudiness, so that you give light to the earth in the darkness.’267 As a final remark, all the above-cited passages as well as the one from our text are connected with the eye, as the eye of Apopis, in connection with the wD#.t-eye, or, in the Great Ceremonies of Geb, the eyes of Osiris. For the following part, Backes translates ‘und damit du den Erdkreis durchlaufen kannst’.268 However, in my opinion, the meaning ‘support’ is more appropriate in our context, especially considering the fact that the scribe of the gloss changed the determinative of rhn, which was in the original text, to in the gloss. From my point of view, he would have surely kept the determinative, if the verb referred to movement. The previous passage said that height was given to Osiris, which means that he is now lifted up, so that supporting the circuit of the earth would be an appropriate description of his situation. Compare for example the name of one of the decans in the temple of Dendera: o# pHtj rhn p.t t# ‘the one great of strength, who supports the sky and the earth’269. The connection of Horus with the eyes of Osiris is also a topic in the Glorifications II: … rdj n=k Or jr.tj=k m##=k jm=sn … ‘... Horus has given you your eyes, so that you see with them …’ and wpj n=k Or jr.tj=k m##=k jm=sn m rn=k n Wp-w#.wt ‘Horus has opened your eyes for you, so that you see with them in your name Upuaut.’270 At the end of the line, original text and gloss deviate from each other. Although the original text mentions Netjeri as the place where Horus made firm what the earth surrounds, the gloss designates it as divine.271 One should also consider the conception of the winged sun disc (Horus Behedety) embracing the earth272, and note further the epithet Xntj Snw n t# ‘foremost of the circuit of the

264 Edfu II, 83,12. 265 Edfu I, 233,13–14. 266 Another example is in Edfu VII, 140,8; translated by Kurth, Edfou VII, 252. In order to ascertain the frequency of this phrase in the afore-mentioned ritual, a thorough study would be necessary which, however, goes beyond the scope of this work. 267 P. Bremner-Rhind, col. 16,11–13 (Faulkner, Bremner-Rhind, 30). See the translations by Faulkner, JEA 22, 131; Smith, Traversing Eternity, 118, and Kucharek, Klagelieder, 184 and her commentary on p. 220–221. 268 Backes, Papyrus Schmitt, 99. 269 Neugebauer/Parker, EAT III, pl. 33 (10a). 270 P.B, col. 20,26 and 27–28. See Backes, Papyrus Schmitt, 595 and Assmann, Totenliturgien III, 318–319 and 320–322. 271 For the places named nTrj and their functions, see in detail Favard-Meeks, Behbeit, 369–388. Compare also Leitz, Gaumonographien, 52–53. 272 See Budde, Götterkind, 383–384, 391–394, and 400–401 with further literature references.

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earth’ of Horus Behedety in the temple of Edfu.273 A depiction belonging to the rites of the mound of Djeme in the chapel of Osiris HQ#-Dt in the northeastern Karnak area might further help to explain the second part of the text concerning the eyes. The centre of the relevant scene shows a representation of the mound of Djeme (j#.t-D#m.t) with two outstretched arms under it which can be interpreted as an indication of the earth below this mound. These arms are specified by an inscription as rmn Or.274 This could be a depiction of Horus making firm the circumference of the earth. Another passage in the temple of Edfu designates the king as Or nXt jnj Snw n t# Hr HHj (j)X.t n wtT-sw ‘strong Horus, who reaches the circuit of the earth seeking the things (= the body of Osiris) of his begetter’.275 As this selection of examples proves, the connection of Horus with the Snw t# is well-established. In the Songs, Horus is not connected with the circuit of the earth, but with the Sn p.t ‘what the sky encircles’. There it says: s#=k Or oH Sn n p.t ‘Your son Horus encloses what the sky encircles.’276 Compare also the words of Isis from the temple of Edfu cited in the previous commentary: ‘I give you your eye(s) in seeing the horns, they brought for you provisions to the limit of your desire, and you see as far as the circuit of the earth, (so that) your eyes brighten that which is hidden in the darkness.’277 26,16–18

It is interesting that the gloss differs from the original text not only in the divine titles, but also in omitting Xsf=k at the end. The Berlin-parallel deviates from our text and offers: twt onX.wj=k sQ=sn n=k sjor=sn n=k smj […] Xsf=k n=f t#.w nb(.w) Ssp=f jmj(.t)-pr=k ‘Complete are your ears. They are opened278 for you, so that they report to you. […] proclaimed […] Draw near to him! All lands, he receives (them as) your testament.’279 cjor as an expression of a particular act of the sense organs is also used in the Memphite Theology of Creation on the Shabako Stone, which helps us to comprehend our passage: (jw) m## jr.tj sDm msDr.wj/onX.wj ssn fnD280 sjor=sn Xr H#tj/jb ntf dd prj orQy.t nb(.t) ‘(And) the seeing of the eyes, the hearing of the ears, and the smelling of the nose, they report to the heart, (while) it causes all cleverness/understanding to come forth (through it).’281 Again, a passage

273 Edfu VII, 71,17. See also Kurth, Edfou VII, 122 and LGG V, 865c. 274 A parallel depiction only with reference to the arms of Geb instead of those of Horus is found in the edifice of Taharqa in Karnak, see Parker, Edifice, 48–54 and pl. 22. For the chapel of Osiris HQ#-Dt, see Parker, Edifice, pl. 23 and Leclant, Monuments thébains, 47–54 with pl. XXI–XXVIII. For the description of the scene compare also Kaper, JEA 81, 181 with n. 20 and Cooney, JARCE 37, 27–28 with fig. 10. 275 Edfu III, 116,1. See the translations by Chassinat, Khoiak, 654 and Egberts, In Quest of Meaning, 130 and 182–183. 276 P. Bremner-Rhind, col. 14,12 (Faulkner, Bremner-Rhind, 26). See the translations by Faulkner, JEA 22, 130; Smith, Traversing Eternity, 116, and Kucharek, Klagelieder, 181. 277 Edfu I, 233,13–14. 278 According to Wilson, Lexikon, 937 sQ might be an abbreviation for sQr, which is also known from GraecoRoman texts as an expression for ‘unbolting/opening doors’; see Wilson, Lexikon, 940. For the common statement that the ears are opened in the Coffin Texts, see Nyord, Breathing Flesh, 201–202. 279 P.B, col. 1,4–5. The translation of Backes differs: ‘(wenn/so dass) du dich für ihn allen Ländern entgegenstellst, damit er dein Vermächtnis erhält’, see Backes, Papyrus Schmitt, 100. However, Backes was not aware of the parallel in the Songs cited below. 280 Contrary to El Hawary, Wortschöpfung, 133 who reads T#w, I interpret as a determinative for the collective ssn fnD. 281 BM EA 498, l. 56. Compare the work on this text by El Hawary, Wortschöpfung, 133 and the folding plate at the end of the book with an ‘Umzeichnung’. See also Quack, ZÄS 128, 174, with n. 64 (reference courtesy Joachim Quack).

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of the Great Ceremonies of Geb finds its parallel in the Songs, from which it becomes evident that our version is copied in a version adapted to the content of our text: sDm=k smj nt Or Hr o.wj mw.t=f #s.t Xsf=k rdj.t(w) m t#.w nb(.w) ob D.t=k Ssp=f jmj(.t)-pr=k ‘May you hear the plea of Horus in the arms of his mother Isis! You were opposed, being scattered in every land, (but) the one who reunites your body, he will receive your testament!’282 I am following the translation of Faulkner and Smith for Xsf=k by reading ‘you were opposed’283, contrary to Kucharek with her translation ‘mögest du dich nähern’284, since a reference to what Horus is pleading about makes more sense than an invocation to Osiris to draw near, which would also not fit into the series of statements concerning the completeness of the various limbs of Osiris, where usually no such invocation is found in our text.285 The word sDm is omitted in our text in order to connect this section with the preceding. Furthermore, rdj is used in another sense here than in the Songs, since ‘scattered’ would not make sense. The god meant by the first ‘he’ should be Geb, whose heir Osiris was and whose heir is Horus in turn.286 The goddess addressed before is Isis, as she is named in the Songs, but in our text she is referred to by diverse epithets that are all well-known for her, with the name Cdj.t being particularly applicable, since Horus is described here as being in her arms which is exactly the position which a child would occupy, when it is being suckled. The transfer of the testament from god to god is accentuated in a passage from the temple of Edfu: jmj(.t)-pr rdj.n Ro n s#=f Cw rdj.n=f-s(t) n s#=f Gb jrj.n-s(t) Gb n ^Wn-nfr m#o-Xrw¼ sw#D=f-s(t) n s#=f Or-BHdtj ‘The testament which Re gave to his son Shu, he gave it to his son Geb, Geb made it for ^Wennofer justified¼, and he may/will pass it on to his son Horus Behedety.’287 This testament that was made by Re for his son Shu is kept in the temple of Heliopolis entrusted to Re-Horakhety’s care, as a passage from the Magical Papyrus Harris reveals.288 Finally, the Tagewählkalender states that: nTr.w m Hoo.wt m rS.wt Xft jrj jmj(.t)-pr n Or s# Wsjr r sHtp Wn-nfr m xr.t-nTr ‘The gods are in joy and gladness in view of the making of a testament for Horus, the son of Osiris in order to please Wennofer in the necropolis.’289 And in the Introducing the Multitude, it is Shu who gives the inheritance to Horus: dj n=k jt=k Cw s# Ro jwow m o s#=k ‘Your father Shu, the son of Re will put the inheritance into the hand of your son for you.’290 And yet another text connects Thoth with the testament for Horus: … wnn EHwtj jrj jmj.t-pr n Or t#-Smow t#-mHw njw.wt sp#.wt ntj nb … ‘… Thoth made the testament for Horus (concerning) Upper Egypt and Lower Egypt, the towns and the nomes, everything that is …’291

282 P. Bremner-Rhind, col. 5,19–20 (Faulkner, Bremner-Rhind, 10). For the testament of Osiris for Horus, see the references by Kucharek, Klagelieder, 198. 283 Faulkner, JEA 22, 125 and Smith, Traversing Eternity, 108. 284 Kucharek, Klagelieder, 171. 285 However, see the version P.B above. 286 Compare for example the frequent epithet jwow n Gb ‘heir of Geb’ of Osiris; see LGG I, 180c. 287 Edfu VIII, 148,5–6. Translated by Alliot, Culte d’Horus II, 672; Kurth, Edfou VIII, 273; Kurth, GM 108, 33, and Bedier, Geb, 199. Further similar examples are cited in Mrsich, LÄ I, 1253, n. 54 and Bedier, Geb, 198–199. Compare also the notes by Herbin, RdÉ 54, 89–90. 288 P. BM EA 10042, col. 1,6–8. See Lange, Papyrus Harris, 14–15 and Leitz, Papyri, 31–32 and pl. 12. 289 Leitz, Tagewählerei, 143–144. 290 P. BM 10081, col. 14,5. The signs have caused many problems and discussions in the works of previous editors of this text, but the later added gloss in P. BM 10081 makes it clear that at least this version reads dj n=k. 291 P. Jumilhac, XVII,1 (Vandier, Jumilhac, 120 and pl. XVII). Further on the testament, see P. BM 10252, col.

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26,19–20

Due to the fact that there was no more space available on the recto, the scribe continued on the verso of the papyrus, namely on the back of column 27 to be precise. Compare a passage from the temple of Dendera for the first part of this paragraph: sTj jd.t-nTr pxr m jwnn=k ‘the odour of the fragrance of the god pervades in your sanctuary.’292 In the first diurnal hour of the Hourly Vigil it says about Shu: s#=k pwy-nn Wsjr job.n=k-s(w) tm m jrj=f wpj.n=k r#=f sTj.n=k r#=f rdj.n=k sDb=f onX=f ‘This your (= Shu) son is Osiris, you have assembled him completely with what is related to him, you have opened his mouth, you have made his mouth fragrant, you have caused him to be restored to life and to live.’293 According to Backes, Shu’s association with the air might have been the reason for his statement in our passage.294 In addition, the Heliopolitan myth of Shu should be referred to here. In Coffin Text Spell 80, it says that he was conceived in and born from the nose of Atum, and that Shu and Tefnut are together with Atum in his nose, while other Coffin Text passages refer to the nostrils as the origin of Shu in the body of Atum.295 Compare also a passage from the temple of Edfu for the connection of Shu and the nostrils of Osiris: Cw jm m mHj.t r xnm Sr.tj=f mj jrw=f n #X.t-nHH Hno vfnw.t m nbj r wbd Xftj.w=f … ‘Shu is there as north wind in order to unite with his (= Osiris’) nostrils, as (it is) his duty in the horizon-ofeternity (= the tomb), together with Tefnut as a flame, in order to burn his enemies …’296 The meaning of the word msp(x)r(.t) or as two words msj p(x)r(.t) in the gloss is not clear to me, especially considering the -determinative. The same word seems to recur in 27,16 written in the original text and in the gloss: s#H=j msj pr.t gmj m r#=f Xj Hr oD m-m wo=f ‘I have reached the one who creates embalming materials(?). The one who found his mouth/speech, the child (= Osiris) was safe there, (in) its loneliness’; and in the gloss: s#H=j msj pr gmj r#=f Xj Hr wXd m wo ‘I have reached the one who creates embalming materials. The one who found his mouth/speech, the child was suffering in the loneliness.’ The equivalent in P.B, col. 1,9 is not preserved, but in the later passage P.B, col. 2,16 it reads , which Backes understands as (s#H=j) ms{r}.wt ‘Ich bin zur Geburt(?) ge297 langt.’ The writing in the Berlin-parallel definitely suggests in my opinion that two words are meant.298 Based on the reading msj xr.t ‘to create/fashion the requirements’ in the original text, a possible way of interpreting these signs would be a writing of pxr. Then the hieratic text would be in hieroglyphs.299 Pxr.t usually means ‘remedy, prescription’, but it can also have the extended meaning of ‘embalming materials’.300 However, the metal-sign is so far

13,26–27 (Ritual for Felling Seth and His Confederates). 292 Dendera X, 288,13. Compare also the translation by Cauville, Chap.os. Traduction, 154. For jwnn, see mainly Spencer, Temple, 99–103. 293 Pries, Stundenwachen I, 346–347 and II, 92. See also Backes, Papyrus Schmitt, 103–104. 294 Backes, Papyrus Schmitt, 101. 295 See in more detail Nyord, Breathing Flesh, 203 and 204, with n. 1855. 296 Edfu VII, 14,6–7. See the translation by Kurth, Edfou VII, 19. Compare Leitz, Geographisch-osirianische Prozessionen, 382–383 for similar text passages and more information about Shu who revives the nose of Osiris as north wind. 297 Backes, Papyrus Schmitt, 132. 298 In principle, it would also be possible to interpret the whole group as one word. However, the little stroke after msj in the Berlin-version suggests that these are two words. 299 For the hieratic forms of the pxr-sign, see Möller, Paläographie III, 51 (526B) and Verhoeven, Buchschrift, 134–135 (F47). The writing in P.B, col. 2,16 could, therefore, also be . 300 CDD_P, 157 and Smith, BM 10507, 70. Smith further notes that in P. Rhind the equivalent of Demotic jr

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not attested for pxr(.t), but in connection with embalming, materials made from metal would fit.301 Furthermore, the TpH.t-D#.t is connected with Memphis and also Ptah.302 And besides this connection, it could also be the tomb of Osiris.303 In the Ritual for Felling Seth and His Confederates, the latter is accused of having entered (oQ) the TpH.t-D#.t.304 Compare also an inscription on a pectoral where it says about Ptah-Tatenen: jrj xr.t n k# onX jmj Jnbw-HD ‘who makes the requirements for the living ka that is in Memphis’305, with the ‘living Ka that is in Memphis’ presumably being Sokar.306 However, the writing is also typical for words that read ptr307, but a word ptr with metal-determinative is, so far, not attested either. I would, therefore, suggest as a second option, to interpret ptr in the same way as the word bj#. Both words, bj# and ptr, are known as expressions for the sky or a part of it308 and bj# is furthermore a common word for copper, also in the specific form bj# n p.t ‘copper of heaven’, and it occurs in lists of necessary equipment of the opening of the mouth ritual as well.309 It is probable that ptr(.t) is used here in the same way as bj#, to denote a specific metal, whose heavenly aspect (or origin) is perhaps highlighted by the fact that the word is also an expression for the sky. Nevertheless, the determinative makes it clear that a word for metal is meant here. This would also fit, since reference is made to the one in Memphis, who is in all likelihood Ptah, the craftsman god, whom the epithet ‘the one who creates/fashions ptr-metal(?)’ would fit very well. 26,21

The line divisions in P.B, col. 1,10–12 are different and Backes reads … Hr k#=k m twr nTr.w Hr nbj(.t) … ‘… so dass du in Reinheit(?) sprechen kannst. Die Götter stellen (ihn) her …’310 Furthermore, for the Berlin-parallel, where just is written, Schott suggests reading m-dj ‘with’.311 26,22

The writing of an additional suffix =k after b.t with the cobra-determinative in the gloss, suggests that—contra Backes, who interpreted the writing in P.B, col. 1,13 as b#=k 312 ‘your ba’ — should be a determinative rather than the suffix =k, since the result would be the same as with the writing of nHb.t=k in the original text, namely identifying a part of the body with a specific god, that is b#.t ‘the throat’313 with b#.t ‘Bat’, the goddess of the seventh pxr(.t) is sdwX ‘embalm’ in the hieratic parallel. 301 On this problematic word, especially in connection with the embalming and probably opening of the mouth, see below under 27,16. 302 In detail on the TpH.t-D#.t, see Borghouts, OMRO 51, 194–198 and Altmann, Kultfrevel, 14. Compare also Wilson, Lexikon, 1162–1163 and the literature cited by Töpfer, Balsamierungsritual, 107, p; Smith, Liturgy, 77, and Smith, Harkness, 126. 303 Borghouts, OMRO 51, 194–198 and Wilson, Lexikon, 1162. 304 The BM-version is mostly damaged. See the parallel P. Louvre N. 3129, col. C,25; compare p. 286. 305 Cairo TR 30/5/26/8 (Gunn, ASAE 29, 131 and pl. 4). 306 Backes, Papyrus Schmitt, 101, with n. 170. 307 See the entries in Wilson, Lexikon, 380. 308 Wb I, 439 and Wilson, Lexikon, 306 and Wb I, 565. 309 In general on bj# and its different meanings, see Graefe, Wortfamilie and esp. p. 26–31 for these aspects. See also Lloyd, JEA 59, 242. 310 Backes, Papyrus Schmitt, 105. 311 Schott, Notebook, 1. 312 Backes, Papyrus Schmitt, 106. 313 Wilson, Lexikon, 305. Furthermore, Wilson says ‘It may be read as b#.t who as Maat is the throat of god.’ Compare also the related word bb.t ‘throat’ (Wilson, Lexikon, 316).

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Upper Egyptian nome.314 This proposal seems more plausible to me. In Coffin Text Spell 36, it says about the neck: jw jnj.n=f m o=f r Ts tp=k Hr=s r smn.t nHb.t=k jm ‘He has brought (something) in his hand in order to tie your head to it, in order to fasten your neck there.’315 In the temple of Edfu, it says about Horus: sbX Or b#.t=k sS r#=k Hr wnm bw-wr ‘Horus opens your throat and opens your mouth, while eating food.’316 However, it is still not clear to me why especially Upper Egyptian grain ears are mentioned, besides the fact that Bat is an Upper Egyptian goddess. It is possible that the term ‘Upper Egyptian’ should not necessarily be taken so literally. Usually, when used together with Smo.w, xmsw refers not to the grain, but is an expression for ‘incense’.317 However, eating incense does not seem to be appropriate here. 26,24

The word mrS does not seem to be attested elsewhere. The word is probably connected to mrS ‘red’, so that our text would describe an act as ‘red’, meaning furious.318 The act that mrS involves in connection with the god Min may be depicted in a scene on the gate of Monthu in Karnak that shows the king in front of Min with a brazier containing two enemies between them.319 Min is stabbing these two figurines which, as Koemoth suggests, might be made of wax.320 This might also be the task Min is conducting here. The mythological handbook of Tebtunis contains a passage that refers to what happened to the thighs of Osiris: jr c#w.t orf #s.t rDw.w prj m H#.t m Ho.w-nTr wn wX# X.t jrj.n ctS nkn m mn.tj n hn rdj m-xnw n Hw.t Xmn.w Sn.w m-xnw n s.t tn s.t Xmn.w Sn.w rn=s … ‘With respect to Assiut, Isis enclosed the efflux which came forth from the forepart of the divine limbs, when the things (= relics) were sought. Seth had done harm to the thighs of the one of the chest, who was placed in the “temple of the eight trees”, in the middle of this place, “place of the eight trees” is its name …’321 Backes, however, offers a different reading and interpretation: twt mnD{n}=k j#b.j(?) Hr mnD n=k Ts.t … ‘Dein ist deine linke(?) Brust(?) und flößt für dich den Todgeweihten Furcht ein …’322 I am not convinced by this reading, mainly because of the double determinative in P.BM and because I think that the sign which he reads as j#b is the determinative as in P.BM. Finally note the graphical play (juxtaposition) with the words mn.tj and snD, which both have the same writing, but different readings. 26,25

The reading of j#.t-m-D#m.t ‘the mound in Djeme’ is very likely, also in P.B, col. 1,19, although most of the place name is lost there today, the determinative is still clearly distinguishable.323 Backes reads the whole passage differently: sSm sn n=k O# m Ho=f Hr pr.t n j#[.t

314 See mainly Fischer, JARCE 1, 7–18 and Fischer, JARCE 2, 50–51 on this goddess and further LGG II, 735a for more literature references. 315 CT I, 140b–c. See the translation by Faulkner, AECT I, 25 and the mention in Nyord, Breathing Flesh, 226. 316 Edfu IV, 65,11. 317 See Wilson, Lexikon, 764 and Wb III, 367. 318 I would like to thank Mark Smith for pointing this out to me. 319 Aufrère, Propylône, 271 and 274 with a detailed description and commentary of the scene on p. 271–283 and Leitz, Geographisch-osirianische Prozessionen, 127. For more details, see also the commentary under 37,13–14 of the Spell of the Words of the Butcher. 320 Koemoth, Arbres, 88. 321 P. PSI inv. I 72, col. x+3,15–17. See Osing/Rosati, Papiri da Tebtynis, 145 and Tav. 19. Compare also the translation by Leitz, Gaumonographien, 105. 322 Backes, Papyrus Schmitt, 108. 323 This as well as the fact that there is just a short lacuna in P.BM between … D#my and the still visible traces

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m(?) V#m.t] ‘während Ha persönlich sie dir zuführt bei der Prozession zur Stätt[e in/von(?) Djem]ê(?)’.324 Even though Backes offers a strong argumentation for his reading of the god Ha325, I am still not convinced of this solution, on the one hand due to the in my opinion clear writing of the word Hm in the original text of P.BM—the gloss is unfortunately lost in this part—, and on the other hand because of the fact that, although our text offers determinatives only sporadically, a divine determinative is not provided here, which for gods is usually the case, as for instance for Min in the previous line. Moreover, the writings in the original text as well as in the gloss of P.BM suggest a reading ptr ‘battlefield’ instead of Backes’ suggestion pr.t ‘procession’. In our text, ptr seems to be a designation for the specific place, where Min is destroying the figurines, so that the enemies are not able to enter the mound of Djeme, where, according to Graeco-Roman Thebes tradition, Osiris was supposed to be buried.326 Compare, for instance, a papyrus from Vienna which offers insight into the rites of the decades of Djeme: #X.t=k W#s.t Hw.t-wtT n k#=k St#.t D.t=k j#.t-T#m.t ‘Your horizon is Thebes, the temple of begetting of your ka and the tomb of your body is Iat-Tjamet.’327 26,26–27

For the following passage a very similar sentence is used in the Gliederlitanei of the Glorifications IV: Ssp n=k tp=k jnQ n=k jwf=k ob n=k o.wt=k ‘Receive your head for yourself, reconstitute your flesh for yourself, and reassemble your limbs for yourself.’328 Therefore, jmj in our text might be a mistake for jwf ‘flesh’329 or, if the reading is correct, a reference to the entrails (what is within), but as long as the meaning of rd.t is not secured, this will just be a hypothesis. Nevertheless, the example from the Glorifications IV proves that the use of jnQ in connection with parts of the body was not uncommon. I would suggest reading the word as Dr.w ‘side, flank’, although in P.BM r and d are exchanged, which might be explained due to their similar appearance in hieratic.330 The flank of Osiris is further mentioned in Book of the Dead Spell 18: jr grH pwy n sSt# o# wnn.tw Hr Qrs XpS D#D# Drw.w mn.t n.t Wnn-nfr ‘With respect to that night of making secret the great one, one buries the foreleg, the head, the flank, and the thigh of Wennofer.’331 Furthermore, it is one of the body parts of Osiris listed in the Gliederlitanei in the Glorifications IV.332 As in the Glorifications IV, our text also starts its statements about the perfection of every part of the god from his head, ending at the calves, with both texts having the same order.333

of lighter ink which belongs to the gloss suggest that originally j#.t-D#m.t was the end of the sentence. 324 Backes, Papyrus Schmitt, 111. 325 Backes, Papyrus Schmitt, 111–112. 326 On Djeme, see mainly Zivie-Coche, in CENiM 3, 167–225; Smith, Osiris, 495–496, and the literature provided by Kucharek, Klagelieder, 148; Herbin, RdÉ 35, 122 (67); Sternberg-el Hotabi, Propylon, 42–43 (3.), and Leitz, Gaumonographien, 44. On Osiris and Djeme, see also Klotz, Kneph, 278–281. 327 P. Vienna 3865, col. 1,28–29. See Herbin, RdÉ 35, 109, 122, 126, and pl. 9. 328 P. MMA 35.9.21, col. 20,12 (Goyon, Imouthès, pl. XIX). See also the translation by Kucharek, Klagelieder, 103–104 and Smith, Traversing Eternity, 144. 329 For another case, where jwf and jm=f were confused, see the Second Book for Felling Seth and His Confederates, 19,2. 330 The value Dr for the two hands is well attested; see also Kurth, Einführung I, 174 (71.). 331 Lapp, Tbt 5, 108–111 (version of pL1, Nb-snj). See also the translation and commentary by Végh, in Ancient Egyptian Literature, 546–549. 332 See P. MMA 35.9.21, col. 20,6 (Goyon, Imouthès, pl. XIX). See the translation by Kucharek, Klagelieder, 102. 333 In the Glorifications IV, the list ends with the soles of his feet. Furthermore, the list of limbs in the

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The children of the god are also known from other texts as protectors of body parts as in the Book of Traversing Eternity, where they guard the internal organs.334 The expression jrj.w=f ‘that which is related to it’, i.e. the flank, might be the same as what was meant with jmj=f ‘that which is within’ in the preceding line, that is the surrounding parts of the body like the entrails and the flesh, i.e. what is within the flanks. Backes, however, interprets the text differently and translates: ‘Der, der zu dir gebracht worden ist, er ist in seiner Gestalt(?)’.335 But jrw ‘form’ is usually not written in this way. P.B, col. 1,24 further adds Hw.t-o#.t=k m Sfj=s ‘Your great temple is in its awesomeness.’336 after Hw.t-ckr. In connection with the temple of Sokar compare also a passage from the Great Decree: … m-Xt Dd=f-s(w) jr=f rn n #bd b#=f Xoj(.w) m wD#.t kj m Hw.t-ckr r Xpr Hr x#.t=f onX=f twt=f ‘… after he has uttered it in respect of him, the name of ‘month’, his ba appears in the sound eye, another: in the temple of Sokar, to assume a position upon his corpse, so that he lives and is complete.’337 26,28

Backes translates ‘… und dich auf die Reise in den Bereich des Großen Tempels machen kannst’.338 However, HD or wDj339 combined with the preposition m usually means ‘to depart from’340, so that I would interpret this passage as an accentuation of the freedom of movement of the god Osiris, who will not be bound to the great temple and its environment.341 26,29

Backes connects =sn to the children of the god mentioned previously in 26,26.342 However, in my opinion, the passages referring to the Xnd.wj form a separate section, wherefore I doubt that =sn refers back to something from the previous section concerning the flanks(?) of Osiris. I would suggest that the calves themselves are meant here as an expression of their strength.343 Another solution might be to translate the sentence ‘They have been repelled, the rebels …’ 26,30

P.B, col. 1,29–30 as well as a parallel in the Songs have: s#H=k t# mjt.t Xpr=k nmt=k nw.t Hr jfd.w=s ‘May you reach land as you have been, may you traverse the sky to its four

Glorifications, comprising twenty-two parts in all, is longer than ours, which refers to ten parts only. 334 See the commentary by Backes, Papyrus Schmitt, 112–113. For the children of Horus and their connection to the entrails with which they could be identified, see the references in LGG III, 425a–426b. Compare also the forthcoming DPhil thesis by S. Klein, The Protection of the Viscera in the Early First Millennium BCE (University of Oxford). 335 Backes, Papyrus Schmitt, 113. 336 Backes, Papyrus Schmitt, 113–115. 337 P. MMA 35.9.21, col. 1,2 (Goyon, Imouthès, pl. I). See the translations by Kucharek, Klagelieder, 275 and Smith, Traversing Eternity, 76. In general on the different locations that are called Hw.t-ckr, see Kucharek, Klagelieder, 317. 338 Backes, Papyrus Schmitt, 115. 339 See the comments of the translation for these two possible readings. 340 On this meaning of wDj m, see Wb I, 397,B. 341 For the great temple being the place where Osiris treads the earth also in other texts, see the commentary by Backes, Papyrus Schmitt, 115–116. 342 Backes, Papyrus Schmitt, 116. 343 Note also that the verb Xnd itself has the meaning ‘to tread (enemies)’, see Wb III, 313.f).

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sides.’344 The use of the word nw.t here instead of another word for ‘sky’, as for example p.t, in connection with the four sides or pillars of the heaven is particularly interesting considering that the arms and legs of the goddess Nut can be interpreted as these pillars. 26,31–27,1

The Berlin-version likewise breaks off before the BM-papyrus is once again preserved, but the preserved Hood-Hearst parallel proves that the end of the first column of P.B is followed immediately by the beginning of the next column of P.BM. 27,1

The first lines of this column are rather badly preserved in the London manuscript. Furthermore, column 27 has been separated, so that today the beginning and the end of the original text with the glosses are mounted in different frames. Probably this happened because of the very bad state of preservation of the papyrus in this area with a further fragment at the end of this column being wrongly positioned as well.345 A clear understanding of the first line is very difficult due to the fragmentary state and the fact that no gloss is preserved. However, the size of the initial lacuna and the two little inkstrokes which are still present at the bottom argue for the restoration of the preposition Hr.346 Pharaoh in his role as Horus (see two lines below) will therefore give eternity to Osiris in return for his being pleased with him. Nevertheless, the Hood-Hearst papyrus parallel, P.P, col. 1,8 reads: mj dj=f n=k nHH msX#(?) Hw.wt347 […] ‘according as he gives you eternity, the temples rejoice(?) […].’ 27,2

The hand-sign before D.t looks very unusual, since the scribe usually writes it with a straight bottom-line, so that I am inclined to think that it might be a poorly written jrj. Hence, the rest of the line would read ‘it being made as eternity’. The combination of the words nHH, km, jrj, and D.t is also found in a dw#-nTr-scene in the temple of Edfu, where it says in the ‘göttliche Randzeile’: st m b#.w onX.w nt nTr.w km nHH jrj Drw.w D.t ‘They are the living bas of the gods, who complete the nHH-eternity and who make the limits of the D.teternity.’348 Backes reads: km.n=k Hnk=f n=k d(j)/(w)dj(.w)(?) m D.t ‘Du hast vollendet(?), was er dir gespendet hat hier/indem es gelegt ist(?) als Unendlichkeit.’349 The second part of the line is also preserved in P.P, col. 1,9: Hnk=f n=k D.t ‘he presents to you D.t-eternity.’ 27,3

P.P, col. 1,9 reads m Dsr w#.wt=k ‘in clearing your ways’. The expression Dsr w#.t ‘to clear the way’ is well-known from the Pyramid Texts onwards. In our case it could either refer to the clearing of the ways of Osiris’ enemies, or, as Hoffmeier suggests, as a possible funerary meaning for this expression to the ‘“clearing the way” of impurities by means of the

344 P. Bremner-Rhind, col. 5,12–13 (Faulkner, Bremner-Rhind, 9 and Faulkner, JEA 22, 125). I am following the translation by Smith, Traversing Eternity, 107 and Kucharek, Klagelieder, 170 with the commentary on p. 197. Backes, Papyrus Schmitt, 116 translates differently: ‘und du deinem Zustand entsprechend die Erde erreichst’. For further similar text passages and literature, see the commentary by Backes, Papyrus Schmitt, 116–117. 345 For the repositioning of this fragment and a reconstruction of the original column, see the digital reconstruction pl. 77. 346 For the common combination rdj … Hr, see Wb II, 465.10. 347 For similar writings of Hw.wt ‘temples’, see the notes for 24,26 and the parallels for 28,24. 348 Edfu VII, 270,1–2. See the translation by Kurth, Edfou VII, 507. 349 Backes, Papyrus Schmitt, 124.

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various purification rites’ in order to ‘secure a Dsr quality for the path on which the fetish of a god or purified mummy was to travel’.350 In Coffin Text Spell 312, for instance, it is Horus who is summoned by Osiris to clear his ways: j Or mj r=k r Edw Dsr=k n=j w#.wt=j ‘O Horus, come to Busiris that you may clear my ways for me!’351 27,4–5

For the identification of the jmj-sHtj-priest with Horus, see 25,10. It seems as if the text once comprised a word play: jmj-sHtj and pr-sH. The meaning of the word syH, however, is puzzling. In the BM-version, it is written with the stone-determinative352 and in P.B with the house. Backes interprets syH as an expression for mourning and reads ‘Klage-Haus(?)’.353 I am considering it as a writing for sH ‘booth’ or ‘hall (of embalming)’.354 Although the word sH is usually not written in this way in hieroglyphic or hieratic texts, the same writing as in our text is frequently encountered in demotic.355 However, I could not find another attestation for the combination of pr and sH. I further interpret sH as the short form of the sH-nTr ‘god’s booth’.356 It is probable that pr-sH ‘house of the booth’ refers to the temple in which the sHnTr is located. Coffin Text Spell 50, for instance, says: #w jb n Or nD jt=f Dsr w#.wt n.t orr.wt Jnpw m-xnw oH=f m wnw.t=f n.t sH-nTr ‘Horus, the protector of his father, is glad. The ways of the gates are cleared. Anubis is in his palace in his service of the god’s booth.’357 Our text also mentions the Dsr w#.wt ‘clearing of the ways’ by Horus in the preceding line. Hoffmeier proposes that oH designates the ‘mortuary temple in which the sH nTr is located’.358 In the same sense pr-sH might also refer to this place. Compare further the epithets of Osiris in connection with sH: Wsjr m sH; Wsjr m sH-nTr, and Wsjr m sH.w=f nb.w.359 27,7

The king himself in his role as Horus can be called Neper in Graeco-Roman texts.360 The pr-npr is further attested in an epithet of Menhyt in the temple of Esna: Xntj.t pr-npr ‘foremost of the house of Neper’.361 The connection of the corn-god Nepri and Osiris also becomes apparent from a passage on a papyrus which offers insight into the rites of the decades of Djeme: jw n=k np(r)j srwD=f n=k jt Hs# Sdj=f bd.t n k#=k ‘Nepri is coming for you (= Osiris), he will make the barley grow for you, and Hesa, he will offer emmer for your ka.’362 The corn-god Nepri is especially mentioned in the Coffin Texts, which contain a collection of spells called ‘texts for the transformation into Nepri’.363 The god Osiris has been equated

350 Hoffmeier, Sacred, 27 and 30. 351 CT IV, 68b–c. See further the translations by Faulkner, AECT I, 229 and Hoffmeier, Sacred, 74. Particularly on Horus who performs this task for his father, see further Hoffmeier, Sacred, 74. 352 Nevertheless, this could just be an unusual writing of the house-sign. 353 Backes, Papyrus Schmitt, 125. 354 Wb III, 464 and Wilson, Lexikon, 889–890. 355 Compare CDD_S, 322–324 and Erichsen, Glossar, 445. 356 See mainly Altenmüller, JEOL 22, 307–317 and Spencer, Temple, 114–119. A list of literature on sH-nTr is further provided by Smith, Liturgy, 38–39 (b). 357 CT I, 223d–f. See the translations by Faulkner, AECT I, 47 and Hoffmeier, Sacred, 73. 358 Hoffmeier, Sacred, 73. 359 LGG II, 562c–563a. 360 Compare for instance Edfu II, 37,14–15. See further on this Derchain-Urtel, LÄ IV, 454; Sternberg-el Hotabi, Hymnus, 36, and the entries in LGG IV, 202c–204a. 361 Esna 349,13. See also LGG V, 905c. 362 P. Vienna 3865, col. 1,9. See Herbin, RdÉ 35, 107–108, 112–113, 124, and pl. 9 and Koemoth, Arbres, 16. 363 See Altenmüller, Synkretismus, 94–95 and Leibovitch, JNES 12, 73–74.

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with the corn-god Nepri, as is already known from the Coffin Texts, and which is reflected in the depictions of him as corn-Osiris and corn-mummy in the mysteries of Osiris.364 Therefore, interpreting pr-npr as the place where this corn-figure was produced seems to me to be the most likely way of understanding the text. In this respect, the pr-npr might refer to the same place as the Hw.t-nwb, which is mentioned in several texts in connection with the production of the corn-mummy. Compare, for instance, the words of Meret of the South in the second eastern Osirian chapel in the temple of Dendera: Dd-mdw jn Mr.t Smo Hnw.t Hw.t-nwb … jj nwb Q#j b#.w jnj.n=j Smw Sdj.n=j pr.t jnj.n=j jsk jnj.n=j n nb job.n=j Hw.t-nwb r tr=f jnj.n=j n=f nwb m #X#X jnk job Ho-nTr jnj.n=j n=k t#-stj njw.wt t#-Smo r-Hr=s nwb Ho=k m njw.wt sp#.wt mn=sn xr Hm=k jw=k Htp m Jwn.t onX.tj r nHH ‘Words to be spoken by Meret of the South, the mistress of the temple of gold … who causes the grain to come, the one high of bas: I have brought harvest, I have offered seeds, I have brought what I have brought to (my) lord. I have supplied the temple of grain/gold at its (proper) time. I have brought grain/gold for him being what is green. I am the one who unites the divine limbs. I have brought Nubia for you with the cities of Upper Egypt on (top of) it, the grain and your limbs are the cities of the nomes. They endure/remain with your majesty, while you rest in Dendera, living until eternity’365; and another part from the Dendera-description of the Khoiak-festival: dmD dbH 14 m Ho.w-nTr 14 jrj X#y nb.w [m dbH.w] m Hw.t-nwb m bd n ckr … ‘Total 14 components for 14 divine limbs. All the measurements are made [with the components] in the temple of gold, for/in the mould of Sokar …’366; and in the first western Osirian chapel in the temple of Dendera: j jt.w-nTr Hr Sdj n=k Hb.t j Htp Htp n m#nw nhs n=f nmo m Db#.t=sn j ckr Dd.tw m hnw tm.tw m D.t=k m Hw.t-nwb … ‘O the god’s fathers recite the ritual book for you: O the one who rests, who sets in the West, for whom those that sleep in their sarcophagi awaken, o Sokar enduring in the Henu-bark, being complete in your body in the temple of gold …’367 The writing of pr-nwb ‘house of gold’ with a corn-determinative, as occurs frequently in Dendera-texts368, highlights very nicely the double meaning of pr-nwb as both gold-house and grain-house and refers in this respect immediately to the corn-figure that is produced there.369 Kucharek further states: ‘Die Herstellung der Figur wurde als Balsamierung (Mumifizierung) des Osiris sakramental ausgedeutet’370 and ‘the revival of vegetation will bring about the rebirth of Osiris’371. As a passage from the speech of the god Amun-Re in the second eastern Osirian chapel in the temple of Dendera shows, the Hw.t-nwb can also be called pr-nwb: [… Jmn]-Ro … dj T#w nDm n Ho.w=k […] smw Ts pr.t r k#.t nb.t n pr-nwb dwn.n=j o xr […] m w#D.w m Ho.w nt x[.t=k …] … s#w H#=k swD#=k Ho.w-nTr r Hw.t-nwb ‘[… Amun]-Re … who gives the sweet breath to 364 Altenmüller, Synkretismus, 94. 365 Dendera X, 72,3–7. See also the translation by Cauville, Chap.os. Traduction, 40 and Wiebach-Koepke, in Fs Kurth, 300. Compare further Pries, Stundenwachen I, 227–229 and 243–244 for this text and its parallels. 366 Dendera X, 35,10–11. See the translation by Cauville, Chap.os. Traduction, 20 and Goyon, in Fs Altenmüller, 152. 367 Dendera X, 290,5–7. See the translation by Cauville, Chap.os. Traduction, 155. 368 For the particular usage of nwb, meaning ‘gold’, but also ‘grain’, see Wilson, Lexikon, 504–505 and Cauville, BSFE 112, 25–26. See also Coulon, in Figures de dieux, 301, with further references in n. 34. 369 For the role of the gold-house in connection with the mysteries of Osiris, see mainly Chassinat, Khoiak, 15– 19 and the literature cited by Pries, Stundenwachen I, 243, n. 1087 and Kucharek, Klagelieder, 342. 370 Kucharek, Klagelieder, 342. 371 Raven, OMRO 63, 18.

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your limbs […] the plants, who ties the seed for every work at the house of gold: I have stretched out the arm, carrying […] with papyrus in the limbs of [your] body … The protection is around you. You convey the divine limbs to the temple of gold.’372 This example shows once more the close connection of the relics of Osiris with the house of gold. I would suggest interpreting the pr-npr in our text as another expression for the place usually called Hw.t-nwb or pr-nwb. The Ceremonies of Geb might refer to the pr-npr instead of the Hw.t-npr in order to create a word play again, here with pr. As the cited examples show, this room was the location for the production of the corn-mummy, wherefore in the temple of Dendera the name is very often determined by the corn-sign.373 The pr-npr might therefore be a location-specific sanctuary as, for instance, the Hw.t-nwb in the temple of Dendera. The texts on the coffin of Ankhnesneferibre, for example, refer to the manufacture of a corn-mummy as part of the embalming ceremonies in the pr-nfr.374 The previously written Gliederlitanei already seems to belong to this sub-chapter. Firstly, all the various parts/relics of Osiris are invoked as being perfect, followed by their symbolic assembling in form of the corn-mummy. 27,8

This act of isolation is also emphasised in the Lamentations: jr m-Xt Sdj(.t) nn Dsr s.t r o# wr nn m## nn sDm jn jr.t nb.t wp.t xrj-Hb Hrj-tp Hno stm ‘When this is recited, the place should be totally separated, without being seen, without being heard by anyone, except for the supreme lector-priest and the Sem-priest.’375 A similar sentence (nn m## m-ob wob.w [nb]) is also found later in our text in 34,26, with P.B, col. 9,6 likewise writing nj m## jn wob nb ‘without being seen by any wob-priest’ as here (P.B, col. 2,8).376 For the expression Dd (m) r#, see the remarks above under 25,9. 27,9

Horus also introduces himself as speaker with the words jnk Or in the Book of the New Moon Festival.377 27,10

Backes reads jt.wj-nTr.378 Nevertheless, the reading jt=j is secured by a parallel in the temple of Dendera.379 27,11

Although Backes suggests reading h(t)h(t) for ,380 I would rather read h#j, both due to the clear writing in the gloss and the occurrence of the same expression two lines below in

372 Dendera X, 90,3–8. See the translations by Cauville, Chap.os. Traduction, 50 and Guermeur, Cultes, 236– 237. According to Kucharek, Klagelieder, 342, pr-nwb seems to be simply a rare variant of Hw.t-nwb. For further attestations of pr-nwb, see there. 373 On the grain-aspects of Osiris and his connection with Neper, see also Koemoth, Arbres, 10–22. On the Hw.t-nwb particularly as the place for the rites of the vegetated Osiris with further similar text passages to the ones already cited, see Koemoth, Arbres, 20–21. 374 Sander-Hansen, Anchnesneferibre, 99–109 and 113–114. Compare further Raven, OMRO 63, 17–18 and the new edition of the texts by Wagner, Anchnesneferibre, 301–328. 375 P. Berlin P. 3008, col. 5,13. See Kucharek, Klagelieder, 62 and also Kucharek, in Ägyptische Rituale, 188. 376 In detail on the importance of secrecy in Egyptian theology and cultic practices, also with further textual examples, see Dieleman, Priests, 80–87. 377 P. Asasif 3, col. x+8 (Burkard, Asasif, 35 and Burkard, Osiris-Liturgien, 87). 378 Backes, Papyrus Schmitt, 127. 379 Compare the detailed discussion of this parallel and our section in chapter 9.8.1.1.3. 380 Backes, Papyrus Schmitt, 128.

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27,13

where in all cases h#j is definitely written.381 Moreover, the use of the word h#j in order to refer to the going to the place where Osiris is, seems to have been used quite commonly.382 Another example of Horus being the one searching for Osiris and not Isis is offered, for instance, in the speech of the king in the third western Osirian chapel in the temple of Dendera: wD#.n=j r Smo dj-o=j r mH.t sQd.n=j r j#bt.t Hn.n=j r jmnt.t Hr HHj Ho.w-nTr n.w jt=j Wsjr ‘I proceeded to the South, I went to the North, I travelled to the East, I journeyed to the West, while searching for the divine limbs of my father Osiris.’383 A passage from the Khoiak-text, for instance, reports on the finding of Osiris’ limbs by Horus in the form of a crocodile: jr #bd 4 #X.t sw 16 Hb n Wsjr Xntj jmnt.t m Jm#.w m Ö#s m jX.wt n.t Ho.w-nTr n Wsjr m tp r Tb.tj jj.n Or jnj.n=f Ho.w-nTr nt Wsjr Hr mw m hrw pn m jrw=f n sbk r Hts m Hw.t-Wsjr m rn=f n cbk nb Jm#.w m Hw.t-jH.t S#o.tw jrj k#.t m bd n ckr m hrw pn r soQ nTr jm=f m Edw m Jnbw-HD m cm#-BHd.t m Jm#.w m Ö#s m Nn-nsw.t Dr-nt.t hrw Hts.tw nTr o# jm=f m s.t tn ‘With respect to the 16th of Khoiak, the festival of Osiris, foremost of the West in Imau and in Cusae for the things/relics of the divine limbs of Osiris, from the head to the soles, Horus came after he had brought the divine limbs of Osiris on the water on this day in his form as a crocodile in order to be reassembled/buried384 in the temple of Osiris, in his name of Sobek, lord of Imau, in the temple of the cow. One begins to accomplish the work with the mould of Sokar on this day in order to cause the god to enter into it, in Busiris, in Memphis, in Diospolis parva, in Imau, in Cusae, and in Herakleopolis, since (it is) the day on which the great god was buried in this place.’385 There, the searching of Horus for his father Osiris also seems to be essential for the preparation of the Sokar-figure, as the Ceremonies of Geb refer to the production of the corn-mummy as well.386 27,12

Compare the numerous instances in our text, where Osiris is given the epithet golden one, or similar.387 Moreover, the phrase ‘being pregnant/inundated with gold’ could also describe the corn-mummy, that is, the body of Osiris with the sprouting corn.388 Again, P.B, col. 2,12 reads differently: sSm=T(?) r ntj.w m##=f ‘May you guide to those who see him.’ Particularly interesting is the fact that the original text adds t# ‘land’ at the end of the sentence. The gloss, however, adds it at the beginning of the next statement, as does P.B, col. 2,13. This position was obviously intended by the scribe of the gloss, since if he wanted to

381 Compare also the writing with two , listed in Wilson, Lexikon, 599, for the h#j.w-birds. 382 Compare, for instance, the title of the fourth nocturnal hour of the Hourly Vigil, when Neith and the two rX.t-mourners descend to Osiris who is in the wob.t (Pries, Stundenwachen I, 386 and II, 102) or Book of the Dead Spell 78, where it says: h#j=j r Edw m##=j Wsjr ‘May I descend to Busiris, may I see Osiris!’ (Lepsius, Todtenbuch, pl. XXIX, l. 34). 383 Dendera X, 401,7–8. See the translation by Cauville, Chap.os. Traduction, 217 and Goyon, in Fs Altenmüller, 152. On Horus assembling the limbs of Osiris instead of Isis, see also Roberson, Awakening of Osiris, 59–60. Compare further Backes, Papyrus Schmitt, 128. 384 Or: ‘to reassemble/bury (them)’. For a detailed discussion of the word Hts, see Leitz, ZÄS 116, 46–47, n. 53. 385 Dendera X, 40,9–13. See the translations and commentaries by Cauville, Chap.os. Traduction, 23 and Leitz, ZÄS 116, 46–47. See also Geßler-Löhr, Seen, 447–448. See further the part-translation and commentary by Kockelmann, Herr der Seen, 198–199 and Meeks, Mythes, 289. 386 See the commentary under 27,7. 387 See 24,4, 24,12, 25,5 and 25,20. 388 For the equation of corn and gold, see already above under 27,7. For the word bk# used in connection with grain, see, for instance, Edfu VI, 3,5, where the sX.t-field is bk#.tw ‘pregnant (with ripe grains)’. Compare also Wilson, Lexikon, 335 and Kucharek, Klagelieder, 248.

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add t# after nwb, as in the original text, there would have been enough space after nwb in the gloss.389 It seems as if Horus is directly addressing Isis here. She is presumably also called H#.t in a list of epithets on the gate of Isis in Dendera: … H#.t dj(.t) r t# m nTr.wt … ‘… the first one who was born among the goddesses …’390 Furthermore, several epithets of her are attested which characterise her as the one who sSm ‘guides’.391 In the Introducing the Multitude, it is Isis who complains that no one is there to guide her: ‘I have traversed heaven and earth in loneliness, while searching for the lord, without finding the place where the lord was, the confederates of the evil one being numerous around . There was [no] friend among them, that he might point out the way to me.’392 27,13

The original text of P.BM and P.B, col. 2,13 write h#j=j, referring to Horus alone, although the gloss has h#j=n, probably including Isis and maybe Nephthys as well.393 v#, the land, is also invoked directly in 25,24. 27,14–15

This passage seems to speak about Horus who is restoring the body of Osiris, here described with the word nbj ‘to fashion’. In addition to the examples cited under 27,11 that mention the search of Horus for Osiris, the ritual of the Opening of the Mouth also refers to Horus who assembles the limbs of Osiris: Htp n=k Or rdj=f n=k tp=k s#Q=f n=k o.t=k ‘May Horus be gracious to you. May he give your head to you. May he draw together your limb(s) for you.’394 The suffix =k can only refer to Seth, since the text says that the person in question has driven Horus away from his father. Although the suffix =k seemed to evoke the land in the previous sentence, this does not make much sense to me here. It could describe the fact that Osiris is now in the underworld and Horus cannot reach him, but the usage of the word #r seems inappropriate in this context. The fashioning by Horus of what he has seen refers in my opinion to the manufacture of the corn-mummy which serves as a symbolic subtitute for the body of Osiris, so that as a result, the god is renewed according to his previous form, which those that pass by can perceive. The word for ‘to pass by’ can also be a euphemism for death395, so that here those who have died are probably meant as well, when they see Osiris in the underworld. 27,16

For the discussion of msj pr.t, see above under 26,19–20. The gloss makes it clear that gmj is meant with the writing .396 The expression gmj r#=f is also known from other texts, such as, for instance, a prayer to Thoth: sw Xtm.tj n p# gmj r#=f sw wn.tj n p# gr ‘He is

389 See Backes, Papyrus Schmitt, 129–130 for an example from the Pyramid Texts where it says that the earth cannot speak. 390 Cauville, Porte d’Isis, 43,12 and the translation on p. 112–113. See also LGG V, 14b. 391 See, for instance, the entries in LGG VI, 632. 392 P. BM 10081, col. 11,12–15. 393 For text passages, which deal with the searching and finding of Osiris by Isis and sometimes also Nephthys, see Pries, Stundenwachen I, 161 and 184–185. 394 See Otto, Mundöffnungsritual I, 140 and II, 124–126, and Quack, in Carlsberg Papyri 7, 93 (Scene 55A). 395 See Smith, BM 10507, 62. 396 See also Wb V, 166.

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sealed/closed for the one who found his mouth. He is opened for the silent man.’397 Gmj r#=f, therefore, seems to be the opposite of gr. The entry in the Wörterbuch explains its meaning as ‘einen Körperteil (Hand, Mund, Herz) finden = richtig zu gebrauchen wissen’.398 The epithet gmj r#=f seems to belong to Osiris and refers in my opinion to the fact that his mouth is opened now. Not only Horus is known to have opened the mouth of his father, but also the god Ptah is said to perform this task.399 Compare, for instance, a passage from the Opening of the Mouth ritual with reference to Horus: ctm Ssp XpS m sp-2.nw wpj r# jr.tj NN jm sp-4 Ddmdw h#y NN jj.n=j m sXn=k jnk Or mDd.n=j n=k r#=k jnk s#=k mrj=k … ‘Setem, taking of the foreleg, the second time. Opening of the mouth and the eyes of NN therewith, four times. Words to be spoken: Hail NN, I have come in seeking you, I am Horus. I have apportioned400 your mouth for you, I am your beloved son …’401 However, as explained above, the epithet msj pr.t seems to refer to Ptah. In our text this event is located in the ‘house of grain’, which, as discussed above under 27,7 , seems to serve as an equivalent of the Hw.t-nwb ‘the house of gold’, the usual place of the opening of the mouth of Osiris.402 Compare, for instance, the speech of the lector priests in the third western Osirian chapel in the temple of Dendera: wpj.n=j n=k r#=k m-Xnt Hw.tnwb smn.n=j n=k o.wt=k Hr nHp ‘I have opened your mouth for you within the house of gold. I have made your limbs firm for you on the potter’s wheel.’403 In my opinion, the preceding passage referred to the assembling of the limbs of Osiris in form of the corn-mummy, which is now followed by the opening of its mouth. A ‘great opening of the mouth’ of Sokar-Osiris is also mentioned as part of the festivities in P. Louvre N. 3176, taking place on the 24th of Khoiak, the same day as the Great Ceremonies.404 For the second half of this passage, original text and gloss provide antipodal statements. Whereas the original refers to the child, i.e. Osiris, as being safe in solitude, the gloss characterises it as a state of suffering.405 With respect to loneliness in connection with Osiris, the Introducing the Multitude says: ‘Child who walks in his loneliness, without a time of cessation for him’406; or ‘Come that might see you! Do not sit in loneliness’407; and ‘The brother is in his loneliness, his sister is in her wailing.’408 The negative sense of our passage that is highlighted by the gloss is also the topic in the first nocturnal hour of the Hourly Vigil: jrj=n =f rmj(.t) hwt=n n wo=f ‘We (will) make weeping him and lamenting due to his loneliness.’409

397 398 399 400 401 402 403 404 405 406 407 408 409

P. Sallier 1 (P. BM EA 10185), col. 8,6 (Gardiner, LEM, 86). Wb V, 169.V. See Sandman Holmberg, Ptah, 94–97 and Altenmüller, Synkretismus, 65–66. The reading follows Quack, in Carlsberg Papyri 7, 86 ‘eingeteilt(?)’. Scene 45, see Otto, Mundöffnungsritual I, 102 and II, 106 and Quack, in Carlsberg Papyri 7, 86. Compare also Scene 25 (Otto, Mundöffnungsritual I, 52–53 and II, 78–80). See Kucharek, Klagelieder, 335 for more details on this. Dendera X, 390,7–8. See the translations by Cauville, Chap.os. Traduction, 210 and Kucharek, Klagelieder, 335. P. Louvre N. 3176, col. 5,7 (Barguet, Louvre 3176, 16, 18, and 48). See further Quack, in Carlsberg Papyri 7, 137 with reference to similar mentionings of the opening of the mouth. For the word wXd, see Kolta/Tessenow, ZÄS 127, 38–62 and Kucharek, Klagelieder, 116. P. BM 10081, col. 8,17. P. BM 10081, col. 8,20. P. BM 10081, col. 13,4. Pries, Stundenwachen I, 97–98 and II, 24, λ‘. For further textual references to the dramatic aspect of Osiris

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27,17

P.B, col. 2,18–19 reads: sjw n=T wsr.t Hnw.t nj snD(=T)(?) #.t r=j ‘Praise to you, mighty one, mistress! You were not afraid of the moment (of attack) against me.’410 In both texts, although they deviate in parts from each other, this line seems to refer to the fact that Isis was not afraid of Seth, when he intended to attack her son Horus. Unfortunately, the gloss is damaged in the area that contained the equivalent of the unusual word s#T# in the original text.411 Furthermore, the sign after looks unusual. Instead of the seated woman, the two little strokes on top of the sign might suggest that was written here, so that the text would read … #.t ctS r=j ‘… the attack of Seth against me’. 27,18

This gloss-line and the one below were fixed with ancient patchings.412

27,19

The division of the lines is different in P.B, col. 2,21 and so is the sense: sm#r=T oH# Hr Qn[…] ‘You impoverished the fighting one because of […] offence.’413 P.B, col. 2,22 and P.WL, col. 2,2–3 further insert the following passage: m wnj r nTr Hnw.t sHD=T w#.wt m kkw ‘while hurrying to the god, mistress. May you illuminate the paths in the darkness.’414 P.WL, col. 2,3 has sHD n=T ‘illuminate for yourself’. 27,20

From here, a third copy of our composition is preserved, namely P.A. The stptj.w are also mentioned a bit later in our text, 28,19, in a group of other individuals. Further on in the original text, it seems as if Ss#.w ‘the wise ones’ or ‘skilled ones’415 was written. The traces preserved in the gloss, however, suggest a reading S#s.w ‘the ones who proceed’.416 But I could not find another attestation of either of these words. However, single divinities with such names seem to be mentioned. In Pyramid Text Spell 540, for instance, reference is made to a being called Cs#, but with a different writing than ours, who should open the mouth of Osiris or the deceased.417 A divinity called C#s seems to be known from the Book of Caverns, as one of the beings that drag the sun bark out of the underworld, but also as one of the 77 gods of Pharbaitos, slaying the enemies.418 The word is also known as a sacerdotal title in the nome of Busiris.419 P.B, col. 2,25 reads Ss#=n m ...420 However, since P.B and P.A are usually completely identical and P.A, col. 1,1 has clearly , without an n, I would suggest interpreting the n as a writing mistake, instead of Backes’ proposal of reading stp.tjw zS=n m wnw.t H[w]y(.t) ‘Schlächter/Auserwählte(?), lasst uns dahingehen/öffnen(?) in der Stunde der Flut!’421 From

410 411 412 413 414 415 416 417 418 419 420 421

being alone, see Backes, Papyrus Schmitt, 133–134. In detail on the state of loneliness in connection with Isis, Nephthys, and Osiris, see Kucharek, Klagelieder, 560–565 with further textual references to the solitude of Osiris in the Hourly Vigil, and Smith, BM 10507, 107. Backes, Papyrus Schmitt, 135–136 reads #d. Nevertheless, compare the gloss of P.BM. However, this might be a very unusual writing of snD, which is written, also unusually, in P.B, col. 2,19. See chapter 3.1.1 for more details. Backes, Papyrus Schmitt, 136–137. Backes, Papyrus Schmitt, 137–139. See Wilson, Lexikon, 1027–1028. See Wilson, Lexikon, 990. PT §1329b; compare Otto, Mundöffnungsritual II, 5 and LGG VII, 111c. Compare the entries in LGG VII, 27b. Klotz, in Altägyptische Enzyklopädien, 736 and Osing, Hieratische Papyri, 269, pl. 28A (D10). Cs# is written , which is a common writing, see Wilson, Lexikon, 1027 and Wb IV, 543. Backes, Papyrus Schmitt, 139.

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436

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

my point of view, all three versions refer to a group of people, as was the case with the preceding two groups. The hour of the flood refers, in my opinion, to the completion of the production of the corn-Osiris, i.e. the complete reassembling of his limbs and his renewal of life, with which the entering of the Nile flood is equated. 27,21–22

The word k#p in the original text does not have a determinative, but the house-sign is written in the gloss and P.B, col. 2,26, wherefore I propose a modification from the verb k#p which means ‘to hide, cover’.422 The house-sign further suggests a word for a place, so that the place where the enemies hide seems to be logical to me. Backes translates ‘geschnappt’ which is not convincing to me due to the clear determinative.423 Backes suggests the translation ‘Entfernt ist der Mangel’ for Hrj g#wj.424 However, the determinatives provided for Hrj, especially in the gloss of P.BM, speak for the noun rather than the verb Hrj ‘to be far’, which is usually determined by .425 The word Hs.w in the original text can, in my opinion, be interpreted in two ways, firstly by reading m Hs#.w ‘through fear’, an expression that was commonly used for the spreading of fear by the god or king, for example, on the battlefield.426 Thus, our text could refer to the terror that is caused, here, by Isis. Secondly, based on the gloss, the word could be related to movement, thus meaning ‘to turn away’427. In the Book of Caverns, four bound enemies are depicted upside down being called ssy.w. A passage from the related text reads: ntTn nn wdj.w Dw.t jrj.w Snn.t Xntj dw#.t jw Wsir Xntj jmnt.t wD=f-Tn n sDb.w=Tn sjp=f-Tn m Htmy.t m prj.t m r#=j r=Tn jnk Ro … ‘You are those that committed evil, that did what afflicted the foremost of the underworld. Osiris, the foremost of the West, consigns you to your punishment and he destined you to the place of execution according to what came forth from my mouth against you. I am Re …’428 Werning suggests in his study on the Book of Caverns either a translation ‘Verbrannte’, or ‘Bewegungsunfähige(?)’ for ssy.w429, but, due to the leg-determinative in our text, I would prefer reading ‘immobilised ones’ for our text. Furthermore, the example from the Book of Caverns seems to prove the evil nature of the ssy.w against Osiris, wherefore I would suggest interpreting ss.w in our text in the same way, especially in connection with the Xmy.w-foes that were just mentioned at the beginning of this line.430 On the other hand, P.B, col. 2,27 points in another direction by determining Hss with which Backes translates as ‘Wasserzauber’.431 This and the preceding passage have, in my opinion, the same structure, first referring to the evil ones, the enemies, and then to the good ones in contrast: ‘May you be aggressive

422 423 424 425 426 427 428 429 430 431

For a detailed discussion of k#p ‘to hide, cover’, see Garba, DE 42, 25–39. Backes, Papyrus Schmitt, 140. Backes, Papyrus Schmitt, 141. See for example the entries in Wb III, 145 and Wilson, Lexikon, 668–669. In this context, a word Hrj.w ‘foes’ is also attested, see Wilson, Lexikon, 670. Compare also the entries for Hrjtj ‘der Schreckliche’ and Hrjtj.w ‘die Schrecken verbreiten’ in LGG V, 464a. See Wilson, Lexikon, 675–676. Faulkner, CD, 177. Werning, Höhlenbuch II, 152–153 and Piankoff, BIFAO 42, 28 and pl. XXXVI–XXXVII. Werning, Höhlenbuch II, 151. See further his detailed remarks on the word ss on p. 514. For further references to the ss.w, see the entries in LGG VI, 598a. See more on the reading of the Berlin-parallel, Backes, Papyrus Schmitt, 141.

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15.7 The Great Ceremonies of Geb

437

against the aggressors, (while) the chosen ones and the wise ones are in the hour of the flood’ and ‘The foes are in enclosure/are presented in the middle of (their) coverts/hiding places, being in the midst of deprivation as those that turn away/through fear(?), (while) Egypt is governed’. However, Backes suggests a completely different interpretation of this second part, by translating ‘Sein Moringabaum wurde ersetzt’ for jdn b#Q=f in P.B, col. 2,28.432 I would prefer to understand this passage as a reference to Horus, explaining that he is the deputy of Osiris. This is similarly expressed in a number of other texts, such as in the temple of Edfu, where it says: … oxm Dsr X.t jt=f jdnw s.t=f ‘… the falcon who hallows the things (= relics) of his father, who substitutes in his (= Osiris’) place’433; and jwow wtT.n=f r jdn s.t=f ‘the heir whom he begot in order to substitute in his place (as king).’434 Compare further the epithet of Horus Behedety in the temple of Edfu: jwo n=f B#Q.t ‘who inherits Egypt for himself’.435 The fact that the word b#Q.t ‘dazzling-eye’ was used to refer to Egypt in our text passage that is spoken by Horus is also striking, since the expression is connected with the eye of Horus as object of the battle between Horus and Seth.436 27,23

Although the signs in P.B, col. 2,29 indeed look like , I am not certain whether that was really written in P.BM. I rather think that the scribe first wrote and washed it out— traces of the bottom of each sign are still visible—and then wrote on top of it. Probably we have a confusion with the god Optj437 who amongst other things is also known from the Glorifications I, where he is mentioned together with Khnum as raising and rejuvenating Osiris.438 The sun-determinative in the original text might be due to confusion with the word Sw.t ‘shadow’. The clear writing snw in the gloss, however, suggests that the same word is meant here as in 34,14, where Isis and Nephthys are definitely referred to, although even the gloss does not provide any determinative, which is quite unusual. Compare further the abbreviated writing for sn.t=f in the Introducing the Multitude.439 This would strongly suggest that in our text w was corrected into f in the gloss, so that maybe sn.w=f ‘his sisters’ should be read. 27,24

For Osiris identified with the moon, see the commentary above under 25,4.440 The word h(#)b is a bit puzzling here. Backes suggests that the passage means ‘dass er betrete und

432 Backes, Papyrus Schmitt, 143. Although it would sound unfamiliar, I would not totally exclude the reading ‘His (= Osiris) Egypt is governed’ for P.B, col. 2,28. One should note that none of the versions provides a tree-determinative. However, they all have the town-determinative. 433 Edfu I, 85,15–16. See the translation by Egberts, In Quest of Meaning, 106. The expression jdn s.t=f Xntj onX.w ‘the one who substitutes in his place in front of the living’ is further found in the temple of Philae (see Philae-Photo 2014). 434 Edfu I, 285,10–11. See also Wilson, Lexikon, 127. 435 Edfu I, 49,15. 436 See Otto, LÄ I, 76. 437 For a discussion of the reading Hptj ‘he of the oar’ instead of Hpwj ‘der Gott des Wedels(?)’ in LGG V, 123b, see Roberson, Awakening of Osiris, 24, with n. 107. 438 See Assmann, Totenliturgien III, 54 and Roberson, Awakening of Osiris, 24. More information on the god Hptj and his connection to Osiris is provided by Assmann, Totenliturgien III, 63; Herbin, Parcourir, 124, and LGG V, 123b–124a. 439 P. BM 10081, col. 13,4. 440 For the solar and lunar aspects of Osiris, see further the literature provided by Smith, BM 10507, 60.

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438

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

eintrete’ referring to ‘ein irgendwie geartetes „Betreten“ des Kultbezirks durch den Gott’.441 Another way of understanding is probably offered by the usage of h(#)b in the Songs, where it says: hb p.t r t# jh#y mj.n Hno=j T#j.w Hm.wt m njw.t HH nb=n Smj=j t# r h#w nb=n mj n=j hb p.t r t# ‘Heaven has been cast down to the ground. Hail, come with me! The males and females in the city are seeking our lord. I have traversed the earth to be near our lord. Come to me, for heaven has been cast down to the ground.’442 Osiris is further called h#b nw.t ‘the one whom heaven sent’ in the Songs.443 In this text, the word hb is used in the sense of ‘alight on’ or ‘touch down’444, which I would also suggest for our text. The suffix =f refers to the sun, which alights and enters the underworld in order to enlighten the realm of the dead. The following section, therefore, refers to Osiris as being exalted over the right eye, since he is the moon in the sky, while the sun is in the underworld. 27,25–26

In our text, the right eye seems to be identified with the previously mentioned sun disc. The word snfnf is very rare. However, it can be found in late temple texts, such as in the wpS-bsn-ritual in the temple of Edfu, where the king says: Ssp.n=j HD #m=j-sw m j#bj=j dwn=j wnmj=j xr wob snfnf n.t #X.t=k ‘I have taken the mace, I have seized it with my left (hand). I have stretched out my right (hand) holding purity which pours out from your eye.’446 A passage from an offering of an eye-make-up-scene in the temple of Edfu might convey the same idea as our text: … Hr snfr wnm.t Hr s#X j#b.t Hr smor #X.tj m (j)X.t=sn sw mj Xntj-jr.tj jrj s#w n nTr.w sonX onX.tj m jmj(.t)=sn ‘… he (= the king) makes the right eye beautiful and glorifies the left eye and provides the two #X.t-eyes with their things. He is like Khenti-irti, who accomplishes the protection of the gods, who causes the two onX.t-eyes to live with what (comes forth) from them.’447 For the connection with the flood, see also a text from the temple of Esna: … joH pw sHD grH m jrw=f j#b.t Hn Sno m Xoj=f grH nTrj m Hb wny wbn.tj stw.t=f psD t#.wj jr.w jw nTr o# m xnj Hr nSm.t nfr.wj Xoj=k m Hrj-jb nwy.t Hopj wsr ntj Hr mw … ‘… It is the moon that illuminates the night with its form. The left eye obstructs the cloud in its appearance in the divine night at the festival. The light shines, its rays illumine the two lands in their entirety448, when the great god is travelling in the Neshmet-bark. O how beautiful is your appearance in the middle of the waters, the strong flood, which is upon the water …’449 According to von Lieven, the flood might be a reference to the connection of the rise of the Sirius and the entering of the Nile inundation.450 Our text probably establishes such a connection as well. 445

441 Backes, Papyrus Schmitt, 145. 442 P. Bremner-Rhind, col. 12,12–16 (Faulkner, Bremner-Rhind, 22–23). See the translations by Faulkner, JEA 22, 129; Kucharek, Klagelieder, 179, and Smith, Traversing Eternity, 114–115. 443 P. Bremner-Rhind, col. 2,20 (Faulkner, Bremner-Rhind, 5). See the translations by Faulkner, JEA 22, 123; Kucharek, Klagelieder, 168, and Smith, Traversing Eternity, 105. 444 See especially the commentary by Kucharek, Klagelieder, 213–214. 445 See also Wilson, Lexikon, 236. 446 Edfu II, 62,5. See also Wilson, Lexikon, 863. See further on this word and its meaning Beinlich, SAK 7, 12 and Wilson, Lexikon, 863. 447 Edfu VII, 278,1–2. See the translation by Kurth, Edfou VII, 522. 448 Wb I, 105.3–4. 449 Esna 414,1–2. See the translation by von Lieven, Esna, 72–73. 450 Von Lieven, Esna, 77.

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15.7 The Great Ceremonies of Geb

439

Backes, however, reads snfj(?)=f mHH(?)=k dny.kw(?) ‘Er wird Luft spenden, wenn du im Wasser treibst, während ich zurückgehalten bin(?).’451 P.B, col. 2,33 and P.A, col. 1,9 in my opinion both have dnj.kw ‘while I was mourning’452. As will be apparent from the synopsis, P.B and P.A usually provide exactly the same writings, suggesting that they were copied from the same original. I am interpreting the eye-sign as a determinative for dnj, characterising this word here as specific way of mourning by crying. Compare two passages from the Great Decree for the same notion: Xrw sgb o# m pr-Cnt#y.t dnwj Qd m sD.t m-Dr m## #s.t sn=s Wsjr … ‘The sound of a loud cry in the house of Shentayt. Shrieking. Making a circuit with a torch when Isis has seen her brother Osiris …’453; and a passage from the speech of Nephthys: Ttf n=f j jr.t tr n=f j Xrw dnj.t n=f j#kb k# ‘Overflow for him, o eye. Show respect for him, o voice. Cry out for him, lament the bull.’454 Rather than following Backes’ suggestion in reading jw gr(.w) ‘Das Klagen ist verstummt’455, I would propose interpreting jw gr as the common particle combination.456 27,27

The verso of col. 28 comprises two further lines of text, which definitely cannot be related to a specific passage of the recto, but the first line might belong to this sentence: […] m(?) sjor=s (?) Hr St# ‘[…] while(?) she(?) caused to ascend […] while hiding.’ It therefore seems as if P.BM originally had a further sentence after js X#r St#=s which was not included in P.B or P.A. P.B, col. 2,35 and P.A, col. 1,11 determine St# with , so that Backes prefers the translation ‘Dabei ist die Witwe kummervoll gestimmt’.457 Schott suggests reading the sign that looks like tjw to me as , likewise the sign in front of St# in the gloss.458 27,28

Backes reads ‘Knabe, komm um des Wohlergehens willen’, interpreting as a writing of mj ‘come’.459 However, I could not find another example for mj written in this way and usually the scribe uses a clear writing for this word, as, for instance, in 28,11. P.B, col. 2,37 reads: mHr=j Hr=s mHr=j r=s ‘I am sick because of it. I am sick more than/concerning it.’460 Compare, for instance, a passage from the Great Decree: wo m wo … rmj=s pr=f mHr n g#=f ‘Lonely one, do not be isolated … she will weep while his house grieves at being deprived of him.’461

451 Backes, Papyrus Schmitt, 146. 452 For dnj, see Wilson, Lexikon, 1199–1200. The first person singular would again refer back to Horus, who was speaking in the previous passages. 453 P. MMA 35.9.21, col. 4,15–16 (Goyon, Imouthès, pl. III). See the translations by Kucharek, Klagelieder, 281 and Smith, Traversing Eternity, 79. 454 P. MMA 35.9.21, col. 7,14–15 (Goyon, Imouthès, pl. VI). See the translations by Kucharek, Klagelieder, 287 and Smith, Traversing Eternity, 83. On the eye as one of the seats of the manifestations of mourning, see further Kucharek, Klagelieder, 373–374. 455 Backes, Papyrus Schmitt, 148. 456 Gardiner, EG, 188 (§255). 457 Backes, Papyrus Schmitt, 148. 458 Schott, Notebook, 85. 459 Backes, Papyrus Schmitt, 148. 460 Backes, Papyrus Schmitt, 149 on the other hand translates ‘Ich leide ihretwegen, ich leide mehr als sie.’ 461 P. MMA 35.9.21, col. 5,2–3 (Goyon, Imouthès, pl. IV). See the translations by Kucharek, Klagelieder, 281 and Smith, Traversing Eternity, 80.

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440

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

27,29

P.B, col. 2,38 reads mHr=j m nw mn=j jm=f ‘I am sick from this, I am suffering from it.’462 28,1

It seems as if the text does no longer provide epithets of Seth, but changes to refer to Horus, otherwise one would expect the preposition r ‘against’ instead of Hr.463 The epithet oH# Hr jt=f ‘the one who fights on behalf of his father’, on the other hand, is attested for Horus.464 28,2

The separation of the necks of the rebels is well-known from a number of other texts as the following list of examples shows: rdj wsr(.t)=k n NHb-k# ‘Your (= Seth) neck is given to Nehebkau.’465 In the Ritual of Overthrowing Apopis, it says: jw tp=k r nHb(.t)=k ‘Your (= Apopis) head is separated from your neck’466; and: mnH(.w) spd(.w) ds snj=sn tp=k jw=sn nHb.t=k ‘The sharp-knifed butchers, they cut off your head, they separate your neck.’467 Compare further the jw.w nHb.wt ‘those who separate necks’ as a designation of the seven spells in Coffin Text Spell 691 and Book of the Dead Spell 71.468 In the Book of Caverns, the enemies of Osiris are called: Xftj.w n.w Wsjr jw.w tp.w jwtj.w wsrwt=sn … ‘Enemies of Osiris, with separated heads, whose necks are non-existent …’469 Due to this number of examples that show the frequent combination of jw ‘to separate’ and the necks of the enemies, and especially considering the -determinative of sjw in the gloss, I would prefer interpreting sjw as the causative form of jw. Furthermore, although the so-called stakes of Geb are known from the Book of Gates where they are always referred to in connection with Geb, I would favour an interpretation of wsr.t here as the necks of the enemies that were caused to be separated by Isis, invoked in the following, rather than Backes’ suggestion sjwj(.w) n=T wsr.wt sbj.w ‘Die Richtpfähle der Widersacher sind dir überstellt worden’470, since no explicit reference to Geb is made in our text. P.B, col. 3,12 reads sD=T nwH.w jt=j ‘You have broken the bonds of my father.’471 Although the version of P.BM (sD=T nw.w) makes sense, it might also just be the case that the scribe forgot the H. It seems further that the scribe of the gloss added the word oH#, but unfortunately the preceding words in the gloss are not preserved. 28,3

The following lines provide a hymn to Isis. The list of epithets in this line is well-known for her.472 28,4

The singular form nSn-jb was used in 28,1 as an epithet of Horus, there as a way to express that all evil of the enemies will be used against them. Here, the plural determinatives of both

462 […] jm=f is also preserved in P.A, col. 1,14. 463 See also Gardiner, EG, 128 (§165) for oH# Hr. 464 See Edfu VI, 287,1. Compare further the references for nSn-jb and nSn.t-jb in LGG IV, 360c and 361a, which are all attributed to good gods. See also the commentary by Backes, Papyrus Schmitt, 158. 465 P. BM 10252, col. 5,19. 466 P. Bremner-Rhind, col. 31,12 (Faulkner, Bremner-Rhind, 83). See the translation by Faulkner, JEA 24, 45. 467 P. Bremner-Rhind, col. 26,14 (Faulkner, Bremner-Rhind, 58). See the translation by Faulkner, JEA 23, 172. Similar in P. Bremner-Rhind, col. 30,10 (Faulkner, Bremner-Rhind, 78 and Faulkner, JEA 24, 43). 468 CT VI, 323s. See Faulkner, AECT II, 257 and Lapp, Tbt 7, 362–363b. 469 Piankoff, BIFAO 41, 10 and pl. IX and Werning, Höhlenbuch II, 38–39. 470 Backes, Papyrus Schmitt, 159. 471 Backes, Papyrus Schmitt, 160. 472 See the commentary by Backes, Papyrus Schmitt, 162–164 for other attestations.

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15.7 The Great Ceremonies of Geb

441

nSn and jb clearly connect these two words with the rebels. P.B, col. 3,16 and P.PC, col. 1,3 provide the group which Backes reads as gmj.473 28,5

An epithet jwow n mw.t=f is also attested in the Mammisi of Dendera for the Bes-god Hy.tnfr.474 cnn n jt=f is further attested in Edfu, for one of the temple gods in the procession of the nomes.475 28,6

The differences between original text and gloss are very interesting, since the close resemblance of the hieratic writings of nb ntj and nb t#.wj as well as wn sjw=f and wn=s jm=f, respectively, shows, how easy it is to misread the original text as seems to have happened to the scribe. Although the Berlin- and the Hood-Hearst-parallel also have nb.t t#.wj like the gloss in P.BM, the last part of the passage reads sjw=f n=T as in the original text of P.BM. M wnj in the original text allows in my opinion two possibilities of translation. It could be either a negative imperative with wnj meaning ‘to pass by’, addressing the goddess directly, or it could be the preposition with an infinitive, in this case with wnj having the meaning ‘to hurry’. In the gloss, only the second option is possible, since the last part refers to Isis with the suffix =s, which excludes a direct address to her. 28,7–8

Burkard states that the reasons for the use of as determinative for Sfd are not apparent. However, Wilson explains in her dictionary that ‘the word comes from the verb Sfd “to tie, to pack” and it is specifically a book which can be held in the hand—a handbook’.477 This, in my opinion, explains exactly why the determinative is not only used in the original text, but also in the later gloss. Wilson further declares that these were presumably bookrolls ‘to be used “in the field” rather than being stored in an archive’. The next section starts with an invocation to Osiris and the question ‘where are you’ which is also found a bit later in the text, in 28,15. I would interpret s#w in the original text as ‘wise man’, which is further attested for Osiris in Book of the Dead Spell 174: jnD-Hr=k s## Qm#.n-Tw Gb msj.n-Tw Nw.t ‘Hail to you, wise man, Geb has created you, and Nut has born you!’478 NXn ‘child’ as epithet of Osiris is attested three times in the temple of Dendera.479 Although Burkard does not specify the determinative of s#s# in the gloss, but only writes a question mark480, the walking legs seem to be rather clear, so that the reading s#s# ‘to destroy, attack’481 is sure. The group s#s# nXn has also been included in LGG VI, 158c, but without a translation. In the gloss, the phrase Qd nn wp.t=f is directly connected to the preceding passage which suggests that these epithets were seen as a group. While the gloss of P.BM and P.B, col. 3,22 provide only the eye as the determinative, the original text of P.BM has further after Qd. This suggests either a reading Qd jrw ‘with sleeping form’ or an interpretation as one word 476

473 474 475 476 477 478 479 480 481

Backes, Papyrus Schmitt, 165. See LGG I, 174c. See Edfu IV, 176,3 and LGG VI, 387a. Burkard, Osiris-Liturgien, 180, n. 3. Wilson, Lexikon, 1006. Ratié, Neferoubenef, pl. XIV, l. 506. See also LGG VI, 125a. Dendera I, 80,9; II, 47,10, and X, 179,11. Burkard, Osiris-Liturgien, 307. Wilson, Lexikon, 794 and Wb IV, 25.

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442

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

with two determinatives probably meaning ‘the sleeping form’. Two other instances of Osiris being called Qd ‘form’, also with the mummy-determinative, are known to me, one in the Great Decree and the other in one of the Osiris-chapels in the temple of Dendera.482 The translation ‘sleeping one’ seems to be certain for the gloss of P.BM and P.B, col. 3,22.483 P.PC, col. 1,8 might have misread Qd jrj. 28,9

Burkard reads wrD m nj-jb=f ‘der Müde, der Liebling’ for P.B, col. 3,23 and Backes suggests wrD m n(n)j jb=f ‘Müder, da sein Herz reglos ist’484. Due to the fact that even the scribe of the gloss did not add a determinative after nn, which is usually the case, I interpret nn as the demonstrative pronoun.485 For the following epithets of Osiris, I would like to propose an alternative interpretation to that of Burkard who reads Sdj js pw jwtj Xm n=f ‘der Retter ist er, den man wohl kennt(?)’.486 I understand as one word with the bird not being the sign for jwtj, but the determinative of jspw, which, although only rarely attested, exists with this determinative, meaning ‘to ache with hunger’487. The epithet ‘saviour of the one who aches with hunger’ would refer to Osiris as the god of vegetation, out of whose body the plants sprout, so that nourishment is provided for those who go hungry. Furthermore, Xmt clearly is written in all versions and not Xmj, so that a writing mistake, as proposed by Burkard488, seems unlikely to me and Xmt makes sense from my point of view. The gloss, however, does not provide a determinative for jspw, which suggests that the later commentator interpreted it as js pw, so that in this case I would prefer either the translation ‘for whom (the saviour = Osiris) (one) takes thought’ or ‘who plans/thinks for himself’, referring it actively to Osiris, probably in the same sense as the expression Qm# n=f ‘to create for himself’ in 24,21.489 28,10

The second part beginning with skj … is omitted in P.A, col. 2,2, and P.B, col. 3,26 writes … j#r=sn ‘… their sadness’ as well as P.PC, col. 2,1. Very often skj ‘to wipe away, to efface’ is used in connection with the mouth and the eyes in the Opening of the Mouth ceremony, as an expression of being pure and free of dirt.490 Smith and Faulkner interpret j#r as an expression for the dishevelment of the hair of Isis and Nephthys.491 Kucharek provides the following definition for j#r: ‘vielleicht ist an dieser Stelle das den göttlichen Klagefrauen eigene, beutelartige weiße Kopftuch gemeint … bzw. die blaue dreiteilige Perücke, die in der Spätzeit an die Stelle der weißen Perücke zu treten scheint.’492

482 Dendera X, 405,11 and P. MMA 35.9.21, col. 5,12 (Goyon, Imouthès, pl. IV). Kucharek, Klagelieder, 282 translates ‘Schlafender’, but, as Smith, Traversing Eternity, 81, n. 65 has shown, the determinative argues for the meaning ‘form’. 483 For further information on Qd, especially considering its meaning as ‘sleep of death’, see Kucharek, Klagelieder, 355–356. 484 Burkard, Osiris-Liturgien, 181 with n. 6 and Backes, Papyrus Schmitt, 169. 485 See also 24,5 for a similar construction. 486 Burkard, Osiris-Liturgien, 181 with n. 7. 487 Wb I, 132.13 and Lesko, Dictionary I, 54. 488 Burkard, Osiris-Liturgien, 181, n. 7. 489 See the commentary there. Compare also the epithet Xmt ‘der Erdenker’ in LGG V, 746a. 490 See the references in Wilson, Lexikon, 941–942. 491 Smith, Traversing Eternity, 112 and Faulkner, JEA 22, 127. 492 Kucharek, Klagelieder, 208. For details about the j#r.t-wig and its occurrences in other texts, see Kucharek, Klagelieder, 206. Add further the epithets nb j#r.t ‘lord of the wig’ (LGG III, 564b) and nb.t j#r.t ‘mistress

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For this, compare a phrase in the Songs: j(#)kb=sn n=k m j#r ms bb.w(t) tp ‘They mourn for you with (their) j#r-wig. The wigs of the head are brought.’493 Backes translates ‘indem sie deinetwegen ihre Frisur zerwühlen’494, but I think that the sentence would have been written after rHH.tj Hr m#T, if this meaning would have been intended. Its position after the reference to the return of Osiris, argues in my opinion for the understanding that the sadness can be removed, since it is not longer necessary.495 28,11

The sentence mj dj n Xn.wt=k is found in the Songs as well.496

28,12

Compare the same passage in the Songs: jw=k n X#r.tj pxr n=k psD.t tm.t Xsf=sn n=k ctS m jj(.t)=f #h# rn=f m-H# k(#)r m-b#H jt=k Ro wD=f Xsf sbj.w mj dj n Xn.w=k ‘May you come to the two widows. The entire Ennead will serve you. They will drive Seth away for you when he comes, the one of wretched name behind the shrine in the presence of your father Re. He will give a command to repel the rebels. Come here to your singers.’497 The second part of the passage matches ours only with Re as acting god and not Geb. The invocations of the two singers to Osiris requesting him to come to them follow in the Songs, but precede the whole passage in the Great Ceremonies. Furthermore, the beginning of the line deviates in the two texts, as Quack has already noted, suggesting that this verse was probably passed on in a corrupted form with mdw=k missing.498 Already Coffin Text Spell 45 states: d#r.n=f n=k Xftj.w=k sbj.w Hr=k m-xnw pr-nfr ‘He (= Geb) has subdued your (= Osiris) enemies for you, who have rebelled against you in the middle of the funerary workshop.’499 28,14

Again, an exact parallel for this line is found in the Songs: Ssp-Tw jmj.w dw#.t m Hoo ng# n=k Gb jmj=f ‘Those who are in the underworld will receive you in jubilation, and Geb will break open what is in him for you.’500 The parallels have also n=k. Kucharek and Backes have already explained that the passage in the Songs definitely refers to the underworld, more precisely, Geb as the personification of the earth opens himself in order to receive Osiris in the underworld.501 In addition to the examples cited by Kucharek, the Abydos Stela of Thutmosis I uses a similar expression, but to refer to treasures of the soil and not to the un-

of the wig’ (LGG IV, 3b), and the pr-j#r.t ‘temple of the wig’ (von Bomhard, Naos, 70–74). 493 P. Bremner-Rhind, col. 9,21 (Faulkner, Bremner-Rhind, 17). The translation follows Smith, Traversing Eternity, 112. Faulkner, JEA 22, 127 translates also ‘dishevelment’, but Kucharek, Klagelieder, 176 interprets j#r as the wigs. 494 Backes, Papyrus Schmitt, 170. 495 The same sense ‘sie wischen weg für dich ihre Trauer’ is expressed by Burkard, Osiris-Liturgien, 181. 496 See P. Bremner-Rhind, col. 4,8 and 10; 5,1 (Faulkner, Bremner-Rhind, 7 and 9). See further Faulkner, JEA 22, 124 and 125; Kucharek, Klagelieder, 169, 170, and 196; Smith, Traversing Eternity, 106 and 107; Burkard, Osiris-Liturgien, 182, 308; Quack, SAK 27, 303, 305 (a), and Backes, Papyrus Schmitt, 170. 497 P. Bremner-Rhind, col. 4,3–8 (Faulkner, Bremner-Rhind, 7). See the translations by Faulkner, JEA 22, 124; Kucharek, Klagelieder, 169, and Smith, Traversing Eternity, 106. 498 Quack, SAK 27, 305, b. See further the remarks by Kucharek, Klagelieder, 196 and Backes, Papyrus Schmitt, 171–172. 499 CT I, 195f. See the translation by Faulkner, AECT I, 39 and Donohue, JEA 64, 145. For further information on Geb repelling the enemies of Osiris, see 25,8. 500 P. Bremner-Rhind, col. 16,28–29 (Faulkner, Bremner-Rhind, 31). See the translations by Faulkner, JEA 22, 132; Kucharek, Klagelieder, 184, and Smith, Traversing Eternity, 119. 501 Kucharek, Klagelieder, 221–222 and Backes, Papyrus Schmitt, 173.

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derworld: ntk nwb n=k jmy HD wn.n n=k Gb jmj.w=f rdj.n n=k v#-Tnn (j)X.t=f ‘Yours is gold, silver belongs to you. Geb has opened what is in him for you and Tatenen has given you his things.’502 28,16

From here, the scribe started using the repetition sign instead of writing ntf pw, when a passage did not need to be commented.503 The parallels P.B, col. 3,33, P.A, col. 2,8, and P.PC, col. 1,8 phrase this question without the negation nn. Our version very nicely emphasises the wondering of Horus about the fact that his father is not yet with him, by using the negation to enhance his question. 28,17

Backes translates ‘der Weg des “Anmeldens”’ and interprets this as the way which Osiris has to go when he comes to the netherworld.504 28,18

Part of the o#-sign is covered by ancient patchings. Large patchings were also fixed at the verso of col. 28.505 Compare the similar sentence a bit later in our text: Dd.w m Hb w#g Xft jnj o#.wj Hr nTr ‘What is to be said at the Wag-festival, when the doors have been closed behind the god’506; and the gloss of 25,11: smj=k nn jrj Hr Wsjr hrw Hb w#g ‘May you announce this that is done for/because of Osiris (on) the day of the Wag-festival.’ The Ritual for Felling Seth and His Confederates and the Ritual for Driving Away the Aggressor had also to be performed in the temple of Osiris, with the latter mentioning the Wag-festival among a list of other feasts as well.507 For the unusual writing of the w#g-festival in the parallels, P.B, col. 3,35, P.A, col. 2,10, and P.PC, col. 1,10, see the remarks under 25,11. However, Backes reads m-Xnt H#b ‘zu Beginn der Festzeremonie’. He further states: ‘Ebenfalls bemerkenswert ist, dass die Angabe eines bestimmten Datums zur Rezitation mitten in einer langen Liturgie erfolgen soll. Diese würde man eher ganz am Anfang oder in einer Nachschrift erwarten.’508 Of particular interest for the understanding of our text is a passage from P. Harkness: […]=w x.tj=w m[n]j grH gy mtry nhp=w xn t#y=w mtrj.t n p# 360 gm=w p# Hs Hb wg ‘[…] They will [lament] in them da[i]ly, both night and day. They will mourn in their midst during the three hundred and sixty (days). The immersed one will be discovered in the Wag-festival.’509 In this text, the corpse of the immersed one, i.e. Osiris, is said to have been discovered in the Wag-festival. This might explain the explicit mentioning of the Wag-festival in our text as well, since in the following the arrival of the god Osiris is highlighted.510 Above, in 25,16–17, our text refers 502 Urk. IV, 96,6–9; Gardiner, EG, 89 (§114), and Schlögl, Tatenen, 37. Add further the examples cited by Leitz, Panehemisis, 134 for the opening of the earth by Geb and the entry of the deceased into the underworld. 503 See chapter 11.6.5 for more details. 504 Backes, Papyrus Schmitt, 173–174. 505 Compare chapter 3.1.1 for more details. 506 See below, 31,6. 507 See P. BM 10252, col. 13,1 for the first text and compare the version of P. Louvre N. 3129, col. F,3 for the second. Compare also the Festivals of the Destruction of Enemies, which had to be performed on the Wagfestival as well; see P. BM 10081, col. 33,2. 508 Backes, Papyrus Schmitt, 175–176. 509 P. Harkness, col. 1,37. See Smith, Harkness, 54 and pl. 3. 510 Further on the Wag-festival, see Winter, Wag-Fest; Arijs, Het Wag-feest, and Végh, Feste der Ewigkeit,

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to Nedyt, the place where Osiris was murdered and according to P. Salt 825, the 17th of Thoth, one of the possible days of the Wag-festival, could be the day of Osiris’ murder in Nedyt.511 28,20

Although thj is usually used to refer to the act of the foes, meaning ‘transgress, attack’, the proposal by Backes, following LGG VII, 435a–b, to interpret it for our text as the act of the previously mentioned group against the enemy of Osiris, that is Seth, seems to me to be the most satisfactory.512 As was already the case above, when Horus was acting against the rebels, a verb normally used to describe the action of foes is employed to describe what is done to them by a good being or beings.513 Quack and Burkard, however, translate ‘die Frevler’ for thj.w.514 28,21

The epithet Htp Hr x#b does not seem to be attested for Seth, however, his name x#btj ‘crooked one’ is attested, especially in the temple of Dendera.515 Concerning the identity of the nTr o#, I would prefer Backes’ interpretation as Geb, rather than Burkard’s suggestion of Horus.516 28,22

Busiris and Abydos are also mentioned together in a list of places that are in exultation in the Ritual for Felling Seth and His Confederates and in the Second Book for Felling Seth, where the gods and goddesses of both cities are referred to as justified.517 The Book of the New Moon Festival says as a result of the banishment of Seth: THHw.t nDm-jb m Edw ‘Exultation and joy are in Busiris.’518 As a last example for this well-known statement, a passage from the Revelations of the Mysteries of the Four Balls should be cited: jmj.w Edw #bDw jb=sn nDm nTr.w jmj=sn m Hoo ‘Those who are in Busiris and Abydos, their hearts are pleased. The gods who are in them are in joy.’519 28,23

Compare a passage later in our text, that is lost today in the original text of P.BM, but still preserved in the gloss: Htp.tj m jrw=k m nTr o# Htm.tw m jrj.w=k ‘while you are pleased in your form as a great god, being equipped with what pertains to you.’520 For further support of this reading, instead of interpreting Htm in a negative way, see a passage in the temple of

511 512 513 514 515 516 517 518 519 520

393–394, and the literature provided by Smith, Harkness, 132. For the Wag-festival mentioned in connection with the pr.t-o#.t, see also Winter, Wag-Fest, 19–20. For more information on jubilation during the Wag-festival, see the commentary under 28,26. P. Salt 825 (P. BM EA 10051), col. 5,3 (Herbin, BIFAO 88, 103 and the folding plate). For the date, see also Herbin, BIFAO 88, 99–101 and 111. See also Backes, Papyrus Schmitt, 82–84, for the dates of the Wag-festival. See Backes, Papyrus Schmitt, 178. See further above under 28,4. Quack, SAK 27, 304 and Burkard, Osiris-Liturgien, 183. See the entries in LGG VI, 9b. Backes, Papyrus Schmitt, 187 and Burkard, Osiris-Liturgien, 183, n. 27. P. BM 10252, col. 14,3 and 19,19–21. P. Asasif 3, col. x+6,6 (Burkard, Asasif, 34 and Burkard, Osiris-Liturgien, 85). P. MMA 35.9.21, col. 32,7 (Goyon, Imouthès, pl. XXI). See further Goyon, BIFAO 75, 394–395 and Fiedler, Seth, 389. P. BM 10252, col. 30v,8. Note also the writing of Htm there, with as a determinative like in our passage.

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Edfu that refers to Horus being equipped with his relics (Htm [Or] m (j)X.wt=f),521 and a part of the Songs with Osiris also being equipped: nTr o# Htm-Tw m jr.w=k m Hrj r pr=k Wsjr ‘Great god, equip yourself with your forms. Do not be distant from your house, Osiris!’ 522 The versions of P.B, col. 3,40 and P.A, col. 2,15 seem to have a completely different meaning: Hm bT.t tmm.tj m wr.w n.w nTr.w ‘The abomination is driven back completely by the great ones of the gods’523; and P.D, col. 2,3 has Hm.tw tmm.tj m wr.w n.w nTr.w ‘May you be repelled and destroyed through the great ones of the gods’524, which seems to refer back to Seth who was named earlier as ‘the one that creates slaughter, who is pleased with crookedness’. 28,24

The parallels, P.B, col. 3,41 and P.D, col. 2,4, read: j Ts m525 jr=k ‘O raise yourself!’

28,25

P.B, col. 3,42; P.A, col. 2,16, and P.D, col. 2,5 have s#-t# ‘jubilation’ instead of snw-t#.

The stela of Amenmose from the 18th dynasty, which preserves a long hymn to Osiris including a narrative of the Osiris myth, also alludes to the exultation during the w#g-festival526: oS# hy m w(#)g jr.w n=f jhhy jn t#.wj m bw wo ‘Plentiful is the acclaim at the Wag-festival and rejoicing is made for him by the two lands all together.’527

28,26

29,1

P.A, col. 2,32 has two ideogram strokes, one behind St# and the other behind r#, which suggests that two words are meant and not one, as interpreted by Burkard.528 In all versions, jr is clearly written after St#; in P.B, col. 4,14, P.A, col. 2,32, and P.SI, col. 1,11 even with ideogram stroke. I would, therefore, suggest either the reading ST jrj=sn, which can be interpreted in different ways.529 Firstly, it could mean ‘being clothed with what pertains to them’.530 Secondly, it could be translated as ‘being clothed with their jrj-garment’.531 Or, by paying special attention to the writing of the word for garment in P.A, it might also be possible to interpret it as the r#-bindings. In the third western Osiris chapel in the temple of Dendera it says about these bindings: Dd-mdw jn Cnt#y.t Xntj.t Hm#g.t nj gr n=k jr.t=j xr

521 Edfu I, 480,6. See also Cauville, Osiris, 87, n. (2). 522 P. Bremner-Rhind, col. 5,21–22 (Faulkner, Bremner-Rhind, 10). See the translations by Faulkner, JEA 22, 125; Kucharek, Klagelieder, 171 and 198, and Smith, Traversing Eternity, 108. 523 Backes, Papyrus Schmitt, 179 and Burkard, Osiris-Liturgien, 184. 524 See also Quack, SAK 27, 302. 525 For the enclitic particle m after an imperative, see Gardiner, EG, 185 (§250). Backes, Papyrus Schmitt, 180, however, suggests an emendation: j Tzj {m} jr=k ‘O erhebe doch!’ 526 For the reference to the Wag-festival, see 28,18 above. 527 Stela Louvre C 286, l. 8–9, see Moret, BIFAO 30, 735 and pl. I and III. For a colour photograph, see the website of the Louvre Museum: http://cartelen.louvre.fr/cartelen/visite?srv=car_not_frame&idNotice =19145 (last accessed on 29.05.2014). It has been translated several times; see, for instance, Assmann, Hymnen, 477–482 (no. 213) and Lichtheim, Literature II, 81–86 and the literature references cited in these works. On jubilation at the Wag-festival, see further Winter, Wag-Fest, 28–30, including additional examples from the Pyramid Texts and Coffin Texts that refer to the exultation when Osiris arrives. 528 Burkhard, Osiris-Liturgien, 185. 529 For the word ST, see Wb IV, 558 and Wilson, Lexikon, 1039. 530 On this meaning of jrj, also with similar writings, see Wilson, Lexikon, 91. 531 For this specific garment, see Wilson, Lexikon, 94; El-Sayed, BIFAO 80, 215–216 (v), and Egberts, In Quest of Meaning, 132 (4).

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rmw nj oXm n=k jr.t=j xr rmw dj.tw n=k r# orf.tw x#.t=k m D#j.t532 ‘Words to be spoken by Cnt#y.t (= the widow)533, foremost of the embalming house534: My eye does not stop (weeping) for you full of tears, my eye does not dry for you full of tears. One has given r#-bindings to you and one has enclosed your corpse in the cloak.’535 In the first eastern Osiris chapel in the temple of Dendera it says: rdj.t Htp=f Hr s.t=f m-xnw hn n [m]r.w m #bd 4 #X.t sw 24 m-xnw t# St#y.t Hr.t m wnw.t 9.t ntj grH Sd.t bs pfj n snf wDo r# Hr=f jrj sbn 4 Hr orf n tm.t n.t Hm#g Qrs.tw nTr pn jm m tp-rd nb.w n Qrs mj ntj r nt-o n sm#-t# rdj.t Htp=f Hr oxm.w n.w nh.wt m rwtj Edw Hrj m-xnw t# jtr.t r jj #bd 4 #X.t sw orQ jTj r j#.t nbH.w m wnw.t 9.t ntj grH rdj.t prj=f r TpH.t xr jSd.w oQ m sb# jmntj prj m sb# j#btj HH TpH.t tn m nj rX nj rX r jj nw r nw ‘Causing him to rest in his place in the chest of [m]rw-wood536 on the 24th of Khoiak, in the upper Shetyt-shrine, in the ninth hour of the night. Removing of this (divine) image of the preceding year. Cutting off the r#-bindings on it, applying the four bandages and enclosing with the shroud537 of Hemag-envelopment538. This god is buried there with all regulations of the burial as that which is according to the ritual of burial. Causing him to rest on the twigs of a sycomore outside539 of the upper Busiris, in the jtr.t-shrine, until the last day of Khoiak comes. Taking to the mound of nbH-plants540 in the ninth hour of the night. Causing him to come forth to the cavern under the balanites-trees. Entering into the western door, coming forth from the eastern door.541 Treading of this cavern542 as something totally unknown, until this comes at (its) time.’543 This second example shows, in my opinion, the importance of the r#-bindings in connection with Osiris, since they were obviously used for the production of the Osiris-figure during the Khoiak-festival; more precisely, it was enclosed in those bindings, since the text refers to the removal of those bandages from the figurine of the previous year. This explanation does fit very well with the Great Ceremonies, which, from my point of view, refer to the production of an Osiris-figurine.544 But, in order to make it fitting to our text, a translation ‘hiding their r#-bindings’ or ‘secret are their r#-bindings’, probably as a reference to the fact that these bindings are highly valuable, might be preferable.

532 The reading and translation of this word follows Wilson, Lexikon, 1218. Cauville, Chap.os. Traduction, 224 reads D#y.t wD#.t ‘l’étoffe immaculée’. 533 LGG VII, 105a. 534 LGG V, 922a. 535 Dendera X, 412,9–11. See also the translation by Cauville, Chap.os. Traduction, 224. 536 Wilson, Lexikon, 442. Cauville, Chap.os. Traduction, 26 translates ‘cèdre’. 537 See Meeks, Mythes, 125–126 (413) for more details on tm.t. 538 For more information on Hm#g, especially in connection with Osiris, see Zecchi, Osiris Hemag, and esp. p. 67–70 for the Dendera text passage. 539 See Leitz, ZÄS 116, 44 with n. 27 for this translation. 540 Sauneron, Traité égyptien, 134 (2) and Quack, in Hérodote, 80 (reference courtesy Joachim Quack). 541 See Smith, Harkness, 223 for the eastern and the western door (reference courtesy Mark Smith). 542 On the act of treading the tomb of Osiris, usually performed by calves, see Wilson, Lexikon, 674 and Egberts, In Quest of Meaning, 335–374; 386–388, and 432–433. 543 Dendera X, 45,14–46,6. See also the translation by Cauville, Chap.os. Traduction, 26 and Chassinat, Khoiak, 773 and 775. 544 See above under 27,7.

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29,3

The parallels, P.B, col. 4,15; P.A, col. 2,33, and P.SI, col. 1,12, read Hmw.t sn.tj n.w mw.t wo(.t) ‘Women, two sisters of one mother’.545 According to P. Berlin P. 3027, two sisters of one mother will twist and spin yarn as Isis and Nephthys.546 29,4

I would like to suggest a different translation than those already provided by Burkard, Kucharek, and Backes, who interpret sSd as the verb.547 The word sSd is also a common noun meaning a cloth band in general, and mummy bandages and headbands in particular. As a red headband, it belongs to the characteristic dress of the mourning Isis and Nephthys, and mourners further wore it on top of their wigs.548 Therefore, I would like to propose the translation: ‘Their sSd-head bands are on (their) j#r-wigs.’549 P.NM, col. 1,1 writes … m j#r=sn ‘… on their j#r-wigs’. Similar specifications to the one here can be found in other texts as well, such as the Lamentations.550 29,5–6

According to Backes, the preposition Hr refers to the fact that the mentioned papyrusroll of writings was stored on top of the one with the Great Ceremonies of Geb in the temple library.551 Kucharek furthermore identifies this scroll of writings as the Songs,552 which, as already mentioned several times, provide a number of parallel phrases to the Great Ceremonies.553 However, the writing in P.BM rather looks like gmj Hr jrj jrw o# n Gb ‘which was found while performing the great ceremonies of Geb’. 29,7

It seems as if the scribe already connected this passage with the invocations to Isis, which follow in the next part starting in 29,10, so that this might be the reason why he wrote mb#H=T.554 For the beginning of the line, compare the nearly identical passage in the Lamentations: rdj.t Hr=sn m xr.t ‘casting their faces down’555; and a passage in the Introducing the Multitude: ‘The gods have the face on the [knees], until you come’, with the later gloss reading accordingly ‘Another saying: It means moaning/thinking of your coming for/to us.’556 P.B, col. 4,19 and P.NM, col. 1,4 have sjw=sn Db# m-b#H, which Burkard and Backes translate as ‘und sie verehren den Sarkophag vor (ihnen?)’ and ‘während sie den

545 On Hm.wt as a designation of Isis and Nephthys, see further P. Brooklyn 47.218.84, col. 2,7 (Meeks, Mythes, pl. 2). Compare his translation and commentary on p. 6 and 49. 546 P. Berlin P. 3027, col. 6,6. See Erman, Zaubersprüche, 51–52; Yamazaki, Zaubersprüche, 52, and Schott, RdÉ 19, 106, with the mention of our text-passage in n. 2. 547 Burkard, Osiris-Liturgien, 186; Kucharek, Klagelieder, 186; Kucharek, in Ägyptische Rituale, 188, and Backes, Papyrus Schmitt, 188. 548 See Kucharek, Klagelieder, 313–314 for more details on the sSd-band with further literature. 549 Although the writing of sSd in P.T, col. 2,12 looks corrupt, it clearly has a plural writing. 550 They have been collected and presented by Kucharek, in Ägyptische Rituale, 185–189. The passage from 29,1 to 29,6 is partly translated by Kucharek, Klagelieder, 186. Compare also Pries, Stundenwachen I, 42. 551 Backes, Papyrus Schmitt, 188. 552 Kucharek, Klagelieder, 186. 553 Compare chapter 9.8.1.1.4 for more information on the connection of the Great Ceremonies and the Songs. 554 However, the t might also just be a mistake for the book-roll. 555 P. Berlin P. 3008, col. 5,15. See Kucharek, Klagelieder, 63 and her commentary on p. 96 with further examples. 556 P. BM 10081, col. 9,20.

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Schrein/Sarg in der (göttlichen) Präsenz preisen’, respectively.557 However, I would suggest interpreting Db# in another way, which follows more the interpretation of jrw in P.BM, since, although both versions make use of a different word, the sense should be more or less the same. Although jrw could be translated as ‘what pertains (to him)’ by referring to the sarcophagus, I would rather connect it with the parts of the body of Osiris.558 In this respect, I would propose the meaning ‘provide, equip’ for Db#, translating ‘they complain about the one who is equipped (with his parts of the body)’ for the Berlin- and the Hood-Hearst-parallel. Nevertheless, both alternatives—connecting it either with the sarcophagus or the body— seem to be possible, as the following examples from the temple of Dendera also show: Db#tj.w(?) Hr s#w H# Db#.t=f […] dj Htp.w n b#.w nTr.w ‘The ones related to the sarcophagus guard round about his sarcophagus […] giving offerings to the bas of the gods’559; and: j Xntj jmnt.t on.tw m Qd=k Db#.tj Db#.tw m #X.w=k ‘O foremost of the West, beautiful in your form, equipped one/one of the sarcophagus, provided with your (magical) power.’560 Kucharek translates ‘den Zugehörigen’ for jrw.561 Burkard does not offer a translation for P.BM, but states that the version is not clear.562 On Isis and Nephthys complaining, see further below under 35,8. 29,8

The suffix =s in our version does not have an antecedent in the preceding text, so that it cannot be said what it refers to. The parallels, P.B, col. 4,21 and P.NM, col. 1,6 omit it.

29,9

The combination m-Xt nn is, for instance, also found in the Canopus Decree563 and in P. Louvre N. 3176, col. 3,19,564 where it is written in red. The following sentence refers, in my opinion, to the foes who—as a consequence of the ending of their rage—do not have the courage to rebel anymore.565 Reading Xmj jb=s Ts and interpreting this to refer to Isis, as suggested by Backes566, does not make much sense to me, since the previous sentence just mentioned the end of the raging of the enemies. P.B, col. 4,22–24 reads differently: Dd.w gr grH dndn nn m-Xt snm Xmj jb sTs r=sn ‘What is to be said further: The rage of these ended. After the sadness,567 the heart does not know (how) to raise (anymore) against them.’ P.NM, col. 1,7 reads … m-Xt=n … ‘(The rage of

557 Burkard, Osiris-Liturgien, 186 and Backes, Papyrus Schmitt, 189. Kucharek, Klagelieder, 340 translates similarly ‘während sie den Sarkophag(?) vor (sich?) beklagen’. 558 For jrw being connected with parts of the body, see Wilson, Lexikon, 91. 559 Dendera X, 374,15. See the translation by Cauville, Chap.os. Traduction, 202. 560 Dendera X, 285,8–9. See the translation by Cauville, Chap.os. Traduction, 153 who translates ‘celui du sarcophage’ for Db#tj. 561 Kucharek, Klagelieder, 340. 562 Burkard, Osiris-Liturgien, 186, n. 53. 563 See Pfeiffer, Kanopos, 147–148, hieroglyphic text, l. 26, where he translates ‘danach’. See also Wb II, 273.1 ‘nach Diesem = nach den vorher erzählten Geschehnissen’. 564 Barguet, Louvre 3176, 9 and 11, and pl. II. 565 The expression Ts jb is listed in Wb V, 406.4 with the meaning ‘wieder Mut fassen, sich ermuntern’. For the combination of Xmj and jb, meaning ‘ignorant of heart’, see the examples provided by Wilson, Lexikon, 726. Compare also the literature references by Backes, Papyrus Schmitt, 192. 566 Backes, Papyrus Schmitt, 192. 567 The translation of snm is difficult. Burkard, Osiris-Liturgien, 186, n. 59 reads and interprets it as ‘Verderbnis’. Backes, Papyrus Schmitt, 192 translates ‘Verzweifelte, deren Herz gegen sie keinen Mut zu fassen wusste’. For snm ‘sadness’, see also P. BM 10252, col. 10,18 and the discussion of this word by Frandsen, in Fs Wente, 131–133.

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these568) accompanying us (ended) …’ It seems as if these two parallels have the opposite meaning to P.BM, since it says that the hearts of those who were fighting against the enemies do not raise anymore against the rebels. This seems to highlight the fact that the enemies are made harmless, so that they cause no further danger. 29,10

Backes translates ‘die Götter ergriffen für dich und überwiesen für dich. “Danach” sprachen569 sie lästerhaft(?).’570 29,11

The word Tm is attested a number of times in the Contendings of Horus and Seth.571 Gardiner explains this ‘eccentric writing of ’ as being ‘probably due to the fact that was pronounced rwme, so that could be taken as a phonetic sign for rm’.572 A similar expression to the one in our text is found in P. Edwin Smith, where it says: jw Hr=f mj (j)X.t rmj=f ‘His face is like/as if it was weeping.’573 However, Backes translates ‘(Aber) kein Weinen herrscht deinetwegen, da Beistand für dich geleistet wurde.’574 The writing of nr with the -determinative in P.B, col. 4,28 and P.A, col. 3,1 suggests to me that there we should probably understand ‘It is the protectress who hides her children.’575 In all versions, however, this sentence refers to Isis, explaining how she protects Osiris, i.e. like a vulture.576 Burkard, on the other hand, translates ‘es ist der Schrecken, der verbirgt(?) ihre(?) Kinder(?)’577, but since the preceding sentence already mentions the protection by writing nD, I prefer interpreting nr here in the same sense. Backes also translates ‘Geierweibchen’ for P.B, despite the -determinative.578 P.NM, col. 1,11 inserts jm#X(.t) ‘revered one’ after nj Tmj Hr=T.579 29,12

Two translations seem possible. First, given the previously mentioned vulture, the text could read ‘you (= Isis) have embraced580 the unique one (= Osiris)581 …’, which would be a very nice paraphrase for Isis enclosing Osiris in her wings in order to protect him. A second possibility is offered by Quack who suggests to understand sXbj as the causative form of Xbj

568 569 570 571 572 573

574 575 576 577 578 579 580 581

The sw that is written seems to be a confusion with nn. as determinative. In P.B, col. 4,26 and P.NM, col. 1,10 Sdj is written with Backes, Papyrus Schmitt, 193–194. See, for instance, P. Chester Beatty I, col. 6,14; 7,1 and 2 (Gardiner, Chester Beatty, pl. VI and VII). See also Gardiner, LES, 45; Gardiner, Chester Beatty, 18, and Broze, Horus et Seth, 63 and 65. Gardiner, LES, 45a (6,14a). P. Edwin Smith, col. 3,11–12. A photograph can be seen on the internet: http://archive.nlm.nih.gov/proj/ttp/ flash/smith/smith.html (last accessed on 23.01.2015). For the translation and further literature, see Dils in the TLA: http://aaew.bbaw.de/tla/servlet/GetTextDetails?u=gast&f=0&l= 0&db=0&tc=1640 (last accessed on 23.01.2015). Backes, Papyrus Schmitt, 194. Both versions write a suffix =s after ms.w. For nr with the meaning ‘to guard, tend’, see Wilson, Lexikon, 525. Further examples of nr used with reference to Isis are mentioned by Backes, Papyrus Schmitt, 195–197 and LGG IV, 252a. Burkard, Osiris-Liturgien, 187. Backes, Papyrus Schmitt, 195. See there for further similar text passages. The above belongs with Hr=T as in P.B. Compare the epithet jm#X.t n.t t# r Dr=f ‘the revered one of the entire land’ for Isis in the temple of Philae (Philae II, 9,20 and LGG I, 305b). I interpret the word as a writing of sXb (Wb IV, 51.II.), however, with an unusual determinative. LGG II, 280a.

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and to translate ‘to declare a criminal’.582 The other preserved versions, P.B, col. 4,29 and P.A, col. 3,2, deviate by writing msj oS#.w ‘who gives birth to the multitude’583. Backes, on the other hand, translates ‘um deinetwillen ließ der Eine, der viele gebar, Tanz entstehen (?)’ in P.B.584 For the following section compare the similar epithet of Osiris in the temple of Dendera: Q#j b#.w=f r nTr.w n.w p.t ‘whose bas are higher than (those of) the gods of the sky’585. P.B, col. 4,30 and P.A, col. 3,3 read: Q#j.n p# b#.w r nTr.w nb.w ‘The might was higher than (that of) all gods.’ 29,13

Attested is an jsy-Wsjr ‘crew of Osiris’.586 The parallels read differently. P.B, col. 4,31 and P.T, col. 3,3 have: js.t jr.w m-{n} stp and P.A, col. 3,4: js.t jrj m-Xt stp ‘the crew in its entirety, after the cutting to pieces587/after the chosen one(s)588’.

29,14

The combination of the words dp ‘to taste’ and Hr ‘face’ is also found in the Ritual of Driving Away the Aggressor, likewise in connection with Isis and Nephthys: rdj mn.tj=k n sn.tj nw pw dp Hr ‘Your thighs are given to the two sisters. Those are the ones who perceived the face’, with the related translation reading: mtw=w n#y=k mn.wt n #s.t Nb.t-Hw.t n# j.ptr mHr=f ‘And your thighs are to Isis and Nephthys, the ones who saw his illness.’589 The original text seems to refer to the face of Osiris, which presumably displayed signs of his pain, which is expressed more clearly in the translation. ep Hr, therefore, seems to be an expression for seeing/looking at someone’s face. 29,15

Exactly the opposite epithets belonging to Seth are listed in 29,26: sSnn.n=f [sX]m.w Htm[.n=f jdb.w] ‘He has demolished the [fa]nes. [He has] destroyed [the banks].’ As Backes has already noted, the word sxnn was probably used to highlight the fact that Horus had to engineer a revolt against Seth in order to end the rule of Seth by force.590

29,17

Jansen-Winkeln suggests interpreting snwn as the causative form of nwn and translates ‘er hat seine Mutter … trauern lassen’ explaining that the fact that Horus punished his mother is ‘wohl kaum überzeugend’.591 However, I agree with Backes that reference is made to the well-known episode of Horus decapitating his mother.592 The explicit mentioning of this act highlights again the strength of Horus, without which he would not be able to stop Seth.

582 583 584 585 586 587 588 589 590 591 592

Quack, Supposed Syllabaries (forthcoming). See also LGG II, 284a. Backes, Papyrus Schmitt, 197. Dendera X, 176,7. See also Cauville, Chap.os. Traduction, 91 and LGG VII, 165a. See the list in LGG I, 552c. Suggestion by Backes, Papyrus Schmitt, 200. The text might also refer to the stptj.w, which were already mentioned in 27,20. P. BM 10252, col. 6,3–4. Backes, Papyrus Schmitt, 201–202. See there for further similar text passages concerning Horus. Jansen-Winkeln, OLZ 92, 320. Backes, Papyrus Schmitt, 203–204.

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I am following Backes in his suggestion of interpreting Xmt as a writing for ‘to stab, cut’.593 This word, deriving from the noun Xmt ‘harpoon’,594 is well-known in connection with Horus. The words of the king to the goddess Nekhbet in the temple of Edfu, for instance, read: Dd-mdw mn n=T sbj n wD#.t m sQr khb pfj m nTT=f #m=j ob.wj=f Xmt=j nHb.t=f Ttf=j snf=f r t# ‘Words to be spoken: Take for yourself the rebel of the wD#.t-eye as captive, this Keheb in his bonds. I seize his horns, I stab his neck, and I pour out his blood to the earth.’595 The Xmt-harpoon itself is usually used by Horus or the king in order to kill Seth and his confederates.596 However, Jansen-Winkeln suggests a translation ‘er hat sich verdreifacht unter seinen Feinden’597, which also seems possible to me. 29,19

From here, the text does not seem to refer any longer to Horus, but to Osiris. In addition to s# Nw.t, P.B, col. 4,38 and P.A, col. 3,11 add the epithet sHtm jrw ‘who is provided with forms’, but jmnt.t after k# is omitted in these two versions. Furthermore, Burkard deletes the jb and translates ‘der im Westen zur Ruhe geht’ for the following.598 A similar epithet can be found in P. Vatican 38608: Htp=k m onX.t Hr tp mSrw ‘You rest/set in the West at the beginning of the evening’599; and in the temple of Dendera: h# Wsjr Xntj jmnt.t Ro Htp=f m onX.t tp tr n mSrw ‘Ha Osiris, foremost of the West, Re he sets in the West at the time of the evening.’600 However, since all the versions clearly write onX without a determinative that would specify its reading as ‘the West’, I would prefer translating it as ‘in life’. 29,20

The Songs have a similar passage concerning Osiris: jtj mnX sD n={s} m swH.t ‘beneficent sovereign, who made a breach for himself in the egg’.601 29,22 A parallel phrase for the first passage of our line is again attested in the Songs: wdj.n=fs(w) h#b nw.t jnQ=f n=n m#T ... ‘He (= Seth) injured him (= Osiris), the one whom heaven sent, and choked off the memory for us …’602 However, the Great Ceremonies add m oS#.wt, which is not included in the Songs. Considering further the plural writing of m#T in the BMversion the text might most likely be translated as ‘The mourning ones were collected for him in the multitude’, instead of ‘mourning was collected’. P.B, col. 4,43 is damaged, but seems to read: jnQ=s m#T m oS#.wt ‘She has collected/gathered together the mourning/mourning ones in the multitude’; or possibly ‘The mourning ones have embraced him in

593 594 595 596 597 598 599 600 601

602

Backes, Papyrus Schmitt, 204. A writing or is attested for Xmt ‘harpoon’, see Wb III, 284 and Wilson, Lexikon, 728. Edfu II, 75,2–3. See also Wilson, Lexikon, 729. See the list of references in Wilson, Lexikon, 728–729. Jansen-Winkeln, OLZ 92, 320. Burkard, Osiris-Liturgien, 188 with n. 80–81 on p. 188–189. However, LGG V, 568a translates our passage: ‘der mit zufriedenem Herzen voller Lebenskraft’. P. Vatican 38608, l. 23 (Herbin, RdÉ 54, 79, 124, and pl. IX with reference to our passage in the Great Ceremonies of Geb on p. 110, n. 162, but depending on the fact that Burkard, Osiris-Liturgien, 189, n. 81, deleted jb). Dendera X, 260,4–5. See the translation by Cauville, Chap.os. Traduction, 139 and Herbin, RdÉ 54, 110. P. Bremner-Rhind, col. 8,24 (Faulkner, Bremner-Rhind, 16). I am following the translation by Smith, Traversing Eternity, 111 with n. 72. Kucharek, Klagelieder, 175 and 207 keeps the =s and refers it to the Hw.t-nTr=k of the previous line. In general on the egg, see Budde, Götterkind, 402–404. See further Backes, Papyrus Schmitt, 207–208. P. Bremner-Rhind, col. 2,20–21 (Faulkner, Bremner-Rhind, 5). The translation follows Smith, Traversing Eternity, 105. See also Faulkner, JEA 22, 123 and Kucharek, Klagelieder, 168.

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the multitude’ with the beginning being interpreted as jnQ-sw. Backes attempts a different translation ‘Sie umfasste/vereinte den Betrauerten(?) in der Menge.’603 I would interpret shb in our text as a very rare form of the verb h(#)b ‘to send’ with a redundant causative s.604 However, it is difficult to see a difference between h#b and sh#b and the sense seems to be the same. Therefore, the parallel in the Songs might be read wdj.n=f shb nw.t … ‘he injured the one whom heaven had let to be send …’ as well. Backes, on the other hand, prefers to read: shbu=s p.t mnmn=s zXn.t 4 swH(?) m-b#H=f(?) … ‘Sie(?) durchpflügte(?) den Himmel und rüttelte an den vier Himmelsstützen. Verhüllen(?) in seiner Gegenwart(?) ...’605 The only version preserved after sXn.wt is P.A, col. 3,16. Contrary to Backes, who reads the verb swH, I prefer interpreting the s as the suffix =s referring back to p.t. In nearly all the references to the posts of the sky, the expression is either written sXn.wt n.t p.t or sXn.wt=s referring back to the previously written p.t. Furthermore, might be a hieratic confusion 606 with . Nevertheless, it seems more likely to me that w is a mistake for m and that what follows has to be read as Hm, the common epithet of Seth. Reference to him is made again three lines below, so that the text could already mention him here. However, since P.A, col. 3,17 likewise breaks off after Hm, the above-mentioned can merely be suggestions. For the connection of Osiris and the posts of the sky, see also an invocation to Osiris as god of the earth on the ostracon Cairo 25209: s#Tw Hr rmn=k xss.w=f Hr-r=k r mn sXn.wt 4 n.t p.t jr ktkt=k jw t# Hr mnmn ... ‘The ground is supporting you and its corners are upon you as far as the four posts of the sky. If you quiver, the earth is quaking …’607 From my point of view, our passage conveys the same meaning as a previous section of the Ceremonies of Geb, 26,30–P.B, col. 1,31, where it said about Osiris: ‘[May you tread land as you] have been. May you traverse the sky to [its four sides. It brings you for those that bese]ech you.’ 29,23

Writings of sjp as are attested.608 Therefore, I propose to read sjp oS#.wt ‘the one who assesses the multitude’ as a designation of Osiris who, in his most important role as lord of the underworld and foremost/chief judge of the final judgement, has to assess the character of the deceased. After the statement in the previous passage that he was sent by the sky, it makes sense here to refer to his being found. Oupoke is the name of the holy precinct of Abydos where the tomb of Osiris was situated. Its precise location is so far unknown, although most authors equate it with Umm el-Qaab.609 In my opinion, the explanation for Oupoke being said to testify for the god Osiris has to be

603 604 605 606 607

Backes, Papyrus Schmitt, 209. The same form seems to recur later in our text, in 35,26. Backes, Papyrus Schmitt, 209. See the writings of T#w in Möller, Paläographie III, 36 (379) and Verhoeven, Buchschrift, 172–173 (P5). O. Cairo 25209, l. 6–7 (Erman, ZÄS 38, 30 and 32). See also the translation by Quack, in TUAT 7, 177 and Quack, in Fs Janowski, 573–574, where he reads gb.w ‘fields’ instead of xss.w (reference courtesy Joachim Quack). 608 Compare, for instance, LGG VI, 170c and 171a. 609 See, for instance, Schäfer, Mysterien, 28–29; Geßler-Löhr, Seen, 425–437; Koemoth, Arbres, 33; Müller, in Archäologie und Ritual, 43–44, and Altmann, Kultfrevel, 142. For a detailed discussion of the location of Oupoke, see Leahy, JEA 75, 57–59. In detail on Oupoke itself and especially its trees, see mainly Chassinat, Khoiak, 253–260; Koemoth, Arbres, 33–34; 121, and 245–250; Schäfer, Mysterien, 27–30, and the literature references cited by Smith, Harkness, 168–169, especially for the Demotic documentation of Oupoke, and the detailed information by Smith, Osiris, 465–473. Compare also Végh, Feste der Ewigkeit, 372–387.

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searched for in the receiving of the ‘garland of justification’ which is linked to this specific place and also to Osiris. Both Horus and Osiris receive this crown as a symbol of their victory against their enemies.610 The title of Book of the Dead Spell 19 in the 21th dynasty papyrus of Nedjmet says: tp-rd.wj n jnj.t m#H n m#o-Xrw m Hb wg# m W-pQ(r) ‘Regulations of bringing the garland of justification at the w#g-festival in Oupoke’.611 Some texts also speak of the Ssp mH m W-pQr m sfX n nTr o# ‘receiving of the garland in Oupoke from that which was removed from the great god’.612 As another example, the Ritual of Driving Away the Aggressor refers to this garland in connection with one of the misdeeds of Seth: s#H-t#.n=k tpj-o sbj.w Xntj W-pg# sfT=k m#H n m#o-Xrw or.n=k orw St# ‘You trod the earth in front of the rebels in front of Oupoke. You cut off the garland of justification and you approached the secret orw-tree.’613 In later times the ‘garland of justification’ figures prominently in the Ptolemaic temple texts, where the offering of this object guarantees justification to the king and can be seen as a means of destroying enemies and related chaos, also symbolising the king as the legitimate heir.614 29,24–25

The hieroglyphic transcription by Burkard615 is not correct, and the reading can be considered as certain from the traces of ink still preserved. The parallels, P.B, col. 5,5 and P.A, col. 3,21 omit the sw at the beginning of the line and start directly with bw.t. From my point of view, the suffix =s, therefore, refers to the following bw.t ‘… its terror (meaning: the terror caused by it), the abomination …’ I agree with Backes that our version (P.BM) might originally not have had =s after Hrj.t, but instead sw at the beginning of the next line.616 In that case, the translation would be ‘… because of the terror. He is the abomination …’ Both possibilities make sense, however, the fact that the version in P.BM needs to be corrected into sw in order to be grammatically correct, suggests that the versions with Hrj.t=s follow the original form.617

610 For Osiris and the garland of justification, see Koemoth, Arbres, 33–36 and Altmann, Kultfrevel, 142–143. 611 P. BM EA 10490, frame 3, l. 1. Pictures are available from the Book of the Dead project database: http://totenbuch.awk.nrw.de/objekt/tm134518 (picture 24; last accessed on 10.06.2014) and from the collection database of the British Museum: http://www.britishmuseum.org/research/collection_online/ collection_object_details/collection_image_gallery.aspx?assetId=763421&objectId=113080&partId=1 (last accessed on 10.06.2014). See also the publication by Lenzo, BMSAES 15, fig. 4 and the translation and commentary on p. 70–71 (reference courtesy Zsuzsanna Végh). The dating of the papyrus follows the information of the Book of the Dead project, of which the link is provided above. Wilson, Lexikon, 452, however, lists it as an 18th dynasty papyrus. The relevant passage is also translated by Winter, Wag-Fest, 34 and referred to by Derchain, CdÉ 30, 235. For evidence that our text was also to be recited at the w#g-festival, see the commentary under 28,18. For a translation of Book of the Dead Spell 19 and Spell 20 and a discussion of their vignettes, with their usual title r# n m#H m#o-Xrw ‘Spell for the garland of justification’ and kj r# n m#H n m#o-Xrw ‘Another spell for the garland of justification’ respectively, see Müller-Roth, in Fs Assmann, 143–162. Both Book of the Dead spells have the overall topic of the triumph over the enemies and justification. The justification of Osiris is also discussed in Végh, Feste der Ewigkeit, 390–393. 612 See the attestations in Winter, Wag-Fest, 36–37 and Koemoth, Arbres, 33–34. 613 P. BM 10252, col. 12,3. 614 Wilson, Lexikon, 452. A detailed study of the m#H-m#o-Xrw in the textual programme of the Ptolemaic temples is provided by Derchain, CdÉ 30, 225–287. 615 Burkard, Osiris-Liturgien, 320. 616 Backes, Papyrus Schmitt, 211. 617 Note also that w and m look nearly identical in hieratic and that the scribe probably omitted the m due to haplography.

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The grammatical construction sw mj XY is used frequently in the Revelations of the Mysteries of the Four Balls, always for descriptions of Seth.618 Bw.t nTr.w as an epithet of Seth is further attested in the Ritual for Felling Seth and His Confederates.619 The following clauses also suggest that Seth is addressed here. 29,26

For these misdeeds of Seth compare the Ritual for Felling Seth and His Confederates: … Hr sXnn Hw.wt Hr whn sXm=sn … wHm.n=f nkn ‘… demolishing the temples, and throwing down their fanes … He repeated harm.’620

29,27

The toponym Alkhai, which is linked to Abydos, is well attested in connection with Osiris as a designation of a shrine or tomb of his mummy.621 30,3–7

It is interesting that in the preceding lacuna in P.BM not even half of the usual amount of text is missing, compared to the previous and following column ends. Furthermore, the text passages that follow have another order in P.B and P.A than in P.BM, but with P.B and P.A corresponding to each other. The only sign of line three still preserved today is , but as was already noted in the translation, Schott could still see some more signs, so that it can be sure that this line matches P.B, col. 5,16 and P.A, col. 3,32. It seems as if the lacuna at the beginning of the line is only big enough to have contained jgr Dd.w …, or similar, so that Xft Sntj might have been written in the last line of the preceding column. Burkard’s suggestion to read gmj-wS ‘found destroyed’ based on the still visible hair hieroglyph seems very unlikely to me, especially since the sentences from the BM-text have their equivalents in P.B and P.A only in differing order.622 Further, it should be noted that—while P.BM stops with —P.B and P.A add and respectively, behind that. While Burkard does not attempt a translation for the complete passage, Backes proposes a reading Hss ‘Gesang’.623 A similar passage is offered by another earlier part of the text (28,10) that reads: ‘The two female companions are mourning until he comes, (so that) they wipe away for you the sadness.’ ckj is written there in the same way as here, so I suggest the same meaning. The text further refers to the women in 30,6, so that this would make sense. Burkard and Kucharek translate: ‘Der jmj-sHtj-Priester reinigt ihn mit Flußwasser.’624 Furthermore, the comparison with the parallels immediately shows that P.BM offers a more detailed text, with the BM-gloss being the original text in the parallels, P.B, col. 5,13 and P.A, col. 3,29. In addition this phrase is preserved as an excerpt on P.SALT, col. 1,8/1– 618 See, for instance, P. MMA 35.9.21, col. 26,2 where it says: sw mj ctS … ‘He is like Seth …’ (Goyon, Imouthès, pl. XXV). See also Goyon, BIFAO 75, 354–355 and Fiedler, Seth, 350. 619 P. Louvre N. 3129, col. C,12 (Urk. VI, 13,13). The relevant passage is lost in the BM-version. See also LGG II, 790b. 620 P. BM 10252, col. 14,22–24. The second part can be connected with the preceding passage of our text. See also Smith, in Egypt in Transition, 405–406. 621 See Chassinat, Khoiak, 253–260; Smith, Harkness, 176 and the literature references in Smith, Liturgy, 39 and Backes, Papyrus Schmitt, 212. For more details on Alkhai, see now Smith, Osiris, 466–477 and compare Végh, Feste der Ewigkeit, 331–335. 622 Burkard, Osiris-Liturgien, 191, n. 99. Backes, Papyrus Schmitt, 221 also failed to realise that this sign is part of the just mentioned passage, and therefore follows the proposal by Burkard. 623 Burkard, Osiris-Liturgien, 191, with n. 105 and Backes, Papyrus Schmitt, 223. 624 Burkard, Osiris-Liturgien, 191 and Kucharek, Klagelieder, 212.

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9/1.625 The restoration of the beginning of the line in P.BM as jmj-sHtj seems to be certain.626 The ‘hacking up of the earth’ is one of the most important festivals of Herakleopolis. It was part of the mysteries of Osiris during the month of Khoiak and in connection with Osiris chiefly concerned with his justification.627 Therefore, the use of the word sQ# to refer to the exaltation of the god Osiris in our text makes total sense, as does the fact that this is ‘another reading’ for ‘the wiping away of the sadness’, which means that the signs of mourning will be removed, since the god is justified against his enemies. In addition to the example cited by Derchain-Urtel628 for Hbb and its connection with purification, see also Dendera I, 57,7–8 where this inundation water is used for the purification of the sanctuary of Hathor.629 The inscription of the funeral procession in the tomb of Petosiris also describes the task of the chief lector priest with njs: xrj-Hb Hrj-tp Hr njs m mD#.wt Hr jrj.t jrw m wp.t-r# Xft-Hr nTr pn ‘The chief lector priest is reciting from the books, while accomplishing the rite with the opening of the mouth in front of this god.’630 Compare further the Osiris hymn of P. Asasif 15: xrj-Hb Hr njs Hn.w ‘The lector priest recites the orders/ritual.’631 For the preceding passage, where the different versions diverge, the following comparison of the continuous translations of the relevant passage will highlight the differences: P.BM, col. 30,3–7: P.B, col. 5,13–16: [When reciting, everything that is spoken of Exalt him during/at/with the festival of sadness shall cease.] hacking up of the earth/inundation water632. Worship(?) him.633 The [jmj]-sHtj-priest is the one who wipes Then, you shall guide the women to their it/him (away) in/with the inundation water, shrine.634

625 Further parts of the preceding sentences are preserved on P.SALT as well; see the synopsis, Herbin, BIFAO 88, 102, 106–108 and pl. VII, and Backes, Papyrus Schmitt, 217. Traces of jrw ‘ritual’ are also preserved at the end of line 9/1 of P.SALT, col. 1, although omitted by Herbin, BIFAO 88, pl. VII. 626 This was already suggested by Burkard, Osiris-Liturgien, 191, with n. 100. For jmj-sHtj, see the commentary above under 25,10. 627 In detail on the Xbs-t#, see the commentary for Book of the Dead Spell 175, 35,26–27. Compare also the depictions of the ‘hacking up of the earth’ collected by Niwiński, GM 109, 59–60. 628 Derchain-Urtel, Priester, 127–130. See also the literature references by Backes, Papyrus Schmitt, 221. 629 Compare further Leitz, Geographisch-osirianische Prozessionen, 56 and for Hbb, see p. 55–56. 630 Cherpion/Corteggiani/Gout, Pétosiris, 131 (Scène 91c) and Lefebvre, Petosiris II, 62, l. 78. 631 P. Asasif 15, col. x+6,13 (Burkard, Asasif, 67). See also Burkard, Osiris-Liturgien, 256. For the title xrj-Hb Hrj-tp and its functions, compare mainly Ventker, in Altägyptische Enzyklopädien, 688, 700, and 704–705; Kees, ZÄS 87, 119–139, and Quaegebeur, in Fs Fecht, 368–394 and see also Vuilleumier, Papyrus Princeton, 486. 632 It seems as if the versions of P.B, col. 5,13; P.A, col. 3,29, and P.SALT, col. 1,8/1 mixed the two versions in P.BM by writing . Backes, Papyrus Schmitt, 221 suggests reading the hacking man as the value b and interpreting the whole writing as Hbb. However, Quack, Supposed Syllabaries (forthcoming) proposes the reading Xbs-t# for this man, so that, from my point of view, Hb Xbs-t# ‘festival of hacking up the earth’ could be written in these versions, even though the water-determinative would still be unusual. 633 Backes, Papyrus Schmitt, 220 reads ‘“Erhöhe” ihn mit Überschwemmungswasser! Tue sn an ihm!’ The word sn, although written with the harpoon-determinative, might be a writing for snj ‘to kiss’, which can also mean ‘verehren’; see Wb IV, 154.C. For sn followed by n/m and not the direct object, see Wb IV, 154.C.I and compare also the reduplicated form snsn followed by m in Wilson, Lexikon, 870. The harpoondeterminative seems to be a confusion with the word msn, which is written in the line directly above. The H in P.SALT, col. 1/9,1 might be a hieratic mistake for .

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Another saying: who exalts him during/at the hacking up of the earth, during the day of the ritual. Then, you shall guide the women to them. Then, the chief lector priest shall recite:

Then, the lector priest and the wob-priest shall recite what is to be said at the ritual in front of the god.635 While reciting, everything that was spoken, sadness and singing shall cease, during the day of the ritual. From my point of view, both sequences, i.e. that of P.BM as well as that of P.B and P.A, make sense, only with a slight shift of meaning. In P.BM, the removing of the sadness or the wiping of Osiris by the jmj-sHtj-priest with inundation water takes place in silence without anyone speaking. Then, the women are to be guided, followed again by a recitation of the chief lector priest, who refers in his speech to the total destruction of the enemies by humiliating them.636 In the case of P.B and P.A, the guiding of the women comes first, followed by the silencing of the sorrow, when the lector priest and the wob-priest are reciting. From my point of view both versions highlight the fact that the mourning has to stop at this stage. Nevertheless, it is very interesting to see that there were at least two different lines of tradition. 30,8–9

From here, the texts of P.BM and P.B and P.A are congruent again. Wdj in the BMversion is probably the same individual as the one belonging to a group of gods in the tenth hour of the Amduat, who wards off NH#-Hr (= Apopis) in the darkness, so that the sun god is able to reach the eastern gate of the horizon.637 P.B, col. 5,17 and P.A, col. 3,33 read differently: … n wdj-sn twt=sn m jwtj.w ‘… for the one who throws them, assembled together638 as putrescent ones’. Jwtj ‘putrescent one’ is also attested as epithet of Seth in the Book of Protecting the Neshmet-bark, so that it is logical to assume that it is used here as an expression for all the enemies of Osiris.639 30,10

P.B, col. 5,18 and P.A, col. 3,34 add the groups , and respectively after o.wj. Backes proposes an emendation of the text: bjk wdj-o.wj {on}.w qn(.w) ‘(für) den Falken, der die angreift, die Schaden ’.640 However, this particular eye-sign itself can be read as Hs#,641 so that a reading bjk wdj o.wj Hs# Qn ‘the falcon fights the terror642 of the offence’ seems possible as well.

634 P.B, col. 5,14 and P.A, col. 3,30 have r o#j.t=sn ‘to their shrine’ instead of r rd.wj=sn. 635 Backes, Papyrus Schmitt, 222 translates ‘Dann ruft der Vorlesepriester. Wob-Priester. Rede bei den Handlungen im Angesicht des Gottes’. However, compare a passage from the Glorifications IV, where it says: xrj-Hb Hrj-tp wob.w s#X=sn m o.wj=sn Hr njs r Xft-Hr=k ‘The chief lector priest and the wob-priests, their glorification spells in their hands, are chanting before you’ (P. MMA 35.9.21, col. 19,5–6; see Goyon, Imouthès, pl. XVIII). Compare further the translations by Kucharek, Klagelieder, 100 and Smith, Traversing Eternity, 141. 636 Compare the passages that follow from 30,8. 637 Hornung, Amduat I, 175, no. 736 and II, 169, translated as ‘Schleuderer’. For further attestations of wdj as a name, see LGG II, 617b. 638 Lit.: ‘They are assembled’; for this meaning of twt=sn, see Wb V, 259, III.b) ‘Personen, Dinge “sie sind versammelt” = sie insgesamt, zusammen’. Therefore, I would prefer this translation to Burkard’s (OsirisLiturgien, 191) suggestion ‘ihre Gestalten sind Verwestes(?)’. 639 See P. BM 10252, col. 22,25 and LGG I, 157c. 640 Backes, Papyrus Schmitt, 224. 641 See Kurth, Einführung I, 168 (13.); Wb III, 161.A, and the examples in Wilson, Lexikon, 676.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

30,13

From my point of view, the reading msn ‘harpoon’ by Burkard and mz(.t) ‘(Harpunen)spitze’ by Backes requires too many corrections of the original text, wherefore I agree with Schott in his notebook that the word msj is meant here.643 Rather than changing the text too much, I would suggest referring this section again to the knife—considering also that this is still written in the same line in P.B and P.A—which was fashioned under (i.e. influenced by)644 the one who acts in violence. Furthermore, in opposition to Burkard and Backes who both interpreted jrj-ow#y as a negative being, translating ‘Räuber’ and ‘Gewalttäter’,645 I consider it as the name of a positive creature which is attested quite often, especially in connection with the protection of Osiris. The being in question is the protective deity of Osiris in the sixth nocturnal and diurnal hour of the Hourly Vigil.646 Furthermore, its association with knives is well-known from a number of sources. In P. Jumilhac, the deity jrj-ow#y is one of the gods in the following of Osiris and is depicted with two knives in his hands.647 The coffin of Panehemisis includes him in the group of protective deities as well, likewise with a knife in his hands.648 In the temple of Edfu, he is a standing god with a mace and a knife in his hands, saying: jn jnjn.t(=j) j#d.w=k ‘My knife drives away your foes.’649 30,14 and 1

As already noted in the previous commentary, Burkard wrongly interpreted the hieratic insertion mark as an arrow.650 This sign was added later between the lines to indicate that the text found in the upper margin needs to be inserted here.651 A passage in the Songs invokes Osiris: Xnj=k t# Hr #w.t Hw.t-o#.t ‘May you alight upon the earth at the hall of the great temple.’652 Furthermore, a passage in the Delta Manual, which is related to Mendes, states: Cnty.t MHr-Xt=s Xr.tw m s#w=f oHo=f pw r nHH Xnn=f r D.t ‘Shentayt (= Isis) and Meherkhetes (= Nephthys), so one says, are guarding him (= Osiris). His lifetime is forever, while he rests for eternity.’653 Compare also a passage from the Book of Traversing Eternity: Xnj=k m t# xnm=k m pr=k ‘You alight upon the earth and you join with your

642 See Wilson, Lexikon, 675. 643 Burkard, Osiris-Liturgien, 192, with n. 111 and Backes, Papyrus Schmitt, 225–226. Burkard’s translation seems to be based on his erroneous hieroglyphic transcription for P.BM (Burkard, Osiris-Liturgien, 323). What he thought was an arrow is actually , the hieratic insertion marker; see more in the following commentary. 644 For this meaning of xr, see Gardiner, EG, 128 (§166.3.). 645 Burkard, Osiris-Liturgien, 192 and Backes, Papyrus Schmitt, 225. 646 Pries, Stundenwachen I, 288, 297, 301–302, 408, and 413. 647 Vandier, Jumilhac, 116 with (1019) on p. 246 and pl. X (lower register). 648 Leitz, Panehemisis, 29. 649 Edfu I, 187,1. Compare also the translations by Wilson, Lexikon, 81 and Leitz, Panehemisis, 35. For further references to jrj(-m)-ow#y and his protective function in connection with Osiris, see LGG I, 444c–445a; Favard-Meeks, Behbeit, 166 with n. 272, and Leitz, Panehemisis, 35–36. 650 Burkard, Osiris-Liturgien, 192 with n. 111, and p. 323. 651 See chapter 11.6.3 for more details. 652 P. Bremner-Rhind, col. 5,14 (Faulkner, Bremner-Rhind, 9). See the translations by Faulkner, JEA 22, 125; Kucharek, Klagelieder, 170, and Smith, Traversing Eternity, 108. 653 P. Brooklyn 47.218.84, col. 12,1–2. See Meeks, Mythes, 25 and pl. 12–12A. Compare further his commentary on p. 119 (384) for the same meaning as in our text.

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house.’654 P.B, col. 5,22 seems to read Xnj dm(?) Xnj t# m Xn(.w)(?)=f ‘des Gelandeten – präziser(?)655: des auf der Erde Gelandeten – an seinem Landeplatz(?)’.656 30,15

Bjt is written with in P.B, col. 5,23 which can be explained as a hieratic writing mistake for f.657 The word bjf in connection with Isis and Nephthys is further attested twice in the Songs: jr.tj=n m bjf Hr-Hr=k ‘Our eyes weep on your account’658; and bf=n n nb ‘We weep for the lord.’659 I interpret job.w as a writing for the word ‘illness’ as already suggested by Burkard, particularly because of the evil determinative in P.B, col. 5,23.660 Backes, however, reads bjt (= bjdj) xr job=f ‘Blindheit herrschte unter (der Last o. ä.) der Klage um ihn.’661 30,16–17

It seems confusing that the speakers say first that they come from Busiris and then from Abydos. Help in understanding this passage is offered by a passage from the Pyramid Texts, where it says: jj #s.t jj Nb.t-Hw.t wo.t=sn m jmnt.t wo.t=sn m j#bt.t ... gmj.n=sn Wsjr ndj.n-sw sn=f ctS r t# m Ndj.t m Dd Wsjr js=k r=j m Xpr rn=f m ckr ‘Isis comes, Nephthys comes, one of them from the West, one of them from the East ... they have found Osiris (after) his brother Seth felled him to the earth in Nedyt, when Osiris said: “Go (away) from me”, when his name as Sokar came into existence.’662 In her commentary on this text, Kucharek points out that the goddesses approach from different directions, which suggests that they were in different places and not together.663 The same applies, in my opinion, to our text. Both goddesses seem to travel to Osiris from different places. 30,19

The word St#, written in the same way as here with the hair-determinative, is usually attested in Ptolemaic temple texts in connection with the sun disc. Wilson classifies it as ‘something which is dispelled’ and suggests a translation ‘mourning’ or ‘sadness’.664 Besides this well-known combination, it can also be used on its own, such as in the ‘göttliche Randzeile’ of a sT# v#-mrj ‘Leading Egypt’-text in the temple of Dendera: wnn s# #s.t wsr.tw m s.t=f m HQ# Hr s.t jt=f Hr dr snm Hr rwj St# Hr sm#-t# n wtT-sw … ‘The son of Isis is mighty in his place as ruler on the throne of his father, while suppressing the mourning, removing the

654 P. Leiden T32, col. 8,13. See Herbin, Parcourir, 70, 258–259, and 486. 655 Compare p. 156 of chapter 11.2.4 for my suggestion to read the knife-sign in this way in the Berlinpapyrus. 656 Backes, Papyrus Schmitt, 227. 657 See Burkard, Osiris-Liturgien, 192, with n. 114. 658 P. Bremner-Rhind, col. 3,2 (Faulkner, Bremner-Rhind, 5). See the translations by Faulkner, JEA 22, 124; Kucharek, Klagelieder, 168, and Smith, Traversing Eternity, 106. 659 P. Bremner-Rhind, col. 7,24 (Faulkner, Bremner-Rhind, 14). See the translations by Faulkner, JEA 22, 126; Kucharek, Klagelieder, 173, and Smith, Traversing Eternity, 110. 660 Burkard, Osiris-Liturgien, 192. Compare the demotic writings of this word in CDD_Y, 6, with the same determinative as in P.B. See also Smith, BM 10507, 69 and Quack, ZÄS 128, 174 with n. 61. Furthermore, compare Wb I, 174.18 for xr-ob with the meaning ‘Unheil’. 661 Backes, Papyrus Schmitt, 227. 662 Pyramid Text Spell 532 (PT §1255c–1256c). See also the translation by Kucharek, GM 218, 59. 663 Kucharek, GM 218, 59. 664 Wilson, Lexikon, 1036–1037. LGG II, 791a and 792a follow this proposal by translating ‘Trauer’. For a collection of the text passages of St# in connection with Hathor, see Cauville, Fêtes d’Hathor, 79. Compare also the commentary on this word by Kurth, Edfou VII, 666–667 and see Frandsen, in Fs Wente, 133–134.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

grief, and interring his begetter …’665 Ct# used as a verb is found on some Apis-stelae that are now in the Louvre. There it says: Xpr.kw m-m Sw#.w Hr St# Hr s(n)m … ‘I exist among the poor, grieving and mourning …’666 In the following, P.B, col. 5,26 deviates by saying: St#.w t#.wj Hr=k ‘the two lands were grieving on your account’. Although the passage in P.BM is quite damaged, the reading n=k instead of t#.wj as in the Berlin parallel is sure, considering that the two strokes would need to be higher to allow a reading t#.wj and that Schott seems to have seen the signs in a better state of preservation.667 30,20–21

The division of the lines follows P.B, col. 5,28. The BM-version probably once read differently in the lacuna, which would allow a different division of the text. In that case, the next lines could be translated as ‘His offence is against the gods.’668 Further noticeable is the fact that the ink of line 20 is grey and not black like in the other lines, which suggests that this line was added later. Burkard proposes to read snsn ‘sich gesellen zu’ for and translates ‘das Sich-Gesellen zu den Feinden’.669 However, I could not find another case where the nose has this value. It is usually just sn.670 The hieratic signs for and look identical, so that a reading rtH m Tstj ‘being caught as execration figure’ might be possible as well.671 Furthermore, m might be written for n and the writing nTstj.w ‘execration figures’ is found frequently,672 so that the text could also be translated ‘foremost of the execration figures’. The last word might also be a writing of Tsj ‘tadeln, to be angry’673, allowing in this case a translation ‘foremost of/among those that are reproved’. Nevertheless, these can just be suggestions, especially since the BM-version is only fragmentarily preserved. 30,22

P.B, col. 5,30 reads m.k-sw m hb ‘Behold, he is humiliated.’ Contrary to Backes who translates hb(.t) ‘Richtstätte(?)’674, I prefer translating hb as the verb here. This is also used in the Book of Protecting the Neshmet-bark as an epithet of Seth.675 30,24

S#S# p#w is only inserted in the BM-version and not in P.B. Burkard leaves this phrase untranslated and explains it as ‘vorläufig nicht zu deuten’.676 The word S#S#, although not attested in the Wb with this determinative, seems to be the same as the entry for S#S# ‘unfähig

665 Dendera I, 140,15–16. See further the translation of this passage by Egberts, In Quest of Meaning, 155 and Leitz, Außenwand, 102. 666 Serapeum Stela Louvre SIM 4034; see Jansen-Winkeln, BSÉG 18, 34–35, where parallels are cited. An extensive list of further occurrences of St# is provided by Egberts, In Quest of Meaning, 156–157. 667 See Schott, Notebook, 91. 668 See Allen, Middle Egyptian, 118 (10.8) for adverbial sentences with the preposition r. 669 Burkard, Osiris-Liturgien, 193. 670 See Kurth, Einführung I, 169 (32.). 671 See the examples for the rtH-sign in Verhoeven, Buchschrift, 192–193 (U31). Because of this resemblance, the nose-sign itself can be read as rtH; see Kurth, Einführung I, 169 (32.). 672 Compare for example Wilson, Lexikon, 1177. 673 Wb V, 408, also with examples of the word written with two s-signs, and Faulkner, CD, 308. 674 Backes, Papyrus Schmitt, 231. 675 See the remarks for P. BM 10252, col. 23,2. 676 Burkard, Osiris-Liturgien, 193, n. 122.

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(leistungsunfähig, unzuverlässig o.ä.)’677. The word with exactly the same writing as in our text is further attested in the tomb-robbery papyrus P. BM EA 10052, col. 3,16 and 10,8.678 There, the word is connected with old age, as, for instance, the sentence in col. 3,16 shows: jw Jmn-Xow s# Mw.t-m-Hb Dd n=f p# j#w S#S# bjn t#y=f j#w.t … ‘And Amun-khau, son of Mutem-heb, said to him: “(You) silly old man, whose old age is bad” …’679 The hieroglyphic transcription of the determinative provided by the mentioned authors for the instances in P. BM EA 10052 is . As the hieratic writings attested for and are nearly identical, the determinative in P.BM could also be the dancing man.680 The same hieratic sign as the determinative of S#S# in P.BM is used for the writing Xb.t ‘place of execution’ in P.B, col. 5,32. In hieroglyphic texts, usually reads Xbj.681 A passage from the Songs provides a parallel for most of the remaining text of this line: Nkjw ms.w jw=f m Xb.t=f n.t X.t ro-nb Sod rn=f m-m nTr.w nb.w ‘Neki has been handed over. He is in his execution place of flame daily, his name having been cut off from all the gods.’682 For the expression Sod rn n NN, see also a passage in one of the Osiris-chapels in the temple of Dendera: Sod.n=j rn n ctS m p.t t# dw#.t ‘I (= the first of the 77 gods of Pharbaitos) have cut off the name of Seth in the sky, on the earth, and in the Duat.’683 Compare also a passage from P. Salt 825: Xr jr mnH j.jrj=w jrj.t=f n sbj.w r Sod rn=f r tm dj.t prj b#=f m Xb.t … ‘Further with respect to the wax, one makes it into (figures of) rebels in order to cut off his name and to prevent his ba from coming forth from the place of execution …’684 Burkard explains m nDm in P.BM as a writing mistake for m-m ‘among’, which is written instead in P.B, col. 5,32 and in the parallel from the Songs cited above.685 Nevertheless, the statement that the act of cutting off the name of Seth is pleasant for the gods makes sense to me. 30,25

For the second sentence, P.B, col. 5,34 and P.A. col. 4,1 read: nHm=k-Tw m nTr m hrw r nTr.w ‘May you take yourself away from the god, from the one who is more pleasing than the gods.’ Backes, on the other hand, interprets as a writing for m-h#w-r ‘in der Umgebung (der Götter)’ and Burkard only reads m-h#w, omitting the r.686 However, note the writing of m-h#w in a previous passage of our text, where it was written in P.B, col. 687 1,26.

677 Wb IV, 414.1. 678 Peet, Tomb-robberies I, 145–146, 152, with n. 22 on p. 160–161 (mentioning further attestations of the word) and II, pl. 27 and 31 and KRI VI, 774 and 789. 679 P. BM EA 10052, col. 3,15–16. Compare Peet, Tomb-robberies I, 145–146 and II, pl. 27; KRI VI, 774, and the translation by Eyre, GM 18, 11. For S#S# with the meaning ‘doddering, silly’ and related words, as, for instance, S#S# ‘madman’, see the compilation by Lesko, Dictionary III, 168. 680 Compare the examples in Möller, Paläographie III, 1 (6) and 4 (36). The dancing man is not included in the sign-list of Verhoeven, Buchschrift. 681 See Kurth, Einführung I, 128 (7b.). 682 P. Bremner-Rhind, col. 2,14–16 (Faulkner, Bremner-Rhind, 4). See the translations by Faulkner, JEA 22, 123; Kucharek, Klagelieder, 168, and Smith, Traversing Eternity, 105. 683 Dendera X, 94,8–9. See also the translation by Cauville, Chap.os. Traduction, 52. 684 P. Salt 825, col. 5,3–4 (Derchain, Papyrus Salt, 138 and 161–162). The first part is also translated in Rickert, Gottheit und Gabe, 170 with n. 606. 685 Burkard, Osiris-Liturgien, 193, n. 123. 686 Burkard, Osiris-Liturgien, 193, n. 124 and Backes, Papyrus Schmitt, 233. 687 See also the same construction m hrw.w r nTr.w nb.w in 33,26.

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30,26

P.B, col. 5,35 reads: sr jrj xr.wt ‘magistrate who makes the possessions’. Nearly the same epithets, only with Khnum instead of Hapi, are known for Osiris from the temple of Philae: $nmw jm=k wtT ntf sr jrj xr.wt n onX.w ‘Khnum is inside you, who creates moisture, magistrate who makes the possessions for the living ones.’688 A text in the temple of Tôd offers also the construction Oopj jm XY: jnj=f n=k MH.t mH.tj m Tnw=f Vs.t Ts.tj m Sps.w=f Oopj jm=f prj m […] ‘He brought you MH.t (= the place of filling) filled with its numerous (things), Vs.t (= the place of tying) tied with its splendid things. Hapi is therein, coming forth from […].’689 30,27–28

P.B, col. 5,36 reads: … Sw jm=k … ‘… devoid of you …’ While the BM-version seems to refer to Seth, who is in everyone’s mouth, the Berlin-version seems to connect this sentence to Osiris. Therefore, an emendation of the following line in P.B, col. 5,37 to nHm Ro js r=k ‘Re has indeed taken away from you’ seems to be necessary. Burkard interprets nHm as the particle nHm(-n) and translates ‘Doch Re ist bei dir(?)’.690 Backes attempts a completely different interpretation by reading: nHm Row jzr(.t)=k ‘Re hat deinen Tamariskenhügel(?) bewahrt’691, which seems rather unlikely, due to the absence of the appropriate determinative for jsr. 30,29

According to Backes, P.B, col. 5,39 reads: Db#(.w) Msn(?) b(#)q(.w) ns.t=f ‘Mesen(?) ist gerüstet, sein Thron ist unbeschadet.’692 He transcribes the sign in front of b#Q as ,693 but I would prefer reading it as which does not only represent the name of Neith, but also just has the value n694 and might, therefore, be the equivalent of the m that is written in front of b#Q in P.BM. After 30,30 dd sS/sw# Hp.t …: Burkard and Backes transcribe the two arm-signs at the beginning of the 696 line as and read HH.695 However, this hieratic writing is also typical for , so that I prefer reading it as that, especially considering the fact that the writing above is not usually attested for HH, even though Backes offers an example for such a writing from the Coffin Texts.697 I would further consider as an individual word and not as a determinative. The same writing of sS occurs in P.B, col. 2,15. All three words in this line have a meaning which is connected to the flood: rdj sS (n) ‘freien Lauf geben, dem Nil beim Fliessen’698; Hp ‘eilen,

688 Bénédite, Philae, 88,18–19. Locher, Topographie, 340 reads wtT n jt=f m … ‘der Sohn seines Vaters als …’, but interpreting after ntf as the determinative would make more sense to me. 689 Tôd, no. 82,5. See the translation by Locher, Topographie, 342. Beinlich, ZÄS 122, 7, n. 17 reads Oopj jm=k. 690 Burkard, Osiris-Liturgien, 194, with n. 125. 691 Backes, Papyrus Schmitt, 235. 692 Backes, Papyrus Schmitt, 237. 693 Backes, Papyrus Schmitt, 1113. 694 See Kurth, Einführung I, 392 (24.) and Wilson, Lexikon, 487. 695 Burkard, Osiris-Liturgien, 326 and Backes, Papyrus Schmitt, 239. 696 Compare Möller, Paläographie III, 9 (103); Verhoeven, Buchschrift, 118–119 (D37), and especially the palaeography for P.B in Backes, Papyrus Schmitt, 900. 697 Backes, Papyrus Schmitt, 239. 698 Wb III, 483.4.

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laufen, auch vom Nil, der zu den Feldern eilt’699; onQ ‘(die Flut) herbeiführen’700. Therefore, it makes sense to connect it to the preceding passage, instead of Backes’ reading H(j)H(j) H(j)p.t Hr-Xt onQ ‘Es suchte die Läuferin(?) nach der Flutung.’701 […] nHm=n tp=n …: Compare a passage in the Songs: nHm tp=sn n mrw.t=k jkb=sn n=k … ‘Their heads have been taken away through love for you, as they mourn for you …’702 Smith refers to the sense of this line in the Songs as obscure, explaining it either with the meaning ‘that the normal appearance of the mourners’ heads has been denied them?’ or nHm being an unetymological writing of nHb ‘yoke together’, and Faulkner suggested that the scribe skipped one or more lines.703 According to Kucharek, ‘nHm tp drückt metaphorisch das Eintreten eines äußerst gefürchteten Zustandes aus’.704 However, both text passages, that in the Great Ceremonies of Geb and that in the Songs, refer to Isis and Nephthys, and so should have the same meaning in both texts. The word (j)#r used in the Great Ceremonies seems to be the equivalent of j#kb in the Songs. 30v,2

The sign written after m in P.BM is clearly and not as transcribed by Burkard.705 P.B, col. 6,5, however, seems to write , probably meaning (m) s#w … ‘(as) that which wards off’ or m jrj ‘with what pertains (to it)’. Backes prefers another division of the text: … m dbH mr(.wt)(?)=k sdnj=n Hr p.t t# m z#w/jr.j(?) [r sp 2] ‘… da (wir) dein Wohlwollen(?) erflehen, während wir von Himmel und Erde als Wache absperren [zu den beiden “Malen”].’706 A cry to the sky is also uttered in the Glorifications IV: wdj=sn dnj.t r p.t … ‘They (= the gods) send cries forth to the sky …’707 For the use of the word dnwj in connection with the mourning of Osiris, see also a passage from the Great Decree: Xrw sgb o# m pr-Cnt#y.t dnwj … ‘The sound of a loud cry in the house of Shentayt. Shrieking …’708 30v,3

A construction similar to the one in the first part of this line can be found in the Introducing the Multitude: njm jw=f n X{S}w=n ‘Who will come at our voices?’709 For the second part, Backes suggests a different reading: ms(#)q(.w)=f jrj(.w) mTn ‘Er ist zusammengefügt, der Weg ist gebahnt.’710 However, I prefer to read the word s#Q, which is frequently attested in connection with Osiris, as the following list proves. The Songs, for in-

699 700 701 702 703 704 705 706 707 708 709 710

Wb III, 68.10. Wb I, 206.3. Backes, Papyrus Schmitt, 239. P. Bremner-Rhind, col. 9,20 (Faulkner, Bremner-Rhind, 17). See the translations by Faulkner, JEA 22, 127; Kucharek, Klagelieder, 176, and Smith, Traversing Eternity, 112. Smith, Traversing Eternity, 112, n. 74 and Faulkner, JEA 22, 137. Kucharek, Klagelieder, 208, with some other occurrences of nHm tp in the Coffin Texts and the Book of the Dead. Burkard, Osiris-Liturgien, 327. Backes, Papyrus Schmitt, 242. P. MMA 35.9.21, col. 19,2–3 (Goyon, Imouthès, pl. XVIII). Compare the translations by Kucharek, Klagelieder, 99 and Smith, Traversing Eternity, 141. P. MMA 35.9.21, col. 4,15–16 (Goyon, Imouthès, pl. III). See the translations by Kucharek, Klagelieder, 281 and Smith, Traversing Eternity, 79. P. BM 10081, col. 13,6. Backes, Papyrus Schmitt, 243.

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stance, provide several examples of s#Q: s#Q=s n=k Qs.w=k tm.tj ‘She (= Isis) will gather your bones together for you so that you are complete.’711 A bit earlier in the same text it says about Horus: s#Q=f n=k rDw.w prj jm=k ‘He collects for you the efflux which comes forth from you.’712 Compare further a passage from the Ritual of Driving Away the Aggressor, which also refers to the gathering of the bones of Osiris713, and the numerous occurrences of s#Q in connection with the relics and the efflux of Osiris in the Delta Manual.714 Furthermore, the BM-version clearly writes jrj.t, which I would interpret as an infinitive that is also connected to the preposition m. Our passage describes the fact that Isis and Nephthys are calling to Osiris, asking where he is, while they are gathering together all his parts. 30v,4

P.B, col. 6,9 reads: Dr715 jrj=n n ob=n m Sms=k ‘since we acted for our purification in your following’. Backes reads: d#=n [wob/ob(?)]=n m Sms(.w)=k ‘(damit) wir anschauen/ beklagen(?) und rein sind als dein Gefolge!’716 30v,5

P.B, col. 6,10 reads: gmj m nTr r [E]dw ‘The one who was found is a god at Busiris.’

30v,6

P.B, col. 6,11 reads: sD=k t# [m-o] Gb twt=f-Tw m jrw onX ‘May you break open the earth [in the possession/hand of] Geb. He united you as a living form.’717 M-o refers to the land, which is said to be in the hand or possession of the earth-god. 30v,7

P.B, col. 6,12 reads: wr.w n.w Ho.w=f Xpr m Sms.w=k ‘The great ones of his body are your following.’ While P.BM refers to the great ones of the body of Geb as the following of Geb himself, the Berlin-parallel characterises them as the following of Osiris. For the second part of the line in P.B, Backes reads: msx.n.[{n}(?)]=k [psD.t]=f ‘(denn) du [hast] seine [Neun]heit froh gemacht(?).’718 30v,8

The writing of jrj.w looks very unusual and Schott suggests reading in his notebook.719 It seems to me as if the scribe was not entirely sure whether to write jrj.w ‘related to’ or jrw ‘form’. A parallel passage in the Songs, however, suggests the reading jrw ‘form’ for our text: nTr o# Htm-Tw m jrw=k ‘Great god, equip yourself with your form.’720 Otm-Tw m jrw=k is also written in the Glorifications I.721

711 P. Bremner-Rhind, col. 15,9 (Faulkner, Bremner-Rhind, 28). See the translations by Faulkner, JEA 22, 131; Kucharek, Klagelieder, 182, and Smith, Traversing Eternity, 117. 712 P. Bremner-Rhind, col. 8,19 (Faulkner, Bremner-Rhind, 15). See the translations by Faukner, JEA 22, 127; Kucharek, Klagelieder, 174, and Smith, Traversing Eternity, 111. 713 See P. BM 10252, col. 6,28. 714 See the index by Meeks, Mythes, 400 (s#Q ‘rassembler’). 715 For this reading, see Quack, Supposed Syllabaries (forthcoming). 716 Backes, Papyrus Schmitt, 245. 717 This might be connected to what was said in 28,14 ‘Geb will break open what is in him’. 718 Backes, Papyrus Schmitt, 250. 719 Schott, Notebook, 90 (back side). 720 P. Bremner-Rhind, col. 5,21 and 8,20 (Faulkner, Bremner-Rhind, 10 and 15). See the translations by Faulkner, JEA 22, 125 and 127; Kucharek, Klagelieder, 171 and 174, with the commentary on p. 198, and Smith, Traversing Eternity, 108 and 111. 721 See, for instance, P.B, col. 15,16 (Backes, Papyrus Schmitt, 451). Compare further Assmann, Totenliturgien III, 171.

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For P.B, col. 6,14, I would suggest reading: Htp.tw m jrj n=k nTr o# Htm.tj jrw=k ‘while you are pleased with what the great god has done for you, being equipped with your form’. Due to the parallels in the Songs and the Glorifications, just cited, I prefer interpreting after jrw as a determinative, although unusual, rather than reading Htm.tj r (j#)w=k (?) ‘indem du zu deinem Lobpreis(?) ausgestattet bist’, as proposed by Backes.722 Burkard translates ‘Gestalt’ as well, but he reads .723 30v,9

I interpret the expression oS# m#T in the same way as the well-known expressions oS# r# ‘to be manifold of utterance, i.e. to be talkative’ and oS# Xrw ‘talkative’. P.B, col. 6,15–16 reads: mj my[…] Xny.w=k oS#.wt jdb.w Hr [m#T] r Xpr n=k ‘Come, pray(?) […] your numerous singers. The banks are [mourning] concerning what happened to you.’724 30v,10

The writing of pX#.t with the egg-determinative seems to be due to confusion with the name of the goddess. However, the name pX#.t is also attested for Isis, so that this writing was probably used on purpose.725 For P.B, col. 6,17, Backes reads: soH=n msj pX#{Dw}-jb mXt=n ‘Unser Würdenträger ist geboren, Erleichterung holt uns ein.’726 30v,11

Compare a passage from the Sealing of the Mouth of the Enemies, where it says concerning pharaoh: mdw=sn r ^pr-o#¼ m mdw nb Dw dSr Xmt.w Dd=sn r=f bjn Dw m grH m hrw m nw nb n.t ro-nb ‘the ones who will speak against ^pharaoh¼ with any evil and “red” word, who intend to say something bad and evil about/against him in the night, during the day, at any time, daily.’727 Our passage states that no one says anything against Osiris. P.B, col. 6,17 reads: nn mdw=k Hr xss ‘You will not be called at the corners.’728 The corners might be a reference to the corners of the world, which would mean for our text that no speech exists against Osiris in the entire world. 30v,13–14

Compare the similar passage in the Songs: bw.t Nbd Htm m-b#H jp.tw=f Hr mtr Qn=f ‘The abomination, Nebed, is destroyed in the (divine) presence, he has been tried on the basis of testimony of his evil deed.’729

30v,15

Burkard and Backes read sXbn and Backes interprets sXbn as the causative form of Xbn: nS.tw=f m [jw]o Hr sXbn=f ‘so dass er vom Erbe verdrängt und verurteilt wurde.’730 However, the construction with Hr sXbn after nS.tw=f seems odd, so that the reading Hr=s followed by Xbn seems to be more plausible, considering especially the fact that this word is used commonly when referring to the crime of Seth, as is, for instance, the case in the Ritual for

722 723 724 725 726 727 728 729

Backes, Papyrus Schmitt, 250. Burkard, Osiris-Liturgien, 195, with n. 143. Or as in P.BM: ‘… singers. The banks mourn profusely …’ See the entries in LGG III, 104c. Backes, Papyrus Schmitt, 252. P. BM 10081, col. 36,31–33. See further Backes, Papyrus Schmitt, 252. P. Bremner-Rhind, col. 10,14–15 (Faukner, Bremner-Rhind, 19). See the translations by Faulkner, JEA 22, 128; Kucharek, Klagelieder, 177, and Smith, Traversing Eternity, 112–113. 730 Burkard, Osiris-Liturgien, 196, with n. 151 and Backes, Papyrus Schmitt, 253–254.

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Felling Seth and His Confederates: sXpr Xbn … ‘the one who created crime …’731; and rdj Xbn.wt=k m-b#H Ro ‘Your crimes have been placed in the presence of Re.’732 Burkard suggests that the arm-sign is part of an ‘ungewöhnliche Schreibung’ of jnj and Backes transliterates jnj o=f and translates ‘und er (zur Richtstätte) abgeführt worden ist’.733 I think that the writing with an ideogram-stroke after the arm-sign in P.BM clearly means the word o ‘arm’, and therefore, probably refers specifically in our passage to the limb with which Seth committed his crime, i.e. killed his brother. The Great Decree explicitly refers to the arm of Seth: jn jw ctS wdj o r=k ‘Does Seth extend the arm against you?’734 Already the Pyramid Texts mention the arm of Seth as the source of his evil: Htm=k Hr=k jm=s sob=sTw sT=s jr=k sT jr.t-Or r ^NN¼ pn j.dr=s rDw=k Xwj=s-Tw m-o #gb n o n ctS ‘May you equip your face with it (= the eye of Horus), (so that) it cleanses you and its odour is on you, the odour of the eye of Horus on this ^NN¼, and so that it expels your efflux and protects you from the flood of the hand of Seth.’735 30v,16

The beginning of the line in P.BM is washed off, but the jw-animal that is still preserved suggests that originally sjw was written as equivalent to smj in P.B, col. 6,24. In the following, however, our version of the text seems to have another meaning. The signs after hrw are very washed-out, but it might have been a heart-sign, so that probably the wellknown combination hrw-jb ‘contented’ was written. P.B, col. 6,24, however, provides an evil determinative, so that Backes proposes to translate: ‘Wir kündeten dir also vom Esel.’736 Nevertheless, the writing hrw there could also fit the word hrj, which is used for prj ‘mourning’.737 The translation would be: ‘We announce to you the mourning.’ The Berlinparallel seems to deviate from our version at the end of the line as well: Hm.wt tm.t(w) m mdw Hr mjtj=k ‘The women are united in speaking about your likeness’. P.BM is damaged after Hr and above =k, so that it cannot be clearly determined what was originally written there. However, mjt.t seems to be too long to have once filled the lacuna. 31,1

for the Berlin-version and for the London-version.738 As Burkard has already noted in his edition of this passage ‘markant ist das Textende’ and he further considers it as ‘wohl auch zumindest teilweise verderbt’, translating only ‘--?-- --?-- Schai und Reret (?)’, whose connection with each other and Osiris is well-known in the Graeco-Roman Period.739 In the following, I would like to attempt a new interpretation of this passage, based on the fact that a gloss for this line exists in the BM-manuscript, which Burkard failed to see. It starts immediately after the pig-sign and is written in the margins above the first lines of the

731 732 733 734 735 736 737 738 739

Burkard read

P. BM 10252, col. 18,20. P. BM 10252, col. 13,15. Burkard, Osiris-Liturgien, 196, n. 152 and Backes, Papyrus Schmitt, 254. P. MMA 35.9.21, col. 9,15 (Goyon, Imouthès, pl. VIII). See also the translations by Kucharek, Klagelieder, 293 and Smith, Traversing Eternity, 86. Pyramid Text Spell 29, PT §20b–d. Backes, Papyrus Schmitt, 254. See in the translation under P.B, col. 5,41. Note also the bound-prisoner-determinative for hrj in Wb II, 498. Burkard, Osiris-Liturgien, 330. Burkard, Osiris-Liturgien, 196, n. 156 and p. 204.

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next two columns.740 The fact that nearly the entire column was left without glosses, except for this sentence, proves that the passage required an explanation even for the ancient Egyptian priest. Taking this new text into consideration, my hieroglyphic transcription varies considerably in parts from those provided by Burkard, with my synopsis looking as follows:

BM: jrj m## […]=k jnj741 sm r r#742 Hw.t-jp.t ‘Making/causing the seeing […] you. Bringing of the Sem-priest (or: The Sem-priest was brought) to the entrance of the Opet-temple.’ BMG: Dd n m## wg#=n […] r Hw.t-jp.t ‘To say for (explanation)743: Seeing our (= Isis’ and Nephthys’) weakness744 […] to the Opet-temple.’ B: m## w[g#(?)]=n r=k jnj sm […] Hw.t(?) jw=f p[w] ‘Seeing our weakness/misery(?) concerning you. Bringing of the Sem-priest (or: The Sem-priest was brought) […] temple(?). It has come (to an end).’745 By combining these versions, it is possible to reconstruct the text: m## wg#=n r=k jnj sm r Hw.t-jp.t ‘Seeing our weakness/misery concerning you. Bringing of the Sem-priest to the Opet-temple.’ The sign seems to be identical with in P.B and the two signs are equivalent.746 As the gloss suggests, should be read Hw.t-jp.t ‘the Opet-temple’.747 One option is to inter-

740 Since the sentence I am referring to is added directly behind the hippopotamus-sign and does not coincide with any other passage of the Great Ceremonies of Geb, I am sure that it is the gloss of this problematic phrase. 741 Clearly jnj and not #, as suggested by Burkard, Osiris-Liturgien, 330, is written here, as the comparison with other writings of jnj shows: P.BM 10252, col. 31,1 P.BM 10252, col. 24,5 P.BM 10252, col. 26,14

742 The gloss suggests that the two r-signs, preceding the putative (see the commentary below) should be the equivalent of the preposition r in the gloss. 743 Schott suggests on p. 94 of his notebook to read Dd r instead of Dd n in the gloss. Ed r meaning ‘that is, that means, equivalent to’ is a well-known introduction of a commenting gloss; see in detail Osing, Hieratische Papyri, 34. Compare also Quack, in Fs Kurth, 224. 744 Wb I, 376–377; Burkard, ZÄS 115, 22, and Gardiner, BIFAO 30, 180. 745 I disagree with Burkard’s (Osiris-Liturgien, 330) reading . Whereas, I definitely agree with Burkard that a bird is written here, I believe that it should be rather the chick than the #-bird. In some other instances in P.BM, this bird is also written in its more elaborate form, instead of the usual hieratic form; see the palaeography (chapter 20). Due to the w still preserved in front of the lacuna in P.B, I would suggest that originally in P.B wg# was also written, as in the gloss in P.BM. Furthermore, the suffix =n is still partly preserved in P.B and can be proven by the gloss in P.BM. 746 Compare also the sign-list of Verhoeven, Buchschrift, 132 (F32) and especially the writing of x in col. 20,2 of P.BM. See also the writing of x on the Roman coffin of Teüris from Tuna el-Gebel; compare Kurth, Sarg der Teüris, Taf. A and Taf. C, 1.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

pret the awkward sign of P.BM as a copy mistake—possibly because of the bad preservation quality of the original—for the hieratic or .748 Furthermore, itself can be read as 749 Hw.t in Ptolemaic times. Therefore, another possible reading for the variant of P.B that omits an equivalent for jp.t is x.t ‘body’, thus referring to the body of Osiris. Particularly interesting is the sign that looks like hieratic . Burkard proposes to emend this sign and to read the name of the god C#j.750 However, a closer examination of this sign in the BM-version with two other clear writings for sX.t ‘field’ in the Great Ceremonies of Geb (35,10 and 35,11) reveal that our sign looks a bit different, as the following table shows: BM 10252, col 31,1 BM 10252, col. 35,10 BM 10252, col. 35,11

From my point of view, the first -sign is not a , but a hieratic writing of the hieroglyph , which is, so far, not attested in the hieratic palaeographies.751 This sign followed by a clearly written m in P.BM strongly points to the reading sm.752 This immediately reminds one of the Sem-priest, but usually the writing for the Sem-priest is or similar.753 However, this special writing is attested in a number of cases, but only for the high-priests of Ptah in Memphis who likewise held the office of Sem-priest, which was related to the Memphite god of the dead, Sokar.754 Our passage clearly refers to Sokar in Memphis in the sentences immediately following: ‘31,2 Sokar, the lord of justification in Mem[phis] is like Sokar in Abydos … 31,4 You guide Iunmutef to the one who made him, 31,5 while reciting the festive scroll(?) at the place of the ceremonies [in] the great Wabet. 31,6 What is to be said at the Wag-festival, when the doors have been closed behind the god.’ The reading sm ‘Sem-priest’ is further supported by the mention of Iunmutef in 31,4, who is according to te Velde ‘the divine model of the sem priest’755. Rummel further states that this also becomes apparent from the fact that the high priests of Ptah in Memphis, who—as I have just mentioned—also held the office of ‘Sem’, understood themselves as the image (tj.t) of Iunmutef, which is also reflected by their regalia (the panther-skin and the side-lock) that were typical from the New Kingdom onwards.756 Therefore, referring to this specific Sempriest in our passage is, in my opinion, by no means a coincidence.

747 748 749 750 751 752 753 754

755 756

LGG IV, 694c. Compare also the writing in Opet I, 233,3. See the examples in Verhoeven, Buchschrift, 166 (O6). See Kurth, Einführung I, 237, n. 235. can also be read x.t; see Smith, BM 10507, 97–98. Burkard, Osiris-Liturgien, 196. A further occurrence of this sign, also followed by m, is found later in our text in P.B, col. 9,23 ( ). The Berlin-parallel definitely has a normal hieratic field sign, but that can also be read as sm (Kurth, Einführung I, 305 [55.]) and since the papyrus is broken after that sign, it is not possible to say, whether a phonetic complement followed there as well. See Wb IV, 119 and Wilson, Lexikon, 837. See the entries in TLA: http://aaew.bbaw.de/tla/servlet/DzaBrowser?newpid=DZA+29.185.570&show= anzeigen%21&dispscale=100&set=EM&wn=134020&lastpid=29177190&wid=0 (last accessed on 13.07.2014). Compare also Wilson, Lexikon, 838; Maystre, JNES 8, 84–89; Maystre, Grands prêtres, 13– 15, 40–42, and Rummel, Iunmutef, 259. A determinative is also missing in the other attestations of this Sem-priest. Te Velde, LÄ III, 213. Rummel, Iunmutef, 253 and 258–264. The role of Iunmutef in connection with the burial- and the opening

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15.7 The Great Ceremonies of Geb

469

Another feature that makes this passage so important for our understanding of the text is the fact that the Ceremonies of Geb rarely mention any clear locations for the ritual, so that the preservation of the word ‘Hw.t-jp.t’ is very fortunate. The Opet-temple itself was believed to be the birthplace of Osiris in Thebes, in which he was born by Nut on the ‘day of the pure bull in his field’, i.e. the first epagomenal day.757 The festival of the ‘day of the pure bull in his field’ is attested several times in the Opet-temple, as the celebration of the birth of Osiris.758 In addition to being the birthplace of this god, the Opet-temple was also considered as being the place of his reassembling, as, for instance, Opet I, 121 expresses: hrw pn ng# wob m sX.t=f msj Nw.t Wsjr m-xnw pr Jp.t-wr.t … sp nfr ob.tw Wsjr m pr Jp.t-wr.t jn nTr.w m t# ms.tw=f jm ‘This day of the pure bull in his field, when Nut gave birth to Osiris in the temple of the great Opet … the beautiful occasion, when Osiris was reassembled759 in the temple of the great Opet by the gods in the land, where he was born.’760 The relevant scene depicts the rejuvenated Osiris lying on a lion-bed flanked by Isis and Nephthys.761 According to Herbin the festival of the ‘day of the pure bull in his field’ is, based on the function of the Opet-temple, connected with the cyclical rebirth of Osiris.762 Comparing again the versions of the London- and the Berlin-manuscripts, it becomes further apparent that the BM-text specifies the place as the Opet-temple, whereas the Berlintext seems to omit a reference to a specific location by just writing Hw.t ‘temple’ or x.t ‘body’. The word x.t can also mean ‘womb’ and the tomb can be understood as the deceased’s mother763, so that the variant in P.B might also refer to the womb of Nut, that is the Opet-temple as the place where Osiris was born. The text of the Great Ceremonies of Geb as preserved today no longer refers to the pr.to#.t ‘great procession’ after the ceremonies have been performed in the Wabet, since the procession has reached its final stage, the Opet-temple. There, the reassembly of the fragmented body of Osiris took place, followed by his revivification. Later on, the Great Ceremonies of Geb also refers to the four Anubis-gods who are responsible for the reassembly and embal-

757

758 759 760

761 762 763

of the mouth-rituals of his father Osiris are well-known; see the detailed work by Rummel, Iunmutef and especially p. 251–258 for the relationship between Sem and Iunmutef. For a list of literature on this Sempriest, see also Klotz, in Altägyptische Enzyklopädien, 723. See Opet III, 146–147; Guglielmi, Mr.t, 70; Altmann, Kultfrevel, 172–173; Rickert, Gottheit und Gabe, 22; Leitz, Geographisch-osirianische Prozessionen, 70; Smith, Osiris, 494, and Klotz, City of Amun, 186–194, who translate several texts which refer to this event. The pig, on the other hand, that is used in our text to write the word jpj, is also the goddess Ipet who can be identified with Nut, the mother of Osiris, and according to von Lieven ‘diese Konstellation bestimmt z.B. die Lokaltheologie des Opettempels von Karnak’ (von Lieven, Esna, 25). Nut as Ipet is also encountered on the ceiling of the pronaos of the temple of Philae depicted opposite Orion; see von Lieven, Esna, 25. Opet I, 108, 121, 204, 227, 233. See also Guglielmi, Mr.t, 70; Altmann, Kultfrevel, 172, and Klotz, City of Amun, 191, with n. 1266. For job, see also Opet III, 125 (52); Wilson, Lexikon, 43; Rickert, Gottheit und Gabe, 22, n. 79, and Klotz, City of Amun, 195–196, with n. 1294 with further literature on this. See also Smith, Osiris, 494–496. According to Klotz, City of Amun, 195 ‘the reassembly (job) denotes the physical process of mummification’. Opet I, 120–121. See also the part-translation in Opet III, 125 (52); Herbin, RdÉ 54, 97; Klotz, City of Amun, 195, with n. 1294, and Rickert, Gottheit und Gabe, 22–23. Further similar texts are collected by Herbin, RdÉ 54, 96–97. See in general on this, Altmann, Kultfrevel, 14–15 and Rickert, Gottheit und Gabe, 22–23. See Opet I, 120–121, with Opet III, 62 and the plate in Varille, ASAE 53, pl. XIX. Herbin, RdÉ 54, 74. Smith, Harkness, 31 and 40.

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470

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

ming of the god’s limbs and for clothing him (34,19). As a final act, although not explicitly mentioned in our text, the bandaged figurine was buried in the Osiris-tomb.764 Once again, this passage shows distinctly what, by closer examination, becomes apparent in numerous other cases in the Great Ceremonies of Geb, namely that the text is not corrupt. Rather, it uses a difficult, unusual, and—as Pries said when describing the Edfu-version of the Hourly Vigil—‘exzentrische Orthographie’, which distinguishes the entire text of the Great Ceremonies of Geb.765 31,2

P.B, col. 6,28–29 reads twt ckr [nb] m#o-Xrw m Jnbw-HD twt Sms[.w] ckr ‘Complete is Sokar, [lord] of justification in Memphis. Complete is the following of Sokar.’ Backes translates ‘Bild des Sokar’ and ‘Bild von Sokar’s Gefolge’ for twt.766 31,3

P.B, col. 6,29 reads: wr js.t nTr … ‘the great one of the crew of the god …’

31,4

P.B, col. 6,30 inserts: sn.tj #mm m o=f ‘The two sisters take hold of his hand.’ A further parallel P.BON, col. 1,3–4 preserves [… jr]w o# […] m o=f ‘[…] the great ceremonies767 […] of his hand’. Backes states that there is no equivalent for […jr]w o# in P.BM and P.B.768 However, I would suggest that the equivalent is jrj-sw, since the hieratic writings of s and o# are nearly identical and a confusion of them is very likely, but it is difficult to decide which was the original sense of the sentence. 31,5

P.B, col. 6,31 reads: Sdj=s Hb … ‘She reads the festive scroll …’ and P.BON, col. 1,5 still preserves: […] Wsjr m wob.t o#.t ‘[…] Osiris in the great Wabet’. Compare also a passage from the Khoiak-text in the temple of Dendera: jr #bd 4 #X.t sw 2[4 hrw] pfj Qrs.tw Wsjr jm=f m wob.t mj nf Xpr m Ho.w-nTr n Wsjr m sp tpj Xft Xpr Or m oH Hr sT#m Xnt nTr.w wrS.tw Hr Qrs.t Wsjr ‘With respect to the 2[4th] of Khoiak, it is the [day] on which Osiris was embalmed in the Wabet, like that which happened with the divine limbs of Osiris at the first occasion, when Horus came into being in the palace, while clothing in front of the gods, spending the day while embalming Osiris.’769

764 On recent excavations of the Osirian catacombs in Karnak, see Coulon/Leclère/Marchand, Cahiers de Karnak 10, 205–238 and Coulon, in Abschied von den Toten, 326–341; Coulon, in Culte d’Osiris, 9–13, and Smith, Osiris, 494, with n. 501, with the literature provided there. On the course of the Khoiak-festival, see mainly Barguet, Louvre 3176 with his table of the most important stations and acts on p. 48–49; Chassinat, Khoiak; Dendera X, 26–50; Cauville, Chap.os. Traduction, 14–28, and Cauville, BSFE 112, 23–36. Compare also Kucharek, in Constructing Power, 117–134 and esp. her map (Taf. 19) on p. 132, showing the way of the festival procession of Osiris in Karnak; Herbin, RdÉ 54, 73–76, and Coulon, in Objets de la mémoire, 24–27. On the Osiris-figurines, see also Quack, WdO 31, 5–18. For more information concerning the connection of the Great Ceremonies with the Khoiak-festival, see the discussion in chapter 9.8.1. 765 Pries, Stundenwachen I, 3. See more detailed on this phenomenon in chapter 10.2. 766 Backes, Papyrus Schmitt, 257. 767 Probably ‘May you follow Iunmutef at the great ceremonies’ was originally written. 768 Backes, Papyrus Schmitt, 257. 769 Dendera X, 41,4–6. See the translation by Cauville, Chap.os. Traduction, 23 and Chassinat, Khoiak, 754– 756. For the Wabet, see detailed Coppens, Wabet.

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15.7 The Great Ceremonies of Geb

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31,6

The expression jnj o#.w is commonly used to refer to the closing of the door. Compare especially a passage from the Metternich Stela with a similar construction to that in our text: jnj.n=s o#.w=s Hr=j ‘She closed her doors in front of me.’770 Since the construction jnj o#(.wj) is attested in other texts with the above-mentioned meaning and due to the clear dual writing in P.BM and presumably P.BON, I prefer interpreting our passage in this way, highlighting that the embalming and revivification of Osiris was to be performed in absolute secrecy in the innermost part of the temple. Further to this and the preceding passage concerning the Sem-priest, compare scenes 74A, B, and C of the Opening of the Mouth ritual: Dd-mdw jn xrj-Hb Hm-nTr dj.t m HD stm wn Hr r# jr.tj wn o#.wj p.t sS o#.wj Hw.t-nTr wn pr nb=f prj.n=j prj=f oQ.n=j oQ=f j oQ nTr jm … jnj onX Hr nTr Dd-mdw jnk Or jt=j Wsjr … soQ.t nTr r Hw.t-nTr=f Htp m HD m-Xt jrj.t obw=f … ‘Words to be spoken by the lector priest, the prophet: (Statue) placing in the shrine. Setem: Opening of the face, the mouth, and the eyes. Opened are the doors of heaven, opened are the doors of the temple, opened is the house (for) its lord. I came forth, he came forth, I entered, he entered. O may the god enter there … closing of the door leafs in front of the god. Words to be spoken: I am Horus, my father Osiris … causing the god to enter into his temple. Resting in the shrine, after making his purification …’771 31,7–8

P.B, col. 6,33–34 has: jw Edw m H#.t njw.t n.t nTr jw v#-wr [m] H#.t njw.t n.t Xprr ‘Busiris is at the front, the town of the god. The nome of Abydos is [at] the front, the town of the scarab.’ Interesting is the fact that the BM-version just refers to Abydos and provides as a gloss what P.B incorporates into the main text, in which Busiris is referred to as the ‘city of the god’ and Abydos as the ‘city of the scarab’772, whereas our text designates Abydos as the ‘city of the god’ and the ‘city of the scarab’. Note also that the following passage says jmj=sn ‘the one who is in them’, so clearly referring to more than one city. 31,8

A sheet from the Hood-Hearst-parallel is preserved again (P.CM). From here, the order of the statements of the following litany in P.BM diverges from that in P.B and P.CM. For P.BM, it might also be possible to translate ‘those that are in them are (in) exultation for/because of his voice’. This is supported by P.CM, col. 1,6, which reads: j jmj=sn nb m s#t# n Xrw=f ‘O everyone who is in them is in exultation for/because of his voice.’ Backes, however, reads j jm.j snm [z#-t# n Xrw=f] ‘O Der in Traurigkeit(?), [aufgrund dessen Rede/Angelegenheit Verehrung herrscht!]’ for the Berlin-parallel.773 Nevertheless, considering the parallels and the fact that the suffix =sn can be written without plural strokes774, I prefer the above way of understanding our passage. P.BON, col. 1,9 preserves traces of a later added text above the original line which is lost today: kj-Dd n=s Hr(?) […] ‘another saying: for her/it because of(?) […]’.

770 Wb I, 90.27. See Golenischeff, Metternichstele, l. 53–54 and Sander-Hansen, Metternichstele, 37 and 41. For the meaning of Hr in our text, see Wb III, 132.X ‘vor jem., hinter jem. verschliessen u.ä.’. 771 Quack, in Carlsberg Papyri 7, 125–127 and Otto, Mundöffnungsritual I, 203–204; 206, and II, 167–170. 772 On Abydos as the ‘city of the scarab’, see Klotz, BIFAO 110, 147, n. 139. For further instances of and literature on njw.t-Xprr, see Leitz, Gaumonographien, 333, and the commentary by Backes, Papyrus Schmitt, 260–261. Compare also above under 26,12–13. 773 Backes, Papyrus Schmitt, 263. 774 See, for instance, Wb IV, 147.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

31,9

P.CM, col. 1,7 reads j sQ#j jrw=f m-m nTr.w ‘O whose form is exalted among the gods’ and suggests that what looks like nmtj in P.BM might be a mistake for the preposition m-m. Backes interprets the word in P.BM as a writing for nmo ‘Schlafender(?)’.775 The beginning of the line is further preserved in P.B, col. 6,42, there also with sQ#j. Both signs, and , look very similar in hieratic, so that this confusion is understandable. Nevertheless, both versions make sense. 31,10

Compare a passage in the Songs that also refers to Osiris: t# sdd n Hrj=k ‘The land trembles for fear of you.’776 31,15

P.B, col. 6,35 reads: jw mrj Wsjr m v#-wr ‘Osiris is beloved in the nome of Abydos.’

31,22

Compare a similar epithet of Anubis in P. Louvre N. 3176: s#b X#X-sw m nmt.t=f ‘jackal who hurries himself in his movements’.777 32,2

This line is the equivalent to P.B, col. 6,37 and P.CM, col. 1,3 where it says: j s#-t# m t# Dr=f(?)778 ‘O exultation is in the entire land.’ It seems as if the scribe of our version forgot to write m t# after the first t# of s#-t#. 32,3

P.B, col. 7,14 reads mj m##=n-Tw k# ... ‘Come, (so that) we see you, bull …’779 The p#y in P.BM suggests that the two versions deviated at the end of the line. However, as the gloss proves, in our text it is clearly Osiris who is referred to as the son of the Hesat-cow.780

32,5–6

In most texts, Kenset is used as an expression for Nubia and further mentioned as the point of origin of the distant goddess in the legend of the raging eye of the sun, but in the Pyramid and Coffin Texts it is also the name of a mythological place, connected with the east of the sky, the sunrise, and in this respect also specifically with the Field of Rushes.781 It occurs frequently in Coffin Text Spell 173, a spell for not eating faeces and not drinking urine in the realm of the dead: jnk k# smsw Kns.t jrj (j)X.wt 5 m Hw.t-nTr tn (j)X.wt 5 r-Hr Xr Ro (j)X.wt 5 r-xr Xr Wsjr wn n=j o#.wj Dsr sn n=j o#.wj Kns.t Xoj wp.tj Q#j EHwtj rsj #X.w nhmhm jmj.w Kns.t tp-o.wj sd# wr782 ‘I am the oldest bull of Kenset, custodian of five por-

775 Backes, Papyrus Schmitt, 263–264. 776 P. Bremner-Rhind, col. 14,1 (Faulkner, Bremner-Rhind, 25). See the translations by Faulkner, JEA 22, 130; Kucharek, Klagelieder, 181, and Smith, Traversing Eternity, 116. 777 P. Louvre N. 3176, col. 2,3 (Barguet, Papyrus 3176, 6 and 7). Compare also LGG VI, 143b and Burkard, Osiris-Liturgien, 208. 778 The hieratic sign, which might be Dr, looks very unusual, but a similar example is included in Möller, Paläographie III, 27 (294; P. Bremner). Compare also the examples provided in the palaeography by Backes, Papyrus Schmitt, 918. 779 The Berlin-version frequently writes the suffix =sn without plural-strokes, so that =n is probably also written without them. See also Wb II, 194. Backes, Papyrus Schmitt, 268, however, interprets the writing as m#n T(w) k# z# Os#.t ‘damit dich der Stier, Hesats Sohn, sehen kann’. 780 Compare p. 150 of chapter 11.2.3 for more details on this passage. 781 See mainly Inconnu-Bocquillon, Déesse Lointaine, 199–200; Zandee, BiOr 41, 15–16; Žabkar, LÄ III, 391– 392; Junker, Onurislegende, 78–81; Junker, Auszug, 24–27, and the literature references in Manassa, in Fs Assmann, 122, n. 63. 782 See LGG VI, 715c.

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473

tions in this temple, five portions upward from Re, five portions below from Osiris. The sacred doors are opened for me. The doors of Kenset are unlocked for me. The messenger appears, Thoth is exalted, the spirits are awake, those who are in Kenset roar before the great cattle egret.’783 See also a passage from the Litany of the Sun for the connection of the bull, mentioned some lines before in 32,3 in our text, and Kenset: Xoj Ro m Xntj dw#.t njm r=f k# m Kns.t ntk Ro Htp=k x#.wt=k ‘Re appears in front of the Duat and the bull is happy in Kenset. You are Re, you rest (upon) your corpses!’784 P.B, col. 7,16 reads m Hpy=k ‘in your traversing’ and does not have a line break after that, which suggests that in P.BM the scribe had to continue in the next line because there was no more space in this one. 32,7

P.B, col. 7,16 reads Dr ‘since’ instead of r dy.

32,8

P.B, col. 7,17 reads j Hm … ‘O the coward …’ Backes translates ‘der von den Göttern gewichen war’785, but the determinative in P.BM argues for the well-known byname of Seth.

32,9

P.B, col. 7,18 offers a different determinative, which allows another understanding of this passage: nfry786 jm=k n m## on ‘Best quality linen is around you as something beautiful to see.’787 32,10

Not only our passage, but also the parallel in P.B, col. 7,19 is hard to understand: {m}wr.tw(?)788 Hm nTrj nw nTr.w ‘being great indeed789, divine one of the gods790’. Backes reads mr.y(?) wr.t Hmj nTr(j)(?) nw nTr.w ‘sehr(?) Beliebter(?), Gewichener, Göttlichster(?) dieser Götter (?)’.791 32,13

P.B, col. 7,22 seems to read soS# msy=n ‘who multiplies our manifestations’.792

32,19

P.B, col. 7,26 omits nTr wo kj-Dd und further writes jdb.w instead of jdb.wj, which presumably was originally meant in our text as well. The scribe probably forgot to write the jdbgroup a third time.793 32,20

P.B, col. 7,27 reads: sd# Hnmm.t m w#H tp ‘the sun-folk tremble with bowed head’.

783 CT III, 53a–k. See the translations by Faulkner, AECT I, 148 and Zandee, BiOr 41, 6 and his commentary in col. 15–17. 784 Hornung, Anbetung I, 157 and II, 81. See also the translation by Manassa, in Fs Assmann, 122. On the ‘bull of Kenset’ as a solar Heliopolitan deity, see Manassa, in Fs Assmann, 122 with the Coffin Text-references in n. 64. 785 Backes, Papyrus Schmitt, 269. 786 Note the writing with . 787 Backes, Papyrus Schmitt, 270. 788 P.BM suggests that the whole group at the beginning is a writing for wr, with the m as a hieratic confusion with w. 789 For the enclitic particle Hm, see Gardiner, EG, 187 (§253). 790 Compare 33,3 for a similar epithet. Or: nTr n nw nTr.w ‘god of these gods’. 791 Backes, Papyrus Schmitt, 270. 792 Backes, Papyrus Schmitt, 272 deletes the n and reads ‘Geburten’. 793 Compare LGG I, 635a: jTj t#.wj jdb.w ‘who took possession of the two lands and the banks’.

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32,24

, written for mH, is attested several times in the Ptolemaic Period.794 Similar statements in connection with the Nile inundation are also found in the nome-processions in the Graeco-Roman temples, such as, for instance, in the temple of Dendera: [wb#]=f n=T Qr.tj n k#=T tp tr jwH.n=f Sd.t wSr.t ‘He (= the king) [opens] for you the twin caverns for your ka (at) the appropriate time, he moistened the dried basin (of land)’795; and the temple of Edfu: wb#.n=f Qr.tj n k#=k r nw=f jwy.n=f Sd.t wSr.t ‘He opened the twin caverns for your ka at its time and he irrigated the dried basin (of land).’796 The combination of Sdy.t wSr with the verb mH can also be found in Nile-texts, as, for instance, in the temple of Dendera: jnj=f n=T wrm wD wnn.wt mH.n=f Sdy.t wSr ‘He has brought the crest (of the inundation) for you, which creates797 that which is/exists. It has filled the dried field’798; and jnj=f n=T Oopj wr.tw r tr=f mH.n=f Sdy.t nb.w wSr ‘He has brought the Nile for you, being great at its time. It has filled all dried basins (of land).’799 32,25

The causative form sHb is written in P.B, col. 7,32. The expression sHb #X.t is further attested in the temple of Deir el-Medina designating the southern wind: T#w nfr n rsj Shb rn=f ntf wTs b#.w n nTr.w [r] p.t bsj.n=f Oopj r sHb #X.t r boH pr=k m Df#.w=f D.t ‘The good wind of the South, Sheheb (= the torrefying one)800 is its name. It is the one who raises the bas of the gods [to] the sky. It caused Hapi to come forth in order to make the arable land festive, in order to inundate your house with its provisions eternally.’801

After 32,28 sdm.tw n=j ...: The word is also used in the text of the Khoiak-ritual in the temple of Dendera, in connection with the production of the figure of Osiris: jw=w sdm jr.tj=fj n w#D msdm.t ‘One will paint his eyes with green eye paint and galena (black eye paint).’802 Compare also a passage from Pyramid Text Spell 1053 which connects the act of sdm with Osiris: [w#D] w#D n jt=j sp-2 sdm=f jt(=f) jm (W)sjr ‘[Fresh] is the green eye paint of my father, twice. He paints (his) father, Osiris, with (it).’803 33,1

Although a reading XsbD THn jm# ‘lapis lazuli and faience are therein/joined/united804’ is possible805, I would prefer interpreting it as two further epithets of Osiris. %sbD.tj is attested

794 See Wb II, 116 and Kurth, Einführung I, 255 (108.). 795 Dendera IX, 223,6–7. See the translations by Locher, Topographie, 329 and Zaki, Premier Nome, 97. Compare also Leitz, Geographisch-osirianische Prozessionen, 38, with similar texts. 796 Edfu II, 173,12. See the translation by Locher, Topographie, 331 and Zaki, Premier Nome, 13. For similar passages concerning the Sdy.t wSr, see Cauville, Osiris, 94, with n. (3). 797 Wb I, 395.20. 798 Dendera I, 38,5. See also the translation by Cauville, Dendara I Traduction, 64–65. 799 Dendera VII, 69,2. See also Meeks, BiOr 56, 586. 800 LGG VII, 111a. 801 Bourguet, Deir al-Médîna, 112,3. See also the translation by Leitz, Panehemisis, 299–300. 802 Dendera X, 48,8–9. See the translations by Cauville, Chap.os. Traduction, 27 and Chassinat, Khoiak, 789– 790. On the word sdm, see also the commentary by Chassinat, Khoiak, 436–437. 803 Pyramid Text Spell 1053; see Berger-el Naggar/Leclant/Mathieu/Pierre-Croisiau, Pyramide de Pépy Ier, fig. 18, pl. XI, P/A-S/S,11–12 and Allen, Pyramid Texts, 142 (P 365). 804 Wilson, Lexikon, 67. 805 Backes, Papyrus Schmitt, 284 also translates ‘lapislazuli- und fayenceartiger enthält’.

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twice as a name of Osiris in the Osiris-chapels in the temple of Dendera806 and THn jm# can also be found, for instance, in the Ritual of Driving Away the Aggressor, as an epithet of the ram of Mendes.807 33,4

A sm#.t n.t Wn-nfr ‘companion of Wennofer’ is attested as a designation of Nephthys.808 However, P.B, col. 8,3 writes H#j.t ‘the mourning one’ instead of sm#.t. 33,5

That which is within the flesh of Osiris could be his bones or his organs. The text refers again to the assembling of the relics of this god by Isis.809 However, it might also be the case that the efflux of Osiris is meant here. Compare, for instance, a passage from the Delta Manual for a similar notion: wn n# nTr.w Hr s#Q rDw.w pn m Ho.w-nTr n Wsjr ‘The gods have assembled this efflux of the divine limbs of Osiris.’810 33,6

The Songs provide the same statement, but the other way round: XntS jb=s r m##=k nfrw=k ‘Her heart rejoices at seeing you and your beauty.’811 33,7

As Backes states, P.B, col. 8,5 could also provide the name Ro instead of Xr nTr, since the r after the round sign is missing there.812 However, considering the fact that the preceding and following lines refer to a goddess, i.e. Isis, it is probably appropriate to change the text to Xr nTr.t.813 33,8

The Berlin-parallel clearly has a s#-bird with something below it814, but for reasons unknown to me, the scribe stopped writing after the bird and the text further reads jmj.t c#w ‘who is in Sais’815. This goddess is also mentioned on a stela from the Louvre in connection with the gathering and mummification of the various parts of the Apis-bull: hrw pn wD# Hm n Hpw r QbH r Htp wob.t Xr Jnpw jmj-wt sw wt=f x#.t=f … Db#.w n jmj.t c#w dmD m Rsj-n.t Hno MH-n.t … ‘(On) this day, the majesty of the Apis-bull proceeded to the sky in order to rest (in) the embalming place with Anubis, who is in the embalming place. He embalms his corpse … and the garment/funerary equipment of the one who is in Sais, assembled in the Resenet and the Mehenet shrines …’816; and on another Apis-stela in the Louvre it says: … Ho.w=f tm m-Xt=f dmj Ho.w=f t#y.t jmj.t c#w … ‘… his body is complete, after(?) his limbs have been enfolded in the mummy bindings of the one who is in Sais…’817 The epithet wr.t

806 807 808 809 810 811 812 813 814 815 816 817

Dendera X, 184,4 and 262,1. See also LGG V, 954a. P. BM 10252, col. 4,29. See LGG VII, 480a for other occurrences of this name. See LGG VI, 317b. In general on sm#.t, see Wilson, Lexikon, 843. Compare two lines below, where Osiris is characterised as jnQ ‘united’. P. Brooklyn 47.218.84, col. 5,6–7. See Meeks, Mythes, 12. P. Bremner-Rhind, col. 14,23 (Faulkner, Bremner-Rhind, 27). See the translations by Faulkner, JEA 22, 130; Kucharek, Klagelieder, 182 and the commentary on p. 217, and Smith, Traversing Eternity, 117. Backes, Papyrus Schmitt, 287. See also LGG IV, 562b and 566a for two other occurrences for nTr.t just written . Probably a book-roll or a t. ‘The one who is in Sais’ could be Tayit. See Smith, Traversing Eternity, 410 and 436 for her connection with that city (reference courtesy Mark Smith). KRI II, 370,5–8. See the translation in KRI II Translation, 202 and LGG I, 295a. KRI II, 371,8 and KRI II Translation, 203–204.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

m c#w is further attested for Hathor in the temple of Edfu in a scene of playing the sistrum.818 See further the comments and cited text passages under 25,5 for the importance of Sais in connection with the generative aspects of Osiris. Furthermore, Sais is connected with the weaving mill and Isis and Nephthys are also known as the weavers who manufacture the mummy bandages for Osiris.819 P.B, col. 8,7 adds: twt nTr r mrw.t=f ‘(so that) the god is complete according to his wish’. 33,9

P.B, col. 8,8 reads: jnj=sn n=k jtj.w wr.w p#[wtj.w] ‘They have brought the sovereigns for you, the great ones of the prima[eval gods].’ 33,11–12

P.B, col. 8,9 writes Xnm ‘smell, fragrance, to smell’820 as a synonym to our Xm.821 Backes suggests reading S(z)p=k H#.t m hn(?) hbn(j)(?) xnm.tw(?) [n/m(?) jm.j(?)=f] ‘Du sollst das beste Fleisch/Vorderteil in einem Kasten(?) aus Ebenholz(?) entgegennehmen, so dass du vereinigt(?) bist [mit dem, der in ihm ist (?).]’822 The so-called Ts-jX.t-scenes in the Ptolemaic temples might help to explain our text. In the temple of Edfu, it says for instance: Ts jX.t Hr X#w.t Dd-mdw jX.t=k Xr=k Ts.tj Hr X#w.wt[=k …] Xtm m […] X#w r-Xt=sn Xnm=k Xnm.w=sn XntS=k XbXb=k Xftj.w=k Xm=k jm=sn wnf Hr=k Htp Hm=k Hr Htp.w=k ‘Assembling the offerings on the altar. Words to be spoken: Your offerings are with you, assembled on [your] altars […] provisions […] meat is present. May you breathe in their scent, so that you are glad. You slay your enemies and you consume them. May your face be glad, when your majesty settles on/in front of your offerings.’ 823 Our text might similarly refer to the offering of the meat of the enemies, which should be smelt and eaten by Osiris, so that he will raise himself, as described in the following line. This is illustrated by several scenes that display the awakening of Osiris.824 What Backes interprets as ‘Kasten aus Ebenholz’ is, from my point of view, a measurement. A passage from the Khoiak-ritual described in the temple of Dendera can serve as example: jr X#w.w m hn hbn(.t) sn.tj jrj.tw m j[…] Hr X#w.w nb.w nDm sTj m hn hbn(.t) ntj hn 1/4 ‘With respect to the odiferous substances in the quantity of two heben, one makes […] and every pleasant substance of fragrance in the quantity of a heben and a quarter of a hin.’825

818 Edfu III, 134,15. See also el-Sayed, Neith, 607 (Doc. 979). 819 See Altmann, Kultfrevel, 145–146 with further literature. 820 Wilson, Lexikon, 734. Both words Xm and Xnm refer to ‘smoke smells, rather than perhaps the fragrance of unguents or perfumes’, see Wilson, Lexikon, 728 and 734. Both are used to refer to the ‘smell of meat roasting on a brazier’ (Wilson, Lexikon, 734). In Edfu IV, 107,10 the foes have been put on the fire and the smoke (Xmw) rises to heaven (Wilson, Lexikon, 728). 821 Kucharek, Klagelieder, 239–240 also suggests a translation ‘Duftwolke’ for Xm. 822 Backes, Papyrus Schmitt, 288. 823 Edfu VII, 74,4–8. See the translation by Kurth, Edfou VII, 125–126. 824 Compare the following commentary. 825 Dendera X, 33,12–13. See the translation by Cauville, Chap.os. Traduction, 19 and the translation and commentary by Chassinat, Khoiak, 378–380. On the hin-measurement, see Pommerening, Hohlmaße, 201– 238 and esp. p. 225–238 for the hin-measurement in the Khoiak-text. The writing of m hn hbn ( ) is nearly identical to the ones of P.BM and P.B.

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33,13

‘Lord of the sacred land’ is a well attested epithet of Osiris826, who is invoked in this line to lift himself up. This is illustrated by several scenes that display the awakening of Osiris.827

33,17

P.B, col. 8,12 omits twt nTr o#. Backes, on the other hand, reads Twt ‘Du bist …’828 I prefer to interpret it as the word for ‘assembled, united’, especially since the preceding text referred to Osiris’ reassembling.

33,18

In P.B, col. 8,13 Horus is characterised as s# Wsjr ‘son of Osiris’ instead of s# #s.t.

33,19

The cartouche in P.B, col. 8,14 is empty.

33,21

Although the sign in P.B, col. 8,15 is clearly jp.t ‘chamber’, the hieratic sign in P.BM looks rather like the stairs, to which the word Hw.t, which was added later to the left of the line, seems to refer. The Xnd of Osiris is already known from the Pyramid Texts, but the rwd nTr-o# is especially famous as the place in Abydos where the stelae and tomb chapels of private individuals were erected in the Middle Kingdom.829 Nevertheless, the jp.t-chamber, written in P.B, makes much more sense as a place to hide Osiris than a stairway or throne, so that the sign in P.BM might be a writing mistake. However, compare depictions as, for instance, on the coffin of Nesikhonsu, showing Osiris sitting on his throne on top of a double stair under which the mummified god is lying.830 This stair could also be seen as a representation of the tomb of Osiris.831 On the concealment of Osiris, compare, for instance, a passage from P. Salt 825: Dd.wt vfnw.t H#p-Tw m bnbn.t jmn-Tw m sSt#=k x#k.w-jb=k Xr m So.t jnk vfnw.t m nbj.t r-r=Tn Hmw.t-r# ntj jj m-xnw t# nn-Tn r nHH ‘That which Tefnut says: Hide yourself (= Osiris) in the bnbn, hide yourself in your secret room. Your disaffected persons are fallen in the slaughtering. I am Tefnut as flame against you (= the enemies), and so forth, who comes from the earth. You are permanently non-existent.’832 33,23

Since the equivalent for the previous line is found in P.B, col. 8,35 and the following line in P.B, col. 8,36, the second half of col. 8,35 might be the equivalent to our line. However, the line seems to be copied corruptly, considering especially the pr-sign in msX# and the fact that the scribe wrote the similar looking hieratic scepter instead of the j#b-sign. The

826 See Spiegel, Abydos, 9–12 and the entries in LGG III, 774b–776b. 827 See, for instance, the depictions in the Osiris chapels in the temple of Dendera showing the god with his head or the upper part of his body lifted up (Dendera X, pl. 89, 107, 111, 238, 252, and 156) and the examples in Roberson, Awakening of Osiris, pl. 1–5. Compare also a statuette in the Egyptian Museum in Cairo showing the god raising his forepart (CG 38424); see Goddio/Masson-Berghoff, Sunken Cities, 156–157. 828 Backes, Papyrus Schmitt, 294. 829 Wb II, 409.15. In general on rwd and Xnd and their meaning, see Traunecker, BIFAO 72, 201–203 and for the rwd nTr-o#, see Vittmann, SAK 22, 297, n. 17. For the stairs of Osiris, see Végh, Feste der Ewigkeit, 209–214 and the literature references cited there. 830 Einaudi, in Ninth International Congress, 477, Fig. 4. 831 See Einaudi, in Ninth International Congress, 479. For further depictions of Osiris on his throne, which is located on top of a stairway, see Lull, JEA 87, 183–185. 832 P. Salt 825, col. 13,5–7 (Derchain, Papyrus Salt, 11* and pl. VIII). See also the translation by Derchain, Papyrus Salt, 140. The relevant column is col. VIII in his publication. On the concealment of the god’s burial or his mummy, see also Roberson, Awakening of Osiris, 41, with n. 206. On the concealment of the tomb of Osiris by Horus, see also Chassinat, Khoiak, 657–659.

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15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

traces of ink would also allow the reading […]ms prj m […] ‘[…] who came forth from […]’. It is very likely that the gloss of this line refers to the soS#-ritual which is mentioned frequently in the context of Osirian lamentations, even twice in the Songs: soS# Dd-mdw jn Hnk.tj ‘Apotropaic rite. Words to be spoken by the two with braided hair’833 and p# soS# o# nj m## nj sDm Dd-mdw jn xrj-Hb ‘The great apotropaic rite, without being seen, without being heard. Words to be spoken by the lector priest.’834 In the Ritual of Driving Away the Aggressor, soS# is also mentioned after the Xnd ‘stairway’ which was mentioned two lines before in our text: Dsr sSm=f Hrj Xnd ‘the one whose image is sacred, who is upon the stairway’ and the relevant gloss: p# ntj soS# r p#y=f sSm jw=f Hr p#y=f Xnd ‘the one who is venerated with respect to his image, while he is upon his stairway’.835 However, soS# might also be connected to the Demotic SoS and can, therefore, be translated as ‘praise’836, which could be the equivalent to msX# in the original text. 33,24

The corresponding passage of the Berlin parallel is found later there, namely in P.B, col. 8,36–37: jw nfr sp-2 Xr Ro jw nfr sp-2 Xr ckr ‘It is very well with Re. It is very well with Sokar.’ 34,1

The gloss for this sentence seems to offer a variant for w#H-jX.wt, by referring to the libation, w#H-mw.837 34,3

Although the orthography of the parallel P.B, col. 8,29 argues for the translation: ‘He poured out what is putrefied.838 He made secret the offerings’, it could probably also be connected to the elimination of the enemies of Osiris and the securing of his relics, so that the text could be rendered: ‘He shot the non-existent ones. He made secret the relics.’839 However, compare the Mendesian title jmn-jwtj.w ‘he who hides the putrefaction’, which ‘presumably refers to local rites performed for the Mendesian ram, the corpse of the unified ReOsiris’.840 34,5

Compare also the mention of the pr b# nb Ed(.t) in the later translation in the Ritual of Driving Away the Aggressor.841 The original text reads: ‘O one who hides himself in the Benben-house in the great god’s booth (= the embalming place) which is in Mendes, the secret place, sacred of nature. The doors upon it are out of ore in order to make secret what is

833 P. Bremner-Rhind, col. 3,23 (Faulkner, Bremner-Rhind, 7). See the translations by Faulkner, JEA 22, 124; Kucharek, Klagelieder, 169, and Smith, Traversing Eternity, 106. 834 P. Bremner-Rhind, col. 9,13 (Faulkner, Bremner-Rhind, 17). See the translations by Faulkner, JEA 22, 127; Kucharek, Klagelieder, 175, and Smith, Traversing Eternity, 111. 835 P. BM 10252, col. 9,13–14. For a detailed discussion of the soS#-ritual, see Kucharek, Klagelieder, 91–94 and Ritner, Mechanics, 48–49 with n. 234. 836 Erichsen, Glossar, 492 and CDD_sh, 45–46. 837 Further text passages that mention the w#H-mw in connection with Osiris are collected by Leitz, Panehemisis, 267. See also von Lieven, in Carlsberg Papyri 7, 15–16. 838 Meaning that he disposed of the old offerings. 839 See also Backes, Papyrus Schmitt, 300 for this interpretation. 840 See Klotz, in Altägyptische Enzyklopädien, 744. The ram of Mendes is mentioned in the next line of our text. 841 P. BM 10252, col. 4,17. See also LGG II, 685a for an epithet b# nb Edw m pr b# nb Edw.

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in it …’ The fact that this text refers to hiding in the god’s booth in Mendes, i.e. the house of the ram, the lord of Mendes, might argue for the second interpretation of the sentences in 34,3, that is making the relics secret. The pr-b# is also mentioned in another Osirian ritual text, the Revelations of the Mysteries of the Four Balls: jr jw=k m j#bt.t sXr-tw=k nTr.w j#bt.wt nTr.w n.w pr-b# EHwtj nTr o# nb BoHw Jnpw B#st.t cpd Or o# cpd-Or m#o-Xrw nb Cdnw jrj=sn n.wt-o=sn jm=k … ‘If you come from the East, the gods of the East will fell you, the gods of the pr-b#, Thoth, the great god, lord of BoHw, Anubis, Bastet, Sopdu, Horus the great, Sopdu-Horus, justified, the lord of Horbeit, they will perform their rituals against you …’842 On a papyrus from Tebtunis, which contains monographs of the nomes of Egypt, a pr-b#.w is mentioned in connection with the 15th Lower Egyptian nome and the priestess for this nome is called Xbs.t ‘the hacking one’.843 34,7

A b#.t-hole844 is also mentioned in the Sealing of the Mouth of the Enemies, as one of the places/things that should be sealed: Xtm b#y m R#-sT#.w ‘Sealing the hole in Rosetau’.845 The expression b# b#.t is also used in a foundation digging text in the temple of Edfu.846 For the festival of the ‘hacking up of the earth’, see in detail under the chapter of Book of the Dead Spell 175.847 34,8

P.B, col. 8,33 reads: nTr o# ‘the great god’. The one to whom the Hebsed-festival has been given is pharaoh, as a ‘Gegengabe’.848 The god Osiris, on the other hand, is known from his epithet as the one who gives the Hebsed-festival (rdj Hb-sd).849 34,11

P.B, col. 8,38 reads jw gmj.n Ro b#.w=s r t#.w nb.w ‘Re found its850 power (up) to all lands.’ Backes, on the other hand, translates ‘Re hat ihre Manifestationsmacht gegen alle Länder gerichtet festgestellt.’851 34,12

P.B, col. 8,39 reads: jrj m orQ Hb ‘to be performed as completion/closure of the festival’.

34,13

The two stick-signs at the end of the line are also found in the parallel, P.B, col. 8,40. Backes suggests reading XtXt(.w) ‘wobei er sich nach hinten gestellt hat (?)’ and interprets this as the positioning of the jrj-onD.852 Although such a writing does not seem to be attested

842 P. MMA 35.9.21, col. 31,8–10 (Goyon, Imouthès, pl. XXX). See also Goyon, BIFAO 75, 390–391 and Fiedler, Seth, 387. For the location of the pr-b# in Mendes and further attestations of it, especially on stelae, see Gauthier, DG II, 73 and Meeks, Mythes, 63–64 (94). 843 Osing, Hieratische Papyri, 246 and Leitz, Gaumonographien, 324. See also a bit further down under 34,7. 844 The cloth-determinative in the original text, however, is very unusual, but compare the writing in P.B, col. 8,32. The determinative is not preserved in the gloss. 845 P. BM 10081, col. 36,24. In detail on the b#.t-hole, see the commentary there. 846 Edfu III, 106,5. See further Badawy, ASAE 54, 55 and Wilson, Lexikon, 302. 847 See 35,26–27. 848 See also Backes, Papyrus Schmitt, 302. 849 See the entry in LGG IV, 750a. 850 This seems to refer back to nfr ‘what is good’ in the previous line of P.B. See 33,24 for P.BM. 851 Backes, Papyrus Schmitt, 302. 852 Backes, Papyrus Schmitt, 303. Detailed information and further literature on the jrj-onD are provided by Backes, Papyrus Schmitt, 303–305.

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480

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

elsewhere, I would suggest reading m-Xt ‘afterwards’853 which is used a number of times in our text at the end of these instruction phrases.854 However, this is just another suggestion and is by no means certain. P.B, col. 8,40 further reads … stj jr.t n pr-onX ... ‘… the eye looks intently at the house of life …’855 34,14

P.B, col. 8,41 seems to refer to the Hknw.t ‘the praising one’ instead of the sn.t which seems to be written in P.BM.856 Er.tj ‘the two kites’ is a well-known designation for Isis and Nephthys, already in the Pyramid Texts, highlighting the aspect of their lamenting for Osiris.857 34,19–20

The Anubis-gods are mentioned in several other texts, mainly in the temples of Edfu and Dendera, as protectors of the god Osiris and those who reassemble his limbs, embalm him, and clothe him, as, for instance, in the third western Osiris-chapel in the temple of Dendera: Ts-Tw Hrj-Db#.t=f dmD n=f nTr.w Hr sdwX x#.t=f m Jnpw.w ‘Raise yourself, (you) who is upon his sarcophagus, for whom the gods have united (themselves), while embalming his corpse with the Anubis-gods’858; but also in the so-called Glorifications I: h#j Jnpw fd.w jp.w Xntj Hw.t-Wsjr Hn=Tn jdmj nTr pn dmD=tn n=f Qs.w=f ob=Tn n=f Ho.w=f jmj nHj n ctS jm=f D.t ‘Hail, these four Anubis-gods, who are in front of the temple of Osiris! May you provide the red linen of this god. May you unite his bones for him. May you assemble his limbs for him, so that Seth never rejoices mischievously about him.’859 In the entrance area of the SokarOsiris chamber in the temple of Edfu they are referred to as Jnpw.w fdw wr.w Xntj oH wrD-jb msd.w Ho.w n.w b# dmD ‘the four great Anubis-gods, foremost ones of the palace of the one with weary heart, who clothe the limbs of the one whose ba is united’.860 And in another Edfu-text, it is said about them: xnw-n-Ctj.t m rsj=s jmnt.t jfd m mH 8 oH.w pw n Jwn Xnt BHd.t sXm.w=f Xtj Hr s#.t=sn H#j.tj j#kb.tj sn.tj Hr Xw.t=f Dr.tj nn Hr s#X k#=f #sb.t 4 s#w nmj.t Jnpw 4 jrj-o# 4 n.w dw#.t ... ‘The “interior of the Shetyt” is to its south, a rectangle of 8 cubits. They are the palaces of Iun (= Osiris) in Edfu. His images are engraved on their walls. The two mourners, the two lamenting ones, the two sisters are protecting him. These are the two kites glorifying his ka. The four Asebet-goddesses are protecting the bier. The four Anubis-gods, the four doorkeepers of the underworld …’861 They are further mentioned as

853 For the stick read m or Xt, see Kurth, Einführung I, 301 (8.). 854 See, for instance, 29,10 and 29,13. 855 This reading suggests that the first eye-sign is the determinative for stj and the second is jr.t. However, the reading could also be stj jr.tj ... ‘the eyes look intently …’; see also Schott, Kammer, 350 with stj-jr.tj. Backes, Papyrus Schmitt, 303 has stj n pr-onX ‘der Schauende(?) des Lebenshauses’. 856 See Backes, Papyrus Schmitt, 305. Compare also P.B, col. 9,11. 857 Kucharek, GM 218, 57–61, provides a detailed discussion of the Dr.tj and possible reasons for naming Isis and Nephthys after this bird. See also Leitz, Geographisch-osirianische Prozessionen, 263; Smith, Traversing Eternity, 98, and particularly Pries, Stundenwachen I, 40–42, with further literature cited in n. 169 on p. 40 and Kucharek, Klagelieder, 567–578, 581–604, and 609–610. 858 Dendera X, 397,11. See the translations by Cauville, Chap.os. Traduction, 214 and Kucharek, Klagelieder, 478. 859 P. BM 10252, col. 36,20–21. See Szczudłowska, ZÄS 98, 57–58 and the translation by Assmann, Totenliturgien III, 51. 860 Edfu I, 176,11–12. See the translation of this passage by Cauville, Osiris, 3–4. 861 Edfu VII, 13,4–6. See the translations by de Wit, CdÉ 36, 303–304 and Kurth, Edfou VII, 17. Compare also the remarks concerning the xnw-n-Ctj.t above under 25,12.

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the gods of the seventh nocturnal hour of the Hourly Vigil. Their names are provided in some inscriptions, as well, although these are not standardised, but differ.862 The hn-chest itself is known among other things as the coffin of Osiris, containing his corpse and serving as his sanctuary of regeneration, and in Karnak the burial place of Osiris is named hn Sps ‘the venerable chest’.863 In the Book of Hours the god is referred to as Wsjr m hn ‘Osiris in the chest’.864 Compare further a passage from the Delta Manual with exactly the same phrasing as in P.BM: … wnn EHwtj Hno Nb.t-Hw.t Hr xtj t# mj.t jw=sn orf xrd pn m xn.t=s rdj.tw m hn mjt.t sp-2 ‘… Thoth and Nephthys skinned the cat and they wrapped this child in its skin, which was placed in a chest, exactly so.’865 P. Jumilhac offers a connection of Anubis with the chest. There, it is said of one of the gods who is mentioned in the group specified as nTr.w jrj.tw rn=sn m Jnpw m-Xt jrj=sn Hrj.wsSt# ... ‘the gods whose names have been made as Anubis, after they have acted as the masters of secrets …’866: jr Jnpw nb hn Jnpw pw Ds=f ntf Ts hn rdj snD Wsjr ‘With respect to Anubis, lord of the hn-chest. He is Anubis himself. He is the one who ties/closes867 the hnchest, who gives/causes the fear of Osiris.’868 The function of Anubis as the guardian of the hn-chest was already highlighted earlier in the same text: hn nt.t jw Jnpw Hr=f Hr s#w=f ‘the hn-chest, upon which Anubis is while guarding it’.869 Backes proposes a different reading: Sn nb mjt.t ‘Jeder Baum(?) in gleicher Weise.’870 I would consider the S-sign after =sn in P.B as a hieratic writing mistake for h, since the signs can look quite similar871, so that the Berlin-parallel would read ‘and every chest likewise’.872 34,21

The gloss seems to refer to the material bQs-onX and ensures the reading bQs for P.BM and P.B. The material bQs-onX is also found in the words of Horus Behedety in a myrrh-scene in the temple of Philae: mH wD#.t m bQs-onX sonX Df(D)=s m bb.w ‘(I) fill the Udjat-eye with haematite and make its iris live with bb-plants.’873 This stone was frequently used for amu-

862 Extensive lists of references to the Anubis-gods, especially those in temple texts, are provided by Pries, Stundenwachen I, 314–315 and Kucharek, Klagelieder, 482, who refers in particular to their names. Assmann, Totenliturgien III, 61, also cites further similar text passages. 863 Parker, Edifice, 59, with n. 59 and pl. 24 (33). See also the depiction of the hn of Osiris on pl. 25. 864 P. BM EA 10569, col. 16,26 (Faulkner, Book of Hours, 11 and 26* and the photograph of the relevant sheet on the cover page). Compare also Goyon, Kêmi 18, 42–43, with further examples of the hn-chest of Osiris. Detailed information on the hn-chest, also in connection with Osiris, and further literature is provided by Budde, Götterkind, 388–389. On the chest in connection with Osiris, see further the commentary under 36,23 of the Sealing of the Mouth of the Enemies. 865 P. Brooklyn 47.218.84, col. 10,6–7. See Meeks, Mythes, 22. The reading mjt.t follows Quack, Orientalia 77, 109. 866 P. Jumilhac, IV,24–V,1. See Vandier, Jumilhac, 116. See also the translation and commentary by Lippert, ENiM 5, 244–245. 867 See Vandier, Jumilhac, 154 (125) for this translation. 868 P. Jumilhac, V,17–18. See also Vandier, Jumilhac, 117 and the commentary on p. 152–155, esp. (109) with reference to the four-Anubis gods. 869 P. Jumilhac, IV,23. See also Vandier, Jumilhac, 116. For the connection of Anubis with the hn-chest, compare further the entries in LGG I, 396a–b (Jnpw-hn/Jnpw-m-hn) and LGG III, 687a–b (nb-hn). 870 Backes, Papyrus Schmitt, 308. 871 See Möller, Paläographie III, 31 (335) and 32 (342); Verhoeven, Buchschrift, 164–165 (N37) and 166–167 (O4), and the palaeography for P.B in Backes, Papyrus Schmitt, 921 and 922. 872 The hn-chests are also referred to as containing incense and embalming substances (see Budde, Götterkind, 389, with n. 499), which might explain the mention of more than one chest in P.B. 873 Philae I, 105,9. A similar statement is found in a myrrh-scene in the temple of Edfu, see Edfu VIII, 136,12;

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lets, as, for instance, in a list of amulets in the third western chapel of Osiris in the temple of Dendera which are characterised as: nn s#w.w 104 n.w nwb o#.t nb(.t) n.t m#o.t jTj.n=sn r Hw.tnwb m s#w n nTr pn Sps m Hb=f nfr n sm#-t# n soH=f ‘these 104 amulets of gold and of every true precious stone, which they took to the House of Gold as protection of this noble god at his beautiful festival of the burial of his mummy’. Later in the list, the specific objects that are made out of each stone are mentioned: Qs-onX sb# sb# Qnb.t Qnb.t m#Q.t m#Q.t Xprr Xprr jb cXm.t wD#.t wD#.t wD#.t jor.t jor.t bjk dmD 16 ‘haematite: plumb-line, plumb-line, angle measure, angle measure, swivel armature, swivel armature, scarab, scarab, heart, Sekhmet, WD#.teye, WD#.t-eye, WD#.t-eye, uraeus, uraeus, falcon, total 16.’874 As the passage in the Osirischapel in Dendera proves, these amulets serve as protection for the mummy of Osiris, which seems to be the function of the ram of haematite in the Great Ceremonies of Geb as well. A passage of the text in the temple of Dendera describing the Khoiak-festival provides the following information: rX sSt# nj m## nj sDm dj.n jt n s#=f soH m Hr n po.t xr Snj-nTr jbs Xoj m jor.t #mm.n=f HQ# nX#X# Xt rn=f Hr ^ ¼ n Or-wpj-So.t-t#.wj nsw.t-bjtj Wsjr nb Edw ^Wn-nfr.w m#o-Xrw¼ Xntj jmnt.t nTr o# nb #bDw ‘Knowing of the secret, unseen and unheard, which the father has given to his son. The mummy with the face of a human under the divine hair and the jbs-headdress appears with the uraeus-snake. He seized the crook and the flail. His name is inscribed on a cartouche of Horus who divided/stopped the massacre (in) the two lands, the king of Upper and Lower Egypt, Osiris, lord of Busiris ^Wennofer, justified¼, foremost of the West, great god, lord of Abydos.’875 In the following list of materials, bQs-onX ‘haematite’ is also mentioned.876 Backes offers a different reading and understanding of this passage: sSmi.Xr=tw b# n(.j) mrj twr m-b#H-o nTr ‘Dann wird der Ba dessen, der die Reinigung wünscht, vor den Gott geleitet.’877 The clear -determinative in both versions, however, suggests that rather a mineral/substance is meant. 34,23

From here, the Asasif-parallel is preserved once again. The majority of its fragments have not been placed so far and they are published in summary tables. Due to the very fragmentary state of this papyrus, it is not possible to establish the exact position of the fragments with regard to the number of the column and the line. Therefore, the following does not mention any specific column or line numbers, but just refers to P.A. However, a possible reconstruction of all fragments that seem to belong to the text is provided on pl. 72 and the position of the Asasif-fragments in relation to the other versions can be seen in the synopsis.

Kurth, Edfou VIII, 247, and Bedier, Geb, 79 and n. 33 on p. 85. 874 Dendera X, 399,9–10 and 400,9–10. See the translation by Cauville, Chap.os. Traduction, 216 and the description by Chassinat, Khoiak, 462–463 and El-Sayed, Neith, 593 (Doc. 953). In general on the different forms of amulets and further literature, see Quack, in Tod und Jenseits, 612–613 with a reference to the Dendera-text on p. 613. For amulets made of haematite, see also Aufrère, L’univers minéral, 433 and 439– 440, and Aufrère, in Gs Daumas, 36–39. Compare further below in our text, where it says that this object is in the hand of the great and the small kite; see P.B, col. 9,12. 875 Dendera X, 46,6–9. See the translation by Cauville, Chap.os. Traduction, 26 and Chassinat, Khoiak, 779– 780. 876 Dendera X, 47,5–6. See the translation by Cauville, Chap.os. Traduction, 27 and Chassinat, Khoiak, 779– 780. A detailed discussion of bQs or bQs-onX and its occurrences in other texts is offered by Chassinat, Khoiak, 461–476. 877 Backes, Papyrus Schmitt, 309–310.

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P.B, col. 9,5 reads: js Hm.w-nTr jt.w-nTr sS-nsw.t Hrj-tp … ‘The god’s servants, the god’s fathers, and the chief scribe of the king …’ 34,24

Due to the fact that dnj does not have a determinative in the only fully preserved version P.B, it is hard to decide which meaning is correct, so that a translation ‘while cutting fowl and fishes which are on the bowl878’ also seems possible to me. Birds and fishes were equated with the bas and the corpses of the enemies.879 34,26

Our version and that of P.B are lost after wob, but a fragment of the Asasif-parallel continues with nb. Therefore, I suggest that nothing followed behind nb and that the same phrase as in col. 27,8 of our text is written here.880

34,27

P.B, col. 9,7 reads Dd.w ‘what is to be said’ instead of Dd-mdw.

35,1–2

The first two lines of column 35 are hard to understand, with the whole of this column being particularly difficult. Moreover, the glosses further seem to deviate from the original text in many cases. P.B, col. 9,15 and P.A just say: Xmt.tw sS.w ‘One expected the/their passing (by).’ Backes reads: Xm=tw zS.w Hr sTj (= stwt?) job.w=n n=k ‘Man kennt keine, die am Gesang(?) unserer Klage um dich vorbeigehen könnten’ for the two lines in P.B.881 Usually, bjn is connected with Seth and is also an epithet of his882, but here it refers to the wretched condition of Isis and Nephthys, because Osiris was still not with them. This is also expressed in the original text. Schott suggests interpreting as the Coptic etbe mnt.883 Although this prefix for forming abstracts would solve the problem of how to understand the gloss, the Coptic mnt goes back to md.t, which is usually written with and not in this way. However, understanding the writing in our text as the common preposition m-dj ‘with, from’ does not seem to make much sense here. A suggestion would be to interpret r Db#w as the equivalent of Hr in the original text and m-dj as the equivalent of the preposition m, and assume that the scribe omitted the equivalent for sTj-nTr. Considering the fact that the gloss does not offer any possible equivalent to sTj-nTr, I would suggest interpreting the writing in the original text as sT# ‘injury’. Although the word sT# is not attested in this writing sTj, it was supposedly already used at the beginning of the Great Ceremonies of Geb, where it referred to the injury of Osiris inflicted upon him by his brother Seth.884 However, the gloss clearly shows, from my point of view, that sTj-nTr was the reason for confusion. The two nTr-signs might be explained in such a way that the second sign also needs to be read and is a vocative.

878 879 880 881 882

Wb I, 467.9–10. See the detailed commentary on this in the Festivals of the Destruction of Enemies, 33,30–31. There, P.B was also reading nj m## jn …; see the commentary under 27,8. Backes, Papyrus Schmitt, 317. LGG II, 758a and compare also bjn rn=f ‘whose name is evil’ as a well-established name for Seth (LGG II, 758a–b). 883 Schott, Notebook, 100. 884 See 24,3 and the commentary there.

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35,3

P.B, col. 9,16 reads: nhp=k sd#d# n Hrj.t=k ‘May you jump up. Trembling is because of your terror.’885 35,4

The word at the beginning of the line, just written , is puzzling. It looks like the nonenclitic particle, which was also used below in 35,15. The word in the same writing appears in the parallel, P.B, col. 9,17, preceded by h#=n r=k. The word h# is a common expression for ‘joy’886, which would suggest that y# is probably a writing for j#w ‘praise’, so that our text would read ‘our praise is to you’.887 Backes translates the Berlin-parallel: h#=n r=k y#=n r=k g(#)g(#)=n m Qrs.w=k ‘Wir heulten um dich, wir wimmerten um dich, wir kreischten an deinem Sarg.’888 Although the writing in P.B, col. 9,17 would also allow the reading g(#)g(#) ‘to scream’, as Backes suggests, the writing in the gloss of P.BM is clearly wnm. However, there still seem to be two ways of understanding this line, which addresses Osiris. First, it could be the group, identified by ‘we’, which is praising Osiris and eating in his presence. The importance of eating at the side of Osiris is, for instance, highlighted in the ‘Nachschrift’ of Book of the Dead Spell 135: jr rX r# pn wnn=f m #X jQr m xr.t-nTr nn mt=f m wHm-o m xr.tnTr jw=f wnm=f r-gs Wsjr ‘With respect to the one who knows this spell, he will be an excellent glorified spirit in the necropolis. He will not die again in the necropolis, (but) he will eat at the side of Osiris.’889 On the other hand, Pyramid Text Spell 570A refers to the eating of parts of Osiris: nj om.n ^M.¼ jr.t-Or Dd rmT mt=f Hr=s nj wnm ^M.¼ o.t m Wsjr j.Dd nTr.w mt=f Hr=s ‘^M.¼ does not swallow the eye of Horus, (so that) men could say: “He dies because of it.” ^M.¼ does not eat a limb of Osiris, (so that) the gods could say: “He dies because of it.”’890 A second option would, therefore, be to understand the line as a question: ‘Do we eat from your form/mummy?’ O. Cairo 25209 with a hymn to the chthonic Osiris has a comparable passage: ntk jt mw.t Hnmm.t onX=sn m Xnm=k [wnm]=sn m jwf n Ho.w=k ‘You are the father and the mother of humankind. They live from your breath. They [eat] from the flesh of your limbs.’891 This might again bring to mind the idea that our text is connected with the production of the Khoiak-figures. The ‘flesh’ can thus be interpreted as the ‘grain’. Furthermore, Chassinat mentions a passage in the temple of Dendera that speaks of the Hwj w#H.w n Ho.w=f ‘gathering of corn of his limbs’.892 The gloss, however, suggests a translation ‘Do you cause that we eat our flesh with you, who is not?’ This would express, in my opinion, the question of how Isis and Nephthys should be able to eat in the presence of Osiris, if he is not there, which seems to be highlighted by the word jwtj ‘who is not’.893

885 See also the traces of the end of the line preserved in P.A. 886 Wb II, 471.10. 887 This is further supported by the writing for j#w in P.B, col. 9,22, where the reading is secured by the clear writing of j#w in the gloss of P.BM, col. 35,10; see below for more information. 888 Backes, Papyrus Schmitt, 318. 889 P. Turin Cat. 1791, spell 135,3 (Lepsius, Todtenbuch, LV). 890 PT §1450b–e (version M.). 891 O. Cairo 25209, l. 14–15 (Erman, ZÄS 38, 30 and 32). See also the translation by Chassinat, Khoiak, 50 and 669 and Quack, in TUAT 7, 178. 892 Dendera IV, 69,16; see Chassinat, Khoiak, 50 and 670–671. 893 See esp. the following lines of this last column, which show the longing for Osiris’ return. The flesh could be that of the enemies, which was supposedly already offered to Osiris in 33,11–13, to cause him to rise.

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35,7

P.B, col. 9,19 and P.A read: m pHtj=k r sH#j r=n894 ‘in your power against the one who reveals (himself) against us’. Backes reads r sH#j(.t) r=n ‘um dich uns(?) zu enthüllen(?)’.895 Another suggestion would be to interpret the writing in P.B and P.A as , so that sbj ‘to rebel’ would be written there as in the gloss of P.BM. From my point of view, this sentence highlights that Osiris, when he returns, is no longer the weak one who is in need of protection, but the ruler of the netherworld, who has now the power to act against the enemies and protect Isis and Nephthys as well.896 35,8

I would suggest interpreting the first signs as the very rare Middle Egyptian form of the first person plural independent pronoun ntn, whose existence Quack has proven in the Book of Caverns; there also with exactly the same writing as here.897 The gloss replaces Middle Egyptian ntn with the Late Egyptian form jnn. The sign after Ts seems to be the hieratic writing of the Ptolemaic , which is, so far, not attested in the palaeographies. Since it can also have the value Ts, it would fit.898 P.A seems to have the related sign . A noun Ts with the evil bird-determinative is attested in the Wb, meaning ‘Tadelswertes’ or ‘complaint’ as well as a verb Ts ‘be angry, bear a grudge’.899 This word seems to be the equivalent of srX used in the gloss. Considering the fact that this last column of the text seems to contain the final invocations to Osiris to return, it makes sense that Osiris does not find any complaint with Isis and Nephthys or reason to criticise them. 35,10

Backes suggests to read yw ‘Klagegeschrei’ for P.B, col. 9,22900, but I would propose interpreting it as a writing for j#w.901 The writing sX.wt ‘field’ seems to be a misinterpretation of the original, where presumably a writing of j#w with two was used as well, and the scribe probably misunderstood it as a writing for sX.wt. Compare also a passage in the Great Decree for the same construction: j jrj jhjj m j#w n pfj jrj jj ‘O, perform rejoicing, give praise to that one who has come.’902 35,11

It seems likely that sX.wt is a writing mistake for j#w ‘praising’ here as well, so that a translation ‘May your heart follow the praising’ also seems possible to me. P.B, col. 9,23 and the traces of P.A read presumably: Smj h(j)ms jb=k sm=k ‘Go, may your heart approach903 your image/likeness.’ From my point of view, P.B offers the hieratic writing of , which was already attested earlier in P.BM.904 The sign is followed by , clearly the phonetic

894 The in P.A seems to be a confusion with the plural strokes. 895 Backes, Papyrus Schmitt, 319. 896 On this aspect of Osiris, who is no longer the passive god, but acts as a saviour and one who punishes enemies, see the discussion by Smith, Osiris, 403–409. 897 Quack, LingAeg 10, 335–337, esp. 336. See also Schenkel, Einführung, 117. 898 Kurth, Einführung I, 229 (96.). 899 Wb V, 408 and Faulkner, CD, 308. See also Wilson, Lexikon, 1176. 900 Backes, Papyrus Schmitt, 320. 901 Compare also above under 35,4, where j#w was presumably just written . 902 P. MMA 35.9.21, col. 2,15 (Goyon, Imouthès, pl. II). See the translations by Kucharek, Klagelieder, 278 and Smith, Traversing Eternity, 78. 903 Usually, hjms has the meaning of approaching humbly. However, the word is also attested in connection with Min, when he is approaching his stairway. See Backes, Papyrus Schmitt, 321 for more details on this. 904 See the detailed commentary under 31,1.

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complement and the determinative.905 This further indicates that the scribe of the original text of P.BM mixed up the signs and in hieratic, since they look nearly identical, and misunderstood the word as sX.t. The reading sm ‘image, likeness’906 is further supported by the gloss, where the equivalent Qj ‘image, form’907 is used. Compare also a passage from the Great Decree: h#y sp-2 jn #s.t T#j jm=f jb=j nwd r=k mH ‘Hail, twice, so says Isis. Seize him, my heart. Turn aside, sorrow.’908 35,12

P.B, col. 9,24 and the traces of P.A read: mnmn r=k sTs #X.w ‘Move and raise the glorious ones!’ 35,13

The epithet #X r nTr.w ‘who is more glorious than the gods’ is attested for Ptah-SokarOsiris in P. Louvre N. 3176, col. 3,30.909 P.B, col. 9,24 reads … nTr.w nb.w ‘… every god’. 35,14

The addition r jb=f is only attested in P.BM. P.B, col. 9,25 and P.A add m#T-sw ‘lament him’, and m#T=f ‘his bemoaning’, respectively. However, can also be read m#T910, so that a translation ‘concerning his bemoaning’ seems also possible, and would correspond to the parallels.911 P.B, col. 9,26 adds: tj mj dy n mrj=n ‘Yes! Come here out of love for us!’ It would also be possible to separate the words differently in P.B: mj dj n mrj=n-Tw j mj dj n mrj=n ‘Come here because we love you. O come here out of love for us.’912 35,15

Backes translates differently: ‘Denn die Fä[nger](?) wünschen, dass der Gierige dir entspricht.’913 As Backes explains in his commentary, this line seems to refer to the idea that the same evil that has befallen Osiris should happen to Seth. P.B, col. 9,28 adds Sfd m#T ‘book of lamentation’.914 Compare also a line in the instructions of Ankhsheshonqy, where it says that if a woman loves a crocodile, she takes on its character.915 35,16

The original version of P.BM could also be translated ‘… is like you, the attacked one, as we are hurrying to you’.916 P.B, col. 9,29 and P.A read: s#s# m sms=n r=k ‘the one who has

905 For similar elaborate writings of the book-roll, see Möller, Paläographie III, 52 (538) and Verhoeven, Buchschrift, 204–205 (Y1). 906 On the specific meaning of sm, see also the discussion by Meeks, Mythes, 154 (550). 907 Wb V, 15–16. 908 P. MMA 35.9.21, col. 7,13–14 (Goyon, Imouthès, pl. VI). The translation follows Smith, Traversing Eternity, 83. Kucharek, Klagelieder, 287 translates ‘Reiße (dich) los von ihm, mein Herz!’ 909 See Barguet, Louvre 3176, 10 and 11; LGG I, 25b, and Burkard, Osiris-Liturgien, 212. 910 Kurth, Einführung I, 226 (65.). 911 With this alternative, the flesh-determinative behind the heart-sign seems to be a confusion with the word jb. 912 See also Backes, Papyrus Schmitt, 323. 913 Backes, Papyrus Schmitt, 323–324. 914 See also 28,7. 915 P. BM EA 10508, col. 22,8 (reference courtesy Mark Smith); see Hoffmann/Quack, Anthologie, 294 (reference courtesy Joachim Quack); Thissen, Anchscheschonqi, 34, and Glanville, Catalogue, 50–51 and pl. 22. 916 On the word s#s# as a characteristic of Osiris, see 29v,6 and 32,7.

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been attacked in our betaking (ourselves)917 to you’ or ‘Hurry when we are betaking (ourselves) to you.’ 35,17

The word soH ‘mummy’ seems to be an invocation to Osiris, to whom the following =k refers, with the sentence expressing the request to Osiris to raise himself up. This connects well to the following line, where he is asked to come to Isis and Nephthys. P.B, col 9,30 and P.A read: snhp=k n=n soH m g#=k ‘May you cause rising up for us, mummy, from the lack of you.’918 The word g# is used there instead of (n)Xt in P.BM. For the meaning of m g#=k, compare also a passage from Book of the Dead Spell 175: ‘Osiris answered to Atum: “You afflict me, my lord Atum, not to (since I do not) see your face. I am pained at the lack of you.”’919 For more information on this sentence, see the commentary on p. 157–158 of chapter 11.2.4. It is particularly interesting that the word soH ‘mummy’ solely written with this sign is only used in the last column of the Great Ceremonies to address or invoke Osiris, who is now reassembled and mummified, as is further highlighted by this epithet.920 While this sentence refers to the rising of Osiris, the previous one, which was added later with its translation, seems to refer to Seth, who is presented to Osiris, probably as a means of expressing his humiliation. The word (n)Xt is—both in the original and the gloss—determined by the striking man. The gloss omits an equivalent of snhp-Tw soH, which makes an interpretation of the word in question as nXt very likely in connection with the preceding words, which speak about the defeat of Seth, so that the striking man as determinative is appropriate. Instead of reading m-Xt=k ‘accompanying you’, I, therefore, suggest reading (n)Xt, with the n missing in both cases. 35,18

P.B, col. 9,31 and P.A have: mj dj n mrj=n-Tw ‘Come here, because we love you!’ with P.A partly restored. 35,20

P.B, col. 9,34 and P.A add: gmj wS ‘found destroyed’.

35,21

P.B, col. 9,35 and P.A have: Hwn.tw Xr (?) r tr nb ‘while you are rejuvenated with/near (?) at all times’. I think that Xr is the equivalent of m-dj(?) in P.BM. The same group as in P.B, col. 9,35 and P.A, , is found in P. Leiden T32, col. 3,30 and 4,13.921 The two examples there read: ptr=k xn.ty/$ntj-x.tj m Xpr=f tpy Wsjr m jrw=f n wob.t ‘You will see him of the burial chamber/$ntj-x.tj ( ) in his initial manifestation, Osiris in his form of the embalming room’922; and (j)or n=k nTr Htp m jo=f sXm=f Sps Hr xn.t=f/x#.t=f ‘Ascend to the god who rests in his tomb, whose august form is in his pavilion/on his corpse ( )’923, respec-

917 918 919 920 921 922

Wb IV, 141.14. Backes, Papyrus Schmitt, 325, however, offers a different reading for this line. See P. BM 10081, col. 34,28–29. coH was also used in 35,4. Herbin, Parcourir, 443 and 445, pl. III and IV. P. Leiden T32, col. 3,30 (Herbin, Parcourir, 443 and pl. III). See the translations by Herbin, Parcourir, 56 and Smith, Traversing Eternity, 415. 923 P. Leiden T32, col. 4,12–13 (Herbin, Parcourir, 445 and pl. IV). See the translations by Herbin, Parcourir, 57 and Smith, Traversing Eternity, 417. The parallel P. Vatican 55, col. 2,18 (Herbin, Parcourir, 445 and pl. XI) writes the group , which suggests that is the determinative and provides the value for

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488

15. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10252

tively. A number of differing suggestions for the reading of this particular group have been proposed. Stricker in his first edition of P. Leiden T32 translates ‘tentvormige god’ and just puts ‘xxxxx’ for the second instance.924 Herbin translates ‘le dieu de la tente (?)’ and ‘président à sa tente (?)’, respectively.925 Quack in his review of ‘Herbin, Parcourir’ proposes the reading x.t, with the divine name $ntj-x.tj in col. 3,30 and the reading Hrj-x#.t=f ‘der auf seinem Leichnam’ in col. 4,13, explaining this value for the bird with the fact that bird and fish are in certain respects complementary and that the bird, therefore, supersedes the fish.926 Smith in his translation of P. Leiden T32 reads xn.ty ‘him of the burial chamber’ and Hr xn.t=f ‘in his pavilion’, respectively.927 In the first occurrence in P. Leiden T32, the group is also determined by the standard, suggesting as in our text that it is a divine name, and further with the house, which suggests that it is also connected to a place. Furthermore, in our text, it is the equivalent of Re in the original text and ‘this […]’ in the gloss of P.BM. , therefore, clearly seems to be a divine name. Schott, however, suggested reading s#=k.928 In consideration of the clear writings of Re in the original text of P.BM, the fact that the goose can have the value r,929 and that a writing of Re as exists,930 presumably is a, so far, not attested writing for Re. Whatever might be the correct reading of the group in question, the sentence would refer to the rejuvenating aspect of the union of Osiris and Re. 35,25

P.B, col. 9,38 reads: jw tr ms=s r t# jmnt.t nHH pfj NbD ‘Forsooth, it is brought to the land of the West, forever, that one, Nebed.’931 R jmnt.t is also written in the gloss of P.BM, but not in the original text. The scribe was obviously aware of the fact that the writing might cause problems, since without a determinative, it is not clear that this should be a writing for ms=s. Therefore, he wrote the same sentence, but with a clear writing, above the line. 35,26

This passage allows different readings for hby, which would all make sense. The word hb could be either ‘the place of execution’932, a verb, so that the translation would be ‘to be trampled’933, or the hby-demons934. Interesting is the fact that a word hb is also found as a designation for Seth ‘humiliated one’ in the Book of Protecting the Neshmet-bark. The Louvre-version of this text has the word h#j ‘fall’ instead. The text concerning the Neshmet-bark further reads: Xr=k r t# nn Ts=k nDr-Tw Xb.t=k nn rdj.n=s prj=k ‘May you fall down to earth. You shall not rise up (again). Your abattoir has seized you and does not let you escape.’935

924 925 926 927 928 929 930 931 932 933 934 935

the reading. Stricker, OMRO 34, 27 and 28. Herbin, Parcourir, 56 and 57. See also his comments on p. 169 and 181. Quack, OLZ 91, 154. Smith, Traversing Eternity, 415 with n. 109, and 417 with n. 119. The occurrence in col. 3,30 is also listed as xnty in LGG VI, 35a, however, without a suggestion for translation. Schott, Notebook II, 27. Kurth, Einführung I, 253 (83.). See LGG IV, 612b [92]. ‘That one, Nebed’ already seems to belong to the next line. See the writings in Wb II, 486. Wilson, Lexikon, 602. See Wilson, Lexikon, 603. P. BM 10252, col. 23,3–4.

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15.7 The Great Ceremonies of Geb

489

Probably the expression ms r t# in the previous sentence of our text has the same meaning as Xr r t# in the Book of Protecting the Neshmet-bark. Nevertheless, it seems that the humiliation of Seth is the main topic of this passage of our text. P.B, col. 9,39 reads sh#b rn=f r h#b.w ‘His name is sent to the place of execution’, but what looks like an r could be a mistake for the book-roll, assuming that the scribe just forgot the little stroke on top936, so that this would be the determinative of sh#b and the text could read sh#b.n=f r … ‘He has been sent to …’, which makes much more sense.

936 Compare the palaeography by Backes, Papyrus Schmitt, 940 for usual writings of the book-roll in P.B. See also the examples in Verhoeven, Buchschrift, 204–105 (Y1) with some lacking the stroke.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081 16.1 Introducing the Multitude on the Last Day of Tekh 1 (P. BM EA 10081, col. 8–15): Transliteration and Translation 8,1

sjor oS#.wt orQj2 tXj

8,2

mSo=k/mj dmj=k r=j3 mrj m##=k

8,3

#b t5 #b mw jw Xm=k r=j m on.tjw

8,4

XX.tj r pr=k nn snD=k6 H.wt7 nj sXm nm.t jm=k

8,5 8,6 8,7

8,1

m wdn #.t=k r=j8 mH=k9 Xnt n10 jw=k n=j11

8,8

nTr12 pn #s13 r pr=k 8,9 onX nTr.w m tr n jw=k 8,10

jw jd.t14 r Snj=k ontj.w r jwf/Ho=k15

Introducing the multitude on the last day (of the month) of Tekh. 8,2 May you come/Come, may you be joined 4 to me who wishes to see you. 8,3 Bread has ceased. Water has ceased. Your dust is myrrh to/for me. 8,4 Hasten to your house without your fear! 8,5 Stanzas The slaughter-house will not have power over you. 8,6 Do not be heavy of anger against me! 8,7 You have distressed/should have thought formerly/before for your return to me. 8,8 (O) this god, hasten to your house! 8,9 The gods will live at the time of your return. 8,10 Sweet fragrance is at your hair, myrrh at

1 Since P.BM and P.B are nearly identical throughout the text, restorations in P.BM follow the Berlin version. 2 The sun disc is written in black. The same is true in P.B, col. 24a,23 and P.MMA, col. 40,1. 3 Parts of the papyrus have shifted in this area, so that the hieratic sign looks similar to due to the ink that is flaked away. 4 Faulkner, CD, 313. 5 For this writing of t ‘bread’, see also P.MMA, col. 45,13 and compare Wilson, Lexikon, 1116. 6 The same writing as here is also to be found in P.B, col. 24a,26. Compare further Quack, Supposed Syllabaries (forthcoming). 7 The relevant signs were added later in the margin to the right of the column. 8 A detailed discussion of the expression wdn #.t is offered by Kucharek, Klagelieder, 240–241. See also Backes, Papyrus Schmitt, 735. It recurs in three other instances in our text, 9,32, 10,20, and 11,30. 9 Compare also the writing for mH in P. BM 10252, col. 24,27 (Great Ceremonies of Geb). 10 The n-sign is very short. 11 Our text, P.B, col. 24a,29; P.Ba, col. 1,7, and P.MMA, col. 40,7 all seem to have an abbreviated writing of or ; see further examples in Möller, Paläographie II, 3 (33) and Verhoeven, Buchschrift, 110–111 (B1a). This abbreviated form is also used in the following. However, the first person singular feminine can also be written with ; see Jansen-Winkeln, Spätmittelägyptische Grammatik, 131 (§216, 5). See also Backes, Papyrus Schmitt, 736, with n. 71. 12 The scribe seems to have written in the margin in front of the nTr-sign. Further attestations of this writing for nTr are listed by Quack, Supposed Syllabaries (forthcoming). Compare also the writing for nTr in P.MMA, col. 40,8. 13 P.Ba, col. 1,8 has #s-Tw ‘Hasten yourself’. 14 For this writing of jd.t, see Wilson, Lexikon, 129 and compare the hieratic writing in P.B, col. 7,36 (Great

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492

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

your flesh/body! 8,11 Has not my heart attained the limits of love for you? 8,12 8,12 s.t jb=k jm=j Your favourite place is with me. 8,13 8,13 xnm=k jm May you unite with (it). 8,14 8,14 nDm.wj HH n=f jd.t=k How pleasant, you who are sought, is your sweet fragrance.17 8,15 8,15 mrj Ro jw=k r pr=k nn jTj-sw kjj r=k Beloved of Re18, you are destined for your house, and none other than you will take possession of it. 8,16 8,16 m wrD r=k Hwn nfr Do not be weary, beautiful youth19. 8,17 8,17 20 Xj Smj n wo=f nn nw #b n=f Child who walks in his loneliness21, without a time of cessation for him.22 8,18 8,18 Smj=j w#.wt m wo=j23 -xnw jb=j I travelled the roads with my loneliness in my heart. 8,19 8,19 nj gmj=j bw wnn=k jm I could not find the place where you are. 8,20 8,20 mj m##-T m Hms/wrD m wo Come that might see you! Do not sit/do not be weary in loneliness. 9v,1 9v,1 wrD m wo.t Do not be weary in loneliness. 8,21 8,21 p#y=j Xnms Dr nXnw=f on oHow Xnm n jw=k My companion since his childhood, the glad/joyful24 lifetime will recur/come back25 for/because of your return. 8,22 8,22 jw=k r Jwnw Htp=k jm=f You are destined for Heliopolis, you will rest therein, 8,23 8,23 H#y b# n Ro Hr x#.t=k and the ba of Re will shine upon your corpse. 8,24 jw=k r t# n njw.t=k Jnbw26 s#=k wr 8,24 You are destined for the land of your city r nD-Hr=k Memphis, your eldest son will greet/protect you. 8,25 8,25 nTr wo nn nw n #b n=f (O) god on his own27, without a time of cessation for him. 8,26 8,26 Xj m wrD r jj Child, do not become weary to come. 9v,2 9v,2 Xj m wrD […] Child, do not be weary […] 8,11

15 16 17 18 19 20 21 22 23 24 25 26 27

nj jnj jb=j Drw.w mrj=k16

Ceremonies of Geb). For both possible readings of the flesh-sign, see Kurth, Einführung I, 228 (93.). See the similar phrase in 10,11. See the same phrase in 10,12. The translation follows Smith, Traversing Eternity, 156. LGG III, 340b [2] offers the same abbreviated writing as P.BM, P.Ba, col. 1,15, and P.B, col. 24a,37. LGG V, 95c. Compare also the discussion of this epithet by Kucharek, Klagelieder, 70–71. Quack, Supposed Syllabaries (forthcoming) suggests reading the particle Xj ‘what a …’ LGG VII, 74b. The translation follows Smith, Traversing Eternity, 156. The papyrus is cracked in the middle of the wo-sign. Gardiner, EG, 156 (§205.4). Compare Wb I, 188.16 ‘wiederkehren’ and Backes, Papyrus Schmitt, 739–740. Corrected according to P.Ba, col. 1,25 and P.MMA, col. 41,9. OD is also omitted in P.B, col. 24b,24. LGG IV, 418b.

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16.1 Introducing the Multitude on the Last Day of Tekh 8,27

jwow=k dj m bjtj m Xj nb t#.wj

8,28

nD=f28 Hr=k snb=f mn(.t)=k 8,29 Hnk=f n=k XpS n{.w} NbD 8,30 jw m#o-Xrw=k r jrj r=k 8,31

j.jrj Dw sDb=k r=k

8,32

nb=n m pr=f nj snD=f

8,33

Xj wr r=k onX=f sp-2 jt=f

snD=f p#y29

9,1

sn.t=j mj.t HH=n-sw30 9,2 Smj=n r t# n h#w=f31 9,3 #ms jb nb=n mrj Hm.wt 9,4

nj mH=f jb n rnn.wt=f

9,5

nj sp n nb=j m jb=j

9,6

jnk mw.t mkj s#=s Hm.t #X.t n h#j=s

9,7

nD=j34 nD.tj nb=j nD jwow=k sXr=j Xftj=k xr=k 9,8

bnn=k n35 bnw r p.t mj36 ntk jwn37

9,9

Xpr=k38 m j#b.t n.t %prj [j.sH]D t# n Xow=k39

9,10

p#y=j bnw [bnn=k r] pr=k40

9,11

[jw] ^pr-o#¼ onX wD# snb Dd Hr ns.t=k41

493

8,27

Your heir is here as king of Lower Egypt, as child and lord of the two lands. 8,28 He will protect you and heal your malady. 8,29 He will offer you the foreleg of Nebed. 8,30 You are justified against the one who acted against you. 8,31 The one who does evil, your harm is (directed) against you! 8,32 Our lord is in his house, and he shall not fear. It is snD=f (his fear). 8,33 The child is greater than you. He will live and his father will live. 9,1 My sister, come that we might seek him. 9,2 Let us go to the land, which is near to him. 9,3 May our lord be glad, he whom women love. 9,4 He has not filled32 the hearts of his youths/maidens33. 9,5 There is no remedy for my lord in my heart. 9,6 I am a mother who protects her son, a wife who is beneficial for her husband. 9,7 I will protect, so that my lord is protected, protecting your heir. I will throw your enemies beneath you. 9,8 You will depart to the sky as phoenix, since you are the lunar pillar. 9,9 You will become the left eye of Khepri. [Illuminate] the earth with your rising. 9,10 My phoenix, [may you depart to] your house. 9,11 ^Pharaoh¼ l.p.h. abides upon your throne.

28 Compare Smith, Traversing Eternity, 156, n. 25 and Kucharek, Klagelieder, 243 for the reading nD. 29 The scribe probably wrote this phrase to avoid confusion due to the unusual writing of snD in the original text. 30 The papyrus is distorted in this area and the first H-sign is folded. The fragment containing the right part of has shifted to the left and upwards. 31 The fragment containing the upper part of h#w=f needs to be shifted to the left. 32 See Smith, Traversing Eternity, 157, with n. 29. 33 They are also mentioned below in 13,10. 34 This was added later in the margin in front of the line, presumably because nD.tj was written very thick and the tj is nearly illegible in the original text. P.MMA, col. 42,11 has also nD=j. 35 The n is very short. 36 P.MMA, col. 42,12 omits mj. 37 LGG I, 193c. Compare also P. BM 10252, col. 26,6 (Great Ceremonies of Geb). 38 There is a little diagonal stroke in front of Xpr. 39 The lacuna is filled according to P.B, col. 24b,42. 40 The lacuna is filled according to P.B, col. 24b,43 and P.MMA, col. 42,14.

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494 9,12

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

Xw=k-sw Hb=f Hw.t-nTr=k

9,13

Hw.t 2.t nXwj j.jn Nw.t 9,15 mj dj=j jt=k43 bnr.tj nj ow#=s 9,14

9,16

mrj=k boH nj #b r#=k jm=f

9,17

jnk mw.t=k Nw.t Xj n nwb tp44 m XsbD nj wjn jnm=f

9,18 9,19

mj n=j h#[w Hr=j] nD-Tw s# n=k jmy45

10v,1 9,20

mj n=j nTr.w Hr tp [m#s].t n jw=k46

kj-Dd Hr m#T47 jw=k n=n p#y48 9,21

Hopj m Hr=s[n b]g#=f s#Tw50

9,22

Hr jw n jw=k52 n=sn

9,23

mj m wnj sp-2 s#=j Xj [m S]mj jw kkw m Hr=n54

9,24 9,25

Xj mj n55 Xj=k jmj.t[w-sw] m HQ# ns.t=k56

9,12

You will protect him and he will make your temple festive42. 9,13 Second stanza 9,14 Lamentation, spoken by Nut: 9,15 Come, (so that) I might provide your milk, it being sweet, it is not sour. 9,16 What you love flows abundantly. Your mouth will not be lacking it. 9,17 I am your mother Nut. 9,18 Child of gold, with the head of lapis lazuli. Its colour does not fade. 9,19 Come to me, [before me]! Your own son protects you. 10v,1 Come to me! 9,20 The gods have the face on the [knees], until you come. Another saying: It means moaning/thinking of49 your coming for/to us. 9,21 An inundation (of tears) is in th[eir] faces. It [we]akens the soil51, 9,22 because of the mourning53 for your return to them. 9,23 Come in haste, come in haste! 9,24 My son, child, do [not de]part. Darkness is in our faces. 9,25 Child, come to your child, cause [him] to

41 The lacuna is filled according to P.B, col. 24b,44. 42 For Hb having causative meaning, see Faulkner, CD, 167. P.Ba, col. 1,47 has the causative form sHb. 43 Compare the remarks by Kucharek, Klagelieder, 246 for this writing. The writing could be a metathesis. For the writing , see also Loret, BIFAO 16, 251. 44 P.B, col. 25,7 and P.Ba, col. 2,2 read tp=f ‘his head’, and P.MMA, col. 43,6 tp=k ‘your head’, but due to the extensive damage in this part of P.BM, it is impossible to say if a suffix was originally written here and which one. However, since P.B and P.BM are usually identical, tp=f seems to be the most plausible choice. 45 The lacuna is filled according to P.B, col. 25,8 and P.MMA, col. 43,8. 46 The lacuna is filled according to P.B, col. 25,9. 47 For the meaning of m#T, see Kucharek, Klagelieder, 545–547. For the hieratic form of , see similar writings in Verhoeven, Buchschrift, 200, W7 (Nespasef) and the writings under W7 in the palaeography (chapter 20). 48 This addition seems to have been added later and is only attested in our text. See the discussion in the chapter on the glosses of P. BM 10081. 49 Wb II, 34.17–21. 50 The lacuna is filled according to P.B, col. 25,10. 51 On the meaning of bg# in this context, see in detail Kucharek, Klagelieder, 248 and Smith, Traversing Eternity, 158, with n. 34. 52 The relevant fragment is today misplaced in the middle of col. 10. 53 See Smith, Traversing Eternity, 158 and Wilson, Lexikon, 49. 54 The lacuna is filled according to P.B, col. 25,13. 55 The n is very short and thick. 56 The lacuna is filled according to P.B, col. 25,14.

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16.1 Introducing the Multitude on the Last Day of Tekh

10v,2 9,26

n Xj=k jw wnj sp-2 jtj wn Xw

9,27

Hw.t 3.nwt jhj jr=f jn #s.t mw.t n.t Or 9,29 sn=j58 mj m##-Tw59 9,28

m##-Tw60 10v,3 sn=j mj m##=n-Tw 9,30 jw=k jr=f n=n m jrw=k m#o 9,31 p# wo mnX sXr.w n nTr.w 9,32 9,33 9,34

mj m wdn #.t=k Qsn.wj wXd=n g#=k mHr.wj n=n tm m## Hr=k

10,1

b# nk mrj Hm.wt jb n Ro Htp m jrw=k 10,3 jnj n=k nmt.t=k n p.t63 t#

10,2

10,4

Ssp-Tw jmj.w65 t# onX.t m Htp

10,5

oHo n=k Or m nb jwow

10,6

jt=k Ro wSb66 Hr ns.t=k Wsjr psD m Hnw 10,8 nD.n-sw67 s#=f Xoj Hr ns.t=f 10,7

10,9

dgs=k Hr=k m##=k pr=k

495

be ruler of your throne!57 10v,2 to your child 9,26 The evil has passed away, the evil has passed away, sovereign. There will be protection. 9,27 Third stanza 9,28 Hail, says Isis, the mother of Horus. 9,29 My brother, come that might see you, that might see you. 10v,3 My brother, come that we might see you! 9,30 you being in your true form for us, 9,31 unique one, with excellent plans for the gods61. 9,32 Come, do not be heavy of anger!62 9,33 How painful is our suffering, since you are missing. 9,34 How miserable is it for us not to see your face. 10,1 Copulating ba, whom women love, 10,2 the heart of Re is pleased with your form. 10,3 Your movements in the sky and on earth will be brought back to you.64 10,4 Those who are in the land of life will receive you in peace. 10,5 Horus will succeed you as lord of the inheritance. 10,6 Your father Re defends your throne. 10,7 Osiris who shines in the Henu-bark, 10,8 his son, who appears on his throne, has protected him. 10,9 May you move68 your face, so that you

57 The translation follows Smith, Traversing Eternity, 158. 58 The standard was inserted later. 59 The writing could also be , but the clear writing in the gloss confirms that -Tw is meant. P.B, col. 25,18 has wj. 60 This was added later in the margin after the line, presumably because the scribe wished to avoid confusion of the writing in the original text with jr.tj. 61 LGG III, 310c. 62 See the same phrase above in 8,6. 63 Compare the writing of the p.t-sign in 10,24. 64 See Smith, Traversing Eternity, 158. 65 The papyrus is distorted in this area and the right half of the jmj-sign is covering the left half. 66 A second was added later above the first written one, probably because the original one looks a bit unusual, or maybe he first wanted to write wS as ; see Wb I, 370 and Kurth, Einführung I, 415 (1.). 67 The lower papyrus fragment has shifted too far to the left. The n-line is again very short and thick as seems to be the habit of the scribe.

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496

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

10,10

s#=k(?)69 Or Hr wSb sp=k 10,11 j sTj jbr r Snj=k ontj.w r Ho.w=k 10,12

nj jnj jb=j Drw.w mrj=k70

10,13

mj [mrj=j m##=k]71 j [mj] n=n nfr mn.t=n72

10,14 10,15 10,16 10,17 10,18 10,19

mrj=k [snb] X#=n73 psD=k m dw#w74 Htp=k m mSr ro-nb r m##75 Hr=k wb#76 n=k o#.wj n.w jn.t jj=k Xj m#n=n-tw=k nj sS mrj.t jb=j

10,20

m w[dn #].t=k77 ^Wn[-nfr¼ m#o]-Xrw oS# nfr.w78 10,22 jrj n=k t mw r sonX 10,21

kjwj80 10,23 w# r=k #b Ds=k 10,24

Smj=j p.t t# nn Hm w#.wt=k

nj gmj=j81

might see your house. 10,10 your son(?) Horus is avenging your wrong. 10,11 O, the scent of unguent is for your hair, myrrh is for your body. 10,12 Has not my heart attained the limits of love for you, 10,13 inasmuch as [I want to see you]? 10,14 O [come] to us that our suffering will be relieved. 10,15 May you wish that our illness [will heal]! 10,16 You will shine in the morning and set in the evening. 10,17 Each day is in order to see your face. 10,18 The doors of the valley (= the realm of the dead) will be opened for you. 10,19 May you come, child, so that we can see you, without passing by/ignoring that which my heart loves. 10,20 Do not be he[avy of ang]er! 10,21 ^Wen[nofer¼ justi]fied, rich in beauty79. 10,22 Bread and water will be made for you in order to nourish (you). The enemies 10,23 are far from you as your person desires. 10,24 I have traversed heaven and earth, without retreating/going away (from)82 your paths. I did not find.

68 For a discussion of the problematic word dg#s, see Smith, Traversing Eternity, 158, n. 41 and Kucharek, Klagelieder, 250. 69 The signs were added later in front of the line. 70 See the same phrase in 8,11. 71 Restored according to P.B, col. 25,36. 72 The lacuna is filled according to P.B, col. 25,37. 73 Restored according to P.B, col. 25,38. The sentence is omitted in P.MMA. The fragment in the middle of the line is wrongly fixed and belongs to the part of the Glorifications II that precedes our text in the same frame. 74 The relevant fragment is misplaced three lines below. 75 See previous footnote. 76 See previous footnotes. 77 The lacuna is filled according to P.B, col. 25,43. 78 Restored according to P.B, col. 26,1 and P.MMA, col. 45,12. 79 LGG II, 216c, with [1] as an epithet of Osiris. Kucharek, Klagelieder, 251 and Backes, Papyrus Schmitt, 761, suggest the translation ‘mit zahlreichen Rekruten’ as an equivalent to mSo ‘multitudes’ in the parallel P.MMA. However, this epithet does not seem to be attested for Osiris. 80 See the -determinative in P.MMA, col. 45,13. 81 These words were added later and are nearly washed out today. Compare the commentary for the same writing in P.MMA.

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16.1 Introducing the Multitude on the Last Day of Tekh 10,25

jw #w Hp.t n bw xr=k

10,26

jwow=k m Xj r Xsf sp=k

10,27

Smj=j m wo=j/wo.t n mrj=k

10,28

r [HH] bw wnn=k jm=f84

10,29

nj m## [nj sDm85] k#j-Tw nD=j-Tw86

10,30

[mj m joH] wbn=k n=n87

10,31

[Xsr]=n NbD m r#-w#.t=k88

10,32

Hw.t 4.nwt jw T#j.w Hm.wt Hr nH.t89 n jw=k

10,33 10,34

mj jrj.n=k n=sn Htp.w […]90 11,2 [j Xpr Df#.w]91 nb n jw=f92 11,1

11,3

[jnj wnn.wt nb.t m] r#-o.wj=f93

11,4

[Sps.w pr.w] m Df#.w=f94

11,5

jw mjn k#=k m r# nb mj ntk jrj onX=sn

11,6 11,7 11,8

82 83 84 85 86 87 88 89 90 91 92 93 94 95 96

Htp.tw m pr=k mn.tw95 m st=k j Xr ctS96 pfj mj m Htp97

497

10,25

Long is the journey to the place where you are. 10,26 Your heir, as a child, will defend83 your matter. 10,27 I walked in (my) loneliness through love of you, 10,28 in order to [seek] the place where you were, 10,29 unseen [and unheard], calling you, when invoke you. 10,30 [Come as the moon!] May you shine for us! 10,31 We [will drive] the evil one [away] from your path. 10,32 Fourth stanza 10,33 Men and women are praying for your coming, 10,34 since you have made offerings for them. 11,1 […] 11,2 [O (you), who creates] every [sustenance] with his coming, 11,3 [who brings everything that exists through] his action, 11,4 [who enriches the houses] with his provisions. 11,5 Today your ka is in every mouth, 11,6 since you are the one who makes them live. 11,7 Rest in your house, endure on your seat. 11,8 O may Seth, that one fall. Come in

Wb III, 79.I. For this meaning of Xsf, see van der Molen, Dictionary, 408. Restored according to P.B, col. 26,8. For this common formula see the discussions by Kucharek, Klagelieder, 94 and Meeks, Mythes, 45 (19). The lacuna is filled according to P.B, col. 26,9. Restored according to P.B, col. 26,10. This line is missing in P.MMA. The lacuna is filled according to P.B, col. 26,11. The arrangement of the lines in P.B is a bit unusual, since the end of the sentence (m r#-w#.t=k) follows after Hw.t 4.nwt in the next line. The sign after might be as in P.B, col. 26,13, but it looks very unusual and close to the ending of the demotic writing; see CDD_N, 101. Only the falcon on the standard is still visible in this line. This line seems to have been a later addition by the scribe due to the lighter ink saturation and the fact that it is not attested in any of the parallels. Traces of a sign above the n are preserved in P.BM which is presumably . Restored according to P.B, col. 26,15. The lacuna is restored according to P.B, col. 26,16. Restored according to P.B, col. 26,17. For the reading of the obelisk as mn, see Kurth, Einführung I, 344 (77.). P.MMA, col. 46,15 reads NbD ‘evil one’ instead of ctS.

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498

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

peace! 11,9 O men and women, see our lord! 11,10 Hail, come and see! Hail, come […] 11,11 Hail, come and hear! (so that) we hear you(?). 11,12 I have traversed heaven and earth in loneliness, while searching for the lord, 12v,1 12v,1 It means in loneliness, while searching m wo.t Hr HH p#y 11,13 11,13 nj gmj bw wnn {n} nb jm=f without finding the place where the lord was, 11,14 11,14 the confederates of the evil one being sm#y.w NbD oS#.w m pxr103 numerous around . 11,15 11,15 There was [no] friend among them, that [nj] mrj jm=sn sSm=f n=j w#.t104 he might point out the way to me. 11,16 11,16 [Co]me my sister that we might weep for [m]j=T sn.t=j rmj=n-sw105 him! 11,17 j jwn mrj Jnbw106 m.k/mkj w#.t r 11,17 O Jwn107, who loves Memphis, benjw.t 2.t hold/protected is108 the road to the two cities. 11,18 11,18 [nn] oS nj Dw Xr=k109 There is [no] groaning, there is no evil with you. nn oS […]110 There is no groaning […] 12v,2 12v,2 nn oS […] There is no groaning […] 11,19 11,19 111 112 gnn {n} ontj.w nj tS=k r=f The myrrh is soft, you are not absent from it. 11,20 11,20 hj hnw r r# n Hw.t-nTr=k Jubilation and praise are at the entrance of your temple. 11,9

j T#j.w Hm.wt m#(#)98 nb=n 11,10 jhj mj-n m##=Tn hj mj[…]99 11,11 jhj mj-n sDm=Tn sDm=n-Tw(?)100 11,12 Smj=j101 p.t t# m wo Hr HH102 nb

97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112

The line is omitted in P.Ba. The reading is supported by P.B, col. 26,22. The gloss is nearly invisible today. The gloss is nearly unrecognisable. See Kurth, Einführung II, 592 for this form of the suffix pronoun. Or HH was added later in the margin after the line, probably because the scribe forgot in the original text. Interesting is the fact that the same corrupt writing is found in P.B, col. 26,25, which again supports the theory of both texts, P.BM and P.B, being based on the same original. Emended according to P.MMA, col. 47,5 and P.Ba, col. 3,13. Restored according to P.B, col. 26,28. The lacuna is filled according to P.B, col. 26,29. See 8,24 for the same mistake. LGG I, 193c. Both ways of understanding this passage seem possible to me. Smith, Traversing Eternity, 160 and Backes, Papyrus Schmitt, 770, suggest the first option and Kucharek, Klagelieder, 232 the second. Restored according to P.B, col. 26,31. Although most of the gloss is faded, it was clearly intended to clarify the word oS which is otherwise only attested in the Pyramid Texts; see Kucharek, Klagelieder, 253. The scribe added again a gloss for this line on the verso of the papyrus. For the reading, see Kucharek, Klagelieder, 153–154 and Goyon, Imouthès, 89, n. 32. P.MMA, col. 47,10 exchanges the suffixes and reads … nj tS=f r=k ‘… it is not absent from you’.

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16.1 Introducing the Multitude on the Last Day of Tekh 12v,3 11,21 11,22

hy hnw jw=k113 m pr=k nj snD=k wnn114 rXj.t po.t Hr dw#=k

11,23

Hr [H]H onX=sn m o=k [m.k] onX=sn m tr n jw=k m rn=k py Oopj115 11,25 [j]w ^pr-o#¼116 m HQ# Hr ns.t=k t#.wj mXt=f117 11,26 Hw.t 5.nwt118 j mj jr=k ctS Xr119 11,27 jnk wo jm n sS.t=k120 11,24

sXr=k p#y121 Hm.t sn.t n mw.t=k

11,28 11,29

nn r=j122 nj r=k Hp onX

11,30

m wdn #.t=k r=n rnp=k rnp.tj wHm=k rnp nr

11,31 11,32

s(j)w nTr pn123 jw r sw=f

11,33

nTr.w nTr.wt m rSw.t sp-2

12,1 12,2

nTr nfr Ts r Hrj.t jmj wp.t=f b#Q.tw n t#w=s

12,3

sXr=s n=k NbD m hh=s

12,4

mj m Htp s#=k m bjtj m nD=k

113 114 115 116 117 118 119 120 121 122 123 124

499

12v,3

Jubilation and praise. You are in your house and there is nothing for you to fear. 11,22 The common folk and the nobles are worshipping you, 11,23 while seeking their lives from your hand. 11,24 [Behold], they live at the time of your return in this your name of Hapi. 11,25 ^Pharaoh¼ is the ruler on your throne and the two lands are in his retinue. 11,26 Fifth stanza O come, Seth is fallen! 11,27 I am the lonely one, who groans about your state, It means your state. 11,28 the wife, the sister (born) of your (own) mother. 11,29 There is nothing against me, there is nothing against you, living Apis. 11,30 Do not be heavy of anger against us! 11,31 May you be rejuvenated, renewed. May you repeat rejuvenation annually. 11,32 Proclaim this god124, who comes at his (proper) time. 11,33 The gods and goddesses are in joy, the gods and goddesses are in joy. 12,1 The perfect god is rising to the heaven, 12,2 while the one who is on his brow dazzles with her flame. 12,3 She fells for you the evil one with her fiery blast. 12,4 Come in peace. Your son, as king of Lower Egypt, is your protector. 11,21

The relevant fragment is wrongly fixed two lines above where it should be. See previous footnote. Restored according to P.B, col. 26,37. P.B, col. 26,38 inserts onX (wD# snb). The lacuna is filled according to P.B, col. 26,38. The two signs seem to have been written in red first and were then overwritten with black. This sentence was added later and is only attested in P.BM. See also Kucharek, Klagelieder, 254. The same sentence is part of the original text in 13,20, the last line of the fifth stanza. Compare Demotic sXj (Erichsen, Glossar, 453 and CDD_S, 372). The gloss was added later, presumably to clarify the writing sS.t. cXr is written in P.Ba, col. 3,26. This is added just in front of the line and is only attested in P.BM. P.MMA, col. 48,5 and P.Ba, col. 3,28, however, write nn r=k sp-2 ‘There is nothing against you (twice).’ For the reading of as p, see Kurth, Einführung I, 170 (43.) and Quack, in Binsen-Weisheiten, 455. See Smith, Traversing Eternity, 160, with n. 50 and Kucharek, Klagelieder, 232 and 254.

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500

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

12,5

mj m##=j Hr=k mj Xnt

12,5

12,6

o.wj=j Q#j r Xw D.t=k mrj=k126 r=j

D.t=k p#y j Hwn nfr mj r pr=k nD=k128 nb t#.wj

12,7

m Sm129 sbj=k Xr nj wnn=f 12,9 Smj=j n kf#w.t 131 wo=k

12,8

12,10

m.k gs-dp.t m #b r=j

12,11

Ts-Tw r=k m joH m h#w OQ#-oD

12,12

snD n=n pfj m #.t=f

12,13

sX#X=k r pr=k m m#o-Xrw

12,14

nTr.w m s#w=k H#=k

12,15

MHn.t Hr tp=k n nb.t t#w134

12,16

nr=s pxr m Sn=k

12,17

mn n=k xkr.w=k m o nwb

12,18

s(#)Xw/sXw=s D.t=k mj #w jt=s

Come that I might see your face as before.125 12,6 My arms are extended in order to protect your body your love to me. It is your body.127 12,7 O beautiful youth, come to your house! May you greet the lord of the two lands. Go!130 12,8 Your rebel is fallen, he shall not exist. 12,9 I have walked in a state of deprivation132 because you are alone. 12,10 Behold, the one who protects133, do not part from me! 12,11 Raise yourself up as the moon in the vicinity of the Heliopolitan nome. 12,12 That one will be afraid of us in his moment (of attack). 12,13 May you hasten to your house in triumph, 12,14 while the gods are your protection around you, 12,15 and Mehenet is upon your head as the mistress of the flame. 12,16 The terror of her is going around your surroundings. 12,17 Take for yourself your adornment from the hand of the golden one/goldsmith. 12,18 She/it transfigures135/protects136 your body like the chapel137 of her/its father.

125 Kucharek (Klagelieder, 255) reads mj m##=j Hr=k Xj … ‘Come, that I might see your face, child …’ for P.BM. However, what she reads as is the divine standard with a round dirt spot at its top. 126 It seems as if something has been washed out and that the suffix =k was written afterwards. Probably =j as in P.B, col. 27,6 was written originally. 127 This later added gloss assures the reading D.t for the snake in the original text. 128 Or: ntk ‘You are’, following Smith, Traversing Eternity, 161, with n. 52. Later on in the text, the scribe glossed the same writing of ntk with Demotic mtw=k; see under 15,10. 129 Later added demotic gloss. 130 Erichsen, Glossar, 506 and CDD_sh, 121. 131 See P.MMA, col. 49,2. 132 See Smith, Traversing Eternity, 161. Kucharek (Klagelieder, 233 and 255) and Backes (Papyrus Schmitt, 777) translate ‘entblößt’. 133 The word is determined by the divine standard in P.MMA, col. 49,3, so that a reading ‘my protection’ would be possible there as well; see Smith, Traversing Eternity, 161. 134 The gloss nb.t t#w was added later, presumably in order to clarify the reading of . 135 Smith, Traversing Eternity, 161. 136 Kucharek, Klagelieder, 233 and 256 and Backes, Papyrus Schmitt, 779–780. Compare the writing in P.Ba, col. 3,48. 137 Wilson, Lexikon, 3. See the discussion by Backes, Papyrus Schmitt, 780–781 for the different places in

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16.1 Introducing the Multitude on the Last Day of Tekh

p# j.jrj fy 12,19 jj.tw oD[.tw] nn Xftj.w=k138 12,20 12,21

jb n Ro r=k j sHD t# nTr.w n jw=f

12,22

psD r=k sHrj NbD

12,23

dwn Ho.w=k pD o.wt=k

12,24

s#=k Or m Hrj ns.t=k

12,25

rd.wj Wsjr m ms.w-Or140

12,26

tj sw jw n wdj jm

12,27

jh nfr/j h#j143 nfr nj #b.n nD=k pn

nj […] jtj mj m##-Tw m jrw=k

12,28

12,29

nj wn Xsf Xj=k m-o xrd.w

s# m-m Xj144 12,30 H# wnn=j m bw wnn=k jm=f 13,1 13,2

nn wXd.n=j #.t=k m##-Tw146 mjn m nn n H#w jb

13,3

nX Xj r nD=j

13,4

sn m wo=f sn.t=f m jw=s

13,5

nXn kt ky m Xrw

138 139 140 141 142 143 144 145 146 147

501

that which raised 12,19 Come and [be] safe. Your enemies do not exist. 12,20 The heart of Re is towards you. 12,21 O who illuminates the land 139 the gods at his coming. 12,22 Shine, (since) the evil one is driven away! 12,23 Stretch out your body, spread out your limbs! 12,24 Your son Horus is the one who is on your throne. 12,25 The legs of Osiris are the children of Horus. 12,26 He is the one who is separated from141/wailed because of142 the one who attacked there. 12,27 Hail, beautiful one/O perfect husband, this your protection does not cease. Not […] 12,28 Sovereign, come that might see you in your form. 12,29 Your child will not be driven away among the children. the son among the child(ren) 12,30 Would that I were at the place where you are. 13,1 I cannot endure your moment.145 13,2 That am seeing you today is this wish147/worry of the heart. 13,3 May the child protect in order to protect me. 13,4 The brother is in his loneliness, his sister is in her wailing. 13,5 The child is small and the other one is a

temples that #w.t can designate. Compare also Smith, Traversing Eternity, 161. Restored according to P.B, col. 27,19. See P.MMA, col. 49,14. A gloss, presumably in demotic, originally belonged to this line, but it is completely illegible today. Smith, Traversing Eternity, 161. Backes, Papyrus Schmitt, 783. Kucharek (Klagelieder, 234) translates ‘er litt’. Compare the writing of h#j in P.Ba, col. 4,4. The gloss was added later with s# written above the line. This seems to refer to Osiris’ current situation. Compare also the word mjn ‘today’ used in the next line. See also Backes, Papyrus Schmitt, 785–786 for this reading. Wb III, 12.11.

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502

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

13,6

njm jw=f n X{S}w=n148 13,7 jh# Smj=j m kf# mn tj(?)149 13,8 t# boH xr joby 13,9 j mj n=j nj on sp=k mj n=j151 rnn.w(t) Hr nH.t n mrj.t=k

13,10

13,11

jm(#) r=k n rpy.tj=k

13,12

mrjtj mrj Hm.wt

13,13

j nb mj r pr=k mnjw/s#w t# Qnj m tS ow.t=k

13,14 13,15

sSdj=k r Jwnw156 Hpt-Tw Jnbw157

13,16

jw Dw159 #bX m jrj-sj jw n=k s.t Ro m-xnw swH.t

13,17 13,18 13,19 13,20 13,21

mj r=k m wjn ns.t=f p# nb oS#.wt m mrj wo j mj r=k ctS Xr Hw.t 6.nwt

foe. 13,6 Who will come at our voices? 13,7 Woe, I traverse in a state of permanent deprivation150, 13,8 while the land is flooded with foulness. 13,9 O come to me, your matter will not return. Come to me! 13,10 The youths/maidens152 ask/pray for your love. 13,11 Be friendly153 to your female counterparts, 13,12 beloved one, whom women love/who loves women. 13,13 O lord, come to your house! 13,14 Herdsman154/guardian155 of the land, who is brave, do not abandon your flock. 13,15 May you flash (like a star)/go fast158 at/to Heliopolis. Memphis will embrace you. 13,16 Evil unites with the one who made it. 13,17 Yours is the seat of Re (already) within the egg. 13,18 Come, do not reject his throne! 13,19 Lord of the multitude, do not love the loneliness! 13,20 O come, Seth has fallen.160 13,21 Sixth stanza

148 The second S seems to be a mistake for r; see P.MMA, col. 50,13. It might have also been a confusion with XX ‘throat’. For the expression to rise up/come at someone’s throat, see Smith, Liturgy, 35 (reference courtesy Mark Smith). 149 This was added later after the line and should probably be the stative-ending of mn. However, itself can have the value mn; see Kurth, Einführung I, 407 (31.). Nevertheless, a crack runs through the sign that follows, so that its identity is still unsolved. 150 See the same sentence in 12,9. 151 The invocation was added later in order to clarify the writing at the beginning of the line. 152 They are also mentioned above in 9,4. 153 See Kucharek, Klagelieder, 260 and Backes, Papyrus Schmitt, 789. 154 Kucharek, Klagelieder, 234 and 260 and Backes, Papyrus Schmitt, 789. 155 Smith, Traversing Eternity, 162. 156 For writings of Jwnw without town-determinative, see Wb I, 54 and Gauthier, DG I, 54. P.MMA, col. 51,6 inserts pr=k ‘your house’ in front of Jwnw. 157 See already 8,24 and 11,17 for the same mistake. 158 See Wilson, Lexikon, 936 for these meanings of sSd. 159 See Smith, Traversing Eternity, 162, n. 70 and Kucharek, Klagelieder, 260 for r t# as unetymological writing jw Dw in P.MMA, col. 51,7. Compare also Quack, in Writing Across Borders, 227–228 (reference courtesy Joachim Quack). Interestingly the Middle Egyptian Dw is also written with the demotic group t# in the demotic written version of the Ritual of Protecting the Neshmet-bark. 160 This line is omitted in P.Ba.

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16.1 Introducing the Multitude on the Last Day of Tekh 13,22

13,22

Hntj wS=k tkn r Hr.t

13,23

Qsn.tw161 wDy(.t)=k r=j 13,24 #b m##=k sp-2 Htp jrw=f #b n m##=k 14v,1

[m##(?)]=j-Tw(?) m jrw=k

13,25

sDr Hr psD=f mj Xt Sod

13,26

Hwj Q#y.w m-xnw=f o.wj=f sx# m Drw.w=f 13,28 rd.wj=f dwn nn Qfn=f-sw162 13,27

13,29

jm.t164 Hr Xw165 Qs.w=f jw=f s#=s sp-2166 13,30 nXj.t pw nj jw=f r nHH 13,31 mn.t jm=f nn167 sn jrw=f 13,32

2168 p#y=f(?)169 xnw170 14,1 Xj171 14,2 jw=j m pr=j kkw ro-nb m-Dr #b=j n [Hr=k nfr]172 14,3 ^Wn-nfr¼ Wsjr Xj173 nb t# onX.t 14,4

503

jtj mj r pr=k Or jm=f xr xkr.w=k174

The space, which you leave empty (= the gap of your absence), extends to the sky. 13,23 Painful is your departure for me. 13,24 wish to see you, wish to see you, whose form is recumbent, wish to see you, 14v,1 that I(?) [might see(?)] you(?) in your form. 13,25 you who lies upon his back like a tree which has been cut off. 13,26 The Q#j-animals have struck within him, 13,27 his arms hanging at his sides, 13,28 his legs being stretched out without him being able to bend them163. 13,29 The skin protects his bones. It will protect it, twice. 13,30 It is lamentable that he will never come. 13,31 The sickness is in him, (but) his form will not pass/alter. 13,32 2 his skin/hide 14,1 child 14,2 I am in my house of darkness every day, since I wish for [your beautiful face.] 14,3 ^Wennofer¼ Osiris, the child, lord of the land of life, 14,4 sovereign, come to your house! Horus is

161 P.B, col. 28,8 and P.MMA, col. 51,14 read Qsn.wj ‘How painful is …’, so that tw in P.BM is probably a confusion with wj. 162 P.MMA, col. 52,3 and P.Ba, col. 4,33 have Qrf ‘to bend’. 163 For feminine or masculine dual nouns being treated as masculine singular, see Gardiner, EG, 416 (§511.1a) and compare n. 109 of the translation of the Great Ceremonies of Geb. 164 See Meeks, Mythes, 158, n. 572; Pantalacci, GM 58, 65–67; Kucharek, Klagelieder, 263–264, and Klotz, City of Amun, 34 for a discussion of the term jm.t. 165 Compare the writing for Xw in 9,26. 166 I would like to thank Joachim Quack for the suggestion sp-2. 167 P.MMA, col. 52,6 and P.Ba, col. 4,36 omit the negation. 168 Demotic writing; see Erichsen, Glossar, 694. 169 The papyrus is broken and the ink faded in this area, but it seems as if originally demotic p# was written in front of y. 170 The writing of the xn-sign looks unusual and rather resembles demotic writings; see Erichsen, Glossar, 382–383 and CDD_$, 37–41. 171 This was added above the text and should presumably clarify the Xj that was squashed into col. 14,3. 172 The lacuna is filled according to P.B, col. 28,17. 173 %j was added by first putting the signs in between Wsjr and nb, but the scribe then wrote them larger above the column. The word is missing in P.B, col. 28,18, so it was presumably not in the original of both versions. P.MMA, col. 52,9 reads ^Wn-nfr¼ m#o-Xrw Wsjr nb t# onX.t ‘^Wennofer¼ justified, Osiris lord of the land of life’. 174 P.B, col. 28,19 reads s#.w=k ‘amulets’, but and can look very similar in hieratic. For the same writing of the xkr-sign in P.BM, see already above 12,17 with further references. P.B has s#.w there as well. P.Ba, col.

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504

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

14,5

dj n=k175 jt=k Cw s# Ro jwow176 m o s#=k

14,6

nj ky177 Hr jwow=k m jrj/s#w ns.t=k

14,7

j jtj nfr mj r pr=k wSr mw m Hr=n

14,8

Hw.t 7.nwt j mj n=j mrj178 14,10 sjp.n.tw=k179 n mw.t=k Nw.t 14,9

14,11

nj g#180 nj oS jm=k

14,12

nDrj=s o=k dj=s Sfj=k

14,13

Sdj=s-Tw m jw=k m hrw psDntj.w

14,14

w#/Hrj182 r=k x#r-Tw

Hrj(?)183 p#y x#r-Tw 14,15 14,16

oS# Xrw m jbb rmj=j n=k sp-2 sn{sn}184 rmj=j n=k

14,17

Hr Qn wr Xpr jm=k

14,18

ntk js sn n tm#.t=j h#j185 n S#o186

175 176 177 178 179 180 181 182 183 184 185 186

in it, bearing your insignia. 14,5 Your father Shu, the son of Re will put the inheritance into the hand of your son for you. 14,6 Not does another one exist over your heir as keeper/guardian of your throne. 14,7 O beautiful sovereign, come to your house! Dry the water (= tears) from our faces! 14,8 Seventh stanza 14,9 O come to me, beloved. 14,10 You have been entrusted to your mother Nut. 14,11 No lacking exists and no moaning exists in you. 14,12 She will grasp your hand and she causes respect of you. 14,13 She will rescue181 you when you come on new moon day. 14,14 May he be far from you, the one who despoiled you. It means: May he be distant, the one who despoiled you. 14,15 Loquacious one, do not be mute! 14,16 I weep for you, I weep for you, brother, I weep for you, 14,17 because of the great evil which has happened to you, 14,18 for you are the brother (born) of my

4,40 has mrH.t ‘oil’; see Kucharek, Klagelieder, 265 for interpreting the hieratic sign there as an ointment vessel. The scribe added dj n=k p#y ‘It is: put for you’ later in front of the line. P.MMA, col. 52,13 and P.Ba, col. 4,41 have jwow=k ‘your inheritance’. P.Ba, col. 4,42 writes jt=k ‘your father’ instead of ky. Emended according to P.MMA, col. 53,2. P.MMA, col. 53,3 has the stative construction sjp.tj ‘for you are entrusted …’ P.MMA, col. 53,4 and P.Ba, col. 4,46 have g#=k ‘your lacking’. Wb IV, 563. See also Backes, Papyrus Schmitt, 800. Kucharek, Klagelieder, 266, however, interprets Sdj as ‘sie nährt dich’. P.MMA, col. 53,6 has Hn ‘protect’ instead of Sdj. For the road-sign alone reading Hrj, see Kurth, Einführung I, 323 (70.). The ink at the beginning of the gloss is faded and nearly indistinguishable. However, is clearly visible. This presumably followed by as the determinative suggests the reading Hrj. Kucharek (Klagelieder, 266) suggests reading for P.BM and P.B, col. 28,31, but is clearly written in both versions, which, nevertheless, seems to be a mistake for sn=j. Emended according to P.MMA, col. 53,12. P.B, col. 28,33 reads S#o=j for which Backes, Papyrus Schmitt, 802 suggests the reading ‘… (mein Gatte von) meinem Anbeginn (an)’ and Kucharek, Klagelieder, 266 ‘(Ehemann der) Uranfänglichen’.

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16.1 Introducing the Multitude on the Last Day of Tekh

14,19

p#.n=k Ssp=j n jwr Smj.n=k nj m##=k-sw

14,20

jw=j dj m-Xnt n#y n pfj sm#r nb p.t

14,21

m.k jb=j #w #hd187 m mH

14,22

wD#.tj=j Hm n rmj jr.t=j g#w# n rmj188

14,23

Hwj=j-Tw sDm Xrw=j rmj=j189 m jkk 14,25 nxb.n.tw b#k191 tp hrw 30 14,26 jn pfj wdj Qn 14,27 Dd194 n=k Xbn jrj r=j m snj r Xpr Xr=k 14,28 Smj=j m wo nj r-Hno=j 14,29 nwH=j195 #s.tw196 r sXn s#=k 14,24

14,30 14,31 14,32 14,32

n jb n jrj wSb.t snD.tw n HD n pfj s#w wDb=f Qn r=f Htp jb=j Hr mt r onX #w r jrj wSb.t

[rmj=j n=k Hr #w n mH=k]201

14,33

s#w199 (ctS)

505

mother, husband from the beginning. 14,19 No sooner had you impregnated me than you went without seeing him. 14,20 I am here within the spinning house of that one who impoverished the lord of the sky. 14,21 Behold, my heart is long and weak with distress. 14,22 My eyes are sunken deep with weeping. My eye is narrowed with/because of weeping. 14,23 I mourn you, let my voice be heard! 14,24 I weep in ikek190. 14,25 Work was assigned every thirty days192, 14,26 by that one who committed the crime.193 14,27 will tell you the crime that was done to me, like that which happened with you. 14,28 I walked in loneliness, no one with me. 14,29 I turned back, hastening in order to embrace your son, 14,30 for the sake of protecting197, 14,31 fearing198 the injury of that one. Beware lest he reverts the evil to him. 14,32 My heart is pleased with death200, more than life, since it is (too) long. 14,33 Ward off (Seth) 14,32 in order to exercise protection. [I weep for you, because of continual distress

187 Compare the writing in P.Ba, col. 5,4 for the reading #hd. P.MMA, col. 53,16 writes jwh ‘burdened’ instead of #w #hd. 188 The gloss was added later. For the reading of this eye as rmj, see Kurth, Einführung I, 168 (18.). 189 P.MMA, col. 54,3 inserts n=k ‘for you’. 190 For the sense of jkk as something like ‘mourn’, see the discussions by Kucharek, Klagelieder, 268 and Smith, Traversing Eternity, 164, with n. 83. 191 The b#-bird looks unusual and seems to have been corrected out of another sign. 192 See the discussion by Kucharek, Klagelieder, 269 and Backes, Papyrus Schmitt, 805 for tp hrw 30 which is connected to the cycle of the moon. 193 The translation follows Smith, Traversing Eternity, 165. Backes (Papyrus Schmitt, 805) suggests ‘Jener war es, der Schaden zufügte’ and Kucharek (Klagelieder, 269) interprets jn as the preposition n ‘wegen’. 194 Emended according to P.MMA, col. 54,6. 195 The determinative is very damaged, but the same sign is used in P.B, col. 28,44. See further the example in Möller, Paläographie III, 1 (5) and Verhoeven, Buchschrift, 108–109 (A31). For the meaning of nwH, see Kucharek, Klagelieder, 270 and Smith, Traversing Eternity, 165, with n. 85. However, what Kucharek and Smith read as bt# in P.B and P.BM is the determinative with the suffix . 196 The tw has been added above the line. 197 Faulkner, CD, 70 and Wb I, 371.II. 198 P.MMA, col. 54,11 has snD=j ‘I fear’. 199 For similar writings of the s#-sign, see Möller, Paläographie II, 4 (48). 200 Or Hr + infinitive: ‘My heart rested, more dead than alive.’

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506

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

for you.] 15,1 [My words bear witness that I belong to] him who is behind me.203 15,2 15,2 [My heart overflows, without your lack[jb=j mH nj g#=k]204 ing.] 15,3 15,3 [I am not suffering at your (due) mo[nj wXd=j m #.t=k]205 ment.] 15,4 15,4 [I break open208] my [body] with beat[ng#=j Ho]=j m Stt206 Hr Qn wr m##=j207 ings209, because of the great crime which I saw. 15,5 15,5 [Shenta]yt [lamented him], when she [nXwj-sw Cnt]j.t sX#.n=s Smj m njw.t210 remembered walking in the city.211 15,6 rmj[=j n=k] jb=j Hr mn.t=f n #w n mrj=k 15,6 [I] weep [for you], my heart is suffering r=j212 because of the extent of your love for me. 15,7 15,7 My brother, come, do not be weary! Your sn=j mj m wr213 s#=k Or m nD=k214 son Horus is your protection. 15,8 Or Ds=f m HQ# ns.t=k215 wdj.n=f Qn r jrj-sj 15,8 Horus himself is the ruler of your throne. He has inflicted evil upon the one who made it, 15,9 15,9 jw=f Htm r Xb.t=f n D.t he being destroyed in his place of execution forever. 15,10 15,10 ntk Xpr nj mn=k You are the one who came into existence. Your suffering does not exist (anymore). 15,1

201 202 203 204 205 206 207 208 209

210 211 212 213 214 215

[mdw=j Hr {s}mtr n wj] ntj m-s#=j202

Added according to P.MMA, col. 54,15 and P.B, col. 29,4. Restored according to P.MMA, col. 54,16. The translation follows Smith, Traversing Eternity, 165. Restored according to P.B, col. 29,6. P.MMA, col. 55,1 has nn g#=f ‘without its lacking’. Restored according to P.B, col. 29,7. P.MMA, col. 55,2 reads nn Xd m #.t=f ‘There is no suffering at its moment.’ At first glance the signs of P.BM look like (mistaken by Kucharek, Klagelieder, 271 and Smith, in Egypt in Transition, 411), but a closer look at the original reveals that some fibres of the papyrus are broken away and that the writing is the same as in P.B, col. 29,8, that is . The lacuna is filled according to P.B, col. 29,8. For the usage of ng# in our context, see Smith, in Egypt in Transition, 411. See the discussion of the word Stt by Kucharek, Klagelieder, 271. Backes (Papyrus Schmitt, 809), however, argues for a translation ‘im Kreuzband-Kleid(?)’, connecting it to the similarly determined ST/St#-clothing which is mentioned in connection with mourning. P.MMA, col. 55,3 reads m SnTt ‘in anger’; see Smith, Traversing Eternity, 165. Restored according to P.B, col. 29,9. P.MMA, col. 55,4 reads … sX#.n=s Xm=s ‘… when she remembered what she did not know’; see Smith, Traversing Eternity, 165; Kucharek, Klagelieder, 237 and 272–272, and Quack, Supposed Syllabaries (forthcoming). Backes (Papyrus Schmitt, 809) translates ‘der aus der Stadt gegangen ist(?)’. Restored according to P.B, col. 29,10. P.MMA, col. 55,6 reads … n #w n mrj=j r=k ‘… because of the extent of my love for you’. Compare the writing of wrD in 8,26. Backes (Papyrus Schmitt, 811) suggests the reading wr ‘great one’. P.MMA, col. 55,7–8 reads: sn=j m wrD r jw m.k s#=k Or m nD=k ‘My brother, do not be too weary to come! Behold, your son Horus is your protection.’ P.MMA, col. 55,9 and P.Ba, col. 5,26 have Or wnn=f m HQ# ns.t=k ‘Horus, he is the ruler of your throne.’

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16.1 Introducing the Multitude on the Last Day of Tekh

mtw=k216 p#(?) Xpr217 15,11 nTr.w nTr.wt jb=sn nDm219 15,12 15,13 15,14 15,15

mw.t-nTr m #w-jb220 Nb.t-Hw.t m ofn=s m##=s ctS Xr Hr Hr=f jw Or Hr j#w.t=f n.t HQ# ns.t=f

Wsjr jw221 m rnpj Tnw-sw r nTr nb 15,17 jw ^pr-o#¼ onX wD# snb Dd Hr ns.t=f222 15,18 Hr sDf# r#.w-pr.w223 n k#=f224 15,20 jw=f pw225 15,16

507

You are the one who came into existence218. Gods and Goddesses, their hearts are joyful. 15,12 The mother of the god is jubilant. 15,13 Nephthys is in her veil, when she sees Seth who has fallen upon his face. 15,14 Horus is in his office of ruler of his throne. 15,15 Osiris has come as a rejuvenated one. 15,16 He is distinguished from every god. 15,17 ^Pharaoh¼ l.p.h. endures upon his throne, 15,18 providing the temples for his ka. 15,20 It has come (to an end). 15,11

216 217 218 219 220 221 222

Demotic independent pronoun; see Erichsen, Glossar, 186–187. The Demotic gloss was added later. Compare LGG V, 686c for p# Xpr ‘der Entstandene’. P.MMA, col. 55,13 reads … jb=sn #w ‘… their hearts are joyful’. The line is missing in P.MMA. P.MMA, col. 56,6 reads jj.tj ‘come/welcome’. P.MMA, col. 56,8 reads ... Dd.tw Hr ns.t=k ‘… is established upon your throne’ and P.Ba, col. 5,35 adds D.t ‘eternally’. 223 P.MMA, col. 56,9 reads gs.w-pr.w. 224 P.MMA, col. 56,9 has n k#=k ‘for your ka’ and P.Ba, col. 5,36 […] nb k#=k ‘every […] of his ka’. 225 P.Ba, col. 5,36 adds nfr ‘perfectly’.

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16.1 Introducing the Multitude on the Last Day of Tekh (P. BM 10081, col. 8–15): Commentary Parallels

P.B = P. Berlin P. 3057 (‘P. Schmitt’), col. 24a,23–29,231 P.EES = P. EES 124/152 P.MMA = P. MMA 35.9.21, col. 40,1–56,53 P.Ba = P. Baltimore WAM 10.551, col. 1,1–5,364

Current State of Research

Backes, Papyrus Schmitt, 725–813; Goyon, Imouthès, 83–94; Barbash, Padikakem, 57–131; Smith, Traversing Eternity, 152–166; Kucharek, Klagelieder, 227–274. 8,1

Title Goyon originally surmised that the Introducing the Multitude might have been integrated into the Khoiak mysteries due to the fact that this was the occasion which the other Osirian ritual texts are associated with.5 The title of the ritual, however, refers to its recitation on the final day of the month of Tekh, i.e. the thirtieth day of Thoth, the first month of the Egyptian civil year.6 The name Tekh derived from the so-called festival of drunkenness, primarily a feast of Hathor, in the course of which she was presented with alcoholic beverages such as wine.7 It was celebrated on the 20th of that month.8 The so-called Tagewählkalender of the New Kingdom, a calendar of lucky and unlucky days, only refers to a Hb Wsjr ‘festival of Osiris’ which was celebrated that day.9 Kucharek, therefore, suggests that the date specification refers to a local, so far not otherwise attested Osirian festival specific to the two places Memphis and Heliopolis which are mentioned repeatedly in close connection in our text, and she further supposes that the Introducing the Multitude was part of a procession of Osiris from Memphis to Heliopolis.10 Another puzzling part of the title is the question of what multitude is supposed to be sjor ‘introduced’. The word oS#.wt ‘multitude’ is mentioned once more in the text itself, in an 1 Backes, Papyrus Schmitt, 1210–1231 (Taf. 63–Taf. 73a). 2 The papyrus is unpublished. According to Kucharek (Klagelieder, 47), the fragments correspond to P.MMA 35.9.21, col. 49,12–52,4. Compare the synopsis for their position with regard to the other versions of the text. 3 Goyon, Imouthès, pl. XXXIV–XL. 4 Barbash, Padikakem, pl. 1–5. 5 Goyon, Imouthès, 84. 6 See Smith, Traversing Eternity, 152 and Barbash, Padikakem, 24–25. 7 See Barbash, Padikakem, 24–25 for a general discussion of festivals of drunkenness. 8 More information on the month Tekh is provided by Kucharek, Klagelieder, 239. 9 See Leitz, Tagewählerei, 61, 441; Kucharek, Klagelieder, 654; Smith, Traversing Eternity, 152, and Barbash, Padikakem, 26, with n. 222. Compare Barbash, Padikakem, 26 for other known Osirian festivals that took place during the month of Tekh. 10 Kucharek, Klagelieder, 654–655.

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16.1 Introducing the Multitude on the Last Day of Tekh

509

epithet of Osiris: p# nb oS#.wt ‘the lord of the multitude’.11 A similar variant is also attested a bit earlier in the ritual in the parallel P.MMA, col. 45,12 oS# mSo ‘rich in multitudes’12, and according to Smith this refers in both cases to the ‘subjects, divine and human, over whom the god rules as king’.13 Barbash further argues that ‘multitude’ also designates the group of men and women who are mentioned in the fourth stanza.14 Since Kucharek considers the ritual as a cultic re-enactment of the funeral procession of Osiris from his embalming place in Memphis to his burial place in Heliopolis, she interprets the word sjor as ‘gelangen zu, vorlassen’ in a festival sense, so that with regard to the Introducing the Multitude the crowd should arrive at the sanctuary of Osiris in Heliopolis.15 Backes further offers an explanation in connection with the identification of Osiris as the moon, which is of major importance in the text, so that he links the multitude with the stars as the following of the moon.16 Due to the equation of the waxing moon with the assembling of the body of that god, the expression ‘multitude’ could also allude to the total of the body parts which are presented to Osiris.17 According to Backes, these two interpretations would also fit the last day of a month, ideally New Moon, when the major ritual need for action was required with regard to the preservation of the body of Osiris. 8,2

The reading mSo follows Smith.18 Kucharek reads mj dmj=k{w} r=j ‘Komm! Mögest du dich zu mir gesellen’, based on an initial suggestion of Schott.19 Quack also suggests reading mj for .20 Although P.Ba, col. 1,1 is only fragmentarily preserved at the beginning of the line, the traces of ink suggest to me that was originally written there. This would argue for the reading mj dmj, although mj seems to have been confused with y. However, the invocation to Osiris in the Great Ceremonies of Geb is mj dj ‘come here’ which might be written in P.Ba as well, with dj in an unusual orthography.21 Furthermore, P.MMA, col. 40,2 and P.Ba, col. 1,2 read mj dmj=k-wj (j)r(j)=j mrj=j m##=k ‘Come, may you come to me, (belonging) to me, for I desire to see you.’ Although Kucharek and Barbash delete the wj, since a stative does not make sense here22, I would propose interpreting the wj as the dependent pronoun.23 The following r could be either used as a means to highlight that Osiris should come to Isis, by saying again ‘to me’, or it could be a writing for jrj and would then express that Osiris belongs to Isis.24 Either would make sense. Another way of reading is

11 12 13 14 15 16 17 18 19 20 21 22 23 24

Col. 13,19. See below under 10,21. Smith, Traversing Eternity, 154. See also Backes, Papyrus Schmitt, 733–734. Barbash, Padikakem, 24. Kucharek, Klagelieder, 238. See also the discussion by Smith, Traversing Eternity, 153, with n. 9 for the different meanings of sjor. Backes, Papyrus Schmitt, 726–727. Backes, Papyrus Schmitt, 733–734. Smith, Traversing Eternity, 155, n. 18. Kucharek, Klagelieder, 227 and 239. Quack, Supposed Syllabaries (forthcoming). Compare, for instance, P. BM 10252, col. 35,18 and 19. Kucharek, Klagelieder, 239 and Barbash, Padikakem, 63, B. The word dmj can be combined with a direct object or followed by a preposition; see Wb V, 453–454 and Faulkner, CD, 313. For jrj just written , see, for instance, Wb I, 103.

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510

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

offered by Barbash and Backes who interpret the line as: mj oS#.t=k r=j … ‘Come! Your multitude near me ...’25, although r=j usually does not mean this. 8,3

I am following the suggestion by Quack with this reading.26 On the other hand, Kucharek reads #b #b mw Xm=k r=j m ontjw ‘Ich möchte, dass das Wasser (der Tränen) aufhört! Dein Staub ist Myrrhen(duft) für mich’ for P.MMA, col. 40,3.27 The same reading is proposed by Smith and Backes.28 Barbash seems to be misled by the hieratic -sign, since she transcribes and then translates #b(=j) ob jw Xm=k r=j m onty ‘(I) wish (to be) cleansed with myrrh from your disregard of me.’29 Compare also a bit further below in 10,22 where it says: ‘Bread and water will be made for you in order to nourish (you).’ Interesting for the understanding of this line with regard to Osiris’ being deprived of water and bread, is a passage from his complaint to Atum about the West as a place of lack and loneliness in Book of the Dead Spell 175: ‘Its (= the realm of the dead) water does not exist … There is no water and sexual pleasure in it, or contentedness in exchange for bread and beer.’30 8,7

Barbash, following the suggestion by Goyon, reads mH=k XntS n jw=k n=j ‘for you will be full with joy at your coming to me’.31 Backes proposes mH=k Xnt(.w) ‘Der Kummer um dich ist vorbei(?).’32 I would suggest interpreting Xnt as the adverb, referring to the fact that Osiris did not return to Isis earlier and, therefore, caused distress.33 8,11

P.B, col. 24a,33 offers the same reading as P.BM, but P.MMA, col. 40,11 and P.Ba, col. 1,11 deviate: nj jnj jb=j nDr mrj=k ‘Has not my heart been carried off, seized by your love?’ and nj jnj jb=j r.nDr mrj=k ‘Has not my heart, which your love seized, been carried off?’34

8,12

jm=j is also written in P.B, col. 24a,3435, but P.MMA, col. 40,12 and P.Ba, col. 1,12 have just s.t jb=k jm ‘Your favourite place is there.’

25 26 27 28 29 30 31

32 33 34 35

Barbash, Padikakem, 59 and Backes, Papyrus Schmitt, 733. Quack, Supposed Syllabaries (forthcoming). Kucharek, Klagelieder, 227. Smith, Traversing Eternity, 155, with n. 19 and Backes, Papyrus Schmitt, 734. Barbash, Padikakem, 58–59, 310, and her commentary on p. 63–64 and Barbash, in Liturgical Texts, 213. She follows Goyon, Imouthès, pl. XXXIVA who offers the same faulty transcription for P.MMA, col. 40,3 and translates ‘Mon souhait est d’effacer ton oubli envers moi grâce à l’oliban’ on p. 85. P. BM 10081, col. 34,26–28. Compare also the relevant commentary for that passage. Goyon, Imouthès, 85 and Barbash, Padikakem, 59. Smith, Traversing Eternity, 156 seems to follow this idea as well, by translating ‘You should have thought for the rapture of your return to me.’ However, a writing of XntS just with is not attested, as Kucharek, Klagelieder, 241 has already noted. She further does not provide a translation for mH=k Xnt on p. 227. Backes, Papyrus Schmitt, 735. For the adverbial usage of Xnt, see Gardiner, EG, 156 (§205.1) and Wilson, Lexikon, 737. See also the same writing and adverbial usage of Xnt in 12,5. See also the translations by Kucharek, Klagelieder, 227 and Smith, Traversing Eternity, 156, with n. 22. Backes, Papyrus Schmitt, 1211, however, transcribes .

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16.1 Introducing the Multitude on the Last Day of Tekh

511

8,14

The translation and interpretation follow Smith.36 Kucharek leaves HH n=f untranslated and Backes attempts a different understanding of the whole line: ‘Wie wohl ist dem, der für sich nach deinem Duft sucht (?).’37 8,19

P.MMA, col. 41,3 reads nn gmj=j bw Smj.n=k jm ‘I could not find the place where you have gone.’ 8,21

Kucharek does not offer a translation for these words and Smith reads ‘know the joy of your return’38 for the parallel P.MMA, col. 41,5, which Backes, however, considers as problematic, since a value rS.w or XntS for can be ruled out and suggests on(n) w(#)S(?) n jw=k ‘die freudige Preisung(?) wird zurückkehren, sowie du kommst’ instead.39 The writing in P.MMA, col. 41,5 could also be a mistake based on a hieratic confusion with .I would suggest reading as Xnm ‘to gladden, be glad’,40 which would also create a wordplay with the preceding Xnms.41 Although written without a determinative here, is attested as a writing for oHow ‘lifetime, duration’.42 8,29

Reference is made to the mythological episode in which Horus cuts off the foreleg of Seth and places it in the northern sky where Ipet binds it. This is described in the Horusmyth in the temple of Edfu and in P. Jumilhac.43

9,3

P.Ba, col. 1,37 reads […] jb=n … ‘[…] our hearts …’, instead of … jb (n) nb=n …

9,4

As below in 13,10, P.MMA, col. 42,7 reads rr.wt ‘wet nurses’ instead of rnn.wt.

9,5

P.MMA, col. 42,8 deviates by writing nj sp n jb=j m jb=j ‘There is no remedy for my “darling” in my heart’, with the first jb being a reference to Osiris.44 9,9

P.MMA, col. 42,13 reads slightly differently: Xpr=k m j#b.t n.t Jtm r sHD t# n Xow=k ‘May you become the left eye of Atum in order to illuminate the earth with your rising.’45 Backes

36 37 38 39 40 41 42 43 44 45

Smith, Traversing Eternity, 156, with n. 23. See also the commentary by Kucharek, Klagelieder, 241. Kucharek, Klagelieder, 227 and Backes, Papyrus Schmitt, 738. See also there for other possible readings. See also Barbash, Padikakem, 58 for the reading om rS.wt n jw=k. Kucharek, Klagelieder, 228 and 242; Smith, Traversing Eternity, 156, and Backes, Papyrus Schmitt, 739. Wb III, 292. A reading Xnm for , however, is not attested, but Xnr or Xnt; see Kurth, Einführung I, 169 (32.). Compare the words Xnm ‘to breathe in’ and xnm.tj ‘nostrils’, which might have led to the value Xnm/xnm for . Furthermore, the similar sign can be read xnm.t; see Kurth, Einführung I, 222 (5a). Compare Barbash, Padikakem, 16–19 and Barbash, in Liturgical Texts, 203–215 for the wordplays that are employed in the Introducing the Multitude. See Wb I, 222–223; Wilson, Lexikon, 175, and Kurth, Einführung I, 167 (8.). Compare also Herbin, Parcourir, 41. See the relevant passages and a detailed list of literature on this myth by Nagel, in Altägyptische Enzyklopädien, 624, with n. 98. See also the translation and commentary by Kucharek, Klagelieder, 228 and 244 and Smith, Traversing Eternity, 157, with n. 30. See also the translations and commentaries by Kucharek, Klagelieder, 229 and 245–255 and Smith, Traversing Eternity, 157.

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512

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

emends Khepri into Atum and explains the writing as lectio facilior.46 However, I would follow Kucharek in her suggestion that this is presumably a phonetic assimilation to the beginning of the verse.47 9,11

P.MMA, col. 42,15 inserts s#-Ro ‘son of Re’ in front of pharaoh.

9,14

The writing ( ) in P.MMA, col. 43,2 would also allow the reading ‘mourning and lamentation’.48 Backes suggests the reading nXX ‘Kindchen(?)’ and for P.MMA nXX nX ‘beklagtes Kindchen’.49 9,15

P.MMA, col. 43,3 has mj n=j jrt=k bnr.tj … ‘Come to me, your milk is sweet …’

9,16

Compare a similar text passage in the Lamentations: mj r N.t m##=k mw.t=k N.t Xj nfr nn #b=k r=s mj n mnD.wj=s boH jm=f ‘Come to the nome of Sais, (so that) you see your mother Neith! Beautiful child, you shall not be deprived of her. Come to her breasts. Abundance is in them.’50 9,17

P.MMA, col. 43,5 has: jnk tm#.t=k nTr(.t) Nw.t ‘I am your mother, the goddess Nut.’51

9,18

Parallels for this line are listed by Kucharek.52 For the expression XsbD-tp used for Osiris, see also Smith and the commentary under Book of the Dead Spell 175 (P. BM 10081, col. 35,13–14).53

9,20

The end of this line in P.Ba, col. 2,4 deviates and has: … n Dd=k54 n=j ‘… because you did not speak to me’. Kucharek suggests that the snake might be a writing mistake for .55 56 In addition to the parallel from the Glorifications IV already cited by Kucharek , compare a passage in the Tagewählkalender: wn.jn nn nTr.w m tp Hr m#s.tj=sn Hr.w=sn r xrj sX#=sn Hm n nTr pn Wsjr … ‘Then, the gods had the head on their knees and their faces were downcast, when they remembered the majesty of this god, Osiris …’57 9,21

P.Ba, col. 2,5 reads Hr=f ‘his face’.

46 47 48 49 50

Backes, Papyrus Schmitt, 747. Kucharek, Klagelieder, 245. See Smith, Traversing Eternity, 157. Backes, Papyrus Schmitt, 749. See also Kucharek, Klagelieder, 246 for a list of possible translations. P. Berlin P. 3008, col. 5,6. See Kucharek, Klagelieder, 61. A list of similar text passages is provided by Kucharek, Klagelieder, 86. For the reading tm#.t, see the discussion by Kucharek, Klagelieder, 247. Kucharek, Klagelieder, 247. Smith, Harkness, 210 (b) and Smith, Primaeval Ocean, 139. For the reading of the snake instead of the tongue, which was suggested by Barbash, Padikakem, 312, see already Kucharek, Klagelieder, 247. Kucharek, Klagelieder, 247–248. Kucharek, Klagelieder, 248. Leitz, Tagewählerei, 232.

51 52 53 54 55 56 57

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16.1 Introducing the Multitude on the Last Day of Tekh

513

9,22

P.B, col. 25,11 reads Hr jw jm=k … ‘because of the lamenting about you …’ or Hr jw=k ‘because of your mourning’ if the boat is the determinative. The ship-sign in our version and P.Ba, col. 2,6 could be the determinative of jw, according to Backes ‘eine Verschreibung des Determinativs durch Assoziation mit jw „schifflos sein“’58, or it could be read jm, so that the translation would be ‘because of the mourning there’. Kucharek suggests the reading Hr #w n jw=k n=sn ‘bis du zu ihnen kommst’ due to a similar passage in the Glorifications IV.59

9,23

Smith proposes the translation ‘do not be remiss’ for P.MMA, col. 43,13, which provides the evil bird determinative for wnj.60 9,25

P.Ba, col. 2,9 has Xj mj n njw.t=k ‘Child, come to your town.’61

9,26

P.Ba, col. 2,10 seems to read: jwow n wnw.t sp-2 jtj … ‘The heir(?) of the hour, twice, the sovereign …’62 9,29

P.Ba, col. 2,12 reads: … m##.tw=k ‘… that you might be seen’.

9,31

Instead of Barbash’s reading mnX sXr.w dj n nTr.w ‘beneficent of the councils which the gods give’63 for P.Ba, col. 2,14, it might also be possible to read mnX sXr.w spd n nTr.w ‘with excellent plans, who is skilled among the gods/which are effective for the gods’. The epithet spd m nTr.w is attested for Osiris in the first western Osirian chapel in the temple of Dendera.64 9,32

P.Ba, col. 2,15 reads m wdn #.t=k r=n ‘Do not be heavy of anger against us.’

10,7

P.MMA, col. 44,15 differs: Wsjr psD m onX mrj Ro ‘Osiris who shines in life, beloved of Re’.65 The epithet psD m/Hr Hnw is attested a number of times for Osiris or Sokar-Osiris in the Ptolemaic temples of Philae, Dendera, and Edfu.66 10,10

The words that were later added at the beginning of the line are partly damaged, but the scribe probably added s#=k ‘your son’ in front of the name of Horus. This might be supported by the parallel P.MMA, where Xj=k ‘your child’ is written above col. 45, which belongs in front of line 2 of that column,67 i.e. the same position as s#=k in P.BM.

58 59 60 61 62 63 64 65

Backes, Papyrus Schmitt, 753. Kucharek, Klagelieder, 229 and 248. Smith, Traversing Eternity, 158. See also Barbash, in Liturgical Texts, 209. See also Barbash, in Liturgical Texts, 214. Barbash (Padikakem, 72–73), however, reads: #w.n wnw.t ‘the hours are very long’. Barbash, Padikakem, 80 and 81. Dendera X, 281,14. See also Cauville, Chap.os. Traduction, 150. See also the translations and commentaries by Kucharek, Klagelieder, 230 and 250, and Smith, Traversing Eternity, 158. 66 See the list of attestations in LGG III, 126b–c. 67 This is also suggested by Smith, Traversing Eternity, 158, n. 40.

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514

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

10,12

P.MMA, col. 45,4 reads differently: nj jnj jb=j nDr mrw.t=k ‘Has not my heart been carried off, seized by your love?’68

10,19

After positioning the fragments correctly, the reading is secured. However, P.B, col. 25,42 wrongly writes instead of , probably because of the close similarity of both signs in the hieratic of our texts. P.BM seems to have the suffix =j written after jb. It is nearly impossible to decide if this was also written in P.B, col. 25,42, since the ink is flaked away in this area. P.MMA, col. 45,10 reads: jj=k n=n m#n=n-Tw nj sS mrj jb=k ‘May you return to us, so that we might see you, without passing by those whom your heart loves.’ 10,20

P.MMA, col. 45,11 adds mj ‘come’ in front of m wdn #.t=k.

10,21

P.MMA, col. 45,12 has the epithet oS# mSo ‘rich in multitudes’ instead of oS# nfr.w.

10,22–23

My division and reading of these two lines follow Smith.69 Kucharek, on the other hand, translates ‘Du hast Brot und Wasser gegeben, um die Menge zu beleben. Fern von dir sei –???–’70 and Backes reads w#j.w r=k #b d(#)z=k ‘Fern von dir ist der, der deine Halterung(?) trennte (?).’71 10,24

P.MMA, col. 45,15 has a writing , namely the same wording as the later addition in P.BM. Kucharek translates ‘(ohne dass deine Wege) versperrt (sind)’ for Hm and Backes ‘(ohne deine Wege) zu vernachlässigen (?)’.72 10,25

P.Ba, col. 2,42 reads: […] #w=s Hp.t … ‘Long is it, the journey …’

11,3

P.MMA, col. 46,10 reads: jrj wnn.wt m … ‘who made what exists through …’

11,5

P.Ba, col. 3,5 has: jw mjn k#=k ro-nb ‘Today your ka is every day.’

11,7

P.MMA, col. 46,14 has instead of . Smith translates ‘endowed with your seat’ and Kucharek reads soH for the sign and translates ‘(als) eine Mumie in deiner Stätte’.73 Quack suggests the well-known reading Xtm ‘be sealed’ for .74 11,9

P.MMA, col. 46,16 reads j T#j.w Hm.wt n nb=n ‘O men and women of our lord’ and P.Ba, col. 3,8 … Hr HH n nb=sn ‘… while searching for their lord’. 11,20

68 69 70 71 72 73 74

P.Ba, col. 3,19 writes nhm ‘rejoicing’ instead of hj hnw.

See already 8,11. Smith, Traversing Eternity, 159, with n. 46. Kucharek, Klagelieder, 231. See also her commentary on p. 251–252. Backes, Papyrus Schmitt, 762–763. Kucharek, Klagelieder, 252 and Backes, Papyrus Schmitt, 763. Smith, Traversing Eternity, 160 and Kucharek, Klagelieder, 231 and 252–253. Quack, Supposed Syllabaries (forthcoming).

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16.1 Introducing the Multitude on the Last Day of Tekh 11,30

515

P.Ba, col. 3,28 reads: m wdn #.t=k r=j ‘Do not be heavy of anger against me!’

12,4

Traces of ink are visible in the left margin between line 4 and 5 that might be traces of the Demotic m Sm ‘Go!’75 12,6

P.B, col. 27,6 reads … r Xw D.t=k mrj=j ‘… in order to protect your body which I love76’.

12,7

For the formula mj r pr=k and other similar ones, see Quack, in CENiM 3, 139 and the literature cited there. 12,14

…’

P.MMA, col. 49,7 and P.Ba, col. 3,44 just have nTr.w m s#w … ‘The gods are protection

12,17

Kucharek suggests a reading s# ‘amulet’ as in P.B, col. 27,1777, but the horizontal stroke at the bottom of the sign argues for xkr.78 12,18

P.MMA, col. 49,11 reads: … #w Hr jt=s ‘… the chapel over its father’.

12,23

P.Ba, col. 3,53 seems to read: Smj o.wt=k ‘May your limbs set out.’

12,25

P.Ba, col. 4,2 has sSm-Or ‘guidance/leading of Horus’ instead of the children of Horus.

12,26

P.MMA, col. 50,3 and P.Ba, col. 4,3 read n wdj-sw ‘because of/from the one who attacked him’. 12,27

P.MMA, col. 50,4 reads nTr nfr nj #b=k r=j ‘perfect god, you should not be apart from me’; and P.Ba, col. 4,4 … nn #b n D.t=k ‘… do not be apart from your body’. P.Ba, col. 4,5 inserts Qnw mj m j#r=j ‘brave one, come, do not drive me away!’ after this.79 12,28

P.Ba, col. 4,6 has a more elaborate line: jtj mj n Xrw=n jtj mj m##=n-Tw ‘sovereign, come at our voice, sovereign, come, so that we see you.’ 12,29

P.MMA, col. 50,6 reads: nj Xsf Xj=k m-o xrd(.w) n=n ‘Your child will not be driven away from the children for our sake.’ Kucharek translates ‘Komm, Kind, zu uns!’80 The gloss in P.BM, however, seems to have been added to clarify that the preposition m-m is meant here and not the imperative mj. P.Ba, col. 4,7 omits m-o xrd.w. 12,30

P.Ba, col. 4,8 has: mj H#.n=j m bw wnn=k jm=f ‘Come, I was mourning at the place where you are.’

75 76 77 78 79 80

Compare col. 12,7. Backes (Papyrus Schmitt, 775) suggests ‘mein Geliebter’. Kucharek, Klagelieder, 256. Möller, Paläographie III, 57 (592) ‘Bremner’ and Verhoeven, Buchschrift, 210–211 (Aa30). The reading follows Kucharek, Klagelieder, 234. Barbash, Padikakem, 98 and 106 reads m#r ‘miserable one’. Kucharek, Klagelieder, 234. However, in that case n=n would precede xrd.w.

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516 13,1

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

P.MMA, col. 50,8 reads: nj wSr mw m Hr=n ‘The water will not dry in our faces.’

13,2

The writing in P.MMA, col. 50,9 ( ) would support the reading m#T ‘to mourn’ there. Smith translates ‘memory today is this – an excess for the heart’ and Kucharek ‘Kummer ist heute in diesem Herzeleid.’81 13,3

The reading nX ‘to protect’ follows Smith.82 Quack, however, suggests a reading nXX ‘be young’ and the translation ‘the child is too young to protect me.’83 P.Ba, col. 4,11 reads nXn Xj r nD-Hr=k ‘The youth, the child will protect you.’ 13,5

My translation follows that of Quack.84 Backes translates similarly: ‘Das Kind ist (noch) klein, der “Andere” in Aufruhr.’85 Kucharek reads nX kt kjj m Xrw ‘Die eine klagt, der andere ist im Verderben’ and Smith translates ‘The one will protect the other in the tumult.’86 13,7

As was also the case in 11,7, the parallel P.MMA, col. 50,14 has the seal-sign instead of the obelisk and adds further the suffix =k. The whole line there presumably reads: jh# Xr=j m kf# soH=k ‘misery is with me, deprived of your nobility’.87 Backes also transcribes for P.B, col. 27,37.88 However, it rather looks as if the same sign is written as in P.BM, that is the pyramid. P.Ba, col. 4,15 reads differently: j h#y nn Smj=j m kf# j#.wt ‘O husband, I will not go about in uncovering the mounds.’ 13,8

The same, but specifically related to Seth, is expressed in a passage from the Songs: jwH=f t# m sXr.w=f Qsn(.w) ‘He flooded the land with his evil designs.’89 P.Ba, col. 4,16 reads joby=k ‘your impurity’ according to Kucharek, presumably with positive connotation and maybe influenced by o#b.t ‘offering’.90 13,9

P.MMA, col. 50,16 and P.Ba, col. 4,17 have mj r=k ‘O come’, but omit n=j.

13,10

P.B, col. 27,40 has rmT.t ‘people’ instead of rnn.wt, but otherwise follows the syntax of P.BM. P.MMA, col. 51,1 reads rr.wt/rmT.w Hr nH.t n jw=k ‘the wet nurses/people pray for your coming’91 and P.Ba, col. 4,18: rr.wt/rmT.w nnj.w Hr nHb.t n mrw.t=k ‘The weary wet nurses/people pray for your love.’

81 82 83 84 85 86 87 88 89 90 91

See Smith, Traversing Eternity, 162, n. 60 and Kucharek, Klagelieder, 234. Smith, Traversing Eternity, 162, n. 61. Quack, Supposed Syllabaries (forthcoming). Quack, Supposed Syllabaries (forthcoming). Backes, Papyrus Schmitt, 786–787. Kucharek, Klagelieder, 234 and 259, and Smith, Traversing Eternity, 162. See Smith, Traversing Eternity, 162. Kucharek (Klagelieder, 234) translates ‘Wehe! Ich gehe entblößt, während du (in Mumienbinden) gehüllt bist’ and reads Smj=j as in the parallels, instead of Xr=j. Backes, Papyrus Schmitt, 1225. P. Bremner-Rhind, col. 5,6 (Faulkner, Bremner-Rhind, 9). See the translations by Faulkner, JEA 22, 125; Kucharek, Klagelieder, 170, and Smith, Traversing Eternity, 107. Compare also the remarks by Smith, in Egypt in Transition, 401, with n. 30. Kucharek, Klagelieder, 259–260. The replacement of rnn.wt with rr.wt in P.MMA was already the case above in 9,4.

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16.1 Introducing the Multitude on the Last Day of Tekh

517

13,13

The legs after were added later, which is apparent because of the grey ink instead of the black ink that was used for the other signs of the line. Originally, this line presumably looked like P.B, col. 27,43 where a lacuna is still left after the group. The parallel P.MMA, col. 51,4 simply writes without a determinative. 13,14

P.Ba, col. 4,21 reads m tStS ow.t=k ‘do not separate (from) your flock.’

13,25

P.Ba, col. 4,30 reads sw# ‘cut off’ instead of Sod.92

13,26

Kucharek refers this line to the image of the fallen tree that was mentioned in the line before, and with which the state of Osiris has been compared, so that Q#j possibly designates some kind of termite.93 Backes suggests a passive meaning for this line, namely that the Q#janimals are beaten within Osiris, highlighting the fact that the dead body is mummified and, therefore, protected from decay and the attack of vermin,94 which, however, seems dubious. 13,29

Kucharek and Backes suggest the reading jm Hr #X#X.w=f ‘die Haut ist auf seinen Knochen’ and ‘Ledrige Haut ist auf seinen Knochen’ respectively.95 Although the writing in P.EES as reported by Kucharek96 would support this reading, the gloss that has been added later for this line in the BM-version, reading presumably ‘it will protect it twice’, argues for Xw Qs.w=f. The words written later in the lower margin of the same column seem to refer to our line as well, even though the scribe wrote the number two instead of the more appropriate three, since it refers to the third line from the bottom. This additional text supplies ‘his skin’. Taking the two parts of the gloss together, it reads ‘it will protect it twice, (i.e.) his skin’. The word xn.t in the gloss of the lower margin is in all probability the equivalent for jm.t. Interestingly this is not the only case, where these words occur parallel to each other. A passage in P. Jumilhac reads: sw 28 (sic) hrw n gmj(.t) xn.t … j.jrj p# 4 nTr.w prj njm=s Dd=tw n=s(n) nb(.w) jm.t … ‘Day 28 (sic)97: The day of the finding of the skin … The four gods came forth from it. One calls them “lords of the skin” …’98 On the aspect of the skin as a protective organ, see a passage from one of the Osiris chapels in the temple of Dendera: mn n=k jnm=k mkj=f Ho.w=k sonX=f #X#X.w=k … Ssp n=k-sw r o.wt=k XntS Hm=k jm.t=k pw n.t swr Sfj.t=k ‘Take your skin for yourself, so that it might protect your body, so that it might revive your bones … receive it for your limbs, so that your majesty might rejoice. It is your skin of increasing the respect for you.’99

92 See Kucharek, Klagelieder, 261 for this reading. 93 Kucharek, Klagelieder, 262. See p. 261–263 there and Backes, Papyrus Schmitt, 793–794 for a detailed discussion of the Q#j-animals. 94 Backes, Papyrus Schmitt, 794. 95 Kucharek, Klagelieder, 235 and Backes, Papyrus Schmitt, 794. 96 Klagelieder, 264. 97 It should be 29; see also Vandier, Jumilhac, 137. 98 P. Jumilhac, IV,22–24. See also the translations by Vandier, Jumilhac, 137 and his commentary on p. 234– 235, and Pantalacci, GM 58, 66. Compare further Quack, in Mittelmeer, 415 (reference courtesy Joachim Quack). 99 Dendera X, 74,6–9. See also the translation and commentary by Cauville, Chap.os. Traduction, 41 and Klotz, City of Amun, 43–44. See Klotz, City of Amun, 34–35, 43–44, and 196 for similar texts concerning the importance of the skin as the final organ in the process of reassembling and mummifying Osiris.

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518

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

14,2

P.MMA, col. 52,7–8 writes jw=j m pr kkw ro-nb m-Dr #b=j n m## Hr=k nfr ‘I am in the house of darkness every day, since I wish to see your beautiful face.’ P.Ba, col. 4,37 follows the version of P.MMA, but has jw=f m pr … ‘he is in the house …’ 14,5

P.MMA, col. 52,12 writes the group at the beginning of the line in the following way , which suggests the reading nD=k jt=k Cw s# Ro jwow=k m o s#=k ‘May you greet your father Shu, the son of Re. Your inheritance is in the hand of your son.’100 Smith further proposes D(d) n=k jt=k Cw ‘Your father Shu will speak to you’ for the BM-version.101 However, the later added gloss seems to clarify the reading as dj n=k.102 The second part of P.Ba, col. 4,41 deviates from the parallels and reads: nD=k(?) jt=k Cw s# Ro jwow=k mj n s#=k ‘May you greet your father, Shu the son of Re, and/as for your heir, come to your son!’ 14,12

P.Ba, col. 4,47 extends this line by writing … Sfj=k n Xftj.w=k ‘… respect for you to your enemies’. 14,17

The same expression can be found in a passage of the Glorifications IV: nTr.w oHo(.w) m jm m Qn wr Xpr jm=k ‘The gods stand in grief from the great evil, which has happened to you.’103 14,19

As other texts illustrate as well, Isis reproaches Osiris with his death, since he prefers it to her.104 14,20

The episode of imprisoning Isis and Nephthys in the spinning house of Sais and forcing them to work there is a well-known crime of Seth, also mentioned in several other texts, such as the Ritual of Driving Away the Aggressor.105 Although it is not mentioned for how long the two sisters were held prisoners there, the Introducing the Multitude later on in 14,25 specifies that it was longer than thirty days.106 14,31

The hieratic writing in P.Ba, col. 5,14 would allow or and, therefore, also the reading wDb.tw=j n HD pfj ‘I am turned back by the injury of that one.’107

14,32

Two little signs are visible above the line in P.BM, namely , which suggests that the phrase which is written in the lower margin needs to be inserted between #w and r jrj and not 100 See the translations and commentaries by Kucharek, Klagelieder, 235 and 265, and Smith, Traversing Eternity, 163. See also Quack, Supposed Syllabaries (forthcoming). 101 Smith, Traversing Eternity, 163, n. 76. This is followed by Backes, Papyrus Schmitt, 797. However, P.B, col. 28,20 has the same writing as P.BM and should, therefore, rather be read dj n=k as well. 102 For further references to the testament or inheritance that is passed on to Horus, see the commentary under 26,16–18 of the Great Ceremonies of Geb. 103 P.MMA, col. 19,2 (Goyon, Imouthès, pl. XVIII). See also Kucharek, Klagelieder, 99 and the list of similar text passages on p. 123–124. 104 See the discussions by Smith, BM 10507, 63 and Kucharek, Klagelieder, 74 and the references in these works. 105 P. BM 10252, col. 12,5–6. See also Altmann, Kultfrevel, 144–146; Kucharek, Klagelieder, 267, and the list of texts provided by Smith, in Egypt in Transition, 401. 106 See also Smith, Traversing Eternity, 411. 107 See the discussion by Barbash, in Liturgical Texts, 212.

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16.1 Introducing the Multitude on the Last Day of Tekh

519

in the line above (14,31) as proposed by Kucharek.108 Although I am still not sure about the precise meaning of , it seems to be an instruction for the insertion of the phrase below the column. The line in P.BM, therefore, seems to deviate from the parallels by reading: Htp jb=j Hr mt r onX #w s#w (ctS) r jrj wSb.t ‘My heart is pleased with death, more than life, since it is (too) long. Ward off (Seth) in order to exercise protection’, or ‘My heart is more pleased with death than life. Long is the guarding in order to exercise protection’. Still puzzling are the signs that follow after in the lower margin of the column. Kucharek interprets them as a hieratic writing of .109 However, they could also be an untidy group of determinatives belonging to s#w, with the top sign probably being . 15,4

P.Ba, col. 5,22 adds: kj-Dd sX#.n=s Srj m Xj ‘another saying: She remembered the son as a child.’ 15,10

The Demotic gloss clarifies that should be read as ntk in P.BM. P.MMA, col. 55,12, however, offers a clear writing of nD.n=f Xpr n mn.t=k ‘He has made good what happened through your suffering.’ 15,13

This line refers to the fact that, although Nephthys was helping against her husband Seth, she is veiled afterwards. This, in one way, shows the strong bond and her feelings that she still has for her spouse by not looking at the scene, but the veiling could also be intended to escape the ‘evil glance’ of Seth.110 See further the discussion by Smith on a passage of the Great Decree which refers to an uncovered staff and a veiled one accompanying the mummy of Osiris being brought to ‘the first hall of the great court’ with Isis on his right and Nephthys on his left. The veiled staff presumably represents Nephthys.111

108 Kucharek, Klagelieder, 270. 109 Kucharek, Klagelieder, 270. 110 See the discussion by Smith, RdÉ 57, 220; Smith, in Egypt in Transition, 404, and Kucharek, Klagelieder, 273 and 667. 111 Smith, Traversing Eternity, 71 and Smith, RdÉ 57, 220.

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16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies (P. BM EA 10081, col. 33–34,23): Transliteration and Translation 33,1

mD#.t o#.t n.t […] Hb.w n sHtm Xftj.w

Dd.w m hrw prj Xntj jmnt.t1 wg# Hb prj #bd2 6 n.t 15 n.t

33,3

33,2

m Hb ckr Hb

jnk prj m H#.t mry n jt=f smsw n mw.t=f

jw rdj n=j jt=j Ro 3 33,4 HQ#=j jm=s wnn Xftj.w=j xr Tb.tj=j ctS pw Hno sm#y.w=f sn.t 33,5 #s.t Hr s#d Xftj.w=j s#=j Or Hr wp n=j w#.wt n mr[w.t] m#o-Xrw=j r ctS Hno sm#y.w=f

33,6

js Dd.n mw.t=j r=j twt7 s#[=j s]msm 33,7 prj jm=j wp x.t prj=k m H#.t n pr rdj.n=j n=k r ctS H[no] sm#y.w=f 33,8

m#o-Xrw=j r Xftj.w=j Hm.wt-r#

m#o-Xrw Wsjr ^Wn-nfr¼ m#o-Xrw r [Xftj].w=f nb Hm.wt-r# 33,9 m#o-Xrw P(#)-wrm r Xftj.w=f nb Hm.wt-r#

1 2 3 4 5 6 7 8

33,1

The great book of […] festivals of the destruction of enemies. That which has to be said at the day of the coming forth of the foremost of the West, 33,2 at the festival of Sokar, (at) the Wag-festival, (at) the festival of the coming forth of the month, (at) the sixth day-festival and the fifteenth day-festival. 33,3 I am the one who came forth at the beginning4, the beloved of his father5, the eldest of his mother6. My father Re gave to me, 33,4 I rule in it. My enemies are under my sandals. That is Seth and his confederates. (My) sister 33,5 Isis makes my enemies impotent. My son Horus opens the ways for me, so that I am justified 33,6 against Seth and his confederates. My mother said to me: ‘You are [my e]ldest son 33,7 that came forth from me, that opened (my)8 womb. You came forth in front of the house that I have given to you against Seth and his confederates.’ 33,8 I am justified against my enemies and so forth. Osiris ^Wennofer¼ justified is justified against all his [enemies] and so forth. 33,9 Pawerem is justified against all his enemies and so forth.

The stroke of jmnt.t has been added above the line. For this writing of jbd, see Wb I, 65. Amended according to P.A, col. x+5,2. See also Burkard, Osiris-Liturgien, 63, n. 4. LGG III, 73c. LGG III, 335b. LGG VI, 352b. For the writing twt for the independent pronoun Twt, see Wb V, 360. The suffix =j is written in P.A, col. x+5,4.

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522

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081 33,10

wsr.t nb.t My sister Isis accomplishes my [protection], the glorious one11, 33,10 the mighty one12, mistress of justification13. dj=s mnX=j dj=s sbj.w m ksw [H]wj=s10 33,11 She caused me to be excellent, she forced the dndn.w n-mrw.t sm#o-Xrw=j Hno s#=j Or r ctS rebels to bow down, she stroke 33,11 the angry Hno sm#y.w=f m hrw 33,12 pn nfr Xoj.n=j jm=f ones (attackers)14, so that I am justified toHr j#.wt rdj n=j jt=j Ro nXt wsr=j jm=f gether with my son Horus against Seth and his confederates on this happy day, 33,12 on which I appeared over the mounds and on which my father Re gave me strength, (so that) I might be strong. jw rdj.n=f 33,13 n=j dw#.t dj.kw m Xntj=s He gave 33,13 me the Duat while he placed me at the head of it. jw rdj.n=f n=j j#.wt jmnt.wt X#s.wt j#bt.wt He gave me the western mounds and the eastern deserts. 33,14 33,14 rdj jw=sn n=j tm sp-2 m w#H-tp It was caused that they come to me, completely, completely, with bowed head15. 33,15 jw s#=j Or m HQ# n t#-mry onX.w oS#.w m My son Horus is the ruler of Egypt16 33,15, Sms.w=f prj m fnT.w n.w jr.t-Ro with numerous living ones in his following17, he who came forth from/with the worms of the eye of Re. Htp=j Sw n rnp.t=sn 33,16 Spt=j Xpr jwtj-sn I am pleased with18 the value of their years. 33,16 I was discontented, (because) the nonexistent ones came into being. jnk pw jnk nb=sn jnk pw jnk Wsjr 33,17 mrj n It is I. I am their lord. It is I. I am Osiris, 33,17 jt=f smsm n mw.t=f Nw.t the beloved of his father, the eldest of his mother19. 20 33,18 jw sn.t=j #s.t H#=j Xnr=s n=j D#.t-sn jm=j My sister Isis is behind me21. She restrained 33,18 m hrw pn nfr Xoj.n=j jm=f Hr j#.wt for me those who will oppose themselves to me on this beautiful day, when I appeared over the mounds22.

sn.t=j #s.t Hr jrj m[k.t]9=j #X.t m#o-Xrw

9 Restored according to P.A, col. x+5,6. 10 For the writing of Hwj, compare for example the Revelations of the Mysteries of the Four Balls (P. MMA 35.9.21, col. 26,10 and 16; see Goyon, Imouthès, pl. XXV). 11 LGG I, 28a. 12 LGG II, 580b. 13 LGG IV, 60b. 14 LGG VII, 553b. 15 Wb I, 257.2. 16 LGG V, 527b. 17 LGG II, 164c. 18 See Wb III, 189.II. 19 LGG VI, 352b. See also above, l. 3. 20 The relevant fragment is displaced to the right. Traces of the determinative are still visible. 21 As an expression for her surrounding Osiris with her wings for protection. 22 Compare also l. 11–12.

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16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies

jr #pd.w jm=sn23 33,19 r p.t24 m #pd jw sn.t #s.t #d=s r=sn m j#d.t j 33,20 swj.n=s25 s.t=sn26 n.t onX.w --33,21

o.wj=sn rd.wj=sn n H#=sn ---

jw sHwo.n=s jb.w=sn 33,22 m Hwo ym.n=s o.wj=sn rd.wj=sn m ym --sXt.n=s 33,23 r=s28 m jbT.t sw#.n=s D.t=sn m --- jrj Ts.n 33,24 ntr.w jrj sp#.wt r Wsjr m Hw.t-wTs gbj31 o.wj=sn rd.wj=sn Xfo.n32-sn 33,25 m Dr.t m gbj.w n.t bnw sb#.n33 ms.w Or Hr-r=sn 33,26 m sb#.w jr Xpr jm=sn n #pd.w jw sn.t #s.t X(#)bs.n=s 33,27 jb r=sn m X#bs jr wnm=st m Ho.w=j jw mt n-jm=sn m 34

33,28

m mt

jr gbj jm=sn r ctS pw Hno sm#y.w=f jw gbj.n=sn 33,29 m gb.w jr sSn jb jm=sn r ctS pw Hno sm#y.w=f sn.t=j #s.t m sSn r=sn 23 24 25 26 27 28 29 30 31 32 33 34

33,30

jw

523

With respect to those of them who rushed forward 33,19 to the sky as birds, (my) sister Isis, she was savage against them with the net. 33,20 She has removed their seat of the living (dwelling places)27 ---. 33,21 Their arms and their legs are (turned) behind them ---. She reduced29 their hearts 33,22 by means of a Hwo-staff. She (?) their arms and their legs with (?) ---. She trapped 33,23 them in the bird-trap. She cut their bodies with --- thereof. The gods raised complaint about/blamed 33,24 what the nomes had done against Osiris in the temple of raising30, since their arms and their legs were weak. grasped them 33,25 while being obstructed (in obstructing them) as/like the weakness of the quern/hard stone. taught the children of Horus about/against them 33,26 at the doors. With respect to those among them that came into existence as birds, sister Isis, she was incensed 33,27 (in/of) heart against them as Xbs-bird. If they eat from my flesh, then the form of death among them 33,28 is the death as a -bird. With respect to those among them that were weak against this Seth and his confederates, they were weak 33,29 as gb-birds. With respect to those among them that dropped away to this Seth and his confed-

The fragment with is wrongly fixed upside down. The fragment needs to be shifted to the left. See the remarks by Burkard, Osiris-Liturgien, 65, n. 23 and 24. The s.t-sign is written on top of a dittography of n=s. See Schott, MDAIK 14, 184. Amended according to P.A, col. x+5,15. With the sense of ‘to weaken’, see also Meeks, Mythes, 231, who translates ‘amoindrit’ for our passage. LGG II, 553a. For this reading, compare P.A, col. x+5,16. Maybe the suffix =s is missing due to haplography. Amended according to P.A, col. x+5,16. In comparison with the birds mentioned in the ritual instruction below (34,16), this correction seems appropriate.

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524

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

HsQ.n=s tp=sn m Wsjr jr Xr 33,31 jm=sn r pfj mw m rm.w jw sj#T.n37 #s.t jmj jb=sn m s#j.w 33,32

jr Sptj jb jm=sn r Wsjr jw dj.n #s.t wH#.w jm=sn m Sptj.w

33,33

jr sbnbn{=k}40 jm=sn m Tr.w n Wsjr nTr o# m onDtj jw sbnbn 33,34 #s.t m snf=s[n] jw ob.n=s o.wj=sn rd.wj=sn m oby.w 33,35

Xntm […] Hdb.n=s o.wj=sn H#=sn 34,1 m H#[d44 b…-(s)n m b…] 34,2 […]tj n-jm[=sn(?) …] [… m ob.w(=s)n jmj.w tp=s]n 34,3 nn rdj.n=j Xpr oS# […] […]=f-st 34,4 m sm#[.w(?) … Xnr.n=j-sn sHtm.n=j-sn] 34,5 jnb.n=j sb#.w n.w [… Hmw.t-r#(?) …] […] Sms.w=j 34,6 hrw pfj wDo Xbntj[.w Xrw m#o-Xrw … mt mt.t] Hm.wt-r# ctS 34,7 pw Hno sm#y.w=f [… sm#.tw ^Wsjr ^Wn-nfr¼] jt n Or wtT-sw

35 36 37 38 39 40 41 42 43 44

erates, 33,30 my sister Isis is a reed-knife(?) against them. She cut off35 their head in front of36 Osiris. With respect to those among them that fell 33,31 into this water as fishes, Isis has mutilated that which is in their heart as s#jfishes38. 33,32 With respect to the enemy39 among them against Osiris, Isis has put the wH#w-disease into them as/by Sptj-fishes. 33,33 With respect to those among them that wandered41 in the blood of Osiris, the great god in the nome of Busiris42, 33,34 Isis wandered in their blood. She sacrificed43 their arms and their legs as oby-fishes. 33,35 (?) […] She overthrew their arms behind them 34,1 with the fish-trap […] 34,2 […] [… with their horns(?) which are at their head.] 34,3 I do not allow, that a multitude […] comes into existence. […] he […] them 34,4 as sacrificial bull[s … I have restrained them. I have destroyed them.] 34,5 I have surrounded the doors of […] (with walls) [… and so forth(?) …] […] my following 34,6 at that day of the judgement of the [condemned ones. Justified is … the dead man, the dead woman] and so forth. 34,7 It is Seth together with his confederates [… being slain, ^Osiris ^Wennofer¼] the father of Horus, who created him.

On the verb HsQ, see especially Meeks, Mythes, 86 (213) and 98 (270). P.A, col. x+5,20 has m-b#H. The reading follows P.A, col. x+5,20. LGG VI, 168c. Lit.: ‘the one with an angry heart’; LGG VII, 68c. Amended according to P.A, col. x+5,21. The reading of in the Asasif-parallel, as Burkard, Asasif, 33 and Burkard, Osiris-Liturgien, 69, n. 53 suggest, is to be neglected. The hieratic writings of and look very similar, so that the scribe seems to have confused them. See also Vycichl, ZÄS 112, 172 for this word. LGG IV, 404a. Wilson, Lexikon, 144. See P.A, col. x+5,23. Traces of H# are still visible in P.BM. Sections in grey are restored according to P.A.

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16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies 34,8

js m#o-Xrw jt=f Gb [r=k Hr jrj=k r s#=f …].n=k

mH=f #.t=k]

34,9

m sTs o.wt=f psS.w H#=k [… (m)

jsk-tw=k46 n tr 34,10 n mt H#=Tn sbj sm#y.w […] […] Hrj […]=Tn 34,11 jw dw#.t xr NbD Hno sm#y.w[=f] [nn bnbn=Tn nn d#d#(?)]=Tn r nHH 34,12 Hno D.t m#o-Xrw Ro r o#pp48 [sp-4] [m#o-Xrw] Wsjr Xntj jmnt.t 34,13 r Xftj.w=f sp4 m#o-Xrw s#=f Or r [Xftj.w=f sp-4] m#o-Xrw [sn.t]=f #s.t r 34,14 Xftj.w=s sp-4 m#o-Xrw Wsjr P#-wrm r Xftj.w[=f sp-4] Dd-mdw […] n Xntj jmnt.t50 34,15

jsk-sw oHo Hr Xftj n ctS m-xnw51 […] X#bw r#-pw 34,16 X#bs r#-pw wrm.w r#-pw [n]wr.w(?) r#-pw gb#.w 34,17 r#-pw s#j.w Sptj.w sbn.w

[…] ds Hr nHb.t nn sD.t m-b#H nTr pn

34,18

#pd.w rm.w wSnj dj r

[…] m#o-Xrw Wsjr ^Wn-nfr¼

45 46 47 48 49 50 51 52 53 54

34,19

m#o-Xrw r

525

34,8

Justified is his father Geb [against you because of what you have done against his son …] You have [caused, that(?)45] he is submerged in the water 34,9 prostrate, his limbs being divided. Back! [… (in) your moment of attack.] You are destined for the moment 34,10 of death. Back!47 Rebel and confederates […] […] upon […] you […] 34,11 The Duat is under the evil one and [his] confederates. [You will not become erect.] You [will not copulate] forever 34,12 and eternally. Justified is Re against Apopis [four times]. [Justified is] Osiris, the foremost of the West, 34,13 against his enemies, four times. Justified is his son Horus against [his enemies, four times]. Justified is his [sister] Isis against 34,14 her enemies, four times. Justified is the Osiris of Pawerem49 against [his] enemies, [four times]. Words to be spoken […] of the foremost of the West. 34,15 He is standing upon an enemy(-figure) of Seth within […], or a X#bw-bird, or 34,16 a X#bs-bird, or wrm-birds, or [n]wr-birds52, or gb#-birds, 34,17 s#j-fishes, Sptj-fishes, sbnfishes. […]53 a knife in the neck of these 34,18 birds and fishes, being offered54 and consigned to the flame in the presence of this god. […]55 Osiris ^Wennofer¼ 34,19 justified is justi-

The existing traces would allow the reading rdj. For the reading jsk, compare the parallel P.A, col. x+5,28. Lit.: ‘Behind yourself!’ The reading sm# by Burkard, Osiris-Liturgien, 72 and 305 is not correct. Apopis is clear from the original. Wsjr P#-wrm had been added later after washing out ^pr-o#¼. Wsjr had been placed above the line due to shortage of space. Probably [Xft pr.t] n Xntj jmnt.t ‘[at the time of the procession] of the foremost of the West’ (suggestion Joachim Quack). Suggestion Joachim Quack. Possibly written nw-wr with traces of w still visible. Following the suggestion of Schott, Notebook, 54. Probably nr.t ‘vulture’ is meant; compare the demotic writings in Erichsen, Glossar, 221 and the Coptic noure (Westendorf, Handwörterbuch, 125). The traces would allow a reading rdj ‘placing …’ in the lacuna. Lit. ‘strangled’.

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526

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

fied against his enemies. Justified is the Osiris of Pawerem justified against his enemies. nn Xbn.t sbj.w r=f The crime of the rebels does not exist against him. nn 34,20 gmj.n=f-sw w#j r=f m xr.t-nTr He (= Seth) does not 34,20 find him (= Osiris), being far from him in the necropolis. (j)sk sj pn57 Dd.w Hk#w pn 34,21 d#j Hr=f m This man who says this magic (spell), 34,21 a tp(.t)-mr.t Tb.tj m Tb.tj HD.tj loin-cloth is on him out of the finest linen, being shod with white sandals. Dd.Xr sj m#o-Xrw Wsjr Xntj 34,22 jmnt.t r=Tn The man shall say58: Justified is Osiris, the sbj.w jpw sp-4 foremost 34,22 of the West against you, you rebels, four times. jrj.w m 6 n.t 15 n.t jrj.t n hrw #bd(?) That which has to be done at the sixth dayfestival, at the fifteenth day-festival, that which is made at the day of the monthfestival(?). 34,23 34,23 m#o-Xrw Wsjr Xntj jmnt.t r Xftj.w=f sp-4 Justified is Osiris, the foremost of the West against his enemies, four times. m#o-Xrw ^pr-o#¼ r Xftj.w=f sp-5(sic) Justified is ^pharaoh¼ against his enemies, five (sic) times. Xftj.w=f m#o-Xrw Wsjr P(#)-wrm m#o-Xrw56 r Xftj.w=f

55 56 57 58

Jw is presumably missing in the lacuna. Wsjr P#-wrm m#o-Xrw was added later on washed off Pr-o#. The reading pn would fit the traces. Compare Gardiner, EG, 346 (§430–431) for this use of the sDm.Xr=f-form.

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16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies (P. BM EA 10081, col. 33–34,23): Commentary Parallels

P.A = P. Asasif 3 (Cairo JE 97249, papyrus 3 + Cologne, P. Colon.Aeg.1), col. x+5,1–32.1 P.A2 = Some fragments of a third hitherto unidentified version of this text can be gathered from the Asasif-papyri.2 A synopsis of the three versions is found in the appendices, as well as a digital reconstruction of P.A. The line numbers used in the following for P.A refer to this new reconstruction. For the placement of the fragments of P.A2 see the synopsis.3

Current State of Research

Burkard, Osiris-Liturgien, 63–83; Schott, MDAIK 14, 183–185 (part-translations). 33,1–2

Title and ritual instructions The title is not preserved in P.A, col. x+5,1, which starts with [… p]rj n Wsjr Xntj jmnt.t m Hb ckr m Hb wg# Hb hrw jbd psDntj […] ‘[… the coming] forth of Osiris, the foremost of the West, at the festival of Sokar, at the Wag-festival, (at) the day of the month-festival, and (at) the new moon-festival […].’ P.A omits the sixth day- and the fifteenth day-festival,4 but lists the new moon-festival. In opposition to the reading mD#.t Dsr.t ‘the holy book’ by Schott and Burkard,5 mD#.t o#.t ‘the great book’ is certain, as becomes clear by checking the traces of ink on the original manuscript. In another source, Burkard wrongly declares ‘Das heilige Buch vom Fest des Vernichtens der Feinde’ as the complete title of the text.6 Other ‘great books’ are the mD#.t o#.t n(.t) sXr o#pp ‘great book of felling Apopis’7 which is attested in the temple of Edfu as a ritual of the second day of the Edfu-festival and t# mD#.t o#.t, one of the books of the ‘House of Life’ in P. Salt 8258. Schott suggests orQ in order to fill in the gap.9 In this case, the partly preserved signs could be read .10 Furthermore, the translation ‘The great book of [completing/understanding] the festivals of the destruction of enemies’ would definitely make sense and the lacuna would be filled completely. In this respect, compare the title of Book of the Dead Spell 101: mD#.t n.t orQ md.wt pr-onX r# n bw.t hn … ‘The book of understanding the

1 2 3 4 5 6 7 8

Burkard, Asasif, Taf. 23; Taf. 24, frag. 2, 4, 5, 8, 12, 14, 16, 26; Taf. 25, frag. 37, 42 (see pl. 68 and 69). Burkard, Asasif, Taf. 40, frag. 18; Taf. 65, frag. 41; Taf. 82, frag. 6 and 24; Taf. 83, frag. 22 (see pl. 70). A complete reconstruction of the fragments was not possible due to their very small number. These were probably mentioned in the lacuna. Schott, MDAIK 14, 183 and Burkard, Osiris-Liturgien, 63. Burkard, in Akten, 10. Edfu V, 135,4. See also Nagel, in Altägyptische Enzyklopädien, 662 and Schott, Bücher, 106 (203). P. Salt 825, col. 13,7 (Derchain, Papyrus Salt, 142 and 14*). See also Schott, Bücher, 106–107 (203) and 99 (175). 9 Schott, Notebook, 49; Schott, Deutung, 10, and Schott, MDAIK 14, 183, n. 1. 10 Verhoeven, Buchschrift, 196–197 (V12a).

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528

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

words of the house of life, spell for abhorrence of the box …’11 and the ritual instruction in the Berlin-version of the Great Ceremonies of Geb: jrj m orQ Hb ‘What has to be done at/as the completion of the festival’12. The Hb prj #bd mentioned in our text is probably identical with the Hb hrw #bd, thus the second moon day,13 which is the festival of Horus’ birth.14 This is supported by the Asasifparallel, where Hb hrw #bd is also written.15 The fifteenth day of the month is full moon. This festival denotes the day of the promenading of the deceased. Moreover, Osiris is addressed as jtj n smd.t ‘sovereign of the full moon festival’ in the Lamentations.16 The festival of the sixth day is marked by the presentation of offerings to the deceased.17 The Interpretation of the Secrets of the Ritual of Driving Away the Aggressor had to be performed on the same opportunities, as we learn from the version of P. Louvre N. 3129: jrj.t n pr Wsjr Xntj jmnt.t nTr o# nb #bDw r Xsf ctS m #.t=f r Sno ctS r Wsjr jrj.w m hrw #bd r 6 n.t 15 n.t Hb w#g Hb hkr Hb ckr mj.tt Xoj nb n Wsjr ‘which has to be performed for the temple of Osiris, the foremost of the West, the great god, lord of Abydos, in order to repel Seth in his (moment of) attack, in order to turn Seth back from Osiris. It is performed at the day of the month-festival, at the sixth day-festival, and the fifteenth day-festival, (at) the Wag-festival, (at) the Haker-festival, and (at) the Sokar-festival, likewise at every procession of Osiris.’18 33,3

The speech of Osiris starts here, although he does not identify himself until the sentence jnk Wsjr in 33,16. A striking feature of our version is that the scribe used different hieratic forms to write the standard, depending on its function as a determinative ( ) or suffix ( ).19 For the usage of double determinatives in the writing of jt=j, see the remarks and literature references by Meeks, Mythes, 64 (97). 33,4

P.A, col. x+5,2 adds n mrw.t in front of wnn Xf[tj.w=j …], so that the translation is: ‘so that [my] enemies are [under my sandals]’. 33,5

Burkard explains s#d in two different ways, firstly as a causative form of #d, secondly as a writing for s#t.20 I would suggest interpreting s#d as a phonetic variant writing of sjd, espe-

11 Compare for example Lapp, Nu, pl. 78, spell 101,1 and Schott, Bücher, 94. See also the translation in Allen, BD, 82. For the different meanings of orQ, see Wb I, 212 and Wilson, Lexikon, 167. Compare also Gardiner, JEA 32, 74 with n. 1, who translates ‘to gain full knowledge’. The title of Book of the Dead Spell 101 is also included in Ritner, Mechanics, 203. 12 P. Schmitt, col. 8,39; see also Backes, Papyrus Schmitt, 303 and Schott, Bücher, 40 (67). 13 See also Schott, MDAIK 14, 183, n. 2 and Burkard, Osiris-Liturgien, 63, n. 3. 14 Compare the references in Burkard, Osiris-Liturgien, 63. See also Wb I, 65.10. 15 P.A, col. x+5,1. For the festivals mentioned, see especially Altmann, Kultfrevel, 10–11 and the references by Burkard, Osiris-Liturgien, 63, n. 3, as well as Grimm, Festkalender, 419–426 for the moon festivals and Smith, Traversing Eternity, 136 for hrw jbd. 16 See Kucharek, Klagelieder, 59 and 78. 17 Smith, Liturgy, 54 (b) and (c). Compare also the remarks in Pries, Stundenwachen I, 209–210 and by Winter, ZÄS 96, 151–152 with reference to our section on p. 152, n. 12. 18 P. Louvre N. 3129, col. F,1–4. See Urk. VI, 61,11–16 and the translation by Altmann, Kultfrevel, 10. See also Altmann-Wendling, in Liturgical Texts, 99. 19 Examples taken from col. 33,3. 20 Burkard, Osiris-Liturgien, 63, n. 5.

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cially taking into consideration that the Asasif-parallel has a writing .21 Compare also a passage from Coffin Text Spell 531: sjd=k n=f Xftj.w=f ‘May you make his enemies impotent for him.’22 Furthermore, P.A, col. x+5,3 reads … w#.wt mrj=f ‘… the ways which he loves’ instead of n-mrw.t. 33,7

P.A, col.x+5,4 reads nfr.wj-sw ‘how beautiful it is’ instead of the n pr of the BM-papyrus.23 Although there might be some possibilities to interpret the house that is mentioned here, the necropolis or the Duat of which Osiris is the foremost or ruler seems the most likely option.24 Compare for example Book of the Dead Spell 148: … j nTr.w Hrj.w-jb p.t t# jmj.w xr.t-nTr m pr Wsjr … ‘… O gods in the midst of the sky and the earth, being in the necropolis, in the house of Osiris …’25 The pr-Wsjr is also frequently mentioned in Book of the Dead Spell 1.26 Still, I am not aware of any text saying that Osiris received this house from his mother Nut against his brother Seth. This section might already refer to the end of the text, where it says: nn gmj.n=f-sw w#j r=f m xr.t-nTr ‘He (= Seth) does not find him (= Osiris), being far from him in the necropolis.’27 It would make sense therefore, if the house that Osiris got from his mother is the necropolis, where he is protected. For the protective function of Nut, in this case in connection with the house of Horus, see a passage from the Delta Manual: jr Hbs[-tp …] m Jwnw Hr sw 3 n psDntj ctS jTj.n=f jr.t-Or Hm[s] Or m pr=f Spt jkb.n=f Hr jr.tj=fj nDs pHtj=f oHo.n jTj.n-sw #s.t dj.n-sw m-xnw n mw.t=s Nw.t k#p=s o.wj=s Hr=f Hms sm m pr=f nn prj=f r H# Hr=s oHo.n jTjsw Nw.t n Gb oHo.n nHm Gb jr.tj=f m-o ctx dj.n=f-sw n Or wn Or jr.tj=f m##=f jm=s xnm Or sXm m #w.t-jb o# pHtj=f prj.Xr=f m HD t# prj sm Xr.tw r=f Hr sw 4 n psDntj nb ‘With respect to the Hbs[-tp …] in Heliopolis at the third day of the psDntj-festival, Seth took the eye of Horus and Horus sat down in his house, being angry. He mourned on account of his eyes. His strength decreased. Then Isis took him and placed him inside her mother Nut and she spread her arms over him. The Sem-priest was sitting in his house, without going forth on account of it. Then Nut took him to Geb. Then Geb rescued his eyes from Seth. He gave them to Horus. Horus opened his eyes and he saw with them. Horus was endowed with the power in joy. His power grew great and so he came forth at dawn. One calls it the “Going forth of the Sem-priest” at the fourth day of all psDntj-festivals.’28

21 P.A, col. x+5,3. The relevant fragment has not been identified by Burkard. On jd and its causative form sjd, see primarily Zandee, ZÄS 97, 158–159 and el-Sayed, RdÉ 26, 76–77, n. 6. Note also the writing of this verb as sj#d in Wb IV, 41. 22 CT VI, 125e and the translation by Faulkner, AECT II, 154, n. 10. 23 See also Burkard, Osiris-Liturgien, 63, with n. 8. 24 For pr-Wsjr being a general designation for the underworld, see Smith, Harkness, 124 and the references in n. 116 (reference courtesy Mark Smith). 25 Lepsius, Todtenbuch, LXX,36. For a study on this Book of the Dead Spell, see el-Sayed, MDAIK 36, 357– 390, but he translates ‘dans la nécropole et dans la maison d’Osiris’ on p. 382. Busiris, for example, is also called pr-Wsjr; see Gauthier, DG II, 68–71, also for further place names having pr-Wsjr in their name. 26 See the text by Lüscher, Totenbuchspruch 1 and the translation by Hornung, Totenbuch, 41–45. 27 See col. 34,19–20. 28 P. Brooklyn 47.218.84, col. 6,2–6. See Meeks, Mythes, 14 and the commentary on p. 78–80 and 216–218. This section has a parallel in the so-called Book of Nut. For a synopsis of both texts, see von Lieven, Nutbuch, 458–463 and the commentary of the passage on p. 177–178.

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33,8

After the short quotation of Nut’s speech, Osiris speaks again of himself in the first person singular. The reading by Burkard for P.A, col. x+5,5, which he confirmed as sure, is not correct.29 The evil bird transcribed by him, probably misled by the tail of the preceding snake, is definitely followed by .30 This excludes the reading Spt ‘angry’ as 31 proposed by Burkard. A possible explanation could be a wordplay.32 It seems as if the fish replaces the Hm-sign and, in fact, a fish called Hm.t exists.33 Although I could not find an example, where the sign alone could be read as Hm.t, considering the fact that our text refers in particular to enemies in the form of fishes, this wordplay would definitely make sense.34 33,9

The former pr-o# written in a cartouche has been wiped out and the name of Pawerem inserted.35 The Asasif-parallel also got this passage with the name of the deceased36, but the fact that nothing has been washed out in this papyrus and that there is a lacuna after the name of the deceased demonstrates that the papyrus was written for funerary use. More precisely, after the manuscript had been sold, the name of the deceased was inserted in the blank spaces provided for this purpose. 33,10

P.A, col. x+5,7 seems to provide the epithet nb.t m#o-Xrw=j ‘mistress of my (= Osiris’) justification’. Moreover, instead of addressing Osiris with dj=s mnX=j, the Asasif-parallel characterises Isis with a further epithet smnX.t ‘who makes splendid’37. 33,11

P.A, col. x+5,7 also has dndn.w n as P.BM and not dndn pn as Burkard transcribed.38

33,12

P.A consistently writes sp#.wt ‘nomes’ instead of j#.wt ‘mounds’. The usage of sp#.wt in P.A2 in the next passage suggests that this new version follows the other Asasif-papyrus. Since both Asasif-versions constantly have sp#.wt written, I think that this word was intended here and should not, as Burkard suggests, be read as j#.wt.39 33,13–14

Although the ink is a bit faded in this passage, the writing X#s.wt—instead of Schott’s and Burkard’s reading j#.wt40—is clear to me, probably expressing the contrast between the ‘beautiful west’, the region of life and the hostile, meagre east, especially identified by the eastern desert.41 In the Great Ceremonies of Geb, Osiris is characterised as: nTr wo kj-Dd jtj jTj t#.wj jdb.wj sd# n=f h#w m w#H tp ‘unique god, another saying: sovereign, who took posses-

29 Burkard, Asasif, 32, l. 5 and 34, n. 4. 30 The lacuna is not long enough to have once included which Burkard, Osiris-Liturgien, 64, n. 11 considered as clear. In fact, the tail fin of the fish ends in the lacuna. 31 Burkard, Osiris-Liturgien, 64, n. 11. 32 See further below under 33,23 and 33,26 for the wordplays used in our text. 33 Wb III, 80.13 and LGG V, 142a. Note that a fish is sometimes also used as a determinative after the verb H#m ‘to fish’ (Wb III, 31–32). 34 For enemies being fishes, see the commentary below for 33,30–31. 35 See chapter 7.3.3. 36 P.A, col. x+5,6. 37 LGG VI, 344b. 38 Burkard, Asasif, 32 and Taf. 23. 39 Burkard, Osiris-Liturgien, 64, n. 15. 40 Schott, MDAIK 14, 183 and Burkard, Osiris-Liturgien, 64 and 303, l. 13. 41 See also briefly Kessler, LÄ II, 1213 on this.

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sion of the two lands and the two banks (Egypt), for whom the kindred tremble with bowed head’42. Again, P.A, col. x+5,9 uses sp#.wt, but this time instead of X#s.wt. For P.A2 see the passage above. 33,14–15

Since our scribe consistently distinguishes between singular and plural, I am following the suggestion of LGG III, 62c [1] and interpret prj in this section as another epithet of Horus, in a different way from Schott and Leitz who see here an allusion to hostile beings.43 P.A also has a singular writing.44 For the support of this assumption, the mentioning of further similar examples seems to be appropriate. In Book of the Dead Spell 78, it is said from a summoner of the following of Osiris: jnk wo m nw n fnT Qm#.n jr.t nb wo jsT nj Xpr.t #s.t msj Or … jw=j Xoj.kw m bjk nTrj soH.n-wj Or m b#=f ‘I am one of these worms which the eye of the sole lord created, when Isis had not yet come into existence to give birth to Horus … I have appeared as a divine falcon. Horus has ennobled me with his ba.’45 This highlights not only the positive aspect of the worms of the eye of the sun god, but a clear relation to Horus is established by both the mention of him in the cited passage and the title of the spell itself: ‘Spell for assuming the form of a divine falcon’.46 The good nature of the worm is proved by a section of Coffin Text Spell 268: Xpr.w m cbk nb S n X# NN pw fnT pw prj m sbQ … ‘Coming into existence as Sobek, lord of S n X#. NN is this worm which came forth from the leg …’47 P. Jumilhac further characterises the fnT-worm: sw 27 hrw n gmj sDH mn Hr w#.t j#bt.t jw=f jrj fnT n HD jw=w smn.tw=f Hr tp wo jH jw=w Dd n=f Nmtj … ‘Day 27. Day of the finding of the shin which endured on the eastern side. It made a worm of silver. One made it firm on the head of an ox and one called it Nemti …’48 The expression prj m fnT ‘who comes forth from the worm’ is already attested in Pyramid Text Spell 291 (PT §432a) as a designation of the deceased. Therefore, I think that in our context the fnT-worms are rather a symbol of regeneration and rebirth49, especially since they are said to come forth from the eye of the sun god.50 Horus himself can be seen as a symbol of regeneration and rebirth, since he was begotten by Osiris after the latter was killed by Seth. The following sentence also seems to refer to the worms of the eye of Re, whereas Sw has to be understood in a positive way, since no evil determinative is provided.51 It is most likely a writing for S#w, which is attested in Demotic as Sw with the meaning ‘value, profit’.52 Com-

42 43 44 45 46 47 48 49 50 51 52

P. BM 10252, col. 32,19–20. Schott, MDAIK 14, 183–184 and Leitz, Tagewählerei, 41. P.A, col. x+5,10. Lapp, Nu, pl. 39,17–20, with a variant in Coffin Text Spell 312 (CT IV, 76a–i; Faulkner, AECT I, 230). See further parallel attestations in Leitz, Tagewählerei, 44. Compare also LGG III, 192c. For the spell, see also Allen, BD, 67–69. CT IV, 1a–b (Faulkner, AECT I, 203) and the translation with notes by Leitz, Tagewählerei, 44 (text 11). P. Jumilhac, IV,18–20 (below) (Vandier, Jumilhac, 137 and the commentary on p. 233). See Leitz, Tagewählerei, 44 and 45 for this aspect of worms. Compare also Leitz, Panehemisis, 117–118 for the positive aspects of the fnT-worms. Furthermore, I could not find a single example for the worms of the eye of Re being explicitly designated as hostile or evil. Schott, MDAIK 14, 184 translates the verb as ‘wenig sein’ and Burkard, Osiris-Liturgien, 65 as ‘fehlen(?)’. Wb IV, 404; Erichsen, Glossar, 493, and CDD_sh, 54 (reference courtesy Mark Smith).

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pare a section of the harp song in the tomb of Nefersekheru: m#j=k r tr=k S#=k rnp.wt mj wHm-onX ‘May you become new at your time, may you command/have years like the frog.’53 However, Burkard connected this phrase to the onX.w oS#.w ‘the numerous living ones’, taking into account Coffin Text Spell 312 which identifies the deceased with the worms of the sun god’s eye.54 This seems to be possible, whereas I still find the singular form problematic. 33,16

The grammatical construction is—as Burkard has already shown55—complicated. I would suggest interpreting it as a plural form of jwtj-sw ‘a no-one’.56

33,18

Again, the Asasif-versions have sp#.wt instead of j#.wt.

33,18–19

For j#d.t being identified with the hexagonal clapnet, see Rickert, Gottheit und Gabe, 96–97 and the literature references on p. 97, n. 316. For the conception of enemies being birds, compare also a passage from Book of the Dead Spell 134: Sod.n Or tp.w=sn r p.t m #pd.w Xpd=sn or m rm.w ‘Horus has cut off their heads towards the sky as birds, their buttocks (towards) the flood as fishes’57; and a similar section in the Tagewählkalender: jrj […] nb.w(?) sbj.w m j#d.t … ‘Make […] rebels in the net …’58 Very important in this respect is a passage from the Delta Manual comprising several myths of Letopolis: … oHo.n grg Or r#-j#d.t=f r sXt n# b#.w kj-Dd n# sbj.w m Jmstj Opj ew#mw.t=f ÖbH-sn.w=f Xft h#j=sn m p#y.t Xnn.t Soj n t# n cXm h#j pw jrj.n b# n wrD-jb m-o=sn oHo.n w#H.n Or snH.t=f Hr t# r sXt n# b#.w r sHm kjy.w=f jj pw jrj.n n# b#.w nTr.w (j)pn h#j=sn Hr r#j#d.t … ‘… Then, Horus prepared his net in order to trap the bas, otherwise said: the rebels, with Amset, Hapi, Duamutef, and Kebehsenuef, when they descended as that, what flies up and down upon the sand of the land of Letopolis. The ba of the one whose heart is tired settled among them. Then, Horus put down his lasso to the earth in order to trap the bas in order to make retreat his enemies. The bas of these gods came and settled on the net …’59 Further rituals of trapping enemies in the net are attested in four temple scenes, namely one from the New Kingdom in Karnak, two in Edfu, and one in Esna from the Graeco-Roman Period, whereas the text in Edfu equates the animal not only with the general designation ‘enemy’ or ‘rebel’, but with particular names of foreign people: jnj=f n=s rm.w m sTt.w p#y.w m jwntj.w ‘He brings for it the fishes as Asians and the birds as jwntj-people.’60 In this rtH-pow.t-ritual it

53 54 55 56 57

Osing, Nefersecheru, 66, n. ae) on p. 71, and Taf. 42. Burkard, Osiris-Liturgien, 77. See the excerpt of the corresponding Book of the Dead Spell just cited. Burkard, Osiris-Liturgien, 65, n. 18. For jwtj-sw, see Gardiner, EG, §203,2 and Allen, Middle Egyptian, 138 (12.9). Lapp, Nu, pl. 48, spell 134,4–5; See also Naville, Todtenbuch I, CXLVII. Compare also the translation in Allen, BD, 109. See also Leitz, Tagewählerei, 40. 58 Leitz, Tagewählerei, 80–81. 59 P. Brooklyn 47.218.84, col. 8,5–8 (Meeks, Mythes, 18 with pl. 8 and 8A). The passage is also translated and commented by Quack, Archiv für Religionsgeschichte 10, 9–12, and in parts by Rickert, Gottheit und Gabe, 99. Compare also the investigation of this passage by Kurth/Waitkus, GM 235, 51–53. 60 Edfu VI, 56,13. See the translation by Kurth, Edfou VI, 95. For further references to the rituals in the three temples, compare Alliot, RdE 5, 57–118; Rickert, Gottheit und Gabe, 98–99, with n. 321 on p. 98, and Quack, SAK 23, 319–323. For Edfu, see also Kurth, Treffpunkt, 192–196 and 365–366. A detailed literature list for the rtH-pow.t-ritual is also provided by Ritner, Mechanics, 209, n. 968 and an in extenso work on the ritual by Meeks, Mythes, 233–235. Compare also the very fragmentary episode of trapping birds in the Book

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also says that the fishes in the net are the opponents of the city of Edfu and that the birds are Keheb (= Seth).61 The idea of Horus trapping birds in his net is still known in a Coptic magical text from the eighth century: afwl nef¥nhue afqop oubhhq oubank ouxrim etoou ‘He spread his net, he caught a falcon, a bank-bird, a mountain pelican(?).’62 Furthermore, as the example from the Delta Manual has shown, the birds themselves are very often equated with the bas of the enemies.63 Compare for example a part of the description of the Edfu-festival in the temple of Edfu: jr n# g#b.w p#j.w n.w m n#j=w Db#.w b#.w Xftj.w p#j jr n# bh#y.w n m#m#.w n#j=w Snw(?) n#j ‘With respect to the g#b-birds and the (other) birds that are in their bird traps(?): They are (?) the bas of the enemies. With respect to the fans of dom-palms: They are their hair.’64 Related to the topic are the Fangnetzsprüche which deal not only with bird traps, but also fish nets, whereas these spells shall provide the deceased with the necessary knowledge to escape from the traps.65 Compare also general scenes showing the catching of birds with the clapnet, and the traditional depictions of pharaoh engaged in fowling and fishing.66 In our text, evil forces hostile to Osiris shall be banished by trapping them in the net.67 33,19–20

Or maybe the reading j srwj.n=s … is more expedient due to haplography.

33,20–21

The scribe left approximately half a line blank between onX.w and o.wj=sn and left a small gap after H#=sn. This fact leads to the suggestion that he omitted a part of the original text, probably because his copy was damaged or incomprehensible for him. Nevertheless, the passage makes sense in this mutilated form and was in my opinion intended as such for our papyrus, since the scribe copied as a sentence what seemed to belong together for him, what he could read, and what made sense to him. However, the parallel in P.A, col. x+15,13–14 reveals that the passage was completely different in the original document and that our version is merely an extract. There it says: […] jsftj.w=j(?) dbn.n=s o.wj=sn rd[.wj=sn] H#=sn m HDy.t ‘[…] my enemies(?). She encircled their arms and [their leg]s with a white cloth.’68 As another possible way of understanding this section, I would like to draw attention to another passage of our text. The next column also refers to Isis’ actions against the enemies of her husband and we encounter a sentence similar to the one of the Asasif-parallel: Hdb.n=s

of Thoth: Jasnow/Zauzich, Book of Thoth, 166–169. 61 Edfu VI, 57,1–2. See also the translation by Kurth, Treffpunkt, 194 and by Leclant, MDAIK 14, 142. 62 P. Berlin P. 8313, 22–23; same in l. 2–3, but not completely preserved. See the editions of this part by Kákosy, in Selected Papers, 15–18 (reference courtesy Mark Smith) and Richter, JEA 88, 250–252, with n. 31 and 32 on p. 250–251 on the bank-bird and the mountain pelican. 63 For this, see the literature list by Leitz, Tagewählerei, 39 and 40–41, n. 11 and Meeks, Mythes, 233–235. For the equation of enemies and their bas with birds, see also Hornung, ERANOS Jahrbuch 52, 457–458. See on this topic and also for a list of texts referring to the bas of the enemies that were caught in nets in Leitz, Geographisch-osirianische Prozessionen, 288–289. 64 Edfu V, 134,6–8. See below under 33,30–31. 65 See primarily Bidoli, Fangnetze. Compare also the references cited by Klotz, ZÄS 136, 138, n. 28 and see Goebs, GM 194, 35–36. 66 Decker/Herb, Bildatlas I, 456–532 and Nagel, in Altägyptische Enzyklopädien, 625 with n. 109 and 110. 67 This is also an important theme in the Hourly Vigil; see Pries, Stundenwachen I, 223, 242 with n. 1075 and II, 47. 68 Reading according to Burkard, Osiris-Liturgien, 65, n. 26 and 66, n. 27.

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o.wj=sn H#=sn m H#[d …] ‘She overthrew their arms behind them with the fish-trap […].’69 Another possible interpretation for the problematic Asasif-passage results from that parallel. Maybe the sign in front of dbn is not the falcon-standard, as proposed by Burkard, but H.70 This raises the question if we are facing a verb with an additional n at the end, reading Hdbn as a form of Hdb and having another example for the construction Hdb.n=s … H#=sn m … Particularly interesting is that these verbs just receive an additional n at the end, when they are followed by n.71 So, possibly they were put at the end of the verb for pronunciation purposes.72 33,21–22

As is already clear from the edition of Burkard, this section causes serious problems to the modern reader and, as the remarks above have shown, presumably to the ancient reader as well. Particularly the words used after the preposition m in each sentence seem to be puzzling. The first word in such a phrase after m HDy.t is Hwo. It is also attested in connection with jb in the text of the Eloquent Peasant, where Hwo-jb stands for ‘one whose heart is short’73, likewise denoting an extremely bad state. Help in reading and interpreting this passage is again offered by the so-called Delta Manual. There, a typical Letopolitan ritual, the Xrp Hwo.w ‘Dedicating the Hw-o-staffs’ is elaborated on74 and the staffs serve the killing of the enemies trapped in the clapnet by Horus.75 These staffs are well-known in connection with the killing of enemies, as is highlighted for example in a text from the temple of Dendera: nb m#o-Xrw sXr Xftj=f fdQ XpS n NbD m hrw Xrp Hw-o ‘lord of triumph (= Horus), who fells his (= Osiris’) enemy, who cuts off the foreleg of the malefactor on the day of wielding the Hw-o’76; or in the Xrp-Hw-o ritual in the temple of Edfu, where the staff is called Hw-o n Hnp rQy.w=k ‘the Hw-o of piercing your opponents’77. See especially an inscription from the temple of Edfu from the Dragging of the Meret-chests: Dd-mdw Ssp.n=j n=j Hw-o #m=j-sw m wnmy=j sT#=j g#w.w(t) r Xft-Hr=k SnTy.w nn n.w jfd n t# mr jr.wt=sn Sp r t#-Dsr ‘Recitation: I took the Hw-o-sceptre for myself. I hold it in my right hand. I drag the containers in front of you. These rebels of the four corners of the earth suffer; their eyes are blind to the necropolis.’78 In our text, the enemies shall also be kept away from the necropolis, where Osiris is; see 34,19– 20 .

69 See col. 33,35–34,1. 70 Burkard, Osiris-Liturgien, 65, n. 26. In comparison with other occurrences of the hieratic form of the standard and H, the sign in question definitely looks like H, compare the palaeography. 71 See further instances below, 33,24–25. Compare also Jansen-Winkeln, Spätmittelägyptische Grammatik, 36. 72 The only special form that might be related to our case is the form m#n for m##, but there it is a special form of the infinitive or the subjunctive; see Allen, Middle Egyptian, 165 (14.3.2) and 249 (19.2). 73 Kurth, Oasenmann, 91. Compare P. Berlin 3023, 302 (Parkinson, Eloquent Peasant, 38). The phrase occurs frequently in the Coffin Texts; compare the references by Parkinson, Eloquent Peasant Commentary, 241– 242. 74 Further on the Xrp-Hw-o-ritual, see Meeks, Mythes, 231–233 and Rickert, Gottheit und Gabe, 100, with n. 337. See also Kurth/Waitkus, GM 235, 51–53. 75 See the translation of the relevant passage above under 33,18–19. 76 Dendera X, 84,5–6; Beinlich, Osirisreliquien, 156; Meeks, Mythes, 231, and Egberts, In Quest of Meaning, 113. Generally on the Hw-o-staff, see Wilson, Lexikon, 625; Egberts, In Quest of Meaning, 112–114, and Meeks, Mythes, 92–93 (245). 77 Edfu IV, 292,14–15. See also Egberts, In Quest of Meaning, 113. 78 Edfu I, 65,1–2. See the translation by Egberts, In Quest of Meaning, 111.

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Furthermore, the staff is of importance in a formula for the production of an execration figure in P. Louvre E. 5353: jnj.Xr=tw (n)Ts.tj.w n.w rn o#pp jrj m Xt n orw j#b.t m SnD.t n cw mnH sS rn o#pp Hr Snb.t=f m ry(.t) w#D Hr Sww n m#wj wrH m oD rdj.t m sbj n sD.t r.om-sn Hno jrj twt Xftj.w n mnH wrH m oD k# dSr Ssp Hw-o jn stm Hwj-o sp-4 jnj.Xr=tw twt Xftj Soy ds sp-4 rdj.t o#pp r sD.t Dd-mdw jn xrj-Hb Hrj-tp … ‘Then, one shall bring79 execration figures of the name of Apopis, made of wood of a cedar of the east, out of acacia of cw and wax, with the name of Apopis written on its breast with red ink (and) on a new sheet of papyrus, anointed with fat, placing as a burnt offering which will devour them together with the making of a figure of the enemies out of wax, anointed with fat of a red bull, receiving the Hw-o-staff by the Sem-priest80, dedicating/striking the arm four times.81 Then, one shall bring a figure of the enemy, cut into pieces a knife, four times, and consigning Apopis to the flame. Words to be spoken by the chief lector priest …’82 As Egberts has already highlighted, Hw-o refers to a staff that was used as a weapon, whereas I have not found another example with Isis utilising this instrument.83 The evil bird-determinative in our text might also be found in another example,84 whereas here it was probably used to emphasise the wordplay with the verb sHwo that was employed in our sentence. As one can see, there are some elements in our text and the Delta Manual that are identical: the battle against the enemies in connection with the Hw-o-staff, the foes thought of as birds, as well as the net in which the enemies are trapped.85 This leads to the suggestion that our text refers in particular to typical Letopolitan aspects and traditions of killing enemies.86 33,22

The next problematic word we encounter is ym. This is written both at the beginning of the sentence as the verb and at the end as the instrument used by Isis. Burkard suggested a reading Xtj87, but in my opinion the stick is the determinative of the Hwo-staff and the following signs are .88 A determinative is not written in the BM-version, but in the Asasif-papyrus it seems to be a book roll for the verb. Again, the BM-text does not provide a determinative for the second mention of ym, just leaving some space, but the Asasif-parallel has , which is so far unclassifiable, but should perhaps depict the object itself. A word ym is also attested twice in the Songs of Isis and Nephthys.89 For these occurrences, Kucharek 79 80 81 82 83 84 85 86

87 88 89

For the use of the sDm.Xr=f-form here, see Depuydt, SAK 27, 42. Wilson, Lexikon, 837–838. For Hwj-o sp-4 compare Wb III, 47 and Wilson, Lexikon, 624. P. Louvre E. 5353, col. 2,8–13. See Herbin, ENiM 6, 263–264, 269–275, 283, and pl. 1. Hieroglyphic transcription also by Chassinat, RecTrav 16, 118. See also Devéria, Catalogue, 170. Mentioned shortly by Raven, OMRO 64, 10. Egberts, In Quest of Meaning, 113. See the explanations by Egberts, In Quest of Meaning, 114, I. See also Meeks, Mythes, 231 and 234. See the translation of the relevant passage of the Delta Manual under 33,18–19 . Further examples of this staff used for the killing of enemies are provided by Rickert, Gottheit und Gabe, 99–100 with reference to our passage in n. 339. The two late versions in Edfu and Esna that show the trapping of the enemies in the clapnet specify explicitly Letopolis as location/setting of the ritual (rtH pow.t). See Quack, Archiv für Religionsgeschichte 10, 10. The Hw-o-sceptre is also typical for Letopolis; see Meeks, Mythes, 231 and 233–234 and Leitz, Geographisch-osirianische Prozessionen, 295. Burkard, Osiris-Liturgien, 66, n. 29. The horizontal line that Burkard wrongly took as part of a hieratic —probably being misled by Schott’s notes—belongs to the following . P. Bremner-Rhind, col. 13,26 and 14,2 (Faulkner, Bremner-Rhind, 25).

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suggests that ym was used for the preposition n, an explanation that cannot—due to the context—be adopted for our ym, which seems to be another word.90 Although it seems clear to me that the word itself is not of Egyptian origin—compare for example ym ‘sea’ which is a Semitic word91—I have not been able so far to find further occurrences of this word in other Egyptian texts, wherefore at the moment it is only clear to me that the verb designates a way of fettering or dismembering arms and legs of enemies by means of an instrument with the same name as the verb, used against the background of a wordplay. 33,22–23

The next way of punishing rebels, namely by trapping them in a bird-trap, is wellknown.92 In P. Brooklyn 47.218.84, col. 12,5–7 this act is also accomplished by a goddess: Dd.tw ww n V#r.t r Vb-nTr Vb-nTr Xr.tw r=f Hr s.t n.t sbj.w m s.t tn m d#d# jr.w m Hwtf Dd.tw nb mob# r Jnj-Hr.t m s.t tn sHr bw.t=f Hr nD.tj jt=f nmmtj.tw o n Cw smsw jbT.t n mw.t-nTr ‘One says district of Tjaret in reference to the nome of Sebennytos. Vb-nTr, so one calls it, because of the place of the rebels at this place, by virtue of their act of copulating forcibly. “Lord of the harpoon”, so one calls Onuris at this place, who removes his abomination while protecting his father. One avoids the arm of Shu, the elder and the bird-trap of the divine mother.’93 Although mw.t-nTr is the typical epithet of Isis94, in the Delta Manual it seems to belong to Tefnut who is also using the jbT.t against enemies. 33,23

The last word to discuss in this section is also not written completely, and we just have the end of it. Although the first sign—as Burkard transcribes95—looks like a lion, I need to raise objections to this interpretation, bearing in mind that the original document from which the scribe copied was damaged in all likelihood. Therefore, the sign could once have been an #-bird. Considering the fact that this section is composed of wordplays between the verb and the instrument used for the action—like sHwo and Hw-o or ym and ym—I would suggest that probably in the original text the word sw#.w ‘chipper knives’96 was written, so that the translation of the sentence might be ‘She cut their body with the appropriate97 chipper knives.’ Nevertheless, Burkard’s suggestion of reading rwj.t ‘straw’ or rw.t ‘door’ cannot be excluded due to the corrupted state of the text.98 The previous discussions—even though the identity of the particular instruments could not be clarified in every instance—result in the assumption that all the objects utilised for punishing and killing the enemies have religious connotations, as proven by the Hw-o-staff

90 Kucharek, Klagelieder, 216. 91 See Hoch, Semitic Words, 52 (52.). 92 See the remarks under 33,18–19. For the jbT.t being identified with the jaw-trap, see Grdseloff, ZÄS 74, 138 and Vandier, Manuel V, 307–313. In general on the different traps, see Vandier, Manuel V, 307–398. 93 Meeks, Mythes, 26, 123 (398) and pl. 12 and 12A. Parts are also translated by Altmann, Kultfrevel, 129, n. 895. 94 See LGG III, 261a–262c; Meeks, Mythes, 123 (398), and Leitz, Geographisch-osirianische Prozessionen, 123 with n. 17. 95 Burkard, Osiris-Liturgien, 304, l. 23. 96 This word occurs just once, namely in the pyramid of Pepy I; see Berger-el Naggar/Leclant/Mathieu/PierreCroisiau, Pyramide de Pépy Ier, P/V/E 58. For the translation, see TLA: http://aaew.bbaw.de/tla/servlet/ GetWcnDetails?u=gast&f=0&l=0&wn=855501&db=0 (last accessed on 7.11.2013). 97 See TLA (http://aaew.bbaw.de/tla/servlet/GetWcnDetails?u=gast&f=0&l=0&wn=859370&db=0; last accessed on 7.11.2013) and Gardiner, EG, §113.2. 98 Burkard, Osiris-Liturgien, 66, with n. 32.

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and the jbT.t. All mentioned and highlighted items seem to convey an important meaning in the cult. See on this phenomenon for example the part concerning the fourth Upper Egyptian nome in the geographical procession in the soubassement of the exterior of the Naos of the Philae-temple: sXr.n=f sbj.w m Dom=f ‘He (= Montu) has felled the rebels with his sceptre.’99 33,23–24

The reading sp#.wt—contrary to Burkard’s suggestion So.t100—seems clear.101 The Asasif-parallel reads: Ts.n nTr.w jrj=sn r Wsjr m Hw.t-Ts(?) ‘The gods raised complaint about what they had done against Osiris in the temple of raising.’102 Although the verb Ts is written with the walking legs-determinative—then usually meaning ‘to raise’—, it would not make sense in my opinion, if the text switches first to a positive act for Osiris103 and then back again to the enemies’ characterisation as weak in the next sentence, referring to the foes just with the suffix =sn. Therefore, I would suggest giving Ts the negative meaning ‘to raise complaint about/to blame’.104 A Hw.t-wTs or Hw.t-Ts does not seem—as Burkard already noted105—to be attested elsewhere, but it refers to the necropolis, which is explicitly mentioned at the end of our text as the place where Osiris is. In connection with the Osiris-myth the raising can be interpreted as the revival of the dead person, namely Osiris, wherefore the expression Ts-Tw ‘raise yourself’ is used particularly often in the Glorifications.106 33,24

P.A, col. x+5,16 specifies Isis as acting goddess again: gbj.n=s o.wj=sn … ‘She weakened their arms …’

33,24–25

Although the writing for Xfo looks unusual, the reading is certain.107 It further seems as if the scribe tried to wash off the superfluous t. Moreover, the sign preceding the suffix =sn definitely looks like n rather than s. Schott and Burkard amend Drj.t to nDrj.t ‘imprisonment’108, whereas I would suggest interpreting it as the infinitive form of the verb Drj109—although written in an unusual way. The word gbn.wt presents problems.110 One way of solving these is the interpretation by Schott and Burkard who amend gbn to Xbn and read the word as Xbn.t ‘place of execu99 Bénédite, Philae, 89,15–16. See the work by Leitz, Geographisch-osirianische Prozessionen, 66 and 72. 100 Burkard, Osiris-Liturgien, 66, n. 33. 101 Compare the hieratic writings in Möller, Paläographie III, 30 (325) and Verhoeven, Buchschrift, 162–163 (N24). 102 P.A, col. x+5,15. 103 See the translation ‘Es haben erhoben die Götter das, was sie taten, zu Osiris in Hw.t-wTs.(?)’ by Burkard, Osiris-Liturgien, 66, with n. 33 on p. 66–67. 104 For this meaning of Ts, see Parkinson, Eloquent Peasant Commentary, 132 and Goedicke, ZÄS 125, 118, although in no instance with the leg-determinative. 105 Burkard, Osiris-Liturgien, 67, n. 33 offering the suggestion to compare it with Hw.t-wTs-nfrw, the expression for a mortuary temple. 106 See mainly Assmann, JEA 65, 58–59 (c). 107 For further examples of the determinative—that Schott, MDAIK 14, 184 and Burkard, Osiris-Liturgien, 67 with n. 35 and 304 did not identify or read as rdj in connection with the arm above—see Möller, Paläographie III, 10 (116) and Verhoeven, Buchschrift, 121 (D49). 108 Schott, MDAIK 14, 184 and Burkard, Osiris-Liturgien, 67, n. 36. 109 Wb V, 595, compare also Wb V, 474.B. ‘Feinde u. dgl. austilgen’. On the meaning of this word, see also Meeks, Mythes, 159 (574). 110 The hieroglyphic transcription of gbn.w(t) is sure after placing the little fragment that was disarranged to

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tion’.111 Another solution is offered a bit later in the text when gbj occurs again clearly readable in the BM-version, but written in the same way as here (gbn) in the Asasif-parallel.112 Therefore, gbn might just be a writing for gbj.113 Burkard read and interpreted this passage in a completely different way: Xft dd=s-sn m nDr.t m Xbn.t n.t bnw ‘als sie sie gab(?) in Gefangenschaft(?) in die Richtstätte des Benu(?).’114 The reading of bnw as the quern/hard stone seems to be the only logical way, especially considering the determinative, which seems to be the stone.115 My interpretation of this section involves the inability of the enemies to move, equated with the weakness of a stone which is also not able to move. This comparison would illustrate that there is no way for the foes to do any action against Osiris after Isis has captured them in the various ways just mentioned above. The quern/hard stone itself is not only used in our text in connection with enemies, but presumably also in the Rite of Trampling Fishes, where the corpses of Napata are equated with this stone, possibly also from the perspective of the inability of corpses to move. The relevant passage reads as follows: jr n# bnw n# x#.wt Np.t n#.w ‘With respect to the quern/hard stone, they are the corpses of Napata116.’117 33,25–26

The translation ‘schlagen’ for sb# by Schott and Burkard is still not clear to me, since I could not find any attestation for this meaning.118 Normally, sb# means ‘to teach, tend’, exactly written as here.119 As the text later refers to Osiris being in the necropolis (see 34,19–20), this section might explain that the doors to the necropolis will be protected by the children of Horus in order to avoid any irruption by the enemies.120

33,26

The determinative of the verb Xbs is not the bird Burkard transcribed.121 In fact it looks nearly exactly like in P. BM 10252, col. 19,11.122 For the meaning of the verb X(#)bs, compare the notes by Burkard and the entries of the related substantives in the dictionary.123

the right. 111 Schott, MDAIK 14, 184 and Burkard, Osiris-Liturgien, 67, with n. 37. The problem with this emendation is that the new fragment for P.A clearly shows the writing of gb too. This casts the interpretation of a false writing for Xbn.t more and more into doubt. 112 See P. BM 10081, col. 33,28. 113 Further on this phaenomenon, see the commentary for 33,20–21 above. 114 Burkard, Osiris-Liturgien, 67 and 79. This interpretation follows Schott, MDAIK 14, 184. 115 Compare for example the exact same writing of the stone-determinative after ds in col. 34,17. 116 Gauthier, DG III, 86–87. 117 Edfu V, 134,6. The translation follows Nagel, in Altägyptische Enzyklopädien, 627 and 660. Further on this ritual, see the commentary of 33,30–31 below. For the reason of Napata being mentioned here, see Nagel, in Altägyptische Enzyklopädien, 627. 118 Schott, Notebook, 51; Schott, MDAIK 14, 184, and Burkard, Osiris-Liturgien, 67, with n. 38. They possibly interpreted it as the causative form of b# ‘to hack up’. 119 Wb IV, 83–84 and Wilson, Lexikon, 816. 120 For doors as places that need to be protected, see Brunner, LÄ VI, 781–784. The role of the children of Horus as protectors of Osiris is well-known; see Heerma van Voss, LÄ III, 52–53 and the references cited in LGG III, 425a–426b and the literature cited there. 121 Burkard, Osiris-Liturgien, 304, l. 26. 122 See further examples in Möller, Paläographie III, 8 (90) and Verhoeven, Buchschrift, 116–117 (D20). A transcription might also be possible; see the writing in P. BM 10252, col 2,24 and further examples in Verhoeven, Buchschrift, 184–185 (T10a).

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The scribe of this text seems to have had a preference for wordplays. In the following section the speaker himself, Osiris, reports how his sister Isis slew Seth and his confederates in their forms of specific birds and fishes. Again, the text is built up as a wordplay, in which the verbs used to describe the acts of Isis sound like the names of the mentioned animals. 33,27

For the Xbs-bird, possibly the cormorant, see Wilson, Lexikon, 718; Vernus/Yoyotte, Bestiaire, 85, 366, and 393; Houlihan, GM 155, 35 (34); Bidoli, Fangnetze, 91 with the mention of our section in n. 2; LGG V, 628a and b, and in detail on the bird and its mention in temple texts, Leitz, Geographisch-osirianische Prozessionen, 294–295, with n. 42. 33,28

A wrm-bird does not seem to be attested elsewhere; see LGG II, 507b.

33,29

Both Schott and Burkard read congruently gbg#-birds and Burkard even states: ‘Die Lesung ist sicher, wenn auch die Schreibung ungewöhnlich ist.’124 However, just gb.w or later in the text gb#.w is written.125 It is well-known though that the gbg#-bird was also seen as a direful creature that could be dangerous for the deceased.126 But still, there is another text referring to the evil character of the gb-geese particularly as the embodiment of enemies. Compare the part of the description of the Edfu-festival in the temple of Edfu already cited above: jr n# g#b.w p#j.w n.w m n#j=w Db#.w b#.w Xftj.w p#j jr n# bh#y.w n m#m#.w n#j=w Snw(?) n#j ‘With respect to the g#b-birds and the (other) birds that are in their bird traps(?): They are (?) the bas of the enemies. With respect to the fans of dom-palms: They are their hair.’127 33,29–30

Although the determinative is not attested for this, I am interpreting sSn as a writing for sS or sn ‘to open’128, especially given that the second Asasif-version provides sS, also determined with the knife. This can be found as a determinative of sS ‘to spread out, extend’ which could possibly be meant here as well.129 A further example for the combination sS jb r occurs in the scene of dw# nTr sp-4 in the Opet-temple at Karnak, but there in a positive aspect as epithet of Osiris: sS jb r Xm ‘who opens the heart to the ignorant one’130. The translation ‘abfallen’ suggested by Schott and Burkard reflects the same sense as ‘to open the heart to’, in our case the enemy.131 A word is also attested in P. Moscow 314, col. 8,2, as Burkard already noted.132 Further attestations are: nb.t-sSn ( )133 and nb.t-sSn.w ( )134, both epithets of Nekhbet.

123 Burkard, Osiris-Liturgien, 67, n. 39; Wb III, 256.16 ‘Gewaltätigkeit’ and 256.17 ‘der Übeltäter’. See also the translation of our passage by Leitz, Geographisch-osirianische Prozessionen, 295. 124 Burkard, Osiris-Liturgien, 68, n. 43 and Schott, MDAIK 14, 184. LGG VII, 309a follows this reading and Backes, Papyrus Schmitt, 312, n. 1549 also amends to gb#.w. 125 See col. 34,16. 126 See the texts mentioned and the literature references in LGG VII, 308b–c and Mueller, JEA 58, 121, n. 1. 127 Edfu V, 134,6–8. See below under 33,30–31. 128 Wb III, 454 and 481–482. For the writing sSn as a confusion between sn and sS, see Hayes, JNES 7, 9, n. 51. 129 Wilson, Lexikon, 922. 130 Opet I, 112,6. See also LGG VI, 604b. 131 Schott, MDAIK 14, 184 and Burkard, Osiris-Liturgien, 68, with n. 44. 132 Burkard, Osiris-Liturgien, 68, n. 46. See also Erman, Hymnen an das Diadem, 34 and 37; Bidoli, Fangnetze, 67, and Wilson, Lexikon, 929, translating the relevant word as ‘reed’. LGG VI, 644b offers the translation ‘die zur Lotosblüte Gehörige’.

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Another very interesting example that possibly also belongs to our group is found on a coffin from the Royal Cachette. The interior shows a mummy with the head of a rat with a knife in its hands and the inscription without a determinative.135 This expression possibly characterises not only the form of the figure, but also includes the instrument in its hands, a knife. In his article about some passages from the story of Sinuhe, Davies is also elaborating on the questionable word sS or sn, for which he could find evidence in other texts that would support the meaning ‘knife, or blade, or some relevant part thereof’.136 Following the suggestion of Wilson in her Lexikon to translate sSn as ‘reed’137, I would propose that Isis in our text is probably utilising a knife made of reed, an object that is also attested as sfd g#S ‘knife out of reed’ in the Tale of the Two Brothers, there used by Bata for his self-castration.138 A further example for the connection of reed and knife and a support for the knife-suggestion is a depiction of the goddess Jnpw.t, the female Anubis, in the second western Osiris chapel in the temple of Dendera with two knives in her forepaws, one of them in the form of the reedhieroglyph.139 The relevant text passage reads accordingly: tStS.n=j j#S m jnjn.t(=j) ‘I have hacked Iash (= Seth) to pieces with (my) knife.’140 In a number of other texts, Isis is also the one transforming into the female Anubis when killing Seth.141 And again our text seems to refer to a specific local myth or tradition, this time to the Cynopolites, the 17th Upper Egyptian nome.142 The similar appearance of reed leaves and knifes might have also been conducive to the connection of both items. The harpoon as proposed by Burkard seems unlikely to me as an instrument for decapitation, which is clearly the act Isis is accomplishing with it, as is evident from the next sentence. 33,30–31

In the Tagewählkalender, it is said about the festival of Xns-Osiris, that sjw-fishes should not be eaten.143 From my point of view, this designates the same type of fish as sj# in our text.144 It is also mentioned in an offering list in the festival hall of Osorkon II in Bubastis, once in connection with Thoth145 and a second time in connection with Seth.146

133 134 135 136 137 138

139 140 141 142 143 144

Dendera XI, 202,7. Edfu V, 318,15. CG 61030: Daressy, Cercueils des cachettes royales, 121 and pl. XLV. Davies, JEA 61, 46. Some other Egyptian words for reed exist, also with the harpoon-determinative; compare for example g#S in Wb V, 156. P. BM EA 10183, col. 7,9 (papyrus d’Orbiney). See the photograph from the British Museum collection database: http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_ image_gallery.aspx?partid=1&assetid=438464&objectid=113984 (last accessed on 7.11.2013) and the work on the text by Wettengel, Erzählung, 99. Dendera X, pl. 198. See also the drawing in Leitz, Geographisch-osirianische Prozessionen, 211, Abb. 36. For a list of further similar scenes, see the references in LGG I, 398b–c. In these cases, Input is also acting against the enemies and protecting Osiris. Dendera X, 362,12–13. See also the translation by Cauville, Chap.os. Traduction, 196–197. See the long list of documents (Leitz, Geographisch-osirianische Prozessionen, 212 counts 14) in Vandier, in Fs Michalowski, 196–201, with P. Jumilhac and the temple of Dendera with the most entries. In general on the female Anubis and the nome of the Cynopolites, see Vandier, in Fs Michalowski, 195–204 and Leitz, Geographisch-osirianische Prozessionen, 211–213. For another connection to a special local myth, see above under 33,21–22 and 33,23. In general on ‘Speiseverbote’, particularly in relation to fishes, see Altmann, Kultfrevel, 196 and the literature cited there. For further attestations, see Leitz, Tagewählerei, 437, c. Backes, Papyrus Schmitt, 312, n. 1550 establishes

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With respect to fishes representing the enemies, reference to the Rite of Trampling Fishes should also be made. This ritual is attested in the explanations of the course of the Edfu-festival in the temple of Edfu that read as follows: jrj p(#) dgdg rm.w jn Hm.w-nTr jt.w-nTr sS mD#.t-nTr Xnd ptpt n Xftj jn nsw.t Hwj m sf.w r# Dd Sod=Tn ds=Tn r Ho.w=Tn sm# wo sn.nw=f jm=Tn m#o-Xrw Ro r Xftj.w=f sp-4 … rX p(#) wHo n p(#) dgdg rm.w Xftj ntj n p(#) mw n#j … jr n# g#b.w p#j.w n.w m n#j=w Db#.w b#.w Xftj.w p#j jr n# bh#y.w n m#m#.w n#j=w Snw(?) n#j ‘Accomplishing the trampling of the fishes by the god’s servants, the god’s fathers, and the scribe of the book of the god; treading down and trampling of the enemy by the king; striking with a knife (of flint). Spell, to be recited: Cut yourself! Your knife against your limbs! May one slay the other of you! Re is justified against his enemies, four times … knowing the explanation/interpretation of the “Trampling the Fishes”: they are the enemies that are in the water … With respect to the g#b-birds and the (other) birds that are in their bird traps(?): They are (?) the bas of the enemies. With respect to the fans of dom-palms: They are their hair.’147 Fishes as representatives of evil are already attested in the Coffin Texts and the eating of fish symbolises the felling of Apopis.148 As already discussed above, birds are equated with the bas ( , b#) of the enemies. In addition, Hornung has pointed out that fishes can be equated with the corpse ( , x#.t) of the rebels which is clear from the orthography of the Egyptian words.149 This is even explicitly stated in a section from the Tagewählkalender: … x#.wt(=sn) m rm.w b#.w(=sn) m #pd.w tmy.t ‘… (Their) corpses are the fishes and (their) bas are the birds of the tmy.t-disease.’150 The offering of fishes and birds, in particular in an Osirian context, is highlighted by a passage from the Great Ceremonies of Geb: js jt.w-nTr sS-nsw.t Hrj-tp [Hr Sdj Hb] Hr ds #pd.w rm.w ntj Hr dn[j] ‘The god’s fathers and the chief scribe of the king [are reciting the festival roll] while cutting fowl and fishes, which are for distribution.’151 For the offering of birds as a symbolic destruction of enemies, see also Rickert, Gottheit und Gabe, 219–220. For parts of fishes used for the production of execration figures of enemies intended for destruction, see the remarks in Excursus I, p. 182–183.

also a possible connection with the rarely attested s#r-fish. 145 Naville, Festival-Hall, pl. XVIII.7. 146 Naville, Festival-Hall, pl. XVIII.7–9. 147 Edfu V, 134,2–8. See also Nagel, in Altägyptische Enzyklopädien, 659–661 and the explanations by Schott, Deutung, 155 and Vernus, GM 29, 145–148. Also translated by Ritner, Mechanics, 210. Furthermore, compare Kurth, Einführung II, 769, with n. 4. The Rite of Trampling Fishes is also attested in Kom Ombo (Morgan, Kom Ombos III, 52 [no. 596],14–15 and Morgan, Kom Ombos II, 313 [no. 423]). Compare also Wilson, Lexikon, 1213. The Rite of Trampling Fishes is also included in the list of attestations for commentaries in Egypt by von Lieven, Nutbuch, 265. Further literature is provided by Ritner, Mechanics, 209, n. 969. For enemies being birds and fishes, compare also the Kom Ombo-text translated by Gutbub, Textes fondamentaux, 108 and compare Gamer-Wallert, Fische, 72–74; Alliot, Culte d’Horus, 67, and the literature listed by Vernus, GM 29, 147, n. 2. See also the examples and remarks under 33,18–19. 148 CT VI, 16a–d. See also Willems, JEA 76, 45, n. 93 and Nagel, in Altägyptische Enzyklopädien, 625, n. 104. 149 Hornung, ERANOS Jahrbuch 52, 455–496. See also Willems, Heqata, 98; Klotz, ZÄS 136, 138, with. n. 29, and Goebs, GM 194, 36–38. 150 Leitz, Tagewählerei, 38–39. 151 P. BM 10252, col. 34,23–24.

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33,32

In the past, wH#.w has mostly been interpreted as a skin eruption. However, it is also found in the stomach and is therefore seen as a parasitoid aetiologic agent by Kolta/Tessenow.152 Cptj is the Egyptian name for the blowfish.153 It is mentioned in an offering list in the festival hall of Osorkon II at Bubastis, also in connection with Isis.154 According to Leitz it is possible that the incidence of the Spt-eye-disease was connected to the appearance of the Sptj-fish that was brought to Egypt with the rising water at the beginning of the Nile flood. Large quantities of these fishes perished in the parched pools during the fall of the water.155 This seems to be another instance, where the Sptj-fish is connected with a disease. 33,33–34

Both Schott and Burkard read twr ‘purification’.156 In my opinion, this reading conveys problems, not only with regard to the content, but also the determinative which is not attested for twr. Their annotation of with a sic157 is not appropriate, particularly since the sign has been added by the scribe above the line, which proves that this determinative definitely needed to be put after the word. Furthermore, the same writing occurs in the Asasifparallel.158 The word Tr.w ‘blood’, however, is known to us a number of times in this exact same writing, with the palette probably deriving from the homonymous mineral.159 Therefore, it seems logical to me that Isis as retribution is wandering in the blood of those that had been walking in her husband’s blood. A similar fate overtakes the enemies of Osiris in Book of the Dead Spell 134: wob=f m snf=Tn bobo=f m dSrw=Tn ‘He (= Re) will purify himself in your blood. He will drink from/bathe in your blood.’160 In the part concerning the second Upper Egyptian nome in the geographical procession in the soubassement of the exterior of the Naos of the Philae-temple, it says about Isis and Nephthys: sn.tj=k m Hb bobo=sn m snf=f ‘Your sisters are in festival joy, when they wade in his (= Seth as hippopotamus) blood.’161 The writing in the Asasif-parallel is possibly an euphemistic use of Xftj as … m Tr.w n Xftj n [Wsjr(?) …] ‘… in the blood of “the enemy of” [Osiris(?) …]’, but with Xftj written in a much abbreviated form just with the stick.162

152 Kolta/Tessenow, ZÄS 127, 45 with n. 48 and 49 with n. 74. 153 Further information on this fish is provided by Montet, BIFAO 11, 43–44; Gamer-Wallert, Fische, 42–43 and 108–109, and the literature listed in LGG VII, 68b. 154 Naville, Festival-Hall, pl. XVIII.8 and pl. XXII.2. See also the remarks by Burkard, Osiris-Liturgien, 69, n. 52. 155 Leitz, Tagewählerei, 26. 156 Schott, MDAIK 14, 184 and Burkard, Osiris-Liturgien, 69. 157 Burkard, Osiris-Liturgien, 304, l. 33. 158 P.A, col. x+5,21. 159 See Wb I, 381.3 and Wb V, 386.13; Wilson, Lexikon, 1169, and the discussion of the word in O’Rourke, ZÄS 134, 170. 160 See Lapp, Nu, pl. 48, spell 134,7–8 and Naville, Todtenbuch I, CXLVII. For the variant translations, see Goebs, GM 194, 38, with n. 35. 161 Bénédite, Philae, 89,6. See the work by Leitz, Geographisch-osirianische Prozessionen, 44 and 49–50 with further examples of gods bathing/wading in the blood of enemies and compare Werning, Höhlenbuch II, 423 for the Book of Caverns. 162 For the euphemistic use of Xftj, see Posener, ZÄS 96, 30–35; Quack, RdÉ 40, 197–198; Vernus, RdÉ 41, 204, and Quack, SAK 23, 310, n. 10.

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33,34

For the rarely attested oby-fish, see LGG II, 88a and Mathieu, BIFAO 104, 380, 5. This fish species got a double determinative, which probably refers to the number of fishes being offered, namely two. 33,35

Xntm—if the reading is correct—is a kind of fish not attested in any other instance.163 In his notebook, Schott suggests a reading ‘sbn-fishes’ for the lacuna. This kind of fish is mentioned later (34,17) in the final listing of the birds and fishes that were referred to in the text in connection with the various ways of killing enemies, but is not mentioned previously. The same applies to the X#b- and the nwr-birds that are only mentioned in the final listing. On the other hand, the oby-fish is referred to in 33,34, but not in the final list. For the double determinative see the preceding note. 34,1

From here, the parts that are written in grey in the transliteration and translation are taken from P.A after repositioning some already known fragments and adding additional ones.164 Therefore, the following translation differs in parts greatly from that provided by Burkard. A filling of the gap with bHn=s-sn (or bHn.n=s-sn) m bHn.t ‘She chopped them up with a knife’ seems very likely to me. Compare the ritual instructions of the Book of Protecting the Neshmet-bark: H#d-sw m H#d … bHn m bHn.t ‘Trap him in the trap! … Chop (him) up with a knife!’165 In the ritual of slaying the hippopotamus in the temple of Edfu, it says about Isis: bHn Xftj.w m #X.w=s ‘who destroys the enemies with her spells’.166 A vignette in P. Jumilhac depicts Seth trapped in the fish-trap with his hands bound behind his back. The corresponding inscription reads: ctS pw snH m o.wj=f rd.wj=f rdj H#d Hr=f rdj m ns.t xr Wsjr Dd=tw Hw.t-H#d n Hw.t-bnw Hr=s ‘It is Seth bound at his hands and his feet, with a fish-trap placed over him and set as a seat under Osiris. Ow.t-bnw is called the Hw.tH#d because of it.’167 34,2

Possibly this part of the text refers to the form or appearance of the enemies. Besides the common identification of the foe, particularly Seth, with a bull168, a text in Esna, describing the procession during the festival of the first Pauni, mentions red goats as symbols of enemies being killed at the four doors of the temple, burned, and finally thrown into a canal: jnj.X=tw or.w 4 Hwj m r# 4 ntj jm jn HnTj n pr-onXy Hno jrj twt n Xftj D#j.n jb n nsw.t r=w m sS n rj(.t) w#D Hr Sw n m#wj Hno rn.w n.w o#pp Dw-Qd b(#)b(#) m sS n rj(.t) w#D Hr=sn Hno jrj.w n mnH Hr r# n or dSr rdj m r#.w n.w 4 or dSr r rsw.t mH.t jmn.t j#b.t rdj Hr X.t m Hm#.w xs#.w

163 See also the remarks by Burkard, Osiris-Liturgien, 70, n. 58. 164 See the digital reconstruction (pl. 68) and the synopsis. 165 P. BM 10252, col. 23,24–27. For this passage and the H#d-net, see also Junker, Onurislegende, 151–152. For bHn and other texts using this specific vocabulary as an action against Seth, see Leitz, Geographischosirianische Prozessionen, 213–214. 166 Edfu VII, 149,13. Compare also Wilson, Lexikon, 324. 167 P. Jumilhac, X, vignette (Vandier, Jumilhac, 140). Similar written in P. Jumilhac, VIII,19–20. Compare also the discussion by Altmann-Wendling, in Liturgical Texts, 91–92 with n. 1 and Abb. 1; the transcription of this passage by Fiedler, Seth, 409, n. 1722, and the discussion of the vignette by Willems, Heqata, 97– 98. Compare also the ritual instruction of Coffin Text Spell 37 which requires the execration figure to be put in the ground under the seat of Osiris; see p. 183 of Excursus I. For the importance of catching enemies in bird traps and fish nets, see the previous comments. On the word snH, see Leitz, Geographisch-osirianische Prozessionen, 209–210. 168 See the references in Excursus I, p. 184–185.

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Sdj.Xr=k t(#) mD#.t (j)X.t Hr X#w.t mD#.t o#.t n sXr o#pp Xftj n Ro rdj m Qm# n.t ‘Then, one shall bring four goats. Striking (them) at the four doors which are there by the butcher of the house of life, and making of a figure of the enemies, against whom the heart of the king became angry, written with red ink on a new sheet of papyrus, together with the names of Apopis, the one evil of character, and of Baba, written in red ink on them, and they shall be made of wax in the mouth of the red goat. Placing in the mouths of the four red goats to the South, the North, the West, and the East. Placing on the fire with the Hm#-plant and bryony. Then, you shall recite the book of the offerings on the stand, and the great book of felling Apopis, the enemy of Re. Placing in the water.’169 Another example from the temple of Edfu, describing the course of the festival of Behedet, even refers to a bull and a goat: wD# r p(#) sH n onX jrj n# wpw.wt jn Hm-nTr jnj.Xr=tw onX dSr jH dSr Sdj mxt.w=f jrj Qrr o# x.t=f mH m X#.w nb sTj ‘Proceeding to the hall of the of life. Accomplishing of the tasks by the god’s servant. One shall bring a red goat and a red bull. Its entrails shall be removed and a big burnt offering be made, after its body was filled with every essence of fragrance.’170 Another animal that may have been mentioned in this section is the gazelle which was also seen as a symbol of enemies and an incarnation of Seth.171 Compare for example the ritual of killing the gazelle in Edfu: Dd-mdw mn n=T sbj n wD#.t m sQr Khb pfj m nTT=f #mm=j ob.wj=f Xmt=j nHb.t=f Ttf=j snf=f r t# ‘Words to be spoken: Take for yourself the rebel of the WD#.t-eye as prisoner, that Keheb in his binding. I grasp his horns and I stab his neck. I let his blood flood to the earth.’172 Further animals with horns that our text might refer to are the antelope or the ibex, both of which are equated with Seth and his confederates as well.173 It might be possible that the word sm# ‘sacrificial bull’ used in 34,4 refers to the description provided here. This would confirm the fact that the enemies are characterised as bulls in our section. 34,3

Here, or somewhere in the lost text above, the actor changes from Isis, referred to in the third person, to an actor that is speaking himself, possibly Osiris again, whereas in the following the text refers to Osiris in the third person; see 34,8. 34,3–4

Again, the actor changes, first to one being referred to in the third person masculine, probably Horus as in the example below, then back to someone speaking in the first person, maybe Osiris. The same wordplay as in Pyramid Text Spell 580 was presumably used here

169 Esna 199. Translated in Esna V, 25 and by Quack, MBGAEU 27, 76. An explanation for the Qm# n.t as well as a translation of the short and the long version of this text is provided by Quack, WdO 31, 7–8 and 9–10. Further literature on this text is provided by Nagel, in Altägyptische Enzyklopädien, 625 with n. 102. See also Excursus I, p. 185. 170 Edfu V, 132,3–4. See further Excursus I, p. 184–185. Further references for similar texts are provided by Nagel, in Altägyptische Enzyklopädien, 625. 171 Brunner-Traut, LÄ II, 426–427. 172 Edfu II, 75,2–3. 173 See Wildung, LÄ II, 147–148 and the literature and references cited there. For the killing of the antelope, see Derchain, Sacrifice de l’oryx and now also Leitz, Geographisch-osirianische Prozessionen, 195–199. Compare further Rickert, Gottheit und Gabe, 211–215 and see also P. Brooklyn 47.218.84, col. 9,6–8 for Seth changing his form into an oryx in order to snatch the WD#.t-eye; see Meeks, Mythes, 20 and the commentary on p. 103 and 240–243. In general on wild animals as symbols of demonic forces, see Ritner, Mechanics, 160–161, with n. 743.

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as well: sm#.n(=j) n=k sm#-Tw m sm# ‘(I) (= Horus) have slain for you (= Osiris) the one that slew you (= Seth) as a sacrificial steer.’174 Burkard translates ‘Wildstier’ for sm# in our text, which gives the impression that he refers sm# to Horus.175 But due to the large number of texts referring to Seth as a sacrificed bull or even a sm# dSr, I would prefer the proposed translation. Killing the enemies as sacrificial bulls, that is Seth and his confederates in our text, also symbolises the destruction of Seth, his confederates, and chaos more generally. In this respect, one is reminded of the ritual of sm# sm# ‘slaying the bull’ in the Graeco-Roman temples.176 Furthermore, compare for example the pertinent inscription from a scene in Athribis: mTw m Wntj sm#=f-tw=k m sm# dSr(?) ‘See, you are Wenty. He slays you as a red(?) sacrificial bull.’177 For the usual combination of the words bHn, Xnr and (s)Htm, see for example a passage from the Ritual of Felling Apopis: bHn=f b#=Tn Xnr=f-Tn Htm=f-Tn … ‘He shall cut up your bas, he shall imprison you, he shall destroy you …’178 In addition, compare Book of the Dead Spell 1, where reference is made to the ‘day of judging’ that is also specifically mentioned some lines below in 34,6 in our text. The Book of the Dead-passage reads as follows: jnk wo m nw n nTr.w D#D#.t sm#o-Xrw Wsjr r Xftj.w hrw wDo-md.wt … jnk wo [m] nw n nTr.w msj.w Nw.t sm[#.w] Xftj.w n.w Wsjr Xnr [sb]j.w Hr=f ‘I am one of these gods of the council, who justify Osiris against enemies (on) the day of judging … I am one [of] these gods whom Nut has born, who slay the enemies of Osiris, and who imprison those that rebelled against him.’179 34,5

Probably a word for ‘place of execution’ was written in the lacuna. The speaker may have said that he has prevented the enemies from escaping from it, by surrounding its doors with walls or something similar. 34,6

Although our passage is poorly preserved, it is sure that we have another document that made use of the antonyms Xbn-Xrw ‘condemned’ and m#o-Xrw ‘justified’.180 The word m#o is written in an unusual way in the Asasif-papyrus, but the reading is sure. A further example of this opposition, not cited by Dévaud or Leitz, is found in the Ritual for Felling Seth and His Confederates: jw Wsjr ^Wn-nfr¼ m#o-Xrw m m#o-Xrw Xbn Xrw n ctS xsj ‘Osiris ^Wennofer¼ justified is justified. Condemnation is for Seth, the wretched one.’181 A passage

174 PT §1544b. See Sethe, Übersetzung PT V, 494. For this Pyramid Text Spell and similar ones, see Meurer, Feinde, 146–148. 175 Burkard, Osiris-Liturgien, 71. 176 See the entries in Wilson, Lexikon, 839–840; LGG VI, 326c and 328a–b. In general on Seth being sacrificed as a bull by Horus, see Leitz, Geographisch-osirianische Prozessionen, 361–363 with further parallel references. 177 Leitz/Mendel/el-Bialy, Athribis, 153, l. 23–24, p. 155 and 157 (scene M3, 51). See the translation by Leitz, Geographisch-osirianische Prozessionen, 362. 178 P. Bremner-Rhind, col. 25,11 (Faulkner, Bremner-Rhind, 53 and Faulkner, JEA 23, 170). 179 The reading follows the papyrus of Nu; see Lüscher, Totenbuchspruch 1, 18–22. 180 Further attestations are collected by Dévaud, Kêmi 1, 138–139 and Leitz, Geographisch-osirianische Prozessionen, 318. For further literature on the two expressions, see Meeks, Mythes, 86 (211). For the translation ‘condemned’, see Wilson, Lexikon, 715–716. 181 P. BM 10252, col. 17,7–8. According to Leitz, Geographisch-osirianische Prozessionen, 318 and Altmann, Kultfrevel, 124, the condemnation, or lit. ‘derogation of the voice’ could possibly be connected with the cutting out of the tongue of the crocodile.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081 .

from the temple of Philae containing a part of the description of the geographical procession (4th Lower Egyptian nome) establishes also a connection to fishing and fowling: nTr.w dmD Hr rwj Or m Spt Xbn Xrw n ctS xsj dj=k sm#o-Xrw nsw.t jj=f […] m sX.t Hw nb Hb tp o.wj=f ‘All gods go away from Horus in anger, who condemned Seth, the wretched one. May you cause the king to be justified, when he comes […] on the field. The food of the lord of fishing and fowling is on his arms.’182 Another close example also referring to the ‘day of judgement’ is the speech of Horus to the king in a myrrh-offering scene in the temple of Edfu: dj=j n=k m#o-Xrw hrw wDo Xbn Xrw n Xftj.w=k ‘I give you justification on the day of judgement. Your enemies are condemned.’183 34,7

Although Schott and Burkard are completely correct in pointing out that the writing looks 184 like , I think that jt was definitely written here. P.A has just a short lacuna between ^Wn-nfr¼ and Or, where mw.t would not make any sense. Furthermore, the BM-version is very damaged—small papyrus fragments are displaced—and the ink is partly washed out which might lead to confusion. As a last point, I would like to add that mw.t written with the standard as determinative does not occur in any other passage of our text. For the content, see the texts cited under 34,3–4 and compare especially a section from an anti-snake spell from P. Ramesseum 9: H#=Tn … (further designations of the enemies) … Xftj.w jrj.w Xrw … sm#y.w n.t Dw pwy s# Nw.t … (further epithets of Seth) … jn Or m-Xt sm#=k jt Wsjr … ‘Back you, … enemies, makers of noise … confederates of that evil one, the son of Nut, … said Horus, after you slew father Osiris …’185 34,8–9

A very similar passage is found in the Revelations of the Mysteries of the Four Balls, with the version of P. Berlin P. 3027 being particularly close to our text: … jw=f r jrj(.t) grg wHm r Wsjr xr-H#.t m-Dr dj=k mH=f D#j Hr mw o.wt=f psS msnH-tw=k ctS(?) … ‘… he will commit a crime again against Osiris (as) formerly186, when you have caused that he is submerged in the water, his limbs being divided. Turn yourself around, Seth(?)! …’187 The preceding sentences describe the dismemberment of Osiris by Seth and their later scattering. This is explicitly narrated on the first pages of P. Salt 825: … jj pw jrj.t.n ctS m sXs pH=f r Xftj n Wsjr m-xnw Ndy.t m O#.t-Df#w xr wo S# ntj rn=f r orw m #bd 1 #X.t sw 17 jrj=f Qn o# m Xftj=f dj=f mH=f Hr mw ‘… Seth came in haste. He reached “the enemy of” Osiris in the middle of Nedyt, in Hat-djefau, under a tree with its name being Aru, in the first month of the inundation season, day 17. He committed a great evil (deed) against his enemy. He caused

182 Bénédite, Philae, 115,3–5. See the work on this text by Leitz, Geographisch-osirianische Prozessionen, 312. 183 Edfu II, 133,13. See also the translations by Wilson, Lexikon, 716 and Leitz, Geographisch-osirianische Prozessionen, 318. 184 Schott, MDAIK 14, 185 and Burkard, Osiris-Liturgien, 71, n. 62. 185 P. Ramesseum 9, col. 2,2–7. See Gardiner, Ramesseum Papyri, 13 and pl. XLIA and XLI. For the translation, see also TLA: http://aaew.bbaw.de/tla/servlet/GetCtxt?u=gast&f=0&l=0&tc=22466&db=0&ws= 89&mv=2 and http://aaew.bbaw.de/tla/servlet/GetCtxt?u=gast&f=0&l=0&tc=22466&db=0&ws=96&mv=4 (last accessed on 7.11.2013). 186 Compare also the version in the Hibis-temple: jw=f Hr rj(.t) Qn o# m wHm Hr jrj.n=f r Xftj n Wsjr t#-H#.t ‘when he makes great evil again, because of what he has done formerly against “the enemy of” Osiris’ (Davies, Hibis III, pl. 20, north wall, lower register). 187 Goyon, BIFAO 75, 359 (11.–14.). See also the new edition of the text by Fiedler, Seth, 359–360.

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that he float on the water.’188 Osiris is even called mHw ‘the floating/swimming one’ in some texts.189 The part of the Delta Manual concerning Imet also refers to this mythological topic: s.t oH# jrj.n=f [m hrw n(?)190] wdj r# Hr=f r X#s.wt Xntj.w Q#o=sn ns.t Hr jt=f X#s.t tn pw rdj.t nkn Hr=f ntsn opw=f r p.t Xr jtrw pw jn Qn-sw Hr mH r j[m.t](?) tn ‘The place of the battle that he (= Horus) made [on the day of(?)] the insult against him against the deserts of the foremost ones191, (when) they poked the tongue out at his father. It is this desert, (where) the harm has been done to him by them. He was flying to the sky after he was felled the river by the one who harmed him, floating to this I[met](?).’192 A connection to Osiris being submerged in the water is also offered by a passage in P. Jumilhac: jr o.t Sps.t n mHy s.t tn nTr r=s Hr mHj Hr srwX Ho.w=f jm=s ‘With respect to the noble chamber of the floating one, (it) is this seat, to which the god (came), when floating, to let his limbs be treated at it (= the noble chamber).’193 And the sixth hour of the Hourly Vigil refers to Isis and Nephthys reassembling the limbs of Osiris: … jp.n=sn-sw m Xwj(.t) mH=f mH Wsjr ‘… and they have counted him up while preventing that he floats (on the water), so that Osiris is complete.’194 Furthermore, Griffiths lists three Pyramid Text passages that already refer to the submersion of Osiris.195 See also the commentary under 26,7 in the Great Ceremonies of Geb. 34,9

Burkard connects H#=k with the preceding sentence and translates ‘behind you’.196 From my point of view an invocation to Seth to step back would make more sense, especially since it is typical in other anti-Seth rituals that references to his misdeeds are combined with orders to retreat. 34,9–10

The additional fragments of the Asasif-parallel leave no doubt that a new sentence starts with the particle sk, contrary to Burkard’s interpretation of this section.197 34,10

The BM-version has first sbj, probably only designating Seth,198 and then refers to his confederates, whereas the Asasif-version addresses them all together with sbj.w and sm#y.w. Furthermore, I would suggest considering H#=Tn separately and not attaching it to mt, as Bur-

188 P. BM EA 10090, col. 5,2–4; Herbin, BIFAO 88, 103 and pl. VII. See also 26,7 of the Great Ceremonies of Geb for the floating of Osiris in the water. 189 See the entries in LGG III, 374c–375a and compare Leitz, Gaumonographien, 131–132. Further texts that refer to this myth are collected by Vernus, SEAP 9, 19–34. See also Cauville, BIFAO 92, 89–91. For the word mHj, compare Griffiths, ZÄS 123, 111–115 and see also Quack, in Religious Confluences, 247–248 and 257–258. 190 Suggestion by Feder in TLA: http://aaew.bbaw.de/tla/servlet/GetCtxt?u=gast&f=0&l=0&tc=21404&db= 0&ws=4770&mv=2 (last accessed on 7.11.2013). 191 Horus is having the battle against the deserts of the foremost ones. 192 P. Brooklyn 47.218.84, col. 16,5–6. See Meeks, Mythes, 36 and his commentary on p. 155–156 and 306– 307. 193 P. Jumilhac, IX,12–13 (Vandier, Jumilhac, IX and 120 and the remarks on p. 226–229 concerning his translation on p. 165). 194 Pries, Stundenwachen I, 294 and II, 74, ι). See also Pries, Stundenwachen I, 369. 195 Griffiths, Horus and Seth, 6 with further references and literature to drowning on p. 7. 196 Burkard, Osiris-Liturgien, 72. 197 Burkard, Osiris-Liturgien, 72. 198 See also the entries in LGG VI, 246b.

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548

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

kard proposes. Parallel evidence for these constructions is attested for example in the Book of Protecting the Neshmet-bark; the phrases tw=k n tr n mt199 and H#=k sbj200 as invocations to Seth to step back. 34,11–12

The restoration nn bnbn=Tn nn d#d#=Tn is very likely.201 The Book of Overthrowing Apopis includes the same statement in five places, usually followed by an adverb meaning ‘forever’: P. Bremner-Rhind, col. 22,19 (nn bnbn=Tn nn d#d#=Tn); 24,16–17 (nn bnbn=k nn d#d#=k n D.t D.t); 25,17–18 (jmj=Tn bnbn jmj=Tn d#d# n D.t D.t); 29,13 (nn d#d#=f nn bnbn=f n D.t D.t); 31,3 (nn bnbn=k nn d#d#=k).202 34,14

The Asasif-parallel omits the section beginning Dd-mdw and presumably continued with r Xftj.w=f behind the name of the deceased203, which means that the version that had been designed for the deceased from the very first, does not include the final ritual instruction. This indicates that the ritual instruction was only intended for use in the temple cult.204 The ritual instruction itself prescribes the offering and burning of the birds and fishes, mentioned in the course of the text, in the presence of Osiris himself. 34,15

Even though Burkard states that Seth is written ‘eindeutig zweimal’205, what I could make out on the original for the first group of signs is , most likely a writing for Xftj, although the hieratic -sign looks almost hieroglyphic. The X#bw-bird does not seem to be attested elsewhere206, but Backes suggests a connection with the Xp(p)-bird, a ‘small bird hunted by the hawk’ and ‘immer als Bild der vom König angegriffenen Feinde’.207 Wilson, on the other hand, explains Xp as a possible error for Xbs by the scribe, while copying from the hieratic.208 Nevertheless, I find Backes’ proposal very convincing. 34,16

For the nwr-bird, see LGG III, 553c. For its identification with the heron, see Egberts, JEA 77, 64–65 and for nwr ‘the trembler’ being more precisely the grey heron, see Houlihan, GM 155, 29–31 (17.). Backes also suggests a possible reading [H]wr209, although it is unclear whether this animal is really a bird or an insect.210

199 200 201 202 203 204 205 206 207 208 209 210

Compare P. BM 10252, col. 23,18 and 20. P. BM 10252, col. 22,16. See also the remarks by Burkard, Osiris-Liturgien, 72, n. 65. Faulkner, Bremner-Rhind, 44, 50, 54, 73, and 81. For bnbn and d#d#, see Faulkner, JEA 23, 175. For a thorough investigation on the meaning of bnbn and its occurrences in other texts, see Meeks, Mythes, 76–77 (165). See the relevant passage and the commentary in col. 34,19. Compare also the synopsis. See also Burkard, Osiris-Liturgien, 81–82. Burkard, Osiris-Liturgien, 72, n. 68. LGG V, 627a. Backes, Papyrus Schmitt, 311, n. 1545. See Wb III, 258.1 and Wilson, Lexikon, 720. Wilson, Lexikon, 720. Backes, Papyrus Schmitt, 312, n. 1548. See LGG V, 109a; Mathieu, BIFAO 104, 383 (17.); Wb Drogennamen, 334, and van der Molen, Dictionary, 325.

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16.2 The Great Book of [Completing(?)] the Festivals of the Destruction of Enemies

549

34,17

For the sbn-fish, see LGG VI, 252b; Clère, RdÉ 4, 115, with n. 1; Houlihan, GM 155, 43–44 (75.), and Vernus/Yoyotte, Bestiaire, 281 and 761. For the knife in the neck of these animals, compare also the Edfu-passage cited for 34,2 with Seth as a gazelle stabbed in the neck. 34,19–20

Burkard’s reading of this section ‘--?-- das Verbrechen(?) der Rebellen gegen ihn. Er fand, dass er sich von ihm entfernt hatte in der Nekropole’211 reveals that the two horizontal strokes caused problems, not only to him, but also to Schott, as can be seen from his notebook.212 Although a fragment is displaced in front of Xbn.t, the reading nn is certain. The only form of nn that would make sense in both cases is the negation, which is usually written in our text.213 The content of this last sentence probably refers to Seth, who is not able to find Osiris, since he is in the necropolis, being protected from him. The Asasif-parallel continues here with […] nn Xb[…] w#j r=f m […]214 and seems to omit the previous passage starting with Dd-mdw … 34,21

Burkard was misled—probably by Schott’s notebook—in interpreting the sign after tp as .215 is written with the water-determinative as a logical confusion with the word mr ‘canal’. 34,20–21

Again, the ritual instructions specifying what has to be recited are omitted in the version intended for the private person, so that this version ends with the previous sentence, … w#j r=f m xr.t-nTr. For the function of white sandals, compare the title of Coffin Text Spell 149: … rdj.t sXm m sj m Xftj.w=f Dd sj Tb m HD.tj jdmj sD mnD ‘… giving a man power over his enemies, recitation of a man, being shod with white sandals (and being clad in) dark red linen and a breast flap’216; and also the Nachschrift of Book of the Dead Spell 125: Dd sj r# pn wob twr wnX.n=f Hbs.w n tp.t-mr Tb.w m HD.tj … ‘The man recites this spell being pure and purified, after he was clothed with cloths of fine linen, being shod with white sandals …’217 The aspect of purification in connection with white sandals is also highlighted in the Book of the Heavenly Cow and in the Instructions of Merikare, and is important here for the recitation of the magical spells.218 Concerning the wearing of a cloth of tp.t-mr, see also P. Berlin P. 3027, spell F, col. 6,5– 8: Dd-mdw Hr Db.tj ntj […] Hr j#bj Nw.t Hr jmnj […] xnw […] Gb […]sn […] #pd.w snTr Hr sD.t jsT jrj Sn.t tn sd m T#m n tp.t-mr … ‘Words to be spoken over a pair of bricks which are […] on the left side and Nut on the right side […] in […] Geb […] they/their(?) […] fowl 211 212 213 214 215 216

Burkard, Osiris-Liturgien, 73. Schott, Notebook, 54. Compare for example col. 34,3. Contra Burkard, Asasif, 34, n. 13, this passage is not destroyed in the BM-version. Burkard, Osiris-Liturgien, 73, n. 76 and p. 306, l. 21. CT II, 227a–b. Compare the translations by Faulkner, AECT I, 127; Grieshammer, Jenseitsgericht, 133 with n. 2 on p. 134, and Rummel, SAK 34, 400. 217 P. Louvre III. 93 (Naville, Todtenbuch I, CXXXIX). See also the synopsis in Lapp, Tbt 3, 278b–281a as well as the translations of Allen, BD, 100 and Gee, in Totenbuch-Forschungen, 78. 218 Compare for these examples and generally for white sandals and their importance concerning purification, Schwarz, ZÄS 123, 69–84, especially 71–76. See also Fiedler, Seth, 430. On the protective function of sandals in general, see the remarks and references by Gaudard, Demotic Drama, 205–206 (14.). See also the literature cited by Osing/Rosati, Papiri da Tebtynis, 114 e.

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550

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

and incense on the flame, while the one who makes this conjuration is clothed in a cloak of finest linen …’219; and compare a passage from the Victory Stela of Piye: jr spr=Tn r xnw n W#s.t Xft-Hr-n Jp.t-s.wt oQ=Tn m mw wob-Tn m jtrw wnX=Tn m tp-mr … ‘When you arrive within Thebes before Karnak, you should enter into the water. Purify yourselves in the river! Clothe yourselves in the best linen! ...’220 34,22

jrj.t n is clearly written. The remaining traces of red ink and the mention of hrw jbd two lines below support the reading hrw jbd.221 The end of the mD#.t ‘book’ refers again to the festivals listed at the beginning, omitting the Sokar- and Wag-festival.

219 Yamazaki, Zaubersprüche, 24 and Taf. 7. 220 L. 12; Jansen-Winkeln, Inschriften II, 339 and Hawary, Wortschöpfung, 224. 221 See also the remarks for col. 33,2.

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16.3 Book of the Dead Spell 175 (P.1 BM EA 10081, col. 34,24–36,20): Transliteration and Translation 34,24

kj dw#.w Wsjr Xntj jmnt.t sm#o-Xrw=f r Xftj.w Dd.w m prj(.t) Mnw hrw #bd 34,25

nb(=j)2 Jtm jSs(.t) pw S#s=j r sp#.t jgr(.t)

Xsf.n Wsjr n Ro 34,26 nn mw=s nn ssn.tw T#w jm=s nt.t mD.tw sp-2 kk.tw sp-2 nn onX.tw 34,27 jm=s m Htp-jb r t# nn jrj.tw nDmnDm3 jm=s rdj.n=s #X.w m jsw=sn 34,28 nn mw nn nDmnDm4 jm=s{n} Htp-jb m jsw Hr t HQ.t Xsf.n Wsjr 34,29 n Jtm mHr.tw5 r=j nb=j Jtm tm m## Hr=k wXd=j m g#=k Xsf.n Jtm 34,30 n Wsjr jw=k r HH sn n HH.wj sn jw gr nTr Htp m (w)j# n HH.w jw ns.t=k Xr xr=k

1

2 3 4 5 6

34,31

n s#=k Or m nsw.t Hr-tp t# NbD

34,24

Another praise of Osiris, foremost of the West. He is made justified against (his) enemies. That which has to be said at the procession of Min and (at) the day of the month-festival: 34,25 ‘(My) lord Atum, what does it mean, that I shall proceed to the desert of silence?’, Osiris addressed Re: 34,26 ‘Its (= the realm of the dead) water does not exist, one does not breathe air in it, that which is very deep and very dark. One does not live 34,27 in it with contentment about this. One does not make copulation in it. It has given transfiguration instead of them. 34,28 There is no water and sexual pleasure in it, or contentedness in exchange for bread and beer.’ Osiris answered 34,29 to Atum: ‘You afflict me, my lord Atum, not to (since I do not) see your face. I am pained at the lack of you.’ Atum answered 34,30 to Osiris: ‘You are destined for two millions of two millions6. Moreover, (every other) god rests in the bark of millions (of years). Your throne 34,31 belongs to your son Horus as king upon earth, while the evil one is fallen under you.

Passages that are only present in P. BM 10081, but not in the parallels, are highlighted in grey. Where a restoration of a lacuna in P. BM 10081 seems to be certain under consideration of the parallels, it is made directly in the translation with reference to the relevant parallel in the footnotes; otherwise possible restorations are explained in the commentary. The standard could also be the suffix =j instead of the determinative. See below, col. 34,29 for the same writing. Instead of the usual writing , the scribe wrote the two m-signs first, followed by the two nDm-signs. Compare also the next footnote. The scribe wrote nDmnDm differently than in the preceding line, namely the same hieratic sign, four times. See also the example listed by Verhoeven, Buchschrift, 157 (M29; pWien 3862). For the reading mHr, see Quack, LingAeg 11, 113–116. Note that Osiris gets two millions, other gods only one; see, for instance, below in col. 36,10.

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552

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

j[w] gr h(#)b.n=f wr.w 34,32 r=f

Moreover, he had sent out the great ones 34,32 against him (= Seth). jw=f r HQ# jdb.w He will rule the lands7. jw=f m jwow=k Hr ns.t=k jmj jw-nsrsr He is your heir on your throne that is in the Island of Fire r 34,33 sw#D xr(.t)=f8 m## nTr sn.nw=f in order to 34,33 make flourish his portion/pass jw Hr=j r m## Hr=k Dsr on his duty. A god will see his fellow and my face will see your sacred face.’ Xsf.n Wsjr n Ro jSs.t 34,34 pw oHow jry=j jm=f Osiris answered to Re: ‘What 34,34 is it, the lifetime that I will spend in it?’ Xsf.n Ro n Wsjr jw=k r HH.w n HH.wj sn Re answered to Osiris: ‘You shall be for millions of two millions (of years)9, 34,35 34,35 jw b#=k Xoj m Hr.t Hno b# n Ro (while) your ba appears in heaven together with the ba of Re. jw=j m j#Xw m hrw jw=k m joH m grH I am the sunshine by day. You are the moon by night.’ 34,36 Xsf .n Wsjr n Ro m oHow o# r HH.w n HH.w 34,36 Osiris answered to Re: ‘With a long life[…] r […] HD jrj.n=j nb {jw} m t# pn 34,37 jj m time up to millions of millions (of years).’ Nwn HH.n=f mw mj tp[-o …]=f Hno Wsjr ‘(Atum:) […] destroy all that I have made in this land, 34,37 (while it is) returning into the Nun, having entered the water as afore[time …] together with Osiris. 35,1 […] Xsf.n Ro n Wsjr 35,2 […]-sw r HQ# 35,1 […],’ Re answered to Osiris: 35,2 ‘[…] sp#.t35,3[-jgr.t10 … jw(?)11] jrj.n=j(?) s.t=f m him in order to rule the desert 35,3 [of silence w35,4[j#12 …].w r=f jw rdj.n=j grg mnw.w=f …] I have made his seat in 35,4 the b[ark …] 35,5 mr.t […] bjk13 mn Hr srX=f n mrw.t 35,6 against him (= Seth). I have caused his mongrg mnw[=f14] uments to be established 35,5 and [his] underlings […] the falcon to abide on his façade, so that 35,6 [his] monuments will be established. […] b# n [space]15 r jmnt.t Tnw.n=j 35,7 Wsjr r […] the ba to the west. I have nTr nb distinguished 35,7 Osiris from all (other) gods.

7 Wb I, 153.III. 8 In comparison to other gr- and xr-signs, this one rather looks like xr—contrary to Wüthrich, in Herausgehen am Tage, 179 and 182 (49.), who reads ‘wD gr(.t){f} … ’. 9 Compare Quack, in Binsen-Weisheiten, 456 for such phrases. 10 For sp#.t-jgr.t, compare col. 34,25 and the parallels; see Wüthrich, in Herausgehen am Tage, 190. 11 Traces of , possibly originally jw, are still visible; see the parallels in the synopsis by Wüthrich, in Herausgehen am Tage, 192. 12 Compare the parallels in Wüthrich, in Herausgehen am Tage, 192. Wüthrich wrongly integrates the part of P.BM into the preceding section on p. 191, but it definitely matches the parts of the parallels printed on p. 192. 13 For the writing of bjk incorporating the name of Horus, which is also attested in demotic, compare Kucharek, Klagelieder, 390. 14 Restored according to the parallels; see Wüthrich, in Herausgehen am Tage, 193. 15 It seems as if the scribe forgot to insert the name of Seth into the lacuna, probably because he wanted to do that at a later time with red ink and then just lost sight of it. However, the parallels prove that Seth is defi-

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16.3 Book of the Dead Spell 175

[…] b#=f m wj# n HH.w n mrw.t tm rdj 35,8 snD Ho.w-nTr j […] s#=k ^pr-o#¼ mj jrj n=k jt Ro w#H=k-sw 35,9 Hr-tp t# grg=k pr[=f17] […]=k18 jwow=f srwD=k js=f mrj n ^pr-o#¼ 35,10

Xftj.w=f m nQ.t o#.t c[r]Q.t Hr Q#s=f ^pr-o#¼ s#=k jt=j Ro 35,11 jrj.n=f nn n onX wD# snb Hr-tp t# r w#j.n19 bjk mn Hr srX20 prj.tw m 35,12 oHow pwy r sbj r jm#X.w m-m nw jm#X.w nDm jb=k22 35,13 Hr jrj.n=k n=sn Hr-tp t# Dd-mdw Hr twt n Wsjr jrj.w m THn(.t) snDm Hr (?) 35,14 sxkr.w m nwb jrj.w n=f jr.w n.w X.wt-nTr wSn n=f #pd.w jrp jH.t24 HnQ(.t) snTr 35,15 Hr sD.t o#b.t m-b#H=f m X.t nb.t nfr jn nsw.t Ds=f (j)sk jrj n=k twt n ctS m mnH 35,16 #m Hr snf n k# dSr snH m Sntj n.t mnw km Htm25 m 35,17 xn.t n.t rm.w

16 17 18 19 20 21 22 23 24 25

553

[…] his ba in the bark of millions (of years), so that one may not cause 35,8 the god’s body to fear.’ O […] your son ^pharaoh¼ like that which (your) father Re did for you. May you (let) him endure 35,9 on earth. May you establish [his] house. May you […] his heir. May you restore his tomb, that is beloved by ^pharaoh¼, 35,10 while his enemies are in great affliction and S[el]qet is binding him. ^Pharaoh¼ is your son, my father Re21. 35,11 He did this for life, prosperity, and health on earth, until the falcon has come to abide on façade. May one come forth with 35,12 this lifetime in order to reach the revered ones23 among these revered ones. May you be joyful 35,13 because of what you have done for them on earth. Words to be spoken over a figure of Osiris made out of faience sitting on (?), and 35,14 adorned with gold, for whom ceremonies of the god’s ritual are performed, for whom fowl, wine, milk, beer, and incense are offered 35,15 on the flame, and provisions in his presence consisting of all good things by the king himself. Make for yourself a figure of Seth out of wax, 35,16 mixed with the blood of a red bull, bound with a cord of black fibre, provided with 35,17 the skin of fishes,

nitely correct; see the synopsis by Wüthrich, in Herausgehen am Tage, 194. LGG II, 697a. Restoration according to P.M and P.Cr1; see Wüthrich, in Herausgehen am Tage, 199. For the traces of under , see also srwD=k a bit later in this line. See the commentary under 35,5 for the meaning of w#j and compare chapters 10.1.7 and 10.1.10 for more information on the grammatical construction r + sDm.n=f. Compare col. 35,5 and the parallels (Wüthrich, in Herausgehen am Tage, 202). For Re as the father of Osiris, see the comments under 24,14 and 28,12 of the Great Ceremonies of Geb. Compare also P.T for the reading of this damaged passage; see Wüthrich, in Herausgehen am Tage, 206. Maybe ‘attain state of reveredness’ is what is meant. For this writing for ‘milk’, see Kucharek, Klagelieder, 246 and Cauville, Chap.os Index, 59. However, note that can also have the value r; see Kurth, Einführung I, 224 (39.). Otm is clear, although a bit faded. The reading jmn.tw by Wüthrich, in Herausgehen am Tage, 207 is not correct.

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554

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

rdj r X.t n.t Xs#.w m-b#H nTr pn jn nsw.t Ds=f 35,18

jdmj(?) dj r26 XX=f hrw 6 n.t prj Mnw hrw #bd27 r# Dd.w m hrw 35,19 Hbs-tp(?)28 [space] jw Xrw j#w m Ow.t-nn-nsw.t [space] #w(.t)-jb m Nn-35,20j#r=f Wsjr Xoj jwow=f Hr ns.t=f HQ#.n=f t#.w tmm.w 35,21

jw psD.t Htpy Hr=s jw ctS m nQm.t o#.t

H# jrj n=k Hr n nb Jtm Xsf.n Wsjr n Ro jX snD n=j ctS m##=f Xpr.w=j mj jrw.w=k 35,22

jX 35,23 jw n=j rmT nb po.t nb rXj.t nb Hnmm.t nb Hmw.t-r#30 nTr.w #X.w mt.w m ksw m##=snwj 35,24 wdj.n=k snD=j Qm#.n=k Sfj(.t)=j

nfr jrj.t.n Ro n Wsjr jrj.n=f 35,25 mj Dd.w=f jj.Xr ctS Hr=f m-xrj m dhn36 t#37 m##.n=f jrj.t.n 35,26 Ro n Wsjr

being consigned to the fire of bryony in the presence of this god by the king himself, 35,18 while a dark red cloth is placed on his (= pharaoh’s) neck (at) the day of the sixth dayfestival, the festival of the procession of Min, and the day of the month-festival. Spell to be spoken on the day 35,19 of the Hbs-tp-festival(?). The sound of praise is in Herakleopolis. Gladness is in Naref. 35,20 Osiris has appeared and his heir is on his throne, after he has become ruler of the whole of the lands. 35,21 The Ennead is pleased with it, while Seth is in great affliction. O, may you pay heed to the lord Atum.29 35,22 Osiris answered to Re: ‘May Seth become afraid of me, when he sees that my forms are like your forms. 35,23 May all men31, all pat (patricians)32, all rekhyt (common folk)33, all sun-folk34, and so forth, gods, blessed ones, and dead ones come to me bowing down when they see me 35,24 after you have implanted fear of me and you have created awe of me.’ Beautiful is what Re did for Osiris. He (= Atum) did 35,25 in accordance with what he35 said. Then, Seth has to come, his face bowed, forehead touching the earth, having seen

26 The preposition is written twice, with and . 27 Wüthrich, in Herausgehen am Tage, 207 reads rʼ psDn.tjw ‘le jour de la nouvelle lune’, for reasons I do not see. It is evident that we have the same date specification as in the starting line in col. 34,24. 28 Or, instead of Hbs, the group is written again at the beginning of the line, due to dittography and the text should read … m hrw tpj ‘… on the first day’ (suggestion Joachim Quack). However, what looks like a red ideogram-stroke seems to be part of the previously written thick tp-sign. 29 For jrj Hr ‘to pay heed (to)’, see Smith, Harkness, 95 (e) and CDD_O, 192–193 (reference courtesy Mark Smith). 30 The suggestion by Sethe in Kees, ZÄS 65, 76 (6) to read surely is the result of a confusion, probably because the scribe wrote the Hm-sign and the stroke without lifting the rush from the papyrus. 31 LGG IV, 673c. 32 LGG III, 29c. 33 LGG IV, 710a. 34 LGG V, 221a. 35 From my point of view, this could be either Osiris, who has mentioned in the previous lines what he wants, or Atum who has promised Osiris what the latter will get. 36 For the writing, see Wb V, 478.

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16.3 Book of the Dead Spell 175

wn.jn snf Hr h#j m Sr.t=f wnn.jn Wsjr Xbs 35,27 snf h#y m Sr.t=f 38

Xpr Xbs-t# m Ow.t-nn-nsw.t wn 35,28 Wsjr Hr mn.t m40 tp=f m-o t#w n.t #tf ntj m tp=f m hrw 35,29 tpj rdj.n=f-sw m tp=f n mrw.t n rdj snD n=f nTr.w jj.jn 35,30 Ro m Htp r Ow.t-nn-nsw.t r m## s#=f Wsjr gmj.n=f-sw Hms 35,31 tp=f wdn m-o t#w n.t #tf ntj m tp=f wn.jn(=f) Hr sh#j41 35,32 nn Sf.w Hr Sdj nn snf ry(.t) jwtj.w 35,33 Drj Xpr m sS Dd.jn Ro n Wsjr m.k jrj.n=k sS n snf ry.t h#j m tp=k

35,34

Xpr sS wr jmj Ow.t-nn-nsw.t Dd.jn 35,35 Ro n Wsjr mn […] dhn.t=k(?) wr snD=k o# Sfj(.t)=k 35,36

m.k gr.t rn nfr […] m.k wn rn=k mn jm r HH 35,37 sn n HH.wj sn

Xpr […]-Sf sXntj s.t=f m Nn-nsw.t

m

555

what 35,26 Re had done for Osiris. Then, blood dripped from his nose. Then, Osiris hacked up 35,27 the blood39 that dripped from his nose. And the ‘hacking up of the earth’ came into existence in Herakleopolis. Then, 35,28 Osiris was suffering pain in his head, due to the burning of the Atef-crown that was on his head at/from the 35,29 first day. He placed it (= the crown) on his head, so that the gods would fear him. Then, 35,30 Re came in peace to Herakleopolis in order to see his son Osiris. He found him seated (in his house) 35,31, his head swollen because of the burning of the Atef-crown that was on his head. (He) removed42 35,32 this swelling, while taking away this blood and pus. The corruption that 35,33 was diverted came into existence as a lake43. Then, Re said to Osiris: ‘Behold, you made a lake from the blood 35,34 and the pus that have dripped from your head.’ (And so) the great lake that is in Herakleopolis came into existence. Then, 35,35 Re said to Osiris: ‘[…] may endure […] your forehead. Great is the fear of you. Vast is the awe of you. 35,36 Behold, the beautiful name […] Behold, your name will abide there44 for two millions 35,37 of two millions (of years). (So) came into existence [… Heri]shef45 who

37 38 39 40 41

Wb V, 479.I. Wn.jn varies with wnn.jn, but without a difference in meaning/grammar. See Wb III, 256a) ‘die Erde aufhacken mit Blut u.ä. d.h. sie damit düngen (in Osirisriten)’. The preposition m has been added later above the line. This interpretation of the determinatives of this word is not entirely sure due to the faded ink, but it seems more likely to me than the writing proposed by Kees, ZÄS 65, 3* (21) and Wüthrich, in Herausgehen am Tage, 215, which I cannot bring in line with the traces preserved at the beginning of l. 32. I would like to thank Joachim Quack for pointing out to me that sh#j and not h#j is written here. 42 Wb IV, 206.14. 43 Leitz, Geographisch-osirianische Prozessionen, 239 specifies that the lake is a ‘Vogelteich’. 44 The text probably has to be emended to jm ‘by means of ’ referring to the beautiful name, according to the parallel expression in col. 36,7.

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556

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

36,1

#tf=k46 o# m tp=f HH.w Hfn.w […]

36,2

X.t nb.t nfr wob wr r mw mHj ob […]

36,3

wDb k#.w=f m HH.w mn m-b#H […]

36,4

m X.t nb.t nfr wn.jn Ro Hr Dd […] 36,5 Dd.jn Wsjr jrj=j-sw m Hw[…] 36,6

Ro n Wsjr nfr.wj prj […]

36,7

wn.jn rn=k mn jm=s r HH [n HH.wj]47

[… Ow.t]36,8-nn-[nsw.t] wr sp-2 snD=k o# sp2 Sfy[=k48 …] 36,9 wnn nsw.t bjtj ^pr-o#¼ mj wnn=k […] 36,10

Ts-pxr mr=f mj mr=k Ts-pxr Hr-tp t# n HH.w r HH[wj]49 [… 36,11 sbj(?)] n sD.t nn prj jm=s r nHH Hno D.t m#o-Xrw […] 36,12 m#o-Xrw Wsjr r Xftj.w=f sp-4 m#o-Xrw Or Hr jr.t[…] [m#o-]Xrw ^[pr-o#¼]50 36,13 r Xftj.w=f sp-4 Dd-mdw Hr twt n51 Or jrj.w m Xsb[D52 …]

advances his seat in Herakleopolis. 36,1 Your great Atef-crown is on his head, (while) millions and hundreds of thousands, […] 36,2 all good and pure things, more than pure flowing water […]’ 36,3 His provisions are reverted as millions which last in the presence of […] 36,4 with all good things. Then, Re said […] 36,5 Then, Osiris said: ‘I have made it with the utterance […]’ 36,6 Re [said] to Osiris: ‘How beautiful is that which came forth […] 36,7 Your name abides by means of it for millions [of millions]’ [… Hera]36,8kleo[polis]. How great is the fear of you. How vast is the awe [of you …] 36,9 May the king of Upper and Lower Egypt ^pharaoh¼ exist as you exist […] 36,10 and vice-versa, his underlings like your underlings and vice-versa on earth for millions of million[s] (of years). [… 36,11 to approach(?)] the flame/a burnt offering. Not will one come forth from it (= the flame) forever and eternally. Justified is […] 36,12 Justified is Osiris against his enemies, four times. Justified is Horus and [his(?)] eye […] [Justi]fied is ^[pharaoh¼] 36,13 against his enemies, four times. Words to be spoken over a figure of Horus

45 LGG V, 381b. 46 Wüthrich, in Herausgehen am Tage, 219 and 221 (131.) offers a reading #tf o# following the transcription of Kees, ZÄS 65, 6* (33) which in my view is incorrect. 47 Restored according to P.T; see Wüthrich, in Herausgehen am Tage, 222. See also the nearly identical sentence in col. 35,36–37. 48 Restored according to P.T; see Wüthrich, in Herausgehen am Tage, 223. 49 Restored according to P.T and P.L; see Wüthrich, in Herausgehen am Tage, 224. 50 The beginning of the cartouche is still preserved and reference to the pharaoh—as the only person still missing in this listing—would fill in the gap completely. 51 Although the ink is a bit damaged, the reading twt n is clear and preferable to xkr ‘une parure’ by Wüthrich, in Herausgehen am Tage, 226 and 228 (153). 52 Restored according to P.T and P.L; see Wüthrich, in Herausgehen am Tage, 226.

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16.3 Book of the Dead Spell 175

[s]xkr[.w] m […] 36,14 xr.wj=f m o=f wnmj HQ# m o=f j#bj wdn [n=f t] HnQ(.t) jH.w 36,15 #pd.w snTr Hr sD.t rdj n sj r XX=f53 mk.t o#.t54 [Hr-tp(?)]55 t# rdj mrj 36,16 n sj m jb56 n rmT.w57 nTr.w #X.w mt.w j(?) #X.t n Snj mD#.t 36,17 tn Hr-tp t# #X.t n=f m xr.t-nTr jmj=k gr jm=s m Ss-m#o.t HH n sp js 36,18 jrj n=k twt n Xftj.w n mnH rn=f Hr=f m ry(.t) w#D snH m Sntj 36,19 n.t mnw km wrH m snf n k# dSr dj r sD.t Hno jrw n Xftj.w 36,20 n.w nsw.t m mjt.t snH m rwD n k# dSr dj r sD.t rXft-Hr r nTr pn58

557

made of lapis lazuli […] adorned with […] 36,14 his (= Seth’s) testicles in his right hand, the crook in his left hand, [to whom bread], beer, cattle, 36,15 fowl, and incense were offered on the flame, to be given to a man for his throat. A great protection [on] earth. The love 36,16 for the man is instilled in the hearts of men, gods, blessed ones, and dead ones. O(?), (it is) useful for the one who recites 36,17 this book on earth. It is useful for him in the god’s domain. Do not desist from it, as something truly excellent, millions of times. 36,18 Make for yourself a figure of the enemies out of wax, his name on it with red ink59, bound with a cord 36,19 of black fibre, anointed with the blood of a red bull. Consign to the flame together with a figure of the enemies 36,20 of the king likewise, bound with the sinew of a red bull. Consign to the flame in front of this god.

53 The writing of XX looks very unusual and is most likely the result of a writing mistake. The scribe was probably thinking of rX ‘to know’ when writing r XX. 54 Compare P.T for this reading; see Wüthrich, in Herausgehen am Tage, 226. 55 I would like to thank Joachim Quack for this suggestion. 56 M jb is only attested in P.BM; see Wüthrich, in Herausgehen am Tage, 227. 57 For the writing of the head of the vulture, see Möller, Paläographie III, 21 (231) and Verhoeven, Buchschrift, 144–145 (H4), although the writing of rmT with the vulture-head followed by an r looks unusual to me. 58 The scribe left some space of approximately the height of one line between Book of the Dead Spell 175 and the following text, presumably to separate the texts from each other. 59 For the translation ‘red’ for w#D, see Quack, GM 165, 7–8. Compare also von Lieven, Nutbuch, 67, n. 304 and Fischer-Elfert, Magika Hieratika, 326, x+3).

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16.3 Book of the Dead Spell 175 (P. BM EA 10081, col. 34,24–36,20): Commentary Parallels

P.C = P. Cairo (Grabung DAI H. Guksch) (18th dynasty) P.T = P. Turin 8438 (18th dynasty) P.Cr = P. Cracow MNK IX-752 (19th dynasty) P.L = P. Leiden T5 (19th dynasty) P.BM1 = P. BM EA 10470 (19th dynasty) P.M = P. Marseille 292 (3rd Intermediate Period) P.C1 = P. Cairo S.R. VII 10224 (21st dynasty) P.Cr1 = P. Cracow Jagiellonen University Library 03.03.1992 (P. Sękowski) (Roman)

Current State of Research

Wüthrich, in Herausgehen am Tage, 153–228 (compilation and translation of all the versions)1; Schott, MDAIK 14, 181–189 (part-translations); Kees, ZÄS 65, 65–83 and Taf. 1*–10* (edition of chapter C); General literature on Book of the Dead Spell 175 is listed in Backes, Bibliographie, 225– 227.2 34,24

Title and ritual instructions The title of the BM-version deviates completely from those of the parallels. Titles of the other versions are for example: r# n tm mt m wHm m xr.t-nTr ‘Spell for not dying again in the necropolis’ or r# n sonX m xr.t-nTr ‘Spell for making live (someone) in the necropolis’.3 But, dw# Wsjr is likewise attested as the title of an Osiris hymn that is only preserved in a single manuscript in the corpus of the Asasif-papyri.4 Since our version is ‘another’ praise of Osiris, it is logical to assume that the following Book of the Dead section is not an independent text, but rather a subchapter of the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies. This comprehensive composition does not finish until the end of the papyrus in column 37 with the well-known closing formula jw=f pw. But, as Schott has already observed, the Book of the Dead part of

1 2

3 4

The hieroglyphic transcription provided by Wüthrich for P. BM 10081 contains numerous inaccuracies that cannot all be cited in the following commentary. For further literature on the publications of the different parallels, see Wüthrich, in Herausgehen am Tage, 154–157. Various translations of the different versions of Book of the Dead Spell 175 are published, for example, Allen, BD, 183–185; Assmann, Totenliteratur, 531–536; Barguet, Livre des morts, 260–263; Faulkner, BD, 175, and Hornung, Totenbuch, 365–371. It is worth noting that the editors jump between the versions, without indicating so. Titles of P.L and P.Cr1; see the synopsis by Wüthrich, in Herausgehen am Tage, 158–159 for these and the other versions. Compare P. Asasif 15, col. x+3,25 (Burkard, Asasif, 63 and Burkard, Osiris-Liturgien, 250).

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16.3 Book of the Dead Spell 175

559

our text had to be performed at other festivities than those mentioned at the beginning of the previous column, except the hrw #bd which was already listed there.5 In the following, the text begins with the so-called chapter B of the spell, omitting chapter A entirely.6 In the first section of Book of the Dead Spell 175, Atum addresses Thoth, in order to get advice concerning the ‘children of Nut’ that committed wrongs and started rebellion, whereby only Osiris, Seth, Isis, Nephthys, and Horus could be meant, and their fight for the succession of the throne that started after the killing of Osiris by Seth.7 This is similar to the opening of the Book of the Heavenly Cow, where the aged sun god discusses actions against the rebellious mankind.8 The deceased distances himself from the rebels and confederates with Thoth. This part of Book of the Dead Spell 175 does not explicitly refer to Osiris or his fate in any of the versions, which was probably the reason for omitting this section in our papyrus, which is completely geared to the god Osiris. Already de Buck has noted that these three chapters were originally separate spells—mainly through consideration of the instructions at the end of each part and the opening sentences that clearly mark a new beginning—with the form of a dialogue between the gods being characteristic for the three parts, and which according to de Buck ‘is perhaps the only reason for their assembly in one spell’.9 Only two vignettes for this spell are attested. One can be found in the 19th dynasty papyrus of Ani (P.BM1), depicting the deceased and his wife adoring the ibis-headed god Thoth, wherefore surely the first part of Book of the Dead Spell 175 is illustrated.10 The second instance is documented in the 18th dynasty P.T, where two little vignettes were painted.11 The first one shows the ibis-headed Thoth, the nb %mnw ‘lord of Hermopolis’, alone,12 and the second illustration presents the falcon-headed Horus, probably referring to the last part of the spell, when the text specifically alludes to Horus, including the final ritual instruction that requires a figure of this god.13

5 Schott, MDAIK 14, 183. 6 For those versions that include Book of the Dead Spell 175A, see the synopsis and translation by Wüthrich, in Herausgehen am Tage, 160–167. For a translation, summary, and discussion of the content of chapter A, see Stadler, Weiser und Wesir, 370–380 and de Buck, in Fs van der Leeuw, 79–88. 7 See Schott, Analecta Biblica 12, 321 and Assmann, Totenliteratur, 847–848. Lesko, in Through a Glass Darkly, 66 thinks that it is much more likely that mankind in general is referred to, ‘who are to have their years and months cut short because of their feuding’. 8 Hornung, Totenbuch, 517 and Stadler, Weiser und Wesir, 374–376. 9 De Buck, in Fs van der Leeuw, 80. 10 For a photograph of the relevant part of the papyrus, see the British Museum database: http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery .aspx?assetId=686258&objectId=113318&partId=1 (last accessed on 13.11.2013). 11 Schiaparelli, Cha, 60–61. Pictures of the papyrus are provided by the database of the Book of the Dead-project Bonn: http://totenbuch.awk.nrw.de/objekt/tm134315; pictures no. 8 and 9 (last accessed on 13.11.2013). 12 In addition to the other versions, P.T adds a Nachschrift at the end of part A that has to be spoken over a faience-figure of the god Thoth, which is probably depicted in the vignette. For the formula, see Wüthrich, in Herausgehen am Tage, 166–167 and Stadler, Weiser und Wesir, 371. See also the pictures mentioned in the previous footnote. 13 See 36,13–15. For the reading of the particular Nachschrift of P.T, see Wüthrich, in Herausgehen am Tage, 226 and 228, and Eschweiler, Bildzauber, 96–97. For the two instructions, i.e. one concerning the figure of Thoth and the other that of Horus, see also Lesko, in Through a Glass Darkly, 65.

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560

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

Prj(.t)-Mnw ‘procession of Min’, already known under this designation in the Old Kingdom, either denotes the last day of the lunar month or the first lunar day.14 In later times, texts very often speak of the prj.t-Mnw-r-Xtw ‘Procession of Min to the platform/threshingfloor/lettuce garden’15. Besides being a harvest festival, this also represents the renewal of kingship.16 A connection between the ‘procession of Min’ and Osiris does also exist, as the burial of Osiris is said to be performed by Horus in the presence of Min upon his platform, or by Min himself.17 Therefore, a reference to the prj.t-Mnw in our text makes good sense, since the following text starts with a description of the resting-place of Osiris, the underworld, so clearly referring to his burial, while the god is complaining about the realm of the dead as being, amongst other things, dark and unsearchable. The ‘renewal of kingship’ as a further aspect of the Min-festival is expressed later in Book of the Dead Spell 175 by the sentence ‘Your throne belongs to your son Horus as king upon earth … He will rule the lands. He is your heir on your throne that is in the Island of Fire …’18 The festival of Min depicted on the east wall of the second court of the Ramesseum describes this newly established power of the king in the following way: nt.t Or s# #s.t s# Wsjr jTj.n=f wrr.t dSr.t … ‘because Horus, the son of Isis, the son of Osiris, he has taken the white crown and the red crown …’19 Besides this information, the second message that has to be announced by the loosening of the birds establishes another connection to the Osirian texts: Dd-mdw pr.t sD.t r ctS Hno sm#.w=f sT# m#oXrw n Mnw m#o-Xrw=f m#o sXr sbj Xrw sp-4 ‘Words to be spoken: Coming forth of the flame against Seth and his confederates, dragging and triumphing of Min. He is verily triumphing. Felling of the rebel, to say, four times.’20 The Festivals of the Destruction of Enemies and the Interpretations of the Secrets of the Ritual of Driving Away the Aggressor had to be performed at the hrw #bd ‘day of the monthfestival’ as well.21 If it is correct that the ‘procession of Min’ took place over several days, including the above-mentioned last and first lunar days, this would mean that the Book of the Dead Spell in our version had to be recited on three consecutive days, since hrw #bd designates the second moon day.

14 The last lunar day was proposed by Schott, MDAIK 14, 185, n. 2 with further references and Egberts, In Quest of Meaning, 408, with n. 131; whereas the first lunar day is preferred by Krauss, Sothis- und Monddaten, 143 and Spalinger, JNES 57, 246. On the other hand, Waitkus, Untersuchungen, 273–274 suggests that the Min-festival probably lasted several days. Leitz, Tagewählerei, 335 confirms this proposal and specifies that the ‘loosening of the four birds’ took place on I. Smw 7, and the ‘procession of Min to the Xtw’ on I. Smw 11. 15 For the different ways of interpreting the word Xtw, see Waitkus, Untersuchungen, 268; Egberts, In Quest of Meaning, 344; Brunner-Traut, LÄ IV, 141–142; Helck, LÄ VI, 758, and Moens, SAK 12, 61–73. 16 In general on the Min-festival, see primarily Waitkus, Untersuchungen, 268–274; Leitz, Tagewählerei, 333– 335; Egberts, In Quest of Meaning, 344–345; Moens, SAK 12, 61–73; Brunner-Traut, LÄ IV, 141–144, and Gauthier, Min, esp. 17–25 for pr.t-Mnw, and the references and literature cited in these works. For the procession of Min, see now also Végh, Feste der Ewigkeit, 387–389. 17 Egberts, In Quest of Meaning, 360–361 and 364. 18 See col. 34,30–32. 19 Medinet Habu IV, 213,14. The same is found on the east wall of the second court in the temple of Medinet Habu; see Medinet Habu IV, 205,23. See also Refai, Memnonia 9, 185. 20 Medinet Habu IV, 213,21–22. See the translation by Leitz, Tagewählerei, 334. 21 P. BM 10081, col. 33,2 and 34,22 and P. Louvre N. 3129, col. F,1–4. Further information on this festival is provided under 33,1–2 of the Festivals of the Destruction of Enemies.

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16.3 Book of the Dead Spell 175

561

34,25

The so-called chapter B of Book of the Dead Spell 175 starts here, elaborating on Osiris’ moving to the underworld after his death. For sp#.t-jgr.t, compare for example the Osirian text called wD.t o#.t jrj(.t) r sp#.t jgr.t ‘the great decree issued to the nome of the silent land’.22 The other versions omit the words Xsf.n Wsjr n Ro and connect the two sentences directly. Furthermore, the BM-version consistently writes Xsf instead of the Xrw=fj provided in the following by the parallels.23 Although Xsf with the meaning ‘to answer, reply, respond’ is attested several times24, the source for this replacement might also be in the similar appearance of both hieratic groups, i.e. and .25 34,26

Most of the parallels add HH.tw sp-2 ‘being very unsearchable’ after kk.tw sp-2.26 This description of the underworld has been adapted in several other texts that Egberts has collocated.27 See further the similar description in the temple of Philae: soH Sps Xntj j#.t-wob.t smD.tw dw#.t=f m Dw Q#j ‘noble mummy (= Osiris), foremost of the Abaton, whose Duat was made deep in the high mountain’28. In the third nocturnal hour of the Hourly Vigil, it says about Osiris: nj mrj.n=k kkw ‘You do not love the darkness.’29 The motif of ‘darkness’ in the Lamentations has been studied in detail by Kucharek.30 But, that the necropolis is ‘dark and unsearchable’ also means that it is concealed and protected.31 Another example of Osiris complaining about his loneliness in the West is offered in a section of the Contendings of Horus and Seth: y# jX p#y=j Xprw dj Htp.kw Hr jmnt.t jw=Tn n bnr r Dr.w sp-2 sp-2 nm jm=sn jw=f nXt r=j Xr m.k gmj=sn grg m jrj.t jsT jr m-Dr jry PtH o# rsj jnb=f nb onX t#.wj t# p.t jsT bn Dd=f n n# sb#.w ntj xnw=st j.jrj=Tn Htp.w jmnt.t r Tnw grH m p# ntj nsw.t Wsjr jm Xr jr Hr-s# nTr.w jw po.t rXy.t Htp.w m p# ntj tw=k jm m-r#-o jn=f n=j ‘Moreover, what is my existing here, resting in the West, while all of you are outside? Who among them is stronger than me? But behold, they have invented falsehood as an

22 See mainly P. MMA 35.9.21, col. 1–17,9 (Goyon, Imouthès, 17–47 and pl. I–XVI); Kucharek, Klagelieder, 275–423, esp. p. 313 for sp#.t-jgr.t, and Smith, RdÉ 57, 217–232. Compare also sp#.t written out later on in the text in P.C1; see Wüthrich, in Herausgehen am Tage, 190. However, Wüthrich, in Herausgehen am Tage, 173 reads smj.t jgr.t. 23 In general on the usage of Xrw=fj in Late Egyptian, see Wente, in Fs Polotsky, 528–545. 24 Lesko, Dictionary II, 194 and Janssen, OMRO 41, 43. 25 Gardiner, EG, 348 (§437) even refers to the first group as a ‘strange writing’. Wüthrich, in Herausgehen am Tage, 181, 188, 196, 211 and Kucharek, Klagelieder, 409 write Xrw=fj for P. BM 10081, probably also confused by the hieratic signs. 26 See the synopsis by Wüthrich, in Herausgehen am Tage, 170, although she forgot this addition in her translation on p. 173. 27 Egberts, In Quest of Meaning, 293–294 and 360. For the same dramatic description of the netherworld in lamentations in private tombs of the New Kingdom, see Kees, ZÄS 62, 73–79, including a comparison with Book of the Dead Spell 175 on p. 78. This Book of the Dead-passage is cited many times in the literature; see for example also Zandee, Death, 9–10; Griffiths, Osiris, 41; Hornung, Der Eine, 189, and Assmann, Tod und Jenseits, 197. 28 Philae-photo 674; Junker, Abaton, 35. For the expression ‘make deep the underworld’ in order to hide the body of Osiris, see Wilson, Lexikon, 851. 29 Pries, Stundenwachen I, 193 and II, 38, ι. 30 Kucharek, Klagelieder, 554–560 including the passage from Book of the Dead Spell 175 on p. 559–560. See also Smith, BM 10507, 65 (b) (reference courtesy Mark Smith) and Hornung, Nacht, 84–86 especially for the connection of darkness and Osiris, explaining that the approach of the god himself to the darkness was neutral in the Old and Middle Kingdom, but changed to place emphasis on the chaotic categories of the Duat during the Ramesside Period. 31 See Egberts, In Quest of Meaning, 360.

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act. When Ptah, the great, south of his wall, the lord of the life of the two lands, made the sky, did he not say to the stars which are in it: “You shall rest the West, every night, in (the place) where king Osiris is. And after the gods, pat-, and rekhyt-people also rest in (the place) where you are,” so he said to me.’32 34,26–27

The reason for the reading jw.tw ‘man sagt’ by Kucharek instead of r t# is not apparent to me. The two Late Period versions, P.BM and P.Cr1, are the only ones negating this sentence, whereas the parallels say onX.tw jm=s m Htp-jb ‘so that one might live in it in contentment.’34 Whereas Allen perceives this sentence still as part of the speech of Osiris,35 Hornung and Wüthrich interpret it as the words of Atum,36 but none of these versions provide a speech introduction that would indicate a change of the speaker. The scribes of the late versions seem to have been aware of this problem and added the negation, which identifies the phrase clearly as that of Osiris continuing his list of complaints. 33

34,27

Wüthrich as well as Kucharek, probably mislead by Schott37, read rdj.n=j, though it is obvious in my opinion that the traces do not fit , but certainly . The BM-version distinguishes itself from the parallels by this very interesting change of the suffix. Most of the parallels read: rdj.n=j #X.w … ‘I (= Atum) have given blessedness …’38 P.BM is the only version attested so far with neither Atum as giver of blessedness, nor with an anonymous giver. Rather it specifies the netherworld itself as giving blessedness. It seems as if our version has considerable modifications compared to the older manuscripts. 34,27–29

Not only does the BM-version deviate from its parallels in having rdj.n=s, but in fact this complete section also seems to follow another tradition only attested in our manuscript. The majority of the parallels read: rdj.n=j #X.w m jsw mw T#w Hno nDmmy.t Htp-jb m jsw t HnQ.t ‘I have given blessedness instead of water, air, and sexual pleasures, contentment instead of bread and beer.’39 A predecessor for these words exists in Coffin Text Spell 184 as Otto has already proved, but with slight divergences: rdj.n=j #X.w m-snw nk #w.t-jb m-snw jw.t-jb Htp-jb m-snw wnm t ‘I have given blessedness after copulation, joy after the desire of

32 P. Chester Beatty I, col. 15,6–8 (Gardiner, Chester Beatty, pl. XVA and XV and Gardiner, LES, 58). See the translations by Gardiner, Chester Beatty, 25; Broze, Horus et Seth, 114–115, and Burkard/Thissen, Einführung II, 41–42. For further literature on this famous story of Horus and Seth, see the literature provided by Burkard/Thissen, Einführung II, 35–36 and the study by Broze, Horus et Seth. For the pat- and rekhyt-people coming to Osiris, see also 35,23–24. 33 Kucharek, Klagelieder, 409. 34 See the synopsis by Wüthrich, in Herausgehen am Tage, 170. 35 Allen, BD, 184. 36 Hornung, Totenbuch, 366 and Wüthrich, in Herausgehen am Tage, 173. 37 Wüthrich, in Herausgehen am Tage, 172; Kucharek, Klagelieder, 409, and Schott, Notebook, 55. 38 Further variations in the other versions are included in Wüthrich, in Herausgehen am Tage, 172 with translations on p. 173 and 174 (39.). 39 See the synopsis in Wüthrich, in Herausgehen am Tage, 172. Compare the translation by Lanczkowski, Zeitschrift für Religions- und Geistesgeschichte 5, 222; Allen, BD, 184, and Hornung, Totenbuch, 366. The translation of this part for P.BM is included in Wüthrich, in Herausgehen am Tage, 174–175 (39.). The version of P.BM1 is also translated in Otto, CdÉ 37, 251.

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heart, and contentment after eating bread.’40 In P.BM, on the other hand, it seems as if the complaining speech of Osiris is continued. The same miserable state of Osiris in the West is also expressed by Isis in the Great Decree Issued to the Nome of the Silent Land: oS n=f #s.t m dnj.t=s … jn wn T#w jm=f jmnt.t sT#.tw=k r t# Wsjr jn wn mw jm=f jmnt.t … jn wn nDmnDm jm=f jmnt.t ‘Isis summoned him with her wails … Does air exist in it, the West? You have been dragged to the earth, Osiris! Does water exist in it, the West? … Does copulation exist in it, the West?’41 34,29

Some of the parallels omit the section mHr.tw r=j nb=j Jtm and continue with m m## Hr=k ‘when seeing your face’.42 34,30

jw=k r HH sn n HH.wj sn is only attested in the BM-version. Instead of jw gr nTr Htp m (w)j# n HH.w, the parallels from the New Kingdom to the Third Intermediate Period have differing statements, as for example: jw nTr nb h#b.n=f ns.t=f m wj# n HH.w ‘Every god has mounted his throne in the bark of millions.’43 For P.BM, it seems preferable to me to connect jw gr nTr Htp m (w)j# n HH.w with the preceding sentence and interpret it as speech of Atum and not as that of Osiris as proposed by Allen, Hornung, and Wüthrich.44 Atum probably explains to Osiris that his time as earthly king is over now, but that he will have a place in the bark of millions, while his son is ruling. Assmann interprets this sentence as belonging to Osiris, expressing that every other god follows the sun god on his journey through the sky and the underworld, whereas he, Osiris is bound to the underworld. Assmann further states that the corresponding answer of Atum has been omitted, but that he must have assigned a place to Osiris in the bark of millions, since

40 CT III, 82d–83a. For the translation ‘after’ for m-snw, see Gilula, JNES 28, 122 and Baines, JEA 76, 66, n. 59. Compare Federn, JNES 19, 256; Otto, CdÉ 37, 250–251; Faulkner, AECT I, 154, and Luiselli, SAK 36, 177. This parallel has also been cited by Lanczkowski, Zeitschrift für Religions- und Geistesgeschichte 5, 225. Assmann, Totenliteratur, 848–849 further emphasises that this Coffin Text Spell—although used in a spell for nourishment in the netherworld—does not fit into the context of the sustenance-spells, which concern eating, drinking, and sexual pleasure, so that he explains this sentence as an adoption from another text, which also was the original for the second part of Book of the Dead Spell 175. According to Stadler, Weiser und Wesir, 371–372, Book of the Dead Spell 175 is based on sources from the Middle Kingdom due to the number of connections between this part of Book of the Dead Spell 175 and texts from the Middle Kingdom. On the problem of how far this part of the speech goes back, see Baines, JEA 76, 63, with n. 44 and Lesko, in Through a Glass Darkly, 67, who identifies Book of the Dead Spell 175 as a Herakleopolitan text with ‘the fate of the Tenth Dynasty capital’. 41 P. MMA 35.9.21, col. 15,5–8 (Goyon, Imouthès, pl. XIV). See also the translation and commentary by Kucharek, Klagelieder, 306 and 408–409, and Smith, Traversing Eternity, 92 with reference to Book of the Dead Spell 175 in n. 123. 42 See the synopsis by Wüthrich, in Herausgehen am Tage, 173 and 175 and the translations by Lanczkowski, Zeitschrift für Religions- und Geistesgeschichte 5, 222, n. 3; Allen, BD, 184, and Hornung, Totenbuch, 366. Wüthrich, in Herausgehen am Tage, 175 (40.) translates differently: ‘Ainsi parle Atoum en voyant ton visage.’ 43 Version of P.T; see Wüthrich, in Herausgehen am Tage, 176, also for the other versions. Compare the translations by Lanczkowski, Zeitschrift für Religions- und Geistesgeschichte 5, 222; Allen, BD, 184, and Hornung, Totenbuch, 366. 44 Allen, BD, 184; Hornung, Totenbuch, 366, and Wüthrich, in Herausgehen am Tage, 180 and 181 (43.). Lanczkowski, Zeitschrift für Religions- und Geistesgeschichte 5, 222 also interprets it as spoken by Atum.

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he prided himself for this deed.45 However, for P.BM, I would suggest assigning the speech to Atum, given also the fact that no change of the speaker is indicated. According to Assmann the travelling of Osiris in the bark of millions refers to his character as star, the constellation of Orion, which Osiris is associated with.46 In this context, the final scene of the Book of Caverns deserves mentioning. There, the ba of Osiris is depicted in the bark of the sun god together with the latter himself, as it is wished by Osiris in Book of the Dead Spell 175.47 That implies that Osiris, although he is bound to the underworld, his place in the bark of millions during its nightly journey is ensured to him, as Atum says in Book of the Dead Spell 175. 34,31

After Atum’s discussion of Osiris’ state in the underworld, he moves on to the thisworldly issues concerning the now abandoned throne of Egypt, hence a translation ‘… while your throne belongs to your son …’ might be appropriate. The addition m nsw.t Hr-tp t#, underlining very nicely that this is the earthly throne of Egypt, is only attested in P.BM. Wüthrich reads jtn and translates ‘… en tant que disque sur terre’.48 Although the hieratic groups for jtn and nsw.t look very similar, the writing nsw.t49 seems clear to me and, from my point of view, makes much more sense, since it highlights the aspect of the legitimate succession to the throne on earth and thus ‘die Osirismythe verknüpft als Inbegriff von Recht und Sitte legitime Thronfolge mit dem Wohl Ägyptens’50. An epithet Hrj-tp t# is also documented for Harsiese.51 Further similar proclamations that Horus is on the throne of Osiris have been collected by Assmann.52 The writing of NbD as a name for Seth just with is attested in numerous other instances.53 Wüthrich’s hieroglyphic transcription as well as her reading Dw Xr(.w) ‘ainsi le méchant tombe’ have to be repudiated.54 Again, the words NbD Xr xr=k are only attested in P.BM, probably with the intention to reinforce the anti-Sethian character of the text and to further adapt this text to other Osirian rituals that made substantial use of such formulae. With regard to NbD Xr xr=k, Seth is condemned to carry the corpse of Osiris, a conception that goes back to the Pyramid Texts, but is also attested in the Coffin Texts and later. A passage from one of the Ramesseum Papyri, for example, states the following: … Wsjr pw dy Hr 45 Assmann, Tod und Jenseits, 213–214. 46 Assmann, Tod und Jenseits, 214. Compare further Assmann, Totenliteratur, 849. For the connection of Osiris with Orion, see also Griffiths, Osiris, 6, 12, 17, 99–102; Behlmer, LÄ IV, 610; Wallin, Celestial Cycles, 25– 26, and Beaux, in Fs Haikal, 51–61. 47 See the depiction and the text in Werning, Höhlenbuch II, 461–467. 48 Wüthrich, in Heraugehen am Tage, 177 and 181 (44.). 49 For the writings of nsw.t, compare Möller, Paläographie III, 68 (XXVII) and Verhoeven, Buchschrift, 222– 223 (Ag7). 50 Schott, Denkstein, 47. 51 See LGG V, 400c. 52 Assmann, Liturgische Lieder, 241–242 (15.) mentioning the Book of the Dead passage on p. 242. 53 Compare for example the references in Wb II, 247 and LGG IV, 199b as well as Quack, Supposed Syllabaries (forthcoming). See also P. BM 10252, col. 15,23 (Ritual for Felling Seth and His Confederates) and the nt-o n sXr NbD ‘Ritual for Felling Seth’ documented in P. Louvre N. 3176, col. 5,33 (Barguet, Louvre 3176, 17 and 19). In general on NbD, see the literature cited in LGG IV, 200c (but correcting into Assmann, Liturgische Lieder, 69–70 [33.]), adding Azzam, GM 227, 13; Nagel, BIFAO 29, 65–68 (19); Caminos, JEA 58, 209, with n. 7; the literature references by Vernus, Athribis, 239 (o), and Bommas, ZÄS 131, 101, n. 62 for NbD being a name for Seth. 54 Wüthrich, in Herausgehen am Tage, 177 and 181 (45.).

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s# ctS … ‘It is Osiris (= the jm#-tree), who has been placed on the back of Seth …’55; and in the Delta Manuel Seth, in the form of a donkey, transports Osiris-Sepa to Pi-Hapi, breaking down several times on the way due to the immense weight.56 In the parallels, jw ns.t=k n s#=k Or is followed by the speech marker Xrw=fj n Jtm ‘so he says, namely Atum’.57 34,31–32

Assmann explains that Horus has acquired the authority to issue commands to the gods who outrank him.58 For the reading wr for instead of, for example, smsw, compare the similar passage in some parallels below, 34,36, where wr is written out in P.Cr.59 Again, previous editors of Book of the Dead Spell 175 considered this sentence as a question of Osiris, but—as in 34,30–31 above—it seems once again possible to interpret it as the continuing speech of the god Atum, although the fact that some of the parallels indicate the end of Atum’s words after … n s#=k Or would argue for the first possibility at least for these versions.60

34,32

Jw-nsrsr designates a place in the eastern horizon, where the sunrise takes place, the sun god fights and punishes his enemies, and refreshes himself every day. Furthermore, it is the place of the sacred tree, the acacia, in Hermopolis and is connected with the Hermopolitan creation myth, that is the emergence of the sun god Re from the depth of the chaotic primordial waters.61 In the Fayum Book version of the Book of the Heavenly Cow, Re emerged from the Fayum Lake, which is also the primaeval ocean, where he was renewing himself, while a great number of rebels came against him in the Island of Fire.62 Being the birthplace and the place of appearance of the primordial god, the jw-nsrsr was also regarded as primaeval hill and throne of the eldest god.63 Accordingly, some of the parallels refer to the throne of Atum instead of that of Osiris: jwow=j Hr ns.t=j jmj jw-nsrsr ‘My (= Atum) heir is on my throne that is in the Island of Fire.’64 Besides these beliefs concerning the Island of Fire, an equation of the adventures of the sun god and the suffering, revival, and justification of Osiris already took place in the Pyra-

55 P. Ramesseum B, 21 (Sethe, Dramatische Texte, 124 and 126 and Taf. 2). For this motif, compare also P. Ramesseum B, 5–7 (Sethe, Dramatische Texte, 106 with Taf. 1) and 48 (Sethe, Dramatische Texte, 156 with Taf. 4). See also Altenmüller, JEOL 19, 434. 56 P. Brooklyn 47.218.84, col. 5,4–6,1 (Meeks, Mythes, pl. 5–6A and the translation on p. 12–13). A detailed study on Seth carrying Osiris is offered by Meeks, Mythes, 209–212. See also a vignette in P. Jumilhac showing Seth as a bull carrying the body of Osiris: Vandier, Jumilhac, pl. XX. Compare further AltmannWendling, in Liturgical Texts, 103. 57 See the synopsis in Wüthrich, in Herausgehen am Tage, 177. 58 Assmann, Tod und Jenseits, 214. 59 See also the synopsis by Wüthrich, in Herausgehen am Tage, 185. However, Hornung, Totenbuch, 366 and Assmann, Tod und Jenseits, 214 translate for example ‘die Ältesten’ and Allen, BD, 184 ‘the elders’. 60 See the previous commentary and the synopsis by Wüthrich, in Herausgehen am Tage, 177 and the translations by Allen, BD, 184; Hornung, Totenbuch, 366, and Assmann, Tod und Jenseits, 214. 61 See Wilson, Lexikon, 47; Ryhiner, L’offrande, 197–198; Grieshammer, LÄ II, 258–259; Altenmüller, ZÄS 92, 86–95, and Kees, ZÄS 78, 41–53 for the ‘Island of Fire’ in the Coffin Texts and the Book of the Dead, and the literature references by Vernus, RdÉ 33, 100 (aw). An in-depth study of the jw-nsrsr is provided by Abbas, Lake of Knives, 50–59. 62 Beinlich, Buch vom Fayum, 148–151, l. 110–125 with his commentary on this episode on p. 314–319. 63 Kees, ZÄS 78, 43 and Grieshammer, LÄ II, 258 with further literature references in n. 4 in col. 259. 64 Version of P.M. Similar are P.T, P.Cr, and P.C1; see the synopsis by Wüthrich, in Herausgehen am Tage, 179.

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mid Texts, and the conception arose that the isle is the place of the trial of the deceased, so that the idea of the passage from this world to the other resulted in calling the necropolis ‘Island of Fire’ as well.65 The parallelisation of both conceptions—that concerning the sun god and that of Osiris—was probably the reason why some versions of Book of the Dead Spell 175, including that of P.BM, speak of the throne of Osiris on the Island of Fire. No Late Period version of this spell (P.BM and P.Cr1) is attested that still refers to the throne of Atum. At this time, the text rather seems to be completely adapted to Osiris and might demonstrate that the idea of the battle of Osiris against his enemies and his justification on the Island of Fire was now completely converted to the sphere of Osirian rituals. 34,33

Compare a section from the Lamentations for the same phrasing: onX Hr=n m m## Hr=k nn ksm.n Hr=k Hr=n nDm jb=n n m##=k jtj nfr jb=n n m##=k ‘Our face lives, when seeing your face. You should not withdraw your face from us, (since) our heart is pleasant, when seeing you, sovereign, our heart is complete, when seeing you!’66 According to Kucharek, the act of seeing is highlighted by the usage of the word ‘face’ instead of the personal pronoun.67 Some of the parallels specify Hr=k by writing Hr n nb(=j) Jtm ‘the face of (my) lord Atum’.68 34,34

We have already encountered the prophecy by Atum for this long lifetime of Osiris in . The parallels further add oHow o# n HH.w ‘a great lifetime of millions (of years)’ after jw=k r HH.w n HH.wj sn.69 In P.BM, m oHow o# r HH.w n HH.w follows after an insertion of a short text, only attested in our version, so that this new addition splits what was originally one sentence.

34,30

34,35–36

Once again P.BM sets itself apart from the parallels by this unique addition to the speech of Re starting with jw b#=k Xoj … and ending with … Xsf.n Wsjr n Ro.70 34,36–37

In P.BM, the second part of this sentence, m oHow o# r HH.w n HH.w (see 34,34), is spoken by Osiris—in the parallels by Atum. Hence, after the words of the sun god concerning the long lifetime of Osiris and the unity of both gods, Osiris himself refers once more to his long lifetime.

65 Grieshammer, LÄ II, 258. A detailed study of matters concerning the fate of Osiris related to the Island of Fire and its interpretation as the place of judgment and the necropolis is provided by Kees, ZÄS 78, 49–53. For its connection with the deceased, see also Abbas, Lake of Knives, 52–57. A particular reference to the function of this place as ‘das “oben” und “Diesseits” der Totenstadt im engeren und wohl auch der “Welt” überhaupt im weiteren Sinne’ is made by Assmann, Liturgische Lieder, 242, n. 75. Especially for the passage in Book of the Dead Spell 175, Hornung (Totenbuch, 517) also interprets jw-nsrsr as ‘Diesseits’. For further functions and aspects of the Island of Fire not mentioned here, see the literature cited in the previous footnotes. 66 P. Berlin P. 3008, col. 3,8–11. See Kucharek, Klagelieder, 58. 67 Kucharek, Klagelieder, 76. 68 See the synopsis by Wüthrich, in Herausgehen am Tage, 180 and the translations on p. 180 and 182 (50.). 69 Version of P.C1; see the synopsis by Wüthrich, in Herausgehen am Tage, 184 also for variations in the other versions. 70 Compare the publication and discussion of this section with a parallel in the temple of Hibis in Gill, GM 241, 15–23.

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Some of the parallels add jw rdj.n=j h#b=f wr.w ‘I have caused that he (= Horus) sends out the great ones’ after oHow o# r HH.w n HH.w.71 Further, where P.BM is damaged, the other versions read: jw=j gr r HD jrj.n=j nb … ‘Moreover, I will destroy all that I have made …’72 In writing … jrj.n=j nb jw m t# pn jj m Nwn … P.BM seems to combine the two attested variants of this section. These are either … jrj.n=j nb jw t# pn r jj m Nwn … ‘… all I have made. This land will return into the Nun …’ or … jrj.n=j nb m t# pn jw=j m Nwn … ‘all I have made in this land. I will go into the Nun …’73 For P.BM, Wüthrich suggests the emendation jw m Nwn HH and reads further jj.n=f mw mj tp-[o=f] ‘J’irai dans le Noun en tant que flot après qu’il est allé dans l’eau comme à ses [débuts]’.74 The parallels have … m HH … ‘… into the inundation water …’75, so that the verb HH in P.BM seems accordingly to be the result of a confusion with this word, but with the suffix =f referring to t# ‘the land’ the sentence makes also sense in this form.76 The next part is also damaged in P.BM, but the parallels read: jnk pw sp=f Hno Wsjr ‘I am its remainder together with Osiris.’77 For a similar cataclysmic description, compare the Magical Papyrus Harris, where the speaker, in this case the god Shu, conjures up the subsidence of earth into the primordial waters as menace against the crocodile.78 According to Bommas, the conception that Tatenen created the earth as a disc, which is swimming on the primaeval ocean, forms the basis of this menace.79 35,1

Most of this line is lost in P.BM. P.M for example reads: … jrj.n=j Xpr.w=j m k.t Hf#w.t nn rX-sj rmT.w nn m##-sj nTr.w nfr.wj jrj.n=j n Wsjr Tnw{=k} r nTr nb ‘… after I have assumed my form as another serpent, which men do not know and gods do not see. O how good is what I have done for Osiris more than (for) any other god.’80 None of the other versions provides a speech marker as P.BM does at the end of col. 35,1. A serpent Hf in connection with the primaeval ocean is also mentioned on a fragment in Florence, which belongs to a group of fragments referring to the primaeval ocean and the initial creation of the cosmos.81 Although the serpent is mentioned twice on this fragment,

71 See the synopsis by Wüthrich, in Herausgehen am Tage, 185. Compare the similar passage above, col. 34,31–32. 72 P.C1. For the slight deviations in the parallels, see Wüthrich, in Herausgehen am Tage, 185. 73 The second variant is only attested in P.M. Compare the synopsis by Wüthrich, in Herausgehen am Tage, 185–186. 74 Wüthrich, in Herausgehen am Tage, 189 (56.). 75 Wüthrich, in Herausgehen am Tage, 186. 76 For the meaning ‘to go, enter’ for HH, see Wb III, 152 and Wilson, Lexikon, 673–674. 77 Reading according to the late versions, P.M and P.Cr1. See the synopsis by Wüthrich, in Herausgehen am Tage, 186, even though her hieroglyphic transcription for P.Cr1 should be . More information on the word spj is offered by Cannuyer, GM 172, 13–16, with the translation of our passage in P.T on p. 14. 78 Spell L; P. BM EA 10042, col. 7,1–4 (Lange, Papyrus Harris, 57–59 and Leitz, Papyri, 40 and pl. 18). See also the translation and commentary by Bommas, Heidelberger Fragmente, 14–18 and Hornung, Der Eine, 174. In general on the end of the world in the Egyptian religion, see Kákosy, Acta Antiqua Acad. Scientiarum Hungaricae 11, 17–30, with several references to Book of the Dead Spell 175 and Schott, Analecta Biblica 12, 319–330, with reference to Book of the Dead Spell 175 on p. 320–321. 79 Bommas, Heidelberger Fragmente, 17 (15). 80 See also Wüthrich, in Herausgehen am Tage, 187 for the variants. The passage is translated by Peust, SAK 35, 229 (106) with special attention to the grammar, and Hornung, Der Eine, 174. 81 For the relevant fragment, see Smith, Primaeval Ocean, pl. 2, and the translation and commentary on p. 17– 31.

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568

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

the identity of it cannot be clarified due to the poor state of preservation of the text, but—as in our example—it is in some way connected to the primordial waters and the creator god.82 As Otto already discussed, a parallel text for our passage is located in an Osiris hymn in the Opet-temple in Karnak, dating to the reign of Ptolemy VIII Euergetes II: ntf pw wo spy.n=f Hno Hm [n] Ro jw t# m Nwn [bsj(?) m(?)]83 n.t mj tp=f-o nj wn nTr nj wn nTr.t jrj-sw m k.t Hf.t ‘He (= Osiris) is the sole one. He remained together with the majesty [of] Re, while the earth was in Nun, [which emerges from] the flood, as before it. No god exists, not does a goddess exist who transforms him/herself into another serpent.’84 Moreover, the sinking of the world into the Nun in Book of the Dead Spell 175 has often been compared to the end of the island in the Shipwrecked Sailor, where the serpent, a manifestation of the creator-god Re-Atum lives, being the only one who will survive the cosmic catastrophe.85 The relevant passage in this tale reads: Xpr js jwd=k-Tw r s.t tn nn sp m##=k jw pn Xpr m nwy ‘And once it happens that you have left this place, you will never see this island again, which will have become water.’86 According to Derchain-Urtel, both texts are time-shared, starting with Book of the Dead Spell 175, where Atum is only foretelling the end of the cosmos as well as his and Osiris’ transformation into serpents, while the passage in the Shipwrecked Sailor describes the next step, when the creator god has already assumed his serpent-form. Further on, she equates the shipwrecked sailor with Osiris, who will survive along with Atum.87 A passage similar to ours, and at the same time the first clear description of the end of all times, is found in a passage from the Book of the Two Ways.88 In Coffin Text Spell 1130, the creator-god Atum speaks to the crew of the sun-bark: jw jrj.n=j HH.w n rnp.wt m jmj.t=j r wrD-jb=f pf s# Gb Hms.k#=j Hno=f m s.t wo.t jw j#.wt r njw.wt Ts-pxr jn Hw.t wS=s Hw.t … ‘I made millions of years as that which is between me and yonder whose heart is tired, the son of Geb (= Osiris). Then, I will sit together with him in one place, and mounds will be towns and vice-versa; mansion will destroy mansion …’89 As in Book of the Dead Spell 175, only

82 For the different ways of interpreting the serpent, see Smith, Primaeval Ocean, 29–30. 83 The restoration follows Opet I, 112,13. 84 Opet I, 112,13 and III, 59 (13), and Otto, CdÉ 37, 252–256. See also Zivie-Coche, in CENiM 3, 170, 177, and 195, with n. 150, and the translations by Hornung, Der Eine, 174 and Mendel, Inschriften, 66. The Book of the Dead section and the part from the Opet-temple have also been compared and studied by Jørgensen, in CRE 2010, 75–76 and Klotz, City of Amun, 199. 85 In general on the story of the Shipwrecked Sailor, see Burkard/Thissen, Einführung I, 158–166 and the literature references provided there. 86 P. St.Petersburg 1115, 153–154 (Blackman, MES, 46). See the translation by Parkinson, Sinuhe, 96 and Gardiner, EG, 142 (§188). 87 Derchain-Urtel, SAK 1, 103. For the comparison of both texts, see Lanczkowski, Zeitschrift für Religionsund Geistesgeschichte 5, 228–229; Derchain-Urtel, SAK 1, 83–84, 90, 102–104; Baines, JEA 76, 63, 66–67; Parkinson, Sinuhe, 100, n. 23, and Stadler, Weiser und Wesir, 371–372. 88 In general on the Book of the Two Ways, see Backes, Zweiwegebuch. 89 CT VII, 467e–468b. See the translations and comments by Backes, Zweiwegebuch, 121 and 426–428; Faulkner, AECT III, 168; Otto, in Gs Otto, 11–12; Hornung, Der Eine, 173; Assmann, Totenliteratur, 362 and 850, and Jørgensen, in CRE 2010, 76. For the grammatical form Hms.k#=j and its translation, see Schenkel, GM 165, 95. In detail on Coffin Text Spell 1130, see Otto, in Gs Otto, 1–18 and Kootz, Staat, 51–63. For the comparison of Book of the Dead Spell 175 and Coffin Text Spell 1130 in general, see Otto, in Gs Otto, 5; Hornung, Der Eine, 173–174; Baines, JEA 76, 63, with n. 43, and Hornung, Totenbuch, 517. For a detailed study on the connection of our section from Book of the Dead Spell 175 with the similar notions briefly listed in this commentary, see ElSebaie, Destiny, 27–45.

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16.3 Book of the Dead Spell 175

569

Atum and Osiris will survive transforming themselves into the primordial form of serpents,90 ‘die im Uroboros als weltumringelndes, regenerierendes Nichtsein gesehen wird’, and in the end the state before creation is reconstituted.91 35,2–3

The parallels read: jw rdj.n=j HQ#=f sp#.t-jgr.t s#=f Or m jwow=j Hr ns.t=j jmj-wtj jw-nsrsr ‘I have caused that he rules the desert of silence, (while) his son Horus is my heir upon my throne in the midst of the Island of Fire.’92 35,3–4

A great deal of P.BM is lost. Some of the parallels read: jw rdj.n=j s.t=f m wj# n HH.w jw rdj.n=j h#b=f wr.w r=f ‘I have placed his seat in the bark of millions. I have caused that he sends out the great ones against him (= Seth).’93 For the combination jrj s.t=f, as preserved in P.BM, relating to gods, see Meeks, Mythes, 46 (22). The second part of this passage is only preserved in some of the versions, but […].w r=f still visible in P.BM suggests that our text had the addition jw rdj.n=j h#b=f wr.w r=f as well. 35,5

The parallels suggest the following restoration: mr.t=f Hr tp-t# ‘and his underlings are on earth.’94 The beginning of the next sentence is lost in P.BM, but it probably followed the other late versions with: r w#j bjk mn Hr srX=f … ‘so that the falcon will come95 to abide on his façade …’96 An epithet mn Hr srX=f ‘the one who abides on his façade’ is also attested for Horus Behedety in the temple of Edfu.97 35,6–7

Again, the beginning of the sentence is lost in P.BM. The parallels deviate from one another, so that a certain restoration for our text is not possible. Nevertheless, the version of P.M might give an impression of the original content: jw # nn rdj.n=j h#b b# n ctS r jmn.t … ‘Indeed98, I have not allowed that the ba of Seth be sent out to the West …’99 P.T and P.Cr1 also have the suffix =j, clearly indicating that Re speaks in this passage as in P.M. The parallels, on the other hand, read nn gr h#b b# n ctS … ‘The ba of Seth has not been sent …’100

90 See also Smith, BM 10507, 113. 91 Hornung, Der Eine, 174. See also Bickel, in Fs Hornung, 53, with n. 37. 92 Version of P.M; see the synopsis by Wüthrich, in Herausgehen am Tage, 190–191, also for the variants. See further the remarks under 34,32. The passage is also translated by Assmann, Liturgische Lieder, 242. 93 Compare the versions of P.M and P.Cr1. See the synopsis by Wüthrich, in Herausgehen am Tage, 192 also for the variants in the parallels. For Horus sending out the great ones, see the remarks under 34,31–32. 94 See the synopsis by Wüthrich, in Herausgehen am Tage, 193. For this section, compare also col. 36,10 and the remarks under 35,9. 95 See Wb I, 246.5–9 and Wilson, Lexikon, 191 for this meaning of w#j. 96 Compare the versions in Wüthrich, in Herausgehen am Tage, 193. 97 Edfu I, 381,16. See LGG III, 283b and Alliot, Culte d’Horus, 340–341. For a similar attestation (bjk o# Hr srX), see Edfu VI, 303,15 and the remarks in Ghattas, Schutz des Leibes, 42 with n. 1, also mentioning our passage. 98 For this translation of the particle #, see Gardiner, EG, 184 (§245). 99 See also Wüthrich, in Herausgehen am Tage, 194 for the parallels. For a similar case, where the sun god does not give permission to Seth, see the Book of Protecting the Neshmet-bark, P. BM 10252, col. 22,28– 30. 100 Hornung, Totenbuch, 367 formulates a question: ‘Aber wird denn auch der Ba des Seth nicht zum Westen geschickt, …’ and refers to it as a speech of Osiris.

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570

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

35,7–8

Bommas suggests the following restoration of the beginning of the sentence: [Xsf Ro n Wsjr jw rdj.n=j s#w b#=f m] wj# n Hh.w … ‘[Re entgegnet Osiris: Ich habe dafür gesorgt, dass sein Ba eingesperrt ist in] der Barke der Millionen …’101 However, I would also prefer a translation ‘I have caused that his ba is warded off102 from the bark of millions.’ This section evidently reverses Seth’s role in the bark of the sun god, where, although he is normally acting positively as helper of the sun god against Apopis, his ba is warded off from in our text, so that Seth will not be able to approach and kill Osiris a second time.103 Of course, since our text was used in the cult of Osiris und thus directed against Seth, reference to his positive nature cannot be made.104 A passage in the Revelations of the Mysteries of the Four Balls conveys the same impression: jw=k Sno.tw m wj# n Ro Xsf-Tw psD.t o#.t Hr jrj.n=k ‘You (= Seth) have been driven away from the bark of Re, while the great Ennead opposed you on account of what you have done.’105 35,8

With the exclamation j ‘o’ the deceased starts addressing the god Osiris. In the funerary manuscripts, it says: j jt=j Wsjr jrj=k n=j jrj n=k jt=k Ro ‘O my father Osiris, may you do for me what your father Re did for you.’106 Since our version is a temple manuscript and was not originally intended for funerary use, it substitutes the pharaoh as beneficiary for the deceased.107 The beginning of this sentence is lost in P.BM, but it probably once said: ‘O [my father108 Osiris, may you do for] your son ^pharaoh¼ …’ Wüthrich’s proposal to read Wsjr pr-o# is not correct as is clear from the traces of ink still preserved.109 As in the other versions, the speaker is neither Re nor Osiris, but whereas the speaker of the funerary parallels can be identified as the deceased, our version does not mention his/her identity, but probably it is the priest who had to recite our composition on the various religious festivities mentioned at the beginning. A passage similar to that in Book of the Dead Spell 175 is found in Coffin Text Spell 313, only with Thoth acting on behalf of Atum for Horus: jrj=k n=j nw jrj.n=k n Wsjr sm#o-Xrw=j sXr=k Xftj.w=j … jnk Or s# Wsjr … ‘May you (= Thoth on behalf of Atum) do for me what you did for Osiris, so that I may be triumphant. May you fell my enemies … I am Horus, son of Osiris …’110

101 Bommas, ZÄS 131, 101. With this restoration, he follows the version of P.M, except for the speech marker that is not attested in any of the other versions. Moreover, I am not convinced that the lacuna in P. BM 10081 is large enough to allow this addition, considering that it is not even necessary. See the synopsis by Wüthrich, in Herausgehen am Tage, 195 for this section. 102 Faulkner, CD, 208. 103 Hornung, Amduat II, 15–16 and Bommas, ZÄS 131, 101. For this positive role of Seth, see especially Smith, in Egypt in Transition, esp. 414–417. The title for this Book of the Dead Spell used in the parallels of P.BM already refers to the second death; see the remarks under 34,24 and Assmann, Totenliteratur, 850. 104 On the different perspectives concerning Seth, compare in detail Smith, in Egypt in Transition, 396–430. 105 P. MMA 35.9.21, col. 29,9 (Goyon, Imouthès, pl. 28 and Goyon, BIFAO 75, 381). See also the translation of this passage by Smith, in Egypt in Transition, 421 and Fiedler, Seth, 380. 106 Version of P.Cr1; see the synopsis by Wüthrich, in Herausgehen am Tage, 198. For the part-translations of this passage to 35,11 in the funerary manuscripts, see also Quack, CdÉ 74, 12. 107 See also Schott, MDAIK 14, 185. 108 Schott, MDAIK 14, 185 restores ‘O [mein Vater Osiris, …]’. Compare also below in col. 35,10: ^pr-o#¼ s#=k jt=j Ro. 109 Wüthrich, in Herausgehen am Tage, 198 and 204 (71.). Our version, the temple manuscript, obviously refers to the living pharaoh and not to the dead, as would be the case with Wüthrich’s reading. 110 CT IV, 91b–e. See the translations by Faulkner, JEA 58, 93; Altenmüller, in Fs Fecht, 5-6, and Buchberger, Transformation, 477; partly included by Goebs, Crowns, 67–68.

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16.3 Book of the Dead Spell 175

571

35,8–9

The parallels have w#H=j or else insert the name of the deceased.111 For the following lacuna, P.M reads ssnb jwow=f ‘May his heir be kept healthy’ and P.Cr1 smn jwow=f ‘His heir was made firm’, so that either ssnb=k or smn=k was probably originally written in P.BM.112 Most of the remaining parallels replace =f with =j.113 35,9

Again most of the parallels write =j in place of =f, and have mr.t pw tp-t# ‘They are the underlings on earth’ instead of mrj n ^pr-o#¼.114 35,10

I am following Schott’s suggestion by reading nQm.t, whereas Hornung, Assmann, and Allen read nQwo.t ‘sycamore figs’.115 Gardiner also seems to have had problems with the meaning of these sentences, when reading ‘fruits’, wherefore he suggested interpreting nQwo.t as ‘claws’ and translated ‘let my enemies be placed in the claws of Serḳet in their fetters(?)’, but due to the parallels mentioned in the preceding footnote, nQm.t seems the most likely option to me.116 The expression m nQm.t o#.t is further attested in the Great Decree, as a condition of the nTr.w and nTr.wt, who are ‘in great affliction’ because of Osiris.117 Later on in our version, it says about Seth that he is ‘in great affliction’.118 While P.BM and P.Cr1 (both Late Period) refer to Seth when writing Q#s=f, the earlier parallels include all enemies by using the plural Hr Q#s=sn ‘binding them’.119 The name of the goddess Selket is clear from the remaining traces of ink and the parallels.120 In the Revelations of the Mysteries of the Four Balls, it says congruously: Q#s=Tn mj Q#s crQ.t ‘May your binding be like the binding of Selket.’121 In Coffin Text Spell 313, Thoth speaks to Osiris: jw gr.t rdj.n=j Xftj.w=k xr Q#s.w crQ.t xr jnT.wt=f ‘I have placed your enemies beneath the bonds of Selket and beneath his fetters.’122

111 112 113 114 115

116 117 118 119 120 121 122

See the synopsis by Wüthrich, in Herausgehen am Tage, 199. Schott, MDAIK 14, 185 restores ‘erhalte gesund’. See Wüthrich, in Herausgehen am Tage, 200. Wüthrich, in Herausgehen am Tage, 200. According to Schott, MDAIK 14, 185 mrj n ^pr-o#¼ is ‘verderbt aus „und seine Angehörigen (mr.w.f) auf Erden“’. Schott, MDAIK 14, 185; Hornung, Totenbuch, 368; Assmann, Totenliteratur, 533, and Allen, BD, 184. The reading nQwo.t is also included in LGG VI, 438c, and Wb II, 343.12 refers nQwo.t to this Book of the Dead passage. See further Keimer, BIFAO 28, 66–68. Probably the red colour of this fruit led to its usage in some of the variants. But compare the versions of P.T and P.Cr1, where nQm.t is clearly written; see the synopsis by Wüthrich, in Herausgehen am Tage, 201. Gardiner, PSBA 39, 42. See P. MMA 35.9.21, col. 8,6 (Goyon, Imouthès, pl. VII). See also Kucharek, Klagelieder, 289 and the commentary on p. 376 including our passage and Smith, Traversing Eternity, 84. See col. 35,21. Wüthrich, in Herausgehen am Tage, 201. Compare the synopsis by Wüthrich, in Herausgehen am Tage, 201. P. MMA 35.9.21, col. 27,15–16 (Goyon, Imouthès, pl. XXVI and Goyon, BIFAO 75, 373). See the edition of this text by Fiedler, Seth, 375 and the translation by Manassa, Late Egyptian Underworld, 303, n. 110. CT IV, 90g. The suffix =f possibly refers back to the previously mentioned god Ha. See also the translations by Altenmüller, in Fs Fecht, 5 with the commentary on p. 11 and Manassa, Late Egyptian Underworld, 303, n. 108. Faulkner, JEA 58, 93 and Buchberger, Transformation, 475 translate differently ‘… your foes in bonds and the Scorpion in fetters’ and ‘… deine Feinde in Banden gelegt (und) Selkis in seine (?) Fesseln’ respectively, which does not make much sense in my opinion. Altenmüller, Synkretismus, 194 translates ‘Selkis in Fesseln’ and interprets it as ‘Erinnerung an die Gefährlichkeit der Selkis’. However, I think that the above shown as well as the further cited examples clearly demonstrate the connection of the

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572

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

The goddess can also be found in the underworld books of the New Kingdom in her binding function, though not against Seth, but against the enemy of the sun god, Apopis. Thus, it says in the eleventh hour of the Book of Gates: crQ.t wdj Q#s.w=f ‘Selket is the one who applies his bonds.’123 In the seventh hour of the Amduat, srQ.t Htj.t ‘the one who makes inhale the throat’ wdj.Xr (srQ.t Htj.t) spHw m tp ‘places a lasso around the head (of Apopis)’.124 The so-called Socle Behague provides an epithet of Selket which associates her with binding as well: H#.t=f m crQ.t wr.t nb(.t) Q#s Hk# ‘His forepart is (that of) Selket, the great one, the mistress of the magical binding.’125 Another instance of this important function of the scorpion-goddess is attested in the corpus of the Book of the Dead. There again, Apopis is the one being fettered and not Seth: wdj Q#s=k jn Odd.t ‘Your bonds are affixed by Hededet.’126 In the following, the parallels again have jnk s#=k … ‘I am your son …’ or the name of the deceased. 35,11

Some of the parallels just write jw Or mn … as the equivalent of r w#j.n bjk …127

35,11–12

The versions of P.T and P.L are quite close to P.BM, and whereas the other parallels end after jm#X, these two versions continue as well.128 The parallels read in this section: dj=k jw.t oHow=j pwy n sbj.t r jm#X ‘May you cause this my lifetime of attaining worthiness to conclude (successfully).’129 35,12–13

Besides P.BM, this passage of Book of the Dead Spell 175 is preserved just once more, in P.T, but there the reading is a bit different: nDm.wj jb jw jrj.n=k wn=sn tp t# ‘O how pleasant is the heart. You have acted so that they are on earth.’130

35,13–19

The passage from Dd-mdw Hr twt … until … Hbs-tp(?) is only attested in P.BM. Wüthrich offers a hieroglyphic transcription of this part as well as a translation, but it is very inaccurate and incomplete.131 A hieroglyphic transcription from Dd-mdw … to … X.wt-nTr is provided by Schott, but he was also mislead by the fragmentary passage at the end of line 13, where he transcribed smor instead of snDm.132

123 124 125 126

127 128 129 130 131 132

word Q#s with the goddess Selket. Hornung, Pfortenbuch I, 358 and II, 248. See also Manassa, Late Egyptian Underworld, 303, n. 109. Hornung, Amduat I, 125 and II, 132. Klasens, OMRO 33, 41 (h 9–10) with the translation on p. 60. See also his commentary on p. 104. Book of the Dead Spell 39; see Borghouts, Book of the Dead [39], 86 (12) and the translation on p. 13. For Selket’s role in the defeat of Apopis and further textual examples, see Manassa, Late Egyptian Underworld, 303–304 and 420, with n. 61. Further examples concerning the magical aspects of Selket are listed by Gardiner, PSBA 39, 42 and Hornung, Amduat II, 133 (516). Compare the synopsis, Wüthrich, in Herausgehen am Tage, 202. The translation of Book of the Dead Spell 175 by Faulkner, BD, 175 stops here. See the synopsis by Wüthrich, in Herausgehen am Tage, 203 and the translations by Allen, BD, 184; Hornung, Totenbuch, 368, and Assmann, Totenliteratur, 533. For the BM-version, see also Schott, MDAIK 14, 185. See Wüthrich, in Herausgehen am Tage, 206 and the translation by Backes in TLA: http://aaew.bbaw.de/tla/ servlet/GetCtxt?u=gast&f=0&l=0&tc=22735&db=0&ws=591&mv=4 (last accessed on 5.12.2013). Wüthrich, in Herausgehen am Tage, 206–207. Schott, Bücher, 19 (36b).

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16.3 Book of the Dead Spell 175

573

35,13–15

Compare a passage in the Contendings of Horus and Seth, in which it says about Osiris: wnm=f m nwb Hr THn.t nb Dsr ‘He eats of gold and all splendid faience.’133 Furthermore, see the similar description of a figure of Horus in col. 36,13–15 and of a statue of Thoth in P. Leiden I 347, col. 2,8–10: Dd-mdw Hr twt n EHwtj jrj.w m THn(.t) wrH m ontj.w wdn n=f t HnQ.t t-HD snTr Hr X.t ‘Words to be spoken over a figure of Thoth, made out of faience, anointed with myrrh, and to whom bread, beer, white bread, and incense are offered on the fire.’134 Compare a passage of the Book of Glorifying the Akh in P. Sękowski: Dd-mdw Hr … twt n Wsjr Hms Hr ns.t ‘Words to be spoken over … an image of Osiris sitting on throne.’135 35,16

The reading #m Hr snf n k# dSr—contrary to Wüthrich’s suggestion #m.tw snf n rnn ‘mélangée avec du sang de bœuf d’élevage’136—is clear in my opinion and the snf n k# dSr occurs later in our text, in col. 36,19. The blood of red bulls is possibly also mentioned in Coffin Text Spell 556: Smj.n jt=j Wsjr j.jn Or snf(?) n k#.w dSr.w ‘“My father Osiris has gone”, says Horus the blood(?) of the red bulls.’137 For the use of a cord of black fibre here, see Excursus I, p. 184. 35,16–17

The use of fishes as ingredients in the production of figurines of enemies is by no means a coincidence, as the text Festivals of the Destruction of Enemies has pointed out in particular. Fishes were thought of as being the incarnations of foes and so the execration formula of the Festivals of the Destruction of Enemies requests that complete fishes should be offered and consigned to the flame.138 The fact that a fish had eaten the phallus of Osiris, after Seth had thrown his body into the Nile, further highlights the impure and evil character of some fishes.139 A spell from the Coffin Texts, which is intended to give the deceased power over his enemies, contains the first mention of a waxen figure, and also refers to a part of a fish: Ddmdw Hr twt n Xftj jrj m mnH sS rn n Xftj pf Hr Sno=f m Xnw n wHo dy m-m t# m s.t Wsjr ‘Words to be spoken over a figure of the enemy, made of wax and with the name of that enemy inscribed on its breast with the fin of a synodontis fish. To be put in the ground under the seat of Osiris!’140 35,18

The beginning of the line is very damaged and the traces of ink indistinct, so that the reading jdmj cannot be completely sure, but it is based on the last group of signs, , which

133 P. Chester Beatty I, col. 14,8–9 (Gardiner, Chester Beatty, pl. XIVA and XIV and Gardiner, LES, 56). See the translations by Gardiner, Chester Beatty, 24 and Broze, Horus et Seth, 107–108. For further references and literature for the association of Osiris with the colour green and with faience, see Ritner, Mechanics, 150, n. 678 and Smith, Harkness, 210 (b) (reference courtesy Mark Smith). 134 Leemans, Papyrus hiératiques, pl. CXLI. 135 See Wagner, in Liturgical Texts, 180 and Herbin, SAK 32, 181, 198, and 203. 136 Wüthrich, in Herausgehen am Tage, 207. 137 CT VI, 157e–f. See also the translation by Faulkner, AECT II, 166 and Willems, in Social Aspects, 322. In general on the red bull and its blood, see the remarks in Excursus I, p. 184–186. 138 See the comments under 33,30–31 of that text for more information on this. 139 See Plutarch, On Isis and Osiris, 358B (Griffiths, Iside et Osiride, 144–145) for this episode. 140 Coffin Text Spell 37 (CT I, 156h–157d). For more information on this text, see the remarks in Excursus I, p. 183 and the chapter of the Festivals of the Destruction of Enemies, 34,1.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

was commonly used in this word.141 The reading is further supported by two passages from P. Brooklyn 47.218.50 whose twenty columns provide two rituals describing the morning washing of the king, his presentation of offerings, and the adoration of Horus with the affirmation of the royal heritage.142 The relevant parts also refer to the placing of jdmj at the throat of the pharaoh: [Ts] p# wD# n s.t wr.t r XX n nsw.t jn wrHw HD.t 30 dSr.t 30 twt n PtH jmj-wtj=sn sS m ry.t n.t sS Hr sSd n jdmj rdj.t r XX n nsw.t Hno Ts.t 60 ‘[Fastening] of the amulet of the “great seat” to the throat of the king by the anointer (priest): 30 white crowns, 30 red crowns, (with) an image of Ptah between them, drawn with ink of the scribe on a bandage of dark red linen, placed at the throat of the king together with 60 knots’143; and jsk xrjHb Hrj-tp wD#.w r XX n ssf jdmj sd jm=f ‘Now, the chief lector priest (places) amulets at (his) throat with ssf-garment of dark red linen, therewith he is clothed.’144 In the so-called Book of mk.t-How, jdmj is placed at the throat of the pharaoh, there by the god Thoth: o#.t n.t jdmj Ts.tw r bon.t=k mk=k mk nTrw ‘The linen/cloth of jdmj is tied to your throat. Your protection is the protection of the gods’145; and … rdj=f n=k o#.t n.t jdmj r XX=k … ‘… He (= Thoth) gives you a linen/cloth of jdmj for your throat …’146 Besides the role of jdmj in royal festivals, as illustrated by our text and the other examples just mentioned, it was important in the mummification and was used as mummy-wrappings for Osiris, or even identified with him.147 Moreover, it was applied to the body of the deceased to ensure the individual’s rebirth, but more precisely to the feet to confer freedom of movement.148 The festivals mentioned here are identical with those listed at the beginning of the text, except for the sixth day-festival, which was already mentioned after the title of the Festivals of the Destruction of Enemies.149 As discussed under 33,1–2, the festival of the sixth day is marked by the presentation of offerings to the deceased, in our text a figure of Osiris receives offerings; see 35,14–15.

141 142 143 144

145 146 147 148

149

See Wb I, 153 and Wilson, Lexikon, 126. See Quack, ZÄS 133, 87–88. For the publication of this papyrus, see Goyon, Confirmation. P. Brooklyn 47.218.50, col. 1,8–9 (Goyon, Confirmation, 54, pl. I and IA). P. Brooklyn 47.218.50, col. 16,21–22 (Goyon, Confirmation, 74, pl. XII and XIIA). The f in ssf is not a suffix (considering especially that it is written in front of the determinative) as interpreted by Goyon, Confirmation, 119 (310) and Feder, in TLA: http://aaew.bbaw.de/tla/servlet/GetCtxt?u=gast&f=0&l=0&tc= 21407&db=0&ws=796&mv=4 (last accessed on 06.12.2013), but the whole writing is the word ssf; see Edel, ZÄS 102, 26–27 and Sethe, Dramatische Texte, 216 (107b) on this garment. Edfu VI, 298,5. See the translations by Alliot, Culte d’Horus, 635–636; Ghattas, Schutz des Leibes, 49; Goyon, Rituel, 60, and Kurth, Edfou VI, 534. Edfu VI, 299,10–11. See further Alliot, Culte d’Horus, 638–639; Ghattas, Schutz des Leibes, 51–52, and Kurth, Edfou VI, 536. Compare also the entry of this passage in Wilson, Lexikon, 135. For o#.t, compare Wilson, Lexikon, 135–136 and Edel, ZÄS 102, 13–17. Compare Derchain, Papyrus Salt, 149–150 (19.). For the identification with Osiris, see the Dramatic Ramesseum Papyrus (P. Ramesseum B, 100; Sethe, Dramatische Texte, 216 and Taf. 10) and Rummel, SAK 34, 397. Goebs, in Royal Ideology, 59 and Smith, Harkness, 93–94 (e). Detailed studies on jdmj are offered by Goebs, in Symposium, 58–60 and Rummel, SAK 34, 398–401. See Smith, Harkness, 93–94 (e) with further literature references, and Smith, BM 10507, 93–95, referring also to the association of Nephthys with the jdmj. For the festivals, see the remarks under 34,24.

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16.3 Book of the Dead Spell 175

575

35,18–19

The following section is the instruction for the recitation of chapter C of Book of the Dead Spell 175, which is only attested in our papyrus. The parallels start with the following jw Xrw … The reading of this rubrum is very difficult, considering the damage to the papyrus and the faded ink. The group of m hrw looks as if the scribe dipped the rush into the ink, so that a big drop was on it. Hence, the first signs look very thick and washed. The reading tp is certain; the scribe wrote the sign with red ink first and then overwrote it with a black tp-sign, probably for better legibility. The traces at the beginning of this line would allow a reading for Hbs, so that the whole section presumably once read .150 Obs-tp ‘the covering of the th 151 head’ designates the 16 day of the lunar month , and is interpreted by Borchardt as a description of the lunar disc when it is waning at the top after full moon, i.e. on the 15th day.152 The phrase n hrw n Hbs-tp ‘at the day of the Hbs-tp’ is also used in the Depraved Harpist.153 Furthermore, the scribe left a short space blank after Hbs-tp(?), probably to set it a bit apart from the following as a title.154 See further on Hbs-tp under 35,30. 35,19–20

Only three versions known today include the third and final chapter of Book of the Dead Spell 175.155 Naref can be located near Herakleopolis alongside which it is often mentioned, and in which the particular form Wsjr N#rf Xntj onX.w ‘Osiris (of) Naref, foremost of the living ones’ was worshipped.156 Furthermore, the holy tree of the Herakleopolitan nome, the thorn acacia (SnD.t), can be located there.157 Conceptions related to the rule of Osiris similar to ours have been collected by Leitz.158 In general on the role of Osiris in Herakleopolis, see Díaz-Iglesias Llanos, in Tenth International Congress, 1173–1185. 35,20

P.T adds Wsjr Xow m Ro ‘Osiris has appeared as Re.’159 In the following, the parallels have a different shade of meaning. While our text clearly refers to Horus as occupying the throne of Egypt after his father’s reign, the parallels elaborate on Osiris having inherited the throne of Re.160 The other versions substitute jdb.wj ‘the two banks’ for t#.w.161

150 The same writing for the Hbs-tp-festival is found in the Ritual of Driving Away the Aggressor, P. BM 10252, col. 11,15. 151 See Smith, Liturgy, 60; Smith, JEA 86, 176; Meeks, Mythes, 78–79 and 216–218; Altmann, Kultfrevel, 95– 97, and the references cited there. 152 Borchardt, Festlegung, 23, n. 2, and 40. See also Depuydt, Calendar, 173. 153 Thissen, Harfenspieler, P. Wien KM 3877, col. 1,12. For the reading, see Smith, JEA 86, 176. 154 Wüthrich, in Herausgehen am Tage, 207 did not incorporate this rubrum in her work, without indicating any reason why. 155 These versions have already been studied by Kees, ZÄS 65, 65–83 and 1*–10*. 156 Assmann, Liturgische Lieder, 69 (32.); Kucharek, Klagelieder, 153, and Goyon, BIFAO 65, 127 (168). See in detail Díaz-Iglesias Llanos, in Congresso, 375–392, with the translation of our passage in P.L on p. 385, n. 4, but the version she cited as P. BM 10081 on p. 386, n. 44 is not correct. Compare also Díaz-Iglesias Llanos, Naref, 106–107. 157 Leitz, Geographisch-osirianische Prozessionen, 246 with further literature on N#rf. 158 Leitz, Geographisch-osirianische Prozessionen, 237, also with the translation of our passage. Compare also Díaz-Iglesias Llanos, in Tenth International Congress, 1181–1182. 159 See Wüthrich, in Herausgehen am Tage, 208 and 211. Also translated by Kees, ZÄS 65, 73; Assmann, Liturgische Lieder, 110, n. 93, and Hornung, Totenbuch, 368. 160 See further Kees, ZÄS 65, 75 (2). For similar references to Osiris appearing on the throne of Re and to Osiris as son of Re, see Žabkar, Ba, 37, n. 241. 161 See the synopsis in Wüthrich, in Herausgehen am Tage, 208 and the translations on p. 211.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

35,21

jw ctS m nQm.t o#.t H# jrj n=k Hr nb Jtm is only attested in P.BM. The second part seems to be a speech, although it is not specified by whom. For the Ennead being pleased about the coronation, see also a passage from Coffin Text Spell 313.162 35,22

After the mention of Osiris being the moon in the night together with Re who is the sunshine by day (34,35), this part highlights the effect of the solar-Osirian unity against Seth. The parallels deviate from ours, with P.L reading m##.n=f Xprw[=j(?) …] jw ctS(?) […] nb=j Jtm Xrw=fj-sw Wsjr ‘after he saw that [my] forms […] Seth(?) […] my lord Atum, so he said, Osiris’163; and P.T jw cwtj m##=f Xpr.w=j mj Xpr.w=k ‘when Suti (= Seth) sees that my forms are like your forms’164, omitting jX snD n=j ctS in front of that phrase. Compare a similar passage in Coffin Text Spell 313 incorporating the falling of the enemy on his face, an act which is referred to later in our text, col. 35,25–26: jw rn=j mj rn=f Xpr.w=j mj Xpr.w=f snD n=j Xftj=j Xr Hr Hr=f m##=f-wj Hr=j Ts m bjk Xpr.w=j mj Ro … ‘My name is like his name, my forms are like his forms, (so that) my enemy is afraid of me, falling on his face, when he sees me, my face being composed as (that of) a falcon, my forms being like (those of) Re …’165 35,23

P.T abbreviated this section jX jwt n=j rmT.w nTr.w ‘May men and gods come to me’,166 according to Kees due to the end of the line.167 The reading … rmT nb po.t nb mw.wt nb #X.w.w nb dr nTr.w … ‘… tous les gens, tous les nobles, tous les morts jusqu’aux dieux …’ by Wüthrich is not correct, whereas Dr.w probably goes back to the inaccurate transcription by Kees.168 Contrary to Kees, the listing rmT nb po.t nb rXj.t nb Hnmm.t nb Hmw.t-r# is well attested, with our version having the individual forms in their abbreviated writing.169 The same groups of people are also enumerated in P.L.170 35,24–25

Again, Coffin Text Spell 313 offers a close parallel to Book of the Dead Spell 175. The words of Atum there are: wdj.n=j snD=f Qm#.n=j SfSf.t=f ‘I have implanted fear of him

162 See the translation and commentary of the relevant section below, 35,28–32. 163 See Wüthrich, in Herausgehen am Tage, 209 and 211. For Xrw=fj-sw, see Gardiner, EG, 348 (§437) and Kees, ZÄS 65, 75–76 (5). 164 Wüthrich, in Herausgehen am Tage, 209 and 211. 165 CT IV, 91m–q. See the translations and commentaries by Faulkner, AECT I, 234–235; Altenmüller, in Fs Fecht, 6; Buchberger, Transformation, 476–477, and Goebs, Crowns, 68. The reading of Hr.wj ‘two faces’ by Altenmüller and Goebs is not convincing to me. Faulkner, JEA 58, 93, n. 9 even states ‘“two faces” is an absurdity’. I would rather prefer interpreting the first Hr-sign as the phonetic value and the second occurrence as the determinative, although this would be an unusual writing. 166 Wüthrich, in Herausgehen am Tage, 209 and 211. For jwt as the form of the subjunctive, see Allen, Middle Egyptian, 250 (§19.2) and for the particle jX in connection with the subjunctive, see Allen, Middle Egyptian, 254 (§19.6). 167 Kees, ZÄS 65, 76 (6). 168 Wüthrich, in Herausgehen am Tage, 211 (99.); Kees, ZÄS 65, 2* (6). Kees, ZÄS 65, 76 (6) noted that Schott already proposed the reading Hmw.t-r#, but he believed ‘“usw.” ist aber hier in der Mitte einer Aufzählung kaum am Platze’. 169 Compare for example Burkard, Asasif, 35 (col. x+6,x+9), Taf. 22, lower fragment and Burkard, OsirisLiturgien, 87, n. 33; P. Bremner-Rhind, col. 28,15; 32,6, 11, and 12 (Faulkner, Bremner-Rhind, 68, 87, and 88). For the abbreviated writings, see also Faulkner, JEA 23, 184–185 (28,15). 170 See Wüthrich, in Herausgehen am Tage, 209. The identity of these groups has not been satisfactorily identified so far. In general see Kootz, Staat, 155–159 with further literature references, adding Nibbi, DE 46, 39–48.

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16.3 Book of the Dead Spell 175

577

and I have created awe of him.’171 P.T differs: wn.jn Ro Hr 172 mj Dd.t=f nb.t ‘Then, Re like everything that he has said.’173 A further similar notion is found in Book of the Dead Spell 78: jX dj=k snD=j Qm#=k SfSf.t=j snD n=j nTr.w dw#.t … jmj tk{m}-wj jrj nkn=j ‘O may you cause fear of me and create awe of me, that the gods of the netherworld may fear me … let not the one who made my injury approach me.’174 35,25–26

This degrading prostration of Seth has to be interpreted as a subjugation in front of Re.175 Kees very nicely explains the bowing of the head of Seth as ‘eine besondere Bosheit: das Sethtier hatte eine lange rüsselartige Nase!’176 For a similar fate of the enemy, see a passage in Coffin Text Spell 313 cited above under 35,22. 35,26–27

P.L differs partly by writing … snf prj m [Ow.t-]nn-nsw.t ‘… the blood that came forth in [Hera]kleopolis’ instead of … snf h#y m Sr.t=f and omitting Xpr Xbs-t# m Ow.t-nnnsw.t, which is shortened to Xpr Xbs-t# pw ‘this is how the “hacking up of the earth” came into existence’ in P.T.177 The ‘hacking up of the earth’ is one of the most important festivals of Herakleopolis. It was part of the mysteries of Osiris during the month of Khoiak and is in connection with Osiris chiefly concerned with his justification.178 An association of the blood of Osiris’ enemies with the hacking up of the earth is also established in Book of the Dead Spell 18: j EHwtj sm#o-Xrw Wsjr r Xftj.w=f … m D#D#.t o#.t jmj.t Xbs-t# o# m Edw grH pwy n Xbs t# m snf=sn n sm#o-Xrw Wsjr r Xftj.w=f ‘O Thoth, who justifies Osiris against his enemies … in the great council that is at the great hacking up of the earth in Busiris on this night of hacking up the earth with their (= the confederates of Seth as goats) blood, and of justifying Osiris against his enemies.’179 Furthermore, von Lieven refers to a text in the temple of Hibis, where the slaying of bulls and donkeys is explicitly mentioned in connection with the festival of the hacking up of the earth.180 According to Hornung ‘wird der alte

171 CT IV, 88i. See the translations by Faulkner, JEA 58, 92; Altenmüller, in Fs Fecht, 3–4; Buchberger, Transformation, 474–475; Goebs, Crowns, 65. The parallels of P. BM 10081—P.T and P.L—have also SfSf.t like the Coffin Text passage. See the synopsis by Wüthrich, in Herausgehen am Tage, 210. 172 Only the verb seems to have been omitted. The emendation made by Kees, ZÄS 65, 76 (8) does not seem to be necessary to me. 173 Wüthrich, in Herausgehen am Tage, 212–213. 174 Lüscher, Tbt 2, 36–41 (version of pL2 Nww). See the translation by Ockinga, in Fs Kitchen, 352 with further literature to this Book of the Dead Spell in n. 43. 175 See Kucharek, Klagelieder, 274 with a translation of our section and p. 273–274 for further passages referring to enemies falling down on their faces. 176 Kees, Götterglaube, 320, n. 1. 177 Wüthrich, in Herausgehen am Tage, 212–213. 178 Kucharek, Klagelieder, 319; Sternberg-el Hotabi, in Fs Winter, 242–243; Chassinat, Khoiak, 231–232; Hornung, Tod und Jenseits, 372–377, and Assmann, Totenliturgien I, 93 with further literature in n. 55. Further literature on the Xbs-t#-festival is provided by Herbin, Parcourir, 113, n. 27. Compare also the remarks by Leitz, Geographisch-osirianische Prozessionen, 245 and Díaz-Iglesias Llanos, in Tenth International Congress, 1175–1176 and 1181–1182 for the Xbs-t# and the justification of Osiris. See also Végh, in Ancient Egyptian Literature, 542–546. 179 Lapp, Nu, pl. 10, Spell 18, 24–26. Compare also Assmann, Totenliturgien I, 92–93; Assmann, Tod und Jenseits, 375, and Végh, in Ancient Egyptian Literature, 542–546. For the donkey as a symbol of evil and Seth, see the references under 34,31 and Dieleman, Priests, 132 with the literature references cited in n. 77. 180 Davies, Hibis III, pl. 23, south wall, col. 16. See von Lieven, RdÉ 61, 98, with n. 37.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

Fruchtbarkeitsritus des Erdhackens umgedeutet zur Düngung der Erde mit dem Blut der Feinde des Osiris’.181 The creation of a sea (see 35,33–34) as a result of the hacking up of the earth is already given in the Coffin Texts: Xbs t# oH#.n rH.wj Sdj.n rd.wj=sn Sdj.t nTr m Jwnw ‘The earth was hacked up, after the two rivals (= Horus and Seth) had fought, and their feet had carved the divine pool in Heliopolis.’182 According to Kucharek, both aspects—the hacking up of the earth and the pool—are connected with the motif of the transfer of rule/authority.183 35,28–29

The addition of m hrw tpj rdj.n=f-sw m tp=f is only attested in P.BM.

35,30

The parallels add m pr=f ‘in his house’ behind Hms, which seems to have been omitted by mistake in P.BM and not deliberately.184 A god is said to Hms m pr=f in another text, which is likewise linked to the Hbs-tp-festival presumably mentioned in col. 35,19 of our text. It is the Delta Manual: jr Hbs[-tp ...] m Jwnw Hr sw 3 n psDntj ctS jTj.n=f jr.t-Or Hm[s] Or m pr=f Spt jkb.n=f Hr jr.tj=fj nDs pH.tj=f oHo.n jTj.n-sw #s.t dj.n-sw m-xnw n mw.t=s Nw.t k#p=s o.wj=s Hr=f Hms sm m pr=f nn prj=f r H# Hr=s ‘With respect to the Hbs[-tp ...] in Heliopolis on the third day of the psDntj-festival, Seth took the eye of Horus and Horus sat down in his house, being angry. He mourned on account of his eyes. His strength decreased. Then Isis took him and placed him inside her mother Nut and she spread her arms over him. The Sem-priest was sitting in his house, without going forth on account of it.’185 There is probably a connection between the Hbs-tp-festival and the god, in our case Osiris on account of the swelling caused by the Atef-crown, and in the Delta Manual and the Book of Nut Horus, also referred to as the Sem-priest, because of his eyes, both sitting in their houses. 35,31

The parallels read D#D#=f (w#.w r) Sf.w … ‘His head (came to be) was swollen …’ instead of tp=f wdn …186 35,31–32

P.T deviates from the two other versions: wn.jn Ro Hr w#.t n sn pn n ry.t jrtj.w pn ‘Then, Re was on the way, because of this blood, because of the pus of this corruption.’187

35,28–32

For this mythological episode, compare a passage from P. BM EA 10288, B,4–5, another papyrus of Pawerem: […].tw n=f #tf o# rdj m tp=f […] js Hm=f m Nor.t Sfj.w Hr=f jm [Xpr

181 Hornung, Nacht, 111. See also Beinlich, ZÄS 122, 14, with n. 145 on p. 15. 182 Coffin Text Spell 7 (CT I, 19c–20a); see the translations by Faulkner, AECT I, 3; Assmann, Tod und Jenseits, 374; Assmann, Totenliturgien I, 87, and Kucharek, Klagelieder, 126. Compare the remarks for this Coffin Text Spell by Assmann, Totenliturgien I, 93. The hacking up of the earth is also mentioned twice in the Great Ceremonies of Geb, col. 30,4 and 34,7; see the related commentary. 183 Kucharek, Klagelieder, 126. 184 See the synopsis in Wüthrich, in Herausgehen am Tage, 214. 185 P. Brooklyn 47.218.84, col. 6,2–4. See the commentary on this text in the chapter about the Festivals of the Destruction of Enemies, 33,7. A discussion of the passage in the Delta Manual and the parallel in the Book of Nut is also offered by Altmann, Kultfrevel, 96–97 and Leitz, Enchoria 31, 15–16, both paying special attention to the question which day of the month is designated by Hbs-tp. For the Hbs-tp-festival, see above under 35,18–19. 186 Wüthrich, in Herausgehen am Tage, 214 and 216. 187 I am following the suggestion by Kees, ZÄS 65, 77 in reading jrtj.w ‘Erscheinung an eiternden Geschwüren’. See the synopsis by Wüthrich, in Herausgehen am Tage, 215.

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16.3 Book of the Dead Spell 175

579

rn=f n Orj]-Sf.w Dd n=f […] m-o nn #tf o# rdj.n=k n=j … ‘the great Atef-crown was [brought] to him and placed on his head […] His majesty was in Naret and his face was swollen there. [And his name of Heri]shef [came into being. His majesty] said to him: [“My face is swollen] because of this, the great Atef-crown, which you gave to me” …’188 An allusion to this scene of Osiris suffering in his head is probably found in Coffin Text Spell 164: jj.n=j … srwX=j nTr o# m mn.t n=f mHr ‘I have come … that I may heal the great god of what he has sorely suffered’, with the following text specifying that it is his head, arm, and leg he suffers from.189 Coffin Text Spell 313 also offers a related narration: jw [m] Htp s#=j Or j(n) Wsjr jX m#n=k-wj m #tf.w=j o#(.w) rdj.n n=j Ro s[mn.n n]=j Jtm psD.tj Htp.tj Hr=s ‘“Come [in] peace, my son Horus!”, so says Osiris: “May you see me with my great Atef-crowns, which Re has given to me, which Atum has [made firm for] me, and about which the two Enneads are pleased.”’190 As is highlighted in this section of Book of the Dead Spell 175 and as Goebs has already pointed out, the #tf-crown, handed over to Osiris by Re, is ‘the symbol of Osiris’ legitimate rule’.191 35,33–34

For the creation of the lake in Herakleopolis compare the passage in Coffin Text Spell 7 cited above under 35,26–27. P.T adds a passage, that is partly also attested in P.L, after … m : wnn r=f Wsjr Hr Dd n Ro snb.wj Sw.wj Hr=j sTs.wj-wj r wD.w=k n Hr=j Hr xkr.w ‘So Osiris said to Re: “How healthy and how free is my head. How elevated am I due to what you have commanded for my face concerning the adornment.”’192 35,35

P.L reads mn.tw Hr=k Ts.tw H#.t=k ‘May it be firm, your face, and your forepart raised.’193

35,36

P.T is the only version completely preserved, reading: mj gr.t rn nfr prj n=k m r#=j ‘Behold, the beautiful name that came forth for you from my mouth.’194 35,37

Again, P.T is the only version that is completely preserved in this section, reading: Xpr rn pw n Hrj-S=f ‘This is how the name of Herishef came into existence.’195

188 Caminos, JEA 58, 217–218, pl. XXXVII and XLI. For the translation and the restorations, see Caminos, JEA 58, 217–218. For the origin of Herishef, see 35,37. 189 CT III, 3c–d. See the translations by Faulkner, AECT I, 142 and Willems, Heqata, 357, also comparing this Coffin Text Spell section with that in Book of the Dead Spell 175. 190 CT IV, 87b–e. See the translations and commentaries by Faulkner, AECT I, 233; Faulkner, JEA 58, 92; Altenmüller, in Fs Fecht, 2–3 and 8–9; Buchberger, Transformation, 472–473, and Goebs, Crowns, 62. For the Ennead being pleased about the coronation, see also the nearly identical expression in col. 35,21 of our text. 191 Goebs, Crowns, 64, see further p. 113 and 298. In general on the #tf-crown, see Collier, Crowns, 37–53 and 67–68 and Leitz, Geographisch-osirianische Prozessionen, 241–243 with particular reference to Osiris and Herishef. Compare also Díaz-Iglesias Llanos, in Tenth International Congress, 1178–1179. 192 See Wüthrich, in Herausgehen am Tage, 217–218. Compare also the translation by Kees, ZÄS 65, 73 and the commentary on p. 78 (25–26). For the grammatical form of sTs.wj-wj, see Peust, SAK 35, 237–240, with reference to our passage on p. 238. 193 Wüthrich, in Herausgehen am Tage, 217 and 219 (125.). 194 Wüthrich, in Herausgehen am Tage, 217–218. 195 Wüthrich, in Herausgehen am Tage, 218.

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580

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

36,1–2

While the speech of Re stops after r HH sn n HH.wj sn in the parallel versions, our text seems to include this sentence in the speech of the sun god, although this might just be the result of confusion by the scribe. The suffix =k after #tf, however, is sure. Nevertheless, the sense is the same, namely Herishef wears the Atef-crown of Osiris.196 P.L seems to be closer to P.BM, so that the lacuna in the latter was probably similar: HH.w Hfn.w Dbo.w X#.w t HnQ.t k#.w #pd.w X.t nb.t nfr.t wob.t ‘millions, hundred thousands, ten thousands, and thousands of bread, beer, cattle, fowl, and every good and pure thing’.197 36,2

Kees already noted the rather bad preservation of the text in this section. The only complete version is offered by P.T, but the primary content does not seem to be reproduced there: … wr.t r mw k#=f k#=f Xft-Hr=f ‘… more than the semen of his ka. His ka is in front of him.’198 The preserved parts of P.L probably read: wr n{n}HH mw Hr jtrw r jp[…] ‘The eternity(?) of water on the river is more than can be counted(?) […].’199 36,3

A reliable reconstruction of P.BM does not seem to be possible, since P.L and P.T differ, with the former reading: […] HH.w mn m-b#H=f tX.w m X#.w Hr sjor(.t) n=f Htp.w=f m nfr.t nb(.t) ‘[…] millions that remain in his presence, drunken ones by thousands present to him his offerings as every good (thing)’200; and the latter: k# n nDmmy.t Hr sjor n Htp.w nb.t ‘The ka/spirit of sexual pleasure/potency presents to all offerings.’201 Although the parallels cited above seem to have a writing of ka, our version seems to refer to the word k#.w ‘provisions’.202 36,4

The only version completely preserved in this section is P.T, reading: wn.jn Ro Hr Dd n=f nfr.wj nn jrj.n=j n=k nj jrj.tw n=j m-mjt.t jrj ‘Then, Re said to him: “How beautiful is this that I have done for you. The like thereof has not been done for me.”’203 36,5–6

P.T can be consulted for a probable reconstruction of P.BM; it reads: jrj.n=j-st m Hw tp(j) pw r#=j nfr.wj nsw.t Hw m r#=f Dd.jn Ro m.k nfr.w prj n=k m r#=j Xpr p#w.t=k ‘“I have made it with this first utterance of my mouth. O how beautiful is the king who pro-

196 The episode of Book of the Dead Spell 175 and especially the syncretistic union of Re, Osiris, and Herishef is also discussed by Altenmüller, GM 2, 9–14. A short summary is provided by Leitz, Geographisch-osirianische Prozessionen, 238. 197 Wüthrich, in Herausgehen am Tage, 219 and 221. 198 Compare the translations by Hornung, Totenbuch, 370; Barguet, Livre des morts, 262, and Kees, ZÄS 65, 74. 199 See the similar translation by Allen, BD, 185 and Kees, ZÄS 65, 79 (35). 200 See the translation by Allen, BD, 185 and Kees, ZÄS 65, 80 (37). 201 See the synopsis by Wüthrich, in Herausgehen am Tage, 219 and the translations and commentaries by Kees, ZÄS 65, 74 and 79–80; Hornung, Totenbuch, 370; Barguet, Livre des morts, 262, and Wüthrich, in Herausgehen am Tage, 221. 202 The exact same writing as in P.BM is listed in Wb V, 91. For wDb as the reversion of offerings, see Wilson, Lexikon, 290. Kees, ZÄS 65, 80 (36) translates for P.BM ‘Seine Speisezuwender zu Millionen bleiben vor ihm’ and Wüthrich, in Herausgehen am Tage, 221 (133.) ‘Ses kas reviennent par millions se tenant devant [lui]’. 203 Wüthrich, in Herausgehen am Tage, 220–221.

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16.3 Book of the Dead Spell 175

581

claims with his mouth.” Then, Re said: “Behold, the beautiful (things) that came forth for you from my mouth. Your primaeval time came into existence.”’204 36,7–8

A likely restoration for P.BM according to P.T might be: Xpr rn pw n Nn-nsw.t ‘This is how the name of Herakleopolis came into existence.’205 36,8

The only completely preserved manuscript in this section is P.T, reading: wnn Or m s.t=j msj.n #s.t nTr.t ‘Horus is on my seat, whom Isis, the divine, bore.’206 36,9

P.L substitutes Wsjr NN m#o-Xrw for the pharaoh.207

36,9–10

A definite restoration of P.BM seems impossible, since the last preserved signs of this sentence already differ from the parallels. P.T, as the only completely preserved version, reads: w#H=T mj w#H=f rnp.wt=T mj rnp.wt=f rnp.wt=f mj rnp.wt=j tp t# n HH n HH.wj ‘May your enduring be like his enduring. May your years be like his years. His years are like my years on earth for millions of millions.’208 Reference is made to Osiris and the pharaoh with the suffixes =k and =f in P.BM. The funerary versions substitute the deceased for the pharaoh. 36,11–13

This section is only attested in P.BM, so that the lacunae cannot be filled by means of the parallels. A reading sbj n sD.t seems very likely to me, with the determinative of the walking legs still preserved, since this phrase is attested several times in connection with rituals for the destruction of enemies.209 In P. Louvre E. 5353, col. 2,10, for example, it is Apopis who is destroyed as a burnt offering.210 In the Festivals of the Destruction of Enemies, a similar enumeration of justified gods occurs211, with the god Re mentioned first as being justified against Apopis (m#o-Xrw Ro r o#pp [sp-4])212, as could have been the case here too. Jr.t=f ‘his eye’ is written in all probability behind Or Hr, presumably referring to the episode in which Horus lost his eye in the battle against Seth and the latter his testicles.213 36,13–15

The parallels stop after XsbD and continue with rdj n sj, omitting the passage in between. For the first lacuna after xkr.w m, compare the description of the figure of Osiris in col. 35,14 (sxkr.w m nwb ‘adorned with gold’), which suggests nwb ‘gold’ as the most likely 214

204 Wüthrich, in Herausgehen am Tage, 220–221. See also the translation by Leitz, Geographisch-osirianische Prozessionen, 240. 205 Wüthrich, in Herausgehen am Tage, 222–223. 206 Wüthrich, in Herausgehen am Tage, 224–225. 207 Wüthrich, in Herausgehen am Tage, 224. 208 Wüthrich, in Herausgehen am Tage, 224–225. The feminine suffix seems to be a scribal error, since the papyrus was written for a man. In the third sentence the scribe used the correct form =j. See also the citation of this passage by Quack, CdÉ 74, 12. 209 See LGG VI, 236c and Wilson, Lexikon, 818. Compare also the occurrences in the Book of Protecting the Neshmet-bark; see P. BM 10252, col. 22,8 and 26. 210 See Herbin, ENiM 6, 273 also for more information and literature on sbj n sD.t and Excursus I, p. 182. 211 See P. BM 10081, col. 34,12–14. 212 P. BM 10081, col. 34,12. 213 See further on this in the commentary of 36,13–15. 214 The transcription provided by Wüthrich, in Herausgehen am Tage, 226–227 for the ritual instruction in P.BM is inaccurate.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

restoration. Schott offers as a complete reading of this fragmentary passage: ‘… die aus [echtem] Türkis verfertigt und [mit Gold] geschmückt ist’.215 The whole passage obviously describes a figure of Horus or an amulet of this god which is intended to protect the throat.216 The appearance of this object as described in P.BM is unique. At least, I am not aware of any amulet that matches these features. In my opinion, the only testicles that could be meant here are those of Seth, which he lost during his battle with Horus, while the latter himself lost his eye. The figure, therefore, depicts Horus as the winner of this battle, as he holds the testicles of Seth in one hand, and the HQ#-sceptre, the symbol of royal dignity, in the other. However, the reading by Wüthrich [rdj] xkr Hr=f m o=f wnm.j m o=f j#b.j (…) ‘[placer] la parure sous lui, dans sa main gauche et dans sa main droite (…)’217 has no analogy to the original hieratic. Schott, apparently being confused by the mention of testicles, translates ‘Sein Wedel(?) in der Rechten, sein Szepter in der Linken’.218 A possible explanation for Horus being depicted with the testicles of Seth is provided by a passage in P. Ramesseum B (the Dramatic Papyrus), which highlights that Horus is mighty by uniting with the testicles of Seth: Xpr.n jnj.w ob#.wj w#H Sw.tj n nsw.t Or pw (j)ob=f xr.wj ctS sXm=[=f] EHwtj [Or Dd-mdw] jo[b] n=k[-sn xr.wj ctS dj.t ob#].wj … ‘It happened that two ob#-sceptres were brought219, and the double plume was laid down for the king. It is Horus, he unites (with) the testicles of Seth, (so that) [he] is mighty. Thoth (to) [Horus, words to be spoken:] Unite yourself (with) [them, the testicles of Seth. Giving of the] two [ob#-sceptres] …’220 The testicles of Seth are also very often equated with the mnj.t-necklace; see for example: mn n=T mnj.t m#w.tj n.t Xftj n sn-nTr.t … ‘Take for yourself (= Hathor) the Menyt, the testicles of the enemy of the brother of the goddess (your brother)! ...’221 and … Hr Ssp mnj.t xr.wj ntj ctS ‘… while receiving the Menyt, the testicles of Seth’.222 A passage in the temple of Edfu refers to Horus handing over the Menyt, again identified as the testicles of Seth: wnn nsw.t-bjtj ^Pto. X¼ Hr ns.t=f m Tnr Xntj Wr-nXt Hr mds NbD Hr rkH Dw-Qd Hr XbXb Xftj.w r-XftHr sw mj Or rdj mnj.t n wr.t m#w.tj n ctS m-Xt Hms=f ‘The king of Upper and Lower Egypt ^Ptol. X¼ is on his throne as mighty one, foremost of Great-of-strengh (Edfu), and he is stabbing the evil one, and burning up the one of evil character, and slaying the enemies in the presence of everyone. He is like Horus, who gives the Menyt to the great one, (namely) the

215 216 217 218 219 220

Schott, MDAIK 14, 186. From his notebooks, it is evident that he restores … XsbD m#o sxkr.w … Compare also the section above under 35,18 where the jdmj is placed at the throat of the pharaoh. Wüthrich, in Herausgehen am Tage, 226 and 228 (155.). Schott, MDAIK 14, 186, but in n. 3 he notes the definitive writing of xr.wj ‘testicles’. This part is also translated by Uljas, SAK 35, 328. P. Ramesseum B, 83–84; see Sethe, Dramatische Texte, 195–197 and Taf. 7 and https://www. britishmuseum.org/research/publications/online_research_catalogues/search_object_details.aspx?currentpage=1&cat alogueonly=True&catparentpageid=33407&objectid=1339683&cataloguesection=The%20Ramesseum%20 Papyri&cataloguename=The%20Ramesseum%20Papyri&partid=1&orig=%2fresearch%2fpublications%2f online_research_catalogues%2frussian_icons%2fcatalogue_of_russian_icons.aspx&sortby=catNumber&ou tput=bibliography%2f!!%2fOR%2f!!%2f7682%2f!%2f%2f!%2fThe+Ramesseum+Papyri%2f!%2f%2f!!% 2f%2f!!!%2f&numpages=12 (last accessed on 11.12.2013); Altenmüller, JEOL 19, 433–434, and Lorand, Papyrus, 121. Schneider, JNES 72, 324, n. 11 points out that a reading sXm instead of ob# is also possible and he reads skj.wj ‘the two brooms’ instead of Sw.tj. 221 Philae-Photo 991 (Tiberius handing over the Menyt to Hathor; Mammisi, naos, outer wall, west side). 222 Philae-Photo 121 (Tiberius bringing the Menyt to Isis; CO I).

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16.3 Book of the Dead Spell 175

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testicles of Seth, after he has been mutilated.’223 Maybe our description of the figure of Horus provides an allusion to this prominent equation. The following section concerning the offerings is similar to that found in a description of a statue of Thoth in P. Leiden I 347, col. 2,8–10: … wdn n=f t HnQ.t t-HD snTr Hr X.t ‘… to whom bread, beer, white bread, and incense were offered on the fire’.224 Therefore, the reconstruction offered for col. 36,14 seems very likely. 36,15

P.T adds smnX sj m xr.t-nTr ‘and making the man distinguished in the god’s domain’ after mk.t pw o# tp-t#.225 36,16–17

The parallels differ, with P.T reading: nHm=f pw m-o ow#y n nTr nHm sj m-o X.t nb.t Dw.t ‘It means his rescue from the robbing of a god, the rescue of the man from any evil thing’; and P.L: jn gr.t #X-s n Sdd{.t}-sw m xr.t-nTr ‘It is useful for the one who recites it in the god’s domain.’226

36,17

The early equivalent of jmj=k gr jm=s in P.L (jmj n=k gr.t) does not make any sense—as Kees has already remarked.227 According to Schott, gr is written for pr in P.BM, so that he translates ‘Verrate es nicht!’, but an emendation of the text does not seem to be necessary, since the original form adds up.228 For the usefulness of reciting the relevant book, compare the Book of Felling Apopis: #X.t n sj Snj n=f mD#.t tn m-b#H nTr pn Sps m Ss-m#o.t HH n sp ‘It will be useful for the man who recites this book for himself in the presence of this august god. A true matter, (tested) a million times.’229

36,17–20

Usually, Book of the Dead Spell 175 ends after m Ss-m#o.t HH n sp. The words that follow are only attested in P.BM and highlight again the overall topic of the destruction of enemies in this last section of P. BM 10081 (col. 33–37). It has been omitted by Wüthrich, but Schott offers a translation.230

223 Edfu VII, 265,14–16. See the translations and comments by Kurth, Edfou VII, 499 and Wilson, Lexikon, 648. For the Menyt in general and its connection with the testicles of Seth, see also Budde, Götterkind, 109–115 and Kockelmann, Meroe bis Indien, 121, with n. 497. Compare also the comments by Quack, WdO 31, 198 (reference courtesy Joachim Quack) on a Menyt text in Edfu VIII, 101,9, which refers to the testicles of Seth being in the hands of Horus, and Quack’s reference to a note by Plutarch about a statue of Horus in Coptos showing this. 224 For the complete text of this instruction, see above under 35,13–15. Further references to offerings made to figures are listed by Schott, MDAIK 14, 186, n. 4. 225 Wüthrich, in Herausgehen am Tage, 226 and 228. 226 Wüthrich, in Herausgehen am Tage, 227–228. For the Nachschrift of P.T, compare Ghattas, Schutz des Leibes, 52–53, n. 4 and Lesko, in Through a Glass Darkly, 65. See also the translation of P.L by Kucharek, Klagelieder, 67. Allen, BD, 185 translates differently: ‘and it is their good deed that shall save him in the god’s domain’, as does Gee, in Totenbuch-Forschungen, 77: ‘it is their beneficence that will save a man in the god’s domain’. 227 Kees, ZÄS 65, 83, n. 1. 228 Schott, MDAIK 14, 186, with n. 5. Further similar admonitions to those in P.BM are collected by Kucharek, Klagelieder, 96. 229 P. Bremner-Rhind, col. 26,7 (Faulkner, Bremner-Rhind, 57; Faulkner, JEA 23, 171). Further similar passages concerning the benefits that accrue to the person who recites a text are collected by Kucharek, Klagelieder, 67–69. 230 Schott, MDAIK 14, 186. An extensive study of this ritual instruction is offered in Excursus I (chapter 12).

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir (P. BM EA 10081, col. 36,21–37,12): Transliteration and Translation 36,21

36,21

p# Xt[m] r# n Xftj.w Xtm Xb.t

Dd-mdw 36,22 Xtm p.t Hr jmj=s Xtm t# Hr jmj.w=f 36,23

Xtm xr nt.w-o m Jwnw1

36,24

Xtm b#y m R#-sT#.w2 Xtm Xtm.w m #bDw 36,26 Xtm ofd m J#.wt-psS3 36,27 Xtm r#.w Xtm sp.wt 36,28 Xtm o.wj Xtm rd.wj 36,29 Xtm wsr.wt Xtm Htj.t 36,30 Xtm D.wt Xtm r#-o onX 36,25

36,31

mdw=sn r ^pr-o#¼ m mdw4 nb Dw 36,32 dSr Xmt.w Dd=sn r=f bjn 36,33 Dw m grH m hrw m nw nb n.t ro-nb5 36,34

Xtm r#{n}=f7 Xtm sp.wt Xtm oHo=f

36,35

Xtm Hms=f Xtm nmt=f Xtm sDr=f Xtm wnm=f 36/1,22 Xm sjw=f 36/1,23 Xtm fnD=f onX.wj=f 36,36

1

2 3 4 5 6 7 8

36/1,24

Xtm

The seali[ng] of the mouth of the enemies, sealing of the abattoir. Words to be spoken: 36,22 Sealing (or: Seal) the sky above/because of that which is in it. Sealing the earth above/because of that which is in it. 36,23 Sealing what contains (= a chest) the rituals in Heliopolis. 36,24 Sealing the hole in Rosetau. 36,25 Sealing the chests in Abydos. 36,26 Sealing the chest in Iawt-Pesesh. 36,27 Sealing the mouths. Sealing the lips. 36,28 Sealing the arms. Sealing the legs. 36,29 Sealing the necks. Sealing the throat. 36,30 Sealing the bodies. Sealing the signs of vitality(?). 36,31 The ones who will speak against ^pharaoh¼ with any evil and 36,32 ‘red’ word, who intend6 to say something bad 36,33 and evil about/against him in the night, during the day, at any time, daily, 36,34 sealing his mouth. Sealing lips. Sealing his standing. 36,35 Sealing his sitting. Sealing his striding. 36,36 Sealing his sleeping. Sealing his eating. 36/1,22 Sealing his drinking. 36/1,23 Sealing his 36/1,24 nose. Sealing his ears8,

Contrary to the hieroglyphic transcription of Schott, ZÄS 65, 36 and Bommas, ZÄS 131, Taf. X, l. 23, I follow the suggestion by Sauneron, Villes, 14–17 and Sauneron, RdÉ 8, 191–194 with my transcription. Compare also Meeks, Mythes, 185 and Vuilleumier, Papyrus Princeton, 48. For this common Ptolemaic writing with the ear, see further Kurth, Einführung I, 224 (40.) with n. 133 on p. 234. Although the ink is a bit faded, the plural-strokes transcribed by Bommas, ZÄS 131, Taf. X, l. 24 are clearly two bread-signs. He seems to follow the already erroneous transcription by Schott, ZÄS 65, 36. For this writing of Rosetau, see the entries in Gauthier, DG III, 127. It seems as if the scribe wrote something else first, since indistinct ink is still visible under the lake-sign. The scribe seems to have written the last signs in this line very quickly, so that the mdw-sign looks almost like the plural-strokes. See the same wording below in col. 36/1,35–37,1. Wb III, 285.10. For the writing of r# with a superfluous n, see Wb II, 389. See also Smith, BM 10507, 74, (c) for the loss of hearing as a punishment.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

m Xtm9 pfj n10 EHwtj Xtm=f 36/1,26 n [r#]11 36/1,25 with that seal of Thoth. His seal 36/1,26 is n NbD12 (intended) for the [mouth] of the evil one, m Xtm 36/1,27 pfj [n] Or Xtm.n=f r# n Xrw.w with 36/1,27 that seal [of] Horus, wherewith he 36/1,28 /// s[b]j.w13 jm=f sealed the mouth of the foes 36/1,28 /// and rebels, m Xtm pfj 36/1,29 n Wr(.t)-Hk#w Xtm.n=f 36/1,30 with that seal 36/1,29 of Weret-Hekau15, wherew#.t [s.t]14 sgr HH.w jm=f with he sealed 36/1,30 the way of the [place] of the silence of the millions, 36/1,31 m Xtm pfj wr swnw Smow 36/1,32 ntj 36/1,31 with that seal of the great physician of […].w nb.t nt.t pr-nsw.t Hr=f Upper Egypt16, 36/1,32 on which all [living ones(?)] of the house of the king of Upper Egypt are, 36/1,33 m Xt[m] pfj wr swnw mHw 36/1,34 […] 36/1,33 with that seal of the great physician of bjtj Hr=f Lower Egypt17, on which 36/1,34 [all living ones(?)]18 of the king of Lower Egypt are, 36/1,35 36/1,35 19 36/1,36 […] he has […] every living mouth 36/1,36 […].n=f r# nb onX n(?) […] [mdw=sn r] ^pr-o#¼ m mdw nb Dw [the ones who will speak against] ^pharaoh¼ 36/1,37 [dSr Xmt].w Dd=sn r=f 37,1 [bjn Dw m with any evil 36/1,37 [and ‘red’] word, who grH m hrw m nw nb n.t]20 ro-nb [intend] to say 37,1 [something bad and evil] about/against him [in the night, during the

36/1,25

9 The top of the seal-sign looks very unusual compared to the other examples. 10 The n is just a very small stroke. 11 One can clearly see that the n-sign ends in front of the lacuna, wherefore I disagree with Schott, ZÄS 65, 38 and Bommas, ZÄS 131, Taf. X, l. 26, who both want to read with a long waterline still being visible beyond the break. Although Schott has drawn a hieratic reconstruction of this section in his notebook on p. 15, his proposal is not convincing. 12 Although the initial signs as well as the hair- and evil-determinative suggest the reading NbD (the well-known epithet of Seth), it is still not apparent which signs the scribe wrote in between, but they look like a really faulty writing for . 13 The reading jrj suggested by Schott, ZÄS 65, 39 and followed by Bommas, ZÄS 131, 99 seems impossible. The ink just before the lacuna which Schott interprets as part of the jrj—as becomes evident from his notebook—is the of sbj.w, looking slightly awkward, since the right end of the runs into the s-sign. The lacuna once only contained and the beginning of . The papyrus itself is quite distorted in this section and the left and right pieces as mounted need to be closer together, so that the lacuna would not be large enough to have contained the signs . The traces of ink still visible in front of sbj.w look as if the scribe first wrote r# n ( is still vaguely discernible) as in the preceding line before Xrw.w, but finally came to the decision that this was not necessary and washed it out as thoroughly as possible. 14 The reading w#.t n sgr, as proposed by Schott, ZÄS 65, 38 and followed by Bommas, ZÄS 131, 99, is not convincing. Rather, the traces of ink and the dimensions of the lacuna suggest a reading s.t sgr, with the first half of the throne-sign still preserved. 15 LGG II, 493b. 16 LGG II, 459a. 17 LGG II, 459a. 18 For this possible restoration of the lacuna, see the commentary under 36/1,32. 19 There seems to be ink after onX, which looks like , but the reading is very uncertain and the traces might just be dirt. 20 Traces of the n are still visible.

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir

37,2

[…]tjw […-s]n m Xtm […]y.w 37,4 […] m22 s#w nn23 […] EHwtj 37,5 […]w.n=k-st 37,6 […] opn.w 37,7 [… Hrj].w24 x.t=sn Qsn 37,8 […]=sn m-o=k D.t

37,3

Dd-mdw Hr twt n sbj.w 37,9 [jrj.w m] mnH sjn.t r#-pw Sww 37,10 [sS.w] rn=f26 Hr=f rn jt=f27 rn28 n mw.t=f m ry(.t) [w#D] 37,11 37,12

[T]ms29 m Xb.t Xtm o.wt=f nb.t m Xtm30 pfj ntj sSm pn Hr=f m Ss-m#o(.t) HH n sp

587

day, at any time,] daily.21 37,2 […] 37,3 [… th]em with the seal [of the …]. 37,4 […] under guard. Not […] Thoth […] 37,5 […] you have […] them. 37,6 […] the opn-animals […]. 37,7 Those that [are on] their belly25 […] wretched are 37,8 their […] in your hand, forever. Words to be spoken over a figure of the rebels, 37,9 [made of] wax or clay and a blank sheet of papyrus31 37,10 with his name [written] on it, and the name of his father, and the name of his mother with [red] ink32, 37,11 buried at the abattoir. Sealing all his limbs with 37,12 that seal, on which this image is, as something truly excellent, millions of times.

21 Restoration according to col. 36,31–33, where the same wording occurs. 22 Traces of the m are still visible. For … m s#w nn … compare also later in line 17 of this column. 23 The traces of ink would rather allow a reading than , as proposed by Schott, ZÄS 65, 40 and Bommas, ZÄS 131, Taf. XI, l. 6. 24 Restoration according to Bommas, ZÄS 131, 102. Although not noted by Schott, ZÄS 65, 40 and Bommas, ZÄS 131, Taf. XI, l. 9, traces of are still visible. 25 Orj.w-x.t=sn: LGG V, 407c. 26 The evil determinative behind rn=f is a bit smaller compared to the other signs. 27 Note the evil determinative behind jt=f. 28 Bommas, ZÄS 131, Taf. XI, l. 12 forgot rn in his transcription. 29 Following the suggestion by Schott, ZÄS 65, 41–42, although he does not interpret it as the word for ‘to bury’. Bommas, ZÄS 131, 103 translates ‘mit [frischer] Tinte (von) [roter (Farbe)] von der Richtstätte’. In MDAIK 14, 187, however, Schott translates ‘in der Richtstätte vergraben’ and Kousoulis, in 6. Tempeltagung, 156 with n. 19 refers to our formula in connection with burying the figure. Note further the man with stick determinative, which argues for the meaning ‘to bury’ rather than the colour ‘red’. For further examples of figurines being buried, see Excursus I, p. 183. On Tms, see also Ritner, Mechanics, 170, n. 787 and 210, n. 973. 30 It looks as if the scribe forgot the m and wrote the seal-determinative directly after Xt. When he finally realised his mistake, he just wrote the m over the seal-sign. 31 Wilson, Lexikon, 995. 32 For the translation ‘red’ for w#D, see Quack, GM 165, 7–8. Compare also von Lieven, Nutbuch, 67, n. 304 and Fischer-Elfert, Magika Hieratika, 326, x+3).

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir (P. BM EA 10081, col. 36,21–37,12): Commentary Parallels

Not known

Current State of Research

Bommas, ZÄS 131, 95–113 with Taf. IX–XI (black-and-white photograph, hieroglyphic transcription, transliteration, translation, and commentary); Schott, MDAIK 14, 186–187 (part-translations); Schott, ZÄS 65, 35–42 (hieroglyphic transcription, translation, and short commentary). 36,21

Title and ritual instructions According to the previous editors of this composition, the heading of the text consists of two separate titles, of which the first one is younger, as Schott has already observed, because of the use of the article p#.1 An interesting new reading of the title has recently been offered by Goyon who interprets the whole section as one title: p# Xt[m] r# n Xfty.w Xtm Xbt ‘Le scellement de la gueule des enemies avec le sceau du lieu de l’abattoir’.2 With this reading, although an emendation of the text is necessary, the problem of having two different forms of the language of the titles would be solved. Furthermore, the last sentence of the formula at the end of our text might refer to this seal of the place of execution: ‘Sealing all his limbs with that seal …’; see 37,11–12. Nevertheless, I do not dare to make an ultimate decision on which was originally the correct reading, since both possibilities would make sense. Schott divided the following spell into three stanzas3, with the first and second ending with the same phrase mdw=sn r ^pr-o#¼ m mdw nb Dw dSr Xmt.w Dd=sn r=f bjn Dw m grH m hrw m nw nb n.t ro-nb.4 The third sub-chapter is continued by the ritual instruction which forms the end of these spells. A text in P. Brooklyn 47.218.138—a papyrus that contains a collection of various spells and texts against dangerous animals such as snakes and scorpions—excerpts a part from the Revelations of the Mysteries of the Four Balls, but in this specific copy under the title: kj r# n Xtm r# n Ddf.t nb(.t) ‘Another spell for sealing the mouth of every snake’.5 Worth mentioning in the context of sealing essential things is the discovery of some clay balls containing waxen statuettes from the First Intermediate Period cemetery in Elephantine, with a grid pattern pressed on the balls’ exterior and the signs for ‘to seal’ and ‘to beat’ written on them.6 Fur-

1 2 3 4 5 6

Schott, ZÄS 65, 36. See also Bommas, ZÄS 131, 96. Goyon, Recueil, 86. Schott, ZÄS 65, 36, 38, and 40. This subdivision is followed by Bommas, ZÄS 131, 96, 99, and 102 and will also be kept in the following analysis. See col. 36,31–33 and 36/1,36–37,1 and Schott, MDAIK 14, 186. P. Brooklyn 47.218.138, col. x+14,10 (Goyon, Recueil, 100–101 and pl. XIV). The excerpt of the ritual is found in P. Brooklyn 47.218.138, col. x+14,10–x+15,10 (Goyon, Recueil, 100–108 and pl. XIV–XV). The figurines are unpublished. See the description by Willems, in Social Aspects, 318 and Seidlmayer, in Grab und Totenkult, 69–70.

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ther similar balls also showing netted patterns and the signs for ‘to seal’ are known from earlier excavations in the Old Kingdom cemeteries of Abydos and Reqaqna.7 36,22

There are different ways of translating and therefore interpreting the following consecutive sentences; first by reading Xtm as an infinitive, thus referring to the action to be performed, and secondly by reading it as an imperative. Further on, I think, that—besides Schott’s and Bommas’ suggestion of reading ‘über dem, was in ihm/ihr ist’8—a translation ‘because of’ for Hr, hence paying more attention to the precious contents of the heaven and the earth as in the next sentences, is also possible. In addition to the parallel from the sarcophagus of Ankhnesneferibre, cited by Bommas9, a stela in the Cairo Museum likewise points to the sealing of the heaven and the earth: p# 7 Xtm.w n Ro Xtm p.t Xtm t# ‘the seven seals of Re, that seal the sky and that seal the earth’.10 Furthermore, the sealing of the mouth, the sky, and the earth is also a topic in the above mentioned P. Brooklyn 47.218.138: … Xtm r# n 77 n nTr.w … Xt[m.n=j p.t] Xtm.n=j t# Xtm.n=j ntj jm=sn Xt[m.n=j r# n] mt mt.t nb Hmw.t-r# Xtm[.n=j] r# n Ddf.w nb … ‘… to seal the mouth of the 77 gods … [I (= Nefertem) have sealed the sky], I have sealed the earth, I have sealed what is in them, [I have sealed the mouth of] every male dead and female dead person and so forth, [I have] sealed the mouth of every snake …’11 In an incantation against scorpions, even the mouths of the earth and the heaven have to be sealed: … r Xtm r# n p.t r Xtm r# n t# ... ‘… to seal the mouth of the sky, to seal the mouth of the earth …’12 Furthermore, compare a section of the third hour of the Book of Gates, referring to the sealing of the earth: wn t# n Ro Xtm t# n o#pp ‘The earth is opened for Re. The earth is sealed for Apopis.’13 According to Altmann, there might be a connection between the seals mentioned in our text and the cosmic catastrophes referred to, for example, in Urk. VI, 127,15–1714. Thus, the destruction of these seals could lead to an outbreak of the forces of nature.15 The same idea of sealing earth and sky is still present in a Coptic magical spell against a dog from the 8th century AD: jeimour ntPH eimour MPKAX eimour mp[…]ou nswNT

7 Peet, JEA 2, 8–9 and 253–254, and Garstang, Reqaqnah, 32, 59, and pl. XXX. Colour pictures of the balls published by Peet are available from the online database of the British Museum: http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=110768&p artId=1&searchText=53897&page=1 for BM EA 53897, and: www.britishmuseum.org/research/collection_ online/collection_object_details.aspx?objectId=110769&partId=1&searchText=53898&page=1 for BM EA 53898 (last accessed on 05.02.2014). The balls are also mentioned by Arnst, ZÄS 133, 11. More information on them is provided in Excursus I, p. 188–189. 8 Schott, ZÄS 65, 37 and Bommas, ZÄS 131, 97. 9 Bommas, ZÄS 131, 97. The same inscription as on this sarcophagus is found on a sarcophagus from Titalyah (Xtm p.t Hr jm=s Xtm t# Hr ntj jm=f); see Kamal, ASAE 15, 196. 10 Daressy, ASAE 17, 195, l. 15; Sternberg-el Hotabi, Horusstelen I, 57 and II, 44. See also Altmann, Kultfrevel, 119 and Schott, Analecta Biblica 12, 329. Further cited in Lange, Papyrus Harris, 72, 13). 11 P. Brooklyn 47.218.138, col. x+8,18–20 (Goyon, Recueil, 53–54 and pl. VIII, with the restoration of the lacunae). Also mentioned by Goyon, Dieux-gardiens I, 208 and Rochholz, Zahl 7, 244. 12 P. Leiden I 349, col. 1,7, see de Buck/Stricker, OMRO 21, 57, the translation on p. 60, and the plate at the end of the article. 13 Hornung, Pfortenbuch I, 81 and II, 95. 14 See P. BM 10252, col. 11,28. 15 Altmann, Kultfrevel, 119.

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mpKAX eiMOUR mPRH … ‘I bind the heaven. I bind the earth. I bind […] of the foundations16 of earth. I bind the sun …’17 36,23

This phrase probably refers to the chest in Heliopolis that is mentioned in several other texts, a list of which I will provide in the following. As already stated by Bommas, the Ritual of Driving Away the Aggressor refers to the opening of the chest in Heliopolis that was sealed by Anubis.18 The same chest is the topic in a section of the Revelations of the Mysteries of the Four Balls, where the content is also designated: wn=k t# ofd.t St#.t ntj m Jwnw r nw r p# ntj jm=s Xtm.tw Hr Xtm n nTr 77 sD=k p# krj m mH jw p# Xprr o# St# jm=f ‘You have opened the mysterious chest that is in Heliopolis in order to see what is within. It was sealed with the seal of the 77 gods. You have broken the shrine with a cubit/of one cubit, the great mysterious beetle being in it’19; and in a papyrus now kept in Turin: NN rX t# ofd.t St#.tj ntj m Jwnw j.Xtm n#.w nb.w Jwnw ‘NN knows the mysterious chest which is in Heliopolis, and which the lords of Heliopolis have sealed.’20 Moreover, P. Chester Beatty VII refers to this mysterious chest: … smj n Ro t# ofd.t prj.t m Jwnw nn rX.tw ntj jm=s Xtm jm=s n jnr km ‘… Report to Re: “The chest that came forth from Heliopolis, one does not know what is in it. A seal is in it of black stone.”’21 The mysterious chest of Heliopolis—in connection with the tomb of Osiris— might also have been mentioned in P. Brooklyn 47.218.138, but the relevant passage is too damaged to be certain.22 Furthermore, this theme is a subject in the Delta Manual: jr Mr-wr wr mr Xr.tw r=f wrD-jb Ho=f m-xnw=f twt=w m Km-wr r Jwnw oHo.n orf.tw Ho-nTr n.t Wsjr m ofd.t Xns.wj ‘With respect to Mnevis, “great of binding together” does one call him. The one whose heart is tired, his (= Osiris’) limbs are within him (= Mnevis). They were assembled in Athribis, destined for

16 Presumably swnt means something like ‘foundation’ as the Middle Egyptian snT, from which it derives; see Westendorf, Handwörterbuch, 190. Compare also the translation by Meyer/Smith, Magic, 249. The ‘foundations of the earth’ is probably a synonym for the well-known four pillars of the sky; see more on the pillars under 26,30 of the Great Ceremonies of Geb. 17 London Oriental Manuscript 1013A, l. 3–4; see Erman, ZÄS 33, 132–133 and the translation by Meyer/Smith, Magic, 248–249 (123.). The position of the supra-linear strokes follows the edition of Erman, since I did not have access to the original or a photograph. 18 Bommas, ZÄS 131, 98; P. BM 10252, col. 6,11–12. The seal of Anubis is also mentioned in P. BM 10252, col. 11,29. Furthermore, compare P. BM 10252, col. 11,21 which refers again to the chest. See also Altmann, Kultfrevel, 118–119 and for the Heliopolitan episodes of the misdeeds of Seth, compare the detailed information provided by Altmann, Kultfrevel, 63–67 and 105. In addition, a spell for the sealing of the mouths of reptiles in P. Brooklyn 47.218.138, col. x+13,4–5 refers to a hn-chest of Anubis, in which the secret ofd.tchest of Osiris is kept; see the translation by Goyon, Recueil, 84–85 and pl. XIII. For mysterious chests, also in connection with Anubis, see also Willems, Heqata, 144–146 and esp. n. 672 on p. 146. 19 P. MMA 35.9.21, col. 30,2–3 (Goyon, Imouthès, 69–70 and pl. XXIX). See also Goyon, BIFAO 75, 384–385; Fiedler, Seth, 382, and the part-translation by Altmann, Kultfrevel, 65 with n. 429. For the scarab as an Osirian symbol, see Stadler, ZÄS 128, 71–83. 20 P. Turin Cat. 1993, col. 2,12 (Pleyte/Rossi, Papyrus de Turin, pl. CXIX). See the translation by Borghouts, OMRO 51, 95 (165) and Altmann, Kultfrevel, 65. 21 P. Chester Beatty VII, col. 4,1–2 (Gardiner, Chester Beatty Gift, 58 and pl. 34). See also the translation by Borghouts, OMRO 51, 95 (165) and the photograph provided on the database of the British Museum: http://www.britishmuseum.org/research/collection_online/collection_object_details/collection_image_gallery .aspx?partid=1&assetid=81656&objectid=111784 (last accessed on 31.01.2014). Compare also the further examples provided by Borghouts, OMRO 51, 95–96 (165). 22 See P. Brooklyn 47.218.138, col. x+8,12–13 (Goyon, Recueil, 49 and pl. VIII, and p. 50 [2] for literature on Heliopolis and the corpse of Osiris).

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Heliopolis. Then, the divine limbs of Osiris were enclosed in the chest of the double bulls.’23 Although they are not specifically connected to Heliopolis, one might also consider the four hn-chests depicted in the middle register of the seventh hour of the Amduat, with the fourth one being called xrj-sSmw-Wsjr ‘the one which contains the image of Osiris’.24 Two epithets of Osiris in the Pyramid Texts already connect him with a chest: Ts.tj ‘the one of the Ts-chest’ and dbn.tj ‘the one in the round lidded chest’.25 36,24

Further to the already explored chest, a b#y.t ‘hole’26 is also mentioned in descriptions of the misdeeds of Seth: mtr m pg# n=k b#y.tj Sdj n=k jmj=s tkk n=k (j)X.wt m wr pn ‘Witness, do not (again) open for yourself the two holes, take away what is in it, or/and violate a thing from this great one.’27 Later on, the same text reads: … jmj kf# b#y.t ntj m Cdnw … ‘… lest the hole which is in Pharbaitos uncovered …’28 In the Great Ceremonies of Geb, a b#.t-hole is said to be hacked.29 Equally interesting is a passage in P. Salt 825, col. 7,7–9: wn.jn Cw vfnw.t jrj.t sXr.w n Hk#w r sm#y.w sbj.w wnn vfnw.t jrj.t sSm=s m mD.t m Ssp 4 Dbo m-xnw b#.t m Xft-Hr n sH pn ntj nTr pn jm=f ‘Shu and Tefnut made incantations of magic against the confederates (of Seth) and the rebels. Tefnut made her manifestation at a depth of four palms and one finger30 in the middle of a hole in front of this booth, wherein this god (= Osiris) is.’31 A word b.t meaning ‘tomb, grave’ is also attested in Demotic.32 Although all these holes are in a way related to Osiris, none of the passages indicates which specific hole might be sealed in our text. While Darnell interprets b#y.t in P. BM 10081 as a reference to ‘the entrance of the Netherworld’33, Grimm attempts a completely new interpretation.34 He connects our spell with the ritual burial of a cage for enemies that

23 P. Brooklyn 47.218.84, col. 2,8–9. See Meeks, Mythes, 7 and the commentary on p. 177–183. For the reading ofd.t instead of Meeks’ (Mythes, 53 [40]) reading #by.t, see Cauville, GM 217, 13–16 and Kucharek, Klagelieder, 418. See also Altmann, Kultfrevel, 64. Compare Leitz, Gaumonographien, 297, n. 5 for Egyptian sources of a chest in Heliopolis containing the limbs of Osiris. 24 Hornung, Amduat I, 125 (Nr. 525) and II, 135. See also the description by Minas-Nerpel, Chepri, 174 and LGG VI, 39c. 25 Pyramid Text Spell 219, PT §184b. See also LGG VII, 499b and 532a and Brovarski, in Fs Wente, 41 and 42. 26 On b#y.t and its meaning in general, see Ward, SAK 5, 271–274; Ward, Homographic Roots, 49–50, and Altmann, Kultfrevel, 61–62. 27 P. BM 10252, col. 4,10. Compare also the translations by Altmann, Kultfrevel, 60 and Ward, SAK 5, 273. The possessions are further identified as the white crown and the flail; see the relevant commentary. B#y.t used as a term for something in which precious things are stored is also found in P. Brooklyn 47.218.50, col. 16,8–9, there in connection with the confirmation of the king; see Goyon, Confirmation, 72 and pl. XI, although his interpretation of b#y.t being a ‘galette’ on p. 112 (259) is not correct; see also Ward, SAK 5, 273 and Ward, Homographic Roots, 50 (87.). 28 P. BM 10252, col. 11,28. See also Altmann, Kultfrevel, 117–118. 29 P. BM 10252, col. 34,7. 30 For the reading ‘four palms and one finger’ instead of Derchain’s (Papyrus Salt, 140) suggestion ‘9 palms’, see Quack, in Fs Kitchen, 416. 31 Derchain, Papyrus Salt, 140, 9*–10* and pl. VII. See also the translation by Ward, SAK 5, 271. Derchain, Papyrus Salt, 168 (86) interprets the hole as ‘lieu d’exécution’. For further textual evidence of b#y.t and possible meanings, see Ward, SAK 5, 271–274 with reference to our section on p. 274 and the literature cited by Darnell, Netherworld Books, 256, n. 379. 32 See Erichsen, Glossar, 109; CDD_B, 3; Ward, Homographic Roots, 49, and Ward, SAK 5, 274. 33 Darnell, Netherworld Books, 256, n. 379. See also Ward, SAK 5, 274; Ward, Homographic Roots, 49 (85.); Altmann, Kultfrevel, 62, and Schott, ZÄS 65, 37 (5.). 34 Grimm, JEA 73, 204–205 and Grimm, SAK 16, 113.

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took place in Giza. In his opinion, the sealing of the hole in Rosetau refers to this very ritual for the destruction of foes. There, the upright standing rebel was tied to the staffs inside the cage.35 Grimm further states: ‘Dazu paßt auch die absichtliche, d.h. rituelle Zerstörung des Käfigs “firstly by planing with an axe or a chisel, and then breaking at the point of planing: secondly by sawing”, sowie die Versiegelung des Schachtes durch drei große Verschlußsteine.’36 This ‘burial’ probably served to symbolically destroy and dispose of/disarm every enemy forever.37 According to Grimm, the cage just referred to was part of the ritual for the destruction of enemies that was performed in the course of the burial of the king in the Old Kingdom.38 Although Grimm refers to the cage-like wooden object from the pyramid of Cheops for proving his assumption, clear archaeological evidence for this procedure, however, does not exist, so that it must remain questionable, especially in connection with our text. Our text passage might be connected to what is reported in Coffin Text Spell 1080, which is part of the Book of the Two Ways. This short spell reads as follows: Xtm nw nt.t m-xnw kkw sD.t H#=s xr.t rDw pw n Wsjr rdj=s m R#-sT#w St#.n=s Dr Xr=s jm=f h#j.t jm=f pw Hr X#s.t n.t Soj wn.t xr=f pw wdj.t m R#-sT#w ‘This is what has been sealed, which is in the darkness, with a flame round about it. It is what contains the efflux of Osiris and it (= xr.t rDw) is placed in Rosetau. It has been hidden, since it fell from him. It is what came down from him on the desert of sand. It is what contains him, what was put in Rosetau.’39 Further to this, a passage in P. Brooklyn 47.218.138 refers to a chest in Rosetau, but without mentioning a hole: jw Xtm r# n Hf(#) nb … mj Xtm.tw mj s#w.tw ofd.t twy St#(.t) n Wsjr ntj xr p# jm#.w n R#sT#.w dp.t pw nt Wsjr ntj jm=s ‘ seals the mouth of every snake … as one seals, as one guards this secret chest of Osiris that is under the jm#-trees in/of Rosetau and these kidneys40 of Osiris which are in it.’41 36,25

Schott links Xtm to the shrine for relics in Abydos, which contained the head of Osiris.42 This might be supported by a text passage in the temple of Dendera referring to a specific relic called jnsw.t: jr t# jnsw.t tnw n sw.t pw Dd r Qm#.w tp nTr orf m-xnw=f Dd r t# jnsw.t Dd=f nsw.t r p# tp m hn St# nj rX43 ‘With respect to the jnsw.t-relic, it is a basket of reed, that is to say, rushes. The head of the god is wrapped in it, that is to say, the jnsw.t-relic, it is called king, the head in the mysterious unknown chest.’44 According to Cauville, this jnsw.t is the

35 For depictions of such a cage, see Grimm, JEA 73, 203, fig. 1 and 2. 36 Grimm, JEA 73, 204. 37 Grimm, SAK 16, 113. See also Grimm, JEA 73, 205 with the citation of our passage, and compare the discussion by Theis, Magie und Raum, 97–99 (reference courtesy Joachim Quack). 38 Grimm, SAK 16, 112–113. 39 CT VII, 352a–353c (B2B0). See the translations by Faulkner, AECT III, 147; Barguet, RdÉ 21, 9, and Backes, Zweiwegebuch, 85–86 also for the other versions and the commentary by Backes, Zweiwegebuch, 336–339. Partly translated by Vernus, RdÉ 35, 180 and Zamacona, ZÄS 137, 17. 40 Wilson, Lexikon, 1193. 41 P. Brooklyn 47.218.138, col. x+12,18–20 (Goyon, Recueil, 83, 85, and pl. XII). For further literature on Rosetau, see Manassa, Late Egyptian Underworld, 427, n. 103. 42 Schott, ZÄS 65, 37 (6.). In general on (m)Xtm(.t), particularly in the Old Kingdom, see Brovarski, in Fs Wente, 31–32. 43 For the reading nj rX, see Kurth, Einführung I, 286 (57.). 44 Dendera X, 36,12–13. See also the translation by Cauville, Chap.os. Traduction, 21; Chassinat, Khoiak, 587– 588 (§26); Coulon, in Objets de la mémoire, 31, and Leitz, Panehemisis, 330–331.

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir

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‘reliquaire (contenant la tête)’ which is clearly explained by the text just cited.45 In a r# n Xrw […] ‘Spell for a foe […]’ in the Great Medical Papyrus of Berlin (spell 190), the following entry concerning the chest in Abydos is found: gmj p# sfX Ho.wt soHo.n=f S wn.n=f ofd.t m #bDw … ‘The one who loosened the limbs is found, after he had brought the sea to a standstill, and after he had opened the chest in Abydos …’46 A chapter in P. Brooklyn 47.218.138 offers a list of secret chests that are sealed, with indications of their related holy city and the specific part of Osiris’ body that they enclose. A case for Abydos is also found: [jw Xtm.tw r# n Hf(#) nb … mj Xtm.tw mj s#w.tw t# ofd.t St#(.t)] ntj m #b[Dw D#D# pn n Wsjr ntj jm=s] ‘[One seals the mouth of every snake … as one seals, as one guards the secret chest] that is in Aby[dos and this head of Osiris which is in it.]’ 47 36,26

Schott interprets j#.wt-psS ‘mounds of dividing’ as a possible name of Memphis, where—according to the Monument of Memphite Theology—the kingdom was divided between Horus and Seth, an explanation that seems convincing to me, especially considering that Osiris was also pulled out of the water and buried in Memphis.48 Since all the sacred places mentioned in our text are chiefly connected with Osiris, a reference to Memphis would be fitting. A passage in the Great Decree Issued to the Nome of the Silent Land refers to Osiris as jmj-ofd.t ‘the one who is in the chest’.49 Kucharek has proven in her study of this text that the ofd.t itself was intended in particular as a container for the limbs or relics of Osiris as well as his mummy, which was also buried in it.50 Again a passage from the sarcophagus of Ankhnesneferibre offers a close parallel: Xtm ofd.t tn Hr Wsjr NN ‘May this chest be sealed above the Osiris of NN.’51 A description of the chest of Osiris as foremost of the West is offered in the temple of Dendera: jr fd.t n(.t) Xntj jmnt.t jrj.tw=s m nh.t Q#=s mH wo Ssp wo wsX=s Ssp 3 mD.t=s Ssp 3 Xt Hr=s m rn n Xntj jmnt.t ‘With respect to the chest of the foremost of the West, it is made out of sycamore. Its height is one cubit, one palm, its width is three palms, and its depth is three palms, with the name of the foremost of the West engraved on it.’52 Again, the Brooklyn papyrus mentioned in the previous commentary alludes to a chest in Memphis: jw Xtm.tw 45 Cauville, Chap.os. Index, 49. Wb I, 100.17 refers to it as the ‘Name des Reliquienkastens von Abydos’. For a detailed discussion on jnsw.t, see Chassinat, Khoiak, 65 and 588–594. 46 P. Berlin P. 3038, col. 21,5; Wreszinski, Medizinischer Papyrus, 44 and 103 and the photograph ‘Seite 21’. See also the translation by Manisali, GM 205, 78 and Borghouts, AEMT, 46 (74.), who translates differently ‘The one who dislocates body will find that the Lake has stood up to him, that the chest in Abydos has been opened for him.’ The dubious word S has been further studied by Manisali, GM 205, 79. The spell is also mentioned by Kucharek, Klagelieder, 419. 47 P. Brooklyn 47.218.138, col. x+12,1–3 (Goyon, Recueil, 81–82, 84–85, and pl. XII, also for the restoration of the lacunae). 48 Schott, ZÄS 65, 37 (7.). See especially on these aspects of the Monument of Memphite Theology, Rothöhler, Denkmal, 20–21, 137–150, and 271–280. 49 P. MMA 35.9.21, col. 16,16 (Goyon, Imouthès, pl. XV). See also the translation by Kucharek, Klagelieder, 310 and Smith, Traversing Eternity, 94. Osiris himself does not speak at this point in the text, but a ‘personage speaking on behalf of Osiris’; see Smith, Traversing Eternity, 72. 50 See in detail on the ofd.t-chest, Kucharek, Klagelieder, 418–421. Compare also Manisali, GM 205, 74–75; Brovarski, in Fs Wente, 29–30, particularly for the Old Kingdom and specifically Borghouts, JEOL 23, 358– 364 for ofd.t in the Coffin Texts and with respect to the sun god. 51 Sander-Hansen, Anchnesneferibre, 4; Kucharek, Klagelieder, 421, and Wagner, Anchnesneferibre, 7–9. 52 Dendera X, 33,2–4. See the translation by Cauville, Chap.os. Traduction, 18.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

r# n Hf(#) nb … mj Xtm.tw mj s#w.tw t# ofd.t St#(.t) ntj m Ow.t-k#-PtH x.t pn(sic) n Wsjr ntj jm=s ‘One seals the mouth of every snake … as one seals, as one guards the secret chest that is in Memphis and this body of Osiris which is in it.’53 36,27

The sealing of the mouths of diverse evil beings is quite a common expression in ancient Egyptian magical texts. Compare, for example, a phrase in the Book of Overthrowing Apopis: jw Xtm.n=j r#=f sp.tj=f ‘I (= Re) have sealed his mouth and his lips’54; and a passage from the Magical Papyrus Harris that is aimed against crocodiles to keep them away and their jaws closed: … jw Xtm r#.w mj Xtm.tw p# 7 Xtm o#.w j.Xtm D.t ‘… while their mouths are sealed as were sealed the seven great seals which seal forever.’55 Further to this, see another passage in the same papyrus, where the mouths of different animals and particular gods should be sealed56 and another passage a bit later in the same papyrus: mj.n n=j wdo=Tn n=j jtrw Xtm=Tn ntj jm=f ntj hrp nn bsy=Tn Xtm=Tn {m} r#=Tn onb=Tn r#=Tn mj Xtm.tw sSd m Edw mj sHD t# m #bDw … ‘Come to me that you may demarcate the river for me, and that you may seal the one who is in it. Those who are submerged, you should not emerge, may you seal your mouth, and close your mouth, as the window in Busiris has been sealed, as the land in Abydos was illuminated …’57 The sealing of the mouth seems to be especially prominent in anti-snake spells, such as, for example, in Spell B of the Horus stelae: j jmj.w mw Xtm r#=Tn jn Ro Db# Hngg=Tn jn cXm.t Sod ns.t=Tn jn EHwtj ‘O those who are in the water, your mouth shall be sealed by Re, your gullet shall be blocked by Sekhmet, and your tongue shall be cut off by Thoth.’ 58 Text-passages in the temple of Dendera further refer to the confederates of Seth, whose mouths have been sealed, such as, for instance: Xtm.n=j r# n sm#y.t(?) NbD fdQ.n=j ns=f Db#.n=j Hngg=f ‘I have sealed the mouth of the confederates(?) of the evil one. I have hacked his tongue into pieces. I have blocked his gullet’59; and: Xtm.n=j r# n sm#y.t(?) NbD […].w m #bw.t ‘I have sealed the mouth of the confederates(?) of the evil one […] with the images (of Seth).’60

53 P. Brooklyn 47.218.138, col. x+12,7–9 (Goyon, Recueil, 82, 85, and pl. XII). 54 P. Bremner-Rhind, col. 27,10–11 (Faulkner, Bremner-Rhind, 62 and Faulkner, JEA 23, 173). See further the remarks under 19,4 of Another Book for Felling Seth and His Confederates. 55 P. BM EA 10042, col. 8,8–9; see Leitz, Papyri, 44 and pl. 19 and Rochholz, Zahl 7, 244. 56 P. BM EA 10042, col. vs. 2,5–7; see Leitz, Papyri, 49 and pl. 22. 57 P. BM EA 10042, col. 3,6–8; see Leitz, Papyri, 34–35 and pl. 14. For further references to the sealing of the mouth of diverse things and in particular on Xtm-r#, see Kaplony, LÄ VI, 649 and 654, n. 62. 58 Golenischeff, Metternichstele, Taf. III, 42–43 and Sander-Hansen, Metternichstele, 32–33 (l. 42–43). This passage is also encountered on another Horus stela from Florence; see Schiaparelli, Museo Archeologico di Firenze, 122. See also the collocation of the different attestations of this passage by Altenmüller, OMRO 46, 15 and 19–20 and compare further the comments by Kákosy/Moussa, SAK 25, 149, 152, 155. See also the numerous attestations of the sealing of the mouth of evil creatures in P. Brooklyn 47.218.138, col. x+4,18–19; x+5,9 and 10; x+8,16, 19–20 and 22; x+9,7 and 9; x+10,6–7; x+11,14–15; x+12,2, 4, 5–6, 7–8, 9–10, 12–13, 15–16, 18; 20–x+13,1, 2, 4, 6; x+13,12 and 15; x+15,10 (Goyon, Recueil, 30–31; 32–33; 53–54; 59–60; 66; 79; 81–85; 89–90; 108; pl. IV, VIII–XIII, and XV). The sealing of the mouth of reptiles is also a topic on the ‘statue prophylactique’ of Ramesses III; see Drioton, ASAE 39, 67–68 and 77. 59 Dendera X, 101,11–12. See the translation by Cauville, Chap.os. Traduction, 56. 60 Dendera X, 370,10. See the translation by Cauville, Chap.os. Traduction, 200.

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36,30

As Schott has already remarked r#-o onX is presumably an orthographic mistake for r# nb onX ‘all living mouths’ as written in col. 36/1,35.61 By comparing the two signs, namely and , it is apparent that the arm looks a bit like the basket just with the final stroke.62 36,31–33

The last preserved lines of the Spells against Enemies are similar to these and convey the same notion, only with Osiris instead of pharaoh: ‘Give him praise! Iwnti-nomads of Nubia, Menti-nomads of Asia, rulers of the foreign land, all foreign lands of the Asians, all their great ones, [all] their soldiers, all their [noblemen], all their magicians, [all their] female magicians […] any evil [word(?)] against Osiris, the foremost of the West […] your hearts completely […].’63 Compare further the rtH pow.t-ritual which was likewise accomplished for the benefit of the pharaoh: Dd.w jj=sn dmD m sbj.w r nsw.t-bjtj nb t#.wj ^NN¼ ... ‘Those that said that they would come united as rebels against the king of Upper and Lower Egypt, the lord of the two lands ^NN¼ …’64 and a section in the Book of Felling Apopis: jn Ro Xtm n=f r# nb mdw.w r ^pr-o#¼ m mdw nb Dw [[dSr]] ‘It is Re who shuts for him every mouth which speaks against ^pharaoh¼ with any evil [[“red”]] word.’65 A similar formula, but with a more elaborate list of groups that could act against, in this case the deceased, is offered in a magical papyrus from Budapest: ow#y ow#y.t Xft sw m Qrs m tmm Qrs ntj m dw#.t nb.t ntj m j#.t nb.t ntj m nmj.t nb.t ntj m Hbs nb m s.t nb.t m b#.t nb.t m bw nb ntj mrj=Tn jm mt mt.t Xftj Xftj.t D#y D#y.t ow#y ow#y.t nb jrj.tj=sn (j)X.wt r=f bjn … ‘Robber, female robber, when he is buried (or) not buried, who is in every Duat, who is on every mound, who is in every place of execution, who is in every garment, in every place, in every hole, in every place, which you like. Every66 dead one, female dead one, enemy, female enemy, opponent, female opponent, robber, female robber, who will act evilly against him …’67 Those that speak badly about the name (or: malign the name) of pharaoh were already said to be seized by different gods in the Pyramid Texts, such as Thoth who is mentioned in our next sentence, but also Osiris himself in Pyramid Text Spell 23: Wsjr jTj n=k msDD.w ^NN¼ nb.w mdw m rn=f Dw EHwtj jsj jTj-sw n Wsjr jnj mdw m rn ^NN¼ Dw … ‘Osiris, seize for yourself everyone that hates ^NN¼, that speaks in/against his name evilly! Thoth, go and seize him for Osiris, bring the one that maligns the name of ^NN¼! ...’68 The idea of a

61 Schott, ZÄS 65, 38 (9.). Bommas, ZÄS 131, 98 reads r# onX without any further remarks on the unusual writing. 62 Compare further the very similar nb-sign at the end of line 33 and line 1 of col. 37, also with a little stroke downwards at the right end. 63 P. BM 10252, col. 2,23–30. Already published in Gill, in Liturgical Texts, 140–141. 64 Edfu VI, 235,8–9 and 236,4–5. See also Alliot, RdÉ 5, 61 and 64–65, and Quack, SAK 23, 320. Compare further col. 2,15 of the Spells against Enemies (P. BM 10252) for a similar wording, with both Osiris and pharaoh as beneficiaries: Xrw sbj.w nn jj=Tn r Wsjr Xntj jmnt.t nn jw=Tn r ^pr-o#¼ ‘Foe, rebels, you will not come against Osiris, the foremost of the West, you will not come against ^pharaoh¼.’ 65 P. Bremner-Rhind, col. 32,11 (Faulkner, Bremner-Rhind, 88 and Faulkner, JEA 24, 46 and the comment on p. 51). For further similar formulae like ours, see Gill, in Liturgical Texts, 140 with n. 60. 66 The nb written at the end of the listing has to be used with every noun of this list. 67 P. Budapest 51.1961, col. 2,2–4; see Kákosy, in Selected Papers, 241, the hieroglyphic transcription on p. 256, and the plate on p. 315. For the use of the future participle in order to curse the enemies pre-emptively, see Gill, in Liturgical Texts, 141. For the ‘rebellion formula’, see also Koenig, in Moving Across Borders, 223–226 and Quack, BACE 13, 156. 68 PT §16a–b. See also the translation by Kosack, Pyramidentexte, 4 and especially the extended study on this spell by Mathieu, BIFAO 96, 290–291. Compare also the remarks on this section by Quack, MBGAEU 27, 67.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

symbolical sealing of the mouth of someone who intends to speak evilly against another person is still attested in Coptic magical spells as for example on a rag paper from the 10th century AD: … etetn+ erws mn¥ants nou¥tw … mnoumntempo erws … mnouon nim etmeue erof epecoou … ‘… that you (pl.) give to her mouth and her nose a closing … and speechlessness to her mouth … (and with) everyone, who thinks evilly against him …’69 36/1,25–26

The same function of Thoth is matched very well in a passage from the Spells against Enemies: Hk#w n EHwtj r-r=Tn r Xtm r#=Tn ‘The magic of Thoth will be against you in order to seal your mouths’70; and similarly in Another Book for Felling Seth and His Confederates: jn EHwtj r.Sod r#=k ‘Thoth is the one who cuts off your mouth.’71 Thoth is also connected with the aspect of sealing in Coffin Text Spell 97: wn wn.wt Xtm Xtm.wt Hr-tp=j jnk EHwtj jQr ‘Open what is open! Seal what is sealed upon me! I am the excellent Thoth’72, although in this text it is not specified what exactly is sealed. 36/1,27–28

A text in Edfu refers to Horus using his staff to seal the mouth of the enemies, before bringing them in front of his father Osiris: jj pw n Or BHdtj jnj.n=f Xftj QH=f r XX=f nTT=f m o.wj=f nb ksw mdw n Or r Xtm r#=f ms.n=f-sw m-b#H jt=f ‘It is the coming of Horus Behedety. He has brought the enemy, his collar at his neck and his rope on each of his arms. The staff of Horus bent down in order to seal his mouth. He brought him in front of his father.’73 Some other examples, although not mentioning a seal of Horus, highlight this god’s aspect as the one sealing the mouth of serpents: Dd-mdw jn Or BHdtj … Xtm r# n sDm-n-jb=sn Hr t#y srQ.t … ‘Words to be spoken by Horus Behedety … who sealed the mouth of the ones that listen to their hearts (= serpents) and of this scorpion …’74 and in the Metternich Stela it says about Horus that he got the magic … r Xtm r# n Ddf(.t) nb jmj.w p.t jmj.w t# jmj.w mw … ‘… in order to seal the mouth of every snake that is in the sky, that is on earth, and that is in the water …’75

69 Würzburg inv. nr. 42, l. 6 and 8–10; see Brunsch, Enchoria 8.1, Taf. 1 and the transcription and translation on p. 152–154; Brunsch, Chrestomathie, Nr. 15 with Taf. 15, and Meyer/Smith, Magic, 209 (102.). 70 P. BM 10252, col. 2,9. The cursing power of Thoth’s magic is also highlighted in a spell against snake bites; see P. Brooklyn 47.218.48, col. 3,2–6; see Sauneron, Traité égyptien, 61–63 (§43b). 71 P. BM 10252, col. 19,4. 72 CT II, 91b–c. See the translation by Stadler, Weiser und Wesir, 353. Faulkner, AECT I, 96 translates differently. Compare also the similar Book of the Dead Spell 8 (wn n=j Wnw Xtm tp=j EHwtj jQr ‘Open Hermopolis for me! Seal upon me, excellent Thoth!’ see Lapp, Nu, pl. 36 and the translation by Stadler, Weiser und Wesir, 352). 73 Edfu VI, 120,1–2. See further Kurth, Edfou VI, 202–203. For QH with reference to the Edfu-passage, see Wilson, Lexikon, 1068. For the staff of Horus, see also a section in the Spells against Enemies, col. 2,6 and LGG 465a. Further on the staff, see Wilson, Lexikon, 479–480 and for the connection of the stick with the mouth and speaking, see Fischer-Elfert, GM 127, 43. 74 Dendera X, 368,4–5. See the translation by Cauville, Chap.os. Traduction, 199. 75 Golenischeff, Metternichstele, Taf. V, 112–114 and Sander-Hansen, Metternichstele, 52–53 (l. 112–114). The same is written on a magical papyrus in Turin; see Pleyte/Rossi, Papyrus de Turin, pl. LXVII, l. 14. In addition, see the collocation of the different attestations of this passage by Altenmüller, OMRO 46, 24 and 31. This standard formula for sealing the mouth of reptiles is also attested in P. Brooklyn 47.218.85, col. 2,17, (… Hno sHr Ddf.w nb(.w) Xtm r#=sn ‘… together with the driving away of every snake and the sealing of their mouths’; see Sauneron, Traité égyptien, 53 [§39] and 55 [7]). Later in the same papyrus it is Selket who is responsible for sealing the mouths; see P. Brooklyn 47.218.48, col. 5,11–12 (Sauneron, Traité égyptien, 108–

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir

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36/1,28–29

For Isis, called here Wr.t-Hk#.w and Thoth, mentioned in 36/1,25 acting together against Seth, compare also a section in the Ritual for Felling Seth and His Confederates: Snj-sw EHwtj m Hk#w.w=f wr tpj-r#=f wr.t[-Hk#w m tpj-r#=s] ‘Thoth exorcised him with his great magic spells and his utterance, and the one great of m[agic with her utterance].’76 36/1,30

As mentioned in the translation, I do not agree with the reading w#.t n sgr HH.w ‘the way of the one who silences the millions’ by Schott and Bommas, whereas I follow the suggestion by Schott to interpret HH.w as the deceased.77 I would refer s.t sgr n HH.w to the necropolis or the underworld whose way has been sealed, so that enemies like Seth are not able to enter it.78 36/1,31

wr swnw Smow is attested elsewhere as an epithet of the god Seth.79 According to Osing, Seth does not have any connection with physicians, so that this designation is rather based on Seth being the god of the southern part of Egypt, considering that he also has the epithet nb t# Smow ‘lord of Upper Egypt’.80 No other attestation of a seal of the wr swnw Smow is known to me. 36/1,32

In his notebook Schott suggests reading [onX.w] in the lacuna, which would fill the gap completely and make sense.81 However, in his article where he offered a translation of this passage he read: ‘mit denen [alles Vieh(?)] des Hauses des Königs von Oberägypten … [versiegelt wird]’.82 Bommas reads ‘[auf dem sich] alle [Würdenträger o.ä.] des Königs von Oberägypten befinden’.83 36/1,35–36

Bommas, following the suggestion by Schott, restores: [Xtm.n=f D.t Xtm].n=f r# nb onX [jm=f], similar to col. 36,30.84 Nevertheless, I am still puzzled by the traces of ink preceding n=f, since they do not fit the usual hieratic seal-sign.

76

77 78 79 80 81 82 83 84

109) and on another Horus stela it is Isis who seals the mouth of all reptiles; see Kákosy/Moussa, SAK 25, 150 and Wilburn, Materia Magica, 122. Compare further the comments by Bommas, Heidelberger Fragmente, 25 (53). P. BM 10252, col. 15,25–26. The lacuna is filled according to P. Louvre N. 3129, col. C,41; see also Urk. VI, 26–27. For further explanations on the role of Thoth, Horus, and Isis against Seth, see the commentary by Bommas, ZÄS 131, 100–102. On other texts intended for the protection of the living king involving Thoth and Horus as helpers against rebels, see Meurer, Feinde, 326. Schott, ZÄS 65, 40 (14.). Bommas, ZÄS 131, 101 goes one step further by proposing that HH.w refers to the passengers in the sun bark. The connection of the underworld with silence is well-known; see, for example, the collocation of the different names of the underworld involving sgr by Spiegelberg, ZÄS 65, 122. In MDAIK 14, 186, Schott also refers our sentence to the way of the underworld that has been sealed. P. Tebt. I (P. Berlin P. 10465B), fr. X 6,3; see Osing, Hieratische Papyri, 172–173 and pl. 14. Osing, Hieratische Papyri, 178q). More information on the title wr swnw Smow is provided there. Schott, Notebook, 16. This is a later entry made with pencil instead of the usual black ink, saying ‘lies onX.w’. Schott, MDAIK 14, 186–187. In his previous publication of our text in ZÄS 65, 40 (16.), he suggested that once ‘eine Personenangabe, etwa “alle Höflinge” oder “alle Würdenträger” dagestanden zu haben scheint’. Bommas, ZÄS 131, 99. Schott, ZÄS 65, 39 and 40 (17.), and Bommas, ZÄS 131, 102 with Taf. X.

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16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

36/1,31–37

According to Schott, the seal of the great physician of Upper Egypt and seal of the great physician of Lower Egypt were located on the same seal, suggesting that the physician of Upper and Lower Egypt himself carried out the sealing.85

37,1–4

Neither Schott nor Bommas were aware that the fragment currently fixed at the end of lines 24 to 29 of this column belongs to the upper left corner of the sheet (see pl. 80). While Schott ignored this fragment completely, Bommas tried to fit in the signs written on it, but with little success.86

37,3

As is evident from the traces on the repositioned fragment, the restoration of … m Xtm pn ‘… with this seal’ by Schott, who was later followed by Bommas, is no longer tenable.87 As in the previous section, this line might again refer to the seal of a special divinity, or, due to the plural ending that is still preserved, possibly a group of gods or demons well-known for their powerful effect against enemies like the already mentioned gods Horus, Isis, and Thoth; the latter is also referred to again in the following. Furthermore, the number of lines preceding this line has to be reduced to two instead of the four lines suggested by Schott and Bommas.88 37,4

In his commentary, Bommas notes that Schott’s assumption that Thoth is being invoked is not taken from the text. Rather, he suggests that the seal of the physician who was acting as a ritualist in this spell is to be presumed in this section.89 The absolutely certain repositioning of the fragment, however, clearly allows us to identify the divine name EHwtj, Thoth, and thus confirms the initial proposal made by Schott.90 37,5

Schott and Bommas read nTT ‘to bind’, indicating with their writing without brackets that the hieroglyphs are certain.91 What I can make out might be a t with traces of an n above it, but this is by no means certain. However, Schott might have seen more than is preserved today. They further suggest the restoration Q#j=k-st ‘du fesselst sie’ in the lacuna, without mentioning what this is based on.92 37,6

So far, the exact meaning of opn has not been satisfactorily clarified. Suggestions vary from ‘newt’ to ‘slug’, ‘worm’, or ‘salamander’, while it is certain that this animal is to be found frequently in medical texts.93 Schott and Bommas restore [wnm-st] opn.w ‘Die

85 Schott, ZÄS 65, 40 (17.). 86 Bommas, ZÄS 131, Taf. XII, l. 30. He just used the hieratic signs in the third preserved line of the fragment, probably because they fit more or less, but—as Schott had already done—ignored the rest of it, even without noting that there is more written on the fragment than what he transcribed. 87 Schott, ZÄS 65, 40–41 and Bommas, ZÄS 131, 102 and Taf. XI, l. 5. 88 Schott, ZÄS 65, 40 and Bommas, ZÄS 131, 102 and Taf. XI. 89 Bommas, ZÄS 131, 102. 90 Schott, ZÄS 65, 41 (18.). 91 Schott, ZÄS 65, 40–41 and Bommas, ZÄS 131, 102 and Taf. XI, l. 7. 92 Schott, ZÄS 65, 41 and Bommas, ZÄS 131, 102. 93 Wb I, 180.6–7; Faulkner, CD, 41; Wb Drogennamen, 84–86; Leitz, Papyri, 7, n. 37; Sauneron, Traité égyptien, 115 (2), and Mathieu, BIFAO 104, 380 (6.). See also LGG II, 99a.

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16.4 The Sealing of the Mouth of the Enemies and Sealing of the Abattoir

599

Würmer [sollen sie essen]’ for this line, but due to the fact that it is not even certain what exactly opn refers to, I do not venture a guess on how to fill in the gap.94 37,7–8

Although the ink is cracked in this section and might lead to confusion, the reading […=sn m] Snn=k D.t ‘[ihre … in] deinem Bann, ewiglich’ by Schott and Bommas is clearly not correct, but […]=sn m-o=k D.t is sure from checking the original.95 Nevertheless, the restoration ‘elend sind [ihre Körper]’ proposed by Schott would make sense and Ho.w or D.t would fit into the lacuna.96 With this addition one is immediately reminded of the famous images on Horus stelae, showing the young god with evil animals, including snakes, in his hands.97 37,9–12

One other formula is known to me that requires the sealing of the object and its burying at the place of execution: [Dd.tw r# pn Hr Ts.t] n.t mnw Xtm m mn[H Xtm] m Xtm n Stw Tms m s.t wn jH jm=s nmj.t Xr.tw r=s ‘[One says this spell over a knot] of black fibre, sealed with wa[x and the seal] is a seal of/with a turtle, buried at the place where the bull is. Place of execution so one calls it.’98 In this text, the place of execution is specified as the place where the bull is, in my opinion a reference to Seth who is captured in the abattoir.99

94 95 96 97

Schott, ZÄS 65, 41 and Bommas, ZÄS 131, 102. Schott, ZÄS 65, 40–41 and Bommas, ZÄS 131, 102 with Taf. XI, l. 10. Schott, ZÄS 65, 41. Compare for example the Metternich Stela; see Golenischeff, Metternichstele, Taf. I. For further photographs of Horus stelae, see the catalogue by Sternberg-el Hotabi, Horusstelen II, 117–201. 98 P. Brooklyn 47.218.138, col. x+13,6–7 (Goyon, Recueil, 84–86 and pl. XIII). For a detailed discussion of these closing formulas, see Excursus I. 99 For jH as a reference to Seth and enemies in general, see p. 184–185 in Excursus I and the examples cited in LGG I, 540b–541a, under ‘jH’ and ‘jH dSr’.

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16.5 Spell of the Words of the Butcher (P. BM EA 10081, col. 37,13–37,31): Transliteration and Translation 37,13

r# n Dd.w n p# HnTj1 Xft jw=f m 37,14 Xb.t r Hw.t-nTr n.t Or-jmj-Cnw.t Dd-mdw 37,15 jj.n=j m Hw.t wr 6 m##=j nXt.w2 37,16 n Mntj.t3 gmj.n=j Xb.t Drj.tw 37,17 m s#w nn prj Xftj.w m-Xnt=s snH4 37,18 jm nn wHo=w5 x#.wt jm m ssf nn tm.w=sn6 37,19 m-Xt t# b#.w jm Htm nn 37,20 prj=sn m g(#)g(#).w7 tp=sn jm m sXd8 37,21 Hr r mkH# Ts-pxr

1

2

3

4 5 6 7 8

37,13

Spell of the words of the butcher, when he comes from 37,14 the abattoir, to the temple of Horus who is in Shenut. Words to be spoken: 37,15 I have come from the six great mansions (= law-courts) that I might see the strength 37,16 of Mentyt. I have found the abattoir, being firmly 37,17 guarded. The enemies will not come forth from it. The bound one(s) 37,18 there, they will not be loosened. The foes there are ashes. Their tm-snakes do not exist 37,19 in the land/earth. The bas there are destroyed. They will not 37,20 come forth in wonder. Their heads there are upside-down 37,21 and the faces to the back of the head and vice

Although the red ink is quite faded, it is clear on the original that is written and not as proposed by Bommas, ZÄS 131, Taf. XI, l. 15, who seems to follow the reading by Schott in his notebook. For another writing of HnTj with the tj-group and this determinative, see P. BM 10252, col. 17,21. For the hieratic writing of the man with a knife in his hand, see Möller, Paläographie III, 2 (19) and Verhoeven, Buchschrift, 108– 109 (A34a). Although this is an unusual writing for nXt, I think it is preferable to the reading … n X.t Xt.w … ‘(ich sah) nach den Dingen (der Menet)’ by Bommas, ZÄS 131, 104. The scribe probably wanted to write the preposition m-Xt first before realising that nXt was actually meant; for a similar writing phenomenon, see col. 36,15 where the scribe, presumably misled by the verb rX, wrote r XX also in an unusual way. Schott, MDAIK 14, 187 seems to have interpreted the writing in the same way, since he translates ‘ich sah die Kraft …’ The hieroglyphic transcription by Bommas, ZÄS 131, Taf. XII, l. 18, in which he follows Schott, Notebook, 17, is not very accurate. It becomes evident from the original that mn is followed by and not , which is surely written behind the animal-determinative. In my opinion, both Schott and Bommas mistakenly took the animal-determinative as the usual lion-sign followed by a book-roll. For the specific animal written here, see the commentary. In detail on snH, particularly in connection with Seth, and as a keyword of the 17th Upper Egyptian nome, see Leitz, Geographisch-osirianische Prozessionen, 209–210. In general on the enemies being bound and imprisoned, see also Hornung, Höllenvorstellungen, 17–18, with reference to our passage in n. 6 on p. 18. Again, Bommas, ZÄS 131, Taf. XII, l. 20 seems to follow the notebook of Schott when reading =f. However, although the papyrus is badly preserved in this section, the plural suffix =w is clearly written. The parts of the manuscript are displaced in this area. However, the reading =sn instead of Bommas’ proposal jm (ZÄS 131, Taf. XII, l. 21) is certain. Schott (MDAIK, 14, 187) and Bommas (ZÄS 131, 105) suggest the translation ‘um zu essen’. Compare, however, writings of g#g# in Wb V, 157 (reference courtesy Mark Smith) and also attestations of the phrase m g#g#.wt. For the value g for , see Kurth, Einführung I, 323 (66.). Contrary to Bommas, ZÄS 131, Taf. XII, l. 22, the determinative of sXd is sure; see Möller, Paläographie III, 5 (53) and Verhoeven, Buchschrift, 106–107 (A29).

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602

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

nn sDm=sn9 Xrw Q#j 37,22 jm nhjs Sdj Xrw.w swh# 37,23

m.T10 nn Xpr m #w-jb11 n k#=T12 t# nb.t

t#.wj 37,24 Mntj.t rtH(.t) sbj.w13 #w-jb=k 37,25 Xntj jmnt.t ^Wn-nfr¼ o# m#o-Xrw wr pHtj 37,26 k# m16 V#-wr

nrj n=f HH n HH 37,27 pn jw [mw.t]=k m roy.t nn Ssp.n=s 37,28 #oo jw s#w=s H#=k ro-nb Or-jmj21-37,29Cnw.t m [oX]22 sbj.w=k mn w#H D.t 37,31 jw=f pw

versa. They will not hear the loud voice 37,22 there, (that of) Nehes, the disturber, the roaring one. 37,23 Behold, there is none who is joyful, for your ka14, lady of the two lands, 37,24 Mentyt15, who confines the rebels. May you be joyful, 37,25 foremost of the West ^Wennofer¼, great of justification17, great of strength18, 37,26 bull in the nome of Abydos19, whom the million of 37,27 this million fears. Your [mother] is the female sun20. 37,28 Sleep does not catch her. Her protection is around you, daily. Horus who is in 37,29 Shenut is the [brazier] of your rebels, firm and enduring, eternally. 37,31 It has come (to an end).

9 The sign just after nn looks very unusual. Bommas, ZÄS 131, Taf. XII, l. 23 transcribes it as and Schott, Notebook, 17 as or with the translation ‘Sie gehen nicht’ in MDAIK 14, 187. However, the sign looks rather like (reference courtesy Mark Smith) and the word sDm would make complete sense in connection with the loud voice. For other examples of the ear-sign, see the palaeography and Möller, Paläographie III, 14 (159) and Verhoeven, Buchschrift, 130–131 (F21). 10 For the writing of m.T compare Wb II, 5. The ink is flaked away in this area, so that it is hard to decide if is really written here or rather in an unusual way. 11 The scribe first wrote the determinative behind , but then he washed it out and wrote the jb-sign instead. 12 The reading pr n by Bommas, ZÄS 131, 105 and Taf. XII, l. 25, in which he follows again Schott’s notebook is definitely not correct. 13 For the hieratic writing of the sbj-sign, see the palaeography (chapter 20). 14 ‘For your ka’ is used here to say that all the above-mentioned things have been done for the pleasure of Mentyt. For the expression n k#=T, see Wb V, 87–88.II. 15 LGG III, 286. 16 The traces of ink on the photograph do not look like m, but further ink is visible on the original which definitely allows the reading m. 17 LGG II, 26c. 18 LGG II, 437a. 19 LGG VII, 274c. 20 LGG IV, 642c. 21 For the false hieroglyphic transcription at the end of this line given in Bommas, ZÄS 131, Taf. XII, l. 30, see the commentary under 37,1–4 in the chapter about the Sealing of the Mouth of the Enemies. 22 The traces that are still visible before and after the lacuna would support a reading oX, which is also wellattested in connection with Horus who is in Shenut, rather than sD.t as suggested by Bommas, ZÄS 131, 106 and Taf. XII, l. 31. However, although he transcribes sD.t, he reads it as X.t. His n. 117 on p. 106 concerning traces of t still preserved is not correct. The ink in the upper left corner seems to be the left side of the arm and the ink on the right bottom side is definitely part of a round sign.

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16.5 Spell of the Words of the Butcher (P. BM EA 10081, col. 37,13–37,31): Commentary Parallels

Not known

Current State of Research

Bommas, ZÄS 131, 95–113 with Taf. IX and XI–XII (black-and-white photograph, hieroglyphic transcription, transliteration, translation, and commentary); Schott, MDAIK 14, 187 (complete translation)1. 37,13–14

Title and ritual instructions For the butcher mentioned in connection with the destruction of enemies, compare a passage in the Ritual for Felling Seth and His Confederates, where he is invoked: Sod m ds Dd-mdw nDr=k sp-2 m ds=k Hntj jrj So.t m ds=k m o=k HsQ n=k tp.w n Xftj.w nb n Wsjr ^Wn-nfr¼ m#o-Xrw ‘Cutting off with the knife. Words to be spoken: May you seize firmly your knife, butcher, and make a slaughter with your knife in your hand. Cut off for yourself the heads of every enemy of Osiris ^Wennofer¼ justified.’2 The same is found in one of the Osiris chapels in the temple of Dendera, spoken by Nephthys: … mtn.t n.t bj# Hr HsQ tp=k sbj m Xb.t=k nj Xpr rn=f Hntj Hr jrj(.t) oDy.t=k … ‘… the knife of ore cuts off your head, rebel in your abattoir, whose name does not exist, the butcher makes your massacre …’3 A passage in P. Salt 825 identifies the butcher of the foes of Osiris as Horus: Hntj Or pw ntj sm# sbj.w n(.w) jt=f Wsjr ‘The butcher, it is Horus who slays the rebels of his father Osiris.’4 Contrary to the reading … jw=f m Xb.t n Hw.t-nTr n.t Or jmj Cnw.t … ‘wenn er zur Schlachtbank des Tempels des Horus, der in Schenut ist, kommt’ by Bommas5, the preposition r is clearly written, wherefore I would suggest translating ‘… from the abattoir, to the temple of Horus who is in Shenut’. This conveys the impression that the butcher reports in the following what he had done for Mentyt in the place of execution. As already evident in the Spells against Enemies, where Horus who is in Cnw.t figures prominently, this god is frequently connected with the destruction of enemies.6 But deviating from our text, he is normally mentioned together with the oX n Or-jmj-Cnw.t ‘brazier of Ho-

1 2

3 4 5 6

Usually, Schott just provides excerpts of the texts of P. BM 10081, col. 33–37, but for this composition, probably due to its shortness, he offers a complete translation. Therefore, Bommas’ note in ZÄS 131, 96 that Schott ignored this last spell and that there is not even a brief description until today is not correct. P. BM 10252, col. 17,21–23. Compare also Fiedler, Seth, 212. Further similar text-passages concerning the butcher are collocated by Leitz, Geographisch-osirianische Prozessionen, 361, there with particular regard to Seth. On the role of the Hntj, see Gourlay, in Gs Sauneron I, 373–380; Fiedler, Seth, 214 with further literature references in n. 769, and Leitz, Tagewählerei, 100–101. Compare further Text 20 from the temple of Esna in Excursus I, where the butcher of the House of Life is mentioned striking four goats. Dendera X, 314,10–11. See the translation by Cauville, Chap.os. Traduction, 169. P. BM EA 10051, col. 7,3 (Derchain, Papyrus Salt, 139–140, pl. 9* and VII). Bommas, ZÄS 131, 103. See Gill, in Liturgical Texts, 136, n. 27, adding now Leitz, Geographisch-osirianische Prozessionen, 126– 129, for a list of literature on this god and further passages in other texts highlighting this very important function of his.

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604

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

rus who is in Shenut’ as his place of activity, rather than the nm.t ‘place of execution’, for which I could only find one other instance where this location is connected with our god.7 The relevant piece is an ostracon now kept in the Ashmolean Museum, where it says: nn nhp=Tn … m-o nm.t pn n Or-jmj-Cnw.t ‘You will not escape … from this place of execution of Horus who is in Shenut.’8 Hence, the nm.t of Horus might presumably refer to his brazier.9 The fact that our text later on refers to the foes as being ashes in the place of execution might support this.10 Furthermore, Leitz points out a scene on the gate of Monthu in Karnak that shows the king, playing the role of Horus who is in Shenut, in front of Min, with a brazier containing two enemies between them, a depiction that might further support the suggestion that the brazier and the place of execution of Horus who is in Shenut are the very same.11 The king says to Min: jrj.n=j oD.w m sbj.w n jt=k … rkH.n=j Hr oX=k … ‘I have made a slaughter among the rebels of your father … I have burned (them) up on your brazier …’ and: … sXr=sn sbj.w=k m nm.t sm#.w o#pp m oX=k ‘… They (= the gods and goddesses) fell your rebels in the place of execution and the confederates of Apopis are in your brazier.’12 37,15–16

The hieratic sign for Mentyt closely resembles a Seth-animal, but without the knives and the characteristic tail tip. In my opinion, the creature depicted is the recumbent symbolic animal of the goddess Mentyt, as is also encountered as a determinative of Mn.t wr.t in an inscription in the temple of Edfu.13 An illustration of the goddess in her animal form can also be seen in P. Salt 825.14 Since Mentyt is one of the lion-goddesses, the depictions just referred to as well as the determinative in our text seem to be a lion, but differing from the normal lion hieroglyph due to the erect tail. The role of Mentyt as annihilator of enemies is well known from various texts, particularly her burning character.15 In the ‘Litany’ of Victorious Thebes for Amun in Karnak, Pakhet, who can be connected with Mentyt16, is also mentioned in connection with the Hw.t-wr.t: … sHtp-Tw HQ#y.t nb.t Hw.t-wr.t dw#-Tw p(#)X.t … ‘… the ruler, mistress of the great mansion propitiates you, Pakhet adores you …’17

7 For the connection of Horus who is in Shenut with his brazier, see in detail Gill, in Liturgical Texts, 136, adding, Leitz, Geographisch-osirianische Prozessionen, 126–127 and Theis, Magie und Raum, 683–686. 8 O. Gardiner 363, l. 7–8 (Ritner, JARCE 27, 25–26 and the drawing on p. 27). 9 In general on nm.t and further examples, particularly related to the destruction of Seth and as a keyword for the 11th Lower Egyptian nome, see Leitz, Geographisch-osirianische Prozessionen, 377. See also Ritner, JARCE 27, 32 (M.). 10 See col. 37,18. 11 Leitz, Geographisch-osirianische Prozessionen, 128 and Aufrère, Propylône, 272, with a photograph on p. 273. 12 Aufrère, Propylône, 271 and 274 with a detailed description and commentary of the scene on p. 271–283 and Leitz, Geographisch-osirianische Prozessionen, 127. See further the description of this scene by Gee, in 8. Tempeltagung, 67. 13 Edfu VI, 313,1. See also LGG III, 287a. 14 Derchain, Papyrus Salt, fig. XIX, pl. 24*. The relevant scene is reprinted in Leitz, Geographisch-osirianische Prozessionen, 116. 15 For this and other aspects of this goddess, see the text passages cited by Leitz, Geographisch-osirianische Prozessionen, 114–116 with further literature references and the remarks by Bommas, ZÄS 131, 104 §7 and Derchain, Papyrus Salt, 187–188, n. 208. See also Cauville, BIFAO 82, 105–125. 16 See Helck, LÄ IV, 48 and, for example, Edfu I, 314,18. 17 KRI II, 594,15–595,3; reading according to R. III. See also the translation in KRI II Translation, 390.

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16.5 Spell of the Words of the Butcher

605

37,17

For the enemies not being able to come forth again from the abattoir, see also a passage from the Book of Protecting the Neshmet-bark: nDr-Tw Xb.t=k nn rdj.n=s prj=k ‘Your abattoir has seized you (= Seth) and does not let you escape.’18 With respect to the abattoir in our text being in all probability the brazier of Horus who is in Shenut, as explained in 37,13–14, compare a passage in the temple of Dendera: dj.n=j NbD r oX o# n Or-jmj-Cnw.t nj prj=f jm=f ‘I (= one of the 77 gods of Pharbaitos) have placed the evil one on the great brazier of Horus who is in Shenut. He will not come forth from it.’19 37,18–19

In the Revelations of the Mysteries of the Four Balls, Seth suffers the same fate, when his bones are burned to ashes: dj=w jwf=k Qs.w=k b#=k Hr X.t prj m Wps.t Wnmj.t wnm=s Ho.w=k jwf=k rkH=s Qs.w=k m ssf ‘They (= the gods in heaven) place your flesh, your bones, and your ba on the fire, which comes forth from Wepeset (the burning one). Wenemyt (the devourer), she eats your limbs and your flesh. She burns up your bones into ashes.’20 In a scene in the temple of Dendera, these actions are taken against Apopis and are also mentioned in connection with the place of execution as in our text: … Dw-Qd dj.tw r Xb.t jnr Hr=f ntj mH 40 wnmy(.t) sXm=s m Qs.w=f ‘… the one of evil character (= Apopis) has been placed in the abattoir with stone (blocks) of forty cubits upon him, and the fire (lit. the devourer), it prevails over his bones.’21 Bommas reads nn tm Hf#.w [jm] m-Xt t# and translates ‘… ohne dass die Schlangen [da] zugrunde gehen durch das Land hinweg’.22 In my opinion, the snake-sign is not to be read as Hf#, but is the determinative of tm.23 According to Egberts, these tm- or dm-worms that are attested in a number of texts are ‘corpse-eating worms’, which in the Rite of Driving the Calves seek to devour the corpse of Osiris.24 In my opinion, this interpretation also applies to our section. Initially, it is said that the enemies’ corpses will burn into ashes, so that, as a consequence, worms which would live by eating the bodies cannot exist.25 This highlights the fact that the bodies of the foes will definitely be completely destroyed and has, from my point of view, nothing to do with the plague of snakes suggested by Bommas. 26

18 P. BM 10252, col. 23,4. 19 Dendera X, 96,13. See also the translations by Cauville, Chap.os. Traduction, 53 and Goyon, Dieux-gardiens I, 296. 20 P. MMA 35.9.21, col. 29,6–7 (Goyon, Imouthès, pl. XXVIII and Goyon, BIFAO 75, 380–381). See further Fiedler, Seth, 380; Inconnu-Bocquillon, Déesse Lointaine, 291, and the remarks under P. BM 10252, col. 5,7– 8. Compare also the passages cited by Leitz, Geographisch-osirianische Prozessionen, 376 concerning the burning of enemies into ashes, in particular Seth and his confederates. 21 Dendera V, 69,7–8. See the translations by Cauville, Dendara V–VI Traduction, 155; Sternberg-el Hotabi, Hymnus, 45 (4.), and Yoyotte, RdÉ 30, 150. 22 Bommas, ZÄS 131, 105. 23 Schott, MDAIK 14, 187 also provides the following translation: ‘Nicht (geraten) ihre Würmer auf (m Xt) die Erde.’ 24 Egberts, GM 111, 40. In detail on the dm-worm, see Egberts, GM 111, 33–45; Egberts, In Quest of Meaning, 287, 6); Theis, Magie und Raum, 411–412; Leitz, Mythologie, 388–389, and Leitz, Tagewählerei, 44–45 with further textual evidence. See also LGG VII, 538c. 25 For further attestations of these worms eating corpses, see the examples collected by Leitz, Tagewählerei, 44–45 with the citation of our passage on p. 44 (text 17). 26 Bommas, ZÄS 131, 105.

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606

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

37,20–21

The writing is usually used by the scribe for the noun ‘face’; see for example col. 34,33; 35,25, and P. BM 10252, col. 18,30; 20,4; 20,12, and not for the preposition as suggested by Bommas.27 This is normally just written . Furthermore, Bommas’ reading seems to be grammatically problematic, since Hr-r would be the status pronominalis followed by a substantive, which would be highly unusual. Being upside-down is a well-known punishment for sinners.28 Compare for example the depiction of four enemies of Re shown upside-down in the fire in the eleventh hour of the Amduat with the inscription sXd.w ‘those that are upside-down’.29 In Book of the Dead Spell 175, Seth is the one coming with bowed head: jj.Xr ctS Hr=f m-xrj m dhn t# m##.n=f jrj.t.n Ro n Wsjr ‘Then, Seth shall come, his face bowed, forehead touching the earth, having seen what Re had done for Osiris.’30 The twisting of limbs is also nothing out of the ordinary in connection with the destruction of enemies, as was, for example, shown in the Festivals of the Destruction of Enemies: o.wj=sn rd.wj=sn n H#=sn ‘Their arms and their legs are (turned) behind them.’31 The Revelations of the Mysteries of the Four Balls frequently addresses the invocation to Seth: jmj Hr=k n H#=k ‘Give your face to your back (= Turn your face around)’32; and in the Spells against Enemies it is Thoth who acts exactly in this manner against the rebels: dj=f Hr=Tn r H#=Tn ‘He will put your faces behind you.’33 37,21–22

Being Q#j Xrw ‘loud of voice’ is one of the misdeeds of Seth; see Q#j Xrw=k pw m Vbw ‘while this your voice was loud in Tjebu’ in the Ritual of Driving Away the Aggressor.34 Due to the evil-determinative, I would interpret Nhs as the well-known epithet of Seth35, rather than following Bommas’ suggestion of reading the verb ‘to awaken’.36 Cdj-Xrw is listed in the Ritual for Felling Seth and His Confederates as one of his epithets as well.37 The word shw(#) is attested quite often in connection with Seth38, and we have here again a reference to noisiness. Screaming, roaring, and other noises, some of Seth’s typical behaviours, were the specific abomination of Osiris.39 Schott and Bommas translate differently, with the former reading: ‘Sie gehen nicht. Laut ist das (Weh)geschrei dort. Nhs, Anstifter, Raufbold!’, and the latter: ‘Wenn sie nicht gehen,

27 Bommas, ZÄS 131, 105. 28 See Ritner, Mechanics, 168–172; Hornung, Höllenvorstellungen, 13–16; Zandee, Death, 8–9 and 75–78; Hornung, Amduat II, 182 (816), and Wilson, Lexikon, 917–918. In general on the deceased’s hatred of being upside-down, see Kadish, JSSEA 9, 203–217, esp. 209–211. 29 Hornung, Amduat I, 191 (816) and II, 182. 30 P. BM 10081, col. 35,25–26. 31 P. BM 10081, col. 33,21. 32 P. MMA 35.9.21, col. 27,2 (Goyon, Imouthès, pl. XXVI and Goyon, BIFAO 75, 364–365). See also Fiedler, Seth, 368. For the grammatical construction jw jmj, see Černý/Groll, LEG, 352 (24.9.). 33 P. BM 10252, col. 2,10. 34 P. BM 10252, col. 9,6. On Q#j Xrw, see also Altmann, Kultfrevel, 75 and 121 and Vandier, Jumilhac, 178 (346). 35 Exactly the same writing of Nhs occurs in P. BM 10252, col. 22,32. 36 Bommas, ZÄS 131, 105. Schott, MDAIK 14, 187 also reads it as the epithet of Seth. 37 P. BM 10252, col. 13,12. There, it is also written with plural-strokes. For a detailed study on this epithet, see Fiedler, Seth, 77–79. 38 See P. BM 10252, col. 14,30 and 15,28, and the remarks by Altmann, Kultfrevel, 21 and 68 with n. 443. 39 In detail on noises especially in connection with Seth and Osiris and instructions for priests, see Altmann, Kultfrevel, 19 and 21 and Fiedler, Seth, 151–152.

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16.5 Spell of the Words of the Butcher

607

dann ist die Stimme dort hoch. Wenn die Schreihälse erwachen, dann tobt Seth …’40 However, the examples listed above clearly show the close connection of these terms with Seth, wherefore I would interpret our passage as a reference to the confederates of Seth, i.e. all enemies of Osiris, who are no longer able to hear the loud voice, i.e. the voice of their leader, Seth, in this context referred to by his noise-connected epithets, since they are captured in the place of execution. 37,23–24

Bommas’ reading moH#.w-jb ‘Austrecken des Herzens’41 is to be repudiated and #w-jb, although very faded and not elegantly written, is sure.42 Furthermore, the following k#-sign is clearly distinguishable, so that I find it difficult to understand the reading pr by Schott and Bommas.43 Further on, my reading deviates completely from Schott and Bommas, who clearly follows Schott’s notebook again with his hieroglyphic transcription , as well as his reading rw.tj.44 Mntj.t is clearly written in the same way as in l. 16 of this column only with the seated goddess-determinative instead of the normal divine determinative.45 The goddess Mentyt is also mentioned in the Ritual for Felling Seth and His Confederates as ferocious deity against enemies, there in particular against Seth: jnk Mntj.t mHr on.wt ‘I am Mentyt with painful claws.’46 Nevertheless, the transcriptions by Schott and Bommas bears no resemblance to the hieratic original in most parts, wherefore I am proposing a new translation and interpretation of this section, which I will support in the following by further related passages. Compare, for example, the ritual of w#H-oX ‘Setting up the brazier’ which was mainly performed in front of lion goddesses.47 Such a ritual scene in the temple of Edfu was carried out in front of Mentyt, with the title also referring to the ka of the goddess: … swD# k#=T t#.wj Hno tmy.w ‘… (so that) your ka leaves the two lands safe together with everyone’.48 Further, it says: Dd-mdw jn Mntj.t … Hnw.t HnTj.w … ‘Words to be spoken by Mentyt … mistress of the butchers …’49 These exemplary documents show, like our text, that the 40 Schott, MDAIK 14, 187 and Bommas, ZÄS 131, 105. From my point of view, Bommas’ translation is very confusing—firstly due to his transcription sSm which he translates as ‘gehen’ and secondly due to his reading as Mdy, a term for Seth (ZÄS 131, 106, n. 113), which seems more than just questionable to me. Hornung, Höllenvorstellungen, 16, n. 7 connects Xrw Q#j in our text with the roar of the punishing demons. 41 Bommas, ZÄS 131, 105 and Taf. XII, l. 25. Again, he seems to follow the notebook of Schott, without indicating so. 42 Compare the entries in Möller, Paläographie III, 15 (173bis) and Verhoeven, Buchschrift, 132–133 (F40). 43 Schott, Notebook, 17; Schott, MDAIK 14, 187, and Bommas, ZÄS 131, 105 and Taf. XII, l. 25. 44 Schott, Notebook, 17; Schott, MDAIK 14, 187 ‘Siehe, es gibt keine Kampfeslust (?) im Haus der Herrin der beiden Länder, im Gebiet der Löwinnen, welche die Rebellen schrecken’, and Bommas, ZÄS 131, 105–106 and Taf. XII, l. 25–26 ‘… noch bevor das “Ausstrecken des Herzens” des Tempels der Herrin der beiden Länder entstanden ist. Das Gewässer der Rwtj: Es schüchtert die Rebellen ein.’ 45 The traces at the beginning of the line are plural-strokes belonging to the preceding t#.w rather than an m. 46 P. Louvre N. 3129, col. D,54–55 (Urk. VI, 53,6). See also Fiedler, Seth, 220. Unfortunately, the relevant passage in P. BM 10252 is not preserved, so that it is impossible to compare the hieratic writings. 47 Wilson, Lexikon, 175. 48 Edfu IV, 273,8–9. It is written identically in another w#H-oX-scene in Edfu VII, 301,9–10. See also the translation by Kurth, Edfou VII, 572. 49 Edfu IV, 273,15–16. LGG V, 200a reads X#tj.w. For the reading HnTj, see Wilson, Lexikon, 661. Compare also another w#H-oX text where it says in the ‘Göttliche Randzeile’: rdj=j n=k Xftj.w=k m nm.t n(.t) cXmt Ho=sn m tXs n HnTj.w=sn ‘I have placed your enemies in the place of execution of Sekhmet for you, their limbs cut up by their butchers’; see Edfu VII, 301,14–15 and the translation by Kurth, Edfou VII, 573. See further a passage of the formula of Horus in P. Brooklyn 47.218.138, col. x+5,6: [jw=j] spd.kw r HnTj.w n.w cXm.t … ‘[I] am more effective than the butchers of Sekhmet …’ (Goyon, Recueil, 32 and pl. V).

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608

16. Transliteration, Translation, and Commentary of the Texts of P. BM EA 10081

connection of the place of execution, the brazier, and lion-goddesses—in our case Mentyt— with their well-known affinity with fire, and the butcher or butchers, whose words our spell is supposed to record, was a common one, particularly in the Ptolemaic ritual of ‘Setting up the brazier’. Compare further the titles of Mentyt in a scene in the temple of Edfu: Dd-mdw jn Mntj.t … mHr.t nsr.t Htm Xftj.w m Xb.t xr=s wbd.t Ho.w/jwf=f m oX=s ‘Words to be spoken by Mentyt … with painful flame, who destroys the enemies in the abattoir beneath herself, who burns his body/flesh in her brazier’50; and her connection to the brazier in another Edfuscene: Dd-mdw jn MHj.t Mnty.t Hrj(.t)-jb BHd.t wbd(.t) Xftj.w m hh n nsr.t=s wbd=j Xftj.w=k m oX{=T} ‘Words to be spoken by Mehyt, Mentyt, who is in the middle of Behedet, who burns the enemies with the heat of her flame. I burn your enemies in my brazier.’ 51 A connection between an enemy-destroying lion-goddess and Horus who is in Shenut, whose temple is mentioned directly at the beginning of our text in col. 37,14 and whose brazier is mentioned later in col. 37,28–29, and the destruction by fire is likewise found in the Spells against Enemies: rdj.n=f-Tn r oX pn n Or-jmj-Cnw.t nTr o# nb.t nbj.t nbj=s n-jm=Tn wnm=s jwf=Tn wnm=s Qs.w=Tn jTj=s b#.w=Tn r nmj.t Htm=s b#.w=Tn x#.w(t)=Tn Sw.t=Tn … ‘He (= pharaoh) has put you into this brazier of Horus who is in Shenut, the great god. The lady of the flame, she will burn you up. She will eat your flesh. She will devour your bones and she will take your bas away to the slaughter-house. She will destroy your bas, your corpses, and your shadows …’52 37,31

As already mentioned in the commentary on Book of the Dead Spell 175, 34,24, the closing formula jw=f pw is not just the end of the Spell of the Words of the Butcher, but finishes the overall composition called the Great Book of [Completing(?)] the Festivals of the Destruction of Enemies, which started in col. 33,1.

50 Edfu I, 314,18–19. See also the part-translation by Baum, Edfou, 479. 51 Edfu I, 252,13–14. See the translation by Cauville, BIFAO 82, 121. 52 P. BM 10252, col. 1,5–8.

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Arijs, C.: Het Wag-feest. Over de betekenis van een funerair feest doorheen 3000 jaar Egyptische geschiedenis, Leuven 1999. Arnold, D.: Temples of the Last Pharaohs, New York/Oxford 1999. Arnst, C.-B.: ‘Nilschlammbälle mit Haaren. Zum Opfer des ersten Haarschnitts’, in ZÄS 133 (2006), 10–19. Assmann, J.: Liturgische Lieder an den Sonnengott. Untersuchungen zur altägyptischen Hymnik I, MÄS 19, Berlin 1969. Assmann, J.: Der König als Sonnenpriester. Ein kosmographischer Begleittext zur kultischen Sonnenhymnik in thebanischen Tempeln und Gräbern, ADAIK 7, Glückstadt 1970. Assmann, J.: ‘Harfnerlied und Horussöhne. Zwei Blöcke aus dem verschollenen Grab des Bürgermeisters AmenemHēt (Theben Nr. 163) im Britischen Museum’, in JEA 65 (1979), 54–77. Assmann, J.: ‘Egyptian Mortuary Liturgies’, in S. Israelit-Groll (ed.), Studies in Egyptology presented to Miriam Lichtheim I, Jerusalem 1990, 1–45. Assmann, J.: Das Grab des Amenemope (TT 41), 2 vols., Theben 3, Mainz 1991. Assmann, J.: ‘Spruch 23 der Pyramidentexte und die Ächtung der Feinde Pharaos’, in C. Berger/G. Clerc/N. Grimal (eds.), Hommages à Jean Leclant I. Études Pharaoniques, BdÉ 106/1, Cairo 1994, 45–59. Assmann, J.: ‘Altägyptische Kultkommentare’, in J. Assmann/B. Gladigow (eds.), Text und Kommentar, Archäologie der literarischen Kommunikation 4, Munich 1995, 93–109. Assmann, J.: Ägyptische Hymnen und Gebete, OBO, 2nd ed., Freiburg/Göttingen 1999. Assmann, J.: Tod und Jenseits im alten Ägypten, Munich 2001. Assmann, J.: Ägyptische Religion. Totenliteratur, Frankfurt am Main 2008. Assmann, J.: Altägyptische Totenliturgien III. Osirisliturgien in Papyri der Spätzeit, Heidelberg 2008. D’Athanasi, G.: A Brief Account of the Researches and Discoveries in Upper Egypt, made under direction of Henry Salt, Esq., to which is added a detailed catalogue of Mr Salt’s collection of Egyptian Antiquities, London 1836. Aufrère, S. H.: ‘A propos du trousseau d’amulettes saites en obsidienne et en hematite’, in Hommages à François Daumas, Montpellier 1986, 33–41. Aufrère, S. H.: ‘Études de lexicologie et d’histoire naturelle, XXVII’, in BIFAO 89 (1989), 15–24. Aufrère, S. H.: L’univers mineral dans la pensée égyptienne, BdÉ 105, Cairo 1991. Aufrère, S. H.: ‘La liste des sept oasis d’Edfou’, in BIFAO 100 (2000), 79–127. Aufrère, S. H.: Le propylône d’Amon-Rê-Montou à Karnak-Nord, MIFAO 117, Cairo 2000. Ayad, M. F.: God’s Wife, God’s Servant. The God’s Wife of Amun (c. 740–525 BC), London 2009. Azzam, L. M.: ‘Csr and W#y: Two Ancient Egyptian Demons’, in GM 227 (2010), 9–15. Backes, B.: Das altägyptische >>ZweiwegebuchPapyrus Schmitt