The Hypocephalus: An Ancient Egyptian Funerary Amulet 9781789693331

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The Hypocephalus: an Ancient Egyptian Funerary Amulet Tamás Mekis

Archaeopress Egyptology 24

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Tamás Mekis

Archaeopress Egyptology 24

Archaeopress Publishing Ltd Summertown Pavilion 18-24 Middle Way Summertown Oxford OX2 7LG www.archaeopress.com

ISBN 978-1-78969-333-1 ISBN 978-1-78969-334-8 (e-Pdf)

© Tamás Mekis and Archaeopress 2020 Cover illustrations: front cover: Hypocephalus in situ under the head of Djed-hor/Wesir-wer (Cairo, Egyptian Museum, TR 6.9.16.1, now in Suez National Museum); back cover: Hypocephalus of Ta-sherit-Khonsu (Oxford, Ashmolean Museum, AN 1982.1095)

All rights reserved. No part of this book may be reproduced, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior written permission of the copyright owners. Printed in England by Holywell Press, Oxford This book is available direct from Archaeopress or from our website www.archaeopress.com

Contents List of Figures��������������������������������������������������������������������������������������������������������������������������������������������������� iv Acknowledgements����������������������������������������������������������������������������������������������������������������������������������������� vii 1 Introduction �������������������������������������������������������������������������������������������������������������������������������������������������� 1 1.1 Perspectives of the work�������������������������������������������������������������������������������������������������������������������������������������������������1 1.2 Definition of the term ‘hypocephalus’��������������������������������������������������������������������������������������������������������������������������2 2 History of the research on hypocephali�������������������������������������������������������������������������������������������������������� 5 3 Sun-disc under the head – overview�������������������������������������������������������������������������������������������������������������11 4 Some problems around hypocephali – pseudo-hypocephali������������������������������������������������������������������������12 4.1 The issue of Xnm.t wr(.t)�������������������������������������������������������������������������������������������������������������������������������������������������12 4.2 The ‘hypocephalus biscuit’ �������������������������������������������������������������������������������������������������������������������������������������������15 4.3 The issue of the so-called ‘terracotta hypocephali’��������������������������������������������������������������������������������������������������16 4.4 Other hypocephali����������������������������������������������������������������������������������������������������������������������������������������������������������16 5 Systematisation of hypocephali��������������������������������������������������������������������������������������������������������������������22 5.1 Register system���������������������������������������������������������������������������������������������������������������������������������������������������������������22 I. Classical hypocephali (stucco coated linen, cartonnage, bronze, papyrus, wood) ������������������������������������������������22 II. Mummy linen hypocephali���������������������������������������������������������������������������������������������������������������������������������������������24 6 Introduction to the understanding of the structure of the discs ����������������������������������������������������������������26 Introduction to the analysis of the iconography ������������������������������������������������������������������������������������������������������������26 6.1 The ‘standard’ hypocephalus (Register type 1a-c) ���������������������������������������������������������������������������������������������������26 6.1.1 The composition of the first register�����������������������������������������������������������������������������������������������������������������27 6.1.1.1 Repertory�������������������������������������������������������������������������������������������������������������������������������������������������������27 6.1.1.2 Analysis of register I������������������������������������������������������������������������������������������������������������������������������������28 6.1.2 The composition of the second register������������������������������������������������������������������������������������������������������������35 6.1.2.1 Repertory�������������������������������������������������������������������������������������������������������������������������������������������������������35 6.1.2.2 Analysis of register II�����������������������������������������������������������������������������������������������������������������������������������38 6.1.2.3 Meaning of the register�������������������������������������������������������������������������������������������������������������������������������49 6.1.3 The composition of the third register����������������������������������������������������������������������������������������������������������������49 6.1.3.1 Repertory ������������������������������������������������������������������������������������������������������������������������������������������������������49 6.1.3.2 Analysis of register III����������������������������������������������������������������������������������������������������������������������������������52 6.1.4 The composition of the fourth register�������������������������������������������������������������������������������������������������������������58 6.1.4.1 Repertory�������������������������������������������������������������������������������������������������������������������������������������������������������58 6.1.4.2 Analysis of register IV���������������������������������������������������������������������������������������������������������������������������������58 Conclusion to the interpretation of ‘standard’ discs������������������������������������������������������������������������������������������������������62 6.2 Hypocephali with concentric register-system����������������������������������������������������������������������������������������������������������62 6.2.1 Definition of the group�����������������������������������������������������������������������������������������������������������������������������������������62 6.2.2 Changes of the register-system and of the iconography �������������������������������������������������������������������������������63 6.2.2.1 Inside the ‘hypocephalus-pupil’����������������������������������������������������������������������������������������������������������������63 Crocodile-depictions������������������������������������������������������������������������������������������������������������������������������������������63 The falcon-headed crocodile����������������������������������������������������������������������������������������������������������������������������63 The four-headed crocodile�������������������������������������������������������������������������������������������������������������������������������65 Amon-Re: further variations ���������������������������������������������������������������������������������������������������������������������������66 6.2.2.2 The ‘iris’ of the hypocephalus��������������������������������������������������������������������������������������������������������������������67 6.3 The textile hypocephali�������������������������������������������������������������������������������������������������������������������������������������������������75 6.3.1 The Theban group�������������������������������������������������������������������������������������������������������������������������������������������������75 6.3.2 Enigmatic group����������������������������������������������������������������������������������������������������������������������������������������������������76 Conclusion on the interpretation of textile discs������������������������������������������������������������������������������������������������������������77 7. Spell 162 of the Book of the Dead: prescription of the hypocephalus�����������������������������������������������������������78 8 Grouping of hypocephali on the basis of rim inscriptions���������������������������������������������������������������������������81 8.1 Introduction��������������������������������������������������������������������������������������������������������������������������������������������������������������������81 i

8.2 Results of the last 50 years – an overview����������������������������������������������������������������������������������������������������������������� 81 8.2.1 The typology of Edith Varga ������������������������������������������������������������������������������������������������������������������������������������ 81 8.2.2 The typology of John Gee ����������������������������������������������������������������������������������������������������������������������������������� 81 8.2.3 The typology of Luca Miatello���������������������������������������������������������������������������������������������������������������������������� 82 8.3 The system of text typology���������������������������������������������������������������������������������������������������������������������������������������� 82 9 Text typology in use������������������������������������������������������������������������������������������������������������������������������������� 85 9.1 Rim inscriptions – Transliteration, translation and commentary ����������������������������������������������������������������������� 85 9.1.1 Text type I�������������������������������������������������������������������������������������������������������������������������������������������������������������� 85 9.1.1.1 a) The group Jnk HkA … ��������������������������������������������������������������������������������������������������������������������������������� 85 9.1.1.2 b) The group jnk ȝḫ… (Theban)����������������������������������������������������������������������������������������������������������������� 86 9.1.1.3 c) The group jnk jmn ntj… (Theban)�������������������������������������������������������������������������������������������������������� 87 9.1.1.4 d) Transitional texts of text types 1.) + 4.) ���������������������������������������������������������������������������������������������� 87 Translation and commentary to the Theban examples������������������������������������������������������������������������������������ 88 9.1.1.5 a) The group jnk ḥkȝ… (Akhmimic)���������������������������������������������������������������������������������������������������������� 89 9.1.1.6 c) The group jnk jmn ntj… (Akhmimic)��������������������������������������������������������������������������������������������������� 90 9.1.2 Text type 2 J(nk) ḏbȝ.tj-texts ����������������������������������������������������������������������������������������������������������������������������� 90 9.1.2.1 The standard text and variant a)�������������������������������������������������������������������������������������������������������������� 90 9.1.2.2 Variant 2.b)�������������������������������������������������������������������������������������������������������������������������������������������������� 93 9.1.2.3 Variant 2.c)��������������������������������������������������������������������������������������������������������������������������������������������������� 94 9.1.2.4 Transitional text type between the j(nk) DbA.tj-group and the previous jnk Ax.w-group (2.c) + 1))� 95 9.1.2.5 Transition between text types 2.) and 4.) - DbA.tj-discs originating from Tuna el-Gebel��������������� 95 9.1.3 Text type 3������������������������������������������������������������������������������������������������������������������������������������������������������������� 96 9.1.3.1 Version a)����������������������������������������������������������������������������������������������������������������������������������������������������� 96 9.1.3.2 Version b)����������������������������������������������������������������������������������������������������������������������������������������������������� 96 9.1.4. Text type 4 – Osirian-texts��������������������������������������������������������������������������������������������������������������������������������� 97 9.1.4.1 a) Htp-dj-njsw(.t), pr(.t)-xrw�������������������������������������������������������������������������������������������������������������������������� 97 9.1.4.2 b) Invocation to the gods of the God’s domain �������������������������������������������������������������������������������������� 98 9.1.4.3 c) ‘+d-mdw jn’-formula������������������������������������������������������������������������������������������������������������������������������� 99 9.1.4.4 d) Listing genealogies and titles��������������������������������������������������������������������������������������������������������������� 99 9.1.4.5 Transitional text types between text types 4.) and 6.) ������������������������������������������������������������������������� 99 9.1.5 Text type 5����������������������������������������������������������������������������������������������������������������������������������������������������������� 100 9.1.6 Text type 6 – texts with one occurrence so far �������������������������������������������������������������������������������������������� 100 10 Transliteration and translation of the texts of the pictorial field���������������������������������������������������������� 102 10.1. Transliteration and translation of texts of register I������������������������������������������������������������������������������������������ 102 10.1.1a Texts of register Ia of hypocephali showing text type 1�������������������������������������������������������������������������� 102 10.1.2a Texts of register Ia of hypocephali showing text type 2�������������������������������������������������������������������������� 107 10.1.2a Transitional. Texts of register Ia of hypocephali showing transitional text group 2������������������������� 107 10.1.3a Texts of register Ia of hypocephali showing text type 3�������������������������������������������������������������������������� 108 10.1.4a Texts of register Ia of hypocephali showing text type 4�������������������������������������������������������������������������� 108 10.1.5a Texts of register Ia of hypocephali showing text type 5�������������������������������������������������������������������������� 109 10.1.6a Texts of register Ia of hypocephali showing text type 6�������������������������������������������������������������������������� 109 10.1.1b Texts of register Ib of hypocephali showing text type 1������������������������������������������������������������������������� 110 10.1.2b Texts of register Ib of hypocephali showing text type 2������������������������������������������������������������������������� 112 10.1.2b Transitional. Texts of register Ib of hypocephali showing transitional texts of text type 2������������� 113 10.1.3b Texts of register Ib of hypocephali showing text type 3������������������������������������������������������������������������� 114 10.1.4b Texts of register Ib of hypocephali showing text type 4������������������������������������������������������������������������� 114 10.1.5b Texts of register Ib of hypocephali showing text type 5������������������������������������������������������������������������� 115 10.1.6b Texts of register Ib of hypocephali showing text type 6������������������������������������������������������������������������� 115 10.2. Texts of register II���������������������������������������������������������������������������������������������������������������������������������������������������� 116 10.2.1 Texts of register II of hypocephali showing text type 1��������������������������������������������������������������������������� 116 10.2.2 Texts of register II of hypocephali showing text type 2���������������������������������������������������������������������������� 118 10.2.3 Texts of register II of hypocephali showing text type 3���������������������������������������������������������������������������� 119 10.2.4 Texts of register II of hypocephali showing text type 4���������������������������������������������������������������������������� 120 10.2.5 Texts of register II of hypocephali showing text type 5���������������������������������������������������������������������������� 120 10.2.6 Texts of register II of hypocephali showing text type 6���������������������������������������������������������������������������� 120 10.2.7 Texts of register II of concentric discs���������������������������������������������������������������������������������������������������������� 121 10.3 Texts of section IIIa (transliterations and translations)�������������������������������������������������������������������������������������� 121 ii

10.3.1. Texts of section IIIa of hypocephali showing text type 1��������������������������������������������������������������������������121 10.3.2. Texts of section IIIa of hypocephali showing text type 2��������������������������������������������������������������������������122 10.3.2. Transitional. Texts of section IIIa of hypocephali showing transitional text type 2����������������������������123 10.3.3 Texts of section IIIa of hypocephali showing text type 3���������������������������������������������������������������������������123 10.3.4 Texts of section IIIa of hypocephali showing type 4�����������������������������������������������������������������������������������123 10.3.5 Texts of section IIIa of hypocephali showing text type 6���������������������������������������������������������������������������123 11. Workshop traditions��������������������������������������������������������������������������������������������������������������������������������125 11.1 Theban hypocephali���������������������������������������������������������������������������������������������������������������������������������������������������125 11.1.1 Introduction�������������������������������������������������������������������������������������������������������������������������������������������������������125 11.1.2 The place of hypocephali in the order of funerary equipment�����������������������������������������������������������������125 11.1.3 Systematisation of Theban hypocephali�������������������������������������������������������������������������������������������������������127 11.1.3.1 An overview of the text-chronology�����������������������������������������������������������������������������������������������������127 11.1.3.2. The register system and iconography�������������������������������������������������������������������������������������������������128 11.1.3.3. Technique�������������������������������������������������������������������������������������������������������������������������������������������������128 11.2 Akhmimic hypocephali����������������������������������������������������������������������������������������������������������������������������������������������129 11.2.1 Difficulties of the research�������������������������������������������������������������������������������������������������������������������������������129 11.2.2 Definition of the Akhmimic dialect����������������������������������������������������������������������������������������������������������������131 11.2.2.1 Peculiarities�����������������������������������������������������������������������������������������������������������������������������������������������131 11.2.2.2 The ortography�����������������������������������������������������������������������������������������������������������������������������������������131 11.2.2.3 Peculiarities of the iconography������������������������������������������������������������������������������������������������������������132 11.2.3 Conclusions��������������������������������������������������������������������������������������������������������������������������������������������������������135 11.3 Hypocephali of Tuna el-Gebel����������������������������������������������������������������������������������������������������������������������������������136 11.4 Abydenian hypocephali���������������������������������������������������������������������������������������������������������������������������������������������137 11.4.1 Introduction – The place of hypocephali in the order of the funerary equipment�������������������������������137 11.4.2 Examination of hypocephali – ortographic peculiarities���������������������������������������������������������������������������138 11.4.2.1 Definition of the Abydenian dialect������������������������������������������������������������������������������������������������������139 Ortographic peculiarities of text type 1�������������������������������������������������������������������������������������������������������139 11.4.3 Piece No. 111������������������������������������������������������������������������������������������������������������������������������������������������������141 11.5 Hypocephali of Memphis�������������������������������������������������������������������������������������������������������������������������������������������141 11.5.1 Introduction – The place of hypocephali in the order of funerary equipment��������������������������������������141 11.5.2 Peculiarities of Memphite hypocephali���������������������������������������������������������������������������������������������������������142 12. Conclusion������������������������������������������������������������������������������������������������������������������������������������������������145 Catalogue�������������������������������������������������������������������������������������������������������������������������������������������������������148 I. Classical hypocephali������������������������������������������������������������������������������������������������������������������������������������������������������148 II. Textile amuletic hypocephali���������������������������������������������������������������������������������������������������������������������������������������266 Plates��������������������������������������������������������������������������������������������������������������������������������������������������������������274 Illustration credits�����������������������������������������������������������������������������������������������������������������������������������������310 Bibliography��������������������������������������������������������������������������������������������������������������������������������������������������314 Indices������������������������������������������������������������������������������������������������������������������������������������������������������������342 Catalogue entry numbers and corresponding inventory numbers����������������������������������������������������������������������������342 Inventory numbers of hypocephali, corresponding catalogue entry numbers and text types; Trismegistos number���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������344 Index of rim-inscriptions��������������������������������������������������������������������������������������������������������������������������������������������������347 Index of personal names – Filiations�������������������������������������������������������������������������������������������������������������������������������348 Names�����������������������������������������������������������������������������������������������������������������������������������������������������������������������������������351 List of titles of owners of hypocephali and those of appearing in the filiations������������������������������������������������������352 Private collectors (collection - date of the sale of hypocephalus)������������������������������������������������������������������������������354 General index����������������������������������������������������������������������������������������������������������������������������������������������������������������������356 Index of divine epithets�����������������������������������������������������������������������������������������������������������������������������������������������������357 Index of objects discussed�������������������������������������������������������������������������������������������������������������������������������������������������359 Index of texts�����������������������������������������������������������������������������������������������������������������������������������������������������������������������359 Index of theonymes������������������������������������������������������������������������������������������������������������������������������������������������������������361 Index of toponymes������������������������������������������������������������������������������������������������������������������������������������������������������������362 Index of words and phrases discussed����������������������������������������������������������������������������������������������������������������������������362 iii

List of Figures Figure 1���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 1 Figure 2a Hypocephalus, Paris, Louvre N 4402��������������������������������������������������������������������������������������������������������������������������������������������� 3 Figure 2b Plaque, Paris, Louvre E 14240��������������������������������������������������������������������������������������������������������������������������������������������������������� 3 FIGURE 3 Champollion 1823: Plate V. �������������������������������������������������������������������������������������������������������������������������������������������������������������� 5 Figure 4 BM EA 6693a Andrews 20074: outer cover������������������������������������������������������������������������������������������������������������������������������������ 11 Figure 5 Berlin ÄM 11. (Steindorff 1896: Tafel IV) ������������������������������������������������������������������������������������������������������������������������������������ 13 Figure 6 Copenhagen, Ny Carlsberg Glyptotek, AEIN 1615 (Koefoed-Petersen 1951: Pl. XVIII) ��������������������������������������������������� 13 Figure 7 Berlin ÄM 10. (Steindorff 1896: 30)������������������������������������������������������������������������������������������������������������������������������������������������ 13 Figure 8 Cairo, EM, TR 16.11.26.39����������������������������������������������������������������������������������������������������������������������������������������������������������������� 14 Figure 9 Cairo, EM, JE 25990��������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 14 Figure 10 Cairo, EM, JE 25991������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 14 Figure 12 Moscow, SPMFA, inv. no. 4864 (IG 3303)�������������������������������������������������������������������������������������������������������������������������������������� 14 Figure 13 Hypocephalus from TT 32, tomb reg. no. 84/338 (No. 152)����������������������������������������������������������������������������������������������������� 14 figure 14 Cairo EM JE 63870 (Excav. find. no. 34 L 071) (MMA expedition 1934); Ø 6 cm ; bread (?); El-Lisht XIIth dynasty (For further analogies see: New York, MMA, 34.1.38������������������������������������������������������������������������������������������������������������������������������������������� 15 figure 15 New York, MMA, 20.3.257 (MMA expedition 1920); Ø 1,5 - 2,5 cm; resin; El-Lisht XIIth dynasty ������������������������������������� 15 Figure 16 Cairo EM JE 34372 (SR 4/10697)��������������������������������������������������������������������������������������������������������������������������������������������������� 17 Figure 17 Cairo EM TR 13.3.25.1 (SR 4/10698)��������������������������������������������������������������������������������������������������������������������������������������������� 17 Figure 18 Paris Louvre N 944�������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 17 Figure 19 EM SR 4/10694 (CG 3171) �������������������������������������������������������������������������������������������������������������������������������������������������������������� 17 Figure 20 Leiden RMO AT 98 (E, F, H, I/2) (After Schneider 1997: 41, nos. 42-45.)��������������������������������������������������������������������������������� 17 Figure 21 Fragments from Abydos (After O’Connor 1979: 46). ��������������������������������������������������������������������������������������������������������������� 17 Figure 22a-b The back and frontal part of the mask of &A-Srj.t-n-@r, Berlin VÄGM 1983-17 (Wildung 1991: 62.)��������������������������� 18 Figure 23 New York Royal-Athena Galleries 2007: 87, lot 236 ��������������������������������������������������������������������������������������������������������������������� 18 Figure 24 Cairo, Deutsches Archäologisches Institut, Fotothek, without inv. no.��������������������������������������������������������������������������������� 19 Figure 25 Cairo EM JE 25813 (TR 27.01.23.1) (Photo of Vera Vincze)������������������������������������������������������������������������������������������������������� 19 Figure 26 Colmar Musée d’Histoire Naturelle D 998–324 ������������������������������������������������������������������������������������������������������������������������ 19 Figure 27 Sarcophagus lid. Coppenhague Ny CG AEIN 923.(after Jørgensen 2001: 285)����������������������������������������������������������������������� 19 Figure 28 Back of the mask of Hornedjitef. London BM EA 6679 ����������������������������������������������������������������������������������������������������������� 19 Figure 29 Coffin lid atop of the head (outer)����������������������������������������������������������������������������������������������������������������������������������������������� 20 Figure 30 Coffin lid atop of the head (outer). Warsaw NMW inv. no. MN 17329 (after Niwiński 1993: 359)������������������������������������� 20 Figure 31 Cairo EM TR 11.3.25.3�������������������������������������������������������������������������������������������������������������������������������������������������������������������� 21 Figure 32 a-b London BM EA 36502 �������������������������������������������������������������������������������������������������������������������������������������������������������������� 21 Figure 42 Hypocephalus No. 127������������������������������������������������������������������������������������������������������������������������������������������������������������������� 32 Figure 33������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 26 Figure 34 (No. 10)��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 27 Figure 35 (No. 18)��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 27 Figure 36 (No. 45)��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 27 Figure 37 (No. 67) ������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 27 Figure 38 (No. 109)������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 28 Figure 39 (No. 33)��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 31 Figure 40 (No. 58)��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 31 Figure 41 Paris, Louvre E 14240��������������������������������������������������������������������������������������������������������������������������������������������������������������������� 32 Figure 42 Hypocephalus No. 127������������������������������������������������������������������������������������������������������������������������������������������������������������������� 32 Figure 43 (No. 149)������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 33 Figure 44������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 33 Figure 45������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 34 Figure 46������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 36 Figure 47������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 36 Figure 48������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 37 Figure 49������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 40 Figure 50 London BM EA 10257, vignette of BD spells 164 and 165 (Faulkner 19903: 163, 164.)���������������������������������������������������������� 40 Figure 51������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 42 Figure 52������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 42 Figure 53 (No. 33 section I d–e) ��������������������������������������������������������������������������������������������������������������������������������������������������������������������� 44 Figure 54 ���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 45 Figure 55������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 46 Figure 56������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 47 Figure 57������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 49 Figure 58������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 51

iv

Figure 59������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 53 Figure 60 Coffin, Cairo CG 6104 (21st dynasty), after Koemoth and Niwiński��������������������������������������������������������������������������������������� 54 Figure 61 Fragment of a cartonnage case, Universität Freiburg, ÄFig 2001.6 (22nd dynasty)������������������������������������������������������������ 55 Figure 62 Hypocephalus, No. 25 (Late dynastic)����������������������������������������������������������������������������������������������������������������������������������������� 55 Figure 63 Hypocephalus No. 50 (first half of the 3rd century BC)����������������������������������������������������������������������������������������������������������� 55 Figure 64 The tomb of Petosiris in Muzawwaga, Fakhry 1982: Tav. 26a, – Western wall, lower register������������������������������������������� 56 Figure 65������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 59 Figure 66 Cartonnage case Louvre AF 12859 (photo by the author)�������������������������������������������������������������������������������������������������������� 61 Figure 67������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 63 Figure 68 After Brugsch 1862: Pl. XXXII, 2.�������������������������������������������������������������������������������������������������������������������������������������������������� 63 Figure 69 Hypocephalus No. 84 and No. 94�������������������������������������������������������������������������������������������������������������������������������������������������� 64 Figure 70 Paris BN inv. no. 58.2170. Delatte and Derchain 1964: 50, no. 43.������������������������������������������������������������������������������������������� 64 Figure 71 Paris BN inv. no. S. 364. Delatte and Derchain 1964: 100–101, no. 125.���������������������������������������������������������������������������������� 64 Figure 72 The upper register of the Solar Tunic of Saqqara Cairo EM JE 59117����������������������������������������������������������������������������������� 64 Figure 73 Horus cippus from the collection Borgia Naples, National Archaeological Museum, inv. no. 1009.�������������������������������� 65 Figure 74 ����������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 66 Figure 75������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 66 Figure 76 No. 126 �������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 67 Figure 77 Thebes TT 341��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 67 Figure 78 No. 127 The ‘iris’ around the ‘pupil’ ������������������������������������������������������������������������������������������������������������������������������������������� 67 Figure 79 No. 85 (panel I a)���������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 67 Figure 80������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 67 Figure 81 (No. 102)������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 68 Figure 82 (I c-panel)���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 68 Figure 83������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 70 Figure 84a–b����������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 79 Figure 85 ��������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 133 Figure 86 BM EA 1138������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 133 Figure 87 BM EA 1160������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 133 Figure 88 Louvre C 112���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 133 Figure 89���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 135 Figure 90 Ground plan of the tomb������������������������������������������������������������������������������������������������������������������������������������������������������������� 137 Figure 91 Sarcophagus E ������������������������������������������������������������������������������������������������������������������������������������������������������������������������������ 137 Figure 92 The cartonnage found in Sarcophagus D��������������������������������������������������������������������������������������������������������������������������������� 137 Figure 93���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������� 138 Figure 94 Cairo EM with no inv. no. (Maspero 1902: final image plate)������������������������������������������������������������������������������������������������ 143 Figure 95 Ceramic dish, Cairo, EM, SR 4/10694����������������������������������������������������������������������������������������������������������������������������������������� 143

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Acknowledgements First and foremost I would like to thank Edith Varga for our discussions on hypocephali. Her enthusiasm regarding research on the object type influenced me in an exceptional way. I am particularly grateful to my advisor and professor Gábor Schreiber for his help, and his orientation to the topic. I am grateful to François-René Herbin for his corrections, commentaries and bibliographical suggestions. In addition, I would like to thank my professors Tamás A. Bács, Ulrich Luft, and Gábor Takács from whom I learned so much about Egyptian religion, history, art history and Egyptian language. Because my research on hypocephali led me to many museums throughout the world either in person or through e-mail correspondence, I need to thank all the curators and assistants within them who facilitated my research. At the Museum of Fine Arts, Budapest, Éva Liptay, senior curator, and Péter Gaboda curator of the Egyptian Department kindly provided me with important materials and their professional opinion on several topics. I am grateful to Regina Hölzl, director and Michaela Hüttner, curator of the Egyptian and Oriental Collection at the Kunsthistorisches Museum in Vienna for making me available all the documentations and pieces that I was looking for to my researches. In Brussels, I was able to spend two wonderful months at the Musée Royaux d’Art et Histoire under the guidance of Luc Limme, who I would like to thank for this great opportunity. The encouragement of Herman De Meulenaere had a great impact on me not the least for our discussions on the prosopographies relating to owners of hypocephali. Special thank goes to Marie-Paul Vanlathem, Dirk Huyge and Albert Burnet whose help I benefitted from so much in Brussels. I am particularly thankful to Guillemette Andreu-Lanoë director of the Department of Egyptian Antiquities in the Louvre for accepting me into a three-month-term traineeship. I would like to thank Sylvie Guichard for following my work in the Louvre and her help in my requests. I am grateful to colleagues of the Department, Patricia RigaultDéon, Catherine Bridonneau, Marc Étienne, Sophie Sagay, Geneviève Pierrat-Bonnefois, Florence Gombert-Meurice, Élisabeth Delange, Élisabeth David, Christophe Barbotin, Elsa Rickal for their discussions with me and their valuable advices. For my work in the Cabinet of Medals in the Bibliothèque National de France I am grateful to Madam Mathilde Avisseau-Broustet, and at the Department of Oriental Manuscripts to Chloé Ragazzoli. I would like to thank Stephen Quirke and Anna Garnett for their help in the Petrie Museum of Egyptian Archaeology and ackowledge the kind assistance of Neal Spencer in the British Museum. I am also indebted to Maarten J. Raven and Lara Weiss at the National Museum of Antiquities, Leiden. I am grateful to the colleagues in Cairo at the Egyptian Museum. Special thanks are owed to Wafaa el-Sadek, Said Amer, Mahmoud El Helwagy and Sabah Abdel-Razek directors of the Egyptian Museum, and to Takwa Sayed, Wafaa Habib, Mohamed Ali Fahmy, Ibrahim Abdel Gawad, curators of the Museum, and to Hoda Abdel Hamid, director of the Restoration Department. All provided invaluable assistance to me. I am indebted to the following individuals for providing me with photographs and notes from the collections in their care: Gisèle Pierini and Gilles Deckert (Musée d’Archeologie Mediterranéenne, Marseille), Eric Blanchegorge (Musée Antoine Vivenel, Compiègne), Maria Cristina Guidotti (Museo Egizio, Firenze), Igor Uranić (Archaeological Museum, Zagreb), Andrey Bolshakov (State Hermitage Museum, St. Petersburg), Olga Dyuzheva (Pushkin State Museum of Fine Arts, Moscow), Joanna Aksamit and Monika Dolińska (National Museum of Warsaw), Klaus Finneiser (Ägyptisches Museum, Berlin), Kostas Nikolentzos and Rosa Proskynitopoulou (National Archaeological Museum, Athens), Eleni Vassilika, Marco Rossani, Christian Greco and Federica Facchetti (Museo Egizio, Turin), Jennifer Houser Wegner (Pennsylvania University Museum, Philadelphia), Roger Fyfe (Canterbury Museum, Christchurch), Neil Curtis (Marischal Museum, Aberdeen), Bill Manley, Elisabeth Goring and Margaret Maitland (National Museums of Scotland, Edinburgh), Geoffrey Metz and Ludmila Werkström (Victoria Museum of Egyptian Antiquities, Uppsala), Sofia Häggman (Medelhavsmuseet The Museum of Near Eastern and Mediterranean Antiquities, Stockholm), Sally-Ann Ashton and Helen Strudwick (The Fitzwilliam Museum, Cambridge), Helen Whitehouse and Liam McNamara (Ashmolean Museum, Oxford), Daniela Picchi (Museo Civico Archaeologico, Bologna), Christopher Hilton (Wellcome Library, London), Birgit Heide (Landesmuseum Mainz, Mainz), Ashley Cooke (National Museums vii

Liverpool, Liverpool), Adam Jaffer (Birmingham Museum and Art Gallery, Birmingham), Bernhard Palme and Angelika Zdiarsky (Österreichische Nationalbibliothek, Papyrussammlung und Papyrusmuseum,Vienna). I would like to thank Zoltán Imre Fábián, Hans-W. Fischer-Elfert, Elfride Haslauer, Anja Hilbig, Sabine Kubisch and Karl Joachim Seyfried as well as Julia Budka and Daniel Polz for providing me with photos of hypocephali found during their excavations in Thebes. My research scholarships to Egypt were funded by the Hungarian Scholarship Board and the Egyptian Ministry of Higher Education (Wafeden) and made possible by the Ministry of Antiquities. My traineeship at the Louvre was granted by the Hungarian Scholarship Board in collaboration with the French Institute of Budapest. In Brussels, my research was supported by the Hungarian Scholarship Board and of the Commissariat Général aux Relations Internationales de la Communaute Française de Belgique (CGRI).

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1 Introduction 1.1 Perspectives of the work

The real analysis may only begin after this. The surfaces of hypocephali were richly decorated and inscribed with various kinds of texts. The analysis of these objects can be based on the systematisation of the decoration. In general, on the edge of the amulet, a circular text was inscribed, the ‘rim inscription’.3 It borders the interior section, the so-called ‘pictorial field’. Typologies of the object differentiate between these two sections.

The hypocephalus was already the focus of my MA thesis in 2007, at which time I had gathered and discussed the principal theories and speculations surrounding the discs during the last two hundred years. The MA thesis laid a foundation for the research that I was to undertake in the present study. The hypocephalus is still a topic seldom investigated in Egyptology. Between 1961 and 1998, Edith Varga studied the antecedents of the object type, discussing all practices aimed at the protection of the head up to the 4th century BC from all over Egypt.1 Through her ongoing commitment to the subject, hypocephali were ‘rediscovered’ for Egyptology. She identified no fewer than two-thirds of the examples presently known, and published these in several articles.2 The analysis and typology of these amuletic objects at the time when they appeared in the 4th century BC remained for a further research project. In my work, I aimed at continuing the research of Edith Varga, and at presenting the catalogue of hypocephali to the public.

The ‘pictorial field’ was divided by horizontal lines into smaller bands, or registers. In the structure of the designs of hypocephali, the four-register type with two opposite hemispheres was possibly the first and most widespread version (dispersed from Thebes to Memphis). Therefore, I considered this version as the ‘standard’4 and adapted the analysis of discs with fewer registers accordingly (Figure 1). On discs with three or two registers new iconography was rarely depicted. In cases where it does occur, it appears to have been a variation of the standard iconography. Based on the register structure, one has to distinguish the ‘concentric hypocephali’ and the corpus of certain ‘textile hypocephali’ from the ‘standard’ type, which shows a distinct iconography.

In 2007, I had already thrown light on some erroneous theories regarding hypocephali, and I have attempted in that work to give a detailed account of these. From the very beginning, I felt that it was essential to define the hypocephalus object category, and to ensure that objects mistakenly identified over the last centuries, be interpreted correctly.

The funerary equipment shows a great variety in its iconography. Among the examples, there are no

Figure 1. Varga 1998a; Varga 1998b; Varga 2002b. Varga 1961; Varga 1962; Varga 1968; Varga 1982; Varga 1989; Varga 1993; Varga 1994; Varga 2002a.

A designation created by J. Gee (Gee 2006: 45). A designation already applied by B. Vallée-Damien in 2007 (ValléeDamien 2007: 1875).

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1

The Hypocephalus: an Ancient Egyptian Funerary Amulet 1.2 Definition of the term ‘hypocephalus’

two identical. In some details, every piece is an individualistic creation. In any event, there are some iconographic characters exhibiting common features. These iconographic elements define the group of ‘standard prototype’. To distinguish these, I found it necessary to create a repertory, which may help to explore the variations of the iconography as well as to define those characteristics which determine most hypocephali. Each repertory of a register is followed by the detailed analysis of the iconographic elements within it.

The term ‘hypocephalus’ refers to a piece of Late Period and Ptolemaic funerary equipment. It is specifically, an amuletic disc, made of cartonnage, bronze, textile, and more rarely, papyrus, or even wood, emulating a solar disc. The diameters of these objects vary from 8.0 to 23.0 cm, and they are generally flat. At the moment, 158 examples offer a chance to make comparisons. In the rare cases where hypocephali are concave, they are believed to have functioned to protect the head as a kind of pillow or funerary cap.6 The custom of using hypocephali is evident in the Upper Egyptian sites of Thebes, Abydos, and Akhmim, at Hermupolis in Middle Egypt, and farther north, at the cemeteries associated with Memphis.

I have separated the examination of discs with concentric structure and the textile ones, which are individualistic interpretations of classic hypocephali. The analysis of the iconography is followed by the typology of the rim inscription. I have given an overview of previous solutions arrived at by different authors for the typology and I present my own.5 Afterwards, I have transliterated each object in conformity with the order of my system. Instead of making the translation of each piece, I chose to present one hypothetical translation showing all varieties of syntagmas appearing in the text group. The translation is followed by notes. In my system, I have differentiated six text types. However, there are examples, which show mixed types, so there are transitions between the groups.

It is clear that the use of the hypocephalus never became widespread. Hypocephali remained exclusive pieces of funerary equipment reserved for the clergy and for the members of their families who occupied also priestly positions in the pallacide of the temples.7 Based on my studies, I can state that in Thebes, families of the priests and priestesses of Amon used the object, in Akhmim, the clergy of Min did so, and in Memphis the clergy of Ptah.8 In the present state of research, it seems that hypocephali came into use during the 4th century BC. It is likely that the priestly community of Thebes guided the development of this type of equipment, in accord with the theological changes in the cycles of Osiris and Amon that show themselves in religious literature,9 architecture and other archaeological traces surviving from that period.10 The evolution of the hypocephalus began during the Third Intermediate Period, when texts emphasising Amon’s omnipotent, transcendent and universal nature were gradually integrated into the Book of the Dead (BD).11 These ‘supplementary

The next chapter of the work presents texts inscribed in the inner part of the discs bordered by the rim inscription. Unfortunately, in some cases the solution of these texts is not complete, they still await their ‘Champollion’. The penultimate chapter focuses on workshop traditions, I tried to insert hypocephali into the series of funerary equipment of each centre in the period of the 4th-2nd centuries BC, as well as to stress also local characters of the production of the discs. Each centre has local characteristics with respect to texts and iconography.

De Cenival 1992: 109; Étienne 2002: 110. This statement was questioned by Luca Miatello in 2008, basing his opinion on the texts of hypocephali (Miatello 2008: 287). Albeit if one observes that texts of the discs may exactly come to the conclusion that the owners of the discs were priests and their families. 8  Concerning hypocephali of Abydos, only the family of Djed-hor provides information on priestly titles, those of Hermupolis mention no titles, while their find contexts are also unknown, one cannot draw a steady conclusion concerning these two centres. 9  The richness and abundance of the Osiris theology which take shape in the last thousand years BC can be just measured by the gradual publication of the papyri originating from Theban archives of the 4th century BC, without attempting to be comprehensive: Faulkner 1933: pl. VI–VII, 1–32; Haikal 1970: 16–19, 25–45 and Haikal 1972: 7–48, 74–76; Caminos 1972: 205–224; Burkard 1995: 130–178; Quack 2000: 74–87; Assmann et al. 2008; Kucharek 2010. 10  Just to mention here the archaeological and epigraphic work in Karnak concerning the Osiris chapels: Coulon 2001; Coulon 2003; Coulon 2005; Coulon (ed.) 2010. 11  The widening and deepening each time of the Amon theology may also be testified in the Third Intermediate Period. The texts of the coffins of the priests and priestess (Niwiński 1996; Niwiński 1999), the Mythological Papyri (Piankoff 1957; Niwiński 1989b.), the God’s 6  7 

Finally, in the conclusion I give an overview of the results. The final part of the book contains the catalogue of known hypocephali, which presents every piece of information available from the discs, together with possible genealogical reconstructions and with a photograph and/or drawing of the artifact.

5  At the transliteration and the examination of the texts I preferred the Leiden proof system.

2

1 Introduction

Figure 2a. Hypocephalus, Paris, Louvre N 4402

Figure 2b. Plaque, Paris, Louvre E 14240

an amuletic device formulated in direct relation to Book of the Dead spells 162–165 in Thebes.

chapters’ can be considered as the direct antecedents of hypocephali. By the time the first hypocephali appeared in the 4th century BC, six hundred years of conceptual experimentation in the theology of Amon and Osiris had reached its peak. The epoch produced a variety of interesting religious ‘solutions’, among which belong healing statues, Horus stelae,12 and the series of novel textual corpora, such as the Books of Breathing, the Lamentations of Isis and Nephthys, the Great Decrees of Osiris, and the Book of Traversing Eternity, to mention only a few.13 The hypocephalus possibly made its appearance in parallel with these introductions, as

Spell 162 prescribed that the amulet be placed beneath the head of the deceased to protect them in the darkness of the underworld. Once the dead person received the light and energy emitted by the hypocephalus, he could ‘appear again like one who is on earth’.14 The light and energy are generated by the invocations and magical formulae addressed to the creator god. This general idea is conveyed in spells 163–165 too, where Amon appears in several multifaceted forms.15 The god is described as a tremendous and universal creature. He makes his way through the sky under the protection of his uraeus, which produces fiery flames to shield him against his enemies. The texts identify the fiery guardianship of

Decrees (Golénischeff 1927: 169–196, Barucq and Daumas 1980: 255–262; Assmann 1999: 320–325, no. 131) and the supplementary chapters of the Book of the Dead (Pleyte 1881; Wüthrich 2010) are only some elements of the rich Amon-theology dated to the last thousand years BC in Thebes. 12  For the researches in sum, see: Sternberg-El Hotabi 1999. 13  Their recent monograph: Smith 2009.

It is exactly the result of reaching the Ax-being form. Englund 1978: 163–164. 15  Quack 2006. 14 

3

The Hypocephalus: an Ancient Egyptian Funerary Amulet the uraeus (Figure 2a) with the protection produced by the wedjat-eye (Figure 2b). 16 Moreover, in view of the representations of Amon in the centre panel of the discs, hypocephali are properly equivalent in the Egyptian belief system with the pupil of the wedjat-eye itself. Amon’s hidden, but at the same time tremendous forms and powers, are ultimately responsible for the life-giving, protective energy which the sun-disc radiates over the head of the deceased. Protection of the head plays a key role in the Ancient Egyptian funerary belief from prehistoric times. References in the Old Kingdom Pyramid Texts (PT) and Middle Kingdom Coffin Texts (CT) make it clear that priests identified the head with Re himself. From that time onward, the revitalisation of the head remained particularly important, although from epoch to epoch practices varied. The hypocephalus amulet that appeared in the 4th century BC was one of the latest methods devised in accordance with this pattern of belief.

16 

Wüthrich 2010.

4

2 History of the research on hypocephali 1st phase: 1812–1925 In this chapter, I will present an overview of the past two hundred years of research on hypocephali, basing myself on the detailed studies of other authors (e.g. Edith Varga in 1998,1 and Brigitte Vallée-Damien in 2007),2 paying close attention to the salient aspects of the researches so far realised. Interest in hypocephali appeared very early in the history of Egyptology. After the short treatment of them appearing in Description de l’Égypte3 (see Cat. No. 110), Champollion, discussing aspects of the history of religion in 1823, shed light on the god with four ram heads known on several hypocephali (Figure 3).4 Then in 1827 he published examples in the Museum of Charles X, applying to them for the first time the designation ‘hypocephalus’.5

Figure 3. Champollion 1823: Plate V.

the detailed notes of the autopsy only one has been published up to now (that appearing in 18558 in the English translation of C.H. Cottrell,9 to which Samuel Birch prepared detailed notes about objects found during the dissection).10 He drew a parallel between the cartonnage hypocephalus discovered there (No. 74), three in the British Museum,11 and the piece which came into the possession of the founder of the Church of Jesus Christ of Latter-day Saints, Joseph Smith, in 1835.12 Birch was the first Egyptologist who pointed out that one of the common features of hypocephali is the figure of the cow-goddess, who as we shall see is especially connected with spell 162 of the BD. Birch hit upon the main idea of the function of hypocephali: ‘the object itself was considered as the restoration of the vital warmth of the body’.13

Next in sequence belongs Conrad Leemans’ early researches on these artifacts. In 1840 he described one of the hypocephali of the Rijksmuseum van Oudheden in Leiden. He used Champollion’s mythological interpretations in his work.6 One of the most important junctures in the history of hypocephali-related research occurred during the autopsy executed in 1827 on the mummy of Takerheb in Florence.7 From among Varga 1998a: 15–26; Varga 1998b: 32–38. Vallée-Damien 2007: 1869–1880. Description I (text): 353, ‘Cependant j’ai rapporté un petit fragment de toile peinte qui renferme aussi de l’écriture vulgaire; dans ce fragment curieux, la scène est renfermée par un trait circulaire, forme très-rare dans les encadremens’; Description II (plates): 228, pl. 58. no. 8. 4  Champollion did not use yet the designation for the hypocephali. Champollion 1823: 15–20, pl. V. In 1860, F. Chabas cited also Champollion’s description on the god with four ram heads to the analysis of the same form of the god appearing in the magical Harris papyrus (Chabas 1860: 90–92, VI, 8–9). 5  Champollion extracted the designation from the text of the verso of a bilingual papyrus (recto: Hieratic, verso: Greek) (Louvre N 3289), where a command in Greek concerning the placement of the papyrus: u{po th;n keφalhvn (to below the head) provided the key words. The recto, in hieratic, was an invocation to the gods of the underworld requesting protection for ¤wtr (Sôter) son of +Apwr (Sapaulis) (Champollion 1827: 155, T21; Cailliaud and Jomard 1827: 26; Landuyt 1995: 79–82; most recently Herbin 2008, 8, n. 75 – I am grateful to F.-R. Herbin for calling my attention to the correct reading of the later name. Champollion in his work described discs coming from the collection of Henry Salt: P.22=No. 25, P.23=No. 16, P.24=No. 1, P. 25=No. 85, P. 26=No. 84, P. 27=No. 26 (Champollion 1827: 121–122; most recently Guichard 2013: 252). 6  No. 32: Leemans 1840: 199–200. 7  During the dissection, after moving the mask of the mummy a hypocephalus of cartonnage was found under its head (see catalogue No. 74). During the unrolling of the mummy several amulets and inscribed mummy bandages were found, among them was the rectangular linen found under the occiput (No. 150), depicting the sun-disc framed with ram heads, in the middle baboons adore in front of each other. Edith Varga previously supposed that the linen was identical to the one in the University College London collection 1  2  3 

Ph. de Horrack contributed to the research in 1862 with a description and analysis of a hypocephalus in his own possession following the advice of his master, Chabas.14 His merit is that – already benefitting from the (No. 151) (Varga 1998a: 161, n. 22). I managed to identify the piece found during the autopsy, it is now in New Zealand, Christchurch, Canterbury Museum getting there in an exchange of objects between Museums (Rosati 2009: 9); for further details, see notes at No. 150. 8  Rosati 2009: 9. 9  Cottrell 1855: 161–169. 10  Cottrell 1855: 169–174. 11  No. 17, No. 31, No. 96. 12  Peterson 1995: 167. For details, see at No. 62. 13  Cottrell 1855: 174. 14  The piece (No. 52) was donated to the Louvre in 1874. One may suppose that there was another piece in his possession, which remains to be found. The only evidence of it is Champollion’s drawing (No. 38). It must be supposed that Horrack, emigrating to the United States, took his Egyptian collection there as well (Bierbrier 2012: 266).

5

The Hypocephalus: an Ancient Egyptian Funerary Amulet scholarship of S. Birch and of Th. Déveria15 – he found the Egyptian counterpart of the term hypocephalus in the form Xrj tp according to the title of the BD spell 162.16 Applying the results of de Horrack and of Birch in 1881, W. Pleyte already described the hypocephalus as an amuletic device, formulated in direct relation to BD spell 162 in his detailed study on the supplementary chapters of the BD.17

of the proceedings of the International Congress of Orientalists, although his conclusions hardly diverge from those of Leemans presented to the congress; he declared that he was unaware of his colleague’s paper.20 In 1890, A. Wiedemann examined the iconography of the discs, focusing in particular on the compound Late Egyptian form of Amon. This put the hypocephali into a general historical and religious context from the time of their conception up to the Christian era.21

In the second half of the 19th century the publication of hypocephali stored in collections became rather more frequent.18 For example, two years after Pleyte completed his publication, C. Leemans undertook the first extended comparative study of hypocephali, presenting his work at the VIth International Congress of Orientalists. He collected 20 examples which he compared to the sole hypocephalus in Leiden at that time (No. 32). His work is the first detailed and scholarly synthesis of the topic.19 Ph. de Horrack published his results in parallel with the publishing

In 1889, the example of Marseille,22 in 1894, two pieces in Berlin,23 in 1895, the one of Bologna,24 in 1899, the hypocephalus of Edinburgh were described.25 Then in 1902 the three exemplars found by Sir W.M.Fl. Petrie at Abydos augmented the corpus.26 The importance of the last discovery was that Petrie found them in situ in their original undisturbed context. In the first years of the 20th century the cataloguetype description of the pieces continued: the ones from the British Museum27 in 1903; seven examples from the Egyptian Museum of Cairo;28 and then in 1914 two hypocephali followed in the possession of the Museum of the University College London.29

Th. Déveria provided a parallel description with that of Joseph Smith on the Mormon hypocephalus, revealing the mistakes of Joseph Smith (Remy 1860: 464–466). 16  Horrack 1862: 132. The article in English translation: Horrack 1884: 126–129. E. De Rougé came also to a similar conclusion, he believed that the form jr zA HA tp may be the Egyptian counterpart of the term ‘hypocephalus’ (De Rougé 1858: 114, 117–118). 17  Pleyte illustrated his explications with the hypocephalus No. 32 (Pleyte 1881 (2): 60–63). 18  In 1874, Th. Déveria mentioned an interesting example (No. 19) made of papyrus, kept at the Louvre (Déveria 1874: 74). In 1881, hypocephali of the Royal Museum in Turin (today the Museo Egizio) were published by A. Fabretti, F. Rossi and R.V. Lanzone in the twovolume Catalogo Generale (Fabretti et al. 1881: 327–329). From 1883 to 1885, S. Birch discussed all examples in the British Museum and reviewed several others kept in private collections in Proceedings of the Society of Biblical Archaeology. Over a period of three years, he published ten discs (Birch 1883: 37–41: No. 12 (this example was republished in 1893, the latter in 1896 by E.A.W. Budge, see the catalogue); Birch 1884: 52: No. 70; Birch 1884: 106–07: No. 71; Birch 1884: 129–131: Nos 116 and 76; Birch 1884: 170–173: No. 96; Birch 1884: 185–187: Nos 17, 31, 68; Birch 1885: 213–14: No. 103. We may mention the catalogue of F.G. Hilton Price, who published his collection in 1897, containing also a hypocephalus (No. 105) – at a place of preservation so far unknown – (Price 1897: 2, lot 6). The announcement of Birch concerning the assoon-as-possible-publication of the pieces kept in private collections bore fruit, up to 1916, the journal PSBA published a further four examples (Renouf 1897: Nos 59 (r) + 122 (v), Nash 1911: Nos 95 and 107, Nash 1916: No. 99). Unfortunately, the whereabouts of the first three examples are still unknown. 19  Leemans 1885: 89–128, Pl. Hypocéphale. Leemans compared to each other the seven examples of the Louvre, the eight examples of the Royal Museum in Turin, the three of the British Museum, the one kept at the Natural History Museum of Florence, the piece in the Museum of Antiquities of the Netherlands, and the hypocephalus so far not identified, drawn by Lepsius at the Royal Museum of Turin, inventoried as no. 219 (No. 27). Leemans was the first, who, according to his theological interpretations, created a sequence of the registers; his divisions can still be accepted with small modifications. As for the methodology of Leemans, one may say that he grouped his analysis around the Leiden example (No. 32). After a short history of researches he presented his catalogue, then the examination of each register follows: at first, he always introduced the Leiden disc, showing its analogies; finally his comments on the iconography close his study. Leemans did not treat the rim inscription as a separate section; he confined himself to presenting only the text of the Leiden example. The litography presented from the disc contains also his register divisions. 15 

In 1912, F.S. Spalding, bishop of the Church of Jesus Christ of the Latter-Day Saints in Utah requested that eight of the most prominent scholars of the day should study those Egyptian antiquities regarded as the holy manuscripts of the Church, among them the hypocephalus (Facsimile 2) considered part of the Book of Abraham.30 A.H. Sayce, W.M.Fl. Petrie, J.H. Breasted, A.C. Mace, J. Peters, C.A.B. Mercer, E. Meyer and F.F. Von Bissing all declared the translation of the hypocephalus erroneous, as well as of the papyri provided by the founder of the Church, Joseph Smith.31 The opinions in all afford an important set of data, the previously proposed Roman dating of some hypocephali by Birch,32 now became fixed due to the findings of Petrie at Horrack 1885: 59–60. Horrack explains the situation in the ‘Festschrift Leemans’ as follows « L’honorable rédacteur de la présente publication, en recevant la notice qui précède, veut bien me prévenir que le même sujet avait été traité magistralement, lors du congrès des Orientalistes de Leyde, par le vénéré savant auquel mon travail est dédié. Tout en regrettant de n’avoir pas connu plus-tôt l’article de M. Leemans, je me réjouis et m’honore de me trouver d’accord avec lui sur la plupart des interprétations.» 21  Wiedemann 1890: 164–171. 22  No. 39: Maspero 1889: no 617. 23  No. 10, No. 72: Königliche Museen zu Berlin 1894: 229–230. 24  No. 75 (bis): Kminek-Szedlo 1895: 239–240. 25  No. 18: Murray 1899: 472, 473. 26  No. 3; No. 4, No. 5. Petrie 1902: 34–51, Pls. LXXVI, LXXVII, LXXIX. 27  See footnote 34. 28  Nos 24, 77, 78, 93 (r) + 123(v), 101, 104, 126. Daressy 1903: 49–57 (CG 9443–9449). 29  No. 91 (r) + 119 (v), No. 111. Petrie 1914: 30, Pl. 20. 30  On the papyri coming into the possession of the Church, see: Gee 2000 and most recently Ritner 2011. 31  Joseph Smith communicated his translation in the newspaper Times and Seasons on 23 February; 1, 15 and 16 March, 1842. 32  Birch 1885: 215. 20 

6

2 History of the research on hypocephali

her typology and the analysis of the iconography, already based on the results of recent researches.44 Thereafter Edith Varga and others started to focus on the historical and religious contexts of the object type. In 1972, J.-Cl. Goyon examined hypocephali and texts relating to them. He premised the instruction of the first roll of the Book of Breathing, placing it under the head of the deceased. In his examination, he managed to explain the sequence of BD spells 162 and 72 in the Book of Breathing.45 Some years later, M.-L. Ryhiner treated the topic of the magic trigrams, using the texts and iconography of hypocephali in her interpretations of them.46 J. Yoyotte observed the formation and the place of spell 162 within the corpus of the Book of the Dead.47 Edith Varga at the IInd International Congress of Egyptologists also observed hypocephali from the point of view of the history of religion in 1979.48 In 1994, she focused on a possible antecedent of hypocephali.49

Abydos, and the period of the hypocephalus tradition was defined to the Late and Ptolemaic eras.33 Among the events of the 1910s, 1920s and 1930s one may only highlight the auction of hypocephali of great private collectors.34 In terms of the history of religion, no new ideas were raised in these years.35 2nd phase: from 1942 From the viewpoint of the theological interpretation of the iconography, J. Capart and L. Speleers addressed the topic in the 1940s. An interesting discussion developed between the two scholars about the correct interpretation of the god with four ram heads and the deity with two faces.36 Since then, pieces did not even appear in catalogues, and it seemed that after war enthusiasm for the discs abated. We could mention a particular hypocephalus of a Belgian private collection,37 and the circumstantial (genealogical) researches of H. Wild in the 1950s.38 The great breakthrough was made by Edith Varga, who told me – still with the same enthusiasm – that during her journey to Leningrad (St. Petersburg) she discovered this interesting object type.39 Furthermore, in 1959, the piece coming to the Museum of Fine Arts in Budapest inspired her to exploit the hidden opportunities of the topic.40 Finally, in 1960, Edith Varga’s lecture (presented at the XXVth International Congress of Orientalists) brought renewed impetus to the research.41 She requested that colleagues in charge of different collections send her pictures of hypocephali yet unpublished.42 She communicated her first preliminary results in 1961 in the Acta Orientalia (Budapest), and this article has become a primary source on the topic.43 In 1968, when she published the piece in Budapest belonging to her DbA.tj-group, she also revealed

The publication of the pieces stored in museum storerooms continued in the second half of the 1960s.50 In each succeeding decade (70s,51 80s,52 90s53), and recently over the past 19 years, other previously unknown pieces have been published.54 The release of this material has also had an important affect on prosopographical research. Along with Edith Varga,55 in the past decades H. De Meulenaere,56 J. Quaegebeur,57 M.J. Raven58 and W. No. 57: Varga 1968: 3–15; 95–103. Goyon 20042: 276–280. Ryhiner 1977, 194–202. 47  He came to the conclusion that the spell belonged to the group of texts originally intended for royal usage in the Ramesside period, but during the 21st dynasty it ‘vulgarised’ and became a funerary text used by the priestly families of the epoch. Yoyotte 1977: 194–202. 48  She gave a lecture on the relationship of spell 531 of the Coffin Texts, spell 151a of the BD, which can be considered as the surviving form of the previous text, and spell 162 of the BD, and consequently of hypocephali. Varga 1979: 63–71. 49  She examined the small plaquettes used in the time of the 21st Dynasty, engraved with the figure of the cow goddess. The small plates made of copper, bronze and wax were produced in Thebes and Gebelein to be put onto the neck of the mummies. She verified the relationship of the plates to spell 162 of the BD. Varga 1994: 403–410. 50  No. 20 (together with Nos 10 and 72): Kaiser 1967: 86; Pl. 883. 51  Nos 81–83: Monnet Saleh 1970: 170–171. No. 14: J. Vandier purchased the hypocephalus from a Dutch private collector together with a cartonnage trapping. The hypocephalus is really a curiosity, since it makes part of a mask (Vandier 1971: 98–99). 52  No. 33: Case 1981–2: 21, Pl. II; Brown 1982: 4; No. 80: Niwiński 1993: 353–361; No. 51: Varga 1989: 7–9. 53  Nos 87 and 88: Kákosy 1994: 28–29; No. 101: Varga 1993: 185–196; No. 163: Clarysse 1998: 321–327; No. 165: Quirke 1999: 37-65, cf. 40, Pl. 11. 54  Nos 67 and 45: Hodjash 2002: 79–82; No. 129: Konrad 2008: 246–250; No. 130 and 131: Zdiarsky 2013: 80–81, no. 9, no. 8, Abb. 36 and Abb. 35; No. 28: Miatello 2017: 86–97; No. 112(r) + No. 120(v): Vallée-Damien 2016: 83–84, 97–88; No. 44: Vallée-Damien 2018: 183–195. 55  Varga 1960: 242 (J. Quaegebeur refined Varga’s family tree reconstruction: Quaegebeur 1995: 153); Varga 1989: 7–9 (for a refinement of the filiation, see: Meulenaere 1994: 218–219); Varga 1993: 185–196. 56  Meulenaere 1959: 247–249; Meulenaere 1978: 239, n. 3; Meulenaere 1994: 216–220. 57  Quaegebeur 1994: 139–161. 58  Raven 1980: 19–31; Raven 1993: 66. 44  45  46 

33  Spalding 1912: passim, but foremost the opinion of Breasted on p. 26. 34  No. 12 = V.S. Meux hypocephalus (sold in 1911), No. 105 = F.G.H. Price hypocephalus (sold in 1911), No. 108 = R. de Rustafjaell hypocephalus (sold in 1907), No. 69 = another example of de Rustafjaell (sold in 1913), No. 146 = F. Grenfell hypocephalus (sold in 1917), Nos 90 + 121, No. 153, No. 161 = W. MacGregor hypocephali (sold in 1922), No. 33 = F. Hood hypocephalus (sold in 1924), No. 140 = R. Bethell hypocephalus (sold in 1924). Besides the presence of those pieces at auctions, mention may be made of an article on the restoration of the disc (Rustafjaell 1913) kept in the State Hermitage Museum in 1935 (Tichonoff 1935: 31–34, Pl. III). 35  Budge only cited the results reached in the 19th century in his works: Egyptian Magic (1901) and The Mummy. Handbook of Egyptian Funerary Archaeology (1925). 36  Capart 1942: 130–135; Speleers 1943: 35–43; Capart 1943: 83–85; Speleers 1944: 44–48; Capart 1944: 48. 37  No. 98: Burnet 1951: 111–112, Fig. 14 , Miatello 2019b: 72–85. 38  No. 48 and 102. Wild 1954: 173–222. 39  No. 66 and 69. 40  No. 57: The hypocephalus of Budapest was purchased from an antiquity dealer in Luxor; then, in 1959, its owner deposited it in the Museumof Fine Arts. Varga 1961: 242; Varga 1968: 3. 41  Varga 1962, 166–167. 42  Varga 1998a, 24–25. 43  Varga 1961: 235–247.

7

The Hypocephalus: an Ancient Egyptian Funerary Amulet Clarysse59 have also dedicated studies to genealogical reconstructions using hypocephali. Together with the publication of pieces kept in museums, the ones found by Theban excavations came to the focus of attention.60

of Egyptologists, and later in her article of 2009, she doubted the impact of BD spell 162 on hypocephali, trying to disprove the thesis established in 1855; latterly she dedicated an article in 2016 to the analysis of the iconographic appearance of the ihet-cow, goddess Nut and Khepri on the surface of discs,68 and in another article she presented the reconstruction of a fragmentary disc.69

In the monograph by Edith Varga published in 1998, the reader could get acquainted with the antecedents of the history of religion of hypocephalus: with its theological interpretation, its possible formation, the roots of which lead through from Prehistoric times up to the XXVIIIth dynasty. Some parts of her monograph were published twice in French translation in the Acta Archaeologica Academiae Scientiarum Hungaricae.61 In 2001, the ‘Festschrift Edith Varga’ reviewed some further examples: the one from a private collector in Bonn,62 two pieces in Vienna,63 and three further discs that were described found by the Austrian mission to el-Asasif.64 In this same volume, John Gee published a list of known hypocephali (81 pieces) and raised the importance of the interpretation of hypocephali for the correct understanding of the discs.65 Gee proceeded with his work and in 2004, at the symposium dedicated to the memory of László Kákosy, he republished his list (84 pieces), but already adding his typology on rim inscriptions. As a result of his researches, he set up two further categories of hypocephali – ‘rectangular’ and ‘three dimensional’ examples. For the first time during research history he interpreted the function of the hypocephalus as an amuletic object, responsible for making light in the darkness of the underworld, rather than providing warmth under the head of the deceased.66

One of the recent researchers is Luca Miatello, who in 2008 presented his own typology on the rim inscription apropos of the examination of the hypocephalus kept in Florence. He emphasised the cosmologic structure of the iconography. Miatello doubted Varga’s idea about attributing the objects only to priests and priestesses.70 Piotr Czerkwiński must also be mentioned, a student of A. Niwiński, he focuses his researches on the iconography71 and on family tree reconstructions based on hypocephali.72 One of the most recent contributions to the topic was offered by A.K. Gill, interpreting the hypocephalus kept in Stockholm.73 In 2007, Gábor Schreiber published a study on textile amulets found in TT 32, writing also a short summary about textile hypocephali (for more details, see the analysis of textile discs).74 In the same year he held a lecture on crocodile depictions of the discs at the Xth International Congress of Egyptologists.75 In 2010, Annik Wüthrich of The Book of the Dead Project, Bonn, published a new monograph (Studien zum altägyptischen Totenbuch) on the BD supplementary chapters. She dedicated four and a half pages to the relation of spell 162 and hypocephali.76

In parallel with J. Gee, in France P. Vernus’ student Brigitte Vallée-Damien, and in Germany U. Verhoeven’s student, Tina Schrottenbaum (Widera), made hypocephali the target of their scholarly research.67 Brigitte Vallée presented a resumé of the topic in four articles. In 2004, at the IXth International Congress

As a coda to this chapter, I add my contributions to the research history. As already mentioned, my MA thesis focused on the misinterpretations of the term hypocephalus superposed to some object types over recent centuries.77 In 2008, I subsumed the Theban

Clarysse 1998: 321–327. No. 2: the Austrian mission found the piece in TT 414 but it has disappeared. Bietak and Haslauer 1982: 203, Pl. 137/B; No. 53: Budka 2010: 358–362, 718–719, 803, Tafel 53,d; Examples Nos 42, 43, 58, 86 and Nos 137, 152, 159, 160 were all found by the Hungarian excavators in the territory of TT 32. For a synthesis, see: Varga 2002a: 117–124, Tafel 24–30. The results of Gábor Schreiber must be highlighted: he published two small fragments found in the court of TT 32, tomb B in 1992 (Nos 87 and 88). Schreiber 2015: 1225–1236; Nos 87 and 159: Schreiber 2009: 127–128 and 131–132, Cat. No. 57 and 60. 61  Varga 1998b: 29–41; Varga 2002b: 61–84. Unfortunately the French translation of the monograph of Edith Varga is not yet complete. 62  No. 15: Gestermann 2001: 101–112. 63  Nos 35 and 61: Haslauer 2001: 173–179. 64  Nos 2, 36, 128: Haslauer 2001: 179–184. 65  Gee in his article named the text on the edge of hypocephali as ‘rim inscriptions’, a terminology I also accept and use. Gee 2001: 325–334. 66  Gee 2006: 41–57. 67  Brigitte Vallée defended her thesis (Les hypocéphales de l’Égypte ancienne) in 2004 at the École Pratique des Hautes Études. Tina Schrottenbaum (Widera), as far as I know, to date has not published on the topic; in 2008 she gave a professional opinion for an analysis of a disc (No. 129) kept in Mainz (Konrad 2008: 246–249). 59 

Vallée-Damien 2007: 1878–1879; Vallée-Damien 2009: 137–142; Vallée-Damien 2016: 75–91. Vallée-Damien 2018: 183–195. 70  Miatello 2008: 277–287. Recently he analysed hypocephali in the context of mummy masks and their relating texts, see: Miatello 2013: 51–85 and Miatello 2019b, 72–85. In his latest study he analysed the hypocephalus Berlin inv. no. 17336 (No. 28), see Miatello 2017: 86–97 and in another the text of Turin cat. no. 2320 (Miatello 2019a: 49–73). 71  Czerkwiński 2009b: 118–129; Czerkwiński 2011: 19–25. 72  Czerkwiński 2009a: 45–49; Czerkwiński 2017: 311–319. 73  Gill 2015b: 37–48. 74  Schreiber 2007: 342. The extended work of H. Kockelmann on inscribed mummy linen must be also mentioned. He described briefly the object type of linen hypocephali. Kockelmann 2008: 345–346. 75  Schreiber 2015: 1225–1236 . 76  Wüthrich 2010: 52–56. Wüthrich resumed the results of Edith Varga in which she dedicated some lines to the problem around the Xnm.t-wr.t, declaring that, based on the instruction of the placement of the circular mat, its purpose was to protect the head of the deceased, irrespective of its function fulfilled during the embalming ritual. 77  Mekis 2007. 68 

60 

69 

8

2 History of the research on hypocephali

and Akhmimic hypocephali, showing the yellow-onblack colour code, fixing the date of the group based on prosopographical, style- and textual-critical criteria.78 In 2009, two fragmentary pieces were found in Theban tomb -43- (Kampp), and, for its publication, pieces showing red border lines were examined, indicating their appearance in the 3rd century BC. By this time the text group showing the jnk Ax incipit (text type 1) had been translated and interpreted in a tentative way.79 In 2010, I reviewed a Theban, more or less complete, funerary ensemble dated to the first half of the 3rd century BC. The group of objects contained also a hypocephalus showing a text type citing BD spell 162 (text type 3b).80 An exciting discovery was the 2010 finding of a hypocephalus in situ in an Akhmimic coffin stored in the Egyptian Museum of Cairo (see the cover). The presentation of the find provided some supplementary information to the yellow-onblack style discs.81 In 2011, in collaboration with Julia Budka, and with Marie-Cécile Bruwier, a new, recently identified fragmentary piece belonging to the DbA. tj-group (text type 2) was analysed within its context among the funerary equipment belonging to the family of the owner. In 2019, another example of the DbA.tjgroup was presented in its context.82 My goal is to continue the work in Edith Varga’s monograph by publishing a coherent, theological interpretation of the iconography and texts; and by creating a catalogue of known hypocephali to assist further researches, be they theological, philological or prosopographical.

Mekis 2008: 34–80. Mekis 2012a: 9–37; for another interpretation of the jnk Ax-text, see: Miatello 2013: 76–79, and recently Vallée-Damien 2018: 188–189 and Miatello 2019a: 55–61. 80  Mekis 2011: 41–81. 81  Mekis 2011: 89–104. 82  Mekis 2019: 268–277. 78  79 

9

3 Sun-disc under the head1 – overview Edith Varga1in her monograph provided an overview of the techniques used in the protection of the head originating from Pre-dynastic times onwards. The researcher mostly tried to emphasise that the ancient theologians intended to keep the head and body together, or keep their integrity by making them ‘alive’. The first theological corpus, the Pyramid Texts already wrote about unifying the head and body, and these texts – as the author also refers to – can be considered as Heliopolitan revisions of Pre-dynastic funerary rituals.2 In the Coffin Texts, a more detailed elaboration of the theological texts can be observed, in which, as well as trying to join the head to the body with different spells (CT 80, 532, 390), the identification of the head with different gods has already occurred: CT 531.3 Another solar aspect must be highlighted as well regarding this same spell, one which assigns the head with the image of the mystic head (tp n zStA).4 It was given by Re to the acephalous Osiris to set aright the outrage Seth committed against him. The restoration and deification of the head – according to the text – may be due to Re, who equipped the head of Osiris with an object not only intended to re-join head and body, but also for its protection.5 Thus, it is about the prescription of the protection of the head by the funerary mask, the use of which tradition was followed immediately during the Middle Kingdom, and to maximise protection the priests even inscribed to the mask with the respective CT spell. Edith Varga highlights an important aspect of the appearance of the mask: at the same time the CT spell appeared, almost simultaneously, according to the instruction of the text, the funerary equipment was devised to protect the head of the mummy in the form of a mask.6

that of Re, or with that of the sun-disc (jtn) itself.10 This idea was already expressed by the texts in the time of the Middle Kingdom, and only from Ramesside times was it reconsidered and deepened in a wider context by exactly painting the sun-disc under the head of the deceased on the bottom of the coffins. It is strange that the CT 531 which appeared during the Middle Kingdom and was inscribed also on masks, did survive during the Second Intermediate Period through to the New Kingdom, only as integrated into BD spell 151a, and not on the masks. The only known exception is the golden mask of Tutankhamun, which cites exactly this spell in columns on its reverse.11 The identification of the head with the Sun was each time more explicitly expressed, from the time of the 21st dynasty, by being painted on the bottom of coffins or around the head on the coffin-sides, in the form of a sun-disc, or a series of different symbols relating to the Sun.12 The theological interpretation of coffin/ cartonnage cases is particularly interesting and one may rightly list here the headrests as well, which include the head in their microcosm, as the symbol of the rising Sun.13 A frequently repeated motif painted around the head part of coffins from the mid 22nd dynasty includes Shu, Nut, or just two arms holding up the sun-disc, referring to scenes from the Underworld Books.14 We must mention here a coffin dated to the end of the 26th dynasty (Figure 4), where, on the back panel, a figure, possibly Shu, lifts the solar bark to the sky while two hands accept the sun-disc from the sky.15 In the bark, a red painted sun-disc was depicted in its centre with a four-ram-headed form of the sun-god, with two baboons adoring the scene. In my view, the register may certainly be considered as a prefiguration of the hypocephalus.16

Another relevant aspect of the texts is that the head had begun to be identified directly with the Sun.7 According to spell CT 945,8 and later in its surviving form in BD spell 42,9 the face (Hr) of the deceased is identified with

Varga 1998a: 101. The same type of identification appears on the Turin magical papyrus: Pleyte and Rossi 1869–1876: 160–162, Pl. 125; on the Metternich stela: Sander-Hansen 1956: 20–29, cf. Spell III, 15; on ‘the saviour Djed-hor’ of Cairo (JE 46341): Sander-Hansen 1956: 20– 29, on the base of the statue of Leiden F 1950/8.2 (Behague): Klasens 1952: 62, 109–111, Pl. 46–50. For a summary, see: Walker 1996: 292–342. 11  Varga 1982: 63–71; Lüscher 1998: 52–54; DuQuesne 2002: 237–271. 12  Niwiński 1989a: 89–106. 13  For a more detailed way, see: Hellinckx 2001: 61–95. 14  For example, the end scene of the Book of Portals (Piankoff 1962: 163–165; Hornung 1972: 307–308: the end scene; Hornung 1980: 377–410: 12th hour; Hornung 1984: 289–292: the end scene, recently: Zeidler 1999 (II): 378–379; Wiebach-Koepke 2003 (II): 368–369) or the second scene of the Book of Day (Piankoff and Drioton 1942: 1, Pl.1; Hornung 1972: 486–488; Müller-Roth 2008: 68–182, Pl. II.). 15  Taylor 2003: 110, Design 4. A similar scene is depicted on the verso of the Akhmimic hypocephalus No. 123. 16  The coffin of Itineb (BM EA 6693), (Taylor 2001: 240, fig. 177; Taylor 2010: 178–179). 10 

1 

It is the translation of the title of Edith Varga’s book ‘Napkorong a fej alatt’ (Varga 1998a), referring to that in this chapter the summary of her research results will be presented. 2  Varga 1998a: 72: Pyr. 9 b, 75 a, 572 c, 639 b, 654 a–d, 725 a–b, 735 b–c, 739 a–b, 843 a, 1262 a, 1732 a: all texts involve the integrity of the head (Varga 1998a: 57–65 = Varga 2002: 74–82). 3  CT VI, 123g [531]. Walker 1996: 300, Varga 1998a: 92–9; Nyord 2009: 508–522. 4  Guilhou 1997: 26–30. 5  Meeks 1991: 7. 6  Varga 1982: 63–65. 7  tp=k m Ra. CT VI, 391i. [761]. Walker 1996: 294. 8  CT VII, 159a–c [945]. Walker 1996: 297. 9  p.Louvre E 21324 (Naville 1886: Pl. LVI, 42, 5). Some versions of BD spell 42 identify the head exactly with the sun-disc, see for example de Cenival 1992: 14, first line of the illustration.

10

3 Sun-disc under the head – overview

Figure 4. BM EA 6693a Andrews 2007 (4th edition): outer cover

From there, it is only a short step to the 30th-dynasty manifestation of the hypocephalus in the form of a gold disc fixed to the bottom of the inner coffin (No. 2).17

17 

Bietak, Haslauer 1982: 203.

11

4 Some problems around hypocephali – pseudo-hypocephali on the explanation of G. Jéquier,30 they appreciate discs as pillows, since, on the coffin frieze of the First Intermediate Period and of Middle Kingdom (Figures 5 and 6), the mat appears next to the headrest with the instruction written as a label to put it under the head (Xr.j tp).31 Concerning its placement, some texts may also suggest the following determinative of the mat

4.1 The issue of Xnm.t wr(.t) The term Xnm.t-wr.t is already known from the Pyramid Texts as one of the epithets of the goddess Nut, which can be translated as the ‘greater protectrice’.18 Nut, as a member of the Heliopolitan pantheon, appears as mother of Osiris in the role of Xnm.t-wr(.t). Her task, according to the invocations addressed to her in the Pyramid and Coffin Texts (Pyr. 368, 638 c, 778 a–b, 827 a–c, 828 a–c, 834 b–c, 835 a–c, 838 a–b, 842 d; CT 803 u;19 BD 17820), is the protection of the deceased, whom the texts identify with her son, Osiris. Nut in this aspect fulfils the role of the mother who protects and shelters her child; one of her further tasks is to bind and defend the bodies of the deceased.21 She maintained her role as protectrice of the deceased up to the Graeco-Roman Period, and her winged figure appears frequently on the chest of coffins/sarcophagi and cartonnages, with the invocation written around her figure cited from the Pyramid Texts or from the BD spell 178.22

(Figure 7).32 All things considered one must suppose two different roles for the object. On one hand the object really took part in the embalming ritual, during the purification process, and this was possibly the mat containing a small sieve in the middle; on the other hand, the mat, solid in its texture, was hardly used in the purification. It is worth observing the name of the object’s philologically as well. There are two forms of expression used by the Egyptians, one is the masculine form Xnm wr, the other its feminine counterpart, Xnm.t-wr.t. According to Edith Varga the object may have been originally masculine, and coffin friezes evoke the image of an ancient piece of funerary equipment and just after the personification of the object testified in the Pyramid and Coffin Texts use of the feminine version also spread.33

The term Xnm.t-wr(.t) is also known as designation of a First Intermediate Period type of object: as Edith Varga pointed out, an abstraction which occurred in the Pyramid Texts, took on a real shape during the Middle Kingdom.23 A mat in the form of a disc, which usually shows in its centre a sparsely braided round or square shaped ‘sieve’, is a frequent component of the coffin frieze.24 The function of the piece is still a matter of debate. In the translation of the Wörterbuch (using the expression advised by K. Sethe)25 Xnm.t-wr(.t) is the ‘great sieve’,26 this style of translation of the expression seems to be supported also by some New Kingdom tomb paintings,27 where the object really has a role in the purification of the deceased, seemingly as a sieve. 28 According to other scholars, based on the opinion of H. Schäfer,29 partly

After looking through the inventory books of the Egyptian Museum of Cairo, I found four such mat or leather objects which were identified by the curators as hypocephalus. On the provenance of the leather disc (TR 16.11.26.39 = SR 2/11548) (Figure 8), no information has survived.34 The other three all came from Akhmim, from the excavations of G. Maspero (JE 25990 = SR 2/11433 (Figure 9);35 JE 25991 = SR 2/11432 (Figure 10);36 JE 25992 = SR 2/11431).37 Unfortunately, besides the designation of the objects as hypocéphale, nothing else is known about their find position. There are two other mats, one in Moscow (Moscow, PSMFA inv. no. 4864 (IG 3303) (Figure 11)) and one in London (University College, UC 59059 (Figure 12.)),38 the former is also described in the inventory book as a hypocephalus.39

LGG VI, 21. CT VII, 9u. [803]. 20  Billing 2002: 137 (nr. 1226), for further bibliography, see Backes et al. 2009: 227. 21  Varga 1998a: 63–67. 22  Elias 1993: 601–614. For further forms of appearance of Nut, see: Billing 2002. 23  Varga 1998a: 72. 24  Rummel 2007: 81–90. 25  Sethe 1937: 185–186. 26  Wb III, 382. 27  ‘The Tomb of Rekhmira’ (Davies 1943: Pl. XCIV); the ‘Tomb of User’ (Davies 1913, Pl. XXI.); Settgast 1963: 10–12. 28  Spieser 1997: 211–228; Willems 1997: 344–346. 29  Spiegelberg 1917: 125, with reference to Schäfer 1908: ‘Nach einer sehr ansprechenden Vermutung von Heinrich Schäfer, die ich seiner Mündlichen Mitteilung verdanke, würde der “Hypocephalus” ursprünglich der Gegenstand sein, der als Xnm.t wr.t oft in dem Gerätfries der Särge des Mittleren Reiches erscheint, und zwar besonders häufig an den Kopfende des Ruhebettes, auf dem die 18  19 

Grabbeigaben stehen.’ 30  Jéquier 1921: 238–240. 31  Cairo EM CG 28038, base, side 1, No. 6; CG 28091, side 4, No. 105 (Lacau 1904–1906). For details, see: Varga 1998a, 189, n. 232. 32  Wb III, 382, 9. 33  Varga 1998a: 71. 34  Ø 28 cm. 35  Ø 28 cm. 36  Ø 29 cm. 37  Ø 28 cm. 38  http://petriecat.museums.ucl.ac.uk/detail.aspx (viewed 29 October 2018). 39  Hodjash 2002: 79, No. 162 = IG 3303.

12

4 Some problems around hypocephali – pseudo-hypocephali

Figure 5. Berlin ÄM 11. (Steindorff 1896: Tafel IV)

Figure 6. Copenhagen, Ny Carlsberg Glyptotek, AEIN 1615 (Koefoed-Petersen 1951: Pl. XVIII)

Figure 7. Berlin ÄM 10. (Steindorff 1896: 30)

The appearance of mat discs, and later their personification with the goddess Nut, thus gaining a protective function, can all be considered as important grades to the appearance of classical hypocephali in the 30th dynasty. One may suppose that the simple pillow put under the head led Egyptian theologians to also associate it with theological functions, as they did with the headrest41 and the head band,42 thus pillow was no longer regarded for the common usage but became an amulet protecting the head to the Late Period.

These objects can really be considered as pillows in their function. This assertion is supported by the rare textile hypocephalus found by the Hungarian mission in TT 32 (No. 151) (Figure 13). The pictorial field of the disc, following the motif of the mats, its bands painted in yellow, together with the black outlines, very much recalls the fibres of the mats.40

See BD spell 166 (Naville); Hellinckx 2001: 61–95; Perraud 2002: 309–326. 42  See BD spell 156, for bibliography, see: http://totenbuch.awk.nrw. de/spruch/156#Bibliografie (viewed 25 October 2018). 41 

Varga 1998b: 40–41; Schreiber 2007: 342, 355, no. 49; Mekis 2011: 65–66, n.78–79.

40 

13

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Figure 9. Cairo, EM, JE 25990

Figure 8. Cairo, EM, TR 16.11.26.39

Figure 11. London, UCL, UC59059

Figure 10. Cairo, EM, JE 25991

Figure 12. Moscow, PSMFA, inv. no. 4864 (IG 3303)

14

Figure 13. Hypocephalus from TT 32, tomb reg. no. 84/338 (No. 152)

4 Some problems around hypocephali – pseudo-hypocephali 4.2 The ‘hypocephalus biscuit’43

these objects as prototypes of hypocephali, and being the same as Xnm.t-wr.t depicted on the friezes of Heracleopolitan coffins.46 According to Edith Varga, the bread (Figure 14) may be considered as an offering to the deceased, while the resin discs (Figure 15) may relate to the incense balls depicted on coffin friezes, used for purification and protection.47

The designation originates from W.C. Hayes,44 who gave the term ‘hypocephalus biscuit’ to those small discs made of resin or dough, with a diameter of 2–12 cm, which were put under the head of mummies of dynasties XI and XII in the cemeteries of Dahshur, Lisht and Deir el-Bahari.45 W. Hayes clearly invented the expression after A.H. Gardiner considered

Figure 14. Cairo EM JE 63870 (Excav. find. no. 34 L 071) (MMA expedition 1934); Ø 6 cm ; bread (?); El-Lisht XIIth dynasty (For further analogies see: New York, MMA, 34.1.38)

Figure 15. New York, MMA, 20.3.257 (MMA expedition 1920); Ø 1,5 - 2,5 cm; resin; El-Lisht XIIth dynasty

Gardiner 1917: 125. Gardiner accepted the hypothesis of Spiegelberg and Schäfer on the use of the mats, see: note 29. 47  Varga 1998a: 89–90.

43 

46 

Kessler 1980: 693. ‘Kopftafel’. Hayes 1959: 306. 45  For further details, see: Varga 1998a: 89–90. 44 

15

The Hypocephalus: an Ancient Egyptian Funerary Amulet The use of the ‘hypocephalus biscuit’ was not a widespread phenomenon but was reserved just for elite burials.48

19). These are exactly the spells which prescribe the making of the dishes for the deceased. According to the previous spell the terracotta must have been made of red Nubian clay and must have been ‘served’ with some liquid or fat in it, in honour of the gods represented on its surface. Both chapters identify the deceased with the sun-god, who will be able to travel all over the world and defeat his enemies. M. Raven and R. Demarée, during analysis of the 30 examples of such dishes kept in Leiden (Figure 20), added57 that the choice of the red colour was not accidental, as Egyptians believed that at dawn the red colour of the eastern horizon is the blood of the enemies of the god whom he killed.58 The red colour may have had productive magical and prophylactic functions. The exact usage of the dishes is now a mystery, as is their use during the temple and funerary rituals.

4.3 The issue of the so-called ‘terracotta hypocephali’ The collection of the Egyptian Museum contains three terracotta discs which, according to the Journal d’Entrée, are hypocephali.49 Somehow during the period of finding the objects on controlled excavations and inventorising them in the Museum, the information on their find positions is lost. The published notes and the excavations so far reveal the wrong designation of the objects, as will be shown, their classification as hypocephalus is incorrect.50 The material of the terracotta discs belongs to the Nile silt group, most probably Nile B variant,51 respectively J2, according to the Saqqara system.52 The discs in question were usually decorated in white on their concave side. In all cases the topic of the main scene is the same: a row of gods in a bark. The provenance of discs of this type is supposedly Saqqara, Mendes (Tell ibn-Salam), or Abydos.53

The fragmentary dishes originating from the district of the Abydenian Osiris-temple (Figure 21) bear witness to a secondary use of the discs: next to the original depictions of gods in black or white, hieratic, and occasionally demotic texts were inscribed that refer to the ingredients (and the quantities needed) to make the so-called kyphi-incense.59

The diameter of the examples of Saqqara varies between 13 and 19 cm, four pieces were found by controlled excavation in a tomb dated to the time of the 26th dynasty.54 From among the four examples, only two (Figures 16 and 17) can be identified for certain in the Egyptian Museum of Cairo. The find condition of these pieces is well known: they were put onto the floor of the sarcophagus chamber next to the sarcophagus,55 so the statement of the Journal d’Entrée may not be affirmed as the pieces were not put under the heads of the mummies (although the iconography resembles the linen hypocephali of Saqqara. For more details, see Chapters 6.3 and 11.5). This is possibly the reason why G. Maspero considered these dishes to be hypocephali.56

The same type of objects coming from Mendes are described by Daressy as the ones which served as the covers of vases.60 The discovery of the real function of the terracottas is not the task of this present work, it must only be stated that the identification of these discs as hypocephali is mistaken. 4.4 Other hypocephali In 2006, John Gee offered two further categories of the object-type, widening the notion of hypocephalus otherwise restricted to discs. According to Gee, objects with the inscription of BD spell 162 can be considered as hypocephali.61

The common iconography in question recalls the vignettes of BD spells 133 and 134 (Figures 18 and

‘Rectangular hypocephali’(?)

An erroneous invention of the past few years was the inscribed ‘hypocephalus biscuit’ (Dodson and Ikram 1998: 145). As far as I know, these objects were not inscribed. 49  Cairo, EM CG 3171 (volume never published) = SR 4/10694; Cairo, EM JE 34372 = SR 4/10697; Cairo, EM TR 13.3.25.1 = SR 4/10698. 50  G. Daressy early on suspected the erroneous designation of the objects. He verified similar dishes coming from Tell ibn-Salam and he had already stated that they served as coverings of vases (Daressy 1903: 57, n.1). 51  Nordström and Bourriau 1993: 174–175. 52  Aston and Aston 2010: 3–4. 53  O’Connor 1967: 16–17, Fig. 2. The dishes of Abydos are slightly greater in diameter, varying between 27 and 34 cm. 54  Discs TR 13.3.25.1 = SR 4/10698 and JE 34372 came from the tomb of *A-n-nHb.w (Barsanti 1900: 264; Bresciani et al. 1977: 74–75, Pl. XXVII). É. Drioton mentions one further example found in a 30th-dynasty tomb (Ka-nofer, PM III, 2, 651), see Drioton 1949: 7, fig. 6. 55  Barsanti 1900: 264. 56  Maspero 1902: 285. 48 

These objects (cartonnage masks (Figure 22a-b), coffins and sarcophagi) belong to his first group which cite BD spell 162, and even the text is accompanied by the vignette of the cow goddess.62 Raven and Demarée 2006: 39–94. This can be mentioned as a parallel to the crushing of enemies, i.e. the ritual of ‘Breaking the Red Ceramic’. For the red colour, see: Kees 1943: 448–452. 59  O’Connor 1967: 46–49, Simpson 1995: 29–30, nos. D 13–16, Fig. 48– 51; Eaton 2005–2006: 85–89; Taylor 2010: 49, no. 17. 60  Daressy 1903: 57, n.1. 61  Gee 2006: 49–50. 62  Gee 2006: 50–51. 57  58 

16

4 Some problems around hypocephali – pseudo-hypocephali

Figure 16. Cairo EM JE 34372 (SR 4/10697)

Figure 17. Cairo EM TR 13.3.25.1 (SR 4/10698)

Figure 19. EM SR 4/10694 (CG 3171)

Figure 18. Paris Louvre N 944

Figure 20. Leiden RMO AT 98 (E, F, H, I/2) (After Schneider 1997: 41, nos. 42-45.)

Figure 21. Fragments from Abydos (After O’Connor 1979: 46).

17

The Hypocephalus: an Ancient Egyptian Funerary Amulet The source of Gee’s supposition is that classical hypocephali were also inspired by the same BD spell, and why should the term be restricted only to discs. In my opinion, however, the disc has a deeper theological interpretation, developing from mat pillows, than simply claiming that they are inspired solely by the spell in question. As will be shown, the figure of the cow goddess appears also integrated into the compact scene of register III, and the text of the spell also appears as part of the rim inscription or part of the pictorial field. It should also be highlighted that hypocephali were produced for a restricted elite of the priesthood, not BD spell 162, the access of which was wider; that is why it was inscribed on coffins, cartonnages, painted in tombs, forming part of other text corpuses, etc, being relatively common in its occurrence up to the Roman period.63 In contrast, hypocephali were just available to those in relation with the inner personnel of Amon in Thebes, of Min in Akhmim, of Ptah in Memphis, and in a relatively close time frame between the 4th to the 2nd centuries BC.

Her role was to guard the gates of the underworld and guide the deceased from the world of the living to the underworld. In the Late Period, the text used for this purpose was changed to spell 162.67 So the invocation of the goddess via spell 162, and the offering presented to her, must have played a key role in getting individuals through the underworld and in helping them to reach the cyclical rebirth.68 Another interpretation can be that the composition is about the adoring of the divine statue, since during the 26th dynasty the tomb fulfilled the function of the temple as well.69 Some of John Gee’s ‘rectangular hypocephali’:

Thus it is necessary to separate the group of hypocephali from those objects which just cite BD spell 162, or show the vignette of the spell, and were available for a relatively broader population throughout Egypt.64 Since discs were just accessible to some of the priests, and specially those of some particular gods, and restricted to some cult centres (just sporadically, besides Thebes and Akhmim). ‘Three-dimensional hypocephali’ (?) Figure 22a-b. The back and frontal part of the mask of &A-Srj.t-n-@r, Berlin VÄGM 1983-17 (Wildung 1991: 62.)

The second category of J. Gee, which I propose to comment on just tangentially, is based on what function BD spell 162 fulfilled within the temple liturgies. Gee highlighted a brand new interpretation of the text, and he supposed that it might be related to the ritual of lamp divination, or used precisely in the ritual, and this function returns, or reflects back on, the use of the text in the funerary sphere. Thus Gee applies the designation of the threedimensional hypocephali to Saite statues such as CG 676 (JE 38931, SR 5/9180) from the Egyptian Museum of Cairo,65 where spell 162 runs around the base of the composite statue depicting a kneeling priest (?), possibly showing an offering in front of the cow goddess.66 In my opinion the example is about nothing else other than the changes of invocation formulas attested in the Late Period. During the time of the New Kingdom, BD spell 186 was used for invoking the goddess of the West, who was worshipped in Thebes in a form of a cow.

Figure 23. New York Royal-Athena Galleries 2007: 87, lot 236 = Vienna, ÖNB, P.Vindob. Pl. 99 (Zdiarsky 2013b: 369–388.)

Suffice it just to mention the Book of Breathing, or the coffins/ sarcophagi that still included in their structures the chapter, or its vignette, in the Roman period. 64  See also Miatello 2013: 76. 65  The statue was found at Tell Abou-Yassin in 1890. Sourouzian 1999: 208–209, Sourouzian and Stadelmann 2003: 267–270, Fig. 1. For a similar statue, see: CG 784 (JE 38927, SR 5/9181). 66  Gee 2006: 52–54, Gee erroneously mentions CG 910.

Mosher 1992: 155. This interpretation may be in accordance with the suggestion of Gee concerning the function of spell 162 in lamp divination rituals. The cow goddess may have functioned as a guiding ‘torch’ for the deceased on his/her way in the darkness of the underworld, cf. BD spell 186. 69  I am grateful to Éva Liptay for supplying me with literature on the interpretation of Late Period statues: Pischikova 2008: 190–197; Liptay 2012: 176, 4.2. 67 

63 

68 

18

4 Some problems around hypocephali – pseudo-hypocephali

Figure 24. Cairo, Deutsches Archäologisches Institut, Fotothek, without inv. no. Panel from the top of the head of a coffin lid found in the 1960s in Asasif at the excavation of tombs TT 386 and 410 (I am grateful to Felix Arnold, Daniel Polz and Stephan Seydlmayer for letting me publish the photo.)

Figure 25. Cairo EM JE 25813 (TR 27.01.23.1) (Photo of Vera Vincze) (I thank my

colleague Vera Vincze for sharing her photo with me).

Figure 26. Colmar Musée d’Histoire Naturelle D 998–324

(after Schweitzer 2007: 21, Pl. 1d)

Figure 28. Back

of the mask of Hornedjitef.

London BM EA 6679 (https://www. britishmuseum.org/ research/collection_ online/collection_ object_details/ collection_image_ gallery).

Figure 27. Sarcophagus lid. Coppenhague Ny CG AEIN 923. (after Jørgensen 2001: 285)

19

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Figure 29. Coffin lid atop of the head (outer) Philadelphia University of Pennsylvania E 882. (Reading Public Museum 30.318.1)

Figure 30. Coffin lid atop of the head (outer). Warsaw NMW inv. no. MN 17329 (after Niwiński 1993: 359)

(I am grateful to Jonathan P. Elias for calling my attention to the piece.)

‘Mummy boards’

162 and 72, follow each other in the second roll of the Book of Breathing corpus, providing the divination of the deceased.73 The date of the board was also indicated by the occurrence of the two texts together in the Book of Breathing rolls, dated to the Graeco-Roman Period. Possibly, the planks were made after the 3rd century BC, the palaeography and even the cryptographic inscription may also suggest this.74

It is impossible to proceed without mentioning a category of a rare funerary equipment – the mummy boards or planks attached to the backs of mummies.70 The carving of such boards imitates the form of the mummy itself. They are, in general, 95 to 130 cm long, straighter below, and around the shoulders they become slightly wider, before terminating in a round shape at the head. To me the depictions of the head section were particularly interesting, insofar as they remind one of hypocephali. On an example in Cairo (Figure 31), under the lunette depicting the winged sun-disc flanked by uraei, the deceased praises and presents offerings to the cow goddess, and the text below this scene is BD spell 162.71 On British Museum, EA 36502 (Figure 32a-b), two goddesses can be seen as they venerate a squatting god with four ram heads. From below the god, a radiating sun-disc shines on the deceased below, lying on a lionheaded bier. Günter Vittmann, who published the piece, rightly identified the relation of the scene to BD spell 162.72 On the verso of the board, in cursive hieroglyphs, the text cites a version of BD spell 72. The two spells,

They were probably prepared in the time when hypocephali were no longer in use, but during the reuse of burial chambers of cemeteries, priests may have faced the previous usage and function of the discs. The iconography of the head-part of the boards was certainly inspired by the iconography of hypocephali, as their function intended to fulfill the task of discs, but integrated in a merely new constellation, scenes no longer constituted a unit with the rest of the spells of the ‘supplementary chapters’ of the Book of the Dead, but were aligned to the Book of Breathing.

70  According to M. Smith, boards were used when a burial was not possible with a coffin (Smith 2009: 586). Vittmann thought the board to be more of Theban origin; Smith preferred rather an Achmimic provenance. In my opinion, both cities may have used mummy boards. G. Daressy mentions a ‘planchette’ originating from the Akhmimic district, basing his opinion on the priestly titles of the owner (see the next footnote). 71  Egyptian Museum of Cairo TR 11.3.25.3 (SR 4/10657), 95 cm long, only with recto (Daressy 1919: 141–144; Vallée–Damien 2007: 1877). 72  Vittmann 1994: 222–275.

Goyon 20042: 276–280. For this topic, see Chapter 7. The example may be more connected to Thebes than Akhmim, since the use of the texts of the Books of Breathing were more extended in Thebes, and the inspiration of the text, as Vittmann stated, is obvious on this object.

73  74 

20

4 Some problems around hypocephali – pseudo-hypocephali

Figure 31. Cairo EM TR 11.3.25.3

Figure 32 a-b. London BM EA 36502

21

5 Systematisation of hypocephali Having restricted the term of hypocephalus to those discs which came into use possibly in the 4th century BC, we can proceed to the analysis of the pieces. As stated in the Introduction above, the analysis will be conducted in two main directions: one will examine the register system of the pictorial field, bordered by the rim inscription; the other will be the analysis of the rim inscriptions.

of Ptolemy II Philadelphos, while those drawn from the same viewpoint may be dated in or after that king’s reign. On the other hand, in the process by which ‘standard hypocephali’ (of the four-register type) develop into objects with only two registers, one may note a gradual decrease either in the number of iconographic elements, or a significant simplification of the texts written on their rims. All these criteria should be considered when dating each piece.2

5.1 Register system The aim of this Chapter is to form the basis of a general reference system relating to the registers. During this work a sequence of registers was compiled by interpreting their relation to one another.

I. Classical hypocephali (stucco coated linen, cartonnage, bronze, papyrus, wood) 1. Four-image registers, with rim inscription (i.e. ‘standard’)

Basically, two main groups needs to be distinguished: (1) the ‘classical hypocephali’ having a round-disc-form, made frequently of stuccoed linen, bronze, cartonnage, or rarely of papyrus and wood; and (2) the ‘textile hypocephali’, which are in effect a type of textile amulet classifiable with decorated mummy linens.1 From the viewpoint of creating the catalogue, the morphological characteristics of the image registers on the pictorial field and the rim inscriptions, pairing with certain register types, enabled the pieces to be put in order. In naming the image registers (I–V) of the pictorial field, the horizontal divisions are numbered, while the vertical partitions, when they occur, are indicated by lower-case letters (a–c). It must be emphasised that a typology based on the number of registers cannot be used to date hypocephali without other information. The exact prosopographical background of the discs is preferable (if available); also hints offered by Edith Varga have proven valuable in dating the objects.

1a. Four registers, in sections ‘a’ and ‘b’ of register I, texts rendered in horizontal lines can be found; register II is divided into three vertical sections (IIa–b, IIc, IId–e); in the section IIIa, 2 lines of text are written. 1b. Four registers, in sections ‘a’ and ‘b’ of register I, texts rendered in horizontal lines can be found; register II is divided with vertical lines into three vertical partitions (IIa–b, IIc, IId–e); in the section IIIa, 1 line of text is written 1c. Four registers, the registers are just accompanied by label texts; section IIIa contains only 1 line of text or it is completely left out. 2. Three-image registers, with rim inscription 2a. The registers are divided with shorter or longer texts into sections.

Pieces drawn with opposing hemispheres may indicate an approximate date range before the reign

1 

2  Varga 1961: 246–247; Varga 1968: 8, n. 14 and 98, n. 14; see also ValléeDamien 2004; Vallée-Damien 2007: 1877.

Schreiber 2007: 335–342, cf. 342; Kockelmann 2008: 345–346.

22

5 Systematisation of hypocephali

4. One-image register/One central scene with rim inscription

2b. Register II is not accompanied by longer texts; figural elements are more characteristic.3

4a. The lower two-thirds of the image register is filled with a text rendered in columns. 4b. The pictorial field is filled with texts rendered in lines above and below of the central scene 4c. A transitional group. It stays in relation with the textile hypocephali, on the verso of classic hypocephali. With one central scene and with rim inscription. 4d. The same as 4c., but without rim inscription.

3. Two-image registers 3a. The lower part of the pictorial-field is filled with text rendered in columns. 3b. Register I was divided with vertical lines for further smaller sections which may contain shorter or longer texts or adoring baboons were depicted; with rim inscription. 3c. The image-registers are only accompanied by label text; with rim inscription. 3d. Without rim inscripion.

Certain discs form a transitional group into category 5 (with concentric structure), at discs of this type one may discover one or two lines of shorter or longer texts between register I and III and/or between register I and II.

3 

23

The Hypocephalus: an Ancient Egyptian Funerary Amulet II. Mummy linen hypocephali

5. With concentric structure and rim inscription.

1. Without divisions and rim inscription.

6. Other 2. With one central scene

Smaller fragments, pieces known from descriptions, on so far unknown places of preservation of which description does not make possible its categorization; uncertain pieces.

2a. And ram heads on the rim. 2b. And crocodile heads on the rim.

3a.

24

5 Systematisation of hypocephali

3. Rectangular linen, with any type of sun symbol in the protection of two goddesses. 3a. Larger rectangular linen examples, in the centre a sun-disc or with any emanation of the sun-god depicted in the protection of two goddesses facing to each other. In the sun-disc there is mainly one central scene. 3b. Smaller rectangular linen examples with the image of a hypocephalus; in the central register of the disc two goddesses with the emanation of the sun-god is depicted. 4. Three-register type: 4a. Without rim inscription. 4b. With rim inscription. 5. Four-register type 5a. Without rim inscription. 5b. With rim inscription. 6. Five-register type 6a. Without rim insription. (6b. With rim insription).4

4  So far no such piece is known, but on the basis of the rest of discs one may suppose its existance.

25

6 Introduction to the understanding of the structure of the discs To understand better their structure, one must know the theological background of hypocephali, for it is the key to further analysis. The theological background is a long overdue topic within Egyptology and has been a recurring issue since their identification in 1827.1 Over the past thirty years, as works on the history of religion have increased, studies have sometimes looked at the iconography of hypocephali out of its context.2 The aim of the present work is to arrive at a synthesis in which each figure being observed will be placed into the context of its particular register and the disc as a whole. Edith Varga in 1968,3 and L. Miatello in 20084 made great strides along this path, interpreting the relationship of the individual registers to one another, and interpreting how the phases of the solar cycle were reflected in the iconography. In spite of this progress, no one to date has offered a detailed examination of the discs as a totality.

carry rich cosmic and mythological content. As will be seen, the amuletic device is an extremely welldesigned creation in all its aspects, communicating the theological explanations of the epoch; as funerary equipment it offers to the deceased the D.t-eternity, by its theological message, and thus imparts to him the continuous renewal offered by the solar cycle. As the deceased merges with the sun-god himself, he shares the god’s nHH-everlasting.

In its circular form, and in its background of yellow pigment, or gilded cartonnage, bronze, and gold, papyrus and textile hypocephali symbolise the Sun itself, which, when under the head of the deceased, created a flame (bs), in accordance with the spell 162 of the Book of the Dead.

Figure 33.

Introduction to the analysis of the iconography

In their most general form, classical hypocephali (of the four-register type) offer us the most complete image for interpretation (Figure 33).5 The point at issue is a Late Egyptian conceptualisation of the solar cycle, in which the two inner registers (I and IV) fit together in a particular way. By depicting Amon-Re with four ram heads (bA dmD) and by juxtaposing to this image the meeting of the two heavenly bodies (snsn kA.wj), the creation of the life-giving light and energy was powerfully expressed. The content of the pictorial-field of the disc allowed a microcosm of the solar cycle to be focused under the head of the deceased.6 The two opposing hemispheres of the disc represented the opposition of the day and night. The continuity of cosmic happenings is suggested in part by the discoidal form, and in part by the infinite nature of the rim inscription.

The sequence of the analysis is based primarily on the iconography of the most complete variety of disc, i.e. the classical hypocephali having four registers, called here the ‘standard’ (Chap. 6.1). Other discs having fewer registers also draw from the iconographical repertoire of the standard, and only seldom is new iconography encountered on these discs, so they can be considered as a variation of the standard type. We will examine separately the group which has a concentric structure (Chap. 6.2), as well as the single-register type, the latter being strongly represented among the textile examples (Chap. 6.3). Lastly those discs of Memphite origin will be analysed (Chap. 11.5), which can be interpreted as an individualised ‘dialect’ of the artifact type. 6.1 The ‘standard’ hypocephalus (Register type 1a-c) Its general parameters:

Careful examination of the iconography reveals a number of horizontal and vertical compositions which

• four (pictorial-)registers; • only one rim inscription surrounds the central composition on the edge; • the rim inscription begins above the ‘two-faced’ god of register II; • two opposite hemispheres in the pictorial-field:

In detail, see: Varga 1998a: 15–26; Varga 1998b: 32–38. Roulin 1996: 75–76; Klotz 2006: passim; Koemoth 2007: 137–146; Schreiber 2015: 1225–1236 . 3  Varga 1968: 3–15; 95–103. 4  Miatello 2008: 277–787. 5  I do not mention here the group of concentric structured hypocephali (type V) which, one may experience, is a more abstract expression of the standard iconography. 6  Projected to the entirety of the coffin see: Liptay 2009: 101. 1  2 

26

6 Introduction to the understanding of the structure of the discs

Hemisphere 1: consists of two horizontal imageregisters (I-II), both registers are divided into three smaller vertical sections, in every case of the type: Ia+ I + Ib; (IIa + IIb) +IIc + (IId +IIe); Hemisphere 2: consists of two horizontal image-registers (III-IV), which are rotated by 180 degrees in comparison with the other hemisphere. Above the two registers two lines of text are located (type 1a) or only one (type 1b) or no text (type 1c), but this last case already conducts us to hypocephali of the first half of the 3rd century BC, which may reduce the number of the registers and show just a selection of the repertoire of iconography of the standard discs.

Figure 34. (No. 10)

• Or the four-headed god with a single body, which is embalmed20 (Figure 35) or nude21 (Figure 36):

6.1.1 The composition of the first register 6.1.1.1 Repertory The first register – following the opinion of C. Leemans7 – contains the most important iconography of the discs, albeit within the sequence of registers it is in second position starting from the top (see for the sequence the hypocephalus integrated into the mask of ^a-xpr (No. 14) and of Jj-m-Htp (No. 15), in any event it occupies first place in the theology of the discs. In all cases, in the midst of the register a squatting figure of a deity can be observed, his identity is defined in some cases by label text: nTr aA nb _wA.t,8 nTr pn,9 rw/ mAjw,10 Sfj.t,11 bA,12 #prj,13 Jmn-Ra,14 Hrj-jb +d.t,15 Ra.16 His figure is protected by snakes at his foot from both sides (a mHn-snake generally from the left, and a viper from the right).17 According to the appearance of the god, different types might be observed:18

Figure 35. (No. 18)

•

• A squatting deity depicted from profile, originally consisting of four embalmed bodies, each with its back to the others, in plane it is depicted as a fourheaded god with two bodies united at their back looking to right and left (Figure 34):19

Figure 36. (No. 45)

The god is two-22 (Figure 37) or four-headed,23 with the exception of, so far, only one example (No. 109) (Figure 38), always ram headed.

Figure 37. (No. 67)

Leemans 1885: 91–128, Plate. LGG IV, 408. No. 45. 9  LGG IV, 390–391. Nos 24, 32, 33, 67, 68, 71. 10  LGG IV, 649–650. Nos 1, 9, 10, 11, 63, 64? 11  LGG VII, 69. Nos 10, 13. 12  LGG II, 658–660. Nos 7, 9, 10, 11, 16, 63, 64? 13  LGG V, 686–687. No. 10. 14  LGG I, 320–323. No. 14. 15  LGG V, 357. No. 15. 16  LGG IV, 612–619. Nos 74, 75, 75 (bis). 17  Nos 1 and 3 (a longish snake = viper (?) on each side of the god), Nos 7 and 8 (on the opposite), Nos 9, 10, 11, 12, 14, No. 16 (on the opposite), Nos 18, 23, 24, 25, No. 26 (only mehen-snake), No. 27 (only mehen-snake), No. 28, No. 29 (only one snake) (unidentifiable), Nos 32, 33, 34, 35, 36, 37, 38, 48, 51, 52, 58, 61, 62, 63, 66, 67, 68, 70, 76, 78, No. 95 (two longish snakes for the protection of the four-ram-headed god). 18  In two cases the figure is substituted by a Ba-bird: Nos 97, 111; in another case just a human-headed mummy: No. 103; on a transitional type the djed-pillar substitutes it: Nos 110 and 113. 19  Nos 3, 4, 5, 6, 7, 8, 9, 10, 11, 16, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 44, 47?, 55, 56, 57?, 58, 59?, 60, 61, 62, 63, 7  8 

64, 66, 70, 71, 77, 78, 80, 81, 82, 83, 84, 87?, 89, 91, 93, 94, 95, 96, 99, 100, 101, 102, 107, 109. 20  Nos 1, 12, 14, 15, 18, 37, 41, 48, 49, 50, 51, 52, 54, 65, 68, 70, 71, 71, 72, 73, 74, 75, 75 (bis), 76, 79, 117. 21  Nos 45 and 46. The variant of the nude figure is the ithyphallic one, with his left hand raised backwards as the attribute of Min or Amenemopet: No. 69. 22  Nos 26, 28, 29, 36?, 56, 59, 65, 67. 23  Nos 1, 2?, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 18, 20, 21, 22, 24, 25, 27, 30, 31, 32, 33, 34, 35, 38, 39, 45, 46, 47, 48, 49, 50, 51, 52, 54, 55, 57, 58?, 60, 63, 64, 66, 68, 69, 70, 71, 72, 73, 74, 75, 75 (bis), 76, 77, 78, 79, 80, 81, 82, 83?, 84, 89, 91, 93, 94, 95, 96, 99, 100, 101, 102, 107, 117.

27

The Hypocephalus: an Ancient Egyptian Funerary Amulet any monkey, or just by two,44 then the register is divided by smaller texts into sections (Ia and Ib).45 6.1.1.2 Analysis of register I Figure 38. (No. 109)

For a correct understanding of the register and its place on the disc, the identity of the god with four rams heads is indispensable. For four-headed gods the following occurrences can be testified in religious texts. A long list of four-faced gods occurs in different texts.46 The earliest examples can be testified already in the Pyramid Texts, 47 and furthermore the Coffin Texts also mention such gods.48 The detailed explanation of the forms in any event just appear from the time of the New Kingdom. The mention of the four faces (fdw Hr.w) in New Kingdom texts links to the ram headed epithet (Sfj.t-HA.t).49 Among such form of emanation of gods one may find the quadrifrons Ba-neb-Djedet,50 Re,51 Montu

• In his hand the composition of anx,24 wAs and Dd amulets appear in most cases;25 it also occurs that he holds nothing,26 or exclusively just a wAssceptre,27 and we may add the HqA.t28 and nxAxA29 sceptres30 to the combinations of these, so far only in one case a snake,31 while one example shows it with a mAa.t-feather in its hand.32 • The god may wear the sun-disc (jtn),33 Atf-crown,34 HmHm-crown,35 or Amon’s double feather (Sw. tj)36 crown, or any crown.37

The place of panels Ia–b is substituted by the images of IIe and IIa or IIb at disc No. 117. Varga 1968: 6 and 97. 46  Egberts 1995: 163–165. 47  Pyr. 1207b, in the text Horus as the morning star appears with four ram heads (Allen 1916: 29, 61). 48  CT VI, 400h [768]; CT VII, 234k [1015], CT VII, 347h [1076], Nyord 2009: 166, n. 1270. 49  Assmann 1983a: 199–200. 50  P.Chester Beatty VIII (BM, EA 10688) vso 6,1 = Gardiner 1935: 73, Pl. 46 = Borghouts 1978: 9; base of a Saite period statue: Stockholm NME 77,1 = Burchardt 1910: 111–115; Tôd I, 109, 6; Wild 1960: 59–67. 51  P.Chester Beatty VIII, 11,6–7 |6 wbn Hr jAbt.t m dwAw.t r Htp [m] jmnt.t tp jmnt.t m [fdw Hr] Hr nHb.t wa.t |7 j, hj.w n=k bA nb Dd.wt bA […] n Ra rn=k: ‘|6 who shines on East at the morning as to set on the West, the head of West with four faces on one neck |7 O, greetings to you Ba-neb-Djedet, the [living ?] Ba of Re, is your name.’; Edfou III, 11,3 parallel text: p.Chester Beatty VIII (BM, EA 10688) 12,1–2 = Gardiner 1935: 76–77, Pls. 47–48; Gasse 1984: 198, 204, for similar four headed description of the sun-god see: Urk. VI 75, 18; 145, 20 = Goyon 1975: 345; Esna II, 48, A, Esna II, 441,5, Esna IV, 405, 1–2; 437, 5; Assmann 1983a: no. 38, 16; no. 156, 36. ’j aA Hrj sw r=sn aA Hrj.t r tkn jm=f pA ntj D.t=f m rmT m fdw Sfj.t Hbs m HH n HH n jr.wt 777 n msdr.wt nfr ant n mAa jw xrw=k mAa jb=k Aw hy n=k Jrj-tA rn=k’, – ‘O Great One, who keep himself aloof from them (i.e. people), great of fear for the one who approaches to him; whose body is human with four rams’ heads, covered with million and million eyes, with 777 ears, his beauty is perfect, truely, your voice is true, your heart is content. Hail to you, Jrj-tA is your name.’ Piankoff and Drioton 1942: 83–89, 85, 87; Betro 1989: 33–54, 54, n. 39; Müller-Roth 2008: 126–163: the Book of Day third hour, Inscription B: |1 bA.w jAb.tjw nTr.w pw tA.w xAs.wt-Ax.t-JAbt.t Jwnw |2 dwA(.wt) Ra sxa (j)// |3 t.f jn bA.w jAb// |4 tj.w bA.w jAb.tjw |5 fd.w nTr.w pw |6 dwA(.w) Ra Ntsn |7 sxaa Ra |8 wn-Ra |9 m fd.w sbA.w n Ax.t |10 jAb.tj n.t p.t nt// |11 sn sHD n=f |12 m jtr.tj |13 wDA.sn Xr |14-HA.t Ra wbn Ra |15 nb xft xpr wb// |16 n xpr.sn |17 m sjs janj.w jw.s |18 n Hr Hr.t=f nb.t x |19 ft fd.w Hr.w r pA |20 ntj m zXA Hr |21 nHb.t wa.t |22 mj zSm.w |23 pn jmj +d.t |24 ann.sn xft |25 aHa Ra r Szp |26 md.w nTr.(wj ) |27 jmn.tjw wjA n |28 Ra ntsn |29 djdj dwA.(wt) |30 Ra jmn.tjw p.t m |31 Hz.t=f |32 jw.j rx.|33 k(wj) sn m md.w nTrw(.wj) |34 fd.w Tz.w pw zStA.w |35 [aq.k] m–Xnw=s jm=k Dd r sDm rxj.wt nb.t Inscription C: |36 +d-mdw jn Hz.t jn nn n nTr.w m-xt Ra wbn.f m Ax.t jAb.tj n.t p.t nb.w Hw.t aA.t pw ntsn sar mAa.t n Ra |37 wAD bA ^w bA |38 #pr fd.w Hr.w Hr |39 nHb.t=f nn |40 sjA.n.t// |41 w=f Twt Dr |42 ¤tS |43 m wsr. w=k sfx |44 ab.w m–Hnw. |45 jnD Hr //|46 =k wa njnj Ra xpr.w= |47 n Ra nb prj// |48.f m bjA |49 xm.n.w |50 mw.t=f rn// |51=f DA= |52 k p.t m Htp D(j).n= |53 k ngA.w |54 m Aw.t-jb jn |55 jmn.tjw p.t sxr.w |56 n=k aApp nDm |57 jb=k m Htp.w.t=k S |58 tA.w Htp. |59 k m sx.wt= |60 k n.t mf |61 Ak.tjw Inscription D: |62 nTr.w bn.tw |63 rn=sn |64 na.t=sn pw Pw// |65 n.t jw.w m tA |66 knmtjw- |67 Hr Hr xAs.t |68 WTn.t rn= |69 s wAD wr jAb.tj |70 tA=sn pw Ax.t |71 jAb.tj bw.t=sn pw |72 grg jw xpr.w […] 44  45 

The central figure, in most of the cases, is venerated by baboons wearing the Moon disc38 on its right and left: their number may be two,39 four,40 six41 or eight,42 and label texts identify them as the htt-monkeys.43 It is a general rule that, if the central figure is venerated by Nos 26 (in his left hand), 36?, 77. Nos 1, 4, 7, 8, 9, 10, 14, 16, 18, 24, 25, 28, 29, 30, 31, 32, 33, 34, 35, 38, 39, 44, 47, 49, 51, 55, 56, 61, 62, 63, 66, 67, 68, 71, 72, 78, 84, 93, 95, 99, 109 (in his left holds a longish snake), 117. 26  Nos 11, 27, 74, 89, 91, 94, 107. 27  Nos 3, 5, 12, 48, 50, 52, 54, 60?, 65, 70, 73, 75, 75 (bis), 76, 79, 80, 81, 82, 83?, 87, 88, 96, 101, 102. 28  No. 100 (in the right of the figure?). 29  Nos 26 and 64. 30  Nos 6, 7, 9 (only in its right), 10, 16, 18, 20, 21, 22, 44, 45, 46, 58, 59 (in the right of the god the flagellum, in his left the hekat-sceptre), 93, 95, 99? 31  No. 109. 32  No. 15. 33  Nos 8, 30, 46, 48, 49, 50, 51, 52, 54, 63, 66, 67, 73, 74, 76, 79, 82, 84, 89, 92?, 101, 102, 109. 34  Nos 1, 3, 4, 5, 6, 7, 9, 11, 12, 13, 14, 15, 16, 18, 20, 21, 22, 25, 26, 31, 38, 39, 44, 47, 64, 65, 71, 72, 93. 35  Nos 10, 27, 32, 33, 34, 44, 45, 61, 62?, 68, 70. 36  Nos 24, 28, 29, 59, 75, 75 (bis), 100. 37  Nos 55, 77, 80, 81, 91, 94, 95, 96, 107. 38  Does not appear: Nos 30, 45, 46, 60, 78; two Ba-birds are adoring in front of the deity: No. 79; two-two Sons of Horus accompany the figure with four rams’ heads on its both sides (Ia and Ib): No. 95; Nos 97, 100, 101, 117. 39  Nos 1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 18, 20, 21, 22, 23, 24, 25, 27, 28, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 41, 44, 61, 62, 63, 64, 65, 66, 67, 68, 69, 75, 75 (bis), 76, 89, 91; besides the two-two baboons on each side two-two figures adore the god on each side: Nos 93, 107, 109. 40  Nos 26, 55, 56, 58, 71, 77, 80, 81, 82, 83, 84, 92, 94, 102; further two Ba-birds: No. 102; the same scene in both hemispheres, just the Sons of Horus differ: No. 103; 110. 41  Nos 51, 57?, 70. 42  Nos 47, 48, 49, 50, 52, 54, 72, 73, 96, 99, 111 (transition to the textile group). 43  Nos 34 and 70. 24  25 

28

6 Introduction to the understanding of the structure of the discs

in Tod,52 whose Re-Horakhty aspect takes the form with four ram heads, furthermore Amon,53 Khnum,54 Herishef,55 and the manifestation of the northern wind.56

All ram-headed forms may have originated from the iconography of the Mendesian Ram. The ram of Mendes is identical to the Ba of Osiris according to its earliest known textual occurrence of Middle Kingdom date.57 In CT 335 we read that when Osiris ‘entered Mendes, he found there the Ba of Re, they embraced each other and came into being their Ba pair, their two fledglings (TAj.j=fj) Hor-pu-nedj-itef (@r-pw-nD-jt=f) and Horem-khenty-en-irty (@r-m-xntj-n-jr.tj)’.58 This spell evolved into BD spell 17,59 where the two Horus forms – supposedly under the impact of the Heliopolitan theology60 – were already identified with Shu (^w) and Tefnut (&fn.t).61 Due to their union described in different texts Mendes was the place where the Bas of Osiris and Re united (bA dmD),62 as a result their Bas duplicated (xpr m bA=fj), and came into being a tetrad consisting of four Bas, which, from the time of the New Kingdom, was depicted as a ram with four heads or a man with the same iconography. The identification is interesting at a morphological level as well, since ‘ram’ and ‘soul’ are homophonic words in the Egyptian.63

Inscription B: ‘|1 the Bas of East are gods of the fields of the Eastern border of the horizon and gods of Heliopolis.|2 Adoration of Re as to shine|3 due to the Eastern Bas.|4 The Bas of East,|5 are four gods|6 who are adoring Re. They are the ones|7 who make shine Re|8 who open the gates|9 at the four gates of the horizon|10 of East of the sky.|11 They are the ones who radiate for him|12 in the Two Chapels,|13who are marching|14 in front of Re, when (he) rises|15 every day. After being happened that (he) rises|16they become |17 six baboons. They go |18 on every way |19 in front of the one, who has four faces, –accordingly|20 what is in the script,–|21 on one neck,|22 as the image|23of this who is in Mendes.|24 They turn back when |25 Re stands as to receive|26 the divine sayings.|27 The Westerns who are in the bark of |28 Re, they are the ones|29 giving adorations to|30 Re, the Westerns of the sky |31while they praise him.|32 I know|33 them from the divine speeches.|34 (Those are) four secret formulas, |35 in which you are initiated. Do not say (them) the way as to any common people may hear (them). Inscription C: |36 To recite by these gods who are behind Re, when he rises on the Eastern horizon of the sky. They are the lords of the palace. They are the ones who present the maat for Re.|37 the green Ba, the Ba of Shu, the Ba of |38 Khepri. Four faces on |39 his neck, no one |40 may know him. |41 You are the one, who affrays |42 Seth |43 by your power, who sharpen|44 (his) horns by your horns.|45 Hail |46 to you, njnj-greetings to Re, who creates himself |47 every day, who emerges |48 miraculosly |49 without knowing |50 his mother the name of |51 him. You cross |52 the sky in peace. You leave |53 calves |54 in satisfaction. |55 The Westerns of the sky are who smite|56 to you Apophis. Rejoice |57 your heart at your secret offerings |58 your offerings |59 are on your field |60 of |61 the Mefkatyu–gods. Inscription D: |62 The Bntjw-gods |63 are their names|64 their home (i.e. place of origin) is Punt. |65 they stem from the land of |66 ‘Κυνοχεφαλοι’|67 which is close to the land|68 of which name is WTn.t |69 and is close to the Red (Eastern) Sea.|70 Their land is the horizon |71 of East. Their abhorrence is|72 lie. They came into being […]’; Medinet Habu VI, 420, B2 = Parker et al. 1979: Pl.18A; Montet 1951: 74; Gabra 1944: 176–177: |1 [+d-mdw jn Ra-ms-s dwA.f Ra xft wbn.f] m Ax.t jAb.tj n.t p.t Hz.wt jw D[d](.w) bA.w [ jAb.tyw…] |2 [ J bA Wsjr, bA Gb] bA ^w bA #prj fdw Hr.w Hr nHb.t wa.t [… |3 …] mAA.tw=f dr nSn m wsr=k sfx(.w) ab.w m Hn.w=k jnD Hr=k wa […] |4 … xpr.w ?] n Ra nb pr m bjA.t x[m] […] mw.t=f rn=f DA.k p.t m Htp dj.k […] |5 m Aw.t-jb jw jmnt.t p.t sxr.sn n=k xftj.w=k […] |6 … Aw Htp.w=k m sx.t=k [n.t] mfAk.j |7 mj n [njsw bjtj…] |8–9 Ra-ms-s |10 Htp.k n=f psd=k Hr=f stj.t […] |11 anx Dd wAs sxr.k xftj.w=f nb D.t ‘|1 [To recite by Ramses, when he praises Re, after he rose] on the Eastern horizon of the sky, praises that the [Eastern] Bas say when […] |2 [ O Ba of Osiris, Ba of Geb], Ba of Shu, Ba of Khepri, four faces on one neck [… |3 …(without?)], he being seen, who affrays the darkness with his power, who sharpen the horns by your horns. Hail to you, the unique […] |4 …(who creates his manifestations?)] each day, who emerges in a miraculous way, does not know his name his mother. You cross the sky in peace may give to you […] |5 in satisfaction. The Western gods of the sky smite to you your enemies. [… |6 your offerings are on your field of Turquoise. |7 May come to [the king of Upper- and Lower-Egypt …] |8–9 to Ramses. |10 Be peaceful with him may shine towards him radiate, […] |11 […(may give him)] life, stability and power, may smite his enemies forever’. 52  Urk. VIII, 9h. Tôd I, 31, B1 = Wild 1960: 59. +d-mdw jn [email protected] nb Jwnw-Sma fdw Hr.w dmD wa bA Sps n Ra bA wAD n ^w bA Dsr n Gb [bA bA]q n Wsjr dmD m snn=sn xntj @w.t-Ra apr.tj jrj m sDD=sn – ‘To recite by Montu-Re-Horakhty, the Lord of Armant, with four faces united in one, the noble Ba of Re, the green Ba of Shu, the red Ba of Geb, [the light Ba] of Osiris, which unite in their similarity, in the temple of Re, their cult images are supplied.’ 53  Lange 1927: 51 = VI, 9; Hibis III, Pl. 32, middle register, 31 = Klotz 2006: 167, Pl.10.; Urk. VI, 73–75, cf. 75, 17. 54  Esna III, 225, 20, 57; 377, 1; Esna IV, 431, 2; 441, 2; 449,1. Kákosy 1986: 429–434, Kákosy 1960, 351, n. 70. 55  Edfou V, 122, 2; Edfou Mammisi, 62, 12. 56  Wit 1957: 30–32; Schreiber 1998: 95–97.

So the four-headed ram of Mendes originally unified the Bas of Re, Osiris, Shu and Tefnut.64 Already in the Ramesside era, under the influence of the Amon-Re theology, the identification of the four ram heads with the first four male members of the Heliopolitan cosmogony was proven.65 By the time of the Late Period the new interpretation infiltrated into the workshops of the greater theological centres giving their own reflection on the forms, as was attested above. Thus the identity and aspect that the four Bas represent can be summarised, as H. Brugsch projected to Khnum, as follows: I. Ba of Re,66 Ba of Khepri,67 bA anx,68 bA Sps.69 Khnum of Elephantine (@A.t njww.t) in Esna.70 The representation of the element of fire.71

Hassan 1928: 20; Žabkar 1968: 13. CT IV, 276a – 281c [335]. 59  DuQuesne 2006: 23–33. 60  Meeks 2006: 265. 61  Urk. V, 48., p.BM EA 9900 (Naville 1886, Pl. XXIV, 17, 51); RößlerKöhler 1979: 223 (Z.51), 250; Van Voss 1963: 78–80. 62  Manassa 2007: 430–435 63  In detail see: Zandee 1966: 28–30; Meeks 2006: 263–267. 64  RÄRG, 870; Wit 1957: 30–31. 65  Wild 1960: 62 with reference to the chapel of Re in Medinet Habu: Medinet Habu VI, 24, Pl. VIII; 423, A. 66  LGG II, 688–690. 67  LGG II, 694 Medinet Habu VI, 24, Pl. VIII; 420, 2; Palermo, Museo Nazionale 758 + Cairo, Egyptian Museum JE 32011 (CG 1233), Stockholm NME 77,1. 68  LGG, II, 668–669 [42]: Urk. II, 31; 33, 12; 37, 4 and 53. 69  LGG II, 698–699; Urk. II, 38, 10; Tôd I, 155. 70  LGG II, 689 [99]; Esna III, 250, 16. 71  Brugsch 1868: 122–127; Brugsch 1884: 736–737. 57  58 

29

The Hypocephalus: an Ancient Egyptian Funerary Amulet II. Ba of Shu,72 bA anx, 73 bA wAD. 74 Khnum of Latopolis (Jwnj.t) in Esna. The representation of the air.75

The four ram heads on one neck unite Re, Shu, Geb, and Osiris, corresponding to the four basic elements as fire, wind, earth and water; but the number four may also refer to the power of the god over the four cardinal points. Thus the god gained a universal, cosmic form, who ruled the four corners of the world, the whole Universe;92 and by representing and ruling the basic elements he has a creator god aspect as well.93 In this transcendent form he appears in the tombs94 of Ramses IX,95 X96 and XI,97 furthermore in the hymns of Imiseba’s tomb TT 65,98 Tyainofer’s TT 158,99 Petamenophis’ TT 33.100 His form is known also on a bracelet from the tomb of Ns-bA-nb-+d.t in Tanis.101

III. Ba of Geb,76 bA anx, 77 bA Dsr.78 Khnum of Antinoe (@rwr) in Esna.79 The representation of the soil.80 IV. Ba of Osiris,81 bA anx,82 bA wAD,83 bA bAq.84 Khnum of Hypselis (^As-Htp) in Esna.85 The representation of the waters.86 In addition, several other connotations are known of the god of Mendes. The united Ba of Re and Osiris, bA dmD, with its four ram heads as a universal god reigns in the world of the livings as well as the otherworld, the nHH-everlasting as well as D.t-eternity.87 It is exactly the universal and secret nature of the god which favoured its expansion in the late theologies of temples all over Egypt.

The mummy form quadrifrons god, as an iconographic type, survived in the latter periods as well, remaining an important element of the magical texts,102 via temple depictions103 and integrated into the vignettes of the Book of the Dead as well.104 Among his depictions, his figure was shown more frequently each time encircled by the sun-disc itself, which depiction already highlighted the transcendent nature of the god. One of the depictions close in its timeframe to the usage of hypocephali appears in the Persian-era temple of Hibis, on the southern wall of the hypostyle hall, accompanied by the Great Amon Hymn dedicated to the god.

In Thebes, from the epoch of the Ramessides, the iconographical pattern of the ram of Mendes, as the united form of Osiris and Re joint with the depiction of the four-ram-headed god as the symbol of the reborn sun. In Medinet Habu,88 in the Book of Day,89 in the magical Harris papyrus,90 the god with four ram heads appears in the circle of the adoring members of the Hermupolitan Ogdoad, i.e. Amon-Re is venerated by baboons at his emergence, reborn in the Eastern horizon. So the four-headed form of the god in these contexts obviously represents a pre-morning form of the deity.91

#mn.jw Hr Dd: j Jmn-Ra jmn.f sw m DfD=f bA psD m wDA.tj=fj bjA.w xpr-xpr.w Dsr(.j) nj rx.tw=f hAj jrw.w sdgA sw m Ax.tj=f(j) StA.j nj rx.tw zStA(.w)=f105

The iconographic model of the ram of Mendes offered another interpretation to Theban theologians in Ramesside times, as another aspect of the god Amon-Re was emphasised by it, that of the cosmic god, the basis of which interpretation is hidden in the number four.

‘The Ogdoad says: O, Amon-Re, who hides himself in his iris. Ba, who radiates by his two miraculous wedjat-eyes, who creates his hypostasises: the sacred one, who cannot be known, who shines through his forms, who hides himself with his secret Ax-eyes, his secrets may not be known.’

LGG II, 697–698, Medinet Habu VI, 24, Pl. VIII. LGG, II, 668–669 [42]: Urk. II, 31; 33, 12; 37, 4 and 53. LGG II, 673, [4]. 75  Brugsch 1868: 122–127; Brugsch 1884: 736–737. 76  LGG II, 704 [11]. 77  LGG, II, 668–669 [42]: Urk. II, 31; 33, 12; 37, 4 and 53. 78  LGG II, 709. Tôd I, 155. 79  LGG II, 704, [13]. Esna III, 250, 17. 80  Brugsch 1868: 122–127; Brugsch 1884: 736–737. 81  LGG II, 676–677. 82  LGG II, 668–669 [42]: Urk. II, 31; 33, 12; 37, 4 and 53. 83  LGG II, 673 [3]. 84  LGG II, 679. 85  Esna III, 250, 17. LGG II, 676, [35]. 86  Brugsch 1868: 122–127; Brugsch 1884: 736–737. 87  Klotz 2006: 168. 88  Medinet Habu VI, 420, B2. – for the citation, see n. 51. 89  Piankoff and Drioton 1942: 83–89, 85, 87; Betro 1989: 33–54, 54, n. 39; Müller–Roth 2008: 124–139. 90  Lange 1927: 50–53: Harris Magical Papyrus col. VI, 8–9. +d-mdw [Hr] twt n Jmn 4 Hr.w Hr nHb(.t) wa(.t) zXA.w Hr zAT msH Xr rd.wy=f(y) #mn.jw wnm(.t)=f jAb.t=f Hr jr.t n=f jAw.t – ‘To recite over the figure of Amon with four faces on one neck, drawn onto the soil, a crocodile below his feet and the gods of Hermupolis are on his left and right, they are adoring him.’ 91  Varga 1968: 11 and 99. 72  73  74 

92  Assmann 1983b: 263; Goyon 1968: 293, in fine. One may come to the conclusion that the Madesian-ram iconographic form may hide four Bas (Re, Shu, Osiris and Tefnut) of Amun from his ten manifestations. 93  Goyon 1985: 117–118. 94  For a detailed analysis, see: Bács 1992: 43–53; Darnell 2004: 369, 400–401, n. 132. 95  Guilmant 1907: Pl. 27. 96  Jenni 2000: 54–55, 60–61. 97  LD III/239. 98  Darnell 2004: 398–401. 99  Assmann 1983a: Text 156, 36, comment t. 100  Assmann 1983a: Text 38, 16, comment e. 101  Montet 1951: 74, No. 720. 102  Sternberg-El Hotabi 1987: 35–39; First 2017: 345–354. 103  Kákosy 1966: 351, n. 70; Goyon 1968: 293; Egberts 1995: 163. 104  For vignette of the Book of the Dead see: Drouot 1970: no. 9 = London BM EA 10826, Mosher 2016 (1): 459, Fig. 15.-V-10. 105  Hibis III, pl. 33, col. 6–8. = Lange 1927: 38–50: Harris Magical Papyrus, col. IV, 10 – V, 1 (Klotz 2006: 81–83). Cf. jmn sw m-Xnw DfD=s: Goyon 2006: 28; Philae 133,1’: jmn s(w) m Xnw DfD=s; Klotz 2006: 183; cf. 179: jnk pA DfD m-Xnw wDA.t; see also BD spell 163, Mosher 1992: 160: ntf jmn m-Xnw DfD wDA.t. I thank for F.-R. Herbin for the further bibliography.

30

6 Introduction to the understanding of the structure of the discs

In the same hymn, the fourth of the baboons representing the Ogdoad says the followings:106

p.Salt 825 unequivocally identifies with the sun-god himself.113 Sakhmet becomes the protector of the sungod by hiding him by her fire during the day, and so the goddess may be identified with the personification of the wedjat-eye as well by night.

hAj n Ax.w […] pr m X.t n Nw.t ‘Rejocing to the luminous one […], who emerges from the belly of Nut, […]=f mAjw Hr=f m sr [whose …] as of the lion, his face is of a ram fdw Hr.w Hr [n]Hb.t wa.t 4 faces on one neck. ntk nTr m-Xnw jAx=f You are the god within his radiance, Ax Ax.w nb nTr.w most luminous of the luminous, lord of the gods.’

In the temple of Hibis a hymn writes the following about the fifth Ba of Amon: bA jmj mHn.t=f psD m Ax.tj=f(j) pXr sw tkA=f m tA m rn=f n Rs-wDA nTr jr zSp114 ‘Ba, who is in his mHn.t-snake, who radiates with his luminous eyes (Ax-eyes), the one who is surrounded by his tkA-light in his name of Rs-wDA, god, who creates his morning light.’

With these two texts we reached the real message of register I as well. The hypocephalus, as a disc form, with the god with four ram heads in the middle, may be concretely identified with the ‘Amon-Re, who hides himself in his iris’107 iconographic type. From among the rim inscriptions of hypocephali six cite this basic idea:108

From the viewpoint of the iconography of hypocephali, both texts are particularly interesting, since on the left and right of the four-ram-headed god, a snake was depicted on both sides – on the right generally a horned viper/uraeus, while on the left a mHn(.t)-snake is encircled by an oval (Figures 39 and 40). 115

jnk (pA) DfD m-Xnw wDA.t ‘I am the iris within the wedjat-eye.’ It is again the rim inscription which explains what is happening to the deceased: enter the wedjat-eye (f), where he/she may participate in her protection and may be reborn due to her power. aq.n=j m wDA.t zA=s HA=j mj Jtm m Hw.t sr wr m Jwnw109

Figure 39. (No. 33)

‘I have entered into the wedjat-eye, her protection is around me, as (the same) around Atum in the Mansion of the Great Prince in Heliopolis.’110 The protection of the wedjat-eye originates from her flaming (nbj.tj), fiery (sx.tj), and aggressive (HsA.w) nature, which can be related to Sakhmet on a theological level. Sakhmet whom the Myth of the Sun’s eye describes as the furious eye of Re; one may read: ‘O, Sakhmet, who is on the top of the head of his lord (i.e. the uraeus), hides him by her flames’ (J %xm.t Hr.t-tp111 nb=s jmn sw m nbj.t=s).112 The god in question who is surrounded by the (nbj.t) fire, the

Figure 40. (No. 58)

As seen in the texts already cited, the snakes were responsible for protection and for ensuring light and energy for the god respectively, day and night. Among the textile hypocephali one may find another interesting analogy (No. 149) (Figure 43), Amon takes a multiform shape according to the descriptions of BD 163 and 165.

Hibis III, Pl. 37; Klotz 2006: 70. A form which already also appears in the Litany of Ra: p.Luynes = Paris, p.Bib. Nat. 824-825, 15 (Ledrain 1870: 92) for its most recent publication, see Gasse 1984: 189–227, cf. 209. 108  Varga 1968: 13, n. 35. cf. Nos 9, 25, 55, 56, 57, 31, 38. 109  Texts of text type 1. 110  It is a basic theological idea that the sun-god Atum enters into the underworld in the protection of the wedjat–eye. Graefe, Studenritual Zwölfte Stude Blatt 5–8: https://www.uni-muenster.de/IAEK/ forschen/aeg/proj/laufend/stundenritual.html viewed 30 October 2018. 111  Wb III, 141: Hr.t-tp = uraeus. 112  Germond 1981: 28–29, 5. 106  107 

P.Salt 825, XIV, 4: ‘I am the hidden one in the fire’ – Jnk jmn(.w) m nbj.t; p.Salt 825, XIV,11. – XV,1 : ‘O, living one, who is firm every day, who hides himself in life with fire around him.’ – j anx.j mn(.w) m Ra nb jmn sw m anx nbj.t m pXr=f (Derchain 1965: 142, 182, n.155). 114  Klotz 2006: 32; Cf. Parker et al. 1979: 41; De Walle 1972:144. 115  Assmann 1969: 51. 113 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet BD 163, 10 wDA.tj aHa(.w) m-bAH=f Xr rd.wj Xr DnH.wj ntj pA DfD n tA wa.t twt fAj-a m Hr n Bs Xr Sw.tj jA.t=f m bjk ntj pA DfD n tA k.t twt fAj-a m Hr n N.t Xr Sw.tj jA.t=f m bjk116

his torso as a scarab, drawn in lapis-lazuli and water of gum.’ It is still recognisable on hypocephalus No. 149 that at the top of the Sw.tj-crown there are two raring cobras, spitting flames (in triangular form) to right and to left, creating a semi-circle around the god, known from the previous descriptions, in a multiple form. He is identified by label texts:

‘The two wedjat-eyes stand in front of him on legs with two wings. The iris of one (represents) a figure with a raised-arm, with Bes-face, with two plumes (Sw.tj-crown), and his back is as of a falcon. The iris of the other one (represents) a figure with a raised arm, with Neith-face, with two plumes (Sw.tj-crown) and his back is as of a falcon.’

Jmn-wr Hr.j-jb Ax.t thus the ‘Great (older) Amon,119 who is in the centre of the horizon’. While the other label text identify him as Jmn-Ra njsw nTr.w, thus ‘Amon-Re, king of the gods’. The two spells from the Book of the Dead, give the image of the god depicted on the textile: spell 163 describes the god hidden in the iris of the wedjat-eye, while spell 165 also evokes the image of the great, tremendous and unrecognisable god, by listing the secret names of Amon. Similar depictions can also be found on the Brooklyn Magical Papyrus, which can be considered as a product more or less contemporary with hypocephali, written supposedly in the 4th-3rd centuries BC.120 Before returning to the Great Amon Hymn of the Hibis Temple, it is worth considering the ‘cosmos’ of the hypocephalus. According to Edith Varga ‘the images represented on hypocephalus express the idea of the rebirth after death. All groups of the scenes, all gods are a link in the expression of the basic idea.’121 Luca Miatello places into another perspective the idea of the representations, saying that the order of the scenes relates to a phase of the solar cycle.122 The two points of view harmonise, since the solar cycle is also about cyclic rebirth.

Figure 41. Paris, Louvre E 14240 Wedjat-eye amulet, on the place of the pupil, the omnipotent form of the sun-god can be seen, around him the Hermupolitan Ogdoad takes place in a cryptographic form. (Étienne 2009: 64, no. 29.)

Figure 42. Hypocephalus No. 127117

As discussed previously, the quadrifrons god adored by baboons is related to the pre-morning phase of the solar cycle.123 This interpretation is supported by the last scene of the opposite hemisphere as well (IV), depicting some night scenes (Figure 44). The last vignette shows the goddess Nut with a scarab crawling from under her arc-shape body.124 This is the ending scene of the

BD spell 165, 11–12: Dd-mdw Hr twt n fAj-a Sw.t(j) Hr tp=f rd.wj=f wn Hr-jb=f m #prr zXA.w m xsbd Hr mw n qmj 118 ‘To recite over a figure of raised arm, with two plumes (Sw.tj-crown) on his head with his feet apart

119  LGG 1, 313–314; Sethe 1924: § 6. its cosmogonic reference: Urk. VIII, 145b with the following writing: “Came up the lotus blossom, Re is inside, illuminates the light after the darkness in his Amon-wer name.” 120  Sauneron 1970: Fig. 2–3. 121  Varga 1968: 11. 122  Miatello 2010: 285–287. 123  E. Laskowska-Kusztal words it as: ‘The ram with four heads, illustrates the four aspects of the primordial deity recalling to the cosmic events of the beginnings, the repetition of which is the daily rebirth of the sun as well as the return to life of the Osiris-deceased […] in the case of hypocephali it symbolises the sunrise which through its rays transmits its divine nature to the deceased.’ Laskowska-Kusztal 1997: 366. 124  Billing 2002: 25–37.

After Wüthrich 2010: 119. Drioton 1933: 81–82. (jr> r an> a) Ra/DfD jr.t xpr r jwf, Re / the pupil of the eye becomes flesh. In the interpretation of Drioton the figure appearing in the middle of the wedjat–eye, symbolizes an embryo, which is a growing form of the sun-god in the middle of the wedjat-eye (iris) – egg, which he himself created (p.Leiden I 350, IV, 10–11). On the small plaquette of the Louvre the idea is expressed more explicitly, as the Ogdoad surrounds the irisegg (DfD-zwH.t), which may refer concretely to the Hermupolitan cosmogony. The embryo growing in the middle of the egg may be connected to the idea of the (re)nascent form of the sun-god. 118  P. Turin 1791(Jwf-anx), Lepsius 1842: Pl. LXXIX, 165, 11-12. 116  117 

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6 Introduction to the understanding of the structure of the discs

Figure 43. (No. 149)

Figure 44.

33

The Hypocephalus: an Ancient Egyptian Funerary Amulet night matters.125 Turning the disc 180°, there are scenes of day-time, proceeded with the register of the fourheaded god.

number of monkeys does not reach eight, generally a label completes their number (dwA nTr pn zp-fd.w). The iconographic type is well known from the time of the New Kingdom, in the 12th hour of the Book of Amduat the text accompanying the baboons reads: ‘they are the ones, who accept this great god, when he is emerging from among them on the Eastern horizon each day.’131

The Great Amon Hymn serves with textual interpretations to the sun cycle depicted on hypocephali:

The eight baboons (xmn.w bntj.w) correspond to the Ogdoad of Hermupolis (#mn.jw).132 A cosmogonic reference on the second pylon of the Temple of Amon writes the following about the gods (Urk. VIII, 149b): PAw.tjw tp.jw zA.w zA.wt Jrj-tA TAj.w Hm.wt qmA Sw nbw m Jp.t jn jt=sn &A-Tnn m js.t=f n kA.t m zp-tp.j mHj.sn jm dmj.sn jw-nsrsr sxpr.sn Ra xnt nxb #mn.jw dj wAS n Ra Dr sHD.f n=sn tA ‘The first primeval gods, who are the sons and daughters of Iry-ta, men and women, who created the light who gained their forms in the Opet from their father, Ta-tjenen, in his workshop at the first moment. They sailed away from there (i.e. Luxor), then they disembarked on the Island of Fire (i.e. Hermupolis). They created Re in a lotus blossom. The Ogdoad adores Re, until he illuminates the lands for them.’

Figure 45.

‘Rejocing to the luminous one […], who emerges from the belly of Nut, [whose …] as of the lion, his face is of a ram. 4 faces on one neck. You are the god within his radiance, luminous of the luminous, lord of the gods.’126

One may notice a paradox, since the Ogdoad was created by a primeval Amon form, by Iry-ta, who transforms into the creature of the Ogdoad. So Amon-Re becomes the creator of those who create him later (jt jt.w mw.t mw.wt).133 The interpretation of the mythological scene is the creatio continua.134 The creation of the Ogdoad is a condition of birth of the sun-god and vice versa.

The first line of the hymn may refer to the last scene of register IV, where the sun in the form of Khepri emerges from under the goddess Nut. In the continuation of the invocation the greatness of the god was expressed. As it can be seen in its most entire form on hypocephalus No. 10 (Figure 45) – in accordance with the hymn – the four ram heads corresponded to Amon-Re’s four hypostases, as lion (mAjw) (=nb),127 ram (Sfj.t) (=snD),128 Ba (bA) (=bA.w),129 and Khepri (#prj) (=dwAw), thus the four heads symbolically correspond to rule, respect (the fear of him), power, and to the morning or the creative forces. This depiction of the god expresses the manifestation of rebirth – the greatest power and hidden nature of Amon-Re.

As one may read the text of section Ia of hypocephali, it also serves some interpretations about the origin of the baboons: jnk bA wtT.w wtT(.w) bA(.w) xpr(.w) m bntj.w135 Hr Hkn aAa nA nTr.w m Dr.t=k ‘I am the begetting Ba, who begot the Ba(s), which transformed into bntj.w-baboons to praise the one who engendered the gods by your hand’136

The god in the middle of the register is adored by 2, 4, 6130 baboons, and in its most entire form 8; if the 125  Barguet 1967: 57–64 cf. vignette of spell 17 of the Book of the Dead on p. 57. 126  See n. 106. 127  Further hypocephali where the god is identified with the lion: Nos 1, 6, 9, 11, 63, 64(?). 128  No. 13. 129  Nos 7, 9, 11, 16, 63, 64(?). 130  The third hour of the Book of Day is about six baboons (Müller-Roth 2008: 136.).

Hornung 1963: II, 191; I, 202, 12th hour, lower register. Lepsius 1856; Sethe 1929, §81; Zivie–Coche 2009: 167–226; Herbin 1994: 132, comment II, 16. 133  Klotz 2006: 69; Traunecker 1981: 115–116. 134  Assmann 2001: 122. 135  Hornung 1965 (II): 10. 136  The motif ‘Gods in the protection of the two hands of Amon’ occurs in the Opet-temple: Opet I, 41, 2nd register, as well as in the Hibis temple: Hibis III, pl. 33, 20.; Klotz 2006: 100–101. 131  132 

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6 Introduction to the understanding of the structure of the discs

Colleen Manassa calls our attention to the autoerotic origin of the Ogdoad:137 in the ‘Amduat cosmogony’,138 Ta-tjenen who, in the form of a bull, creates the Ogdoad with the palm of his two hands (jr #mn.jw m tp Dr.tj).139 According to Manassa, it is about the construction of the created world, similar to the craftsman giving form to clay.140 The text is parallel to the aforementioned cosmogony from Karnak, where Ta-tjenen in his workshop gives form to the gods. All together, only three 30th-dynasty sarcophagi are known where the Amduat cosmogony occurs, the text is followed by the four ram forms of Ta-tjenen.141

Sf.jw HA.tjw dnj.w xpr145 – ‘Great god, who came into being in the beginning, the vizier of the two lands by his power, with appearance of two rams’ heads, whose form is excellent.’ But in a Late Period context, the twoheaded form occurs also in the BD spell 165.146 6.1.2 The composition of the second register 6.1.2.1 Repertory In the iconography of the second register, a threefold division (drawn in vertical sections) can be observed with or without register borders. In the middle of the register generally a two-headed human deity stands (Figure 46), looking forward and backward (IIc);147 in his hand he holds forth a Wep-wawet standard,148 but occasionally there appears in his hand a wAs-sceptre,149 while in his right an anx-amulet,150 flagellum151 or the HqA.t-sceptre152 occur most frequently. Naturally, his attributes may vary from piece to piece.153 Based on genealogical research, one may note that originally two deities stood behind each other in this place,154 one looks ahead, the other backwards; each one holds forth the standard. Only latter examples (from around the beginning of the 3rd century BC) united the two deities and started to depict him as a god with two heads on one neck, but occasionally, on the analogy of the deity of register I, with four heads.155 However, one also finds examples where the god appears with only one head.156

Jw Szp.n Wsjr N xa n Ra wbn.f m @r-Ax.tj jw &A-Tnn pw kA kA.w aA nDmnDm jr #mn.jw m tp Dr.tj wHm.n=f ms.wt m Tm Ra pw xpr m PtH. ‘The Osiris N has received the solar regalia, so that he might rise as Horakhty. He is Ta-tjenen, the bull of bulls, great of sexual pleasure, who created the Ogdoad in the palms of his hands. He has repeated births as Atum. He is Re who has become Ptah.’142 The duties of Ta-tjenen in the creation by masturbation are similar to the creative responsibilities of Atum, primeval god of the Heliopolitan cosmogony. The mention of Ptah and Re further strengthen the image of the cosmic creator god, uniting three aspects of the same god, as well as the three grades of the cosmogony.143 A similar description can also be found in p.Leiden I 350, IV, 21-22:

On the head of the god Amon’s crown of double plumes (Sw.tj)157 appears most frequently.158 Label texts identify

Three all gods Amon-Re-Ptah xm.t pw nTr.w nb.w Jmn Ra PtH‘ without their equal, hidden his name as of Amon. nn sn.w=sn jmn rn=f m Jmn He is Re as (for his) face, Ntf Ra m Hr his body is (of) Ptah.’ D.t=f PtH

Cairo, EM CG 58032 (JE 58001) – Golénischeff 1927: 172, line 13; Barucq and Daumas 1980: 258. 146  Wüthrich 2010: 126–127. 147  Nos 3, 4, 5, 7, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 24, 26, 27, 29, 31, 38, 45, 47, 48, 49? (the disc is fragmentary), 50, 51, 52, 55, 64, 67, 70, 71, 72, 73, 74, 75, 75 (bis), 76, 77. 148  Nos 1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28 ?, 29, 31, 32, 33, 34, 35, 38, 39, 45, 47, 48, 49 (possibly), 50, 52, 55, 60, 61, 62, 63, 65, 66, 70, 71, 72, 74, 75, 75 (bis), 76, 93 (in his left flagellum and hekat-sceptre), 130. 149  Nos 30, 46, 56, 64, 67 (inferring from the lower end of the sceptre), 69, 73, 85, 98. 150  Nos 1, 8, 9, 10, 11, 12, 13, 14, 16, 19, 24, 25, 27, 29, 30, 31, 32, 33, 34, 38, 45, 46 (the painting is slightly damaged), 47, 55, 56, 61, 63, 76, 98. 151  No. 14. 152  Nos 11, 75, 75 (bis). 153  There is nothing in his right: Nos 3, 4, 5, 6, 7, 18, 27, 48, 50, 64, 65, 69, 70, 71, 73, 77 (neither of his hands holds anything). 154  Nos 1, 8, 11, 25, 27, 32, 33, 34, 35 (?) (too little remained from the figure to be certain about it), 60, 61, 62, 63, 69. 155  No. 30. 156  Nos 6 (with only one face looking backwards), 20, 28, 39, 56, 65, 93, 97, 98. 157  Nos 1, 3, 4, 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22 (?), 25, 26, 30, 31, 32, 34, 38, 39, 45, 46, 47, 48, 50, 52, 55, 61, 62, 63, 64, 65, 67, 69, 70, 71, 72, 73, 74, 75, 75 (bis), 76, 93. 158  A simple sun-disc: No. 97; simply ram horns: Nos 28 and 29; ram horns and sun-disc: Nos 6, 51 and 60, without any crown: Nos 77 and 98. 145 

In some cases the god in the middle appears only with two ram heads.144 In the Third Intermediate Period the Amon-decree written in benefit of Nesykhonsu, AmonRe also takes this shape: nTr wr SAa xpr jT.j tA.wj m nx.t=f Manassa 2007: 158, 159 b. The ‘Amduat cosmogony’ is an interpretation added to the vignette of the eighth hour of the Book of Amduat, middle register, fourth scene, depicting four ram forms of Ta-tjenen (Hornung 1963 (I): 145–147; (II): 147–148). 139  Zandee 1992: 169–170; 179; Manassa 2007: 158. 140  The Amon hymn of p.Berlin 3055, XV, 3 words about the creation in a similar way: ‘You are the one who unites the Ennead with your hands, the gods which you ‘detach’ (stn) with your fingers, the gods, whom you create with your toes.’ Probably it is also about the potter’s wheel. Barucq and Daumas 1980: 291–292; Assmann 19992: 272. The same repeats in col. XVI, last line (no. 9). 141  Berlin ÄM 49; Paris Louvre D9; the sarcophagus of Nectanebes II London BM EA 10: Jenni 1986: 24–25. 142  Manassa 2008: 158. 143  Assmann 2001: 238. 144  Nos 26, 28, 29, 36?, 59, 65, 67, 100. 137  138 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

Figure 46

No. 55

No. 73

No. 18

Figure 47.

the god as rx.j,159 jw rx.j,160 jw n=k nTr.w nb.w,161 jw rx.kwj,162 Jmn,163 Jmn-Ra, nb Jwnw Spss,164 @kA,165 on disc No. 85, and all register type 5, and where the god appears the hidden names were inscribed next to the

On the left side of this panel (IIc) a small section (IIe) mainly depicts a falcon situated in a bark (Figure 47),168 above it only shorter texts may appear (IId). The bird generally stretches its wings, while its body is bandaged (aXm),169 at its feet a wriggling snake may appear.170 A label text only accompanies the section in some cases:

god: ,166 .167 In the case of standard hypocephali, the god is surrounded by texts ordered in columns, the reading of which still raises several issues of interpretation (see Chapter 10.2 below).

168  No. 47: unfortunately the surface of the hypocephalus at this point is damaged; but it is clearly visible that over the bark of the akhom-bird another was depicted, on which traces of a sun-disc are visible; No. 56: Ra-#pr; No. 60: nb p.t; Nos 65 and 89: a standing falcon according to the label text: nb p.t. No. 78: the whole register is filled with the akhom-bird. Nos 93 and 100: the akhom-bird is on the right side; No. 97: the whole section is filled with a naos, over a cow horns and sun-disc; No. 98: three lotuses (?) fill the panel. 169  Different examples: without wings: Nos 6, 7, 15, 18, 19, 20, 21, 22 (?); not mummy form: Nos 9, 10, 11, 12, 13, 16, 18, 19, 20, 21, 31, 49 (?), 50 (?), 52, 65, 72, 73, 74, 75, 75 bis, 89, 162. 170  Nos 11, 27, 48, 50, 73.

Nos 1, 16, 63. Nos 8, 32, 34 (?) (the inscription faded), No. 71 (from right). 161  No. 32. 162  Nos 33, 61, 62 (possibly), 71 (from left). 163  No. 14. 164  No. 4. 165  No. 10. 166  No. 85. 167  No. 127, supposedly on discs No. 128(?) and 129(?), the text was like this. 159  160 

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6 Introduction to the understanding of the structure of the discs

No. 61

No. 14

No. 45

No. 12

No. 9

No. 48

No. 50

No. 55

No. 93

Figure 48.

kj gs arj.t,171 bA anx (with metathesis),172 jmAx.j,173 bnw (sic) nTr.w, nTr.wt,174 Ra xpr,175 nb p.t,176 […]-? Wsjr-xntjjmnt.t anx D.t.177

crown of Lower and Upper Egypt, accompanied by a label text: xpr hrw=f […]; Transition: No. 48: from the two sections of the previous tradition only the lower bark remain, from the upper section only the name of Isis and Nephythys remain; Nos 49 and 50: in an eclectic way over the cabin of the bark is a lying scarab, but on its sides Isis and Nephthys appear; Nos 52 and 74: ditto, only because of the lack of space the goddesses are substituted with their names; No. 55: in the middle of the bark there is a cabin with a sitting baboon inside, in front of it is a scarab, accompanied by label text: nb dp.t; No. 52: the same as is the previous, but the text is the following: nb tA.wj; No. 60: there is only one scarab, with label text: nb tA; No. 64: there is a squatting baboon in the middle of the bark; No. 65, in the centre of the bark there is a falcon with sun-disc on its head; No. 69: Isis and Nephthys stand in front of each other between them a lotus (?), above possibly the name of Khepri was written, the disc is damaged; No. 72: in a naos a squatting baboon can be seen, in front of it two legs of a man can only be seen; Nos 75 and 75 (bis): in the middle of the bark a squatting baboon can be seen, in front of it a standard with a sphinx; No. 76: in the bark the squatting form of Re can be seen, above the prow a scarab can be seen; No. 77: in the bark there is a small naos, over it a Ba-bird stands; No. 79: the whole register is filled with the bark, in the middle a baboon is squatting, behind it

On the right of panel IIc, most frequently two panels are also placed (IIa, IIb) (Figure 48),178 in the upper one No. 63. No. 7. Nos 32, 33, 34 (added: Ra nb p.t). 174  Nos 45 and 46. 175  No. 56. 176  Nos 60, 65, 93 (in the place of the bird there is a sitting pavian). 177  No. 117. 178  There is only one panel: No. 20: Isis and Nephthys (?) are in the bark; No. 21: Isis, in front of her on a platform stands Re (in a form of a falcon with label text); No. 26: Nephthys makes an offering to the falcon with a sun-disc on its head standing on a platform, in the poop are two steers); No. 39: Isis and Nephthys stand in front of each other and adore the god in the middle of the register; Nos 45 and 46: the bark is missing; in front of Isis on a pedestal a falcon stands with the 171  172  173 

37

The Hypocephalus: an Ancient Egyptian Funerary Amulet Isis and Nephthys are depicted in front of each other standing in a bark. Between them, on the cabin of the bark a falcon,179 or a Ba-bird180 stands (IIa). Below (IIb), another bark was depicted over its cabin (jpA.t) a scarab is located in front of the sign R7 (bd)181 (?), or a baboon appears; behind the cabin the squatting figure of Re can be seen in most of the cases,182 or a variant of all these.183 In another frequent constellation, a figure of Re appears, to whom a baboon offers the wedjat-eye.184

is also divided into three sections (sunrise, the sun on the zenith and sunset). The right side panel is divided into two smaller (IIa-b) sections on standard discs. In the bark of the upper section (IIa) mainly Isis and Nephthys adore a falcon or a Ba-bird standing on a naos-form cabin. While in the lower section (IIb) generally over the ipet-form cabin of the bark, a scarab raises, on its left and right, one-one god is located, these are mainly Re or a baboon offering an wedjat-eye or just Isis and Nephthys. In several cases, mainly in the iconography of the later discs, the standard participants of the small sections are mixed together and in a reduced form were depicted keeping the text of the panel (e.g. No. 50).

6.1.2.2 Analysis of register II Sections IIa-e The IInd register – as will be seen – accompanies the daytime path of the sun, the time of the day; the register

Section IIa

there is a Ba-bird; No. 80: the whole register is filled with the bark, in the middle a baboon is squatting, behind it a falcon-headed god is at the steer, in front of the baboon another one offers a wedjat-eye?; Nos 81, 82, 84: similar to the previous one, but the falcon-headed god is missing from the steering position, in place of him a steer with a falcon-headed ornament was drawn; Nos 85 and 86: similar to the previous one, but a man stands at the steer; Nos 90 and 91: the whole register is filled with the bark, which is towed by two jackals, in the bark a ram stands; No. 94: the whole register is filled with the bark, with a lying ram inside; No. 89: the section is filled with a falcon; No. 93: the iconography of the two sides of the register was changed, so on the left a baboon is squatting in the bark, label text identifies it as: nb.t p.t; No. 97: the whole section is filled with a naos over it a combination of a sun-disc and cow horns; No. 98: three lotuses fill the section; No. 130: there is a bark with cabin, above a lying scarab. 179  Nos 3, 4, 5, 6 (except No. 4: Isis and Nephthys are missing from the bark), 7, 9, 11, 12, 14, 15 (the scene is incomplete, only one goddess was depicted in the bark), 16 (the falcon turns to Isis), 18, 24 (the figure of Isis and Nephthys cannot be seen, only label text refers to their place), 25, 27, 31, 38, 44. 180  Nos 1, 8, 10, 13, 29, 30 (the bark is missing), 32 (the Ba-bird adores Isis, Nephthys kneels behind the bird she lifts her hand in protecting the bird), 33, 34, 35 (Nephthys is missing from the bark), 47 (both goddesses are missing from the boat, the Ba-bird lifts his hands in a protecting gesture towards the central figure) 61, 63, 66 (it is uncertain whether a Ba-bird or a falcon stands on the platform), 67, 70, 71. 181  Wb I, 487. 10. Nos 24, 28, 29, 32, 33, 34: bd n hrw, 35, 61, 62 ?, 67, 70, 71. 182  Nos 1, 3, 5 (only the scarab and behind a baboon appear); 24, 27, 28, 29 (the scarab is missing); 32, 33, 34, 35, 44, 61, 67, 70, 71. 183  No. 8: in front of the cabin the squatting form of Re can be seen; No. 9: from right to left: the baboon sits in a naos, in front of it is the squatting form of Re, between them Khepri above an ipet-sign; No. 11: in front of the cabin, a falcon-headed squatting figure, behind the cabin, a squatting baboon adores; Nos 13 and 16: from right to left: squatting baboon, a scarab over the ipet-sign, a squatting human headed figure with sun-disc on its head holds forth a wAs-sceptre; No. 30: two baboons are squatting on a bark, the left one offers a wedjateye to the other one. 184  Nos 6, 7 and 147? (a baboon offers the scarab to a goddess); Nos 10 and 12: between the baboon offering the wedjat-eye and the figure of Re there is a scarab beetle; Nos 14 and 15: the squatting baboon adores in front of a scarab and a goddess; Nos 18 and 19: the squatting baboon offers the scarab to goddess Maat; No. 25: squatting baboon identified by label text as nb mAa.t, before a scarab, then a goddess with lowered arms; No. 30: on the right a baboon is squatting in the bark adores a vertical scarab and the squatting form of Re on the left of the bark; No. 38: from right to left: a baboon (nb dp.t), scarab, goddess; Nos 47 and 48: the baboon sitting on the right of the bark adores in front of Khepri and Re; No. 63: from right to left: baboon, Khepri (label text names him), finally Re; No. 66: in the bark at the centre there is a naos, inside a baboon was depicted, before there is a scarab, label text identifies the baboon as nb dp.t, No. 73.

The scene on ‘IIa’ may clearly be associated with the symbol of the morning sun. N. Billing offers an interesting interpretation to the role of Isis and Nephthys in the morning phase of the solar cycle. As will be presented in the analysis of registers III and IV, it is goddess Nut who bore the sun. Nut, according to the Heliopolitan cosmogony, is the mother of Osiris, so in a certain phase of the creation, Nut appears as the ‘eldermother’, her duties are inherited by Isis on another level ontologically, as the ‘younger-mother’, she is the mother of Horus. The CT V, 27a–28b [366] demonstrates it as follows: ‘My brow is raised by Shu with his left arm, with which he supports Nut. If my brow falls to the earth, Nut’s brow will fall to the earth. My soles are made firm on Aker by Isis. She makes me firm on Aker as a living god. My brow is raised up by Isis just as she estabilishes her son Horus in the bow of the bark of Re which he raises up.’ Besides a funerary aspect, the changing of generations can also be read from the passus, Shu lifts the sungod’s bark to the sky as well, like a transfiguration of the headrest lifts the head of Osiris as well as he lifts her daughter Nut, while on the earth the deceased, as Horus appears, the son of Isis, whom the goddess places into the solar bark as living god.185 The main idea can be traced now on the basis of the aforementioned spells of the CT, so Isis together with her sister Nephthys help Horus in his rebirth, by lifting him into the solar bark. A similar image is visualised in the Book of Night as well, where in the last hour of the night Isis and Nephthys help the child-form sungod from the night bark into the morning one.186 Jan 185  186 

38

Billing 2002: 37–41. Roulin 1996: 75–76; Liptay 2008: 198.

6 Introduction to the understanding of the structure of the discs

Assmann reads in this the Osirianisation of the sun phase from the role of the two goddesses in the Sun Hymns, from the time of the 19th dynasty. 187

Section IIb The most frequent constellation of the section depicts Re, Khepri over the ipet-cabin197 and a baboon offering the wedjat-eye, substituted in some cases by an incense burner (R7), in a possible reading of bd (?) – the shining one.198

Isis together with Nephthys (sn.tj – sisters) appear already in the Book of the Dead vignettes, in tomb decorations, but more frequently in Late Period depictions,188 as the ones who are adoring around the

The baboon offering the wedjat-eye, may be wnS kwf, known from the myth of the Sun’s eye, the one who calls back the solar eye-goddess departed from Egypt.199

reborn sun (dwA): , , (Valeurs, 187– 191),189 they are also shown helping the sun with their arms during its morning ascent.190 They symbolise the supports of the sky; in the temple of Edfu the pylons are assimilated to the two goddesses, and it is between the two halves that the sun may rise in an undisturbed way.191 The previously shown hieroglyphs can be read as rebus, and in all cases it gives dwAw, i.e. morning (Wb V, 422). The star appearing between the two goddesses is the Morning Star (sbA dwAw/nTr dwAw.j).

is jn sw.t (sj), i.e. The phonetic value of the sign ‘who brings her’ (i.e. the wedjat-eye),200 or jn Hr.t, i.e. ‘who brings the distant one’.201 During the analysis of register I, we have already dealt with the pacifying of the Sun’s furious eye (sHtp %xm.t / sHtp nsr.t); according to a variant of the myth, it was Thoth who guided back the wedjat-eye to his lord, Re.202 According to the BD spells 17 and 167 Re sent out (hAb.f sw.t) his eye, which departed from him, and it was Thoth’s assignment to find and bring her back.203 However, Re substituted the distant eye (Hr.t) with the Ax.t-eye, so when the wedjat-eye (f) returned, she became angry, it was again Thoth who pacified her, by putting the goddess onto the forehead of Re, through which she created the protection of her lord by producing flame around Re.204

Since the time of the Pyramid Texts (1207a), the identification of the star with Horus is well known (@rwdwA.tj).192 Another name of the Morning Star is Bnw, i.e. the Phoenix, and in this aspect, in any event, the form of the star already appearing on the sky in the night (BaH) was assimilated to Osiris.193 The Phoenix in this case was the sign of the rebirth and the promise of survival in the underworld. Thus, possibly when a Ba-bird (?) on a naos was depicted in the small section, the idea of the moving between the two words were expressed.194 In BD spell 13 one may read that ‘I entered (to the underworld) as a falcon, and exit as a phoenix’. This spell links the Horus-falcon and Osiris-phoenix thesis existing since the Pyramid Texts. The aim of the deceased according to BD spell 83 is exactly this transformation into the Phoenix as to participate in the cyclic rebirth of the Bird.195

The Amon-Re theology, thus offered an explanation of the hidden (jmn) and transcendent nature of the god, which was protected by the power of the Sun’s eye, travelling inside the Sun’s eye by day and night. The baboon in another form just adores the crew of the solar bark. In that case possibly it represents another role. As a participant of the journey of the sun, Thoth, in a form of a baboon, provides the mAa.t to the solar bark. So as knower of the way of the bark, he often appears in the prow of the bark, where, through his magic, he protects it against troubles and steers it in the right direction.205

So, the scene of section IIa, supposedly refers to the morning birth of the sun, citing J. Assmann, in the way of Osirianisation of the sun phase.196 Assmann 1969: 202–203. Assmann 1969: 202–203. 189  For further analogies, see: Kurth 2007–2008 (I): 145, no. 92; 165, n. 652. 190  Kurth 1975: 109: At Edfu, on the architrave of the pronaos of the temple six ‘twA-p.t’ scenes and six ‘the lifting of the Sun into the sky by Isis and Nephthys’ scenes were depicted. According to Kurth the two-by-six scenes are some kind of a rebus and the twelve scenes may refer to the two times of the day, furthermore the architrave-sky, and its Eastern a Western wall-horizon supports may also be read from the depictions (Kurth 2007–2008: I, 44, n. 2). 191  PL, 872–873; Edfou V, 3,1; IV 3,1; IV 261,8. At Esna (Esna IV, 417) and Edfu the right pylon is the representation of Isis (West) the left one is that of Nephthys (East). 192  Erhart Graefe deducts the etymology of the morning Sun (dwAj) as it follows: nTr dwAw = @rw-dwA.tj = @rw-dwAw = dwAj (Graefe 1982: 206). 193  Neugebauer 1969: 182. 194  Kákosy 1978: 29–30. 195  Kákosy 1978: 30. 196  The scene of IIa may also be interpeted as the manifestation of the 8th Ba of Amon’s secret forms, whose name is Horakhty. Klotz 2006: 38–39. 187  188 

For a third interpretation of the baboon the spell 17 of the Book of the Dead may give explication:

197  JpA.t – Gardiner advised to translate the sign as ‘secret chamber’ (Gardiner 1925: 2–5). K.G. Salis draws a parallel with the figure of Amon in the pupil (DfD) and the divine image kept in the jp.t (Salis 2010: 286). 198  Gill 2015b: 42. 199  Spiegelberg 1917; De Cenival 1988; Smith 1984: 1082–1087. 200  Valeurs 245, 551; Meulenaere 1954: 76–77. 201  Valeurs 245, 553; Kurth 2008: 204, 97; 219, n. 351. 202  Boylan 1922: 35–36; Bleeker 1973: 120. 203  P.BM EA 9900, Neville 1886: Pl. CLXXXVI, 167, 3–4. On the wedjateye amulet see: Győry 1994: 23–31. 204  Bleeker 1973: 120–121. 205  Bleeker 1973: 119: with reference to BD spell 17.

39

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 48

Figure 49.

No. 50

Figure 50. London BM EA 10257, vignette of BD spells 164 and 165 (after Faulkner 19903: 163, 164.)

Section IIc

Jr #prj-Hrj-jb-wjA=f [email protected] pw Ds=f jr nn jr.jw-sjp.w bntj.wj pw As.t pw Nb.t-Hw.t pw.206

As previously described, originally two gods stood in the middle of the section, whose heads were crowned with two plumes or sun-discs (for details, see the Repertory chapter), the head of one looks ahead, the other one backwards. Both gods held a standard with the figure of Wep-wawet. Pieces with fixed dates show that around the turn of the 4th–3rd centuries, the two figures were united in a single type, with heads on one neck. In one case, so far as is known, a four-headed figure is used, but this type of depiction is rather rare;208 however in the supplementary chapters of the Book of the Dead one may find further analogies to Amon’s two-headed forms as well, for example in spell 164 (with human and falcon heads) and in spell 165 (with ram heads Figure 50).209

‘As for Khepri, who is in the middle of his bark, he is Re-Horakhty himself. As for these examiners, they are two baboons, they are Isis and Nephthys.’ According to this interpretation, the baboons, as well as Isis and Nephthys in the bark of Khepri, are protectors of the bark during its journey.207 This text may offer an interpretation to the later united depictions of the panels IIa–b, where it is Isis and Nephthys who have the same function as the baboon (for illustration see Figure 49). In sum, panels IIa–b, via their iconography, may have granted the order of the morning phase of the sun cycle. The appearing Morning Star-falcon, on the naos between Isis and Nephthys is the symbol of the promise of daily rebirth; as well the presence of the two goddesses may grant the undisturbed way of the sun through the morning sky, while section ‘b’ through its variants may grant the sun to reach its full might. The baboon who may appear in various forms in the morning-bark (manD.t) may grant magic, protection and power to the sun during its daytime journey.

206  207 

According to L. Miatello the two-headed figure represents the sun-god on the zenith, in its full power.210 E. Varga approached the interpretation of the figure from a different way; in her opinion ‘the two faced god symbolised the entering into the underworld and the outcoming from there’.211 Though the interpretations seem to contradict each other, the common point may be found in the function 208  For example in the Book of Amduat, 11th hour, the two-headed figure’s name is tp.wj (Hornung 1963: I, 183, 11th hour § 759); see also in the mythological papyrus of Pa-di-Amon, Piankoff 1957 (2): Pl. 10. 209  Pleyte 1881 (3): 28–44; Wüthtrich 2010. 210  Miatello 2008: 287, register no. 5. 211  Varga 1968: 11 and 99.

P. Turin 1791(Jwf-anx), Lepsius 1842: Pl. X, 17, 79–80. LGG I, 420.

40

6 Introduction to the understanding of the structure of the discs

of the Wep-wawet standard.212 The ‘Opener of the Ways’ may serve as the key figure. In the interpretation of E. Varga, the god may have been responsible for the moving of the sun-god between this world and the other, as well as for the moving in- and out, to and from the pupil of the wedjat-eye.

two lands’ (nb ns.wt-tA.wj), and certainly an East-West orientation can be read from the depictions, while the two jackals themselves may represent South and North. Therefore the idea of L. Miatello can also be brought in here, i.e. that we have Amon-Re, as the god of the universe, who is above the whole world, at the midpoint of his journey.214

Hypocephali with rim inscription of type 1, also highlight the importance of enabling the deified deceased to have freedom of movement, by entering into the wedjat-eye and coming out of it:

I would add only some further suggestions to these theories. St. Clement of Alexandria, who lived in the 2nd century AD, in his book on the Egyptian pagan religion, wrote that the two jackals represented the two halves of the sky and they defined the turning points of the sun.215 From the time of the New Kingdom the epithet of the Lower Egyptian Wep-wawet (Wp-wAw.t MHw) is ‘the controller of the sky’ (sxm n p.t).216 If we return to the writing of St. Clement on the Egyptian religion, it may well be that the god looking to right and left may really symbolise Amon-Re at the zenith, the highest point in the journey of the sun. The Wep-wawet figure on the standard, on the one hand, may represent the daytime turning point of the sun, and on the other may be the ‘controller of the sky’, guiding Amon-Re on his way. So, the representation of the two faces now makes sense, since, until this point, the god was rising, now he will go down and begin his setting phase.

Rim inscription of disc No. 12: jnk jmn(.w) ntj m StA.t jnk Ax jqr(.w) m js.t Ra jnk aq(.w) pr(.w) m-m jqr.w jnk bA aA THn.w sSm=f jnk pr(.w) m _wA.t r mr.f jj.n=j pr=j m wDA.t jnk pr(.w) m _wA.t Hna Ra m Hw.t sr wr m Jwnw jnk Ax m hAj m _wA.t rdj.t(w) x.wt D.t=f dj=k p.t n bA StA n saH jnk pr(.w) m wDA.t (for) ‘I am the hidden one, who is at a secret place, I am an excellent Ax-soul in the crew of Re. I am the one, among the excellent ones, who enters and exits I am the great Ba whose image is gleaming,213 I am the one, who exits from the underworld, like he desires. I go in and come out the wedjat-eye. I am the one, who exit from the underworld together with Re from the Mansion of the Great Prince in Heliopolis. I am the Ax-soul who descends to the underworld. May be provided his body with things. May you insure the sky to the Ba a secret place (tomb) to the mummy I am the one who exits from the wedjat-eye.’

Most of the label texts name the deity as ‘the Knower’ (rx.j or jw rx.j), in some cases with pseudo-participle included in a nominal sense, thus ‘I am the one, who knows’ (jnk rx.kwj). According to Jan Assmann ‘the knowledge’ (rx.w) in the general natural philosophy and in the knowing of the solar cycle was already in the Pharaonic period extremely important.217 ‘Knowledge had played in the solar cult apparently a special role, since in the “Stundenritual” it can be testified as a “liturgical cosmography” (in the Book of Day) which embeds the temple liturgy most accurately in cosmic processes. It describes the journey of the sun-god across the sky as a procession with 12 stations, giving the sun priest occasion to intervene with his hymns to any of these stations in the course of cosmic events.’218 Thus priests became participants and mediators of correct transitions of the sun cycle.

As becomes clear from the text, the protection of the wedjat-eye extended around the deceased when identified as the sun-god, comes into effect practically when travelling in the underworld. The coming forth from the underworld means also the coming forth from the pupil of the wedjat-eye as well.

The second register of the hypocephalus in fact may really depicts the day cycle of the course of the sun, in that case ‘knowledge’ plays a key role in granting the right way of the happenings of the cycle. In funerary

Returning to the Wep-wawet standard, besides granting ‘opening of the way’ to and from the wedjat, there is, based on the opinion of Varga, also another function of the (originally) two jackals. They represent Lower and Upper Egypt, thus their figures can be linked to the sun at the zenith, to ‘Amon-Re, lord of the thrones of the 212  213 

214  RÄRG, 843. Already in A. Wiedemann’s work on the history of religion one may find the roots of this idea (Wiedemann 1890: 165– 166). 215  Stählin 1906: V, 7, 43. 216  Otto 1938: 13; LGG II, 345, Doc. 1 (Faulkner 1953: (transcription) 37*, 23,15); Doc. 2–3 p.Turin 1791(Jwf-anx): Lepsius 1842: Pl. LIX, 141,4); Doc. 48 (Dendara VII, 191, 10). 217  Assmann 1970: 56–57; Lorton 1973: 490; Manassa 2007: 470–471; Klotz 2008: 28. 218  Assmann 1970: 56–57.

Graefe 1986: 862–863. Wb V: 392.

41

The Hypocephalus: an Ancient Egyptian Funerary Amulet contexts, the representation granted the daily rebirth to the deceased by identifying it with the sun-god himself, and the most important elements of the occurrence of rebirth were cosmic knowledge, the divine Maat, and magic. Among the label texts, one example identifies the figure with Amon-Re, and another directly as Amon. One may recognise Amon from the text of BD spell 162 also: 1. 2. 3. 1.

2.

3.

+d-mdw jnD-Hr=k pA rw pH.tj qA Sw.tj nb wrr.t Hn.w m nxAxA ntk nb mTA rwd m wbn HAj nn Drw.w wbn=f ntk nb xpr.w aSA.w jnm HAp.j sw m wDA.t r ms.w=f ntk naS dwjt m-Xnw n psD.wt pHrr aA xAx.tj ntk nTr naS jj naS n=f nhp.(w) mAjr m jwd.t(j) sw219

(No. 127)

(No. 85) (transitional)

Figure 51.

From the shoulders and from the forehead of the gods, crocodile-heads (?) protrude. On No. 85 the two deities, according to the way mentioned above, were united in a single body; however, it is different from the standard depiction, from the two heads further four-four ram or crocodile heads protrude, and in his left hand he holds forth a wAs-sceptre. The god appearing on disc No. 85 in this form is particularly interesting, since the owner of the disc, following the rare funerary custom of the Theban elite of the 3rd century BC,223 was equipped with a linen hypocephalus as well (No. 149) (Figure 52), which was analysed during the discussion of the first register. However, it seems now important to focus again on the face of the god:

‘To recite: Hail to you strong Lion-god,220 tall of plumes, Lord of the Upper-Egyptian Crown, who possesses the nxAxA-flail. You are the Lord of Phallus. You are firm in rising and shining. There are no limits of his shining. You are the Lord of the Forms, multiple of surface-hues, who hides himself in the wedjat-eye from his children. You are the one who roars loudly within the Ennead, the great runner, swift of his step. You are a mighty god, to whom the crier comes forth, who delivers the needy from distress.’

The cited invocation of spell 162 adds a long list of epithets to increase understanding of the mysterious god. It must be mentioned that some further unique features appear on discs of iconography type 5, where the god is labelled with a royal hypostasis giving his name in cryptographic .221 trigrams: Discs with a concentric register system, give a variation of hypocephali with standard depictions (Figure 51). The two-faced god on these hypocephali usually appears with goddess Meret in a small panel.222 In the case of disc No. 127, it is still clearly visible that we have two separate gods standing behind each other, both figures holding forth an anx-amulet in the right hand, while the left has a standard with a Wep-wawet figure.

Figure 52.

In this depiction, around the face of Amon-Re, a sundisc appears in red painting which expresses the radiating nature of the god, from the sun-disc fourfour rams heads protrude on each side to right and left. In my opinion, the bA-concept is expressed in this depiction. The god embodies the greatest Ba (bA-bA.w), who is equipped with the greatest power (bAw), which manifests itself in this world through the rays of the sun. Additionally, he has the greatest respect (Sfj.t-Sfj. wt) in the whole world – depicted in the form of a ramheaded god (HA.t Sfj.tj).

P.Turin 1791(Jwf-anx): Lepsius 1842: Pl. LXXVII, 162, 1–3. Allen 1960: 285, ‘Lord of might’. 221  Possibly the disc No. 85 also followed the pattern of No. 127, but two elements of the trigram, the lion and the ram are missing. On may come to the conclusion that royal hypostasis of Amon-Re may reflect to his sixth Ba the name of which is “Ba of the Living Royal Ka”. Klotz 2006: 35–36. 222  Wb II, 107,3; PL, 445; Derchain 1962: 260–265; Berlandini 1982: 80– 88; LGG III, 330–332; Guglielmi 1991: 6–7 and 16–18. The label text in front of Meret reads: Mr.t xw jt=s (‘Meret who protects his father’) (No. 85); Mr.t xw.(jt) (‘Meret, who protects’) (No. 127). Leitz does not mention xw.j jt=s as an epithet of Meret! Meret frequently appears as the identification of the Sun’s eye, thus her figure may be identical to Sakhmet, who, on the forehead of his lord, protects the sun-god, hiding him behind flames. 219  220 

One may recognise that behind this depiction is a play on Egyptian words: the ram (bA), the Ba-soul (bA), and bAw-(light)power were all homophonic words and the 223 

42

Schreiber 2007: 342.

6 Introduction to the understanding of the structure of the discs

chosen iconography expresses the three meanings manifested in one god, Amon-Re. The solution of the trigrams

sun,233 while the ram embodies the night form of the god (since Re travels in the underworld in the form of a ram).234

and

The third approach is based on the phonetic value of the signs, applying the principle of the acrophony, from the three words only three letters remain, which may give the enigmatic meaning of the word. Annik Wüthrich suggests the phonetic reading of the first group as wbn (wn>m (J+t+m); 2) Morphologic level: –jtn, Ra; – xpr; – nxx, jAw = Ra/ jtn xpr (m) nxx/jAw – ‘Re/the sun-disc becomes old’; 3) Symbolic level: Ra; #prj, Jtm.w. 276  Hornung 1963: II, 123–124.

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6 Introduction to the understanding of the structure of the discs

Figure 56.

|5 ¤rp.t-mAjw-srw m-Xnw Hr.t ax p.t sxd _wA.t bAbA.w Sfj.t-Sfj.wt xw sStA / Dsr284 pwj ¥ma.w MH.w jmn |6 pwj m Haw=f

Both texts are referring to a god who rules over all things, secret and cosmic, and who in the Late Egyptian Theban milieu can be identified certainly with Amon. Amon it is who conceals the solar aspects of the sungod Re, Atum and Khepri in himself.286

‘¤rp.t-mAjw-srw (Σερϕουϑ−µουι−σρω), who is far away, who rises on the heaven, and descends to the underworld. The greatest Ba (bA-bA.w / βι−βιου), the most respected one (Sfj.t-Sfj.wt / σφη-σφη), he is the secret / sacred protector of the Two Lands, who hides himself in his body.’285

We did not yet fully answer the question concerning the relationship of bA-bA.w and the aXm-bird depicted in section IIe of hypocephali. It is Jan Assmann who offers the link in his explanation related to the following text:

Urk. VI, 75, 10–21. Louvre N 3129, G, 10–21 10 11 12 13 14 15 16 17 18 19 20

21

É. Drioton offered the following solution to the cryptographic part: Daa> D; sA> s; xpr>r = Dsr – ‘sacré’. Drioton 1942: 124– 128. In spell 169 of the BD the third element of the cryptographic group was written out with the phonetic value tA, with all probability the scarab has also tA value rather than r (see nos 275 and 278). 285  On the transliteration of the text see further: Drioton 1942: 124– 128; Ryhiner 1977: 129–130; Darnell 2004: 410, n. 176. 284 

Assmann 2001: 239. Assmann writes about the theologia negativa, since the previous threefold manifestation of the sun-god is retracted ‘Amun is not three, but one: he does not manifest himself in the other deities, but rather conceals himself from them; he does not turn himself into the cosmos and fill it with his threefold essence, but rather stretches far beyond it.’

286 

47

The Hypocephalus: an Ancient Egyptian Funerary Amulet 10 (J) pA bjk HAj.w stj.w tHnj jm{t} 11 HAp xprw=f m-xn(.t) DbA.t 12 bA st.j wtT.w nTr.w 13 bA anx.w n Ra jr nDmnDm 14 nhp wHm.n=f Sn.w 15 mAjw srw srw mrj.tj 16 nxt-a nb.t pH.tj Hw xftj.w=f 17 bA-bA.w Sfj.t-Sfj.wt 18 #mn.jw m jAw.j n Hr=f 19 ntj m fdw Hr.w Hr nHb.t wa.t 20 m 777 msDr.wt m HH n HH n jr.wt 21 Xr Hfn n ab.w

‘(O) the falcon, who illuminates with (his) rays, whose form is brilliant,287 who hides his form in the chest (DbA.t). Copulating Ba, who engendered the gods, the living Ba of Re, who created the desire to copulate, who renewed himself young. Lion (mAjw), ram (sr) (μουι-σρω), the beloved ram, strong-arm, lord of power, who strikes down his enemies, the greatest Ba (bA-bA.w ‑ βι-βου), the greatest ram (Sfj.t-Sfj.wt ‑ σφη-σφη) the Ogdoad praises his face who has four faces on one neck with 777 ears, with millions and millions of eyes with milliards of horns.288

The text highlights the clear solar aspect of the bird, which appears as a hypostasis of the sun-god, hidden in an ‘envelope’ (DbA.t). +bA.t has a wide range of semantic values. In the opinion of Jan Assmann it is about the coffin chest,287 however if one imagines the aXm-bird of the register, it may well refer to the bandages of the bird.288 The identification of the bird helps also one of the texts which was inscribed above the aXm-bird (IId): ‘You are as the divine image of the divine images, whose divine images are the four divine images (4 aXms). According to Urk. VI, 75, 19 the four akhoms are the four heads of the ram of Mendes, whose terrifying form is above all.

On the basis of Urk. VI, 11 it is a form of the sun-god, that rests in the DbA.t, and, in E. Varga’s words, DbA.tj ‘wears the aspects of the night form of the sun-god – and on the basis of further epithets appearing the text – he is manifested in the form of Amon-Re-Atum’.293 In sum, the bird in the bark, with the texts accompanying it, offers a wide range of interpretations. It expresses the fully powered radiating sun-form as well as the descending Osirianised Amon-Re/Atum form. For the multiple ‘semantic value’ of the image, the divine epithet bA-bA.w is responsible, on the one hand, for it frequently staying together with the name forms of Atum(-Osiris),294 who in the underworld books often appears with ram heads. On the other hand, bA-bA.w (the ram of the rams) is the name of Amon’s295 7th Ba as well, who embodies the quadruped animals, in the depiction of which Ba often appears in a form of a lion in temple inscriptions, which may be again another form of Atum.296 For Amon, who appears in register I, in his hidden and mysterious form, the carnation of the ram of Mendes, with four ram heads according to the label text IId, the bird is also his emanation and ‘who represents the aggressive and destroying nature of the sun’, ‘bA-bA.w, the most respected one, lord of fear among the gods’.297 Pairing Amon and Atum, the ram-headed form of the god may constitute one of the common points to which the epithet bA-bA.w applies, represented in the present case as a falcon stretching its wings.298 One may come to the conclusion that Egyptian theologians, knowing the multiple values of the image, chose the figure to express all those theories presented on previous pages.

As for Assmann, the falcon embodies another aspect of the sun-god, the raptor (bjk, gmHsw), the aggressive sun, with its destroying nature, when its radiation and heat generation reaches its highest level.289 In the 6th hour of the Book of Day the sun-god uses his destroying radiation to defeat Apophis, whom he reaches due to the nsr(.t)-‘diadem’.290 According to Frankfort, bA-bA.w may refer to the masculine power of the god, through which he is able to leave the underworld and engender the mother goddess.291 From the point of view of hypocephali, it is Frankfort’s interpretation which is also stressed by the textual evidence. His interpretation is expressed by the rim inscription of hypocephali belonging to type 2, which address their invocations to a god named as DbA.tj: j DbA.tj m Hwt-bnbn m Jwnw292 qA zp-sn Ax.w zp-sn kA nk nTr aA… O ‘envelopped one’ (DbA.tj ) in the Ben-ben Temple of Heliopolis, who is the very exalted, and the very glorious, Engendering Bull, Great God…

Varga 1968: 14. p.Leiden I 350, VI, line 12 (Zandee 1947: Pl. VI) appears the epithet DbA.tj (Wb V, 562,7): _wA.t StA.t sHAp nb=s DbA. tj jmj hA.w=s bA=f jmj p.t Hw.t=f WAs.t – ‘The secret underworld (f) is what hides her lord, DbA.tj the current one, his Ba is in the sky, his temple is Thebes.’ Zandee 1947: 110. For the epithet DbA.tj, see Chapter 9.1.2. 294  LGG II, 678, Doc. 9, 14, 27, 10, 17, 20, 25, 43. Myśliwiec 1978: 39–68. 295  LGG II, 678, Doc. 1, 2, 12, 16, 19, 21, 29. 296  Klotz 2006: 36–38; Assmann 1995: 144–147. 297  The identification can be on the basis of Urk. VI, IV, 10–22. 298  Zandee 1947: 84. 293 

Assmann 1969: 79. For DbA.t in detail, see Chapter 9.1.2. 289  Assmann 1995: 53, with reference to Zandee 1992: p.Leiden I 344 verso, II, 6–7, 106–114. For parallel passus, see: p.Berlin 3050, VIII, 4. 290  Piankoff and Drioton 1942: 16; Müller–Roth 2008: 206–207. 291  Frankfort 1948: 169, n. 46. 292  LGG VII, 618.; Varga 1968: 14. p.Berlin 3049, VII,7 - XVI,5, 160–164 (Assmann 19992: no. 127B, 292.). 287  288 

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6 Introduction to the understanding of the structure of the discs

Figure 57.

The image is complete; the akhom-figure has expressed one further attribute of the hidden god, and, together with the texts inscribed over the form, the four-headed god in register I gained its full meaning (Figure 57).

sun-god:307 lotus, 308 lion,309 and ram. The secret name is followed by another emanation: the Four Sons of Horus,310 sometimes with mummy bandages in their hands.311 The next figure is the jh.t / Ah.t-cow, 312 but on some late examples a bull already appears in the

6.1.2.3 Meaning of the register Register IIa–e has a rather complex meaning, which is a result of the late Amon-theology being also multifaceted, the essence of Amon-Re returns each time in different aspects.299 From the three panels [IIa–b, IIc, IId(–e)] of the register – although one section may be interpreted in different ways – in my opinion (in common with that of L. Miatello), the three phases of the day can be read – morning (rising), midday, and afternoon (descending) – but with the latter, the iconography also expresses the promise of the renewal of the whole phase.

307  Nos 1, 3, 4, 7, 8, 9, 10, 11, 12, 16, 17 (the papyrus is damaged, but probably the trigram was present), 18, 22 (the lotus is left out), Nos 21, 25, 27, 30 (the trigram continues with an anx-sign), 31, 32, 33, 36, 38; 39 (the ram is missing), 48 (the lotus is missing), 56 (just traces of the lotus appear, the ram possibly was missing), 61, 62, 63, 68, 69, 96, 97 (before and behind the cow two Sons of Horus stand). 308  Nos 6 (just the lotus above the cow), 23 (just the lotus before the cow), 28, 29, 35 (just the lotus behind the Four Sons of Horus). 309  No. 45 (just the lion was depicted). 310  Nos 1, 3, 4, 5, 6, 7 (with textile in their hands), 8, 9, 10, 11, 12, 14, 15, 16, 18, 20, 23, 24, 25 (all are identified with label text), 26 (the Four Sons of Horus stand behind the wedjat-headed goddess), 27, 28, 29, 31, 32, 33, 38 (label text identifies them), 39, 41, 45, 46, 48, 49, 50, 51, 53: (label text identifies them), 56, 59, 60 (the Four Sons of Horus stand before the cow, but with their back to the cow), 61, 62, 63, 65 (the Four Sons of Horus stand behind the cow); 66 (three from the Four Sons of Horus stand behind the cow, while Kebehsenuf stands before the cow), 68, 70, 71 (label text identifies the gods), 72, 73, 76, 79, 81 (behind the cow, just two figures), 82 (just three from the Four Sons of Horus), 83 (the same as the previous), 84 (label text identifies Imsety and Hapy), 91 (two adoring figures), 98, 116. 311  Nos 7, 26 (?), 96. 312  Nos 1, 3, 4 (stands on a pedestal), 5 (stands on a pedestal), 6, 7 (the cow is identified with label text: @w.t-@r), 8, 9, 10, 11, 12, 14 (label text: ms Ra jh.t wr.t), 15 (jh.t wr(.t) ms Ra), 16, 18, 20, 21, 22 (label text: @w.t-@r nb.t Jmnt.t), 23, 24, 25 (jh.t), 26, 27, 30, 31, 32, 34, 35, 36, 37, 38 (jh.t), 39, 41, 45 (jh.t wr(.t) ms Ra), 46 (jh.t), 47, 48, 49, 50, 51, 52 (before the cow the Four Sons of Horus are missing, but a Ba-bird adores the quadruped), 53 (jhA.t wr.t ms Ra), 56 (jh.t […] nTr […]), 58 (Register III was misplaced as register II), 60 (the cow stands behind the Four Sons of Horus), 61, 62, 63 (jh.t wr.t), 65 (before the quadruped: nb.t nTr.wt, above her: nb.t jmnt.t; before the cow a woman adores), 66 (jh.t), 67, 68 (dj anx wAs), 69, 70, 71, 72 (jh.t wr.t ms Ra), 73, 74 (jhj.t wr.t; an altar stands before the cow), 75, 75 (bis) (jhj.t wr.t ms Ra; in front of the cow an altar and a Ba-bird), 76, 78 (an altar stands in front of the cow), 79 (the same as the previous), 81 (an altar stands in front of the cow, behind two squatting figures), 82 (jh.t?, an altar stands in front of her, behind her three squatting figures, possibly three from the Four Sons of Horus), 83 (an altar stands in front of the cow; behind her, three squatting figures), 84 (above the cow a Ba-bird, in front of her the deceased is kneeling, behind it a text: zA, anx, Dd, wAs nb); 91 (in front of the cow, but with its back a snake and a Ba-bird stands); 95: (an altar stands in front of the cow, the quadruped transports the mummy of the deceased, above it a Ba-bird with outstretched wings), 98, 99 (the cow with the mummy of the deceased on its back, in front of her an altar and a god holding a wAs-sceptre the quadruped is accompanied by label text: @w.t-@r nb.t Jmnt.t wr(.t)), 100, 107 (in front of the cow stands an altar, on the back of the cow the mummy of the deceased, with label text: Wsjr nTr…), 114 (a small altar stands in front of the cow, the kneeling figure of the deceased is adoring in front of it, label text accompanies the scene: pHrr aA xAx nmt.t ntk nTr naS (it is BD spell 162, 3), 115 (a small altar stands in front of the cow, the standing mummified figure of the deceased is holding a mummy linen in front of it, label text accompanies the cow: jh.t wr.t), 116 (from behind the cow a huge lotus or a papyrus inclines to above the cow).

6.1.3 The composition of the third register 6.1.3.1 Repertory On the opposite hemisphere of classical hypocephali, in the third register (Figure 58), the first figure of the most complete standard discs is a scarab beetle; 300 it is followed by Re, in the form of a human-, 301 lion-,302 or falcon-headed303 form, then a ram-304 or falcon-headed naos follows,305 the walls of which are surrounded by ram heads (?) and three snake heads.306 The next group is usually the previously presented trigram of the

For example Km-At=f, Jrj-tA, Jmn-wr, Jmn-m-jp.t, Jmn-Ra-nb-ns. wt-tA.wj, Jmn-Ra-nsw-nTr.w,… For Amon’s late theology, see Klotz 2006: passim, but particularly: Klotz 2008; Klotz 2012: passim. 300  Nos 1, 3, 4, 6 and 7 (a squatting man with scarab head), 9, 10, 11, 12, 16, 17, 18, 21 (a squatting man with scarab head), 25, 27, 31, 38, 50, 51, 63, 65 (a squatting man with scarab head on the opposite side of the register), 73, 76. 301  Nos 3, 4, 10, 14, 16, 25. 302  Nos 1, 9, 38. 303  Nos 11, 12, 27 (before Re incense burner (R7) bd = the shining one), 31, 63. 304  Nos 1, 3, 4, 6, 9, 10, 11, 12, 16, 18, 21, 25 (over the naos label text: jmn rn=f), 26, 27, 30, 31, 36, 38, 63. 305  Nos 8, 33, 35 (the naos with falcon head was transferred to register IV, in front of it as a Ba-bird would praise), 56 (it is behind the cow), 67, 69 (?), 106. 306  They are missing: Nos 3, 4, 6, 9, 38, 56; four ram heads appear on both sides: Nos 12, 25, 31, 36; six snakes surround on both sides: Nos 33, 35 (possibly snakes), 67 (six snakes from left, seven from right). 299 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 25

No. 12

No. 14

No. 52

No. 67

No. 45

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6 Introduction to the understanding of the structure of the discs No. 45

No. 98

No. 100

No. 97

Figure 58.

place of the cow.313 Behind the cow/bull, a god314 or goddess315 is located, who in place of his/her head has an encircled wedjat-eye; his/her left hand usually holds a lotus or a papyrus. In the last place, a polymorphic god sitting on his throne can be seen,316 his back has a

bird-form, while one of his arms is raised like that of Min or Amenemopet and holds the flagellum.317 To him,

the attribute of Min or Amenemopet; 18 and 20 (sitting human bodied figure, his arm is raised); 30 (the figure is missing, in his place a mAa.tfeather was depicted); 45 the figure is human bodied, ithyphallic, he sits on his legs, his left is raised as the previous ones, behind him a chest). 317  Nos 1, 3, 4, 5, 6, 7, 8, 9, 11, 12, 16, 21, 22 (?), 23, 24, 25 (nb anx), 27, 28 (the figure is repeated in register IV erroneously), 29 (the figure is repeated in register IV erroneously, but bird body does not protrude from his back), 31, 32, 33, 34 (with Amon’s double plume crown on his head), 35, 36, 37, 38, 41, 47, 48, 49, 50, 51, 52, 59 (the figure is faded, in front of him two baboons are adoring, behind him, possibly one), 60 (his hand is not visible), 62, 63, 66 (the god sits in front of the goddess, he is identified by label text (nb-r-Dr), originally two plumes were on his head), 67, 68, 69 (he does not have arms, immediately behind the cow), 70, 71, 73 (does not have arms), 74, 75, 75 (bis), 76, 78, 95 (in a separate register: on his left a wedjat-eye, in front of him a wriggling snake with small text: jr zA Wsjr D.t, with back to the whole scene a winged wedjat-eye can be seen, which protects a lying ram).

Nos 28, 29, 97. Nos 25: (traces of a faded label text can be seen: _m(n) ?), 37, 38, 45 (in his left he holds the flagellum, an inscription in front of him: wDA. t=f xw nTr.t pr(.wt), 46 (behind him a chest takes place standing on a platform). 315  Nos 1, 3, 4, 5, 6, 7, 8, 9, 11, 12, 14, 15 (in her right flagellum), 16, 18, 20, 21, 22, 23, 24, 26, 27, 28, 29 (seemingly has not wedjat-eye), 30, 31, 32, 33, 34, 35, 36, 39, 41, 47, 48, 49, 50, 51, 52, 62, 63, 67, 68, 70, 71, 72, 73, 76, 78 (in the middle register), 79 (in the middle register (III register type), 95 (a cobra stands in front of her), 98 (three further gods stand behind her, the middle one holds a flagellum in his right and a wAs-sceptre in his left), 107 (she is not with wedjat-eye, in her left she holds a flagellum). 316  Nos 14 and 15 it is the ithyphallic figure sitting on a throne which offers the wedjat-eye, he raises his right hand with flagellum as it is 313  314 

51

The Hypocephalus: an Ancient Egyptian Funerary Amulet an ithyphallic,318 falcon-319 or snake-headed320 snake (Nehebkau?) offers the wedjat-eye.

may be identified as Khepri, the morning form of the sun, and with Re, its midday form, as well as with the lotus and lion of the trigram. The third figure poses a more exciting problem: on the top of a naos a falcon or ram head was depicted, while from the walls of the naos further ram heads and/or snakes protrude (Figure 59). On disc No. 25, over the naos, the following inscription was written: jmn(.w) rn=f, i.e. ‘He who is hidden of his name’.321 After the two forms of appearance of the sungod, one may expect the third, that of Atum, which may rhyme with the ram of the trigram. If we recall again the conclusion of Marie-Louise Ryhiner concerning the reading of the trigram, which gives the name of Atum, the inscription over the naos suggests the relationship of the object to the secret nature of Atum. The text of p.Louvre N 3129, F, 56 – G, 4p (and the p.BM EA 10252, 4, 1–14) again offers an interpretation of the naos-form building:322

6.1.3.2 Analysis of register III In the analysis of the register we may draw attention to the basic idea of the cyclical rebirth. Register III may also be separated into three smaller sections similar to register II, although in neither case was this scene divided by borders. It continues immediately the descending sun-form of register II, with a new phase of the cyclical renewing of the sun-god (section 1), then the safe entering into the underworld (section 2), and the exit from there (section 3). The first three figures of the register, then the trigram, again express the idea of cyclical rebirth. The scarab and the following lion/falcon or human-headed figure Urk. VI, 73, 1–13. 1.

(

):

2. 3. 4. 5. 6. 7. 8. 9. Non ithyphallic: Nos 3, 6, 7, 9, 14, 95. Nos 1, 3, 4, 6, 7 (in front of him two small snakes, one ox-, the other jackal-headed), 8, 9, 14, 15: (the figure is a falcon-headed man, who accepts the wedjat-eye), 20, 21 (in front of him two small snakes, one with ox-, the other one with jackal heads), 22, 24, 25 (nb nmt.t), 32, 33 (in front of him small a jackal-headed snake, in the place of its tail another jackal head can be seen), 34, 37 (unfortunately his head cannot be identified, in front of him a small three-headed snake, two of them are ox heads, while the third is of a horned viper), 39 (behind him a small snake with jackal head), 40, 48, 51, 52, 60 (it is difficult to judge the nature of the creature); No. 62 (in front of him a small snake, on the end of which small jackal heads can be seen), 63 (nb St), 68 (in front of him a small snake, ending with jackal heads), 74, 75, 75 (bis), 76 (the head of the snake cannot be seen); 95, 99 (his figure is hardly visible). 320  Nos 11, 12, 16, 18, 23 (a snake form creature ending in ox and jackal heads), 27, 28 (a jackal-headed creature, which is repeated in register IV as well), 29 (an unidentifiable creature, which is repeated in register IV as well), 30, 31, 35 (in front of him a small snake, ending in jackal heads), 36, 38, 47, 49, 50, 67 (the snake is in an attitude of adoration), 70 (the snake is in an attitude of adoration: dwA-nTr), 71, 72, 73, 78 (nTr aA). 318  319 

Manassa 2007: 342–343, note b. Urk. VI, 70–73; Meeks 2006: 263–264. See also: Willems 1996: 130, n. 559; 153, n. 736.

321  322 

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6 Introduction to the understanding of the structure of the discs

1. 2. 3. 4. 5. 6. 7. 8. 9.

jr pAj=f Dd(.w): J jmn(.w) D.t=f m Hw.t Bnbn m sH-nTr wr ntj m +d.t s.t StA.t Dsr325 zSm a.wj Hr=sn bjA.j r zStA.t jmj=s pA bA wr Sfj.tj ntj m Xnw=s D.t pw n.t Ra m mAa.t zp-sn qrH.wt n=f jm.j m zA.w =f r stnm sbjw m rA wA.t=f



‘As for his speech: O, the one who hides his body in the Benben-temple, in the great divine pavilion, which is in Mendes, it is a secret place, which sanctifies/lifts up the divine image the gates on them are of bronze, to conceal the one who is therein, the ram-formed great Ba, who is inside, the body is that of Re, truly (2x). Snakes belong to him, as his protectors to lead astray the enemies who are in his path.

(No. 25)

(No. 67)

(No. 12) Figure 59.

The text may help us remember the aforementioned lines of the Book of the Dead spell 162:323

The sequence of the figures of the ‘trigrams’ is again very important, as the last element (ram or falcon/ramheaded naos) is again the symbol of the descending sun and leads to the second scene, which deals with the entrance to the underworld.

The Great Cow says to Amon-Re: ‘Come to the Osiris N! May you give a flame under the head of his head. He is the Great Corpse, who rests in Heliopoliss, is his name.’324 Both citations clarify that it is about Atum, who at the end of the day cycle rests/sets in Heliopolis, and his corpse is hidden in the Benben-temple.325 If we reflect on the text of spell 162, where the cow goddess – who is also depicted in this same register – appears as the protector and helper of his ‘sun-child’ at his ‘sunset-death’, by creating an amulet to him, to the one who rests in Heliopolis, to defend him against his enemies in the underworld,326 we arrive at the role of the hypocephalus-amulet, which is exactly the invention of the Great Cow, to save his son, the defunct (Osiris) Atum – Amon-Re.

In the second group of figures, the Four Sons of Horus appear in the first position, and stand in front of the jh.t-cow and the god(dess), who has a wedjat-eye in the place of his/her head. According to Jan Assmann, the Four Sons of Horus manifest the personality of the deceased.327 Bernard Mathieu, in his study of the Four Sons of Horus, approaching Assmann’s interpretation, wrote about how the four figures manifest the four members of the supreme god in the Pyramid Texts.328 Hapy and Duamutef embody the arms of the deceased, Imsety and Qebehsenuef the two legs, through which the defunct is able to move in the underworld.329 On the basis of the interpretations of Assmann and Mathieu,

PL, 1248. P. Wilson draws a parallel with the verb twA. P.Turin 1791(Jwf-anx), Lepsius 1842: Pl. LXXVII, 162, 5–6. A parallel statement can be found in p.Brooklyn 47.218.138, XV, line 14: j XA.t aA(.t) n . 325  D. Meeks identifies the deity of Urk. VI. 73, 1–14 as the nocturnal form of Osiris-Re embodied in the ram of Mendes. In my opinion, due to the Osiris-Atum assimilation described on previous pages 83–85, the deity can be explained each time depending on the context in which it appears. 326  For further hypothesis of D. Meeks on the ram-headed naos, see: Meeks 1991: 10. 323  324 

Assmann 1979: 73–75. Jmstj represents the kA-form of the deceased, @pj the heart (jb), _wA-mw.t=f the bA-form, QbH-sn.w=f the saH-form. See also: Bruwier 2003: 30–34. 328  Mathieu 2008: 7–14. 329  Pyr. 215, §149 a–b ‘Your two arms are Hapy and Duamutef, when you want to ascend to the sky, you ascend, your two legs are Imsety and Kebehsenuf, when you want to descend to the inverse-sky, you descend.’. 327 

53

The Hypocephalus: an Ancient Egyptian Funerary Amulet one may suppose that the Four Sons of Horus are a new transformation of the hidden Amon-Re – Atum, representing his members just before the access to the underworld at the entrance of the West, in front of the guardian cow-goddess.

According to P. Koemoth, on coffins of the 21st dynasty a snake/snake-headed figure appears behind the cowgoddess of the well-known ‘cow and mountain’ scene (Figure 60). This snake figure looks out from the mountains of the West; on its head can be seen the encircled wedjat-eye, which may be identified with the Atum-serpent, whose role was to help the deceased in his/her rebirth.336 On cartonnages of the 22nd dynasty, Hathor appears in the form of the Celestial Cow, who lives in the marshland (an idea expressed in the ‘cow and marshland’ motif) (Figure 61). During this time a New Kingdom tomb façade appears behind the theriomorphic-goddess, and from the pyramidion of the tomb an encircled wedjat-eye looks out. Both depictions can explain that the Celestial goddess helps the deceased to descend at the entrance of the other world to enter into the underworld, accordingly to join to the sun cycle.337 Thus the deceased/sun-god may fulfil his underworld journey in a transformed form in the protection of the wedjat-eye.338 The metamorphosis is due to the cow-goddess, this idea is in accordance with the ideas of Assmann and Mathieu about the Sons of Horus, since they are also parts of the metamorphosis of the deceased before entering into the underworld.

According to Horst Beinlich330 and Dieter Kurth,331 the Four Sons of Horus, hold the four colour bandages (wAD.t, jdmj, dmj, HD.t)332 used during the embalming of the deceased, are participants in the ritual and are interceding in the divination of the deceased. Kurth bases his opinion on the role the gods fulfilled during the embalming ritual. The four deities act in the revivification of the four inner organs, separated from the body during embalming. When they appear together with the bandages used for the ‘clothing’ of the mummy, their role may be manifest in the promise of rebirth.333 The Four Sons of Horus are generally followed by the figure of a cow, which stands together with the god/ goddess whose head was substituted by the encircled wedjat-eye.334 The enigmatic ophiocephalic figure was studied and identified by P. Koemoth. He suggested that the goddess (!) is equal to the anthropomorphic figure of the Ah.t/jh.t-cow standing in front of her.335 According to him, the cow-goddess embodies the mother of the sun-god travelling in the wedjat-eye, and this topic is expressed by the anthropomorphic figure, whose head is substituted by the encircled wedjat-eye. In the outstretched hand of the goddess, the lotus symbolises the promise of daily rebirth. Although I agree with the interpretation of P. Koemoth, I find it important however to look for analogies of the depiction from earlier periods as well, to judge the meaning of the scene. My researches so far have produced no exact analogies for the scene, just some implicit iconographies that may lead one to understand the development and understanding of the scene.

Figure 60. Coffin, Cairo CG 6104 (21st dynasty), after Koemoth and Niwiński339

Koemoth 2007: 140–141. Possibly the ophiocephalic god is equal to the form of the creator god who is mentioned in the text of section Ia of hypocephali showing text type I. These texts describe how the begetter (Atum) transforms into the wedjat-eye to destroy the enemies. 337  Hornung 1979: 194–195, Pinch 1993: 175–182; Liptay 2012: 170, 171. If one accepts that the ophiocephalic goddess is the anthropomorphic form of the cow-goddess, then her figure may be associated with goddesses mentioned on page 57, in the unit on ‘The cow goddess’. 338  This is again an expression of the analogy of the sun-god’s safe journey due to the protective power of different devices, which is expressed on the surface of the discs by several distinct allusions: the god with four rams heads in the middle of the disc form hypocephalus(iris); the serpents, which protect the god as equivalents to the nsr.t diadem of the god, which hides the sun-god in the sky; the offering of the wedjat-eye by the baboon to Re; the falcon in DbA.t; the ramheaded naos which represents the Benben temple in Mendes; and as will be shown, the offering of the wedjat-eye by the Atum serpent, as well as the scene of the two barks in the next register (or the textual allusion of the ‘Mansion of the Great Prince’ in Heliopolis), all express of the same crucial idea. 339  Niwiński 1996: 67, Fig. 55. 336 

Beinlich 2000: 22. Kurth 1990: 52–57. 332  For the role of these, see: Egberts 1995: 137–143; Mekis 2012b: 258–263. 333  Kurth 1990: 56. 334  Only in some cases a man appears: Nos 25, 37, 38, 45, 46. Two cases were accompanied by label text on No. 45: wDA.t=f xw nTr.t pr(.wt), – ‘his wedjat-eye protects the goddess (the Great Cow) who comes forth (from the underworld)’; on No. 25: _mn (?). The god with wedjat-eye appears also in the mammisis of Dendara and Edfu as well. There his name is _mn, who is a protective genius (often holds a knife in his hand). See LGG VII, 550. The figure is known from coffin (Cairo, CG 29301) and also appears in the iconography of healing statues (Turin, Suppl. 9, on the left of the statue, second register, last figure; Turin cat. no. 331, on the left side of the figure register X+4, third deity (in both cases without inscription – Kákosy 1999: 62, 105). 335  Koemoth 2007: 143. It must be mentioned that the Ptolemaic vignette of BD spell 162 sometimes also depicts a human-headed or bucephalic goddess behind the quadruped. (Fourth vignette category of A. Wüthrich, known so far from 11 papyri: Wüthrich 2010: 50–51.) 330  331 

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6 Introduction to the understanding of the structure of the discs

the aforementioned iconography of the 21st and 22nd dynasty coffins and cartonnages, then one may interpret the rethought scene as follows. The originally male Atum-serpent was reinterpreted, and though some early hypocephali still depicted a man with the wedjat-eye in the place of his head, more often a woman replaced the man each time (Figure 63). The goddess supposedly became the anthropomorphic form of the cow goddess, and her role was to help his son, the deceased sun-god to pass through the underworld. The ‘cow and marshland motif ’ was reduced on hypocephali to only one lotus or papyrus, which was given into the extended hand of the ophiocephalic god/goddess and which is held above the cow. The message of the scene supposedly remained the same: the Great Cow accepts the deceased at the entrance of the underworld, making the rebirth of the deceased possible by letting him/her enter into the divine world.341 Within the context of the whole register it is the acceptance of the sun-god by the goddess on the western horizon during sunset.342

Figure 61. Fragment of a cartonnage case, Universität Freiburg, ÄFig 2001.6 (22nd dynasty)

With back turned to the ophiocephalic figure, a sitting composite god is seen on standard hypocephali.343 From his back a bird body protrudes, while one of his arms is raised as the attribute of Min grasping the flagellum. In Gábor Schreiber’s interpretation, the man can be identified as Rs-wDA.344 Rs-wDA ‘The one who awakens uninjured’ manifests the power which is expressed by the renewed Osiris-Re, who has power to impregnate Isis or give birth to the morning sun or more exactly to the rebirth of the sun, and its rising on the Eastern horizon.345 The figure also embodies Amon, whose Osirian aspect is expressed by him.346 During the Decade-feast, Amon crosses the Nile from East to West, to the land of the deceased. Then he returns from the West with renewed power; on his return he assumes the same Osiris aspect which is due, not to his death, but expresses his rebirth.347 On hypocephali, this same idea is possibly manifested in the figure. The god Res-wedja embodies the fifth Ba of Amon, which is also called ‘the Ba of Tefnut’, manifested in the morning light.348

Figure 62. Hypocephalus, No. 25 (Late dynastic)

Pinch 1993: 183. Compare to the scene depicted in the Roman-era tomb of Petosiris in Muzawwaga (Oasis Dakhla) (Figure 64), on the western wall of the tomb (Fakhry 1982: 96–100; Taf. 25–30; 32– 4; Dunand 2010: 70–81; mur ouest, 78). The cow-goddess stands on a sanctuary in which, according to A. Wüthrich, Re lies in the form of Osiris, who can be found in Heliopolis. The cow helps her son to pass through the underworld. The same vignette can also be found in the Book of Breathing, inspired by BD spell 162 (Wüthrich 2010: 52). I am grateful to Edith Varga for calling my attention to the scene. 343  Only disc No. 25 names the god as – nb n anx, LGG III, 596–599. It is in most cases an epithet of Osiris. 344  Schreiber 2015: 1234, n. 48; LGG IV, 713–714. 345  Klotz 2004: 34. 346  For the list of gods whose attribute may have been Rs-wdA, see: De Walle 1972: 140–149. 347  Parker et al. 1979: 82. Cooney 2000: passim, but specially 41–42. 348  ‘The bA-ram, who is in his mHn.t-serpent, who illuminates by means of his brilliant (Ax)-eyes, whose torch (nsr.t)-flame encircles him in the earth, in his name of Rs-wDA god who creates the morninglight’ – the Invocation Hymn of the Hibis temple, Klotz 2006: 32. 341  342 

Figure 63. Hypocephalus, No. 50 (first half of the 3rd century BC)

The encircled wedjat-eye is one of the typical night forms of the sun-god,340 and if one accepts that the small section on hypocephali is a development of The 12th hour of the Stundenritual expresses it thus: ‘Praise to you Ra, you set on the holy land of the Western horizon, you set on your fields which are in the Manu-mountains, your uraeus is around you. Hail to you, in peace (2x)! Involves you (Xnm tw) the eye of Atum, she (eye) hides you within.’ See: Graefe, Studenritual Zwölfte Stude, Blatt 5–8, http://www.uni–muenster.de/IAEK/org/WMA/graefe/ stunden/index.html (accessed 28 September 2014).

340 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

Figure 64 The tomb of Petosiris in Muzawwaga (Fakhry 1982: Tav. 26a, – Western wall, lower register)

The next protagonist in the scene may be the standing serpent NHb-kA.w, who is offering the wedjat-eye to the god sitting in front of him.349 According to the interpretation of the Ba-theology, Nehebkau represents the morning sun, and in this form he assimilates to Khepri coming forth from the underworld. This kind of assimilation of the two gods is understandable since, based on the Ba-theology, Nehebkau manifests Amon’s tenth Ba, who unites the chthonic creatures, snakes, insects and every creeping animal. Nehebkau also appears in the crypt of the edifice of Taharka in Karnak as the tenth Ba of Amon. During the ritual of the Decadefeast, Amon unites with his ten Bas in the crypt, the last of which is represented by Nehebkau. With the closing act of the ritual, Amon-Re was ready to rise from the darkness of the crypt – underworld – to the light of the living. So as the priests brought the cult statue of Amon onto the stairway, symbolically the sun also rose from the underworld.350 In the present funerary context, the god and the offering of the wedjat-eye represent the power which is necessary for the rebirth of the deceased/sun.351

be connected to the protagonists of the sun cycle, such as the multifaceted sun-god or the ihet-cow. So their connection can accordingly be associated with Hermupolis and with Heliopolis.352 In p.Brooklyn 47.218.156, the snake-god offers the sun-child hidden in a sun-disc to a multifaceted god with raised arms, , and to the seven-headed Bes, whose name is: surrounded with flames.353 According to the recent interpretation by Koemoth, the ‘offerer’ snake is the Atum one, identified by label text. On hypocephali, the snake that appears in most cases is falcon-headed. In my view, the deity engaged in the duty of offering the wedjat-eye may unite the three aspects of the sun-god, Khepri, Re, and Atum. The very act of offering the wedjat-eye (in the Brooklyn papyrus, the sun-child) may refer to the morning phases of the sun cycle, while the falcon head and the snake body may reflect forms of Re and Atum respectively.354 In any case, the act of offering the wedjat is the main motor of the scene, since the sun-god receives the power and the protection, enabling his rebirth and travels across the sky through the eye’s special energy.

Myśliwiec, in his monograph on the god Atum, offers another hypothesis concerning the god, suggesting that it be identified as the Atum-serpent. For his part, P. Koemoth tried to separate the two serpent figures Nehebkau and the Atum-snake, according to the roles they played in the different contexts of the Late Period texts. He came to the conclusion that Nehebkau can be associated with Thoth in the offering of the lunareye (the left wedjat-eye), while the Atum-serpent can

Even when hypocephali lack precise label texts the scenes upon them suggest further kinds of interpretations. Koemoth, for example, offers the idea that the seated figure with the white crown on his head is a selenic (lunar) entity, thus identifying the snake figure (rightly) with Nehebkau.355 In my view, as stated before, the Egyptian theologians did not restrict the figures more narrowly, because, by the Late Period and Ptolemaic era, each god had such complex meanings that it was seen as wise to allow for multiple interpretations.

349  Only hypocephalus No. 25 names the god as – nb nmt.t (LGG III, 662–663) . In relation to Nehebkau see: Daumas 1959: 140; Pl. LXVI bis, A, Nos 17, 27 and B, No. 26. 350  Klotz 2004: 48; Parker et al. 1979: 80–83. 351  According to Lana Troy, the wedjat-eye is identical to the lunareye, which in this context appears as the daughter of Osiris, on the analogy of the Sun’s eye which is the daughter of Re. Osiris according to the Pyramid Texts swallows the wedjat-eye (Pyr. 188b–192b), through which his power becomes complete and becomes the Lord of the Underworld. He takes an aspect similar to the Primeval Ocean, through which he prepares the creation, i.e. the rebirth. In the present case it is the rebirth of the Sun, which rises from the Primeval Ocean. Troy interprets the offering of the wedjat-eye as the preparation of the change between the generations (Troy 1986: 41–43).

Koemoth 2007: 145. The hybrid being again manifests Amon-Re’s hidden nature through the representation of his Bas. Sauneron 1970: 24, Pl. 4 and 4a.; Myśliwiec 1978: 95–101; Assmann 2000: 243–244. 354  Koenig 2009: 312–325. As a parallel, Y. Koenig reads the trigram from the figure of the Abrasax. 355  Koemoth 2007: 144–145. Lana Troy also examined the lunar aspect of the offering of the left-eye. See also note 351. 352  353 

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6 Introduction to the understanding of the structure of the discs

Some words must be devoted to the snake figures appearing between the two previous figures. In some cases a snake, or snakes (small and sketchy in form) were depicted in the zone, often having, in a strange way, two or three heads, at each end. The small snakes are frequently jackal-356 or ox-headed,357 and might possibly be doorkeepers of the underworld (jrj aA.w n _wA.t).358 Thus, at the entrance of the underworld the cow goddess accepts the deceased, while at the eastern exit, hybrid snakes stand guard and frame the scene.

Ocean.364 The cow-goddess in this form (MH.t-wr.t) has attributes similar to those of Hathor. BD chapter 186 even identifies them as counterparts.365 At the next stage of the paradigma, the Wedjat-eye of Re becomes a common factor in the nature of the two goddesses. In CT 335 (CT IV, 248b–251) the two goddesses are identified with the wedjat-eye. D. Klotz suggested that an original equation existed between the ‘Amon in the middle of the iris’ and the motif of travelling/swimming on MH.t-wr.t. The two ways of transport, travelling in the wedjat-eye or on the back of the cow, may be the same thing.366 His idea also explains the name of Hathor on hypocephali, where the cow is identified with a label. Hathor, as the wedjat-eye, or the eye of Re, can also be found in the Book of the Celestial Cow as the furious eye of Re.367 As regards hypocephali, D. Klotz highlights an important aspect of the Hathor– Wedjat-eye goddess, specifically, that she is manifested in the physical world as the light power of Amon-Re. According to a text of Dendara, Hathor ‘clothes her lord with her light, thus she hides him’.368

The cow-goddess The cow, which is generally located in the middle of the register, is one of the most important protagonists of the scene.359 The goddess appears as the mother of the sun-god and also as his protector. On a late group of hypocephali, the cow appears in a particular iconography: the deceased lies on its back, which may refer implicitly to the mother – son pairing and similarly, with the Celestial Cow/Mehet-weret – Re, or Nut – Osiris relationships.360 The Celestial Cow can in this aspect be the personification of four cow-form goddesses: Nut, Neith, Hathor, and Mehet-weret. The Neith cosmogony of the temple of Esna offers the interpretation of the relationship between the four goddesses.361

The image is complete, the cow, who is mother of Amon-Re, appears as his protector during his journey during day (the world of the living) and night (in the underworld). 369 As one may read in the Book of the Dead spell 162, it is the Great Cow who prescribes that the text of the chapter should be written on to a papyrus and that this should be put under the head of her son – the setting sun-god, Re. The disc-shaped hypocephalus, which is identical with or the functional equivalent of the amuletic papyrus prescribed by the goddess may represent the idea drawn by D. Klotz. To wit, the Celestial Cow – Hathor protects her son, Amon-Re, by hiding him inside the iris (i.e. the hypocephalus), which radiates light and energy, as does the sun-disc itself.370 The head of the deceased, when resting on the hypocephalus, clearly is identified with the sun itself. So it also benefits from the efficacy of the Celestial Cow – Hathor, inasmuch as the iris – hypocephalus bathes the head with the light and energy of the sun’s eye.

Nut – who is known also from the Book of the Celestial Cow, where she transforms into the Celestial Cow (i.e. the sky) to transport and protect Re362 – is assimilated in Esna to the mistress of Latopolis, Neith. Neith as a creator god (!), ‘the father of the fathers, mother of the mothers, primeval god, who came into being at the very beginning’ (jt jt.w mw.t mw.wt nTr SAa xpr m SAa SAa),363 from the cosmogony one may learn about the story of the birth of Re. Neith as a new cow-form: MH.t-wr.t, ‘The Great Swimmer’, raised Re between her horns to protect him during the time of the Primeval Nos 7, 18, 21, 23, 32, 33, 35, 39, 62, 68. Nos 7, 18, 21, 23, 37. 358  LGG I, 417; For the occurrence of the snakes, see Piankoff 1957: (2), Pl. 12. For further details, see Lucarelli et al. 2017: 187–189. According to Lucarelli the snakes are demonic guardians or minor gods attested in BD spells 144–147 and 125. 359  For the designations of the cow, see note 312. For the ‘career’ of the cow goddess, see most recently: Wüthrich 2016: 895–913. 360  Éva Liptay highlights that, behind the strange iconography, a certain type of contamination can be verified, since on the iconographic counterpart of the depiction dated to the New Kingdom and Third Intermediate Period, it is the Apis-bull that transports the deceased on its back. Liptay thinks that the common point between the two animals is the ‘transport’ of the deceased, since the cow accepts and accompanies the deceased to the West, while the bull transports the defunct to the East. For the analysis of the iconographic problem, see: Liptay 2012: 169f.; for further analogies see: Beinlich 1991: 96 cf.; Beinlich 2000: 22. 361  Esna III, 28–32, § 206,1–206,15. 362  Hornung 1982: 41; Troy 1986: 25–26. 363  Esna III, 28, § 206,1. 356  357 

364  Esna III, 32, § 206,13. This is the interpretation of the iconography of the disc depicted between the horns of the cow-goddess, but can also be the interpretation of the ophiocephalic goddess. 365  dwA @w.t-Hr nb.t jmnt.t sn-tA n MH.t-wr.t p.Leiden T 5, Naville 1886: Pl. CCXII, 186, L.b, 9–10. 366  Klotz 2003: 103–105; 175–185. 367  Bleeker 1973: 32, 48–51. 368  Klotz 2003: 178–179; with reference to: Dendara IV, 52, 7–8: ‘Hbs=s nb=s m Szp=s jnm=s sw m-Xnw DfD=s’. 369  Hathor’s role, as the protectrice of the deceased, derives from her form as the West goddess (nb.t jmnt.t) p. Leiden T. 5, Naville 1886: Pl. CCXII, 186, L.b., 9, her figure is close in this respect to Meret-seger and Imentet (Jéquier 1946: 237–41). 370  For detail see: Hornung 1982: 96–101; Klotz 2003: 102–105; Bleeker 1973: passim.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet 6.1.4 The composition of the fourth register

matting was depicted in the prow,387 on which the child form of the sun-god sits. In one of his hands he holds up a lotus. The placement of the mat platform varies from piece to piece.388 Occasionally the mat (Treibtafel) is positioned before the bark,389 or in the prow of the second bark, the bark of the Moon.390 In the naosform cabin of the lunar bark a baboon often sits with a lunar disc on its head, while another baboon offers up the wedjat-eye.391 The small bark is commanded by a steersman.392 Occasionally, the goddess Nut may also be seen in the same register with her arched, sky-shaped body over a rising scarab-beetle.393 In other examples she is paired with the aker-lion.394

6.1.4.1 Repertory The fourth register (Figure 65), like register III, is opposed to the first two registers in the case of the ‘standard’ type.371 Basically, two barks fill the whole field, and are generally just accompanied by label texts.372 One of the two barks is the Night-bark (mskt.t),373 the crew of which includes:374 xw-wjA,375 Nhs,376 KA-mAa.t,377 @kA,378 %jA, Ra (jwf),379 this last travels in the protection of a naos380 or in the protection of the mehen-snake.381 Also included are the mistress of the bark (nb.t wjA),382 the goddess Maat (MAa.t),383 or in their place, Isis (As.t) and Nephthys (Nb.t-Hw.t).384 Generally, Horus can be seen in the prow,385 while he sticks his harpoon into the snake Apophis, shown wriggling in front of the prow of the bark.386 In some cases a small platform made up of

6.1.4.2 Analysis of register IV The two barks appearing on the standard discs are those of the night bark of the sun and of the Moon. The night bark of the sun-god (mskt.t) as shown on hypocephali, transports eight passengers. In the centre, mainly the Ram-headed form of the sun-god (jwf) is seen

For the mistaken view, see: Nos 26, 55, 59. Only in some cases may a longer text be read: xpr bA n Wsjr-xntjjmnt.t nTr aA Wnn-nfr njsw nTr.w D.t zp 2 HH mAa-xrw (No. 45); sxr aApp jm dj Ra nb n N (No. 55). 373  No. 12: according to the identification of the label text: wjA n nTr pn, No. 44: [wjA n?] Ra; on some late examples Osiris, Isis, Anubis and Horus appear: No. 46, No. 104 (Wsjr m RA-(sTA.w), No. 59: two barks in one of them (mskt.t) a ram stands, in the other (manD.t) a scarab encircled into a sun-disc. 374  For the crew in detail: Hornung 1963: II, 19–22 (§ 43–50). 375  No. 33 (label text identifies). 376  No. 14 (label text identifies), No. 33 (label text identifies). 377  Nos 14 and 33 (label text identifies), No. 44? 378  Nos 14, 33, 38 (label text identifies). 379  No. 31: Re falcon-headed, in a squatting form holds a wAs-sceptre (no naos neither mehen-snake); No. 45 (falcon-headed); No. 52 (no naos neither mehen-snake); No. 55 (falcon-headed Re, no naos neither mehen-snake, in front of him Sms-sign); No. 77 (Re is not surrounded by naos or mehen-snake); No. 90 and No. 91 (Re in a form of a ram stands in the bark, which is towed by two jackals); No. 93 (a baboon offers the wedjat-eye to a ram situated in the middle of the sun-disc); No. 94 (in the bark, filling out the whole register, a ram lies, in front of it a Sms sign); No. 101 (Re, as a ram-headed god stands in the middle of the bark, accompanied by goddesses behind and after, in front of his bark there is another, the voyageur of it is a huge scarab); No. 106 (hardly visible, but supposedly there is no naos or mehen-serpent around him). 380  Nos 1, 3, 4, 5, 6, 7, 8, 10, 11, 12, 16, 18, 20, 21, 22, 23, 25, 26, 27, 37, 38 (label text identifies), 39, 41, 44, 45 (above the naos label text, clearly only the name of Re can be read), 47, 48, 49, 50, 60, 64. 381  Nos 9, 15, 24, 30, 32, 33, 34, 36, 40, 51, 56, 57, 96. 382  Nos 32, 33, 34, 51, 52, 96. 383  No. 14 with erroneous label text: @w.t-@r m dp.t n Ra, No. 15 (label text identifies), No. 32, No. 33 (label text identifies); Nos 34 (?), 51, 52, 96. 384  Nos 1, 6, 7, 8, 9, 16, 18, 21, 22, 23, 25, 26 (only Nephthys can be identified), 27, 31, 37, 38, 41, 44, 45, 47, 48, 49, 50. 385  He is missing: Nos 14, 15, 21, 31 (in his place a Sms sign can be seen), 45 (it is Seth who stands in the prow), 77 (Thoth protects the bark with his magic), 96 (Thoth commands the bark with his magic). 386  Nos 1, 3, 4, 7, 8, 9, 10, 12, 16, 18, 20, 23, 24, 25 (label text names Horus), 26 (unfinished: either the snake, or the harpoon of Horus was not drawn), 27, 30, 32, 33, 34, 36, 37, 38, 39 (erroneously wears the crown of Nephthys), 41, 44 (label text identifies him as ‘Horus son of Osiris who defeats Apophis’ - @r-zA-Wsjr sxr aApp), 45 (the snake is stabbed by Seth), 46, 47, 48, 49, 50, 51, 52, 55, 56 (Horus, who is named as @r-zA-As.t does not hold a harpoon, but, instead, an oar), 57, 60, 109 (‘in a separate register’, the Apophis-snake is fixed with a knife pointed to his neck). 371  372 

Nos 30, 32, 33, 39, 49, 50, 96. The child as well as the mat is missing: No. 25. 389  Nos 5, 14, 15, 51 (joins the two barks), 52, 60. 390  Nos 1, 3, 4, 6, 21, (there is no mat, the child kneels in the prow of the bark), 7 (there is no mat, the child kneels in the prow of the bark, he offers the small figure of goddess Maat, in his left the flagellum), 8, 9, 10, 11, 12, 16, 18, 20, 23, 24, 25, 27, 31 (the child is missing from the mat), 34, 36, 37, 38, 41, 45, 46, 47, 48, 57, 58, 81, 82, 84, 85, 86. 391  Nos 1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14 (according to the label text: Wsjr-xntj-jmnt.t), 15, 16 (label text: nb mAa.t), 17, 18, 20, 21 (in the bark only one baboon is squatting), 24 (the surface is damaged at the hand of the offerer baboon), 25 (according to the label text: nb.t mAa.t), 26, 27 (the offerer baboon is missing), 28, 29, 30 (the offerer baboon is missing, on the place of it an ipet-sign was depicted, above the scarab beetle lies: nb.t nTr.wt jmj.wt), 31, 32 (label text above the offerer baboon: dj wDA.t n nb mAa.t), 33 (accompanied by label text: dj wDA.t), 35 (only the lunar bark appears, in the prow Isis and Nephthys take place, while in the prow the figure of Thoth with lunar disc rises his arm, controlling the bark with his magic, in front of the bark a column of text which is completely faded), 36, 38, 39, 44 (label text above the offerer baboon: n Wsjr-xntj-jmnt.t), 45, 46 (at the poop of the bark label text: Ra, in the bark only one baboon is squatting, in front of it a lying scarab), 48, 49, 50, 51, 52, 53 (only one baboon appears in the bark under the shelter of the naos, in front of it is a small altar with lotus and a small vessel), 57, 60, 64 (only one baboon sits in the bark which situates on the left side of the register), 79 (only one baboon is squatting in the bark, in front of it, is a small altar, behind it a Babird), 80 (in a separate register), 81 (in a separate register), 82 (in a separate register), 84 (in a separate register, label text in front of the bark: xpr m tA, behind the bark: srp.t-mAjw-[srw?] rn=k ), 85, 86, 102 (in a separate register, in front of the bark, in a separate section, is a lying scarab, behind the bark, also in a small section a scarab-headed gazelle was depicted (turned by 90°), 106 (only one baboon can be seen, it does not sit in a bark). 392  Nos 1, 3, 4, 6, 7, 8, 11, 12, 14 (according to the label text: xw wjA Ra), 18, 27 (falcon-headed), 28, 29, 38, 44 (falcon headed and wears the crown of Lower and Upper Egypt, label text identifies him as Horus), 80, 85, 86. 393  Nos 3, 4, 6, 7, 8, 26 (the group is transferred to register III), 9, 10 (the scarab appears above the figure of Nut), 11, 12, 15, 16, 17, 18, 20, 21, 25 (Nw.t jr.t tA)?, 27, 28, 29 (the scarab is above the figure, in front of him a lying A28 figure), 36, 38, 44 (label text damaged), 45, 46, 56 (in front of Nut a lying lion symbolises the horizon compare to BD spell 17V), 94 (the scene compounds of three sections Nut with the scarab is followed by a standing ram encircled in a radiating sun-disc, and finally a reclining lion is depicted with a child (?) sitting on it). 394  Nos 1 and 56. 387  388 

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6 Introduction to the understanding of the structure of the discs

No. 12

No. 14

No. 33

No. 45

No. 52

No. 85

Figure 65.

59

The Hypocephalus: an Ancient Egyptian Funerary Amulet standing in a naos-form cabin or in the shelter of the mHn-snake, the crew is situated in front of and behind him. In almost all cases, Horus stands in the prow of the bark and sticks his harpoon into the Apophis-snake (dm @r Ssr=f jm=f).395 In most cases a mat (sarj.t) was constructed on the prow of the bark, where the childform sun-god takes his seat.396 The appearance of the child on the platform is the sign that the sun-god travelling in the night bark is ready for the morning rebirth, i.e. to change from the night-bark (mskt.t) to the morning bark (manD.t).397 This idea is expressed by the depiction of goddess Nut and Khepri on the right side of the register, i.e. on the Eastern horizon.398

fact that the two barks do not follow each other, but are, instead opposed to one another, and in almost every case, direct the eye to the centre of the disc. The scene of the lunar bark may remind us of the myth of restoration of the Moon-eye of Horus. From among the two baboons, the one which offers the wedjat-eye, may be identified with Thoth, who on the one hand is the restorer of the Moon-eye, on the other hand is the offerer and protector of the sound eye, who in the same way may embody the full moon as well (compare with the meaning of the snsn-kA.wj). On hypocephalus No. 32 the following label text accompanies the god: (dj wDA.t n Nb MAa.t) – ‘May be given the wedjat-eye to the Lord of Justice’. The epithet ‘Lord of Justice’ is an attribute of Thoth,402 and in Theban contexts may be one of Khonsu-Shu as well. 403

The image of the solar bark is followed by the lunar bark, generally with two baboons on deck. One is sitting in the cabin-naos, while the other one is in front, offering the wedjat-eye. According to Gábor Schreiber, the two barks may express the cyclical ‘change of day and night’ and in Theban contexts they may refer to Amon-Re and his son Khonsu-Shu, as the daytime is followed by the night in harmonious order. In the same way ‘the transmission of divine rule from father to son’ occurs and thus the ‘cosmic equilibrium’ of the world is maintained.399 As Schreiber also pointed out, the scene has a clear reference to the iconography of the snsn-kA.wj, i.e. the meeting of the two celestial bodies and the fusion of their light. According to the Egyptian conception this celestial phenomenon occurred during a full moon, when the power of the Moon god had reached its peak.400 According to Gyula Priskin the scene describes the encounter of the Sun and Moon in the underworld, as the Moon headed West and the Sun to the East, before either had emerged on the horizon. Priskin explains the scene as a depiction of the time at the end of the month when the moon is invisible for one or two days.401

I intend to interpret the two barges as the right and left wedjat-eyes of Amon-Re. The Sun, as the major celestial body, is the right eye, the Moon is the lefteye.404 The Moon is a variation of the Sun’s eye which takes over its daytime tasks at night. Theologically they can be interpreted as the two sons of the creator god Atum: Tefnut and Shu.405 The religious literature interweaves the myths of the two-eyes several times:406 LGG III, 639–642. Thoth’s relationship with the wedjat-eye goes back to the story of the contents of Horus and Seth. First his role in the story is described by PT spells 594 and 597. The source clarifies how Horus left his left eye, and how Thoth restored it and served back to its lord. A Late Period version of the story gives also an explanation of the happenings of the Moon cycle. Theologians explained that during the contests of Seth and Horus, while Seth was to win the Moon was constantly to decrease (the Moon-eye gets away from his owner) and conversely, when the Moon was increasing, Horus was to win, during full moon Horus got back his sound eye. So the role of Thoth can be summarised as the protector of the Moon-eye when leaving and during its restitution, as well as the causer of the full moon (Boylan 1922: 32–33). 403  ‘Khonsou de Thèbes, Nefer-Hetep, Maître de la Justice, qui se trouve sur le grand trône, lune la nuit, second de la lumière solaire, qui remplit l’œil sain, qui pourvoit l’œil gauche; il vieillit chaque jour au moment qu’il veut, et rajeunit à l’heure que choisit son cœur. Il est conçu le jour de la nouvelle lune, il est mis au monde le jour du premier quartier (le 2 du mois), il devient vieillard après le 15. Il remplace le soleil lorsque celui–ci descend aux enfers. Il illumine la terre de sa beauté chaque jour, répartissant son temps avec son père, après Atoum. On dit qu’ils naissent à l’Est, comme ils se rencontrent au jour de la « rencontre des deux taureaux » (snsn-kA.wj), eux qu’on appelle «  les deux grands luminaires  ». Il vient comme un enfant, la tête baissée, dissimulé, dit-on, dans son croissant. C’est Ioh en sa forme (intacte) depuis qu’il s’est refait enfant, un taureau brillant; lorsqu’il est vieux, c’est un bœuf parce qu’il produit l’obscurité. Son croissant amène la lumière, c’est lui qui provoque l’érection chez les taureaux, qui rend les vaches pleines, qui fortifie l’œuf dans le corps. Les narines respirent grâce au souffle qui vient de lui, tandis qu’il donne de l’air à celui qui étouffe.’ Derchain 1962: 43 = Urk. VIII, 74, no. 89. 404  P.Leiden I 350,V, lines 19–20 (Zandee 1947: Pl. V, 20); p.Cairo CG 58032 (p. Nesikhonsu), lines 17–18 and 28 (Golénischeff 1927: 173. 175); p.Berlin 3049, V, 3–5 (Assmann 19992: No. 128, 286, lines 100– 105). Hibis III, Pl. 31, 1–23. = Parker et al. 1979: Pl. 28A, 3 – 21 = O. BM 50601, recto, 1 – verso, 9. (Klotz 2006: 53–59, Pl. 15–16). 405  Herbin 1982: 264 (11); 272 (30) Tefnut as the Sun’s eye, Shu as the Moon’s eye; Junker 1917: 151–153; Wit 1951: 223. 406  RÄRG, 472–474. 402 

In my opinion, in addition to the ‘snsn-kA.wj-scene’ and the ‘underworld encounter of the two celestial bodies’, the two barks may be counted alongside other meanings of the depictions. The basis of this may be the Étienne 2000: 28. The substitution of Seth with Horus in the prow of the night-bark is due to the Late Egyptian approach to Seth, as being a demonic figure, thus his form was replaced each time more frequently by Horus in the prow of the bark (Barucq and Daumas 1980: 333, y; Leitz 1999: 37, n. 50). Klotz also calls attention to the falconheaded form of Seth attested in the temples of the western oases (Klotz 2006: 90, D). For the defeat of Osiris and the reconstitution of the MAa.t, see: Assmann 1995: 49–57. 396  Dondelinger 1976: 1–23.; Goebs 1998: 57–66. In the night bark of the sun-god the child appears on the mat (Varga 1968: 8, n.15, 20; Borghouts 1971: 181–182, n. 446; Roulin 1996: 75–76). 397  Liptay 2009: 99. 398  Billing 2002: 55–56; Minas-Nerpel 2006: 129. 399  Schreiber 2015: 1234. 400  Derchain 1962: 28, 31; Gutbub 1973: 86–87, 89–90 (f), 97, 333–334, 388–393, 404, 407 (a), 410 (l), Barguet 1977: 14–20; Laroche and Traunecker 1980: 192–193; Herbin 1982: 280–281; Meeks 1992: 425– 426; Berlandini 1995: 35–36; Amenta 2003: 3–11. 401  Priskin 2015: 24–41. 395 

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6 Introduction to the understanding of the structure of the discs

Figure 66. Cartonnage case Louvre AF 12859 (photo by the author)

thus the eye of Horus removed by outrage assimilates to the Sun’s eye, through its furious nature, while the restoration and its return to his lord is due to Onuris/ Shu. The furious-eye is identified with Tefnut, while the becalmed goddess may embody the full moon-eye.407

The two scenes of the register depict two important triumphs of the light, through which the mAa.t is reconstituted: (1) the triumph over Apophis, who attempts to stop the solar bark; and (2) the reconstitution of the Moon’s eye.410 The two scenes are also about the assurance of the ‘the wedjat-eye-barks’ and about their protection, the right as the conqueror of the greatest enemy of Re, the left by its healing and further protection by Khonsu-Shu/Thoth/Onuris. The protection of the eyes arises from the function of the hypocephalus, from the protection of the head as well. Practically speaking, when the head of the deceased is laid on the hypocephalus, it transforms into the sun itself.411 The hypocephalus amulet, which granted at the same time light and energy to the deceased, also clothed the head with the attributes of the sun. Thus the protection of the eyes of the solar-head is also expressed. We should not omit from consideration BD chapter 151a, which identifies parts of the human body with the gods and so deifies them as well. The text often appears on Ptolemaic masks, coffins and sarcophagi, written onto the headband.412 The text also identifies the right and left eye with the night and day barks of the sun; the text of the spell was written several times so that the passus on the identification of the two eyes was placed exactly above the two eyes of the deceased! (see Figure 66). All things considered, one may also suppose that the hypocephalus was positioned so that the solar and lunar barks were situated under the two wedjat-eyes of the solar-head.

Based on the idea that the barks, being the transformations of the two wedjat-eyes – as participants of the previous registers – are also manifestations of Amon-Re. If we turn again to the work of D. Klotz, the Great Amon Hymn may offer a text to interpret the new embodiments of Amon (Col. 6–8.): ‘sdgA sw m Ax.tj=fj’. The key is sdgA, as Klotz pointed out, the meaning of the word can be understood in two ways: on the one hand the basic meaning is to ‘look’, but on the other hand it also signifies ‘conceal’, thus the translation may be understood in two ways, again a word-play based on the homophony of the verb, in such a way the theologians expressed the double nature of Amon: (1) ‘who leaves to see himself by his two mystic Ax-eyes’; (2) ‘who conceals himself by his two mystic Ax-eyes’.408 The two barks which may be identified with the wedjat-eyes again conceal two hidden forms of Amon. The two celestial bodies, the Sun and the Moon, are again two Bas of Amon, the first two Bas of the ten Bas. According to Assmann the first two Bas embody some kind of a time aspect, through the constant change of day and night.409

Helck 1982: 192–194, § 4. Klotz 2006: 81–83; 82, D. 409  Assmann 1995: 145–146.

Assmann 1990: 174–199; Hornung 1992: Chapter VII. For details, see: Hellinckx 2001: 61–95. 412  Mekis 2012b: 253–254; Miatello 2013: 51–85.

407 

410 

408 

411 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet Conclusion to the interpretation of ‘standard’ discs

Label and name of the Ba of Amon

The iconography of hypocephali is the realisation of the instruction of BD spell 162: ‘May “flame” come into being under the head of the blessed one’ (xpr bs Xr tp n Ax). The bs coming into being under the head of the deceased, grants both light and energy, which by their physical nature already have a prophylactic power to equip the head of the deceased. Another important connection is that the hypocephalus manifests the attributes of the sun-disc itself. Thus among the deified body parts identified in the Book of the Dead chapters, the head, which was the counterpart of the sun, required special means to preserve its vitality; this became a particularly desired aim of the Egyptians, who created hypocephali to achieve it.

Ba of Osiris – Nun the Manifested in the Mendesian-ram Elder Ba of Tefnut – Reswedja

Ba in the right-eye – Re, every day

Manifested in the Mendesian-ram / the nightly solar bark

Ba of Shu – Amonwho-endures-in-allthings

Manifested in the Mendesian-ram

Ba in the left-eye – Moon

Ba of rw-Tz.j – the greatest Ba-soul (bAbA.w)

Manifested in the aXm-bird

Ba of […] – Horakhty

Falcon in the sun-bark in section IIa, adored by Isis and Nephthys = falcon headed crocodile

Living Ba, he shines Scarab in the morning bark in when he comes forth section IIb (?) = four headed from the nt-waters – crocodile with AbDw-fish Ba of those-who-arein-the-water Living Ba […] the gods Nehebkau/Atum-serpent in – Nehebkau register III

Amon’s ten Bas with possible manifestations on the hypocephalus (see also Klotz 2006: 21–50)

6.2 Hypocephali with concentric register-system 6.2.1 Definition of the group

The present study, with its explanations, offers a possible interpretation of the iconography, which due to its complexity surely offers further research ideas to others. The chain of thought expressed on the discs can be grouped, on the one hand, into ideas relating to the sun cycle and to the idea of the cyclical rebirth, and, on the other, into the effects created through the scenes intended to radiate light and energy under the head of the deceased. The continuous repetition of the secret names of Atum – Amon (as a vox magica), is a prelude to the creation of the energy represented by the depictions. The order of the registers lets one to look into selected phases of the sun cycle, which bear a compound meaning. They represent at one and the same time, (1) generated manifestations of light and energy, and (2) incremental stages in the apotheosis of the deceased. Form which takes on the hypocephalus

Manifested in the Mendesian-ram / encircled serpents next to the Mendesian-ram / seated Res-wedja

Ba of the Living Royal Manifested in the bicephalous Ka – Living Royal Ka Amon-Re

As one saw during the analysis of each iconographic element, behind almost every depiction, Amon-Re’s hidden and secret forms may be discovered within the protective power of the wedjat-eye or of related devices. Theban theologians in the last millennium BC formed the person of Amon, enriched through different theological abstractions into an omnipresent entity. The origin of his individual qualities was already formed in Ramesside times according to the ‘WeltgottTheologie’. Amon, thanks to the Ba-theology became a cosmic, omnipotent god, who is present everywhere and in everything.

Label and name of the Ba of Amon

Form which takes on the hypocephalus

These discs413 are so far – without exception – of Theban origin. As regard to pieces kept in museums and without provenance, it may also be stated that the names of the owners and their titles as indicated in the inscriptions in each case affirms a Theban origin. The discs in question may have been produced in the workshops around the mid 3rd century BC.414 The iconography of standard discs shows a change already in the first half of the 3rd century BC, in which some hypocephali with three registers omit elements of register I of the standard discs and even reduce the scenes of register IV.415 As a result only the lunar bark remains in a separate register.416 Changes affected register II and III as well. Sometimes they were also left out, though less often than register I. Their iconographic repertory See the catalogue entries Nos 126–129 and for the iconographic details of discs Nos 84–88. 414  Two prosopographical data may also suggest this date: the owner of disc No. 126 might have been ^p-Mnw (PP IX, 5810a), the son of the royal scribe Ns-Mnw, (for the argumentation of the details see: Mekis 2008: 44–47). Owner of disc No. 127, was Wsjr-wr, who might have been identical with the same individual who is mentioned on an ostracon dated to 263/2 BC (for more details see Catalogue entry). 415  This kind of change affected the register system of discs, which followed the reduced standard version: Nos 79–83; and group register type 3. 416  Nos 79–88, 93, 102. It seems that on some examples other than Theban ones the solar bark was preferentially kept alone in a separate register: Nos 90-91, 94. The changes may be observed yet on some Theban discs as well Nos 77-78, 96, 104 and 106. 413 

The lunar bark

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6 Introduction to the understanding of the structure of the discs

No. 127

No. 85. Figure 67

No. 126

In its section 5, Re appears in the form of four crocodiles next to goddess Shetait; each one distinguished by a special characteristic: ram head, scarab, wedjat-eye, and sun-disc. The crocodiles become thereby the hypostasis of the rising sun-god during his rebirth (Figure 69 – No. 84); he rises from the netherworld on the Eastern horizon, while, on the other side of the goddess, the setting daytime phase was expressed (Figure 69 – No. 94).

was only depicted in reduced form and even their ‘standard’ places were also changed. Development of the iconography can be understood by looking at discs Nos 84–88, a transitional group on the way towards the structure of concentric discs. 6.2.2 Changes of the register-system and of the iconography 6.2.2.1 Inside the ‘hypocephalus-pupil’ A general characteristic of hypocephali of register type 5 is that they display a completely transformed register I, the change may have already been attested in the case of discs Nos 85–87. The previous register with the scene of the adoration of the god with four ram heads in a modified form becomes the central panel of the concentric system (Figure 67). Even on the transitional pieces the god began to be substituted with other abstractions more and more frequently. This panel, which first was rectangular in its form, later transformed into a circular section, and this started to function as the pupil of the hypocephalus-iris, hiding each time more complicated emanations of Amon-Re. Crocodile-depictions The falcon-headed crocodile Gábor Schreiber has already dedicated an article to the different depictions of hybrid crocodiles. He thus collected several occurrences of the falcon-headed crocodile as well, to give an interpretation on the placing of the creature on hypocephali. Schreiber thought to find the answer for its Theban occurrence in the Khonsucosmogony, identifying the crocodile as ‘the cosmic aspect of Khonsu either as protector or counterpart of Amon’.417 One of the enigmatic appearances of the sun-god as four crocodiles appears in the Book of Caverns (Figure 68).418

Figure 68. After Brugsch 1862: Pl. XXXII, 2.

Possibly the same enigmatic idea was expressed on the surface of hypocephali during the mid 3rd century BC (Figure 69). Regarding the identification of the crocodile – which Schreiber also studied – it is worth examining the corpus of magical gems.419 Ph. Derchain mentions two gems among the glyptiques of the Bibliothèque Nationale de

Schreiber 2015: 1236. Piankoff 1944: Pl. LI; Piankoff 1953: 44; Minas-Nerpel 2006: 204– 205; Manassa 2007: 405, Pl. 286, 287; Werning 2011: 234–239; Roberson 2012: 254–255.

417  418 

419 

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For the hieracocephalus crocodile, see: Michel 2001: 12, no. 18.

The Hypocephalus: an Ancient Egyptian Funerary Amulet

FIGURE 69. Hypocephalus No. 84 and No. 94

France.420 On gem No. 43 (Figure 70), the falcon-headed crocodile is included in a three (?)-sign group encircled with an oval: a jackal stands against a woman bending forward, the falcon-headed crocodile looks towards them; unfortunately the third sign of the group is damaged. Over the oval an acephalous god stands with animal legs, and a Sn-ring might be in his hands. Above the figure, the previously mentioned three signs (lotus, ram head and lion head) are depicted, and their Greek names also engraved Σερφουϑ−µουι−σρω. A mummy lies under the oval.

Figure 71. Paris BN inv. no. S. 364 (Delatte and Derchain 1964: 100–101, no. 125)

Figure 70. Paris BN inv. no. 58.2170 (Delatte and Derchain 1964: 50, no. 43)

Figure 72. The upper register of the Solar Tunic of Saqqara Cairo EM JE 59117

Delatte and Derchain 1964: 50, no. 43; 100–101, no. 125; Most recently, in Mastrocinque 2014: 52, no. 121 and 58, no. 135. 420 

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6 Introduction to the understanding of the structure of the discs

Figure 73. Horus cippus from the collection Borgia Naples, National Archaeological Museum, inv. no. 1009.

On gem No. 125 (Figure 71), the crocodile stands on a lotus in front of a jackal-headed god, it holds a palm leaf with its forefoot, while the jackal-headed god supports a wedjat-eye with his extended arm. A crocodile in the same form, with a palm-leaf in its hand appears also on the ‘Solar Tunic of Saqqara’ (Figure 72).421 It holds the rnp.t-symbol along with the HqA.t, wAs and wAD-sceptres. As Kákosy has called to our attention, the image may be the sun-god Re standing in the guise of the ‘Lord of the Years’,422 while the falcon-headed, winged crocodile, is described in the Greek p.Berlin 5026 (PGM II, 104-115), as a dragon. The text deals with the prescription of the tunic’s iconography, giving interpretations to the figures, and in that context it symbolises the East.423 In the same sequence, the ‘Horus Cippus’ in the Borgia-collection (Figure 73) in Naples must be mentioned.424 On it, a part of a cryptographic text appears, unfortunately in a fragmentary context. It reads:

‘O, begetting Bay, who created (his) form at the beginning, as […] // who rises (in the sky), and who descends (in the underworld), the greatest Ba, the most respected one, who protects […]’ The first column of the text may draw a parallel with the passus of p.Salt 825 analysed earlier (cf. p. 86). However no parallel has yet been found for the text of the second column. Nevertheless, if one recalls the spell of p. Salt 825, we encounter there the praising of the srp.t-mAjw-srw acephalous god. The hieracocephalous crocodile possibly rhymes with the srp.t element. On the basis of the previous documents it is probable that the crocodile, which has an encircled wedjat-eye on its head, is a manifestation of the morning-form of Amon-Re.426 This interpretation reveals why on the forelegs of the animal there is a scarab-beetle and on the platform of the animal the following text was written: - srwD Srj sHD Nb-wn427 ‘who strengthens the child and illuminates Nb-wn’. The four-headed crocodile

j bA.j aAa.w SAa xpr jrw425 (?) (m) […] // ax.w (m p.t) sxd.w (m _wA.t) bA bA(.w) Sfj.t Sfj.(w)t xwj […]

The four-headed crocodile is another form of AmonRe, and the four heads may recall the four-ram-headed god of standard discs, which as we saw, was the hidden emanation among others of the pre-morning form of Amon-Re, who steps out from the _wA.t. This kind of identification may also be supported by the context of the figure. In front of the crocodile the following

421  Perdrizet 1934: 97–128; Kákosy 1976b: 193–196; Laskowska-Kusztal 1997: 363–370. For further occurrences of the hybrid creature, see: Žabkar 1975: 143–153. 422  Kákosy 1965: 118. Kákosy refers to the phonetic value of the crocodile as rk (Wb II, 457). For identification of the falcon-headed crocodile with Kronos, see most recently: Aufrère 2005: 77–93. See also: nb rnp.wt, as an epithet of Re – LGG III, 684. 423  PGM II, 104–115; Kákosy 1976b: 196. 424  Pirelli 2002: 115, no. 110. Museo Archeologico Nazionale, inv. no. 1009. 425 

(Wb II, 438)> (as a rebus)

Cf. The morning aspect of Ra traditionally was depicted as a falcon-headed griffin. For details see n. 474. 427  LGG III, 613, with reference to Spell V, line 87 of the Metternichstela. Sander-Hansen 1956: 48–49, it is about a so far unknown god. 426 

(Wb I, 113).

65

The Hypocephalus: an Ancient Egyptian Funerary Amulet inscription can be seen: , for the reading of which I suggest qmA, i.e. ‘who comes into being’.428 The inscription may refer to the morning form of the god, who is reborn, another important element of the scene is the fish above the crocodile, the role of which in the morning rebirth of the sun I have already written as being part of the wDA.t-AbDw-mjw trigram. Another inscription addressed to the creature is ,429 which identifies it with the secret name of the sungod. Herman te Velde points out that the pig is one of the forms of the sun-god, whose mysterious face hides his nature (see before on the stele from Naples).430 The swine in its negative connotation, because of its edacious nature, was generally paired with a destroying aspect by Egyptian theologians: it could be Seth, but also the devastating nature of the sun. The edacious nature of the sow had also a positive meaning; in this context it pairs with the image of the life-giving, mother-goddesses, so it can be a transfiguration of various mother-goddesses (Nut, Isis, Thoueris, Ammit), with the role relating to regeneration and rebirth.431

rare,436 however from the time of the 30th dynasty it appears.437 His place in the hypocephalus-pupil can be interpreted by the contamination of the Onuris-legend and the Myth of the Sun’s eye. Onuris-Shu, is the right pupil of his father, while Mehit-Sakhmet is the leftpupil, thus they represent the two celestial bodies, the Moon and Sun.438

Figure 74.

I agree with Gábor Schreiber in the interpretation that the four-headed crocodile mimics the four-ram-headed Amon-Re of the standard discs.432 Amon-Re: further variations In the middle of the concentric discs another form of Amon-Re appears, having a human body, but with a bird-body protruding from its back. The god’s arms are paired with wings, and on his head Amon’s Sw.tjcrown can be seen. The figure may be the emanation of Amon-Re, whom a label text identifies also as ‘AmonRe, Lord of Thrones of the Two Lands’. One of the last figures which appear in the panel is a rampant lion form god (Figure 74);433 from its back again a bird-body protrudes, with one hand grasping a snake and the other a flagellum, which signifies it as the attribute of Min or Amenemopet. On the head of the god there is a compound feather-crown of Onuris. Thus the figure may represent Onuris-Shu-Re/Atum,434 whose lionshape depiction goes back to the assimilation to the liongoddesses Mehit/Sakhmet of the ‘Onuris-legend’.435 The lion-form appearance of the god in any event is rather

Figure 75.

The rampant lion appears also in the outer circular register (Figure 75), here anyway it appears as a bicephalous god, and in his two extended arms/wings he holds wedjat-eyes. The lion-form god here may have another interpretation; it is possibly identical with the mighty sun-god form of the supplementary chapters of the Book of the Dead, as Rw.tj.439 The midday form of the sun (see the lion element of the trigram) could be equal to @r-wr-mxntj-n-jr.tj,440 whose two wedjat-eyes again equal to Shu and Tefnut.441 In the middle of the concentric disc from Cairo (No. 126), a stepping (?) winged figure can be seen (Figure 76), the analogy of which form can be found on the graffiti of TT 341 (Figure 77).

Valeurs 144, 27; Kurth 2007–2008 (I), 239, n.266. 429  J SAj - LGG IV, 694. See also Volokhine 2014: 223-225. (I thank Fr.-R. Herbin for calling my attention to this work). 430  Te Velde highlighted that among the 74 forms of Re mentioned in the Litany of Re, the 37th one is with pig appearance (Te Velde 1992: 573–574). 431  Fóti 1973: 3–8, 97–101; Te Velde 1992: 577–578; Schreiber 2015: 1233. 432  Schreiber 2015: 1231. 433  Disc No. 85 depicts this with a ram head, while No. 126 it is a simple lion. 434  LGG I, 381. For Onuris in general, see: Endrődi 1980: 9–18; Endrődi 1992: 125–136. 435  Wit 1951: 220. 428 

Wit 1951: 221. Naville 1891: Pl. XLVI, E. 438  Junker 1917: 38; Wit 1951: 223. 439  BD spell 162, incipit ; BD spell 164, 7; BD spell 165, 2; BD spell 166, 4–7. In sum: Wit 1951: 138–147, cf. 143–144. 440  LGG V, 251. Junker 1942: 28–29, Wit 1951: 248–253. 441  Wit 1951: 248–153. For further identifications of the lion with the two wedjat-eyes, see Manassa 2007: 229–230 and 353. 436  437 

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6 Introduction to the understanding of the structure of the discs

Figure 76. No. 126

Figure 79. No. 85 (panel I a)

Panels I a, c and d The winged ram-headed scarab is (Figure 79), according to the label text, identical with Apy (apj): (sic)

Figure 77. Thebes TT 341442

abA.tw apj 444 nTr{.t} wr n nfr Hr445 @r

The stepping figure is a rare form of the wind gods, who in present case may be connected to the form of Amon-Shu and to his dashing form described in Book of the Dead spell 162.443

‘May radiate the apj, the great god, beautiful of face.’ ‘The face / Horus ?’

6.2.2.2 The ‘iris’ of the hypocephalus In part, the remnants of the iconography of registers II and IV of the standard discs appear in the ‘iris’ (Figure 78); one may recognise, among others, the lunar bark of register IV, and the bicephalous god of register II. As well as the previous depictions, new ones were also inserted, i.e. ram-headed scarab, scarab-headed ram, the ram of Mendes or goddess Meret.

(No. 85, panel I d)

The ‘scenes’ which surround the ‘pupil’ of the the hypocephalus show also a four-compartment lay-out.

(No. 127, panel I d) Figure 80

Apy represents the rising sun form, its figure responsible for creating the morning light; its iconography inspired Egyptian priests to create its antithesis (the invention of Gábor Schreiber), while the ram-headed scarab refers to the rising sun (scarab) from the underworld (ramhead); theologians created the inverse figure on the other side of the iris-register (I d), the scarab-headed ram (Figure 80), which may refer to the setting form of

Figure 78. No. 127 The ‘iris’ around the ‘pupil’

LGG II, 97–98; Minas-Nerpel 2006: 449–452. LGG IV, 214–217, most frequently occurs as the epithet of Ptah and Osiris.

Davies 1948: Pl. 26; Schreiber 1999: 102, Fig. 9. Schreiber 1999: 95; With reference to Gutbub 1977: 342–343, and Sethe 1929: §187–216.

442 

444 

443 

445 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet the sun, which expresses at the same time the promise of the morning rise. 446

one’. On disc No. 127, the label text identifies the animal as: nb Hr.w aSA.w450 – ‘Lord of the many faces’, which is a frequent epithet of Osiris. Schreiber rightly suggests that the ram in this case, through its strong Osirian aspect, is an expression of Amon-Re’s nocturnal form.451 Two ears (anx.wj) are shown behind it. The ears refer possibly to the ‘great listener’ mentioned in the bordering text of the register (see the following chapter).

In front of the hybrid creature is a wedjat-eye, above it

a label text: jr.j anx447 – ‘who creates life’. The sun-god enters into the underworld in the form of a ram, while the scarab and the wedjat-eye are symbols of the hopeful travelling through the underworld, at the end of which the god may exit in the form of a scarab on the sky.448 The text of discs Nos 127 and 128 words it as: No. 127 xpr sHD m tA (r) Dr.wj=f r – Comes into being the light on the whole land. (sic) No. 128

(No. 127) 449 // Ra xpr.f m tA stw.t=f m-Xnw wDA.t xpr sHD // […] j HD m p.t ?

Re comes into being on the earth, his rays are in the Wedjat-eye, the light comes into being // […] O, the light in the sky (?) The hypothesis of Schreiber is supported by the iconography of hypocephalus No. 102 too (Figure 81).

(No. 85)

Figure 82. (panel I c)

The rest of registers II and IV: Panel II A detailed analysis of panel II was already presented during the description of register II;452 the texts accompanying the figures are as follows: No. 85

Figure 81. (No. 102)

Behind the lunar bark, known from register IV of standard discs, appears the scarab-headed ram, while in front of the bark a scarab is depicted. Again, the scarabheaded ram may be a symbol for ‘entering into the underworld’; the two baboons may represent the night in simplified form (for an explanation, see Chapter 6.1.4.2); the scarab in the right panel is the symbol of the end of the night cycle.

|2 |1 |1 qA nb p.t |2 jmn, jmn, jmn |1 The one who is high, Lord of the Sky, |2 who is very hidden. No. 127 |1

The other figure of the small section (I c) depicts the ram of Mendes with the hieroglyph R7 in front (Figure 82), once again possibly with the value bd – ‘the shining

|2

|1 jt qA.k Hrj-jb|2 dwAw jmn jmn jmn Father, may you rise in the midst of |2 the morning sky, who is very hidden.453 LGG III, 702. On the basis of the occurrences of the epithet, it may refer to Osiris. See also: Kákosy 1976a: 182–183. 451  Schreiber 2015: 1235. 452  See p. 42-43. 453  Possibly these are the words of goddess Meret.

Schreiber 2015: 1235. LGG I , 445–446, the epithet occurs as an epithet of Amon and Amon-Re several times. 448  Schreiber 2015: 1235. 449  After the copy of the text of E. Haslauer.

450 

446  447 

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6 Introduction to the understanding of the structure of the discs

The horizontal texts bordering register I and II:

(?)

No. 85 (sic) smn.t Hr=k m Xr tA nn jTj s xf.tjw=k dj.t jw.n sDm.j twj wr tw pw who strengthens you on the earth, without taking her away your enemies. Be that may come! This great listener, is this (?).

jAw nTr.w{t} jmj.(w m) p.t tA _wA.t jAw @r jAw Rsj.t454 jAw +Hwtj kA m Hw.t(-aA.t)455 mj n Praise to the gods who are in the sky on the earth and in the underworld, praise to Horus, praise to Resit, praise to Thoth, the bull of the (Great) Temple, may (you) come to. No. 127

(sic) (sic)

No. 84 (?)

(sic)

J jmj.(w) m dwA.t j jmj(.w) (m) tA jdb.wj dj n=k Htp rDw n tp (?) n Wsjr-xntj-jmnt.t O, the ones who are in the underworld, O, the ones who are on the two bank’s of the land, may you give offerings and liquid to the head (?) of Osiris foremost of the West.

jAw nTr.w{t} jmj.(w) {Nw}

.t {n} _wA.t jAw @r jAw Jnpw {j} Sms nTr.j jAw=k Praise to the gods, who are in the sky, earth and underworld, praise to Horus, praise to Anubis, divine follower! Praise to you!

Panel IV The last element of the ‘iris’ is the lunar bark of register IV of standard discs. It has already been observed in the context of register IV, now we can focus on the texts surrounding the panel.

The horizontal texts bordering register I and IV: No. 85 (and No. 87) (sic) (sic)

(sic)

|2 |3 |1 J jAw rnpj sw r nw=f nxx… O, the old one, who makes himself younger than his present state, the aged one…

(sic)

The analogy of the text can be found on ‘Horus Cippi’ and among the texts of healing statues, their formula, which was named by Daressy as text B.456 As an analogy two of the most known examples of this genre can be cited: the Metternich-stela and the ‘Saviour Djed-hor’ of Cairo:457

jm.w bAk.t n %tX mj.k As.t, Nb.t-Hw.t smn Hr=k nn jTj s xf.tjw=k dj.t jw n=j The one who will not suffocate from Seth. Come to you Isis and Nephthys, may (they) strenghten you, without taking them away your enemies. Be that (they) may come to me! No. 127

(sic)

(sic)

(sic)

(sic)

Metternich-stela, Spell V, line 38; the ‘Saviour Djed-hor’ line 110:458

(sic) (sic)

//

J JAw rnpj sw r nw=f nxx jr{j} Hwn.w459

Jw nTr.w m Ha-PsD.t jAw jm.w bAk.t n %tX mj.k As.t sA(.wt) // Gods who are members of the Ennead, praise for the one who will not suffocate from Seth. Come to you Isis, who protects, // 454  455 

Daressy 1903: 8; Sternberg El-Hotabi 1999: 9–14; Gasse 2004: 23–24. Text B is a general formula of Horus cippi. 457  Sander-Hansen 1956: 30, Spell V, line 38. 458  Daressy 1918: 126, XIX; Jelinkova-Reymond 1956: 47, 49–50. 459  Y. Koening rightly interprets this passus as well as other magico-/ medico-/religious texts as the topos expressed by the trigram: (Koenig 1998: 661–664). 456 

LGG IV, 719–720. See also No. 128. LGG VII, 267.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet O, the old one, who makes himself younger again than his present state, the aged one who become young again.

In sum, one may come to the conclusion that the four compartments of the iris represent the four main times of the day: morning (ram-headed scarab), midday (bicephalous Amon-Re), sunset (the ram of Mendes and scarab-headed ram), and night (lunar bark with two baboons). The four depictions again are a new expression of the sun cycle, the function of which was possibly to integrate the deceased into the happenings of the travel of the sun and gain a cyclic rebirth.

On the other side of the register the text continues: No. 127 |1

(sic) (sic)

|2

6.2.2.3 The outer ‘ring’ The sequence of the scenes occupying this register combines figures and scenes which are completely new. The only exception is the night-bark of the sun-god, which was depicted during the events of the seventh hour of the Amduat and previously appeared in register IV.

|3 |1¨j.tw jw n=j +Hwtj |2 xrw Sna.f |3 n=j NHAHr460 |1May be given, that may come to me Thoth, | 2 to my voice! May he frighten away |3 from me Neha-her!

The origo of the scene of the outer ring is possibly indicated by those discs where the ring-form pictorial field is intermitted by a column of text.462

Parallel texts: No. 129 (sic) |1

|2

|3 |1 ¨j.k mj n=j +Hwtj Hr |2 md.t=j r-gs=j Sna.f |3 HAHr461 |1 May you give me, that may come to me Thoth to |2 my call, next to me. May he frighten away |3 eha-her! The equivalent texts of the ‘Metternich-stela’ Spell V, line 38; and that of the ‘Saviour Djed-hor’ line 110: No. 127

¨j.k jw n=j +Hwtj Hr xrw=j sHm.f n=j NHA-Hr 1 May you give me, that may come to me Thoth to my voice, as to back down from me Neha-her! The aim of the text was to substitute the night form of the solar bark, which on the place of depiction was expressed by text. The meaning of the reinterpreted register IV with the sole depiction of the lunar bark together with the text of ‘formula B’ of ‘Horus Cippi’ is about the nightly rejuvenation of the deceased/sungod by the magical power and protection of Thoth to be able to be reborn each morning as a young child.

No. 126 Figure 83.

LGG IV, 271–272, Doc. 8; Klotz 2006: 88. Among others can be the epithet of Apophis and Seth. In this context it is with negative connotation (Manassa 2007: 323–324, a). 461  NHA-Hr is a crocodile-headed demon (LGG IV, 271–272). So far this is the unique occurence where the word was determined with the sign G37 (see: Gasse 2004: 17, column 2). 460 

462 

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No. 127, No. 128.

6 Introduction to the understanding of the structure of the discs

Figures in the ring are: Squatting mummified Osiris on a pedestal, grasping an anx-sign. Label text: Wsjr nb AbDw463 – ‘Osiris, lord of Abydos’

1. Squatting mummified Horus, grasping an anx-sign in his hands.

2.

Label text: @r-nD-jt=f May he give life!’

464

zA Wsjr dj anx – ‘Hornedjitef son of Osiris.

Standing mummified, ram-headed god, with Atf-crown. Label text: Wsjr465 – ‘Osiris’

3. Stepping rabbit-headed (?) god, with nxx-scepter in his right hand (on disc No. 128, it is substituted with possibly a Sn-ring) in his left one wAs-scepter. Label text: +Hwtj wr-S / +Hwtj-nb S.t ? 4. Stepping anteater-headed (?) god, with nxx-scepter in his right (on disc No. 128 it is missing) in his left holds a wAs-scepter (On disc No. 128 besides the wAs-scepter, bow and arrow was depicted). 5.

Label text: Jtm Hrj-jb tA.wj ?466 – ‘Atum, in the midst of the two lands’ Standing mummiform Amenemopet. Label text: Jmn xntj jp.t=f – ‘Amon, foremost of his harem’ Jmn xntj jp.t-s.wt {s} tm – ‘Amon, foremost of Karnak, Atum?’

6. Stepping hybrid Anubis, his body is that of a bird with three pairs of outstreched wings, above the wings two Seth-heads are depicted. Label-text: Jnpw jmj w.t xntj sH-nTr – ‘Anubis, who is in the embalming place, who is foremost of the divine pavilion’ 7.

LGG III, 562–563. LGG III, 268–269. 465  LGG II, 529, D. 466  LGG V, 353. 463  464 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

8.

On a platform containing an jn/an/AbDw-fish a mummified humanheaded god is squatting holding an anx-sign in another case on disc No. 128 possibly the combination of an anx and wAs-signs, on his head double plumes similar to that of the ornament of the lector priests (Xrj Hb.wt), on his head a band which hangs on his back down to the platform.467 Label text: jrw jr m _wA.t / Ra n pA Hr n ntr… / jr.w m? _wA.t – ‘A form, which he gains in the Duat. Re is above the god…’

9. Osiris lies on a bier, above him a winged sun-disc, on the right Isis, while on the left Horus are kneeling, they lift the body of Osiris slightly, while with their right hand they are praising the god. Under the bier possibly another winged sun-disc is depicted (?) Label text: As.t – Wsjr – @r – ‘Isis – Osiris – Horus’ A mummified bodied, ram-headed and ithyphallic god stands on an eye /wedjat-eye, on his head a double-plumed crown. Label text: nTr aA468 – ‘Great god’

10. Winged wDA.t-eye. Label text: nk.t469 - ‘Who punishes (?)’

11. Snake standing on a wAD-amulet (wAD.t).

Label text: swAD – ‘Who refreshes (?)’

12.

467  In my view the god may be identical with anDtj (LGG II, 175–176, d) ‘Bezeichnung des Osiris in den Stundenwachen der zehnten Tagesstunde’), the Busirian god. The fish depicted in the platform of the god has an phonetic value. For a LP statue of the god see Perdu 2012: 235, No. 116. 468  LGG IV, 395–398, Urk. 209. 469  LGG IV, 363. ‘Bezeichnung der siebten Tagestunde’.

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6 Introduction to the understanding of the structure of the discs

Bull-headed stepping god in his hand bow and arrows. Label text: nb Htp (?) – ‘Lord of the peace’

13.

14.

(the text is continuation of the rim inscription)

In the prow of the bark Horus stands with a harpoon in his hand. In the naos of the bark the ram-headed sun-god. Label text: wjA – ‘the bark’ A squatting baboon or jackal-headed, mummified bodied god with HqA.t-scepter in his hand stands on a pedestal. Label text: Wsjr470 - ‘Osiris’ 15. Stepping hybrid, ithyphallic Onuris, from his back bird-body protudes. He lifts his left hand as the attribute of Min, grasping a flagellum. Label text: p.t jmj jr zA (n) Jn-Hr.t zA Ra471 nb – ‘The sky; may be given to be made protection to Onuris, son of Re, Lord of […]’ 16.

17. Mummy lying in a bark, whom the trigram of the label text identifies with Atum. Next to the bark lying Wepwawet(s) may be seen. // Label text: 472 J Jtm jr m xpS xpr m DfD n jr.t ‘O Atum, who is made from the divine power (2x)// as to come in to being as the pupil of the eye.’

J jtn/jAx(.w) tA MH.t-wr.t = J Jtm O, Atum

LGG II, 529. The lexicon does not mention the baboon-form of Osiris, the jackal headed form embodies among others Osiris-Re as well (Doc. 67.). 471  LGG I, 380–381; Wit 1951: 220–225. 472  On the depiction see details on p. 46. 470 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

In an oval a falcon-headed embryo stands, around him label texts. (jr> r an> a) Ra /DfD jr.t xpr r jwf 473 – ‘Re/ the pupil of the eye becomes flesh.’

18. A ram-headed bird stands on a lotus, it lifts its human arm as the attribute of Min, in front of the hybrid creature there are two snakes (wAD.tj), with the Upper and Lower Egyptian crown on their heads. Label-text: wbn.j – ‘Who has risen.’

19. Bicephalous, rampant lion, with outstretched wings, holding a wDA.t-eye in each of his outstreched human hands. Label text: 20.

bA.wj jm=f /rn=f – ‘The two Bas are in him / are his name.’

A version of the previous lion-form god the falcon-headed griffin,474 which leans on a wedjat-eye with its forelegs.

j zA n jr.t anx.k D.t – ‘Oh, the protection of the eye, may you live for ever!’

On the depiction see details on p. 32. As Barta pointed out, the griffin is the morning form of the sun-god, to which his name also refers (srrf=the searing one). Due to its appearance it has a role in terrifying and killing the enemies of the sun. Among its many duties, it protects the deceased and integrates him/her into the sun cycle. Wit 1951: 253–255 (a form of Horus); Barta 1975: 335–357; RÄRG, 272–273; Eggebrecht 1977: 895–896; Quaegebeur 1983: 41–54.

473  474 

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6 Introduction to the understanding of the structure of the discs

The 20 images/scenes (the maximum number known so far) in the outer ring – as we are told by the text of the last column – correspond to the ‘white of the eye’, which protects the iris and the pupil (DfD). Some aspects of the depictions may tempt the researcher to identify the scenes with the 24 hours of the day. This is practically impossible because of the number of scenes, although some of the images may correspond to the events of some of the hours (e.g. scenes 8 and 11 depict gods of the daytime ‘Stundenwachen’; 16 mentions the god of the third hour of the night;475 17 may refer to the sixth hour of the Amduat;476 and 14 reflects the happenings of the seventh hour).477 In sum, the figures may rather have played a role in the expression and protection of the sun travelling through the underworld and in the sky of the day time through its various hypostases; they may cause the morning rise of the sun (scenes 16–20), i.e. the exit from the underworld and its correct path during the day.

were aligned through the four pivotal times of the day. The iris is surrounded by the white of the eye, in the present case, and this was filled with new emanations of gods in scenes characterising some important points of the sun’s cycle. 6.3 The textile hypocephali Unfortunately, it has not been possible to detect whether an original Memphite tradition appeared in Thebes, or, on the contrary, whether a Theban tradition was established in Memphis. In fact, during embalming, the priests responsible placed bandages inscribed with funerary texts478 and decorated linens (among others textile amulets)479 on the mummy, mixed with undecorated bandages in the 3rd and 2nd centuries BC at both cult centres. Under the head they put also a rectangular linen piece decorated with a circular composition, which, more or less, differed from the iconography of classic hypocephali but with scenes certainly inspired by the classical ones.

Conclusion on the interpretation of the ‘concentric’ discs

From the site of Memphis so far five examples can certainly be originated, and these are looked at in detail in Chapter 11.5, with an analysis of the Memphite workshop tradition.480

To sum up, we may say that the concentric discs were the most elaborate hypocephali produced by the Theban theological workshop. They are a synthesis of the widespread theological knowledge of the priests, which cannot be identified so far in any other known funerary composition dated to the mid 3rd century BC. As hypocephali were reserved for a select priesthood, and were possibly clandestine funerary equipment, it can be reasoned that priests took special care in preparing the synthesis of their theological knowledge ‘amuletically’. It is suprising how effectively diverse mythological references from such texts as formula B of ‘Horus Cippi’, the Onuris legend, the ‘Myth of the Sun’s Eye’, up to the supplementary chapters of the Book of the Dead itself, could be formulated by means of the figures on these discs. It is not astonishing, however, that the number of concentric hypocephali is relatively lower than the number of standard discs. Workshops continued to produce standard hypocephali with reduced iconography and with simpler designs, while concentric hypocephali may have been produced for a priesthood close to the high priests of Amon, or at least to a circle who were busy devising Theban theological concepts in the mid 3rd century BC.

6.3.1 The Theban group Seven examples can be connected to the city of Thebes: four came from excavation context,481 two originated from mummy dissections,482 and one relates via its genealogical reference.483 As Gábor Schreiber deduced, during an elite priestly funeral in Thebes the deceased, in an unchangeable way, and based on an ideal case, may have received both a textile and a classical hypocephalus.484 At the moment, the issue of unchangeability does not appear to have been established.485 Although mummies of priests and priestess were equipped in an ‘ideal case’ with both textile and classical hypocephali, but not exclusively in an unchangeable way.486 We know of two Kockelmann 2007: 239–261; Kockelmann 2008: 25–28; 33–37. Schreiber 2007: 336–342, 348–355; Kockelmann 2008: 313–346. Nos 162, 163, 164, 165, 166. 481  Nos 148, 152, 157, 158 (for a summary, see: Schreiber 2007: 342, Fig. 49–52.) 482  No. 150 (Cottrell 1855: 161–169), 151 (note of Amelia Edwards, UCL). 483  No. 149. 484  Schreiber 2007: 342; Schreiber 2009: 131. The theory of Schreiber is supported only by the equipment of Iahmes (Nos 85 + 149) and of Takerheb (Nos 74 + 150), and one may suppose it to be right on the basis of the relatively ‘huge number’ of textile discs coming from TT 32. In any event, discs referred to here as ‘two in one’ (with recto and verso) do not support the theory of Schreiber (Mekis 2008: 56–57). 485  The number of textiles is too few to state it for certain. 486  Neither under the head of Wah-ib-Re, buried in TT 414 (Bietak– Haslauer 1982: 214–220), nor under the head of the dissected mummy by Niwiński in Warsaw (Niwiński 1993: 353–361), was a textile 478  479  480 

The register system of the discs closely follows the exact physiognomy of the eye. In a theological context, the physiognomy of the wedjat-eye functioned as follows: in its pupil the secret emanations of the sungod took shape; in the part bordering it, i.e. the iris, additional secret and multifaceted forms of Amon-Re Pries 2009: 25–26. Hornung 1963: I, 97–116. 477  Hornung 1963: I, 117–133. 475  476 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet classical hypocephali (No. 46 (r) + No. 118 (v); No. 45) which unite the two traditions. On their recto they follow the standard iconography of classical discs, while on the verso they depict the traditional scenes of textile hypocephali. It does not seem credible that these individuals were equipped with further textile discs as well. Unfortunately neither discs has a provenance, so their Theban origin is not certain.

of the disc there are bands in yellow, while the border is red. For a possible interpretation of the disc, I have already written concerning the issue of Xnm.t-wr.t. In sum, in my opinion the yellow and red bands may imitate the weaving of pillow-mats, so the textile may create a direct link between pillows with a profane usage and hypocephali with a theological background. The ram heads are possibly the expressions of the bAwenergy of the sun, known from the bA-concept.

A general characteristic of Theban textiles is that they only have one487 or two488 registers. Their iconography shows variety.

Discs No. 159 and No. 160 show great similarity, the first has two registers, the second one is too fragmentary to tell whether it had a third one as well.489 The common feature of both discs is that the first register is filled with ram heads looking the same direction. The second register is slightly different. No. 160 shows the iconography of standard discs, possibly with baboons adoring the central four-ram-headed god in the middle, unfortunately on the basis of the surviving fragment one may not be certain about the exact decoration. Another interesting feature is that the pictorial field of the hypocephalus has no bordering band – or at least one may come to this conclusion from the disc remains.

The first category is of discs with one image in the middle (type 1). The rectangular linen No. 148, originally depicted a hypocephalus with two concentric circles and with a central scene. Unfortunately the image on the surviving portion is not determinable. Hypocephalus No. 149, is different from the previous example; it does not feature a regular circular composition, and even the central scene is not bordered by any regular bordering line; however, one would explain it as some kind of a ‘border’ of the flames that surround the god in the centre. The subject of the depiction is the sun-god, Amon-Re, appearing as a hybrid creature (as was analysed in detail in the description of registers one and two of standard discs). For the composite form of the god, in sum we may say that his figure follows the prescription of BD spells 162–165.

In the second register of disc No. 159, we see the childform appearance of the sun-god, appearing from a lotus-flower, and a goddess is seen adoring next to him on both sides (dwA), helping him at his (re)birth. In the place of the rim inscription stars are depicted (_wA.t – – alternating with the encircled option the underworld) and the standard variant (dwA – adoration or better dwAw – dawn). The interpretation of the ‘rim inscription’ gains its meaning via the image of the second register. The star motif is also related to cyclic rebirth, with the coming forth from the underworld and raising/renascence in the Eastern horizon, assisted by the two goddesses, Isis and Nephthys.490

Discs No. 150, and the fragmentary No. 151, show common characteristics, i.e. on the small rectangular linens, discs show an iconography related to the standard ones, however in place of the standard disc rim inscription there are ram heads looking in the same direction. Baboons, borrowed from the iconography of register I of standard discs, are seen praising towards the centre of the object. They occupy the central onethird of the disc. It is interesting, however, that the sungod, the subject of the adoration, is not depicted. It may be supposed in this case that the interpretation comes, again, from the sun – i.e. the head identification – thus the baboons are shown in veneration in the direction of the head of the deceased, which becomes the reborn sun itself.

6.3.2 Enigmatic group We must separate an enigmatic group, the topic of which depicts, in general, two winged goddesses lifting the sun-disc, the child-form sun-god, or any relating sun-symbol. The two goddesses, on the one hand protect the ‘sun-entity’, and on the other help the sun rise, and mediately the rebirth of the deceased,491 as disc No. 159 suggests. Unfortunately, all the examples of the ‘enigmatic group’ are without provenance, and only in one case is there a name, but with no title (No. 161),492 that might help with the provenance of the discs. Examples from University College London, the

Disc No. 152 shows a relation with the previous two discs on that point, i.e. that in the place of the rim inscription, again ram heads run around it. On the middle third (?)

No. 92 seems to be a good analogy to the register structure and to the iconography. 490  Schreiber 2009: 131–132. A similar scene can also be found on hypocephalus No. 108. 491  Nos 153, 154, 155, 156, 157, 158, (159), 161. 492  *Aj-mw, anx-Hp, &A-rwD: the names are frequent in Thebes as well as in Memphis. 489 

hypocephalus found -only a cartonnage example (Nos 2 and 80). 487  Nos 148, 149, 150, 151, 152. 488  Nos 159, 160; in its present state of preservation No. 160 leaves open the chance that originally had three registers, showing analogy with classical hypocephalus No. 92.

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6 Introduction to the understanding of the structure of the discs

Österreichische Nationalbibliothek, the Museo Egizio of Turin, and the Marischal Museum in Aberdeen, are mixed together with inscribed textiles, which are in great part of Memphite origin, and only in a few cases Theban. One would tend to relate the group to Thebes, on the basis of the example previously presented (No. 159) coming from TT 32, which depicts a similar scene to the enigmatic group. That they are Memphite, or products from any other workshop than Theban, is suggested by their contexts in the museums, as they are preserved on the same cardboard mounts featuring Memphite textiles.493 Their Memphite origin is further strengthened by the fact that the textile from TT 32 (No. 159) may be related to Shep-Min, who was buried in a basalt sarcophagus, possibly transported from Memphis,494 thus a logical deduction is that he might have been buried according to the Memphite tradition, meaning probably a Memphite hypocephalus as well (?). Conclusion on the interpretation of textile discs Hypocephali drawn on rectangular linens give another kind of interpretation to the classical discs. The cosmogonic scene depicted on their surface in all cases symbolises the rebirth. The use of the textile amulets is prescribed by the embalming ritual, although the two papyri containing the text of the ritual do not mention the use of textile hypocephali.495 Again, a possible interpretation of the phenomenon is the secret application of the hypocephalus in the burials of certain priests, and this is possibly why it was not included in any ritual book. According to Gábor Schreiber, textile hypocephalusamulets were important elements of an ideal burial in Thebes.496

493  The textile discs kept at University College London (Nos 153 and 161) were glued to the same cardboard mount as the Memphite textiles of the MacGregor-collection (e.g. disc No. 153 appears together with BD spell 125 of an individual called *A-Hp-jmw (UC 32432) on the same mount). The question arises whether the textiles were glued onto their mounts during the dissection of *A-Hp-jmw. (For a similar case, see the textile amulets of Takerheb in Christchurch; see also No. 150.) 494  For details, see: Schreiber 2006c: 229; Buhl 1959: 139, I. 7 (Fig. 81); Kákosy 1989: 202, no. 5. 495  P. Boulaq III, p. Louvre N 5158. In sum see: Goyon 20042: 17–84, see some further fragements of Papyrus Bulaq III identified by S. Töpfer in: Töpfer 2011: 182–192; Töpfer 2015. 496  Schreiber 2007: 337–338. In sum see: Kockelmann 2008: passim, cf. 309–346.

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7. Spell 162 of the Book of the Dead: prescription of the hypocephalus Spell 162 was one of the most important texts of the Book of the Dead corpus from the time of the Third Intermediate Period, as well as the collection of spells of the Books of Breathing.1 Its prestige is due to the fact that it was inserted to the end of the Book of the Dead as an ending chapter,2 while later (supposedly beginning from the 2nd century BC)3 it has a key role in the apotheosis4 of the deceased, together with BD spell 72 integrated within the second part of the Book of Breathing (Sd 2).5

In Thebes the sequence of the four spells is: 163, 164, 165, 162. The order is characterised by the ending interpretation of spell 162, so the supplementary chapters might have been integrated into the organic part of the Book of the Dead.11 The origin and the development of BD spell 162 raise a rather interesting question. Yoyotte put the time of the creation of the spell to Ramesside times.12 What is more, he thought the ‘Magical Harris Papyrus’ to be its closest analogy:13 the style, the common topic (Amon-centric texts), voces magicae,14 expressions with foreign origin, the lexicography characteristic of the New Egyptian, etc., all lead to the conclusion that the two compositions were more or less productions of the same period. Our first text which contains spell 166, as well as spell 162, is preserved with p.Berlin 3031.15 This document is dated to the time of the 21st dynasty, but unfortunately the antecedent archetype of the text is not known. Yoyotte supposed that the text, which was written originally for royal usage during the time of the 21st dynasty, was ‘vulgarised’ and became a text used by the priests more frequently over time. The texts describing the secret and multiple forms of Amon and Mut in the supplementary chapters constituted a part of the Book of the Dead that already had some hundreds of years of traditional use from Ramesside times to the 21st dynasty, in which reflections of the Amon theology of the epoch crystallised. Amon, already in the 21st dynasty, had become a god who was believed to be responsible for the welfare of the deceased in the underworld. He not only protected the deceased, but was responsible for the integrity of his/her body as well, and for his/her integration into the sun cycle and thus mediated eternal rebirth. Concerning the god’s new role Wüthrich has written about the ‘Osirianisation’ of Amon.16

One of the first researchers of the spell was Willem Pleyte, who, in 1881 in his three-volume work, compared in the Chapitres supplémentaires the same spells of some papyri. In his work, besides the translation of each spell, he added a full commentary.6 In his study he also analysed the hypocephalus, as the amulet inspired by BD spell 162.7 In 1977 Jean Yoyotte returned to the topic of the supplementary chapters, he searched for the origin of them, as well as the sequence of the spells.8 This last problem raised by Yoyotte was solved by an article by Malcolm Mosher Jr. in 1992. The sequences 162, 163, 164, 165 appeared only on Memphite Book of the Dead papyri dated from the 26th dynasty. The last three spells as it can be read in the preface of the spell 163,9 constitute a closer relationship, of which spell 162 is not an element.10

1  Goyon 20042: 276–280 ‘Texte V’; Herbin 1984b: 301; Herbin 1999: 156–157. 2  Mosher notes that during the time of the New Kingdom in most of the cases it was spell 186 which closed the BD papyri, the topic of which was an invocation dedicated to Hathor, Mistress of the West, appearing in the form of the Celestial Cow; during the Late Period the text was substituted by spell 162, where the Celestial Cow remained also one of the main participants of the chapter (Mosher 1992: 155). 3  Coenen 2001: 69–84. 4  The chapter caused the identification of the deceased with AmonRe, while spell 72 granted freedom of movement to the deceased in the underworld. 5  Goyon 20042: 276–277. 6  Pleyte 1881 (2): 1–68. 7  Pleyte 1881 (2): 60–63. 8  Yoyotte 1977: 194–202. 9  RA.w jn(.w) r kj Sfd m HA.w pr m hrw gm(.w) m Hw.t-nTr n.t Jmn-Ra nb ns.wt tA.wj m +an.t sanx tA.wj – ‘Spells, which were brought from another document as additions of the ‘Per-em-heru’ rolls, which were found in the temple of Amon-Re, Lord of the Thrones of the Two Lands in Tanis, who makes live the two lands’. In this complete form three BD papyri mention the preface: Paris, p.Louvre N 3091, p.Nespasefj, and London, BM, p.EA 10558 (Mosher 1992: 155, n. 57). 10  According to Mosher, at the time of the 3rd century BC, Memphite Book of the Dead papyri already do not contain the supplementary spells 163–165, and due to their strong Theban influence (Amon and Mut are their main participants) the Memphite priests no longer used these texts.

The title of the chapter is ‘rdj xpr bs Xr tp n Ax’: ‘Be given to come into being a flame under the head of the blessed spirit’. The expression ‘flame’ (bs) was interpreted by researchers in many different ways, including as 11  Mosher 1992: 155–156. In 2010, Annie Wüthrich in her monograph included spells 166 and 167 also among the supplementary chapters; of the two, the last is known only from two papyri: p.Louvre N 3248, p.Leiden T31 (Wüthrich 2010: 3, 5). 12  F.-R. Herbin mentions a papyrus dated to the late New Kingdom, p.Louvre N 3244, where the passus 8–11 cites the title of the chapter for the first time, unfortunately in a context interspersed with lacunae: 'kj rA dj.t bs Xr [tp] n Wsjr’ (Herbin 1999: 156, n. 22). 13  Yoyotte 1977: 197. 14  On the function of voces magicae, see: Betz 1995: 163–165 15  Voss 1975–76: 48; Allam 1991; Lesko 1999: 256. 16  Wüthrich 2010: 27–32, 37–38.

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7. Spell 162 of the Book of the Dead: prescription of the hypocephalus

Paris, Louvre, N 2683 A (inner side)

Figure 84a–b.

warmth,17 light, torch,18 etc. Lastly J. Friedrich Quack advocated the translation as ‘light’. According to him, the expression is opposed to the darkness of the underworld,19 and his interpretation is supported by a sentence of the spell which wishes to the deceased to be like ‘it was on the earth’.20 François-René Herbin agrees with Quack’s opinion. He thinks that it is the emanation of Re, which symbolises the radiating energy, which clothes the deceased with divine nature.21 This kind of ‘radiating energy’ in the same way equips the deceased with protection, and helps him/her to defeat enemies.22

Paris, Louvre, N 2683A (outer side)

Herbin calls our attention to a rather original passus in p.Louvre N 3083. The text (IX, 20–21) in question prescribes that ‘light’ needs to be placed not only at the head, but at the feet as well, day and night, and every time. Herbin interpreted the text as a reference to the two parts of the Books of Breathing (as book of Isis and of Thoth), on the verso of which priests really specified their location respectively. In accordance with this interpretation, the hypocephalus placed under the head of the deceased really symbolised the energy of the Sun, then another disc placed at the feet may have symbolised that the energy of the Moon was responsible for the ‘protection/illumination’ of the deceased. This interpretation seems to be supported by an unwrapped Ptolemaic cartonnage foot-panel (Figure 84a–b), which on its inner side depicts the night sky with stars and the wedjat-eye – Moon. So in the light of the two celestial bodies, both at the head (i.e. the right-wedjat eye/ hypocephalus – Sun) and at the feet (i.e. the left-wedjat eye – Moon), the deceased may have been bathed in the greatest protection, due to the effect of the snsn-kA. wj.23

Barguet 1967: 228, n. 1; Varga 1998: 29; Lesko 1999: 258; Wüthrich 2010: 56. 18  Gee 2006: 52–53. The earliest texts dated to the time of the 21st dynasty use instead of bs the form xbs (lamp), while from the time of the Ptolemies in the second part of the Book of Breathing there is also the use of the word tkA (torch) (p.Louvre N 3083), known in the same context. Both expressions point to the possible relation of the text in the ritual of lamp divination. According to the text of a Middle Kingdom altar, the torch is equal to ‘the eye of Horus, which leads the gods in the darkness’ (Fakhry 1961: 63–69; 64; Fischer 1977: 7–81; Gutbub 1961: 41–50; Aubert 2004: 312–319). This identification of the torch may create a relationship with BD spell 162 and it may shed light on the function of hypocephali, too. John Gee dealt with the possible function of spell 162 in the ‘Ritual of Lamp Divination’, see Gee 2006: 52–53. In a wider context: Gee 2002: 207–218. 19  Quack 2011: 256. 20  M. Smith stated, concerning the London, BM p.EA 10507, that the light accompanying the deceased is the nature of the deified being (Smith 1987: 125). 21  Herbin 1999: 157. 22  Haikal 1970: 51. 17 

Spell 162, beyond its mythological references (i.e. the Book of the Heavenly Cow, Book of the Dead 186, Pyramid and Coffin Texts), recalls the texts of the 21st-dynasty 23 

79

On this in detail, see the analysis of the two barks of register IV.

The Hypocephalus: an Ancient Egyptian Funerary Amulet Amon hymns. The unusual elements of the hymns (the voces magicae)24 and the thus far undeciphered foreign expressions,25 which appear as the epithets of the god (Jmn), are involved. Supposedly, both phenomena have the same purpose: to summon the supreme god, Amon, and cause the divine intervention (deus ex machina). The ultimate aim was to create light or energy under the head of the deceased so that (s)he may be reborn in such a way as one ‘who still lives on the earth’.

Illés, the tradition may be considered as a forerunner of the latter hypocephalus-amulet, made of cartonnage, bronze, papyrus, wood or textile.35 The rim inscriptions of classical hypocephali (text type 1,2,3,5) are hymnic texts in general, belonging to the text-group of liturgical texts. Some speeches, divine epithets and pictorial depictions appear among the illustrations of magical texts or on the surface of magical objects as well.36 This can mean that the depictions of Amon-Re are results of such an era when the god was identified with the god of the universe, omnipresent, and omnipotent, so his secret forms also become popular on magical objects (Horus cippi, healing statues, gems, and other amulets). Although Amon’s emanations appear in a wide range of forms on the surface of hypocephali (especially on concentric discs), these forms just occasionally appeared on various magical objects. Again, the depictions and enigmatic naming of the secret forms of the god, who through the theologia negativa involved the secret forms and names of other gods too, favoured much to use them on magical objects or in texts.37 Another important observation is that these hybrid depictions of Amon remained among the funerary equipment as exclusive depictions of hypocephali, this can be interpreted by the traditional and conventional natures of the funerary equipment, besides Amon’s four ram-headed form, and those appearing in the supplementary chapters,38 the rest of the figures just appear sporadically.

As for the genre of the saying of the Book of the Dead, it oscillates on a narrow border between the hymns and the magical texts. The invocation and main character of the text, however, tips the scale in the favour of the former. In many cases, hymns may be parts of magical texts calling a god,26 but in the same way hymns may also include magical formulae in their texts.27 The first case is well demonstrated by a statement of Hans Lange, accordingly: hymns put before magical formulae, exactly because of their ‘sacred’ nature possess the power to invoke the power of the god, and to function via the magical formulae thereafter.28 Magical formulae in the text of hymns serve exactly to call upon the god to manifest his/her power.29 The best examples of this are the ‘Magical Harris Papyrus’, papyrus Chester Beatty VIII,30 and also found in some inscriptions of the Hibis Temple.31 Following the technical instruction of the chapter, a small figure of the cow32 must be placed at the neck of the deceased, or a papyrus behind the head inscribed with the text of the spell. The last instruction predetermines that the spell be inscribed on a separate document as an amuletic-papyrus.33 Archaeological contexts testify both usage during the Third Intermediate Period. For example the papyrus Cairo JE 96272, dated to the 2526th dynasties, inscribed with the text of the spell, was really found according to the excavation account under the head of the mummy.34 In the opinion of O.

Before presenting the text groups on the basis of the pieces collected so far, it is necessary to remind ourselves that the texts and depictions of hypocephali were basically inspired by the supplementary chapters of the Book of the Dead, although not exclusively. However, only some examples cite the text of spell 162 (text type 3), the invocations addressed to Amon and the figure of the Celestial Cow are more or less constant elements of the repertory of hypocephali.

24  The voces magicae of Egyptian origin frequently appear in the hymns of hypocephali or just as a label text next to an illustration, the same formulae appear on magical gems of the Graeco-Roman Period as well: bA-bA.w (βι-βιoυ), Sfj.t-Sfj.wt (sϕη-sϕη), etc. 25  Wüthrich 2010: 18. According to general opinion the epithets are of Nubian origin, but this supposition has not yet been verified (Lesko 2002: 314–317). 26  An example for this is the ‘Magical Harris Papyrus’, which begins with a hymn dedicated to Shu and Amon (Lange 1927). 27  Chester Beatty papyrus VIII (Gasse 1984). 28  Lange 1927: passim; Barucq and Daumas 1980: 42–43; Graf 1991. 29  Gasse 1984: 225. Sources of this kind are rather frequent among the Egyptian theological texts. Magical formulae calling the gods can be found from the Pyramid Texts up to the texts of temple liturgies. 30  Gasse 1984. 31  Klotz 2006: 67f. 32  Varga 1994: 403–410. 33  Illés 2006: 121–130, Pl. 1–3. 34  For the case in detail, see: Illés 2006: 124–125 and http://totenbuch. awk.nrw.de/objekt/tm134657 (viewed 31 October 2018). The prescription is continued by the Book of Breathing too, the first part prescribes its location under the head, while the second part was to be placed at the feet of the mummy.

In the following typology an attempt is made to highlight the most characteristic features of the texts.

Illés 2006, 125. From this in detail at the analysis of the text. 37  Graf 1991: 192. 38  Amon’s different forms besides hypocephali were depicted in BD spell 165. 35  36 

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8 Grouping of hypocephali on the basis of rim inscriptions

8.1 Introduction

8.2.2 The typology of John Gee

The creation of text typology is not an easy task; as was previously noted, no two identical hypocephali exist, all are different in some detail and have individualistic construction. This is an observation true not only for the iconography but also for the texts, so if one attempts to group texts the obvious fact is that such texts will be found as well, which may not belong to any of the main text groups. In this chapter an attempt is made to try and present texts in their most complete form.

Some 40 years after Varga’s system, John Gee presented his new typology in 2004. He also bases his system on types of rim inscriptions. He created eight groups and an additional one, which gathers those texts that have occurred only once so far and cannot be related to any of his text groups.

To create a typology, the texts of the rims offer a basic point of observation, since the rim inscription is such a common feature and characterises most classical hypocephali. Texts of the pictorial field in almost every case are aligned to the type of rim inscription, but, again, they also show a great variety. (Observations on these texts will be presented in Chapter 10.)

‘inD-Hr=k pA rw pHty oA Sw.ty nb wrr.t Hn.w m nxx6 [ntk nb n TA] rwd wbn [HAy nn Drw.w wbn=f ] ntk nb xprw aSA.w inmm Hapy sw m w[DA.t r ms.w=f]’

His first group, Gee ‘class A’, involves texts that cite the first few sentences of spell 162:5

‘Hail O lion, great of strength, tall of feathers, lord of the double crown, who bears the flail! [You are the lord of the] settled [wind], who shines [excessively, without limits to his shining]. You are the lord of many forms who hides himself in the [Wedjat-eye from his children.]’

8.2 Results of the last 50 years – an overview 8.2.1 The typology of Edith Varga

Gee’s choice to select as his first group those texts which cite the text of spell 162, is logical, since the spell inspired the creation of the discs. Nevertheless, this choice does not match any chronological order, as will be shown that the first discs cite a different kind of text (see Chapter 11.1.3.1).

In the order of the history of the research, Edith Varga created the first typology. In her system the rim inscriptions are in close relationship with the register and iconographic types. In her opinion the use of certain iconographic elements induced also certain text types. Varga did not publish her system as a whole and has not realised her 1960 intention to publish a monograph of hypocephali.1 Just four ‘morsels’ of her text typology were presented: the BD spell 162;2 the ‘DbA.tj’; the ‘Theban’;3 and the ‘Osirian-text’ type.4

Gee’s second group, ‘class B’, is equivalent to Varga’s DbA.tj-type.7 ‘i(nk) Dbbty m Hw.t bnbn m iwnw oA oA Ax Ax kA nk nTr wa iwty sn=w=f nTr pwy aA m Hw.t bnbn m iwnw mi rk n wsir N di=k anx bA N ntf nTr pf m Hw.t sr’8

Accordingly, her typological system is the following: 1. 2. 3. 4.

‘I am the revenger in the temple of the phoenix in Heliopolis, so high, and so exalted, a copulating bull without equal, that great god in the temple of the phoenix in Heliopolis… N, she is the god in the temple of the official.’

Discs citing different versions of BD spell 162. The DbA.tj-type that designates those discs, which, in their rim inscriptions, invoke the socalled god +bA.tj. The ‘Theban’ group – meaning that narrow group naming the deceased with the epithet wAs.tj. The ‘Osirian-text’ type – a collectivum that unites invocations to Anubis, different offering formulae, or just lists the titles of the deceased.

The third group, ‘class C’ (= Varga’s ‘Theban’ group), relates to the following text:9

Gee 2006: 45–46. For an analogy, see: Grébaut 1874: 8–9. 7  Gee 2006: 46. 8  The text is on the basis of disc No. 62. 9  Gee 2006: 46. 5 

Varga 1962: 166–167. 2  Varga 1963: 244–247. 3  Varga 1968: 3–15; 95–103. 4  Varga 1982: 69. 1 

6 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet ‘i imn nA.w imn pA nty m Hry.t iAmy Hr=k r XA.t n sA=k Ra swDA=k sw m Xr.t-nTr iw my Hr=k r XA.t n sA=k wsir N di=k xp(r) bs Xr tp=s m Xr.t-nTr di=k xpr=s mi nty tp tA nts sA.t=k mr=k m xm wr=s’

To group nine, his ‘class Z’, belong texts of unique occurrence.16 8.2.3 The typology of Luca Miatello The Italian researcher presented a new typology in 2008, dividing the corpus into four groups. His largest group involves invocations to Amon or to ‘DbA.tj’; the second opens with the offering formula, the third shows the invocations to Anubis, and finally, the fourth group involves texts which cite the sentences of spell 162.17 L. Miatello presented a new elaborated typology in 2019, creating the following groups:

‘O hidden one of the hidden ones, he who is in heaven. O come to the body of your son Re, that you may cause him to be healthy in the god’s domain. O come to the body of your son Osiris N that you may cause a flame to come into being at her head in the god’s dominion, so that she may become like what is on earth. She is your beloved daughter as one greater than her is unknown.’

a.

A text with ‘I am Amun’ and/or ‘I am the akh’ as incipit. b. A text with ‘I am Djebati’ as incipit. c. A text with the formula of spell 162 to generate the flame (‘O you most hidden of the hidden gods in the sky …’). d. A text devoted to Khontamenti and deities of the Osirian cycle, usually in the Htp-di-nswt formula. e. A text with the name of the deceased. f. A text with the incipit of spell 162 (‘Hail to you, O lion, great of strength …’). g. A text mentioning the deceased and Anubis. h. Various inscriptions attested only on one example.’18

The fourth group, ‘class D’, is associated with the following text:10 ‘ink imn nty m wDA.t mk ink dmnn Hr rmy n nty m iA.wt inw=k w.w i pry=f ao.n=i m wDA.t sn.n=i m wDA.t sA.w=s HA=i mi itm m Hw.t sr wr m iwnw ink HkA pwy wab twt it.w-nTr’ ‘I am Amon who is in the Wedjat-eye. Behold I am Dmnn crying for what is in the mound of Inkww. O one who will go forth, I have entered into the Wedjat-eye, I have passed by from the Wedjat-eye. Its protection is around me like Atum in the great temple of the officials in Heliopolis. I am that pure power, the image of the god’s-fathers.’

8.3 The system of text typology As for the groupings and typologies, Gee’s is the most detailed but they need some corrections, in terms of the choice of basic texts, and in the creation of new types.

The fifth group, ‘class E’, represents the following text:11 ‘ink Ax m hy wrns im=k ink ink Nk m S=k ii Hr rmy n nty m iAw.t i … n wr …ao …wDA.t’

While Gee worked with 83 hypocephali, and several other object types that do not fit into the criteria of classic hypocephalus, over the past few years the present author has tried to enrich the corpus of the object type. At the moment 158 hypocephali are known. More than 70 new discs offer the possibility to form opinions on previous typologies. The majority of the new texts may naturally be classified according to existing text groups, but there are some new text types which previous researchers did not know of, or were classified as unique. So I consider it necessary to establish a completely new system to offer an easy and usable overview of rim inscriptions.

‘I am a blessed spirit going down to Wernes…’12 The sixth group, ‘class F’, is an invocation addressed to Anubis:13 ‘iw n=k inp imy-wt xnty sH-nTr di=f n=T ors.t nfr.t m imnt.t wAs.t anx anx bA=k’ ‘Anubis, the embalmer, chief of the divine tent came to you that he might give you a good burial in the west, power and live, that your soul might live.’

Text type 119

The seventh group, ‘class G’, shows a simple Htp-djnjsw(.t)-formula.14

According to the research done so far, based on archaeological contexts and prosopographical researches, one may conclude that the text type in

The eighth group, ‘class H’, presents the name and titles of the deceased.15

Gee 2006: 48. Miatello 2008: 280–281. 18  Miatello 2019a: 52. 19  It unites John Gee’s ‘classes D and E’, and is identical with Luca Miatello’s type of invocation to Amon (group ‘a’) and Brigitte Vallée’s class V (Vallée 2018: 188–189). Edith Varga, due to the uncertain reading of the texts, has not studied it so far. 16 

Gee 2006: 47. 11  Gee 2006: 47–48. 12  The text is on the basis of disc No. 8. 13  Gee 2006: 48. 14  Gee 2006: 48. 15  Gee 2006: 48. 10 

17 

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8 Grouping of hypocephali on the basis of rim inscriptions

question appeared on hypocephali dated to the 4th century BC, and in its versions lasted until the end of the 3rd century BC.

Some hypocephali show a contaminated text type; the following contaminations have been identified so far: 1.b.)+226 1+427

Against the statement of L. Miatello, considering the semantic units of the text, it is not about an invocation, but the list of syntagmas with S./1st person expresses rather the identification of the sun-god/deceased, not as the type of the DbA.tj-group, which is exactly an invocation through a list of glorifying epithets. It is an important distinction, for while the DbA.tj-group invokes the deity and S./2nd or S./3rd persons are prevailing in the texts,20 in text type 1 the S./1st person is the acting grammatical agent.

These groups may be considered as transitional text classes. 2. Text type 228 Hypocephali which begin with the invocation j / jnk DbA.tj belong to this group.29 The variants of the text differ from piece to piece – the first few sentences which invoke the god and list some of his epithets are the same in almost every case, but the succeeding text, which continues the list of the epithets is different in all cases. I found it possible to establish three main categories, based on the general characteristics (variants a), b), c). Version c) may already lead into a transitional text group, which creates relationships with the following groups 3 and 4.

Hypocephali, divided by Gee into two classes (his ‘D’ and ‘E’), may be united, and can be classified into further sub-variants, as by examining the incipit of the text group and the structure of the texts the following structure may be established:21 a) jnk HkA pwj wab … I am the pure magical power ...22 b) jnk Ax… I am the blessed spirit…23 b.1.) (further versions) c) jnk jmn ntj m wDA.t=k (Abydenian, Akhmimic) / StA.t=k (Theban) … I am the hidden one, who is in your wedjat-eye / in your secret place …24 c.1.) (further versions) d) … jnk tm/dmD n=k m … ... I am the one who unites to you … d.1.)… dj r jb=f m anx wAs smn=k HAtj=f… …May be given to his heart from the life and power as to you protect his heart …25 d.2.) (and other versions) e) … aq.n=j m wDA.t zA=s HA=j … ...I have entered into the wedjat-eye (f) her protection is around me… e.1.) (further versions) f) …mj Jtm m Hw.t sr wr m Jwnw … …as Atum in the Mansion of the Great Prince in Heliopolis.

2. j DbA.tj m Hw.t-bnbn m Jwnw, qA zp-sn, Ax.w zpsn, kA nk, nTr aA… O ‘enveloped one’ in the Benbentemple in Heliopolis, who is magnificent (2x) and glorious (2x), copulating bull,… 2.a) …a list of different epithets.30 The incipit frequently begins with jnk. 2.b) ….a list of different epithets.31 The incipit shows the j-invocation so far in every case. Amon’s secret moving is expressed through the list of epithets. 2.c) …a list of different epithets.32 The incipit shows the j-invocation so far in every case. The text identifies the ‘enveloped one’ with a falcon in the midst of the wedjat-eye. The following contaminated text combinations have already occurred: 2+1.b.)33 2+434

Explication: Texts of the rim inscriptions commencing with a), b), c) incipits may continue with b), c), d), e) syntagmas and may finish, ideally, with the comparative sentence f).

3. Text type 3 This is the group which cites BD spell 162. In contrast to the system of John Gee and Edith Varga, I do not find it probable that hypocephali citing the incipit (a) and its text (b) would have been the earliest examples.

In the case of some transitional DbA.tj-examples before the epithet the jnk independent pronoun also stays. 21  Nos 1, 2(?), 3, 4, 5, 6, 7, 8, 9, 10, 11, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23(?), 27, 37, 41(?), 47, 63, 85, 87(?), 106, 116, 117, 130. Versions: Nos 12 and 21. 22  Nos 1, 2?, 3, 4, 5, 6, 7, 48, 86(?), 88(?), 126, 127 (interior), 130. 23  Nos 8, 9, 10, 11, 14, 15, 16, 17(?), 27, 37, 41(?), 47, 63, 106, 116, 117. 24  Nos 18, 19, 20, 21, 22(?), 23(?), 85, 87(?). 25  The following hypocephali show this version: Nos 85, 86, 87, 126.

Nos 25, 35, 38, 57 (?). No. 13. 28  It corresponds to John Gee’s ‘class B’, to the DbA.tj group of Edith Varga and Luca Miatello. 29  Nos 24, 32, 33, 39, 49, 50, 53, 55, 56, 61, 62, 67, 68, 70, 71, 72, 127 (outer), 128, 129, 138, 139 (?). 30  Nos 24, 32, 33, 53, 61, 62, 67, 68, 70, 71. 31  Nos 39, 49, 50, 72, 127 (outer), 128, 129, 138. 32  Nos 55 and 56. 33  Nos 25, 35, 38, 57(?). 34  Nos 28 and 29. 26  27 

20 

83

The Hypocephalus: an Ancient Egyptian Funerary Amulet Although it would be logical to put it first in the typology of text types, the archaeological contexts and prosopographical data do not support this.35

4. Text type 4 In agreement with Edith Varga, I find it also most practical to create a collective group – in its designation I follow Varga – the ‘Osirian-text group’, which involves the simple offering formulas (pr.t xrw, Htp-dj-njsw(.t)) (a),43 invocations to the gods of the God’s domain (b),44 the Dd-mdw jn… formula (c),45 and the one listing simply names and titles (d).46

To version a) pertain discs citing the incipit of the spell 162.36 In its most entire form the text is known from disc No. 95 :37 jnD-Hr=k pA rw pH.tj kA Sw.tj nb wrr.t Hn.w m nxAxA (ntk nb n TA) rwD m wbn (HAj nn Drw.w wbn=f )38 ntk nb xpr.w aSA.w jnm HApj sw m wDA.t

5. Text type 5 I established a separate text type for a group which consists so far of only two hypocephali.47

Hail to you, strong Lion-god, tall of plumes, Lord of the Upper Egyptian crown, who possesses the nxAxA-flail. (You are the Lord of Phallus). You are firm in rising (and shining. There is no limits of his shining). You are the Lord of Forms, multiple of surface-hues, who hides himself in the wedjat-eye.

hj pr.w sn-tA aq.w srp.t-mAjw-srw rn=k HDD.k Wsjr N jmj rA n=k m HD wnn.k m-qAb Ha.w Sn.k m-jab n Wsjr N Rejoice to the one who comes forth, homages to the one who enters, ‘Serepet-Maiu-Seru’ is your name. May you brighten Osiris N, at the gate (on the way) towards you as the ‘Lightening One’. May you be around (his/her) members/body. May you encircle (him/her) by uniting with the Osiris N.

b) Again differing from the system of John Gee, his ‘class C’, which corresponds to Varga’s ‘Thebantype’, can be listed here, as discs showing this texttype also cite the lines of spell 162, in particular lines 6 and 11.39 The text appears on hypocephalus No. 73 in its most complete form. 40

6. Text type 6 The last text type – in accordance with John Gee – includes those discs which show a text so far attested in only one case. Naturally, this group, with the proceeding Theban excavations and the inventorying of the material kept in stores, may be enriched further, or remain narrow, depending on what new examples may be found and classified into a new text group.48

j jmn nA jmn(.w) pA ntj m Hrj.t jmj Hr=k r tA XA.t n zA=k, Ra swDA.k sw m Xrt-nTr jmj Hr=k r XA.t n zA=k Wsjr N dj.k xpr bs Xr tp=s/f m Xr.t-nTr dj.k xpr s(t/w) mj ntj tp tA nts/f zA(.t)=k mr=k m xm r41=s/f42 O, the most hidden one, who is in the haven. Turn your face to the corpse of your son, Re. May you keep him safe in the God’s domain. Turn your face to the corpse of your son, Osiris N. May you grant that the light come into being under her/his head in the God’s domain. May you grant that she/he to become, as one who lives on the earth, She/He is your beloved daughter/son. Do not ignore her/him!

For a reconstructed set on the basis of genealogies and prosopographical data, see: Mekis 2011. Nos 95 and 99. 37  Nash 1911: 106–108, Pl. 14, Fig. 53. 38  Stuctures in brackets are also left out from the thus far most complete texts. 39  The numbering is based on p.Turin 1791(Jwf-anx), Lepsius 1842: Pl. LXXVII. 40  Nos 51, 52, 54, 73, 74, 75, 75 (bis), 76. 41  I am thankful to F.-R. Herbin for shedding light on this problematic section and for pointing out my previous mistake in the translation 35  36 

Nos 98, 59, 91, 101, 103, 105, 94, 146. Nos 60, 77, 78, 81, 82, 83, 93. Nos 79, 80?, 104, 107, 118, 163. 46  Nos 89(?), 92, 94, 96, 102, 114(?). 47  Nos 45 and 46. 48  Nos 30, 34, 36, 40, 42, 43, 64, 66, 69, 84, 109, 119, 161. 43  44 

, for xm with (Mekis 2011: 63–66). So, correctly, the text is the double determinatives D35 and G37, see Wb III, 278. 42  This section is in parallel with line 6 of the p.Turin 1791 (Jwf-anx), Lepsius 1842: Pl. LXXVII, 162, 6.

45 

84

9 Text typology in use The following chapter analyses hypocephali according to the text types previously established. The texts of hypocephali with rim inscription(s) are presented in the Catalogue at each entry. In the following, the transliteration, translation, and commentary on the rim inscriptions of each disc are presented in thematic order.

b.) I am {by me}d the noble, blessed spirit, who comes forth, and pass on (?) great (?) is the fear of [him/you] (?)e. c.) I am the hidden one, who is in your secret place (?) / in the ring (?) of your wedjat-eyef (?) with you. d.) I am the one who unites to you [those ones] g, who are coming crying for whom who is on the moundh jnd. kwj Hr=j ?i. e.) O, the one who comes forth from it, then I enter to the wedjat-eye, I am travelling in the wedjat-eye. Her protections (i.e. the wedjat-eye) are around my headj, f.) as Atum in the Mansionk of the Great Prince in Heliopolisl.

9.1 Rim inscriptions – Transliteration, translation and commentary 9.1.1 Text type I 9.1.1.1 a) The group Jnk HkA …

Notes: The translation presented above still leaves some issues open, including identifying the whole archetype of the text.

Transliterations, translations and commentary: Abydenian examples: No. 3 (for the copy of the text see Catalogue: 151) a.) jnk HkA pwj wab X.t psD.t nTr.w Hr.tjwnj r=j jw.t wr {nn}? snD {nb}[=k] Wsjr N c.) jnk Jmn ntj m StA ? /S(n) wDA.t=k? mdj=k d.) jnk dm {n} n=k tj {k}(?) jj.w n=j Hr rmj.t m jA.t jnd.kwj Hr=j (sic) e.) j {r}j.t =f aq{.tj} n=j m tA wDA.t zSm.n=j m wDA.t zA.w=s HA=j f.) mj Jtm m Hw.t sr wr m Jwnw

HkA wab - LGG V, 554. The analogy of the text can be found in the Book of the Heavenly Cow: a

b

jnk HkAw (sic) pwj wab jmj rA=j XA.t=j Ra nTr.w Hrj.tjwnj r=j 1 ‘I am the one and pure magical power, which is in my mouth and my corpse, Re. Gods, keep yourselves away from me!’2 It is important to note that in all hypocephali showing the passus in question, in place of the name of Re the psD.t was written. This orthographic misunderstanding may be due to a copying error. A similar type of mistake can be observed in the second half of the syntagma, where the verb Hrj ‘being far’ was simply written with the Hr hieroglyph. c On example No. 3. d Corrupt section, version a) contaminated with version b) (jnk Ax-text), it is present on discs No. 4 and No. 5. e A problematic passus, its interpretation is uncertain. In my supposition the text may correctly have looked

No. 4 (for the copy of the text see Catalogue: 152) a.) jnk HkA pwj wab X.t PsD.t Hrj.tj b.) {jnk} Hr.jwnj r Sps Ax m pr jw.t (?) sn{m} [D ] {nb} [k] r (?) c.) jnk jmn tj m StA ? / S(n) wDA.t=k ? mdj=k d.) jnk tm n=j Hr rmj(.t) n-ntj m jA.t jnd.kwj Hr=j e.) j {r} .j {t} =f aq.n=j m wDA.t zSm.j m wDA.t zA.w=s HA=j f.) mj Jtm m Hw.t sr wr m Jwnw No. 5 (for the copy of the text see Catalogue: 154) a.) jnk HkA pwj wab X.t PsD.t b.) {jnk} Hr.jwnj r Sps Ax.w m pr jw.t (?) snD {nb} n m(?) c.) jnk Jmn ntj m StA ? / S(n) wDA.t=k ? mdj=k d.) jnk dm.n n=j Hr rmj(.t) n-ntj m jA.t jnd.kwj Hr(=j) e.) j {r}j {t} =f aq.n=j m wA.t zA.w=s HA tp=j

like this: - wr snD=k jw… great is the fear of you, … LGG II, 459-460. f Only the Gardiner sign N37 can be read. On most of the Theban examples the word StA.t is in this place. For a possible interpretation, see: note j of Theban examples. g Possibly a corrupt passus.

f.) mj Jtm m sr wr m Jwnw

Translation and commentary of the Abydenian examples a.) I am the pure magical powera of the body of the divine Ennead. Gods, keep yourself distant from me.b O passing one (?), great is the fear of you (?), Osiris Nc

Text based on the version of the tomb of Sety I (Hornung 1982: 27). Hornung 1982: 47; Guilhou 1989: 13, 22, 48, Annex III; Pleyte and Rossi 1869: Pl. 84, p.Turin 1982, lines 6–7.

1  2 

85

The Hypocephalus: an Ancient Egyptian Funerary Amulet It is probably about Osiris. ‘I am grieving because of me (?). For another possible reading see note t of Theban examples.’ j On travelling within the wedjat-eye, see Chapter 6. k No. 5, without the word ‘mansion’. l Hw.t sr wr m Jwnw. The ‘Great Prince’ may refer in this context to Osiris-Atum, to whom the deceased assimilates (Haikal 1972: 34–35, n. 79; Edwards 1960 (1): 5, n. 35; Kaplony 1974: 136–137; Kaplony 1977: 351–356).

d.) jnk tm n=k m [Dr.t]=k jj.w Hr rmj n-ntj m jA.t/jAw j(nd)

h i

No. 9 (for the copy of the text see Catalogue: 159) b.) jnk Ax Spss m hA.j c.) jnk jmn ntj m StA.t=k d.version) jnk jmj m DfD=s jnk bA [Ax anx(.w)] srp.t-mAjw-srw e.) jnk aq.w pr.w m _wA.t wbn m Ax.t f.) jj.n(.j) m Hw.t sr wr m Jwnw No. 10 (for the copy of the text see Catalogue: 160) b.) jnk Ax m hA.j c.) jnk jmn ntj m […j]mn D.t=f HAp zSm=f e.) jnk pr(.j) m wDA.t [… ] wbn m […] f.) […] Hw.t sr wr m Jwnw

Theban examples: No. 1 (for the copy of the text see Catalogue: 148) a.) jnk HkA pwj wab n X.t n PsD.t Hr.jwnj r=j b.) jnk Ax m hA.j wr snD =k? jw ? c+d.) jnk jmn ntj m jAw jnD.w Hr=j e.) j pr.j r=f aq.j m wDA.t Sm.j DA.j zA=s HA=j N. f.) mj Jtm m Jwnw

No. 11 (for the copy of the text see Catalogue: 161) b.) jnk Ax m hA.j wr n{n}(?) j snD n=k jw (?) c.) jnk jmn ntj m StA(.t)=k mdj=k d.) jnk tm n=k m Dr.t=k jj.w Hr rmj(.t) n-ntj m jA.t / jw jnd.w e.) j jw r=f aq m wDA.t Sm.j DA.j {n} {hA}=s HA N f.) mj

No. 2 ? (at present at an unknown location) No. 48 (for the copy of the text Catalogue: 196) a.) jnk [HkA pwj wab X.t PsD.t Hrj.tjwnj r=j] b.) [jnk Ax.w] wr snD=k jw (?) c.) jnk jmn ntj m StA(.t)=k mdj=k d.) jnk tm n=k m Dr.t=k jj.w Hr rmj(.t) n-ntj m jA.t /jw (?) e.) jw jj r=f aq.(.w) [m w]DA.t Sm.j j {HA} =s HA Wsjr N f.) mj Jtm m Hw.t sr wr m Jwnw

No. 12 (version) (for the copy of the text see Catalogue: 162-163) b.) jnk Ax m hA.j m _wA.t rdj.t(w) x.wt D.t=f dj=k p.t n bA StA n caH jnk pr(.w) m wDA.t c.) jnk jmn ntj m StA.t jnk Ax jqr m js.t6 Ra e.) jnk aq(.w) pr(.w) m-m jqr.w jnk bA aA THn.w zSm=f jnk pr(.w) m _wA.t r mr.f jj.n=j pr.j m wDA.t f.) jnk pr(.w ) m _wA.t Hna Ra m Hw.t sr wr m Jwnw

No. 126 (for the copy of the text see Catalogue: 254‑255) a.) jnk HkA pwj wab pr m jtn.wj Hr n N b.) jnk Ax jqr d.1.) anx wAs smn.k HAtj=f sAq.k Ha.w=f mAA.f jtn sbA.w{t}3 f.) mj Jtm m Hw.t sr wr m Jwnw No. 127 (inner rim inscription) (for the copy of the text see Catalogue: 256) a.) jnk HkA pwj wab b.) jnk Ax zp-sn Sps zp-sn hAj.k tw rn n=j snD rn j snD rn n=j J snD-n-nr=k4 c.) jnk jmn ntj m p.t wDA.t=k m tp=k d.) tm.f nk=k jj m-xntj n tp msq.t sTA.w jm.t=k n Wsjr Wnnfr N5

No. 14 (for the copy of the text see Catalogue: 165) b.) jnk Ax m pr.j w{n}r n (?) snD n=k(?) c.) jnk j StA.jt m StA(.t)? /S(n) wDA.t=k? mdj=k d.) jnk tm n=k . t7 jj.w Hr {wDA.t} n-ntj m jA.t/jw jnd.w e.) jnk aq Hr j {S} r.j r=f zA.w=s A=j f.) mj Jtm m Jwnw {tn} No. 15 (for the copy of the text see Catalogue: 166) b.) jnk {bA} m sS.j wr n{n} ? j snD n=k {n n}? c.) jnk Wsjr jmn ntj m StA(.t) ?/ S(n) wDA.t=k ? mdj=k d.) jnk tm n=k .t jj(.w) Hr {wDA.t} n-ntj (m) jA.t /jw jnd.w e.) jnk jj r=f zA.w=s A=j f.) mj Jtm m Jwnw {tn}

No. 130 (for the copy of the text see Catalogue: 259) a.) jnk HkA {y=s} pwj […] N f.) mj &m 9.1.1.2 b) The group jnk ȝḫ… (Theban) No. 8 (for the copy of the text see Catalogue: 158) b.) jnk Ax m hA.j wr n{n}(?) j [snD n]=k c.) jnk jmn ntj m StA=k mdj=k

No. 16 (for the copy of the text see Catalogue: 168) b.) jnk Ax m hA.j wr n{n} (?) j snD n=k (?)

3  The incipit of the phrase shows two optative forms expressing the same idea. This appears on other examples expressed by periphrase. 4  Uncertain transliteration, the section is without analogy so far. 5  The text differs from the usual; it is possible that the text is reinterpreted.

86

6 

Corrupt graphy for js.t Wb I, 127, 13.

7 

Correctly: m Dr.t=k

.

9 Text typology in use

c.) jnk jmn ntj m StA.t=k mdj=k d.) version jnk tm n=k m Dr.t=k jj.w wdn.w jnn.tn n=f Hnk8 e.) version pr jm=tn pr.(w) aq.(w) m wDA.t Sm.j DA.j {HA}9=s HA Wsjr N f.) m Hwt sr wr m Jwnw

b.) jnk [Ax m hA.j wr n{n} (?) j snD n=k jw (?)] c.) jnk jmn ntj m StA=k mdj=k d.) jnk tm n=k f.) mj [Jtm m Hw.t sr m Jwnw ] No. 116 (for the copy of the text see Catalogue: 249) b.) jnk Ax m hA.j wr n{n} (?) j snD n=k jw (?) c.) jnk jmn ntj m StA(.t)=k mdj=k d.) jnk tm(.w) n m [D]r.t=k f.) mj Jtm m Hw.t sr m Jwnw

No. 17 (for the copy of the text see Catalogue: 169) b.) …] wr n{n} (?) j snD n=k jw c.) jnk jmn ntj m StA=k mdj=k d.) jnk tm.(w) […

No. 117 (for the copy of the text see Catalogue: 250) b.) jnk Ax [m hA.j wr n{n} (?) j snD n=k jw (?) c.) jnk] jmn ntj m StA(.t)a=k mdj=k d.) jnk tm n=k m Dr.t=k jj.w {wDA.t} n-nt[j] m jA.t/jw

No. 27 (at present at an unknown location) No. 31 (for the copy of the text see Catalogue: 180) b.) jnk Ax m hA.j c.) jnk jmn ntj m StA.t d.) version: jnk Sps Hr _wA.t e.) version jnk pr(.w) m wDA.t jnk jmj m DfD=s f.) jj.n(.j) m Hw.t sr wr m Jwnw jnk pr(.w){t} m _wA.t D.t

9.1.1.3 c) The group jnk jmn ntj… (Theban) No. 18 (for the copy of the text see Catalogue: 169) c.) jnk jmn ntj m StA(.t) (?) / S(n) wDA.t=k (?) mdj=k d.) jnk […] jj n=j Hr n-ntj m [… e.) …] aq.j n Wsjr N

No. 37 (for the copy of the text see Catalogue: 186) b.) jnk Ax m hA.j w […] c.) […j] mn ntj m StA=k mdj=k d.) jnk tm n=k m Dr.t=k jj.w Hr rmj… e.) […] N f.) mj

No. 19 (for the copy of the text see Catalogue: 170-171) c.) jnk jmn ntj m StA(.t) (?) /S(n) wDA.t=k ? {bA} < m>dj=k d.) jnk dm{n} n=k t=k No. 85 (for the copy of the text see Catalogue: 229) c.1.) jnk jnk jmn ntj m p.t wDA.t=k m-a=k d.2.) version jmn tm.f nk=k jj(.w) xntj msq.t sTA.k pw n Wsjr N d.1) dj r jb=f m anx wAs smn=k HAtj=f Ha.w=f m mAA.f jtn m dwA.tj f.) mj Jtm m Hw.t sr m Jwnw

No. 41 (for the copy of the text see Catalogue: 190) b.) […]=k (j)w (?) c.) jnk jmn ntj […] No. 44 (for the copy of the text see Catalogue: 192) b.) […] wr n{n} j snD n=k (jw) c.) jnk jmn ntj […] e.) [...] jnd.w f.) mj Jtm m Hw.t-sr m Jwnw

No. 86 (for the copy of the text see Catalogue: 230) d.1.) […] HAtj=f sAq.k Ha.w=f […N]

No. 47 (for the copy of the text see Catalogue: 195) b.) […] Ax m hA.j wr n{n} (?) j snD n=k (jw) c.) jnk jmn ntj m StA.t=k mdj=k d.) jnk tm n=k m Dr.t=k jj.w Hr rmj(.t) n-ntj m jA.t / jw jnd (?) […]

No. 87? (for the copy of the text see Catalogue: 231) c.1.) […] m p.t wDA.t n=k mdj=k d.2.) jnk dm.f nk […] No. 88 (for the copy of the text see Catalogue: 232) […] d.1.) […] nfr Xr.t-nTr jb=f m anx wAs smn.k [HAtj=f ] sAk.k Ha.w mAA.f […] […]

No. 63 (for the copy of the text see Catalogue: 209) b.) jnk Ax{t} m hA.j wr n{n} (?) j snD n=k jw (?) c.) jnk d.) jnk tm{a} n=k m Dr.t=k jj(.w) Hr rmj(.t) n-ntj m jA.t/ jw jnd.w Hr=j e.) j jj r=f aq.j {t} m wDA.t Sm(.j) DA(.j) zA=s HA N.

9.1.1.4 d) Transitional texts of text types 1.) + 4.) No. 13 (version) (for the copy of the text see Catalogue: 164) Text type 4: hj Wsjr-xntj-jmnt.t nTr.w […] […]

No. 106 (for the copy of the text see Catalogue: 243) 8 

Wb III, 118,6.

9 

Correctly: .

87

The Hypocephalus: an Ancient Egyptian Funerary Amulet e.) […] pr.f n tn.w10=f ntf pr m wDA.t

I am the one, who is coming and going among the excellent ones. I am the gleaming great soul, his image. I am the one who comes forth from the underworld, like he desires, when I come forth from there, I come forth from the wedjat-eye as well.af The one who comes forth from among you, who comes out and enters into the wedjat-eye, I come and go, her protection is around N.ag I am the one who exits from the wedjat-eye. I am the one, who is in her pupil.ah […] He comes forth, without tackling. He is the one, who comes forth from the wedjat-eye.ai f.) who has come forthaj from the underworld together with Reak, as Atumal in the Mansion of the Great Princeam in Heliopolis.an

f.) m Hw.t sr wr m Jwnw

Translation and commentary to the Theban examples a.) I am the pure magical power of the body of the divine Ennead.a Gods, keep yourselves away from meb / who comes from the two lands to the Osiris N.c b.) I am the blessed [(2x) and noble spirit (2x)]d, who descends / who comes forthe, great is the fear/respect of [him/you]f. b.1) I am an excellent blessed spirit.g b.) further versions I am the blessed one, who descends to the underworld, may be provided his body with things. May you insure the sky to the Ba, a secret place (tomb) to the mummy (for) I am the one, who exits from the wedjat-eye. h c.) I am the hidden Osirisi, who is on the/your j secret place with youk, c.) further versions I am the hidden one, who is in […], who hides his body, who hides his image.l I am the hidden one, who is in the secret place. I am the excellent blessed spirit in the companion of Re.m I am the hidden one, who is in the heaven. Your wedjat-eye is as your head (?).n d.) I am the one who makes complete / uniteso for you with youp those ones, who are comingq cryingr for whom, who is on the mound,s who are sorrow for me.t d.1.) Be given to his heart from the life and power.u / May you live, may be strong, strengthen his heart, gather his members. May he see through the disc the two celestial bodies.v d.2.) Hidden one, who unites with the engenderer, who comes fort as the one, who is the foremost of the Mesket-fields, who brings your pupil / which you bring, he is the one, the Osiris Wen-nefer for N.w d.) further versions I am the one, who is in his pupil. I am the living Ba, the Lotus-Lion-Ram.x I am the one, who unites to you, by you those ones, who are going forth, who are showing offerings and bring for him Hnk-offering (?).y I am the noble one over the underworld.z e.) O, the one who comes forthaa from thereab, I (have) enter(ed) into the wedjat-eye, I am coming out and going forthac. Her protection(s) (i.e. the wedjat-eye) are around the head of N, e.) further versions I am the one who enters and comes from there, her protections are around me.ad I am the one who is coming and going, in and out from the underworld, who rises on the horizonae

Notes The translation presented above still leaves some issues open, including identifying the whole archetype of the text. a HkA-wab - LGG V, 554. b The analogy of the text can be found in the Book of the Heavenly Cow:

jnk HkAw (sic) pwj wab jmj rA=j X.t=j Ra nTr.w Hrj.tjwnj r=j11 ‘I am the one and pure magical power, which is in my mouth and my body, Re. Gods, keep yourselves away from me!’ 12 Theban discs show the same orthographic problems as the Abydenian examples (PsD.t vs. Ra ; Hr vs. Hrj). c For a similar passus, see: LGG III, 55. So far only disc No. 126 shows the same text. Possibly the text is a peculiarity of discs showing version d.1). But this assumption may be tested after the discovery of further discs showing this text type. d Text appearing on disc No. 127. A similar text without graduation: No. 9. e No. 14 and No. 15 (with corrupt texts on both discs!). f A problematic passus, with uncertain reading. In my opinion the correct text is - wr snD=k jw… great is your fear, … LGG II, 459-460. In the Book of the Heavenly Cow the passus occurs in the following context: Hmsj s.t=k wr snD=k jw jr.t=k r wAjj.w jm=k – ‘May have a seat, great is the fear of you, your eye is against who are conspiring against you’ (Hornung 1982: 4, 38, 112). The sentence is left out on discs No. 9 and No. 31. g Text appearing on disc No. 126. Again, possibly it is a characteristic of discs showing text type version d.1). The text is based on the version of the inscription in the tomb of Sety I (Hornung 1982: 27). 12  Hornung 1982: 47; Guilhou 1989: 13, 22, 48, Annex III, col. 87–88; Pleyte and Rossi 1869: Pl. 84, p.Torino 1982, lines 6–7. 11 

10 

Wb V, 311, 4.

88

9 Text typology in use

However, this assumption may be tested after the discovery of further discs showing this text type. h No. 12. i No. 15. j

No. 16. No. 31. aa On certain discs the verb pr.j (part. perf. pass.) stands: No. 1 and 10; while on other discs just two yodhs, without determinative D54: Nos 48, 11, 15, 63. In these cases, however, one may suppose that it is about the verb ‘come’. ab r=f. In the previous sentence, only one masculine form occurs: jw – island. It differs from piece to piece, at certain places the r=f is left out and in place of it is m wDA.t: No. 10, No. 31. ac Sm.j DA.j – This passus occurs only on some discs: No. 1, No. 63, stands only Sm.j: No. 48. ad No. 9; No. 10: without aq. ae No. 14. af No. 12. ag No. 16. ah No. 31. ai No. 13. aj Nos 9, 31. ak Nos 12 and 31: ‘I am the one who comes forth from the underworld for ever (D.t)’. al The name of Atum is left out, so in this case in front of the Hw.t sr there is a simple ‘m’ locativus: Nos 9, 12, 13, 16, 44. am Hw.t sr wr m Jwnw. The ‘Great Prince’ perhaps refers in this context to Osiris-Atum, to whom the deceased assimilates (Haikal 1972: 34–35, n. 79; Edwards 1960 (1): 5, n. 35; Kaplony 1974: 136–137; Kaplony 1977: 351–356, Mekis 2012a: 20, n. a). an the whole section after mj is left out: Nos 11 and 37. y

z

- StA: Nos 48, 11, 17, 37, 47, 106(?), 116, 117;

- StA: No. 8; - StA.t: Nos 9, 12, 31; - StA: : Suggestion 1 for its reading: S(n) wDA.t (?), No. 16; Suggestion 2: StA (as a rebus of the wedjat-eye: Kurth 2008: I, 183, n. 131): No. 127 (version), Nos 14, 15, 18, 19, (every Abydenian and Akhmimic example). On disc No. 1 the word StA.t contaminated with the words jw /jA.t, which appears only in syntagma d.). k mdj=k, left out: Nos 9, 12, 31. On disc No. 19 a Ba-bird was depicted in the place of the ‘m’. l Text appearing on disc No. 10. m On disc No. 12. n Text characteristic of disc No. 127. o Problematic place: I consider two kinds of transliterations acceptable: tm – ‘to make complete’ (Wb V, 303; PL, 1143) or dmD – ‘unite’ (Wb V, 457, the sign D35 frequently appearing is possibly the result of the contamination of signs D46 and S23).

- tm: Nos 15,

19, 87, 127; - dmD: Nos 8, 11, 14, 16, 17, 37, 47, 48, 63 (change of signs: with ), 106, 116, 117(?). p Parallelismus: on the analogy of the previous syntagma jnk + relativum + mdj=k, jnk + relativum + m-Dr.t=k. m-Dr.t=k is left out: Nos 12, 14, 15, 106, 116, 117. q jj.w – relativum (part. imp. act.). r Hr rmj.(t) version: Hr wDA.t: No. 14 and 15; wDA.t: No. 117. The rmj(.t) is left out: No. 18. The wDA.t-eye is possibly a

copying error ( > ). s On Theban examples over the sign jA.t an S-sign can be seen. One may suppose a contamination of the words jA.t – mound and of the jw – island, compare: jA.t wab.t vs. jw wab. Another explication can be the contaminated form - jA.t-StA.t, which of the name of Busiris is the name of the fourth section of the underworld in BD spell 149. Thus the sign is a determinative (jA.t) as well as a logogram with tA - value (Mekis 2012a: 15, n. j). t Problematic passus: jnd.w Hr=j – ‘who are sorrow about me’ (?). It is possibly about the deceased/Osiris. jnd: PL, 88; Wb I, 102, 1–17. u According to disc No. 85. Disc No. 88 shows a slightly different text variant: […] nfr Xr.t-nTr jb=f m anx wAs smn=k […] – ‘[…] the God’s domain his heart with life and power. May you confirm […]’. v The model is the complete disc No. 126. For further analogy, see: No. 86. w A highly doubtful deciphering of the versions appearing on discs No. 127 and No. 85. Greater differences: incipit of disc No. 85: jmn – ‘hidden’; disc No. 127; jm.t – ‘pupil’ (PL, 65–66) vs. sTA – bring (Wb IV, 353). x No. 9. On the motif of travelling in the wedjat-eye, see Chapter 6.

9.1.1.5 a) The group jnk ḥkȝ… (Akhmimic) No. 6 (for the copy of the text see Catalogue: 155) a.) jnk H c.) jnk jmn ntj m StA (?) / S[n] wDA.t=k (?) mdj=k d.) jn n {rn n} n=k {k} jj.j Hr n-ntj m jA.t jn{-rn}.w e.) j {r} r.j {jr} r=f aq.n=j m wDA.t=k zS.n=j m wDA.t zA=s HA=j No. 7 (for the copy of the text see Catalogue: 156) a.) jnk HkA {t}

wj wab X.t .wt nTr(.w) Hrj n(.j) r=j b.) jnk tA Ax.t Sps(.jt) m hA.j Hr wr n{n} (?) jA.t=k jr zA (n) Wsjr N c.) jnk jmn ntj m StA(?) /S(n) tA wDA.t=k (?) mdj=k d.) jn tm.n n=k jw{kt} jj.n(=j) Hr n-ntj m jAt jn{r-wr}.w Hr=j e.) j {Ra} r.j {r} r=f aq.n=j m wDA.t zA=s HA=j f.) mj Jtm m Hw.t sr m Jwnw No. 147 (for the copy of the text see Catalogue: 265) a.) [...] nTr(.w) Hr.tjwn(.j) r=j b.) jnk tA Ax.t m hA.j [...]

89

The Hypocephalus: an Ancient Egyptian Funerary Amulet 9.1.1.6 c) The group jnk jmn ntj… (Akhmimic)

i

No. 20 (for the copy of the text see Catalogue: 171) c.) jnk jmn ntj m StA(.t)(?)/ S(n) wDA.t=k (?) mdj=k d.) jnk {r} n n=k jw.k n jj.w [n=j Hr n-ntj m] [...] (?) e.) j {r}j.j {r} r=f aq.{n}n=j

9.1.2 Text type 2 J(nk) ḏbȝ.tj-texts

No. 7 (wr is left out), No. 21 (Hw.t sr wr is missing).

Transliteration, translation and commentaries 9.1.2.1 The standard text and variant a) No. 24 (for the copy of the text see Catalogue: 174) j Dbb.t (sic) m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nTr aA xpr m HA.t ntf nTr jwtj mjt.t=f dj.f xpr bs Xr tp n Wsjr N xr ntr aA wr m Hw.t sr m Jwnw

No. 21 (Akhmimic) (for the copy of the text see Catalogue: 172) c.) jnk jmn ntj m StA (?) / S(n) wDA.t (?) mdj=k d.) jnk tm {n} n=k jw.j jj.n=j Hr n-ntj m jA.t jn-r-w (?) Hr e.) j jj. {r} r=f aq.{n}n=j m wDA.t zSm.n=j m wDA.t zA HA=j f.) mj Jtm m Jwnw

No. 32 (for the copy of the text see Catalogue: 181) j Dbb.tj (sic) m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nTr aA m Hw.t sr wr m Jwnw mj r=k n Wsjr N dj.k xpr.s wa m Sms.w=k

No. 22 (Akhmimic) unreadable No. 23 ? (for the copy of the text see Catalogue: 173) d.) […] Hr-ntj tA jA.t jn-r-wr.w-Hr (?) Hr e.) j .j r=f aq.j […]

nts nTr pf ntj m Hw.t sr wr m Jwnw No. 33 (for the copy of the text see Catalogue: 182) j DbA.tj m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nTr aA m Hw.t sr wr m Jwnw mj r=k n Wsjr N dj.k n=s Ax.w n p.t xr Ra wsr m tA xr Gb mAa-xrw xr nA nb.w _wA.t

Translation and commentary to the Akhmimic examples a.) I am the pure magical power of the divine body [of the Ennead]. Keep yourselves away from me!a b.) I am the blessed spirit, who descends while great of […] b, behind youc, may be created protection to Osiris N. c.) I am the hidden one, who is on the secret place (?) / in the ring of the wedjat (?)d together with you. d.) I am the one who made (it) complete for you, I have come (sic!) to you [meaningless passus]e, who are coming to me [crying]f for the one, who is on the mound [meaningless passus]g e.) O, the one who comes forth from it,h I enter into the wedjat-eye, its protection is around my head, f.) as of Atum in the Mansion of the Great Prince in Heliopolis.i Notes: a This version appears on only two hypocephali: Nos 7 and 147; on disc No. 6, only a few words of the incipit were inscribed. b Problematic passus: snD is left out. c jA.t= (s) xiww= ‘behind’.

nts nTr pfj m Hw.t sr m Jwnw No. 53 (for the copy of the text see Catalogue: 202) […] bs Xr [tp n] N […] No. 61 (for the copy of the text see Catalogue: 207) jnk Dbb.tj (sic) m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nTr wa jw.tj sn.w=f […N] nts nTr pf m Hw.t sr No. 62 (for the copy of the text see Catalogue: 208) jnk Dbb.t(j) (sic) m Hw.t bnbn m Jwnw qA zp-sn Ax zp-sn kA nk jwt.j sn.w=f nTr pwj aA m Hw.t bnbn m Jwnw [mj r=k n Wsjr N…] […] ntf nTr pf(j) aA m Hw.t

: Suggestion 1 for its reading: S(n) wDA.t (?); suggestion 2: StA (as a rebus of the wedjat-eye: Kurth 2008: 183, n. 131): Nos 6, 7, 20, 21, 22 (?). e The passus is corrupt in all the examples; the copyist might not have been aware of what he was writing. (For this phenomenon in detail, see chapter 11.2.) f On every example the scribe left out the verb rmj. g In every case it is a meaningless passus due to the faulty copying. h Again, a copying error in the verb prj, where the pr complement is left out, and instead there is an r; in some cases one can observe the duplication of the verbal implication: r. d

No. 67 (for the copy of the text see Catalogue: 213) jnk DbA.tj m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nb.t (sic) mAa.t msD jsf.t dj.f xpr bs Xr tp n N xr Wsjr-xntj-jmn.tj KA-mw.t ? [...] No. 68 (for the copy of the text see Catalogue: 214) jnk Dbb.tj m Hw.t bnbn qA zp-sn kA nk […] 90

9 Text typology in use

May he give, to come into being a flame behind the head of Osiris N,u / (Nos 24, 53, 67, 70) under the rule of the great and magnificent god in the Mansion in Heliopolis / (No. 24) He/she is one among your accompanying ones. (No. 70)/ May you place him/her as a member of your accompaniment. v / (No. 32) He/she (sic) is that (great) god in the Mansion (of the Great Prince) in Heliopolis.w / (Nos 32, 33, 61, 62, 68) under Osiris, who is foremost of the Westerners, Kamut[ef] (?),…. x (No. 67)

[...] sn.w=f nTr pf(j) aA dj.f anx bA n Wsjr N No. 70 (for the copy of the text see Catalogue: 216) jnk Dbb.tj (sic) m Hw.t bnbn qA zp-sn Ax zp-sn kA n[k ] [nTr] aA anx Hrj n nTr.w m[j rk] / [jt]13n Wsjr N dj.f xpr [bs] Xr tp=f ntf wa m Sms.w=k No. 71 (for the copy of the text see Catalogue: 217) jnk Dbb.tj (sic) m Hw.t bnbn qA zp-sn Ax zp-sn kA nk nTr aA m [zp-tp.j (?)] rdj aHa dj.tw q[mA] Sf.t=f14 (?) dj.k anx anx bA Wsjr N

Commentaries to the basic text for variant 2.a) LGG VII, 618, ‘Der zum Sarg Gehörige im Benbenhaus’. Zandee 1947: 110: Leiden I 350 VI, 12–13; Zandee 1982: 12–13. Here it functions as an attributive. The basic word, DbA may signify several things depending on the accompanying determinative, e.g. if it has a building determinative (O1) its meaning is ‘sanctuary’. The same word from the time of the Late Period has the meaning ‘chest’, ‘coffin/sarcophagus’; this meaning comes as a result of a contamination of the words DbA.t, as ‘sanctuary’, or ‘coffin’, and of the word db.t, with the meaning ‘chest’ or ‘box’. According to the Wörterbuch (Wb V, 561, 2–7), the word specifies a place (Urk. I, 98,15), which might have been the root of the Late Period version of the word. According to an ostracon from Deir el-Medina, the word DbA.t denotes the outer sarcophagus, in which the inner anthropoid coffin was inserted (Janssen 1975: 238–239). The semantic value of the word oscillated on a value whereby the meaning described the idea of a ‘safety container’ in which ‘things’ might have been placed: i.e. the king in his palace, a body in its coffin, a god in its sanctuary, or a bird in its cage… (Wb V, 561, 14; PL, 1231-2). The interpretation of Edith Varga is based also on this wide semantic field. On the surface of hypocephali the adjectival form of the word occurs (with nisbe) in the form DbA.tj or Dbb.t(j), in most of cases with the determinative A40. Varga translates this as the ‘enveloped one’, and here we must discuss the meaning of the root applied with a different determinative, which expresses the textile nature of the word, and, mentioned together with the name of Osiris, designates his mummy bandages (PL, 1231). Thus I accept the translation of Edith Varga as ‘the enveloped one’, which, in my opinion, is the most neutral translation of the word concerning the different semantic fields. For further occurrences of the attributive, see: Wb Beleg. V, 83, 99.

a

Translation and commentary to the basic text and variant 2.a) The text which is common to all examples of the group: Praise to/O, / I am the ‘enveloped one’ (DbA.tj)a in the Benben-templeb in Heliopolis,c the exaltedd (2x) and glorious one e (2x), engendering Bull, … f As for the continuation of the text, three main variants may be distinguished: Variant 2.a) Variant a): …mistress (sic) of the truth, who hates injustice,g / (No. 67) great and living god,h superior of the godsi [in the sundisc ?], j / (No. 70) great god in the Benben-temple in Heliopolis,b / (No. 62) great god in the Mansion of the Great Prince in Heliopolis,k / (Nos 32, 33) great god [from the first time],l (No. 71?) great god, who came into being at the beginning,m / (No. 24) sole god,n / (No. 61) who is without pair,o / (Nos 61, 62, 68?) who settled (?) and created his ram appearance p / (No. 71) he is the god, who is without any equal.q / (No. 24) May you come to the Osiris N!r / (Nos 32, 33, 62?, 70?) May he give to (live,) live the Ba of N! s /(Nos 68, 71) May you grant for him/her the glories of the sky under the rule of Re, power on the earth, under the rule of Geb, be true-of-voice under the rule of the gods of the underworld!t / (No. 33)

Hw.t-bnbn – ‘the temple of the ‘Benben’stone’. On No. 127, the word shows the following form: . The text at this point shows a contaminated form, which unites the notion of Hw.t-bnbn and Hw.tbnw. The passus may be interpreted as on the rest of the hypocephali, as the ‘Benben-temple in Heliopolis’, but in this case it must be meant as a rebus: Hw.t bnbn b

Suggestion of Edith Varga: m [jt]n; my suggestion is m[j r=k] n; for analogies see Nos 32 and 33. See note of comment j. 14  qmA Sf.t - ‘who creates ram appearance’ Wb IV, 460, 11. 13 

91

The Hypocephalus: an Ancient Egyptian Funerary Amulet Hw.t-bnw, where Hw.t-bnw is the Mansion of the Benu-bird = Heliopolis. @w.t-bnw is identified by the Jumilhac-papyrus as one of the mythological places of nome XVIII, the lord of which is Anubis. ‘As for Hw.t-bnw, the Ba of Osiris transformed into Jnpw-jmjw.t, to hide his own body. Anubis has come, then he was followed by Thoth, and they found the Ba in his pavilion, as it was transformed into a Phoenix-bird …’ Vandier 1961a: 40–41. The ‘Benben’-stone may have been originally a round-topped stone in Heliopolis, to which the Egyptians attributed the idea of the creation and rebirth (Kemp 1989: 87, Fig. 30.). The ‘Benben’stone originally might have been placed on the top of an obelisk, which in the Graeco-Roman texts already appears together with the obelisk, and did not mean simply the pyramidion (PL, 318), but could also apply to the obelisk itself (txn). The meaning of the word as ‘hidden place’ can be detected in the Graeco-Roman texts, with the possible translation ‘sanctuary’. In Edfu, Khonsu hides his hidden form in his bnbn, (Edfou II, 113, 7), which may be designated as the Karnak sanctuary of the god. Besides Khonsu, Osiris appears as well as jmn m Hw.t bnbn (Edfou II, 23–24) (PL, 318). Naturally, in most of the cases it designated the Helipolitan sanctuary. Its deeper theological aspects were examined by D. Meeks.15 He stated that the Karnak Benben sanctuary and the one at Heliopolis were related to the Ogdoad. According to the Amon-cosmogony, the Ogdoad, after creating Thebes to make their lives complete, return to the Benben-temple in Heliopolis (skm aHa=sn m Jwnw). Finally, and only at the very end of their lives, they went back to Medinet Habu to die and rest on the Primeval mound.16 In the Ptolemaic cosmogony of the Khonsu temple (Hw.t bnbn) in Karnak, the role of the Ogdoad is also known. The Benben-temple will be the place, where the Lunar-eye is reconstituted.17 The Benben’s funerary aspect is also known in Dendara, where in readings about the Khoiak-festival, one learns that the Benbentemple is identified with the Stj.t crypt in Heliopolis, 18 and is therefore equated to the tomb of Osiris-Sokar.19 In much the same way, as p.Jumilhac indicates, for the region of the 18th nome of Upper Egypt, it is the tomb of Osiris-Sepa.20 For its further aspects, see: Baines 1970: 389–404; Zandee 1966: 16; Otto 1975: 694–695; ZivieCoche 2009: 167ff.; Zivie-Coche 2013: 227 ff. c The name of Heliopolis is left out: Nos 24, 32, 33, 50, 61, 67, 70, 71, 72. d LGG VII, 160–61. The divine epithet is characteristic of all examples of the group. e LGG I, 40–42 ‘Die Achs’, left out: No. 68. On examples of Tuna el-Gebel the word jmn – ‘hidden’ – appears instead (Nos 28 and 29).

LGG VII, 265. For the epithet of Amon-Re–Kamutef, see: Urk. VIII, 134b; Urk. VI, 97, 21, Opet I, 258. It is left out: Nos 39 and 56, the examples of Tuna el-Gebel (No. 28 and 29), where the text invokes the gods of the necropolis. g LGG IV, 60–61: nb.t mAa.t; LGG III, 445-446: msD jsf.wt – No. 67. h LGG II, 131–133: No. 70. i LGG V, 368–370: No. 70. j LGG V, 368–370 - Hrj n nTr.w [m jtn] (Edith Varga’s reconstruction, Varga 1968: 14–15, n. 53.): No. 70. k Hw.t sr wr m Jwnw = ‘Fürstenhaus in Heliopolis’ Kaplony 1977: 351–355 (Wb III, 2; IV, 189, 8, 9); ‘Le tombeau d’Osiris’ (Meeks 2006: 174); ¤r-wr ‘Der große Fürst’ (LGG VI, 416, a) Bezeichnung des Osiris; c) Bezeichnung des Atum; ‘Hw.t-sr-wr-jmj-Jwnw’ – ‘Der große Fürst, der in Heliopolis ist’; LGG VI, 416–417, Bezeichnung des Atum; PL 883: ‘Osiris/Atum is sr in Hw.t sr in Heliopolis’. For the correct understanding of the passus it is important to know El-Banna’s 1989 article (101–126). The attributive can be found together with the mentioning of the names of Osiris and Atum from the time of the Old Kingdom (Pyr. 622 a–b, 1652–55). Before the time of the 27th dynasty, Osiris occurs less frequently with the attributive. The Hw.t sr wr with all probability refers to the temple of Re in Heliopolis. El-Banna’s researches shed light on that, from the time of the 27th dynasty onwards, Osiris, as well as and as frequent as Atum, became the master of the Heliopolitan Hw.t-aA.t. But what happens in the Hw.t sr wr? One may find the answer from a text of Dendara (ElBanna 1989: doc. 36, 115): ‘La première ‘forme’ du Ba de Rê-Harakhti, Seigneur d’Héliopolis, est venue vers toi, ô Osiris. Tu es le grand Prince dans Héliopolis, (celui) dont Atoum a réuni les membres, tu reposes auprès de Rê dans le Château du Phénix.’ (Mariette 1873: 43, no. 12). So on the surface of hypocephali, in a funerary context, the place is in relation with the rebirth. This is suggested by a spell of the Metternich-stela as well (El-Banna 1989: doc. 31, 114) : ‘tu es le grand Phénix né sur les saules dans le grand Château du Grand Prince à Heliopolis’ (Sander-Hansen 1956: 44–45). The text deals with the rebirth of Osiris, in which the rebirth of Osiris pairs with the rebirth of the Phoenix in the temple of Re in Heliopolis. The temple of the Great Prince became at the same time the place of the rebirth of Osiris, as well as of Re (Kaplony 1977: 351). The basis of the common identification is offered by certain interpretations of the phoenix-bird. For a further bibliography, see: Mekis 2012: 20. The text is left out: Nos 24, 39, 50, 56, 67, 70, 71, 72, 127, 28, 29. l LGG V, 699–700 - nTr aA m zp-tp.j: No. 71. m LGG V, 692–693 - xpr m HA.t: No. 24. n LGG IV, 418–420: nTr wa – ‘sole god’: No. 61. o LGG I, 163 – jwtj sn.w=f. Only some examples show this form: Nos 61, 62, 68 (?). p rdj aHa (?) qmA SfSfj.t: No. 71. q LGG I, 161 - ntf nTr jwtj mjt.t=f: No. 24. f

Meeks 2006: 184–185. Sethe 1929: no. 4, 52, § 253; Gabolde 1995: 251–252. Derchain 1965: 173, n. 105. 18  Dendara X, 39,9. 19  Goyon 1999: Pl. XLIIA, 59, 10. 20  Vandier [1961a]: 138, § XLV; 240, n. 972. 15  16  17 

92

9 Text typology in use

Nos 32, 33, 62 (?), 70 (?). Nos 68 and 71. t The text is known so far only from one disc: No. 33. u dj.f: Nos 24, 53, 67, 70. v ntf wa...: No. 70; dj.f xpr...: No. 32. w nts nTr pf ntj m Hw.t sr wr m Jwnw: No. 32; nts nTr pfj m Hw.t sr m Jwnw: No. 33; nts nTr pf(j) m Hw.t sr: No. 61; ntf nTr pf(j) aA m Hw.t: No. 62; ntf pf(j) nTr aA: No. 68. x No. 67.

[Hrj r jw.t ] [jnj Htp=f]24 Sm n xn jHj n wrD a=f qA=f r HH nt-a n rx.tw zSm=f dj.k [xp(r) bs Xr] tp n Wsjr N(?)

r s

No. 127 (for the copy of the text see Catalogue: 255-256) jAw25 DbA.tj bnw26 [m] Hw.t-bnw27 qA zp-sn Ax zp-sn wbn rnp.wt gmHs28 qmA.w kA nk Dsr sw m a.t Dsr zS29 m wAj.f30 rx.j jw.t=f {n} Hrj r jw31 jnj Htp (?) Smj.tj jwt.j xnn.f sxm.j wr nn wrD a=f qA.f {nn} HH Wsjr N

9.1.2.2 Variant 2.b) No. 39 (for the copy of the text see Catalogue: 188) […] qA zp-sn Ax Dsr m a.t Dsr.t zStA m jw.t rx m jn.j N […] No. 49 (for the copy of the text see Catalogue: 197-198) j DbA.tjw m Hw.t bnbn qA zp-sn Ax zp-sn gm{n}s kA nk Ds(?)r [m a.t] Dsr zS21 m wAj.f rx m jw.t=f r xm n xn[=f] [jHj n wrD]22 qA=f r HH nt-a n rx.tw [m] zSm=f sk.tj r rdj pr=f n jw Hp(.t) n dgj r=f dj.f xp(r) bs Xr tp n Wsjr N

No. 128 (for the copy of the text see Catalogue: 257) […] Dsr zS m jw.t=f rx […] […] wsw.f jmn.f sw […] No. 129 (for the copy of the text see Catalogue: 257-258) […] Dsr sw [m a].t […] […] wAj.f rx(.w) jw.t=f {pA} Hrj r jw jnj Htp […] No. 138 (for the copy of the text see Catalogue: 262) [...] gmHs, kA nk Dsr m a.t Dsr […]

No. 50 (for the copy of the text see Catalogue: 199) j DbA.tjw m Hw.t bnbn qA zp-sn Ax zp-sn gmHs n hp (?) nk Ds(?)r m a.t Dsr [zS] m jw.t=f rx m jw.t=f Hrj r jw jnj Htp=f Sm n xn=f jHj.t nn wrD23.n=f qA=f r HH n nt-a nn rx [zSm=f] dj.k xpr bs Xr tp n Wsjr N

Translation and commentary of variant 2.b)aa …who irradiates the years,ab / (No. 127) The falcon of the order,ac / (Nos 49, 50, 72 ?, 138) engender,ad / (Nos 49, 50, 127, 138) who keeps an eye on his creatures,ae/ (No. 127) sacred in the sacred hall,af/ (Nos 39, 49, 50, 72?, 128, 138) who sanctifies himself in the sacred hall.ag (No. 129) It is apparent / secret is thatah when he comes.ai / (Nos 39, 49, 50, 72 ?, 127, 128)

No. 72 (for the copy of the text see Catalogue: 218) j DbA.tj m Hw.t [bnbn qA zp-sn Ax zp-sn gmHsw n hp nk Dsr m a.t] Dsr [zS m jw.t=f ] [rx m jw].t=f

24  25 

A possible emendation on the basis of Turin cat. no. 2321 (No. 50). Wb I, 28, ‘Lobpries’.

Gardiner sign list G31C: cf. No. 38. Valeurs 487, 271, its reading is Hw.t-bnw (Wb II, 458,5) on other examples of the text type the name of Heliopolis appears here. Supposedly one may face the pars pro toto identification: the Heliopolitan temple itself embodies the whole of Heliopolis. 28  Wb V, 170, 8.15; 171; 1–8, ‘sehen, betrachten’. 29  Wb IV, 483,2, ‘vorbeigehen’. 30  Wb I, 246, 10, 11, ‘kommen mit r: in oder nach einem Ort hin’. 31  Wb III, 144, 145, ‘be far, be distant’; Wb III, 146, (7–11) distance. 26  27 

Wb III, 483, 8; PL, 921. Reconstruction on the basis of No. 50. 23  Wb I, 337, n wrD= ‘ohne zu ermüden’. 21  22 

93

The Hypocephalus: an Ancient Egyptian Funerary Amulet It is known, when he comes aj, / (Nos 39, 49, 50, 127, 130) superior is his walk,ak (Nos 50, 72 ?, 129) who brings his peace, al (Nos 39, 50, 72 ?, 127, 129) who goesam without taking rest, (Nos 50, 72, 127) who plays music, without getting tired, (Nos 49, 50, 72, 127) raises million times as he used to.an (Nos 49, 50, 72) His image (zSm) cannot be known.ao (Nos 49, 50, 72) Cannot be known his image, he passes on, as to come forth. (?) (No. 49) There is no walking on the way without seeing him (?). ap (No. 49) May he give / Giveaq that a flame may come into being under the head of the Osiris N. (Nos 49, 50, 72)

(Valeurs, 488, 103), - t=t, - p (Valeurs, 161, 295), an ortographic error (?), correctly (?): . am It is left out: No. 49, substituted by: r? xm n xnw… ‘in a way of not knowing fatigue …’ an nt-a – Wb I, 156, 14. ao On each example the text is somewhat damaged, but with great probability it is No. 72:

This speech is known only from disc No. 49.

–

– it is a doubtful transliteration. dj.f: No. 49; dj.k: Nos 72, 50. It is left out: No. 129.

9.1.2.3 Variant 2.c)

Commentaries for variant 2.b) The number of discs showing variant b.) up to now is eight: Nos 39, 49, 50, 72, 127, 128, 129, 138. ab On disc No. 127 appears solely: wbn rnp.wt – ‘who irradiates the years’. The epithet is absent from the LGG. ac The epithet is known so far only from one hypocephalus: No. 50. But on the basis of the text variant it can be supposed that on discs Nos 39, 72, and 125 it once may have been on the destroyed portions. ad nk Dsr: the epithet may belong to the expression of the ‘falcon of the order’: gmHs nk (LGG VII, 314), the occurrence of the epithet is known so far only from p.Tebtunis, H (IV, C 6,16); see also: Nos 49, 50, 72 (?), 138; on discs Nos 39 and 127 in accordance with the main text: kA nk; the nk is left out on hypocephalus No. 39. ae No. 127 shows a reinterpretation of the text:

No. 55 (for the copy of the text see Catalogue: 203) j DbA.tj m Hw.t bnbn m [Jwnw qA zp-sn bA Ax.w zp-sn jnk]32 DfD m-Xnw n wDA.t Snb.tjw rn=f zA=s HA Wsjr-xntj-jmnt.t dj.f xp(r) s(w)/(t) mj […] […].w jqr.w mj Sps.w No. 56 (for the copy of the text see Catalogue: 204) j DbA.tj m Hw.t bnbn m Jwnw qA zp-sn bA Ax.w zp-sn jnk Snb.tj33m-Xnw DbA.t jnk DfD m-Xnw n w[DA.t] [jw] xmn.jw m zA=s HA Wsjr-xntj-jmnt.t nTr aA Wsjr N Translation and commentaries for variant 2.c) …I am the falcon of Snb.tj in the box of DbA.t.ba / (No. 56) I am the pupil in the /(your) [wedjat-eye].bb / (Nos 55, 56) Falcon (Snb.tj /gmHsw) is his namebc /(No. 55) the Ogdoad [is] bd (No. 56) as its (wedjat-eye) protection behind Osiris, foremost of the Westerners, / (No. 56) its protection is behind Osiris, foremost of the Westerners, (No. 55) great god, (behind) Osiris N. / (No. 56) May he give that he may become as […] excellent, and as noble. (No. 55)

gmH.(w) (Wb V, 170, 8.15; 171; 1–8.) qmA.w – ‘who keeps his eye on (his) creatures’. (Possibly it is about another type of reinterpretation of the passus on disc No. 56 belonging to text type variant c.):

jnk […] Snb.tj (Wb IV, 514) m-Xnw DbA.t – ‘I am the Snb.tj-falcon in the chest.’) af On disc No. 49 the passus is damaged, but in the place of the damage a maximum of two quadrats of hieroglyphs may have stood. ag Dsr sw m a.t Dsr: Nos 39, 127, 129, 138 (without sw). ah zS (Wb III, 483,8; PL, 921 – ‘appear’). The only known

exception: No. 39: zStA m nmj.t. jj / jw(.)t=f / nmj.t=f: Nos 72 (?), 50, 39; version: wAj.f: Nos 49, 127, 128, 129 (?). The epithets in the most detailed form survived on hypocephali Nos 50 and 127. aj Did not survive from the rx: No. 128. ak Hrj r jw(.t) – comparison. rx jnj ?: No. 39. al Possibly it was a problematic section even for the ancients, since from piece to piece one may meet with different orthographies. In my translation I follow the results of Edith Varga concerning the basic version (Varga 1968: 14–15; 102). Variant: No. 39, jnj Wsjr N – ‘who brings the Osiris N’; No. 50, jnj Htp.t=f – ‘who brings his peace’. Did not survive on: Nos 49 and 72. Possibly ai

- jnj Htp=f.

.

ap

aq

aa

as a rebus: No. 127:

and No. 49:

which stands in the text:

Commentaries for variant 2.c) A text with unique occurrence: No. 56. The Snb.tjfalcon frequently appears as the synonym of the words aXm and gmHsw. See for details the analysis of register II. bb permanent text of variant c) (Nos 55 and 56), but it appears on examples of the transitional text group (1– 2) as well: Nos 25, 38, 57. bc LGG VII, 313–314. ba

Reconstruction on the basis of disc No. 56. Wb IV, 514, Snb.tj= ‘Falke, Besonders als Bez. des Sonnengottes; auch als Bez. des Osiris’. 32  33 

- Hwt >H 94

9 Text typology in use

bd

LGG III, 716–718.

I am the pupil within the wedjat-eye. I am the Phoenix-bird in the Benben-temple. He enters as Khepri [… … ] the corpse, by restoring the mummy in the God’s domain. May he give the respect and fear of the Ba of the Osiris N. Protection behind protection, results the .

9.1.2.4 Transitional text type between the j(nk) DbA.tj-group and the previous jnk Ax.w-group (2.c) + 1)) No. 25 (for the copy of the text see Catalogue: 175) jnk DfD=f m-Xnw n wDA.t jnk Ax{t} Sps pr m $r-aHA34 aq-pr m RA-sTA.w jw.j m bnw pr m Hw.t bnbn m Jwnw jw.j rx.k m35 nTr pfj aA ntj m _wA.t StA.t jr.n{=j} zA HA Wsjr N pn

No. 57 […] in the God’s domain. I am the pupil within the wedjat-eye […]

No. 35 (for the copy of the text see Catalogue: 184) jnk j (sic) nTr pf(j) aA Sps […] […] [sw]DA [XA.t nTr.j ] saH D.t […] […] N nts nTr pf [ntj m] Hw.t sr m Jwnw

Commentary to the transitional type 2.) + 1.) ca LGG II, 795–798. 9.1.2.5 Transition between text types 2.) and 4.) - DbA.tj-discs originating from Tuna el-Gebel

No. 38 (for the copy of the text see Catalogue: 187) jnk DfD m-Xnw wDA.t jnk Bnw m Hw.t-bnbn aq.f m #prj s[…] XA.t DA saH m Xr.t-nTr dj.f Sfj.t snD.t m bA n Wsjr N zA HA zA jj 36

No. 28 (for the copy of the text see Catalogue: 177) jnk Dbb.tj m Jwnw m Hw.t bnbn m Jwnw qA jmn zp-sn jnk pA Wsjr-xntj-jmnt.t nTr nfr nb AbDw jnD Hr=k nTr pn Wsjr-xntj-Jgr.t jnk Jnpw p(A)37 nb tA-Dsr mj nb mTn.w

No. 57 (for the copy of the text see Catalogue: 204) […] Xr.t-nTr jnk pA Dfd m-Xnw wDA.t […]

No. 29 (for the copy of the text see Catalogue: 178) jnk Dbb.tj m Jwnw m Hw.t bnbn m Jwnw pA qA jmn zp-sn jnk pA Wsjr ntj xntj jmnt.t nTr nfr nb AbDw {nxj} jnD Hr=k pn Wsjr-xntj-jmnt.t jnk p(A) Jnpw jmj w.t nb tA-Dsr mj […]

Translation and commentary of the transitional text type between variant ḏbȝ.tj 2.c) and the jnk ȝḫgroup (1) No. 25 I am the pupil within the wedjat-eye. I am the noble blessed spirit, who comes from ‘Kherâha’, who enters into and comes forth from ‘Ro-setau’. I am the Phoenix,ca who comes forth from the Benbentemple in Heliopolis. I know this great god, who is in the underworld, in the secret place, who ensures protection around this Osiris N.

Transitional type 2.) + 4.) No. 28 + No. 29 I am the ‘enveloped one’ in Heliopolis, in the Benben-stone temple in Heliopolis, Exalted and hidden (2x), I am the (sic!) Osiris foremost of the Westerners, good god, Lord of Abydos. Hail to you, this god, Osiris, foremost of the realm of the dead /West.da I am Anubis, who is on the place of embalming,db lord of the sacred land. May you come ‘Lord of the roads’!dc

No. 35 I am, this great and noble god [… …] may be (his) [divine body] and (his) mummy intact for ever [… ...] N She is that god, [who is in] the Mansion of the Great Prince in Heliopolis.

Translation and commentary of the transitional text group 2.) + 4.) da Wsjr-xntj-Jgr.t: No. 28; Wsjr-xntj-jmnt.t: No. 29. db Jnp jmj w.t: only on No. 29. dc LGG III, 654. Only on No. 28. On several points the inaccurate ortography can be observed. Among others, there is the incorrect use of the pA article, and changes

No. 38 Gauthier 1927: (4), 204–205. Rx m – ‘wissen von jemandem’ Wb II, 445, 7. 36  Wb III, 414, 15. 34  35 

37 

95

Pr for pA, see Quaegebeur 1975-1976: 475, n. 103.

The Hypocephalus: an Ancient Egyptian Funerary Amulet of signs. All these can be due to the uncertainty of the scribe with regard to the hieroglyphic script.

Transliteration: No. 51 (for the copy of the text see Catalogue: 200) [j jmn nA j]mn.[w p(A) ntj m] Hr[j.t] jmj Hr=k r t(A) X.t zA=k [Ra] mj=k s(t) m Xr.t-nTr jmj […] N dj=k xpr bs [Xr tp=s] m Xr.T-nTr mj ntj […]

9.1.3 Text type 3 9.1.3.1 Version a) Transliteration: No. 95 (for the copy of the text see Catalogue: 236) Dd-mdw jn Wsjr N jnD Hr=k / pA rw / aA pH.tj / qA Sw.tj /nb wrr.t / {Haj} m nxx /rwd.t m wbn ntk nb xpr.w /aSA.w jnm /Hp sw m w[DA].tj jr(.w) zA n Wsjr N HH

No. 52 (for the copy of the text see Catalogue: 201) j jmn nA jmn(.w) pA ntj m Hrj.t jmj Hr=k r tAj XA.t n zA=k Ra swdA=k s(t) mj.k s.(t) m Xr.t-nTr [j]mj Hr=k r tA X.t n zA.t=k Wsjr anx.t m Xr.t-nTr N dj=k xpr bs Xr tp=s m Xr.t-nTr

No. 99 (for the copy of the text see Catalogue: 239) jnD-Hr=k /pA rw /aA pH.tj /qA Sw.tj / nb wrr(.t)38/ nb xpr(.w) […] jr=k zA n Wsjr N D.t

No. 54 (for the copy of the text see Catalogue: 202-203) [j] jmn nA jmn(.w ) [pA ntj m Hrj.t] [j]mj [Hr]=k [r tA X.t] zA=k Ra s[wDA] swa m Xr.t-nTr Wsjr N nts [zA].t=k mr(.jt).k s[wDA.k] sw […] [nt]s […] ms(.w) xpr jm=f

Translation To recite by the Osiris N:a Hail to you Lion-god b, great and strong (aA pH.tj)c, tall of plumes (qA Sw.tj)d, Lord of the Upper-Egyptian crown (nb wrr.t)e, who the Nekhakha-flail, firm in rising.f You are the Lord of Forms (nb xpr.w)g, Multiple of surface-hues, who hides himself in the wedjat-eye. May be ensuredh protection to the Osiris N for ever.

No. 73 (for the copy of the text see Catalogue: 219) j jmn nAj jmn.w p(A) ntj m Hrj.t jmj Hr=k r t(A) X.t n zA=k Ra swDA=k sw (sic) m Xr.t-nTr jmj Hr=k {jw} Wsjr N jr(.w) n=k bs Xr tp=s m Xr.t-nTr dj=k xpr=s mj ntj Hrj-tp tA nts zA.t=k mrj.t=k m xm r=s39

Commentaries

No. 74 (for the copy of the text see Catalogue: 220) j jmn nA jmn(.w) pA ntj m Hrj.t jmj Hr=k r XA.t n zA=k Ra swDA sw m Xr.t-nTr jmj Hr=k r XA.t n zA=k Wsjr N swDA.k sw m Xr.t-nTr tA XA.t=s

It is left out from the text of No. 99. LGG II, 23-24, ‘Der mit großer Kraft’. Doc. 74: Kopftafel Bologna KS 2025 (No. 75 bis). In ‘Beziehung zum Sonnengott’. c LGG IV, 649–650, ‘Der Löwe’. Doc. 37: ‘Gott mit vier Widderköpfen und einer Doppelfederkrone’ – Kopftafel Bologna KS 2025 (No. 75 bis). d LGG VII, 169–171, ‘Der mit hoher Doppelfederkrone’ – ‘Bezeichnung zum Sonnengottes als Löwe, der zuvor der mit grosser Kraft und danach der, der mit dem Flagellum ausgestattet ist, genent wird’ Doc. 50: Kopftafel Bologna KS 2025 (No. 75 bis). e LGG III, 613–614, ‘Der Herr der oberägyptische Krone’, ‘Bezeichnung der starken Löwen’ Doc. 9: BD spell 162. f It is left out of the text of disc No. 99: HAj m nxx rwd.t m wbn. g LGG III, 714, ‘Der Herr der Erscheinungsformen’, Doc.21: BD spell 162. h On disc No. 95 an optative form appears, while in the text of disc No. 99 a prospective form is used. a

b

No. 75 (for the copy of the text see Catalogue: 221) j jmn nA jmn(.w) pA ntj m Hrj.t jmj Hr=k r tA XA.t zA=k Ra swDA sw m Xr.t-nTr jmj Hr=k r XA.t n zA=k N ntf zA=k mr.k swDA sw […Hr-tp] tA No. 75 (bis) (for the copy of the text see Catalogue: 222) j jmn nA jmn(.w) pA ntj m Hrj.t jmj Hr=k r XA.t zA=k Ra swDA sw [...] m Xr.t-nTr jmj Hr=k r XA.t n zA=k N ntf zA=k mr.k swDA sw […] tA No. 76 (for the copy of the text see Catalogue: 223) j jmn nAj jmn(.w) pA ntj m Hrj.t

9.1.3.2 Version b) 38 

Luiselli 2004: 14, vers 5.

39 

96

See p. 84, n. 41

9 Text typology in use jmj Hr=k r tA Xt tn WAs.t(j) N swDA=s m Xr.t-nTr jr(.w) n=k bs Xr tp=s mj ntj Hr.j-tp tA

jr(.w) n=k: Nos 73 and 76; dj.k xpr: Nos 51 and 52. The phrase is left out: Nos 54, 74, 75, 75 (bis). k Nos 51, 52, 73. It is left out: Nos 54, 76, 75, 75 (bis). l Nos 51, 76. It is left out: Nos 52, 75, 75 (bis). Involves into a new phrase: No. 73. m Only on No. 73. n Nos 75, 75 (bis). o Nos 54, 73. p No. 73. q Nos 75, 75 (bis), 54 just ‘make him sound’. r The so far only occurrence of the text on No. 54. j

Translation The text presented here follows the sequence of the phrasing of different hypocephali; the components may vary from disc to disc, and phrases may be omitted or repeated. The translation presented here unites all sequences attested so far: *O, the a most hidden one b, who is in the heavenc, (Nos 51, 52, 54, 73, 74, 75, 75 (bis), 76) Turn your face to the corpsed of your son, Re. e (Nos 51, 52, 54, 73, 74, 75, 75 (bis), 76) Place her in the God’s domain (Nos 51, 52) Make him / her sound f in the God’s domain. (Nos 51 ?, 52, 54, 73, 74, 75, 75 (bis), 76) Turn your face g to your son, to N’s h corpse.i (Nos 52, 74, 75, 75 (bis)) Prepare / give, to come into being j a flame under his/ her head in the God’s domain, k as one who still lives on the earth.l (Nos 51, 52, 76) Give that he/she may become as one who still lives on the earth.m (No. 73) He/she is your beloved son n / daughter. o (Nos 54, 75, 75 (bis)) Do not fail to recognize her.p (No. 73) Make him / her sound [in the God’s domain, give that he /she may become as one] who still lives on the earth.q […] the children come from him.r (Nos 54, 74)

9.1.4. Text type 4 – Osirian-texts 9.1.4.1 a) Htp-dj-njsw(.t), pr(.t)-xrw No. 59 (for the copy of the text see Catalogue: 205) Htp-dj-njsw(.t) [n] Wsjr-xntj-jmnt.j nTr nfr nb RA-sTA.w ¤kr-Wsjr, nTr nfr nTr aA Hrj-jb qrs.t As.t-wr.t mw.t nTr Nb.tHw.t sn.t-nTr Jnpw nb tA-Dsr dj.s(n) pr.t-xrw t Hnq.t jH.w Apd(.w), jrp, jrt.t No. 98 (for the copy of the text see Catalogue: 237) […(Dd-mdw jn / @tp-dj-njsw(.t) n? Wsjr)] nb +d.w nTr nfr nb {jAbt.t} As.t-wr(.t) m[w.t] nTr Nb.t-Hw.t HAj. (t) @r-nD-jt=f zA n Wsjr Jnpw xntj sH-nTr dj=f pr.t xrw m t Hnq.t jrt.t jrp jH.w Apd.w snTr qbH [(n Wsjr N) … No. 90 (for the copy of the text see Catalogue: 233) Htp--nsw(.t) Wsjr-xntj-jmnt.t [nb AbDw] nTr aA nb (RA)-sTA.w Pt(H)-¤k(r)-Wsjr Hrj-jb STj.t As.t nTr Nb.t-Hw.t sn.t-nTr Jnp nb tA-Dsr D.t

Commentaries a Plural forms of the possessive pronoun: nAj – Nos 73, 51, 76; nAw: Nos 74, 52; nA: Nos 75, 75 (bis); damaged: No. 54. b LGG I, 341. ‘Der Verborgene der Verborgenen’ or ‘Der die Verborgenen verbirgt’. c LGG IV, 374. ‘Der am Himmel ist’. ‘Vielleicht Bezeichnung des Amon. Er soll zu seinem Leichnam und Ba gehen und ihn gesund machen in der Nekropole.’ d Xt (Wb III, 357, V.) expressed by lying mummy (A54) (Wb III, 359): Nos 51, 73, 76; XA.t (Wb III, 359, II): Nos 52, 74, 75, 75 (bis); damaged: No. 54. e In the text of disc No. 76 Re does not appear, but the Theban epithet stays as the attributive of the corpse, followed by the name of the deceased. f swDA as an optative form: Nos 54, 74, 75, 75 (bis), 76; swDA.k, as a prospective form: Nos 52, 73. Text of disc No. 51 differs: jmj.k s(.t) m Xr.t-nTr – place her in the God’s domain. No. 52 is without m Xr.t-nTr. g immediately the name of the deceased follows: Nos 54 and 73. h tAj possessive pronoun appears: No. 52. i The phrase is left out: No. 76. Disc No. 52 applies an own text: [j]mj Hr=k r tA X.t n zA.t=k Wsjr anx.t m Xr.t-nTr – Turn your face towards the corpse of your daughter, Osiris. May you live in the God’s domain!

No. 91 (for the copy of the text see Catalogue: 233) […] xntj jmnt.j nTr aA nb [...]Dw %kr-Wsjr nTr aA Hrj-jb STj.t As.t ntr(.t) [Nb.t-Hw.t] sn.t Jnpw nb tA-Dsr Jms.[tj] […] @pj _wA-mw.t=f [...] No. 94 (Akhmimic) (for the copy of the text see Catalogue: 234) Htp-dj-njsw(.t) N No. 101 (Akhmimic) (for the copy of the text see Catalogue: 240) Htp-dj-njsw(.t)Wsjr-xntj-jmnt.t nTr aA nb RA-sTA.w %kr-Wsjr nTr aA Hrj-jb STj.t As.t-wr.t mw.t-nTr Hr.j-jb Jpw Nb.t-Hw.t sn.t nTr Jnpw nb tA-Dsr jr(.w) zA n Wsjr N. No. 103 (Akhmimic) (for the copy of the text see Catalogue: 241) -dj-njsw(.t) n Wsjr-xntj-jmnt.j nTr aA nb AbDw PtH¤kr nTr aA Hrj-jb STj.t As.t-wr.(t) mw.t nTr Hrj-jb Jpw Nb.t-Hw.t sn.t-nTr, Jnpw jmj w.t nb tA-Dsr Jmstj @pj _wA-mw.t=f QbH-sn.w=f nTr.w jAbt.j mHt.j jmnt.j rs.j D.t 97

The Hypocephalus: an Ancient Egyptian Funerary Amulet No. 105 (for the description of the text, see Catalogue: 242) *Htp-dj-njsw(.t) n Wsjr nb jmnt.t nTr aA nb RA-sTA.w dj anx m Jmnt.t […] n Wsjr N

Nephthys, the divine sister, Anubis, the embalmer, lord of the sacred land, Imsety, Hapy, Duamutef, Qebehsenuf, gods of East, North, West and South for ever. No. 105 A boon which the king gives to Osiris, Lord of the West, great god, Lord of Ro-setau. May be given life in West […] to the Osiris N.

Translation and commentaries40 No. 59 A boon which the king gives to Osiris foremost of the Westerners, perfect god, Lord of the Ro-setau, to SokarOsiris, perfect god, great god, who is in the middle of the STj.t-crypt, to the Great Isis, the divine mother, to Nephthys, the divine sister, to Anubis, lord of the sacred land. May they give you, invocation offerings consisting of bread and beer, ox and fowl, wine and milk.

9.1.4.2 b) Invocation to the gods of the God’s domain Transliteration No. 77 (for the copy of the text see Catalogue: 224) j [%k]r Ax{.w} Jmn m [(Jp.t-] s.wt m zA n Wsjr-wn-nfr HqA-D.t […] Wsjr N No. 78 (for the copy of the text see Catalogue: 224-225) jw n=k Jnpw xntj sH-nTr jmj w.t nb tA-Dsr […] dj.k qrs.t nfr(.t) m xntj jmnt.t dj.s(n) (sic) a.wj=fj r Szp.k D.t Wsjr N

No. 98 […To recite(?)] / [A boon which the king gives to Osiris)], Lord of Busiris, perfect god, lord of {East} , the Great Isis, divine mother, the mourning Nephthys, Hornedjitef, son of Osiris, Anubis, who is foremost of the divine pavilion. May he give invocation offerings consisting of bread and beer, milk and wine, ox and fowl, incense and libation to [(the Osiris N)…

No. 81 (for the copy of the text see Catalogue: 226) jw n=T Jnpw jmj w.t xntj sH-ntr dj.f n=T qrs.t nfr(.t) m jmnt.t n WAs.t anx anx bA=T m D.t D.t dj.s(n) (sic) awj r Szp.T D.t hj Wsjr N No. 82 (for the copy of the text see Catalogue: 227) jw n=T Jnpw jmj w.t xntj sH-ntr dj.f n=T qrs.t nfr(.t) nDm(.t) m jmnt.t n WAs.t […] dj.s(n) (sic) awj.s(n) (sic) r Szp D.t=T D.t hj Wsjr N

No. 90 A boon which the king to Osiris, foremost of the West, [Lord of Abydos], perfect god, lord of -setau, Pta(h)-Soka(r)-Osiris who is in the midst of the STj.tcrypt, Isis, divine , Nephthys, divine sister, Anubis, lord of the sacred land forever.

No. 83 (for the copy of the text see Catalogue: 228) […] D.t dj.f Htp.w Df.w

No. 91 […] foremost of the Westerners, great god, Lord of [Abydos], Sokar-Osiris, great god, who is in the midst of the STj.t-crypt, the Divine Isis, Nephthys, the divine sister, Anubis, lord of the sacred land, Imse[t] […], Hapy, Duamutef […]

No. 60 (Akhmimic) (for the copy of the text see Catalogue: 206) j Wsjr-xntj-jmnt.t [nTr aA nb Ab]Dw ¤kr-Wsjr nTr aA Hrj-jb STj.t As.t-wr.(t) mw.t-nTr Nb.t-Hw.t sn.t-nTr, Jmstj, @pj, _wAmw.t-f, QbH-snw-f, Jnpw nb tA-Dsr

No. 94 (Akhmimic) A boon which the king gives to N.

No. 93 (Akhmimic) (for the copy of the text see Catalogue: 234) Wsjr-xntj-jmnt.t nTr aA nb AbDw PtH-%kr-Wsjr Hrj-jb STj. (t) As.t-wr.(t) mw.t nTr Hna Nb.t-Hw.t sn.t nTr Jnpw jmj w.t nb tA-Dsr D.t

No. 101 (Akhmimic) A boon which the king gives to Osiris foremost of the Westerners, great god, Lord of Ro-setau, Sokar-Osiris, great god, who is in the midst of the STj.t-crypt, the Great Isis, divine mother, who dwells in Akhmim, Nephthys, the divine sister, Anubis, lord of the sacred land. May they ensure protection to the Osiris N.

Translation No. 77 O, Sokar, blessed spirit, Amon of [Karnak], as protection of Osiris Wen-nefer, Lord of eternity […] of Osiris N!

No. 103 A boon which the king gives to Osiris foremost of the Westerners, great god, Lord of Abydos, Ptah[-Sokar], great god, who is in the middle of the STj.t-crypt, the Great Isis, the divine mother who dwells in Akhmim,

No. 78 May come to you Anubis, foremost of the divine pavilion, the embalmer, Lord of the sacred land […] May you give a beautiful burial on foremost of the West. May they (sic) give his arms as to you receive for ever.

40  For comments, see the analysis of the Akhmimic workshop tradition in Chapter 11.2.2.1.

98

9 Text typology in use Dd-mdw jn Wsjr N jH.w Apd.w sSr mnx.t qrs(.t) nfr(.t) wab(.t) nDm(.t) (?) D.t HH

No. 81 May come to you Anubis, the embalmer, foremost of the divine pavilion. May he give to you a beautiful burial in the Western part of Thebes. May you live, live your Ba for ever and ever. May they (sic) give their arms as to you receive (it) for ever. Rejoicing to the Osiris N.

Translation No. 79 To recite by the Osiris N: you enter and come forth from the underworld. May live your Ba in the god’s domain for ever.

No. 82 May come to you Anubis, the embalmer, foremost of the divine pavilion. May he give to you a beautiful and pleasant burial in the Western part of Thebes. […] May they (sic) give their arms as to receive your body for ever and ever. Rejoicing to the Osiris N.

No. 80 […] N. May you live, may your Ba live for ever and ever. No. 104 To recite by Osiris foremost of the West, great god, lord of Abydos, Min, born to Sokar-Osiris (N?), great god, foremost of the West, the Great Isis, the divine mother, Nephthys, the divine sister, Imsety, Hapy […] Osiris.41

No. 83 […] for ever. May he give offerings and provisions. No. 60 (Akhmimic) O, Osiris, foremost of the Westerners [great god, Lord of Abydos] Sokar-Osiris, great god, who is in the midst of the STj.t-crypt, Great Isis, divine mother, Nephthys, divine sister, Imsety, Hapy, Duamutef, Qebehsenuf, Anubis, Lord of the sacred land!

No. 107 To recite by the Osiris N: Be tied for you your enemies for ever. No. 118 To recite by Osiris foremost of the West, perfect god, lord of Abydos, the true-of-voice, by Osiris, Lord of Mendes, by Wen-nefer true-of-voice, by Osiris nb-r-HH and HqA-d.t: May he give invocation offerings consisting of bread and beer, ox and fowl, of every good things to the respected Osiris.

No. 93 (Akhmimic) Osiris, foremost of the Westerners, great god, Lord of Abydos, Ptah-Sokar-Osiris, who is in the midst of the Stj.t-crypt, the Great Isis, the divine mother and Nephthys, the divine sister, Anubis, the embalmer, Lord of the sacred land, for ever.

No. 163 To recite by Osiris N, ox and fowl, linen and clothing, good, pure and pleasant burial for ever and ever.

9.1.4.3 c) ‘+d-mdw jn’-formula Transliteration No. 79 (for the copy of the text see Catalogue: 225) Dd-mdw jn Wsjr N aq.k pr.k m _wA.t n=k bA=k m Xr.t-nTr HH

9.1.4.4 d) Listing genealogies and titles No. 89 No. 92 No. 96 No. 102 No. 114(?)

No. 80 (for the copy of the text see Catalogue: 226) […] N anx=k anx bA=k m D.t r HH No. 104 (for the copy of the text see Catalogue: 242) Dd-mdw jn Wsjr-xntj-jmnt.t nTr aA nb AbDw Mnw jr.n %kr Wsjr N (?) nTr aA xntj jmnt.t As.t-wr.t mw.t nTr Nb.t-Hw.t sn.t nTr Jmstj @pj […] Wsjr

9.1.4.5 Transitional text types between text types 4.) and 6.) Transliteration No. 65 (for the copy of the text see Catalogue: 211) …] Sn ? wDA.tj {m} -Hna mAA.ty [nn?…]. w jmj dbH(.t) dj.n pr(.t) xrw pA.wt nb.wt n=f wSr.t […] xt=s (?) tA […

No. 107 (for the copy of the text see Catalogue: 244) Dd-mdw jn Wsjr N Tz n=k r xftj.w=k D.t No. 118 (for the copy of the text see Catalogue: 251) Dd-mdw jn Wsjr-xntj-jmnt.t nTr nfr nb AbDw mAa-xrw Wsjr nb +d.t Wn-nfr mAa-xrw Wsjr nb r HH HqA-D.t mAaxrw dj.f pr.t-xrw t Hnq.t jH.w Abd.w jx.t nb(.t) nfr(.t) (n) jmAx Wsjr N

Translation No. 65

No. 163 (for the copy of the text see Catalogue: 271)

41 

99

The text is corrupt.

The Hypocephalus: an Ancient Egyptian Funerary Amulet …] the ring ? of the wedjat-eye and the two eyes (the celestial bodies) [these are?…], which are as funerary meal. May be given invocation offerings, every provisions for him, which is on the offering list […] her things on the earth […

No. 40 (for the copy of the text see Catalogue: 189) […] Wsjr wp-jSd45 […]

9.1.5 Text type 5

No. 43 (for the copy of the text see Catalogue: 191) […] _wA.t D.t […] […] md.w? n Ra[…]

No. 42 (for the copy of the text see Catalogue: 190) […] nTr aA r-gs Ra [Sz]p.k dbH.w […]

Transliteration No. 45 (for the copy of the text see Catalogue: 193) hj42 pr.w sn-tA43 aq.w srp.t-mAjw-srw rn=k HDD.k Wsjr N m rA n=k m HD(.w) wnn.k m-qAb Ha.w Sn.k m-jab n Wsjr N

No. 64 (for the copy of the text see Catalogue: 210) […] tp=sn Hr gs wDA.t m […] xpr r=j jb m=sn nTr.w xtm jsf.tjw ? nb.w=sn ? Hr n jrt.j j […]

No. 46 (it is a strongly corrupted text, both the transliteration and the translation are uncertain) (for the copy of the text see Catalogue: 194) sn-tA a{t t} srp.t-rw.tj-srw (sic) (rn=k) wn jnD nb.wt […] n Xnm mn ? Wsjr N {nb} {S}qAb H {r}n.k m ja jr.k anx(.w) zA=j Wsjr(?)

No. 66 (for the copy of the text see Catalogue: 212) [ j wbn.f m Nwn Htp.f m STj.t Ra xpr] Ds=f jnk nTr aA […]. fj Dd.n=j m Dd(.w) […] Rw.tj [pr] aq m _wA.t nTr.w nb.w m […] No. 69 (for the copy of the text see Catalogue: 215) […] Hr wDA.s wjA pw aqAj46 dj srwD… mxj=s Htp _wA.t […] mw.t HAp wr? […] mj.f m xmn.jw[…]

Translation No. 45 Rejoicing to the one who comes forth, homages to the one who enters, ‘Serepet-Maiu-Seriu’ is your name. May you brighten Osiris N, at the gate (on the way) towards you as the ‘Lightening One’. May you be around (her) members/body, may you encircle (her) by uniting with the Osiris N.

No. 84 (for the copy of the text see Catalogue: 229) anx.Tn n mt=tn Htp.tn Hr s.wt D.t Szp47 Tn jrj.w aA.w ntj r-gs sbA.w n wTz.tn n saHa.tn m jwd48 Sms.tn xntj jmnt.t nb AbDw sHtp.Tn Szp.f ntj Hr-tp-tA m hrw pn nfr nDm-jb Wsjr jm=f Hr zA=f @r hAb.f r wjA xntj _wA.t sxr.n=f xftj.w n jt=f [Szp.tw?] bA=t[n] zA.w _wA.t zp-sn.

No. 46 Homage to the entering one, ‘Serepet-Ruti-Seriu’ (is your name), [unclear reading] around (his/her) , may you (him) by uniting with (him). May you make my son alive, Osiris (?)

No. 109 (for the copy of the text see Catalogue: 245) Htp.n=f rdj.tw r xpr Ds=f […] xftj pr N wnn[.f wr?] m-baH nTr nfr nb jmnt.t No. 119 (for the copy of the text see Catalogue: 270) The text has no meaning

9.1.6 Text type 6 – texts with one occurrence so far

No. 161 (for the copy of the text see Catalogue: 253) (difficult to read due to the present state of the textile; for a close analogy of the text, see Mekis 2012b: 260– 261)

Transliteration No. 30 (for the copy of the text see Catalogue: 179) j nb.t snD.tj, j @sA.t, j nTr […wDA (?)]j=f m wDA.wt j Ax.w mt.w anx.tn anx jm=tn anx.tn mj anx nTr.w m Hw.t bnbn m Jwnw

Translation No. 30 O fearful mistress, O divine cow, O […] god […who proceeds] in the wedjat-eye, O blessed spirits, dead ones, may you live, may life be in you. May you live like gods live in the Benben-temple in Heliopolis.

No. 34 (for the copy of the text see Catalogue: 183) […] jmn mj jnj.k bA n Wsjr N n=f Xnm.f D.t=f nDm jb=f [jw bA=f n D.t=f …]44 No. 36 (for the copy of the text see Catalogue: 185) […] Ax(.w) Sps pr m tA Xr.t-nTr j […] n jmn rn nfr ntj xpr.fj m w.t jj.n=k n zA.t=k [...]

No. 34 LGG II, 431– for the title, see: Haikal 1970: I, 44, V,12; 89, V,2; Haikal 1972: II, 22; 56. For Osiris wp-jSd, see: Koemoth 1994: 103–104. 46  Wb I, 234, ‘Transportschiff (fem. mit Artikel tA)’. 47  Wb IV, 531, 8 ‘jemanden begrüssend empfangen’. 48  Wb I, 58, 59, ‘wd = trennen, scheiden, liegt jemandem ob’. 45 

hj – sn-tA Wb II, 483, 13. 43  Valeurs 10, 149. 44  A.-K. Gill recently identified the text as BD spell 191 = Glorifications I. Gill 2015b: 38. 42 

100

9 Text typology in use

[…] hidden. Come, may you bring the Ba of the Osiris N to him, (so that) it joins with his body that he may be joyful, that his Ba may come to his body […]

[…] the enemy had gone. May N be [great] in the presence of the perfect god, Lord of the West. No. 119 The text has no meaning

No. 36 […] the noble blessed spirit, who moves from the earth the underworld, O […] hide (his) good name, which comes into being as the wedjat-eye. Come to your daughter […]

No. 161 (Hardly readable, the copy is uncertain)

No. 40 […] Osiris-wep-ished […]49 No. 42 […] great god on the side of Re, [may you receive] the provisions […] No. 43 […] the underworld for ever […] […] the word (?) of Re […] No. 64 […] their head on the side of the wedjat-eye […] may come into being for me the heart in them, the gods, may oppress all their falsehood [uncertain continuation] No. 66 [O, the one who rises from the Primeval Ocean and sets in the STj.t-crypt, Re comes into being] by himself. I am the great god […] I said it by saying […] Ruty [who comes forth from] and enters into the underworld, every god […] No. 69 […] during her proceeding. The bark is a transport ship. May she give to make strong [...] rests in the underworld […] in the Ogdoad. No. 84 May you live, and you don’t die! May you rest on your places (i.e. tombs) for ever. May the door keepers accept you, who are on the sides of the gates. May you be not taken away, may you don’t stop when you are there, may you be accompanied (to) the one who is foremost of the West, Lord of Abydos. Be reconciled! It is his image, which is on the earth on this beautiful day. Osiris also rejoices to it, when he sends his son, Horus with the bark to strike to him the enemies of his father. [May] the guardians of the underworld (2x) [accept?] yo[ur] Bas! No. 109 He set. Be given to come into being by himself! The text is supposedly part of the title of the owner: Hm-nTr Wsjr wp-jSd; for the title, see: Haikal 1970: 16.

49 

101

10 Transliteration and translation of the texts of the pictorial field This Chapter presents texts which appear in the pictorial field; its importance may be measured by registering the occurring texts. Unfortunately, the unclear meaning of several texts did not allow a coherent and well-established translation. The finding of the prototypes of the texts is a task which may be another research project in the future. 10.1. Transliteration and translation of texts of register I 10.1.1a Texts of register Ia of hypocephali showing text type 1 Abydenian examples Again the transliterations and translations presented here are rather uncertain. No. 3 (for the copy of the text see Catalogue: 151) |1 jnk bA Jtm {zA} xpr(.w) b(n)tj(.w)

|1 I am the Ba of Atum who the creatures, the baboons,

|2 Hr H{H} r bA pA (aA) n m Dr.t =k nA

|2 the Ba, (the begetter), these are not with you.

|3 jw(.w) pr.j n Dd=f bntj.(w) m pA nb jrw(.w) n mr.w (nm.) |3 They came out for his speech, the baboons, the lord(s) of the pleasant forms, (which are going) |4 .tj s.t=s jw jm=f m HH ptr pA

|4 to her place from him; while they keep their eyes for ever on

|5 xftj n=s jw r= {n} jnk.t=f Xr=w

|5 the enemy for her, who are coming against , his binding is over them.

No. 4 (for the copy of the text see Catalogue: 152) |1 jnk bA Jtm bntj.w Hr {pA H} Hk

|1 I am the Ba of Atum, the baboons are praising

|2 bA pA (aA) n m-Dr.t=k nA jw(.w) pr.j n Dd=f bntj.w

|2 the Ba, the (engenderer), these are not with you, they came out to his speech, the baboons.

|3 jmj jrw.w mr.w nm.tj jw jm=f m HH ptr pA xftj |3 Be given the beloved forms to her place there, who will keep for ever their eyes on the enemy and

|4 Sms(.w)=s(n) jw.tj jw r= {n} jnk.t=f Xr r Hr=f Sr.t |4 on their companion, to whom there is no approach, his msn.t r=w binding is on him from top to toe, clothes is which spins around them. No. 5 (for the copy of the text see Catalogue: 154) |1 jnk bA Jtm wtT …1

|1 I am the Ba of Atum, who engendered …

|3 jrw mr.w {n} ntj Sms tp jw {t} ?

|3 the beloved forms, which follow […]?…

|2 pA (…) n m-Dr.t=k nA

|2 the (…) these are not with you …

Theban examples No. 12 (for the copy of the text see Catalogue: 163)

|1. O Ba, who engendered the forms, who hides his body from his children,

|1 j bA wtT2 xpr.w HAp D.t=f r ms.w=f

1  2 

Due to the lack of space the continuation of the line is left out. Wb I, 381, wtT= ‘einen Sohn zeugen’, wtT sw Ds=f ‘sich selbst erzeugte’.

102

10 Transliteration and translation of the texts of the pictorial field

|2 xr sk.j3 Sna4 xpr wDA.tj xpr bA

|2. while he annihilates the darkness, comes into being the two wedjat-eyes, comes into being the Ba // of his body,

|3 D.t=f mw.t sDfA sxr.w5 dj.f snt=f6 n xft//j.w=f

|3. the mother provides the forms. He gives the fear of him to his enemies.

|4 mj n Wsjr N m _wA.t

|4. Come to the Osiris N in the underworld. |5 The enemy does not affray you ever!

|5 nxn.w7 n Sna tw D.t (r) HH No. 1 (for the copy of the text see Catalogue: 149) |1 jnk bA wtT.w wtT bA xpr m bntj(.w) Hr {H}Hkn

|1 I am the engendering Ba, who engendered the Ba, which became as baboon(s) as to praise

|2 pA bA n m-Dr.t8=k nA jw(.w) pr.j9 n

|2 the Ba. These are not with you. They came forth for

|4 j HH.n pA xftj jwtj jj r=w j

|4 O, who is looking for the enemy, to whom there is no approach.

|3 Dd=f bntj.(w) djdj jrw Aw jrw Sps tw pw jm(=f)

|3 his saying, the monkeys, to which (he) gave pleasant form and noble shape, this is, which (became) from (him).

|5 stj10 jr.tj wnn.t n Hw.t=n jr(.w) r pA jmj (?)11

|5 O, // whose two eyes are radiating, which serve for our mansion, which was prepared for the one who is in(side) (?)

No. 63 (for the copy of the text see Catalogue: 209) |1 jnk bA wtT(.w) pA xpr(.w) m

|1 I am the Ba, which engendered the form(s), as

|3 jw(.w12) pr.j n Dd=f bntj(.w) r jr.t Sps(.t)

|3 They came forth for his saying, the baboons from the noble eye,

|2 bntj(.w) Hr Hkn aA.w n m-Dr.t=k nA

|2 baboon(s) as to praise the begetter, these are not with you.

|4this is, (which became) from him while the enemy is destroyed.

|4 tw pw jm=f m sk.tj13 pA xftj{.w} No. 11 (for the copy of the text see Catalogue: 161) |1 jnk bA wtT.w wtT pA xpr.w bntj(.w) Hr Hkn aA(.w)

|1 I am the engendering Ba who engendered the forms (as) baboon(s) as to praise the begetter. |2 These are not with you, they came forth for his saying, |3 the baboon(s), from the small eye, this is, (which became from him), while it is destroying the enemies |4 to whom there is no approach, the great one, who radiates

|2 n m-Dr.t14=k nA jw(.w) pr.j15 n Dd=f |3 bntj(.w) r jr.t Srj.t tw pw jw.f m sk.j xft//j(w) |4 jwtj jj r=w stj16 aA17

3 

Wb IV, 312–314, sk.j/w= ‘vernichten, vergehen, eine Zeit vergbringen’.

Wb IV, 507, Sna= ‘Unwetter, Gewölk’. PL, 909, ‘form’. 6  Correctly snD=f. The unvoicing can already be testified in this epoch D > d > t. 7  Wb II, 312, nxn.wj= ‘Bez. für Widersacher’; PL, 541, ‘enemy, opponent’. 8  Wb V, 583, 8–10. 4  5 

Wb I, 522, – ‘der aus ihm (ihr) hervorgekommen ist (=sein Sohn)’. Wb IV, 330, 9, ‘leuchten’. 11  The continuation has survived so far on only one disc: No. 37. 12  =sn > =w the change of the P. /3rd person suffix is a Late Egyptian phenomenon. Kurth 2008 (I): 37. 9 

10 

13  14 

Problematic passus: possibly in a correct way: Wb V, 583, 8–10.

Wb IV, 312.18–19; for the late version of the verb see Wb IV, 313, 15.

Wb I, 522, – ‘der aus ihm (ihr) hervorgekommen ist (=sein Sohn)’. Wb IV, 330, 9, ‘leuchten’. 17  Reconstruction on the basis of disc No. 117. 15  16 

103

The Hypocephalus: an Ancient Egyptian Funerary Amulet |5 pA m-Xnw m=s HAp.k N No. 16 (for the copy of the text see Catalogue: 168) |1 jnk bA wtT(.w) xpr.w bntj(.w) Hr Hkn bA |2 n m-Dr.t=k nA jw(.w) pr.j n |3 Dd=f bntj(.w) rdj [jr.t] Sps(.t) tw pw j{w} .f m |4 HHj (xftj.w) HAp.k Wsjr N No. 37 (for the copy of the text see Catalogue: 186) 1| jnk bA wtT.w wtT pA xprw (m) bntj(.w) Hr [Hkn aA.w] |2 n m-Dr.t=k nA jw pr.j n |3 Dd=f bntj(.w) r jr.t Sps.t tw pw jm=f m sk.tj |4 pA xftj{w} jwtj {s} jj.w r=w stj [aA] wn.t n=n Hw.t |5 jr.(w) r pA m-Xnw m=s HAp.k N No. 117 (for the copy of the text see Catalogue: 250) |1 jnk bA wtT.w xpr(.w) |2 bntj(.w) Hr Hkn aA, bA nn m [Dr.t=k bntj.w)] |3 jr.t Spsj.t tw pw jm=f m sk.tj [pA xftj jwtj] |4 jj.{n} =w stj aA wnn […]

|5 the one who is inside, in the interior of it, may you hide N. |1 I am the Ba, the engenderer, who created the baboon(s), as to praise the Ba. |2 These are not with you, they came forth |3 for // his saying, the baboon(s). It was given the noble [eye], this is, (which became) from him, while |4 seeking (the enemies). May you hide the Osiris N! |1 I am the engendering Ba, who engendered the form, as baboon(s) as to [praise the begetter]. |2 These are not with you, they came forth |3 for // his saying, the baboon(s), from the noble eye, this is, (which became) from him as to destroy |4 the enemy; to whom there is no approach, [the great one] who radiates, being for us a mansion |5 which was prepared to the one, who is inside, in the interior of it. May you hide N. |1 I am the Ba, the engenderer, who created |2 the baboon(s), as to praise the begetter, the Ba, [the baboons] are not [with you] |3 The noble eye, this is, (which became) from him, which destroys [the enemy, to |4 whom there is no] approach. The great one, who radiates being […]

No. 41 (for the copy of the text see Catalogue: 190) |x+1 […]

[…]

|x+2 jwtj {s} j [j…

|x+2 there is no approach […]

|x+3 Hw.t […

|x+3 the mansion […]

|x+4 jm=s Htp HA[p.k…] N

|x+4 in her sets. May [you] hi[de] N.

No. 44 (for the copy of the text see Catalogue: 192) |1 jnk bA wtT(.w) wtT Sps |2 xpr.w jrw m bntj H[knw]{H} nA m-

|5 sk.tj pA xftj jwtj {s} jj […]

|1 I am the engendering Ba, who engendered the noble |2 forms, the form as a baboon (as to) praise (the begetter), these are |3 with you these are […] |4 the baboon from the noble eye, this is which become from him as to |5 destroy the enemy, to whom there is no approach […]

No. 8 (for the copy of the text see Catalogue: 158) |1 jnk bA wtT […] |2 [xp]r.w bntj(.w) Hr Hkn […] [a]A.w |3 […]A n {r}-Dr.t=k nA.w

|1 I am the Ba, the engenderer […] |2 [the forms,] the baboon(s), as to praise [… the be]getter, |3 [the Ba?]. These are not with you

|3 dr.t=k nA j{t} w […] |4 bntj(.w) r jr.t Sps(.t) tw pw jm=f m

104

10 Transliteration and translation of the texts of the pictorial field

|4 [j]w pr.j n Dd=f bntj.(w) r jr.t No. 9 (for the copy of the text see Catalogue: 159) |1 jnk Ax Spss wtT(.w) |2 xpr.w tj.t sHD(.w) wDA.t |3 jtn/jAxw-jtH-MH.t-wr.t nTr sHD.w |4 srp.t-mAjw-srw rn=k |5 jAxw-tA-nxx(>m) anx m Nwn No. 10 (for the copy of the text see Catalogue: 160) |1 […] Sps wtT |2 [xpr.w] tj.t sHd.w=f |3 wDA.t m wjA sHD Sfj.t |4 mj rk n Wsjr N |5 dj.k sw r _wA.t No. 13 (for the copy of the text see Catalogue: 164) |1 j sbA.w xpr(.w) xpr wDA.t StA.t wDA.t Sfj.t |2 jmj rdj.t tj.wt bA Sfj.tj tj.t xpr mw.t |3 […] xpr wDA.t jAxw-tA-nxx(>m) |4 […] No. 14 (for the copy of the text see Catalogue: 165) |1 j {j} bA(.w) sjs.w wt[T] bA{t} xpr m … |2 Hkn.n pA (aA.w(?)) n s n bA(?) |3 jw pr.j n Dd.n=j m |4 jrw ntj? ma(A)(?) Xr(?) Hr rnn No. 15 (for the copy of the text see Catalogue: 166) |1 jnk bA nA pr.w pA […] |2 xpr bA Hkn.n {TA} n s |3 n=j bA=j jw .j n Dd.n |4 bntj(.w) m jrw n qmA{t} Xr Hr rnn ms(.w) No. 31 (for the copy of the text see Catalogue: 180) |1 j #prj Hrj-jb [dp.t(?)] |2 j [sxm.w(?)] Sps Hr.j-jb=s |3 dwA.t(w) dj.f anx wAs nb{t} m _wA.t |4 jmj.w-_wA.t m {m} D.t

|4 who came forth to his saying are the baboon(s) from the eye. |1 I am the splendid and noble engenderer, |2 who created the radiating wedjat-eye form |3 ‘iakhu-iteh-Mehet-weret’ (Atum) the brilliant god, |4 ‘serepet-maiu-seru’ (The eldest one = Atum) is your name, |5 ‘iakhu-ta-nekhekh’ (Atum), who lives in the Primeval Ocean. |1 […] noble, engenderer |2 [who created] his brilliant form |3 the wedjat-eye, as the solar bark, shines his ramheaded figure. |4 Come now to the Osiris N. |5 May you place him into the underworld. |1 O, forming stars, the secret wedjat-eye comes into being, the respectful wedjat-eye. |2 Give to be given the forms of the respectful Ba, the form of the forming mother. |3 […] come into being the wedjat-eye ‘iakhu-ta-nekhekh’ (Atum) |4 […] |1 O, the six Bas, which engendered the Ba, which had become […] |2 which is praising (the begetter) there is no one for the Ba(?) |3 they came forth to that I said as |4 forms which take care of the young man. |1 I am the Ba. These are the exiting ones the […] |2 comes into being the Ba, which praises the , no one (?) |3 for me and for my Ba (?), come forth for the saying |4 the baboons, as forms having from top to toe the shape of a newborn child. |1 O, Khepri, who is in the midst of the [bark?] |2 O, noble [leader] (?) in the midst of it. |3 Be praised, may he give every life and power in the underworld, (to) the ones |4 who are in the underworld for ever. 105

The Hypocephalus: an Ancient Egyptian Funerary Amulet No. 18 (for the copy of the text see Catalogue: 170) |1 jnk bA Jtm bntj |2 jb […] =k bA |3 nrj m nrj.t18 (?) |4 nTr(?) Xpr n Ds=f NHb-kA.w

|1 I am the Ba of Atum, the baboon |2 […] your… Ba, |3 who affrays from the sanctuary (?) |4 The god, who comes into being by himself, Nehebkau.

Akhmimic examples No. 20 (for the copy of the text see Catalogue: 171) |1 jnk Jtm Hrj.w m (p.t) |2 Dr.t=k nA jw pr(.w) |3 jrw Sps tw pw ntj sk.tj |4 pA xftj=f nn jw […

|1 I am Atum, the distant one in (the sky) |2 these are with you, comes forth |3 the noble forms. This is what destroys |4 his enemy, there is no coming […

No. 7 (for the copy of the text see Catalogue: 157) |1 jnD {nw}=k bA Jtm [?] bntj(.w) {nw} |1 Hail, I am the Ba of Atum, the baboons are praising {h} |2 {Ht} m-Dr.t=k sw jw pr.j Dd=f bntj.w |2 together with you him (?). They are coming forth for his saying, the baboons |3 r jr{w} Hr=n ntj jm=f {tn} (?) HH ptr.n pA |3 from the eye […]? which (became) from him for ever, keeps the eye on |4 xftj nn jj n pr(.w) jxt ntj Xr rA=j mj |4 the enemy, there is no coming to the ones who are coming forth. Things which are on my mouth(?): be given |5 zA.t r=f msn r=w wn wn.t Hw.t […]? |5 protection for him. O, the one who spins around them. Be as is the mansion […]? No. 21 (for the copy of the text see Catalogue: 172) |1 bA Jtm {Hr} bntj(.w) pr Hr (…) |2 Dr.t=k nA j pr.j n Dd=f bntj(.w) |3 [ntj] jm=f HH ptr.f pA (…) |4 Hr pr.n jj.n x.t r=w Xr r=j ?

|1 Ba of Atum, the baboons are coming forth to (…), |2 these with you. They are coming forth according to his saying, the baboons, |3 who are from him for ever. He keeps his eye on the (…) |4 as they came forth, went […]?

No. 23 (for the copy of the text see Catalogue: 173–174) |1 jnk bA Jtm bA […] |2 m-Dr.t(=k) {h}kn19 j n |3 Dd.w jm=f HH ptr pA (…) |4 (Xr) r Hr=f Sr.t msn ntj

|1 I am the Ba of Atum, Ba […] |2 with (you), while praising, after for |3 the sayings from there for ever, who oversees the (...) |4 from top to (toe) the cloth is spun around.

No. 6 (for the copy of the text see Catalogue: 155) |1 anx.k bA Jtm jAw Hrj.w |2 bntj(.w) Hr pr(.t) m-dr{n}.t= |3 k nA.w jw pr.j n |4 Dd.{s} bntj(.w) mj

tr {w } jmj n |5 dp jm HH D.t

|1 May you live, Ba of Atum, praise to the celestial ones. |2 The baboons are coming forth from you, |3 these are coming forth for |4 saying, the baboons, come and oversee the one who is in |5 the boat there for ever and ever.

No. 147 (for the copy of the text see Catalogue: 265) |1 jnk bA Jtm bA […]

|1 I am the Ba of Atum, Ba […]

18  19 

Wb II, 280,2. Contamination of the first two lines.

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10 Transliteration and translation of the texts of the pictorial field

10.1.2a Texts of register Ia of hypocephali showing text type 2 Transliteration and translation No. 24 (for the copy of the text see Catalogue: 174–175) |1 j nTr pn Sps.w (sic) |2 ntr aA wr m p.t |3 tA mw Dw.w D.t |4 j nTr nb tA.wj n anx.w No. 32 (for the copy of the text see Catalogue: 181) |1 j bA Sps wbn m |2 Hrj.t sHD tA.wj m hrw n ms.tw //.f

|1 O, this noble god |2 very great god in the sky, |3 on the earth, in the waters, in the mountains for ever. |4 O, god, lord of the two lands of the living ones.

|4 rnp.t saH n Wsjr N

|1 O, noble Ba, who rises in |2 the heaven, who illuminates the two lands on the day of his birth. |3 May you give that the Ba live, be uninjured the divine corpse, |4 may the mummy of the Osiris N rejuvenate.

No. 33 (for the copy of the text see Catalogue: 182) |1 j nTr pfj {j}jw20 |2 aA m Hw.t bnbn .t |3 dj.k xpr bs Xr |4 tp n Wsjr N

|1 O, that god, who is |2 great in the Benben temple. |3 May you give that a flame come into being under |4 the head of the Osiris N.

No. 61 (for the copy of the text see Catalogue: 207) |1 j nTr aA |2 Spss anx m TAw |3 […] xa Ra |4 […]

|1 O, great god, |2 noble one, who lives in the wind, |3 […] rises Re… |4 […]

|3 dj.k anx bA, wDA XA.t nTr(.tj)

No. 62 (for the copy of the text see Catalogue: 208) The surviving signs do not serve to present a coherent transliteration and translation. No. 67 (for the copy of the text see Catalogue: 213) |1 jAw n=k Ra m Htp |2 dj.f xpr HDD // |3 .w(t)=f D.t n Wsjr N |4 xr Wsjr-xntj-(jmnt.t)

|1 Praise to you Re, when you are setting, |2 may he give, that his sunrays may come into being |3 for ever to the Osiris N |4 under the ‘rule’ of Osiris foremost of the West

No. 68 (for the copy of the text see Catalogue: 214) |1 j nTr pf(j) aA |2 anx m TAw jw |3 m mw aq Ra |4 r sDm xrw jt=f

|1 O this great god, |2 who lives in the air, comes |3 from the water. Re enters, |4 as to hear the words of his father.

10.1.2a Transitional. Texts of register Ia of hypocephali showing transitional text group 2 No. 25 (for the copy of the text see Catalogue: 176) |1 xt(.w) j jmn rn Sfj.tj jmj

20 

Wb I, 42: jw, ‘sein, alt vor Nomen’:

,

|1 Flaming one, O, hidden one, whose name is respectful, who is

.

107

The Hypocephalus: an Ancient Egyptian Funerary Amulet |2 m _wA.t jmn.t Hr=k pA rw StA{.t} |3 zSm={s} Sfj.t rn jfd Sfj.t |4 bA-bA.w srp.t |5 xpr xpr.w=f r [email protected] |6 dj r TA.w r N

|2 in the underworld, your right side face, ‘pA rw StA’21 |3 his figure is ram-headed, the name of the four rams’ heads |4 ‘bA-bA.w srp.t’. |5 Comes into being his forms for Re-Horakhty. |6 May be given from the air to N.

No. 35 (for the copy of the text see Catalogue: 184) |1 j bA Sps.w |2 Hr.j-jb Ax.t nTr aA nb |3 […] sSp s(t)

|1 O, noble Ba, |2 who is in the midst of the horizon, great god, lord |3 [of the sky…] who radiates h[er].

No. 38 (for the copy of the text see Catalogue: 187) |1 dwA Ra wbn.f m Ax.t Htp.f m anx.t |2 jAw n=k Ra m |3 wbn=k sHD.w=k _wA.t |4 pr=k ra nb dj.k Sfj.wt nb.w(t) |5 @r (?) pr.f […] dwA Ra ra-nb |6 Jw m Ax.t tA.wj p.t

|1 Praise to Re, when he rises on the horizon, and sets in the West, |2 praise to Re, when |3 you shine and illuminate the underworld, |4 then come forth every day. May you give every respect of |5 Horus, when he comes forth […]. Adoration to Re every day. |6 He is the one, on the horizon, in the underworld, on the two lands, in the sky.

No. 28 (for the copy of the text see Catalogue: 177) |1 nb aA Ra mnx m nTr(.w) |2 #prj, ^w dj p(z)S.w |3 n jdb nb.w DfA.w |4 nb(.w) nwb, Apd n Wsjr

|1 Great lord, Re the most efficacious one among the gods, |2 Khepri, Shu, may you give all divisions |3 of the river-bank, all provisions, |4 gold and fowl to Osiris.

No. 29 (for the copy of the text see Catalogue: 178) |1 jnk Ra mnx m nTr(.w) |2 #prj, ^w dj p(z)S.w |3 n jdb nb.w DfA.w |4 n Wsjr r mH.j

|1 I am Re the most efficacious one among the gods, |2 Khepri, Shu, may you give all divisions |3 of the river-bank, provisions, |4 to Osiris as to be me supplied.

10.1.3a Texts of register Ia of hypocephali showing text type 3 No. 75 and 75 (bis) (for the copy of the text see Catalogue: 221 and 222) |1 ntk |1 You are |2 nb xpr.// |2 |3 the lord of the forms, |3 w |4 aSA |4 multiple of |5 jnm… |5 surface-hues … 10.1.4a Texts of register Ia of hypocephali showing text type 4 No. 101 (for the copy of the text see Catalogue: 240) |1 Dd-mdw jn Wsjr N

21 

|1 To recite by the Osiris N.

LGG IV, 652–653, epithet of the sun-god (occurs as attributive of Re-Harakhty or Re-Harakhty-Atum).

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10 Transliteration and translation of the texts of the pictorial field

No. 93 (for the copy of the text see Catalogue: 234) |1 […] m tA.wj |2 aAa n qmA(.w) |3 Hr.j #mn.jw

|1 […] on the two lands, |2 the begetter of the creatures, |3 who is over the Ogdoad.

No. 65 (for the copy of the text see Catalogue: 211) |1 Hna H[…] |2 j nb=sn jj ? |3 zA(.w) dj.s sn

|1 with […] |2 O, their lord, may come ? |3 and protect, may she give them.

No. 60 (Injured on this area) 10.1.5a Texts of register Ia of hypocephali showing text type 5 No. 45 (for the copy of the text see Catalogue: 193) |1 dwA Ra Htp.f m Ax.t jmn//t.t |2 n p.t psD.f m Hr nAw {bnw.//w} |3 nTr.w-nTr.wt ntj (m) spA.wt Jgr.t j// |4 w sanx.f nTr.w nTr.wt rmT.w ntj (m) |5 Xr.t-nTr ntj sTA.wt Wsjr N No. 46 (for the copy of the text see Catalogue: 194) |1 dwA n=k Ra Htp.f Ax.t |2 jmnt.t p.t jr.f (sic!) m Hr {bnw} {bnw} |3 {bnw.w} nTr.w-nTr.wt {sn} (…)

|1 Adoration to Re, when he sets on the western horizon |2 of the sky, when he shines over the |3 (over) the gods and goddesses of the districts of the realm of the dead. |4 May he make the gods and goddesses live, the people, who are |5 in the God’s domain and in the tombs, the Osiris N. |1 Adoration to you Re, when he sets on the horizon of |2 the western part of the sky. May he prepare (sic) over the |3 over the gods and goddesses,

10.1.6a Texts of register Ia of hypocephali showing text type 6 No. 30 (for the copy of the text see Catalogue: 179) |1 j nTr(.w) pw aA.w |2 mj.n n=f jmj.w |3 m S wr m Jwnw |4 xpr xpr(.w) wDA.(tj)w m jm=f wDA.tjw |5 m nTr.w aA.w PsD.t No. 34 (for the copy of the text see Catalogue: 184) |1 j nTr.w jp.w m wsx.t mAa.tj |2 mj-n22 jn.tn bA Wsjr N |3 + |4 N |5 n=f Xnm.f D.t=f D.t

|1 O, the gods, the great ones! |2 Come to him, who are |3 in the great ocean in Heliopolis. |4 Come into being the forms, the wedjat-eyes from it (i.e. the ocean) |5 the wedjat-eyes are as the great gods of the Ennead! |1 O, gods, who are supervising in the Hall of the Two Truths. |2 Come, bring the Ba of Osiris N |3-4 N |5 for him. May he unite with his body forever.

No. 36 (Did not survive)

22 

Kucharek 2010: 339.

109

The Hypocephalus: an Ancient Egyptian Funerary Amulet No. 64 (for the copy of the text see Catalogue: 210) (Uncertain reading) No. 66 (for the copy of the text see Catalogue: 212) |1 j wbn.f m Nwn |2 Htp.f m STj.t23 |3 ¢prj xpr Ds=f jnk |4 nTr aA m Xr.t-nTr |5 pr.f aq.f

|1 O, he rises from the Primeval Ocean, |2 he sets in the crypt, |3 Khepri comes into being, by himself. I am |4 the great god in the God’s domain, |5 he comes forth and enters.

No. 69 (for the copy of the text see Catalogue: 215) |1-|4 hj Wsjr N

|1-|4 Rejoicing to the Osiris N

10.1.1b Texts of register Ib of hypocephali showing text type 1 No. 12 (for the copy of the text see Catalogue: 163) |1 j bA aA Sf.t rw/nb24 sntj25 aA nrj.t |2 xpr.w xpr bs wDA.tj jqr.w sqrj(.w)26 xpr.w |3 mw.t rdj.t D.t=f HAp D.t=f m anx zSm// |4 =f xpr tj.t mAjw aA nrjt.j sDfA(.w) |5 jrw dj.k pr.t aq n Wsjr N D.t No. 1 (for the copy of the text see Catalogue: 149) |1 j rmn.t (?) Sps htt […] HA mt.wt +d.t pA |2 th(.w) m-Dr.t=f xpr wDA.tj xpr psD=f n{p}tj pr jmn j |3 wDA.t swDA jnj.f ntj xt rwx.t jAb.{w}27 bA Sps |4 pA XAk jr.t=j dgj p.t […] uncertain passus |5 {p} A aXm.w pr.w pA th.w nn th{.k}

|1 O, Ba, great of respect, lion / lord of fear, great of horror, |2 the creator one, who created the flame of the two excellent wedjat-eyes, who let off (?) the forms. |3 The mother is who gave his body, who hides his body in his living image. |4 Comes into being the lion form, great of horror who takes care of the |5 forms. May you give the coming forth and entering for the Osiris N (in the Under- world) for ever. |1 O, noble controller (?), the htt-monkey […] behind the Mendesian deceased. The |2 trespasser is with him (that’s why) come into being the two wedjat-eyes, comes into being his light, which is his hidden home. O, |3 wedjat-eye, which keeps safe. He brings that which is the fire of the left Horus-eye of the noble Ba. |4 The enemy of my eye sees […] (?) [Uncertain text] |5 the aXms are coming forth, the trespasser will not attack you. (?)

Discs Nos 3, 4, 5, 11, 17, 44 show similar problematic texts. Copies of the text are presented in the Catalogue entry. No. 63 (for the copy of the text see Catalogue: 209) |1 j rmn(.t)28 ? [=Jmn-Ra?] Sps htt […] |2 […] +d.t dp.t pA

|1 O, noble controller (?) [=Amon-Re?] the htt-monkey […] |2 […] Mendes […]

Contamination of the Hrj zStA and Stj.t. Wb IV, 559, 20. For readings of the sign : Valeurs, 231. 25  snt.j < snD.j. 26  Wb V, 59 with the causative ‘s’ prefix. Another presumption is to read jqr in the place of sqr, although the plural suffix of the previous jqr would also be incorrect, since it should then be jqr jqr.w. 27  Pyr. 451: ‘jr.t=k jAb.t wr.t m rwx.t’. 28  Rmn.jt - Wb II, 420, 16. 23  24 

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10 Transliteration and translation of the texts of the pictorial field

|3 m-Dr.t=f xpr wDA.tj xpr psD |4 n=f n pr jmn j wDA.t swDA.w No. 16 (for the copy of the text see Catalogue: 168) |1 j nTr Sps xpr bs HA mt.wt +d.t |2 pAj m-Dr.t=f xpr xpr psD n=f wDA.t//j |3 xpr r=j dhn29 jmn(.w) jAw |4 Sfj.wt m Sfj.t zA thj(.w)

|3 who is with him, come into being the two wedjat-eyes, comes into being the light |4 for him as the hidden house. O the wedjat-eye which keeps safe. |1 O, noble god, who creates flame around the deceased of Mendes |2 the one, who is with him, comes into being the form, which radiates for him, the two wedjat-eyes. |3 Comes into being for me the hidden uraeus. Praise, |4 respectful, as the ram headed image, who holds back the trespasser(s).

No. 37 (for the copy of the text see Catalogue: 186) (Not preserved except for just some signs) No. 8 (for the copy of the text see Catalogue: 158) (Problematic text, the copy of the text is in the Catalogue entry) No. 9 (for the copy of the text see Catalogue: 159) |1 j jmn(.w) jmn |2 D.t=f HAp zS//m |3 =f anx m _wA.t |4 ra nb mj n Wsjr s// |5 //wDA=k D.t=f n D.t

|1 O, hidden one, who hides |2 his body, conceals his image, |3 who lives in the underworld. |4 Every day, come to Osiris, |5 may you make sound his body for ever.

No. 10 (for the copy of the text see Catalogue: 160) |1 jnk Sps D.t=f jmn(.w) |2 D.t=f HAp bA.w |3 HAp.w zSm//=f |4 m _wA.t […] |5 rdj arw.t30[…]

|1 I am the noble one, his body is hidden. |2 His body is concealed by the Bas. |3 It is concealed his image |4 in the underworld […]. |5 May be given the gates […]

No. 13 (for the copy of the text see Catalogue: 164) |1 jnk […] the rest has not survived.

|1 I am […]

No. 14, No. 15 (for the copy of the text see Catalogue: 165-167) Problematic texts, with uncertain transliterations, the copy of the text is presented in the Catalogue entry. No. 2 (location currently unknown) No. 31 (for the copy of the text see Catalogue: 180) |1 j bA Sps wtT.w |2 wtT(.w) xpr.w nsr.tj xpr.w |3 wDA.tj nTr.t(j) njsw

29  30 

|1 O, noble and engendering Ba |2 who engendered the forms and the two flames, which transformed into |3 two divine wedjat-eyes of the king

Wb V, 478, 8. ‘Der Schlange’. Wb I, 209, arj.t (

)= ‘Tor’.

111

The Hypocephalus: an Ancient Egyptian Funerary Amulet |4 kn.f (?)

|4 his brave (?)

No. 18 (for the copy of the text see Catalogue: 170) |1 mj j nb p.t Sps//s |2 bntj -jb tA.wj (?) […] |3 HA m […] |4 tw pA th (?) Dr.t

|1 Come, O, lord of the sky, noble one, |2 the baboon, who dwells in the two Lands [… |3 […] |4 […] the trespasser (?) […]

No. 20 (Akhmimic) (for the copy of the text see Catalogue: 171-172) |1 j R Sps htt bs (?) |2 […] |3 j wDA.t s […] D.t |4 j pA th (?)

|1 O, noble Re who rejoice to the flame (?) |2 […] |3 O the wedjat-eye […] for ever |4 O, the trespasser (?)

No. 7 (Akhmimic) (for the copy of the text see Catalogue: 157) |1 Praise (to you) noble Controller/Amon-Re (?), |1 jAw Rmn/Jmn-Ra(?) Sps htt sw j dgj31 ntj +d.//t(j) jubilating him! O, shining one, who is (in) Mendes. |2 pA rd ? n xftj.w xpr.t(w) wDA.tj n=f n pr{xn}jmn |2 the foot (?) is on the enemies; come into being the two (?) wedjat-eyes, for him as the hidden house. (?) |3 [j]wDA.t swDA m-Dr.t=f jnH Sps pA mt (?) |3 O, wedjat-eye, which makes sound the one who is with him, the noble surrounder, the deceased |4 m[…] pA jwtj m nb r=j pA HqA Rw.tj |4 […], who is not, as a lord for me, the ruler, Rw.tj |5 jrw.w n nb pA kA nb=sn jr.t=f Ra (?) |5 the forms of the lord, their all power (?), his eye of Re. No. 21 (Akhmimic) (for the copy of the text see Catalogue: 172) |1 jAw Rmn/Jmn-Ra (?) Sps nsw(?) J |1 Praise (to you) noble Controller/Amon-Re (?), ruler (?). O, |2 .t(j) pA th xftj xpr.f Ds=f |2 Mendesian one, who attacks the enemy. Who came into being by himself. |3 wr wDA.t swDA jfd=f ntj |3 The great wedjat-eye, which makes his quadrad sound, which |4 Sps pA […] (uncertain faded area) |4 noble, a […] No. 6 (Akhmimic) (for the copy of the text see Catalogue: 155) |1 j RS (?) Sps htt sw nA.w jmj p.t(?) |1 O, noble Glad one (?) praising him, those who are in the sky. |2 nsw j Szp.w m pr.wt| 2 Ruler, O, who accepts those who are coming forth! |3 +d.tj rd n xftj |3 Mendesian one, whose feet is on the enemy. |4 xpr wDA.t psD.n n xpr DfD n=j |4 The wedjat-eye comes into being, shines us, the pupil comes into being for me, |5 jmn j wDA.t=s […] m jr.t |5 who is hidden, O, her wedjat-eye […], as the eye. 10.1.2b Texts of register Ib of hypocephali showing text type 2 Transliteration and translation No. 24 (for the copy of the text see Catalogue: 174-175) |1 j nTr aA wbn |2 m nwn sHD 31 

|1 O, great god, who rises |2 from the Primeval Ocean, who shines

Wb V, 497, 8–9.

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10 Transliteration and translation of the texts of the pictorial field

|3 tA.wj m hrw n ms.wt=f |4 nb rmT p.t n{.t} nTr.w

|3 the two lands, on the day he was born. |4 Lord of people, the sky and the gods.

No. 32 (for the copy of the text see Catalogue: 181) |1 j nTr pfj Sps anx m TAw |2 jw m mw aq Ra r sDm |3 md.wt=f mj n Wsjr N |4 nHm.k s{w} m-m x.t nb.t

|1 O, noble god, who lives in the air. |2 Comes forth from the water, appears Re, as to listen |3 his words. Come to the Osiris N. |4 Save her from any (bad) thing.

No. 33 (for the copy of the text see Catalogue: 182-183) |1 j nTr pfj ntj m Hw.t |2 sr wr.w nTr.(j) m Jwnw mj n Wsjr |3 N |4 dj.k xpr s mj wa m Sms=k No. 61 (for the copy of the text see Catalogue: 207) |1 j nTr Sps Hrj |2 nTr.w nTr aA anx |3 m zp-tp.j mj n |4 N No. 62 (for the copy of the text see Catalogue: 208) |1 j nTr Sps m zp- // tp.(j) |2 nTr aA nb{.t} p.t tA jdb.wj

|1 O, god, who is in the Mansion of the |2 Great Prince in Heliopolis, come to the Osiris |3 N! |4 May you grant that she become one in your escort. |1 O, noble god, who is over |2 the gods, great god, who lives // |3 since the very beginning. Come to |4 N

|3 _wA.t mw [Dw.w]32 |4 sanx bA n Wsjr N

|1 O, noble god at the very beginning, |2 great god, lord of the sky, the earth and the two river banks |3 (lord) of the underworld, the waters and [mountains] |4 Cause to live the Ba of Osiris N!

No. 68 (for the copy of the text see Catalogue: 214) |1 j nTr pf(j) Sps |2 nTr aA anx m p.t |3 xnd pw sxm.f// |4 anx(.w)33 dj.f anx Dd wAs nb.w

|1 O, this noble god, |2 great god, who lives in the sky, |3 the strength is his power. |4 The living one, may he give all life, stability and power.

No. 67 (for the copy of the text see Catalogue: 213) |1 jAw n=k Jtm xft Htp.f m anx.t 34 |3 N |4 N

|1 Adoration to you Atum, when |2|2 he sets in the West. |3 N |4 N

No. 131 (for the copy of the text see Catalogue: 259) |1 j nTr Sps{.w} |2 nTr aA m wjA […]

|1 O, noble god, |2 great god in the bark of […].

10.1.2b Transitional. Texts of register Ib of hypocephali showing transitional texts of text type 2 No. 25 (for the copy of the text see Catalogue: 114) Reconstruction of R.K. Ritner, see: Ritner 2011: 222. Wb I, 201, 5; LGG II, 131–133. 34  Wb I, 205, Htp m anx.t= ‘im Westen untergehen’. 32  33 

113

The Hypocephalus: an Ancient Egyptian Funerary Amulet |1 xt(.w) jAw jmn.w jmn rn=f jmj |2 m hwt m _wA.t, jmnt.t |3 jAb.t Hr=k pA rw-aA35 |4 StA.w aA pH.tj nn |5 rx.tw rn=f sn |6 Sps nb Sfj.t

|1 Flaming one, praise to the hidden one, who hides his name, who is in |2 the fire in the underworld in West, |3 your left face ‘pA rw aA // StA.w’ |4 great of power. It is not |5 known his name, without pair, |2 noble one, lord of respect.

No. 35 (for the copy of the text see Catalogue: 184) […] |3 nTr aA […]

[…] |3 great god […]

No. 38 (for the copy of the text see Catalogue: 187) |1 dwA Jtm mSr.w |2 jnD Hr=k jnD |3 Hr=k #prj jnD Hr=k |4 nTr aA pwj |5 m Ra Htp=k m |6 anx.t {f} dj.k Htp(.w) nb.w

|1 Be praised the evening Atum! |2 Hail to you, hail |3 to you, Khepri, hail to you |4 great god, who is |5 as Re. You set in the |6 West, may you give every offering!

No. 28 (for the copy of the text see Catalogue: 177) |1 jnk Jnpw xntj sH-nTr |2 mj n pA Wsjr mAa-xrw |3 ar bw w.t nb pH.tj n nTr.w jm wr wr.w

No. 29 (for the copy of the text see Catalogue: 178) |1 jnk Jnpw xntj sH-nTr |2 mj n Wsjr mAa-xrw […]

|1 I am Anubis, foremost of the divine pavilion. |2 Come to the justified Osiris! | 3 Ascend from the place of embalming, strong lord of the (uncertain reconstruction) gods there, great of the greatest. |1 I am Anubis, foremost of the divine pavilion. |2 Come to the justified Osiris! (uncertain continuation)[...]

10.1.3b Texts of register Ib of hypocephali showing text type 3 No. 75 and 75 (bis) (for the copy of the text see Catalogue: 221 and 222) |1 jnD Hr=k |1 Hail to you, |2 pA Rw |2 Lion-god, |3 aA pH.tj qA |3 great of power, tall of |4 Sw.tj nb wrr.t | 4 plumes, lord of the Upper Egyptian crown, |5 Hn.w |5 who possesses |6 m nxx |5 the nxx-flail. 10.1.4b Texts of register Ib of hypocephali showing text type 4 No. 101 (for the copy of the text see Catalogue: 240) |1 Dd-mdw jn Wsjr N …

|1 To recite by the Osiris N …

No. 93 (for the copy of the text see Catalogue: 234) 35  LGG IV, 651, Doc. 10: ‘Er soll dem Verstorbenen sein Horusauge geben, denn er ist einer der vier grossen Götter […] im Westland’.– p.Turin 1858 (Demichelis 2000: 269–270).

114

10 Transliteration and translation of the texts of the pictorial field

|1 nTr, jt (?) D.t xtm (?) |2 dwA m j[…] Hr (?) mw |3 p.t tA(?)=f m {n} jtn

|1 God, father (?), for ever closed (?) |2 praise […] the water |3 the sky, his land (?) in the disc (?)

No. 65 (for the copy of the text see Catalogue: 211) |1 nb nAw Hna j |2 […] (faded inscription) |3 nb=s nb Hr nTr.(w)t nTr(.w)

|1 Lord of those together with […] |2 […] |3 her lord, lord over the gods and goddesses.

10.1.5b Texts of register Ib of hypocephali showing text type 5 No. 45 (for the copy of the text see Catalogue: 193) |136 m Ax.t jAb(t.t) p.t {pA} Hb n=k m Hr(.w)=k

|4 n Wsjr N

|1 [Comes forth from the underworld] on the Eastern Horizon, everybody is celebrating you in front of all your faces. |2 May all the Bas, gods and goddesses, the noble blessed spirits live, |3 those who are on the river-banks of the God’s domain, […] may be made your protection |4 to the Osiris N.

No. 46 (for the copy of the text see Catalogue: 194) |1 dwA n=k m wa=k m Hr=k |2 […] n bA-bA.w nTr.w |3 Axw=fj jr.j m {HA} =j

|1 Praise to you, as your sole (form) in front of you |2 […] to the greatest Ba of the gods |3 his illuminating Ax-eyes, are prepared as my protection.

|2 nb anx bA.w nTr.w nTr.wt Ax.w Sps(.w) |3 nb.w ntj m jdb Xr.t-nTr […]=f jr zA=k

10.1.6b Texts of register Ib of hypocephali showing text type 6 No. 30 (for the copy of the text see Catalogue: 179) Problematic text due to the lacunae No. 34 (for the copy of the text see Catalogue: 184) |1 j [email protected] nTr aA nb p.t zAb Sw.tj […] |2 […] Ax.t dj.f wbn n=k Sw […] |3 dj.f xpr HDD.t m D[fD…] |4 mj bA.w anx.w […] |5 apj […] bA=k r p.t […]

|1 O, Re-Horakhty, great god, lord of the sky, many coloured of plumage […] |2 […] the horizon. May he grant shine for you light [...] |3 May he give, to come into being light from the [pupil…] |4 like the living Bas […] |5 May fly […] your Ba to the sky […]

No. 36 (for the copy of the text see Catalogue: 185) |1 [j nTr] Sps ntj HA=f {tj} |2 […] m pr.n m xftj.w |3 pw […] m wDA.t rmj (.w) xpr.w |4 jrw[.w (?)…] x.t n=f n Ra (r) D.t

|1 [O], noble [god], who is behind him |2 […] passing over the enemies |3 it is […] from the crying wedjat-eye / comes into being |4 the forms (?) […] the things for him, for Re (for) ever.

No. 64 (for the copy of the text see Catalogue: 210) incoherent

36 

The starting point of the text may be found in register II, section e: pr m _wA.t.

115

The Hypocephalus: an Ancient Egyptian Funerary Amulet 10.2. Texts of register II The texts of register II, and particularly of those hypocephali which show the type 1 rim inscription, is rather problematic. In this regard transliterations and translations may be accepted only with caution. The definition of the archetype of these texts is still pending, so the results presented here must be considered as preliminary. 10.2.1 Texts of register II of hypocephali showing text type 1

Translation: O, great god, who is in his disc, be given the rays // of him // in the underworld of Heliopolis. May you give to enter and to exit in and from the underworld, without being chased away. // The divine image of the divine images, whose divine image is // the divine images of the 4 Bas (i.e.: the four Bas = the four rams’ heads = the Mendesian ram). There is nobody // who would be // against (him).

Abydenian discs No. 3 (for the copy of the text see Catalogue: 151) Transliteration: j bA jp.j {d} S.w n // ms(.w) xpr.wt nb(.wt) jw pr zA.w // (m) nfr.t mwj.t ntk jrj (?)37 // jmn ntf (r) HH nb p.t xr zwtwt //.w (?) @rj-Sfj @rj-Sfj jrw.w // @rj-Sfj @ rj-Sfj @rj-Sfj

No. 1 (for the copy of the text see Catalogue: 149) j bA jp.j38 (dns(?))39 /wd.n40 xntj /) rS.n41 ms.(wt)42 {n} // Sps.t nb.w(t) // {s}w xr nsw.t djdj // nfr.wt mwj.t43 jmn.t rx.j // swtwt jr.tj=fj jmn.t ntf (r) HH nb p.t // Jwnw xr44 sntj aXm // aXm.w aXm bA.w tkm45 tA Srj.(t)

Translation: O, Ba, who supervises, who rejoices to // (his) children and to (his) every creatures, after coming forth (his) sons // from his beautiful seeds. (?) // You are the two hidden companion (?). // He is million times the lord of the sky, during (his) travels (?).// The two respected faces are the forms of // the respected faces (?).

Translation: O, the Ba, who accounts (?), who commands (?), over all his noble children;

No. 4 (for the copy of the text see Catalogue: 153) Transliteration: j bA jp.j rS ms(.w) xpr.(w)t nb(.wt) ) jw // pr zA.w m nsw.t (?) dj nfr.t […] (?) jmn.t nb jr.tj // Sps.(jt) jmn.t nf (r) HH nb p.t {n}zwtwt.n r-ntj // aXm aXm Sfj.w.

Var.: O, Ba, who supervises, who rejoices to all his noble children // Who ‘rules’ (xr) the Kingdom, who is giving // the beauties of the hidden seeds (?), who knows // the way of the two hidden eyes. He is by million times, the lord of the sky// lord of Heliopolis, while he created the divine image // of the divine images, the divine image // of the Bas. // Be close to (your) child (f)!

Translation: O, the Ba, who supervises, who rejoices to (his) children and to his every creatures,// the sons come forth from his kingdom (?), be given the beauty of the hidden […], the lord of the // noble // and hidden companion. He is by million times the lord of the sky, who travels conforming to the aXm-image of the respected/ramheaded aXm-form.

No. 17 (for the copy of the text see Catalogue: 169) Transliteration: […s]ntj aXm // [aXm].w aXm.w sr // bA.w aXm m rn =k axm

No. 5 (for the copy of the text see Catalogue: 154) Transliteration: nb(.wt) jw pr zA.w m=f // jmn ntf kA nb p.t {n} (?) // m rn.w aXm aXm Sfj.w

Translation: […] who creates the divine image // of the divine images, whose ram-form divine images // the divine image of the Bas (i.e.: the divine image of the Bas = ram = Mendesian ram) as your name as ‘akhom’.

Translation: All , (his) sons come forth from him, // who is hidden, he is exalted, lord of the sky. // As (his) names: the aXm-image of the respected/ram-headed aXm-form.

No. 44 (for the copy of the text see Catalogue: 192) Transliteration:

Theban discs

– p, Valeurs, 503, 725., jp: LGG I, 215, col. 2: ‘Der Inspizierende’. Perhaps the sign, Gardiner N37 is a determinative: dns (Wb V, 468– 469). 40  – wdj, Valeurs, 190, 871, in that case the sign, Gardiner N37 has possibly the phonetic value x (h velar) of the preposition xntj. 38  39 

No. 12 (for the copy of the text see Catalogue: 163) Transliteration: j nTr aA jmj jtn=f dj stj.// w=f // m _wA.t n.t Jwnw // dj.k aq pr m _wA.t n xsf // aXm aXm.w aXm aXm.w bA// 4 nn // th(.w) 37 

It is possible that due to a copying error the verb rSj (Wb II, 454, 9) was changed by . 42  xntj ms.w LGG V, 817: ‘Der Vorsteher der Kinder’(?); t–collectivum may turn the expression general. 43  Wb II, 53, 6; LGG III, 250, column 3. 44  –x, Valeurs, 468, 609; 469, 623; Wb IV, 315. 45  Wb V, 333, 8 and 10. 41 

jr.j – ‘der Genosse’ (Wb I, 105, 5).

116

10 Transliteration and translation of the texts of the pictorial field

jAw bA j[p.j] rS.t ms.(w)t Sps.(w)t // […] nswj.t djdj nfr.t {r} mwj(.t) // […] p.t Jwnw

times, in Heliopolis, // while (he) creates the divine form of the // divine forms, the divine form of the divine forms // of the Bas. // You are as the pupil (?), // for you (?)

Translation: Hail to the Ba, who [supervises], who rejoices to (his) noble children // // [who rules over] the Kingdom, while he is giving // the beauties of the seeds [of Re (?)], // [lord of] the sky of Heliopolis

No. 9 (for the copy of the text see Catalogue: 159) Transliteration: aXm aXm.w // aXm aXm //.w bA //.w // thj Translation: The divine form of the divine forms, // the divine form of the four divine forms // of the Bas. // Who transgresses…

No. 63 (for the copy of the text see Catalogue: 210) Transliteration: j bA jp.w wd xntj / rS.t ms(.wt) pr.(w)t // {s}w xr nswj.t djdj // nfr.t m//wj.t Ra // rx.j // zwtwt jr.tj=f(j) jmn.t ntf (r) HH nb p.t // xr sntj // aXm.w // tkm // Xrd(.w)

No. 10 (for the copy of the text see Catalogue: 160) Transliteration: j HkA46 // mj rk xw.k Ha.w n N // aXm aXm.w aXm // aXm.w aXm // bA.w // Sfj.tj // xpr //.w

Translation: O, the Ba, who accounts, who controls over the children who are coming forth.

O, Heka, // come now, may you protect the body of N, // the divine image of the divine images, the divine image // of the four divine images// of the Bas // who are respectful (or ram-headed ones) //creatures.

Var.: O, Ba, who accounts, who rejoice to (his) children coming forth // // who rules over the Kingdom, while he is giving // the beauties of the seeds of Re (?), // who knows // the way of his two hidden eyes, he is for million times the lord of the sky, // during his rule has come into being // the divine images. // Be close // to (your) child(ren)!

No. 16 (for the copy of the text see Catalogue: 168) Transliteration: j bA Sps nb STj.t jw.j rn: rx.j // mj dj.k xpr.f m _wA.t // aXm.j Sfj.tj // qA.j // HD.w

No. 11 (for the copy of the text see Catalogue: 162) Transliteration: j bA jp(.w) {r} .n // xntj / rS.n ms(.wt) pr.(w)t {s} w // rx m nsw.t dj nfr.wt mwj.t r-Dr.//j // swtwt jr.tj=fj jmn.t ntf (r) HH [nb] p.t // Jwnw xr sntj sr.j // aXm aXm 4 aXm // bA.w // n=k m rn n aXm (?)

Translation: O, noble Ba, lord of the STj.t-crypt. My name is: // ‘The one, who knows’. // Come! May you give that he may exist in the underworld! // The two respectful divine images, // who are exalted / who shine. No. 13 (for the copy of the text see Catalogue: 164) Transliteration: j jmn jmn.w zSm=f m Jwnw // mj n=f m Htp m _wA.t D.t // aXm aXm.w // aXm aXm.w // bA[.w] // _j.n n=k x.wt

Translation: O, Ba, who accounts, who // over (your) children coming forth, Var.: O, the Ba, who supervises, who rejoices to (his) children coming forth, // who knows the Kingdom, while he is giving the beauties of the seeds all over, // where his two hidden eyes are travelling. He is by million times [lord of the sky], // [lord of ] Heliopolis, while he creates his ramform, // the divine image of the four divine images, the divine image// of the Bas //(these are) for you in the name of ‘akhom’ (?).

Translation: O, the most hidden one, his image is in Heliopolis. // Come to him in peace in the underworld for ever. // The divine image of the divine images // the divine image of the divine images // of the Bas // May be given to you things. No. 14 (for the copy of the text see Catalogue: 165-166) Transliteration: j bA.w hnw(.w) wd.n {mn HqA}47 xpr.w // xr(?) sntj bA.w // aXm aXm bA-bA.w // {n} km (m)-dj mr(.j) Xrd (?)

No. 8 (for the copy of the text see Catalogue: 158) Transliteration: j bA jp.w rS n ms(.wt) //) jw rx // nswj.t dj.f nfr.t Hm mwj.t (?)// swtwt xt=f jmn.t ntf (r) Hh m Jwnw // sntj aXm // aXm.w aXm // aXm.w bA.w n(t)k // m DfD (?) // n=k

Alternative suggestion for the transliteration: j bA.w hnw wd.n jmn(.w) HqA(.w) xpr.w xr(?)…

Translation: O, the Ba, who supervises, who rejoices to the children, // who knows // the Kingdom, while he is giving the beauties, namely, the seeds (?), // Who travels around his hidden things (?). He is for million

LGG V, 552–554. The correct interpretation of the passus may have already caused problems to the scribes in the second half of the 3rd century BC: on the place of , known from the analogies of earlier examples, another horizontal sign was applied for a similar kind of substitution see:

46  47 

versus on later examples: .

117

The Hypocephalus: an Ancient Egyptian Funerary Amulet Translation: O, rejoicing Bas, who controls the creatures,//

Exalted one, lord of the sky, // the most hidden one, // O noble and excellent Ba, // who controls (?), who is hidden (?), who rules over (his) children and creatures, lord of the sky and hidden.

Version: O, rejoicing Bas, who are controlling, who are hidden, who are ruling over the creatures … (?)//, while creating the Bas // of the aXm-form, the aXm-form of the Ba of the Bas. // Be close to (your) beloved child (?).

Akhmimic discs No. 6 (for the copy of the text see Catalogue: 155) Transliteration: j bA jp.j n // wAj=f jmn (Hr) jA.t // nb {r} p.t jw xr tA // aXm aXm // bA.wj

No. 15 (for the copy of the text see Catalogue: 167) Transliteration: bA-bA.w ngj.tw48(?): mr.j

Translation: O, Ba, who supervises // his hidden walking (on) the mound (?).// Lord of the sky, the earth is under his ‘rule’. // The divine image of the divine image // of the two Bas.

Translation: The greatest Ba, be sound (?): the beloved… No. 18 (for the copy of the text see Catalogue: 170) Transliteration: j bA jp{n}.j wd.n {m} HqA ms(.wt) Xr // Nw.t dwA.w pr zA.w bA.w Ha.w=f // Sfj n Sfj.w rn // bA.w // n=k (?)

No. 7 (for the copy of the text see Catalogue: 157) Transliteration: j bA jp.j m ms(.wt) Ra nb // wAj=f (?) jmn jmn ntf kA nb{.t} p.t swsx49 r=n bA.w // nb bnw{.t n} // bA anx

Translation: O, Ba, who accounts, who controls, who rules over the children // on the morning sky. The sons come forth, the Bas are his members.// The most respected one is the name // of the Bas, // for you (?).

Translation: O, the Ba, who accounts (his) children every day, // his secret walking is secret. He is exalted lord of the sky, // who extends for us// all the Bas // of the Phoenix.// The living Ba.

No. 19 (for the copy of the text see Catalogue: 171) Transliteration: j bA jp.j wd.n m HqA ms(.w) n.t nb jw{t} pr zA.w // dwA.w wAj.w=f jmn jmn n(t)f kA nb {r} p.t swsx //StA xntj aXm aXm Sfj.tj aXm Sfj.tj // aXm axm bA.j // tkm.tw r mr.jt=k Xrd.w

No. 20 (for the copy of the text see Catalogue: 172) Transliteration: j bA jp.j // bA [… jw] Translation: O, Ba, who accounts, Ba […].

Translation: O, Ba, who accounts, who controls, as a ruler, who bore everything. (His) sons come forth // in the morning. His walking is hidden (2x). He is the exalted one, lord of the sky. Who extends // (his) secrets to the divine image of the respectful divine images, to the respectful divine image, // to the divine image of the divine image of the two Bas, be close to your beloved children.

No. 21 (for the copy of the text see Catalogue: 172) Transliteration: j bA jp.j // dwA.w wAj.w=f jmn jmn // aXm aXm // bA.w Translation: O, Ba, who accounts // morning, his hidden walking is hidden. // The divine image of the divine image // of the Bas.

No. 31 (for the copy of the text see Catalogue: 180) aXm aXm 4 bA.w

No. 22 (Unreadable)

Translation: The divine image of the four divine images of the Bas.

10.2.2 Texts of register II of hypocephali showing text type 2

No. 48 (for the copy of the text see Catalogue: 196) Transliteration: bA-bA.w // Sfj.tj zp-sn // mAa.t(j)

No. 24 (for the copy of the text see Catalogue: 175) Transliteration: jw n=k m // aXm aXm 7 // n=k

Translation: The greatest Ba // respectful (2x),// righteous.

Translation:

No. 85 (for the copy of the text see Catalogue: 230) Transliteration: kA nb p.t // jmn jmn jmn // j bA Sps jqr.j // wd.n (?){x/S (?)} HqA ms.w(t) xpr.w(t) nb p.t m-dj jmn

It is for you as // the divine image // of the four divine images, // for you. Nos 28–29 (for the copy of the text see Catalogue: 177 and 178)

Translation: 48 

Wb II, 348, 5. ‘erschallen lassen’.

49 

118

Wb IV, 75.

10 Transliteration and translation of the texts of the pictorial field hj Wsjr Wn-nfr // […]51

Transliteration: jw nb n //=k xr //=j

Translation: Rejoicing to the, Osiris Wen-nefer // […].

Translation: Everything for you is // under my ‘rule’.

No. 49 (for the copy of the text see Catalogue: 198) Transliteration: …] Sfj.tj […

No. 61 (for the copy of the text see Catalogue: 207) Transliteration: jw n=k m // aXm 8 // n=k

Translation: …] respectful […

Translation: It is for you as // the eight divine images, // for you.

No. 50 (for the copy of the text see Catalogue: 199) Transliteration: bA-bA.w // Sfj.tj zp-sn // nb snD mm nTr.w

No. 70 (for the copy of the text see Catalogue: 216) Transliteration: jw n=k m // aXm 8 n // nTr.w=k

Translation: The greatest Ba (βι-βιoυ), // the respected one (2x) (sϕη-sϕη), // lord of fear among the gods.

Translation: It is for you, as // the eight divine images // of your gods.

No. 72 (for the copy of the text see Catalogue: 218) Transliteration: j bA-bA.w // Sfj.tj m tA

No. 71 (for the copy of the text see Catalogue: 217) Transliteration: jw n=k m // aXm 8 // anx n=k

Translation: O the greatest Ba // respected one // on the earth.

Translation: It is for you as// the eight divine images. // May live for you!

No. 25 (for the copy of the text see Catalogue: 176) Transliteration: Wp-wAw.t njsw n p.t tA52Hr.t53 // Nfr-tm xntj Hr.t // kA zp-sn Xr psD bA.w

No. 62 (for the copy of the text see Catalogue: 208) Transliteration: jw wnn.k // m nTr pf(j) // +d.(w)t

Translation: Wep-wawet, king of the sky, the earth and way. // Nofertum, foremost of the way, // exalted one (2x), while he shines the Bas.

Translation: You will be, // like this god // of Mendes. No. 32 (for the copy of the text see Catalogue: 182) Transliteration: jw n=k bA=k // m aXm aXm.w // aXm.w //aXm

No. 38 (for the copy of the text see Catalogue: 188) Transliteration: Wp-wAw.t njsw tA.wj // jtr.t SmAj.t jtr.t mHj.t // kA zp-sn Ax.{t}. zp-sn Sfj.tj zp-sn // bA.w // hj…

Translation: It is for you your Ba, // as the divine image of the divine images // whose divine images // are the divine images (i.e.: the four (Mendesian) ram).

Translation: Wep-wawet, king of the two lands, // king of the northern and southern chapels (sides). // Exalted one (2x), glorious one (2x) respected one (2x) // of the Bas. // Rejoicing!

No. 33 (for the copy of the text see Catalogue: 183) Transliteration: jw.k m // aXm aXm.w // aXm.w // aXm 4

10.2.3 Texts of register II of hypocephali showing text type 3

Translation: You are as // the divine image of the divine images, // whose divine images // are the four divine images (i.e.: the four (Mendesian) rams).

No. 74 (for the copy of the text see Catalogue: 220) Transliteration: bA(.w) jmnt.t

No. 67 (for the copy of the text see Catalogue: 213) Transliteration: jw.k m // aXm.w jfd // nk n=w50 // nt(t)n

Translation: Bas of West.

Translation: You are as // the four divine images, // you are for them, // you are (the aXm-bird).

Nos 75 and 75 (bis) (for the copy of the text see Catalogue: 221 and 222)

No. 39 (for the copy of the text see Catalogue: 189) Transliteration: 50 

Unreadable due to the damage. LGG II , 345: wp wAw.t n p.t tA ‘Der die Wege im Himmel und auf der Erde öffnet’. The text appearing on the hypocephali are not documented by the LGG. 51  52 

In Late Egyptian the suffix ‘=sn’ is substituted frequently by ‘=w’.

53 

119

– tA (Valeurs 464, 543).

The Hypocephalus: an Ancient Egyptian Funerary Amulet Transliteration: bA-bA.w // ntf // Sfj(.tj)

To recite by Osiris, foremost // of the West, // perfect god lord of […].

Translation: The greatest Ba. // He is // the respected one.

No. 162 (for the copy of the text see Catalogue: 271) Transliteration: Dd-mdw jn Wsjr N

No. 52 (for the copy of the text see Catalogue: 201) Transliteration: bA.w // Sfj(.tj) 4

Translation: To recite by the Osiris N.

Translation: The four-ram-headed // Bas.

10.2.5 Texts of register II of hypocephali showing text type 5

No. 76 (for the copy of the text see Catalogue: 223) Transliteration: aXm // aXm.w aXm // bA.w

No. 45 (for the copy of the text see Catalogue: 194) Transliteration: Wp-wAw.t ^ma.w jr zA m // Wsjr N // xa.k (m) _wA.t nTr aA // {bnw} .w nTr.w ntr.wt // pr m _wA.t Hr.t54

Translation: The divine image // of the divine images, // the divine image // of the Bas.

Translation: The Upper Egyptian Wep-wawet, who ensures protection to // Osiris N. // May you rise from the underworld, great god, // the of the gods and goddesses, // who are coming forth from the upper underworld.

No. 51 (for the copy of the text see Catalogue: 200) Transliteration: aXm // aXm.w bA // bA Translation: The divine image of the divine images of the two Bas.

No. 46 (for the copy of the text see Catalogue: 195) Transliteration: Wp-wAw.t ^maw Wsjr […] // DAj s(w) m _wA.t {rsj.t} Hr.t bA.w Sms.w

10.2.4 Texts of register II of hypocephali showing text type 4 No. 59 (for the copy of the text see Catalogue: 205) Transliteration: HqA // D.t zp-sn

Translation: The Upper Egyptian Wep-wawet, Osiris […], // ferries him from the upper underworld. The accompanying Bas.

Translation: Ruler // of eternity (2x).

10.2.6 Texts of register II of hypocephali showing text type 6

No. 60 (for the copy of the text see Catalogue: 206) Transliteration: SfSf.(t) 6 // Sfj.wt n nb

No. 30 (for the copy of the text see Catalogue: 179) Transliteration: aXm.w // bA // .w // nb.w

Translation: The six ram’s heads, // the most respected one of all.

Translation: The divine images of // all // Bas.

No. 77 (for the copy of the text see Catalogue: 224) Transliteration: bA // bA

No. 34 (for the copy of the text see Catalogue: 184) Transliteration: dj.sn pr.t-xrw n Ax Htp.w n nTr.w // jw.k m nTr // aXm aXm.w axm 4 // jw.k Xrd // anx wAs

Translation: Ba// Ba. No. 93 (for the copy of the text see Catalogue: 234) Transliteration: j bA n STj.t D.t // Wsjr nb RA-sTA.w D.t

Translation: They give invocation offerings to the blessed spirit, offerings to the gods. // You are as a god // the divine image of the divine images // of the four divine images.// You are // the living and powerful child.

Translation: O, Ba of the STj.t-crypt for ever, // Osiris, lord of Rosetau for ever.

No. 36 (for the copy of the text see Catalogue: 185) Transliteration: j{m} tw rmn.w55 // aXm aXm.w // bA-bA //.w

No. 98 (for the copy of the text see Catalogue: 237) Transliteration: Dd-mdw jn Wsjr-xntj-//jmnt.t nTr nfr nb n […]

Translation:

Translation:

54  55 

120

Wb V, 416,6. LGG IV, 670, ‘Der Träger’.

10 Transliteration and translation of the texts of the pictorial field

You are the one, who carries // the divine image of the divine images // of the greatest Ba.

of the Society of the Studies of Egyptian Antiquities 37.58 Recently I asked some help from David Klotz to whom I am grateful for his suggested translation of this section. His idea about the translation will be presented through the following Abydenian and two Theban discs.

No. 64 (for the copy of the text see Catalogue: 211) Transliteration: js sn n=f // sn […] ?

Abydenian discs

Translation: Indeed they are for him // they […] ?

No. 3 (for the copy of the text see Catalogue: 152) Dd n=k mj th //j pr-a, pr.sn Xr kA.t HqA.t59 pA ntj nTr HA.k pAj HA mt.k

No. 66 (for the copy of the text see Catalogue: 212) Transliteration: dj.n nx.t ra nb

…the stability for you! Come on (you) trespasser! // O, victorious one, they come forth due to the work of the ruler. That means the god is behind you. Turn back and die…

Translation: May be given strength every day! No. 69 (for the copy of the text see Catalogue: 215) Transliteration: aXm aXm.w pH.tj // jAw jt mAj.w (=Jtm) // jj.tn (?)

No. 4 (for the copy of the text see Catalogue: 153) Dd n=k mj th // j pr-a pr.sn Xr kA.t HqA.t pA ntj HA=k pAj60 HA mt.k {jp.t} (continues at the beginning of the line)

Translation: The divine image of the divine images, the powerful one, // Atum. // May you come (?).

…the stability for you! Come on (you) trespasser! // O, victorious one, they come forth due to the work of the ruler. That means the god is behind you. Turn back and die, I am ...

10.2.7 Texts of register II of concentric discs For analogy see: No. 85 (Catalogue: 230) No. 127 (for the copy of the text see Catalogue: 256) Transliteration: jt qA.k Hrj-jb // dwAw jmn jmn jmn // njsw // m-dj jt […]56

No. 5 (for the copy of the text see Catalogue: 154) Dd n=k mj th //j pr-a pr.sn Xr kA.t HqA.t pA ntj nTr HA=k HA m(t.k) (continues at the beginning of the line)

Translation My father, you raise in the middle of // the morning sky, the most hidden one // king // and father …

…the stability for you! Come on you trespasser! // O, victorious one, they come forth due to the work of the ruler. That means the god is behind you. Turn back and die…

No. 128 (for the copy of the text see Catalogue: 257) Transliteration: […]57 Hr=k m-Hrj.t Hr

Theban discs No. 12 (for the copy of the text see Catalogue: 163) j jmn jmn Ds=f HAp sSm=f // HAj61tA.wj m xpr.w=f m _ wA.t dj.f sanx bA D.t

[…] your face is above the face. No. 129 (for the copy of the text see Catalogue: 258) Transliteration: […] jmn wd.n ?{S} HqA // […] =f zStA.w m njsw n // [...] Sfj.tj rn n Jmn-Ra zp […]

O, hidden one, who hides himself, conceals his image, // who illuminates the two lands through his forms in the underworld. May he give that the Ba remains a living one forever.

Translation: […] hidden, who commands (?) and rules // his […], secret, as the ruler of […]// […] respectful is the name of Amon-Re, // […] times

No. 1 (for the copy of the text see Catalogue: 149) Transliteration: HA mt.k h(j) HA j{pt} Dd ntk pA m th // j pr-a pr.sn Xr kA.w pA ntj nTr HA=k pAj

10.3 Texts of section IIIa (transliterations and translations)

alternative transliteration: HA mt.k h(j) HA j{p.t} Dd ntk pAj mj th // j pr-a pr.sn Xr kA.t HqA.t pA ntj nTr HA=k pAj

10.3.1. Texts of section IIIa of hypocephali showing text type 1 Unfortunately, the transliteration and translation of the text is rather uncertain. In 2012, I published a suggestion on the reading of the section in the Journal

Mekis 2012a: 16–17. kAkA.t= HqA.t according to Jan Quaegebeur’s solution (Quaegebeur 1995: 143). 60  The demonstrative pAj is part of the nominal structure – interpretation of David Klotz. 61  Wb III, 14–15, HAj= ‘die das Land erleuchten’. 58  59 

Text with uncertain meaning. The signs are too incoherent to present here a transliteration and translation. 56  57 

121

The Hypocephalus: an Ancient Egyptian Funerary Amulet Turn back and die! Hey, turn back! I am one who endures, you are however the trespasser. // O, champion, they come forth bearing Sustenance. That means the god is behind you.

The tomb is a place for crossing (th.t) for the gods. They are the lords of Osiris N. Alternative reading: Back you trespasser of the gods. They are the lords of Osiris N. No. 33 (for the copy of the text see Catalogue: 183) HA(.t) th th n=T mm nTr.w D.t

Alternative reading: Turn back and die! Hey, turn back! I am one who endures, you are one who flies away, come on you trespasser! O, champion, they come forth through the work of the ruler. That means the god is behind you.

The tomb is crossing (place) for you to among the gods for ever. Alternative reading: Back you trespasser, who attacks you among the gods for ever. No. 35 (for the copy of the text see Catalogue: 185) HA(.t) wzx.t n.t th n ra nb

Further discs belonging to text type 1 and showing the above-demonstrated complicate IIIa text (and for the copies of the texts, see the Catalogue) are: Nos 6, 7, 8, 11, 14, 16, 21, 23, 37, 48, 63, 106, 116, 117.

The tomb is the hall of the crossing every day. Alternative reading: Back you trespasser of the hall every day.

No. 9 (for the copy of the text see Catalogue: 159) j HAj.w m Sw/ Axw/ stj.wt=f ra nb // wbn m Hrj.t ra nb dj.k Sw m Hr n Wsjr swDA.k {HA.}w

No. 62 (for the copy of the text see Catalogue: 209) HA(.t) th.t nn th.tw // nn th.tw bA pn Hna nb=f m _wA.t D.t The tomb is the place of crossing. (You) do not be misled! // This Ba and his lord do not be misled in the underworld, ever!

O, who illuminates by means of his light/ rays every day, // who rises on the heaven every day. May give your light towards the face of Osiris, make sound.

Alternative reading based on the translation by R.K. Ritner:63

No. 10 (for the copy of the text see Catalogue: 161) j HAj.w [m Sw/ Axw/ stj.wt=f ra nb] // HD HDD.w=f m qrr.t [xa…]

Back (you) trespasser! (You) do not be misled!… No. 67 (for the copy of the text see Catalogue: 213) HA(.t) th.t n.t Wsjr N

O, who illuminates [by means of his light /rays every day], // who shines through his light in the cavern, [who rises…]

The tomb is a place of crossing for the Osiris N. Alternative reading: Back you trespasser of Osiris N.

No. 47 (for the copy of the text see Catalogue: 195) […] m hAj // […](n)tj HA=k TAtj […] in going down, // […] who is around you is the vizier.

No. 32 (for the copy of the text see Catalogue: 182) HA(.t) {A}64.t m jtr.tj rs.t(j) mH.t(j)

No. 15 (for the copy of the text see Catalogue: 167) Hn.w rn (?) anx(.w) HA=k // Wsjr N

The tomb is a crossing place through the Northern and Southern Chapels (sides).

Be provided with the living name (?) around you // Osiris N.

Alternative reading: Back you trespasser on the Northern and Southern sides.

No. 31 (for the copy of the text Catalogue: 180) dwA (n=k) @r-Ax.tj mj zA=k mr(.j)=k bA=k [...]

No. 68 (for the copy of the text see Catalogue: 214) HA(.t) th.t n jtr65.t HA.t n jtr.tj

Praise (to you) Horakhty, come to your beloved son your Ba […]

The tomb is crossing place of the chapel. The tomb of the two chapels (sides).

No. 18 (for the copy of the text see Catalogue: 170) […]

Alternative reading: Back you trespasser from the chapel, back from the two sides.

j pr-a pfj Xr kA.w pA ntj HA TAtj ? O, champion, the one who is bearing Sustenance. That means the vizier is behind you.

No. 70 (for the copy of the text see Catalogue: 216) HA(.t) th.t n jtr.t jtr.t jtr.wt

10.3.2. Texts of section IIIa of hypocephali showing text type 2

The tomb is a place of crossing the chapel, the chapel of the two chapels (sides). Alternative reading:

No. 24 (for the copy of the text see Catalogue: 175) HA(.t)62 th.t n.t nTr.w nb(.w) pw n Wsjr N

Version 2: HA – ‘Zurück!’ Wb III, 9, 8. 63  Ritner 2011: 225. 64  The reading of Edith Varga: jA.t– ‘tribunal’.

Version 1: HA.t – tomb. According to the Wb III, 12, 19–21 the expression was used up to the period of the New Kingdom. As an alternative version it suggests the HAj.t – sanctuary, hall (Wb III, 16, 3–6) with the usage occurring in the Late and Graeco-Roman periods.

62 

65 

122

>

jtrw, compare to disc No. 70.

10 Transliteration and translation of the texts of the pictorial field

Back you trespasser from the chapel, (from) the two sides of the chapel.

No. 29 (for the copy of the text see Catalogue: 178) Wsjr mAa jmA (?) n=k Jnpw xntj sH-nTr.j

No. 71 (for the copy of the text see Catalogue: 217) HA(.t) n jtr.t mrH.t66

The true Osiris, be gracious (?) to you Anubis, foremost of the divine pavilion.

The hall of the chapel is (your) home.

10.3.3 Texts of section IIIa of hypocephali showing text type 3

Alternative reading: Back from chapel of the home.

No. 74 (for the copy of the text see Catalogue: 220) xpr bs Xr tp n WAs.tj N

No. 39 = Label text of register III. (for the copy of the text see Catalogue: 189) jh.t wr.t ms Ra

Flame may come into being under the head of the Theban N.

The great cow, who bore Re.

No. 54 (for the copy of the text see Catalogue: 203) [xpr bs Xr] tp n Wsjr [N]

No. 49 (for the copy of the text see Catalogue: 198) dj.k xpr bs Xr tp n Wsjr N

[Flame may come into being under] the head of Osiris [N].

May you give that a flame may come into being under the head of Osiris N.

No. 75 and 75 (bis) (for the copy of the text see Catalogue: 221 and 222) rdj xpr bs Xr tp=k

No. 50 (for the copy of the text see Catalogue: 199) dj.k xpr bs Xr tp n Wsjr N

Be given, that flame may come into being under your head.

May you give, that a flame come into being under the head of Osiris N.

No. 52 (for the copy of the text see Catalogue: 201) HA=k n Wsjr N

Commentary: A. Gardiner dealt with the expression of jtr.tj in detail. He was against the classical translation as ‘the two chapels’. He already noted that the word is related to the river jtrw and advised the translation rather as ‘the two sides’ or ‘rows’. Thus the translation may be interpreted as an indication that the deceased may enter into the sun cycle depicted on the two sides of the hypocephalus.67 Gardiner’s interpretation is further supported by the meaning of the preposition m-jtr.tj – ‘around’, ‘on both sides’.68

Be you around for the Osiris N. No. 73 (for the copy of the text see Catalogue: 219) zA tp n Wsjr N zA tp n WAs.tj Protect the head of Osiris N, protect the head of the Theban one. 10.3.4 Texts of section IIIa of hypocephali showing type 4 No. 77 (for the copy of the text see Catalogue: 224) HA m zA n Wsjr N

10.3.2. Transitional. Texts of section IIIa of hypocephali showing transitional text type 2

Be around as protection for Osiris N. No. 95 (for the copy of the text see Catalogue: 236) jr zA n Wsjr N

No. 25 (for the copy of the text see Catalogue: 176) PsD.t aA(.t) jmj m _wA.t

Be made protection for Osiris N.

The great Ennead, which is in the underworld. No. 38 (for the copy of the text see Catalogue: 188) jr.tn zA HA Wsjr xntj […]

10.3.5 Texts of section IIIa of hypocephali showing text type 6

May you ensure protection around Osiris, foremost of […].

No. 30 (for the copy of the text see Catalogue: 179) HA=k xftj.w

No. 28 (for the copy of the text see Catalogue: 177) Wsjr mAa jmA (?) n=k Jnpw wdp.w // tA s.t=j Dd-md.w jn #prj (?) m […]

Turn back enemies! No. 36 (for the copy of the text see Catalogue: 185) HA=k m _wA.t Wsjr HqA-D.t

The true Osiris, be gracious (?) to you Anubis, the caretaker // of my seat. To recite by Khepri (?), as /in

Turn back in the underworld from Osiris, lord of eternity. No. 40 (for the copy of the text see Catalogue: 189) […] xr Wsjr-xntj-jmnt.t

Wb II, 112, 2–3. 67  Gardiner 1944: 27. 68  Meulenaere 1953: 91–102. 66 

[…] under the ‘rule’ of Osiris, foremost of the West. 123

The Hypocephalus: an Ancient Egyptian Funerary Amulet No. 64 (for the copy of the text see Catalogue: 211) Text without meaning No. 65 (for the copy of the text see Catalogue: 211) nb.t HAj.t=f n nTr.w Hr=k r […] jr.t nTr.w mAA nb Hj […] The mistress of his tomb/sanctuary for the gods by means of you […] // The eye of the gods sees everything, oversees […] No. 66 (for the copy of the text see Catalogue: 212) zA HA […] Be protection around […]. No. 91 (for the copy of the text see Catalogue: 233) Wsjr zp 2, Ra Osiris (2x), Re.

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11. Workshop traditions 11.1 Theban hypocephali

and that which now helps researchers to orient easily in the development of different phases of the funerary art of the epoch.10 Another outstanding workshop was the one carried out in Vienna, where now Julia Budka11 and David A. Aston12 contribute important results. Naturally, several issues still need to be studied to develop a better picture, but in any event the initiatives of the past few years are important steps in this perspective.13 The exploring of the ceramic material,14 and even the papyrological researches (Demotic and the Book of the Dead) contribute each time more and more complementary information on the archaeological and museological material.15

11.1.1 Introduction Among other institutions, the research section devoted to Late and Ptolemaic Period studies at the Eötvös Loránd University, Budapest greatly improved our understanding of the Ptolemaic necropolis of Thebes.1 Progress made in the past few years stems from the excavations instituted at Sheikh abd el-Qurna, in TT 32.2 Until the 1960s Ptolemaic discoveries in the necropolis had, from the viewpoint of archaeologists, a secondary value, as measured by the published excavation reports. In most, these findings are treated in just a few words, since authors generally focus on earlier material (i.e. that emanating from the Middle Kingdom, New Kingdom, Third Intermediate Period and Late Period contexts).3 Re-evaluation by members of the profession (in which the material was at last taken seriously) may be due to the pioneering excavations of the site by the German4 and Austrian missions5 of the sixties.6 Parallel to the field work, museological exploration of the topic also began, first in Belgium.7 There the foremost scholars in these researches were Herman De Meulenaere8 and Jan Quaegebeur.9 The Hungarian mission joined the fieldwork in 1983 in Thebes, headed by László Kákosy. He, together with his student Gábor Schreiber, had begun the systematic work of studying the Ptolemaic findings, the result of which was the series of articles and monographs which became one of the most important building blocks of that knowledge

11.1.2 The place of hypocephali in the order of funerary equipment An attempt can now be made to place the Theban corpus of hypocephali within the three phases of Ptolemaic funerary art, as divided by Schreiber.16 Schreiber’s first phase is the Persian period, which still contains many obscure points beginning in the 5th century BC (Ia).17 After the end of the 6th century BC,18 the reuse of Saite temple tombs is characteristic of the whole cemetery, in which a new priestly office takes part, that of wAH-mw priests.19

10  Schreiber’s monograph on the results is in press, in The Mortuary Monument of Djehutymes (TT32), vol. III. in: StudAeg, Series Maior. 11  Budka 2006; Budka 2008, 69–85; Budka 2009, 23–31; Budka 2010; Budka 2011, 49–66; Budka et al. 2013: 209–251; Budka and Mekis 2017: 219–239. 12  Aston 1999: 17–22; Aston 2000: 159–178; Aston 2003: 136–166; Aston-Aston 2010. 13  See for the most recent approach of the material in Pischikova 2014: 239–262. 14  Schreiber 2003: 24–25, 67–69. Schreiber differentiated two main phases of the funerary art that also harmonise with his ceramic tradition: ‘Complex A’, from the 4th century to the mid 3rd century BC; “Complex B”, from the mid 3rd century to the beginning of the 1st century BC. 15  One may highlight here the three greatest projects that contribute considerably with their databases to the research: the ‘Topographical Bibliography of Griffith Institute of Oxford’ (http://topbib.griffith. ox.ac.uk//index.html, viewed 2 November 2018), the ‘Totenbuch Projekt of the Rheinische Friedrich-Wilhelms Universität Bonn’ (http://www.totenbuch–projekt.uni–bonn.de/, viewed 2 November 2018), and the ‘Trismegistos Database of the Katholieke Universiteit Leuven’ (http://www.trismegistos.org/index.html, viewed 2 November 2018). 16  Schreiber 2011: 105–108. 17  Schreiber 2011: 106. 18  The last known ‘temple tomb’ is that of PA-dj-N.t, majordomo of anx-s-Nfr-jb-Ra on the Asasif (Eigner 1984: 15, 56–57). 19  Vleeming 1995: 241–255. Secondary burials of Persian times can be detected at Taref, Dra abu el-Naga, the Asasif, the El-Khokha, Sheikh Abd el-Gurna, the Rameseum, Deir el-Medina, Qurnet Murai, and at Medinet Habu (Aston 2003: 155). On the priests, see most recently: Redford 2013: 277–285.

Kákosy and Schreiber 2003: 203–209; Schreiber 2003; Schreiber and Vasáros 2005: 1–27; Schreiber 2006a–b: passim; Schreiber 2006c: 227– 247; Schreiber 2007: 337–356; Schreiber 2009: passim; Schreiber 2011: 105–140. 2  Kákosy 1986: 98–104; Kákosy 1987: 145–152; Kákosy 1989: passim. 3  For the first synthesis of the Ptolemaic tombs of the site, see: Bataille 1952: 192-196; recently: Strudwick 2003: 167–169. Strudwick shows in detail the early excavations and also their results. 4  Arnold et al. 1966: 72–94, Pl. X–XXII; Arnold et al. 1968: 9–25, Taf, I–VII; Arnold et al. 1970: 1–9, Pl. I–VI. 5  Bietak and Haslauer 1982. 6  As Strudwick highlighted in his essential work on the history and perspectives of the research of the Ptolemaic cemetery (Strudwick 2003: 167–188). The Leiden conference of 1992 on Graeco-Roman Thebes was to impact on the research (Vleeming 1995). 7  For the results, see: PP III; PP IX. From 1970 the Belgian mission also began its work at El-Asasaif. For the findings, see: Anonym 1975: 13–64; Graefe et al. 2003. 8  Without attempting to be comprehensive: Meulenaere 1959: 247– 249; Meulenaere 1978: 226–253; Meulenaere 1982: 201–230; Meulenaere 1988b: 234–241; Meulenaere 1989: 55–73; Meulenaere 1994: 216–220; Meulenaere 1995b: 83–90. For his detailed bibliography see Limme et al. 1993: 7–13. 9  Without attempting to be comprehensive: Quaegebeur 1974: 37–55; Quaegebeur 1982, 259–266; Quaegebeur 1988, 105–126; Quaegebeur 1990: 73–90; Quaegebeur 1995: 139–161; Quaegebeur(†) and Traunecker 1998: 1191–1229; cf. 1226–1229; Quaegebeur(†) et al. 2003: 111–212. For his detailed bibliography, see Clarysse et al. 1998: XV– XXIV. 1 

125

The Hypocephalus: an Ancient Egyptian Funerary Amulet David Aston gave a summary of the composition of 5thcentury BC elite tomb equipment in his study on the typochronology of the funerary equipment of the Theban cemetery.20 According to his study, the deceased was buried ideally in two anthropoid wooden coffins; 21 the mummy was equipped with a mummy-beadnet of Sylvano type C, which was decorated with faience amulets.22 Next to the coffin, ideally, 401 ushebtis were placed, from the iconographic type of Schneider X or XI,23 inscribed with text type VII,24 and in the tomb a statue of Ptah-SokarOsiris may also have been stood (Raven’s type IVA)25 and a wooden stela of Munro’s II N type.26 Unfortunately, we do not know of any complete set found intact from any excavations at Thebes from the time of the 5th century BC, as compared with the 4th century BC, which already belongs to Schreiber’s Ib early phase. The material coming into use in this period was more or less the same up to the reign of Ptolemy IV Philopator.

stela, Munro-type III,34 and a limestone offering table were possibly set.35 The burials of the wife and descendants of Wah-ib-Re were robbed. His wife, who we suppose (agreeing with Julia Budka), was Aset-em-akhbit (G10),36 still equipped with a Ptah-Sokar-Osiris statue of Raven IVA,37 and with a canopic chest of Aston B2,38 furthermore the mummy also held (?) a Book of the Dead papyrus.39 Finally, the mummy was also provided with a hypocephalus (cat. no. 1), on the first place in my register typology, which, like that of her husband, had a gilded cartonnage.40 As for Schreiber’s Ib phase, the content of elite burials up to the end of the 3rd century BC do not show large differences; one might just mention the very great decrease in the number of ushebti statues (Schneider XI).41 Although the content is the same as the earlyPtolemaic burials, the material is totally different. Other workshops produced a great variety of artefacts and the art again reaches a second renaissance after the 25th and 26th dynasties, which mirrors the theological expertise of the elite of the priesthood, who enriched the variety with new textual corpuses. All this progress may be due to Ptolemaic internal politics, which, through the pacification of the hinterland, also established the prosperity of the culture after two centuries of Persian invasion.42

An intrusive burial dated exactly to the second quarter of the 4th century BC was found in 1973 by the Austrian mission in the 26th dynasty tomb of Ankh-hor (TT 414).27 The tomb (X.1), miraculously, escaped 19th-century tomb robbers,28 and thus the burial of the owner, Wahib-Re I (G42), became an example of typical 4th-century BC funerals.29 In the small secondary chamber, sunk into a hole in the soil, two wooden anthropoid coffins were inserted into each other; unfortunately, both were rather damaged due to the groundwater. In the inner coffin the mummy was covered with a cartonnage set made of open-work technique.30 The mummy, which was almost completely destroyed, was protected with faience amulets and a beadnet,31 and in the hand of the mummy was a Book of the Dead papyrus (reg. no. 882),32 which was partially damaged. Under the head of the deceased, supposedly originally, a gilded cartonnage hypocephalus was placed (catalogue no. 2). The peaceful journey of the deceased was secured by the wooden kneeling figure of the mourning Isis (reg. no. 561), a custom known since the time of the 26th dynasty.33 From the burial chamber several ushebtis, ceramic and medical devices, a Ptah-Sokar-Osiris statue (reg. no. 562), and animal mummies came to light (reg. no. 575-581). At the entrance of the burial a wooden

Due to the theological speculations, new texts, never used before, began to appear, for example on the PtahSokar-Osiris statues,43 new compilations on stelae,44 on the so-called canopic chests,45 on Book of the Dead papyri,46 and more generally in the funerary literature.47 Haslauer identifies the stela BM EA 8461 (Bietak–Haslauer 1982: 253, n. 481; Bierbrier 1987: 38–39, Pl. 74–79) as to be attributed to Wah-ib-Re I. 35  For the offering table of the father of Wah-ib-Re, see: Bietak and Haslauer 1978: 146–147, Fig 60; Bietak and Haslauer 1982: 255. 36  Bietak and Haslauer 1982: 268; Budka and Mekis 2017: 236. 37  Lipinska 2008: 166–169. 38  Budka et al. 2013: 237–240. 39  Turin, ME, cat. no. 1793 (Fabretti et al. 1888: 217–218; Rosati 1991.) 40  For further details, see the catalogue entry. 41  Kákosy and Schreiber 2003: 206; Schreiber and Vasáros 2005: 24. 42  On the anti-Persian sentiments of Egyptians see: Devauchelle 1995: 67–80. One must emphasise the gesture of the first four Ptolemies in returning cult objects transported to Persia in the previous centuries (Winnicki 1994: 149–190; Hölbl 2001: 81 and 77–112). 43  Raven 1978–1979: 261–281. 44  Quaegebeur 1988: 105–126; Meulenaere 1988: 234–241; Kákosy 1992: 311–328, Pl. IV–VII; Goyon 1999: 17–18; Beinlich 2009: 206–208; Kucharek 2010: 311. 45  Bruwier 1990: passim. 46  Even if one would think of the ‘Chapitres supplémentaires’ of Pleyte. Pleyte 1881; Wüthrich 2010. In addition, it must be highlighted here that even the seemingly homogeneous spells and vignettes of the Book of the Dead shows a great variety. Malcolm Mosher Jr. is engaged in the work to present each group, and for a preliminary look at his work, see: Mosher 2010; for the results, see: Mosher 2016-8 (1-6), Mosher 2018 (10). 47  The ritual of the glorification of Osiris (nta.w n sAx.w Wsjr) (Goyon 1967: 89–156; Haikal 1970; Goyon 1999; Assmann et al. 2008), the 34 

Aston 2003: 154–162; Budka 2010: 189–190, passim. According to our researches, qrsw-type outer coffins remained still in use: Budka et al. 2013: 230. It must be mentioned that some stone sarcophagi may also be detected from the area. See Buhl 1959: E, a 25, E, b 16. 22  Silvano 1980: 83–97. 23  Schneider 1977: 226–233. 24  Schneider 1977: 118–126. 25  Raven 1978–1979: 266–271. 26  Munro 1973: 30–43, 228. 27  Bietak and Haslauer 1982: 271. 28  Budka 2011: 57–63. 29  Bietak and Haslauer 1982: 183–220, Pl. 135–139. 30  Bietak and Haslauer 1982: 207–209, Fig. 94, Pl. 139. 31  Bietak and Haslauer 1982: 214–220, Fig. 98–102. 32  Martin and Ryholt 2006: 270–274. 33  Bietak and Haslauer 1982: 193–194, Fig. 86. 20  21 

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Due to parallel workshops producing funerary equipment, a new flourishing of tomb art can be detected. It must be noted that during the 3rd century BC, besides secondary burials, new tombs were also built supposedly from the middle of the century, which may have been half-hypogeum, half-mudbrick vaulted tombs.48

but even entirely new variants were invented as well, in terms of characteristics of the local workshop (d.1 and d.2 text versions). Text types 2 and 3

This same kind of richness may be detected also in terms of hypocephali, in relation to technique, text, and iconographic type.

Hypocephali with text types 2 and 3 are characteristic of the Theban dialect, being detectable from the turn of the 4th/3rd centuries up to middle of the 3rd century BC. Besides the Thebes examples, only the two hypocephali originating from Hermupolis (Nos 28 and 29) show text type 2. Both text types may have been created parallel to text type 1, as some transitional examples of text type 2 demonstrate. Type 3 – one may deduce – is the result of a clear form of the Theban theological workshop, the hypocephalus being finally inscribed with the text of BD spell 162, which prescribed the use of the device as an amulet.

11.1.3 Systematisation of Theban hypocephali

Text type 4

11.1.3.1 An overview of the text-chronology

The use of text type 4 may have become common in Thebes during the reign of Ptolemy III Euergetes,51 at first certainly being another alternative of the first three text types, but finally definitely replacing them. It was also possibly in use until the end of Schreiber phase IIb and may have even continued into the first decades of phase II.

From Ptah-Sokar-Osiris there are statues of Raven IV A–E type, Munro IV A–E type stela categories, Aston B1–B2 and C1–C2 types of so-called ‘canopic chests’, while the cartonnages also show a great variety, i.e. one-, two- and multiple-piece cartonnages were used simultaneously.49

Text type 1 The text which appeared in the 4th century BC, through its categories (Ia–g) on the basis of available examples so far, might have been in use up to the second half of the third century BC.50 As can be detected, it was used on hypocephali produced by the workshops in the cult centres of Akhmim and Abydos as well. On the basis of this, it can be stated that at the end of the 4th century BC some kind of a communication can be attested between the workshops of cult centres. When analysing the Akhmimic and Abydenian dialects, the local characteristics of the text type, which differ slightly from that of Thebes, will be shown in detail. However, as will be seen, local texts did not progress further and the use of text type 1 even in those centres did not continue after the turn of the 4th-3rd centuries BC. Thebes, on the other hand, shows a completely different case: there the use of the text is not only detectable up to the second half of the 3rd century BC,

Text type 6 The collective category of text type 6 is again evidence of the richness of the Theban theological workshop, as it contains texts which have so far only one occurrence, this is in accordance with the rich iconographic repertoire of hypocephali. They manifest the unconventional and experimental output of workshops, and even the productivity and ingeniousness of the priests behind them. Texts of type 6 certainly were in use in parallel with the first four types. The last phase In terms of the last phase, a hypocephalus can be highlighted which may represent the group, i.e. No. 97. The hypocephalus was integrated into the head panel of a mask (the same was done for Shakheper (No. 14), Imhotep (No. 15) and Diptah (No. 60), as well as for the example in a private collection in Brussels (No. 98)). On this example, however, no text appears in place of it only ornaments fill the space. Although it is an extreme

ritual of bringing in Sokaris (nta.w n jnj n %kr) (Faulkner 1933, second text; Barguet 1962a; Goyon 1999: 95–100), the lamentations of Isis and Nephthys (Faulkner 1933, first text; Coenen and Kucharek 2003; Beinlich 2009; Kucharek 2010), the Book of the Defeat of Apophis (mDA.t n.t sxr app) (Faulkner 1933, third text; Urk. VI ), at the end of the period the Book of Breathing (SAj n snsn) 1st (Sd 1) and 2nd (Sd 2) parts (Herbin 2008), the Book of Traversing Eternity (Herbin 1994), ‘The revealing of the secrets of the four clay pottery pieces’ (nA wp.jw zStA.w n jfd n bnn.w n sjn.t), the Book of the Protection of the Neshmet-bark (mDA.t n.t sA nSm.t), ‘The ritual of introducing the multitude on the last day of the month of Thoth (Tekh)’ (sar aSA.t m arq(.j) tx) – Goyon 1999: 17–100, Pl. I–XLIIIA; etc. For a summary of the new text corpus, see: Smith 2009. 48  Schreiber 2011: 125–126. 49  Schreiber 2006c. I am thankful to J.P. Elias for sharing his views and his typology on cartonnages with me. 50  Nos 87 and 88 come from the same context, which contained an inscribed textile naming Ptolemy IV. Due to this fact these hypocephali are the latest relatively dated hypocephali from Thebes.

This hypothesis is suggested by some prosopographic data: the owner of No. 96 is Hornedjitef (PP IX, 5459), who was the priest of the cult of Ptolemy III and Berenike II; or the prosopographic data of Paheb II (PP IX, 5848d = 7845c), owner of No. 102, who was a late member of the Theban scribe family dated to the 4th–3rd centuries BC.

51 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet example, its ‘relatives’ No. 14 and 1552 may be excellent exemplars of Schreiber’s phase II as well.53 It also seems probable that the disc became a ‘ready-made’ funerary accessory, but still exclusive to priest(es)s inscribed with any of the formulas.54 Example No. 56 shows such a type, prefabricated to a sistrum player of Amon-Re, but the name of the deceased was never inscribed in the gap reserved for the name.

cartonnage was not a widespread technique.59 Gold was substituted with cheaper bronze or cartonnage, while the gilded surface was replaced by strong yellow or white painting. The majority of Theban hypocephali (may have) belonged to the simply stuccoed linen or papyrus category.60 It must be noted that pieces in perfect, or near perfect condition were always covered with a thicker layer of stucco, or show cartonnage technique.

11.1.3.2. The register system and iconography

From the point of view of technique, in parallel with the incised golden, bronze and gilded cartonnage discs, simply drawn stuccoed linen/papyrus examples and those of showing cartonnage technique appeared immediately. On the basis of genealogical researches, it can be stated that already at the turn of the 4th– 3rd centuries BC examples showing yellow or white decoration on black background began to feature. The black background colour was executed by coating the cartonnage base with bitumen or resin.61 Petrie evaluated the latter as the cheaper counterpart of incised bronze discs, where the yellow (or white) inscriptions imitated the lighter colour of the incision of the bronze discs.62 In fact the colour code which had previously been in use for a short time in the Middle, and later in the New Kingdom, as the colour for funerary material, came into use again and possibly remained in use down to the beginning of the 2nd century, not only as the colour combination for hypocephali, but also for coffins, Ptah-Sokar-Osiris statues, and the so-called canopic boxes as well.63

The register system is in a close relationship with the iconography used. In Thebes, from the standard four- to the single-register type examples, a rather rich repertory may be observed (for more details, see chapter 6.0). In the first half of the 3rd century, a new register type, differing from the standard, was introduced, i.e. the concentric system (register type V). This new type follows the physiognomy of the eye, and on the analogy of the idea of the rim inscription, its circular structured iconography also expresses infinity, as well as the continuous repetition of the sun cycle. In this sense the group is the ‘absolute form’ of standard hypocephali, which means the peak in production of Theban hypocephali. From the middle of the 3rd century BC, the simplification of the iconography, paired with the decrease in the number of registers (Varga type B), and even with the usage of text type 4 more frequently over time.55 In my supposition, on the one hand due to the Theban revolts at the beginning of the 2nd century BC,56 and on the other the deterioration of the economic situation of the territory, 57 the Theban elite, the priests, who were the producers and users of the funerary equipment, became ‘moderate’ in their burials too, which may have led them to stop using hypocephali, together with some other funerary practices.58

Another type of technique that possibly evolved from the group of simple stuccoed linen/papyrus designs drawn in black was the yellow- or white-coloured background type drawn with red contours; the style that possibly came into use in the first half of the 3rd century BC. This type may perhaps already have been in relation to the colour discs, which could be the latest forms of this device.64

11.1.3.3. Technique The technical progress in the context of Theban discs can be summarised in the following. Besides the first two, the ‘hypocephalus prototype’ gold or gilded

Mention must be made here of the hypocephali that constituted some of the helmet-type funerary masks, after de Cenival’s neat designation seeming to form a ‘funerary cap’ on the top of these masks.65 On the basis of the ortographic problem, as well as the palaeography, they show, one may date this group to the second half of the 3rd century BC, with a possible extension to the second.66

On the basis of the ortographic errors in these two examples, although they follow the earliest text group, type I, and the standard iconography, in this sense they are ‘archaising’, and one may suppose that the scribe did not really understand what he was copying. Albeit on a different palaeographic basis, L. Gestermann also comes to the conclusion that the masks are products of a late phase, around the reign of Ptolemy IV (Gestermann 2000: 101–112). 53  Schreiber 2011: 126–132. 54  Mekis 2010: 23. 55  Varga 1961: 246–247; Varga 1968: 8, n. 14. 56  Pestman 1995: 101–138; Chauveau 2000: 49–51; Huß 2001: 506–513. 57  Schreiber 2011: 126–128. Ptolemais, the Greek city founded in the Thebaid nomos about 150 km from Thebes, became the centre of the region and Thebes started to lose its significance (Chauveau 2000: 68–69). 58  See the 1st-century BC burial of the Montsuef family from the Rhind tomb, most recently in Maitland 2017: 76–77, and on the change of customs: Schreiber et al. 2013: 187–225. 52 

Nos 1 and 2. This conclusion is based on the examples known so far. Most of the fragments are fragile in texture. 61  For further details, see: Mekis 2008: 34–80. 62  Petrie 19772: 25. 63  For a summary, see: Mekis 2008: 37, n. 10–13. 64  Mekis 2010: 9–23. 65  ‘Calotte funéraire’ (de Cenival 1992: 109). 66  Gestermann 2000: 101–112; Mekis 2010: 15, n. 21; Zdiarsky 2013b: 381. 59  60 

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The evolution of the technique of hypocephali

Hypocephalus type appeared in the 4th century BC

Hypocephalus types characteristics from the turn of the 4th-3rd centuries

Hypocephalus types appearing in the first half of the 3rd century BC

Hypocephalus types appearing/ being present from the second half of the 3rd century BC

11.2 Akhmimic hypocephali

be attributable to any of the Akhmimic workshops, but thus far there are no attested analogies.

11.2.1 Difficulties of the research

Unfortunately, a great deal of uncertainty hovers around the material from the 4th to the 2nd centuries BC. Although great achievements have been made in terms of research into cartonnages73 and coffins74 to do with establishing sequences and typologies, the dating of the material is still an issue. The reason for this is that when G. Maspero started excavations at the huge necropolis of el-Hawawiš in 1883/1884,75 the unskilled documentation of the material, and the sudden increase in demand for antiquities from the cemetery, destroyed the find contexts and the material was scattered around the world without trace.76 R. Germer and H. Kischkiewitz

On the basis of research so far undertaken, 15 hypocephali may be linked with certainty to Akhmim,67 with a further three supposedly attributable to the site.68 All these results stem from genealogical research,69 context,70 partially from museum notes,71 and last but not least to text typology and iconography.72 It cannot be excluded that further pieces of the corpus may also

67  Nos 6, 7, 20, 21, 22, 23, 60, 64 (No. 113), 65, 93 (No. 123), 94 (No. 125), 100 (No. 124), 101, 103, 146. 68  Nos 59 (No. 122), 91 (No. 119), 90 (No. 121). 69  Nos 7, 60, 94 (No. 125), 101. 70  Nos 94, 60, 101, 146. 71  Nos 60, 93 (No. 123), 83 (No. 125), (No. 100 – in an indirect way), 101. 72  On the basis of the text typology: Nos 6, 7, 20, 21, 22, 23, 93; on the basis of the iconography: Nos 59, 64, 65, 91, 93.

Schweitzer 1998: 325–352. Brech 2008. 75  Kuhlmann 1983: 50–63. 76  PM V, 17–26 also testifies this. For some concrete cases, see: 73  74 

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The Hypocephalus: an Ancient Egyptian Funerary Amulet describe these excavations as ‘the catastrophe of Egyptology’, and one must concur.77 And yet, with the work begun in the past few years, all the time more sets become identified and reunited, at least to an article. The different funerary equipment of the generations of reconstructed family-trees may serve as a basis for analysis of the material.78 Due to these researches, and the results of recent excavations at the cemetery,79 it is now possible to present the main contents of the ‘ideal’ funerary set for an Akhmimic priest at the end of the 4th, beginning of the 3rd century BC.

a catafalque with a canopy,91 or even, as in Thebes at the very beginning of the era, put inside qrsw-coffins.92 According to Ruth Brech, during the 4th century BC several new, as well as previous coffin types may have existed in parallel (Brech B, C, D). From the end of the 4th century, using the iconography of the previous traditions, a new group can be distinguished, i.e. category E, which continued the main characteristics of category D: anthropoid coffin boxes, made of wood, with a pedestal carved at the end of the foot.93 Its own traits are the generally gilded face encircled by a simple tripartite wig; on the chest a wide collar ending in falcon heads (wsx-n-bjk) crowned with a sun-disc was painted, followed by the figure of the winged goddess Nut, and further vignettes from the Book of the Dead (the most frequent being spells 1, 89, 125 and of 148). At the position of the legs a rectangular panel was inscribed with the genealogy of the deceased and a short passus selected from the Book of the Dead or from the Pyramid Texts (the most frequent being BD spells 15, 42, 72, 85, and 191; Pyr. 447), and/or an invocation to the gods of the necropolis or an offering formula. Most frequently a motif of ‘lying jackals on shrines’ was depicted on the feet. Its iconography follows the motifs of groups B and C. Her subgroups (Ea-d, s) are divided on the basis of iconography or text type.94

Due to the researches of Klaus P. Kuhlmann, places and structures of the necropolises of the 4th–3rd centuries BC now can be well delineated. The ridge of the hill of el-Hawawiš for a long time served as a burial place for the ancient inhabitants of Jpw (Friedhof A). Here, Ptolemaic-tombs partly follow the so-called ‘Etagengrab’ structure, i.e. a deep and capacious pit, the walls of which were recessed for tomb chambers,80 partly small rock-cut tombs with descending staircases and generally with two chambers.81 The other cemetery can be found near to el-Salamuni (Friedhof C). Here, hypogeum-type tombs are situated, opening from a well and consisting of two to four rooms; niches were cut into the walls and mummies placed on the ledges of the niches.82 The chambers were decorated, in some cases with zodiac depictions on the roofs.

Mourning statues of Isis and Nephthys were frequently placed near the mummy.95 A Book of the Dead papyrus was rarely applied; occasionally, the mummy was enrolled into the Book of the Dead papyrus.96 The hypocephalus occurs as rarely as BD papyri. It is not surprising that the two object types raise similar questions.

As for the funerary equipment of the priesthood possibly positioned in the antechambers of the tombs, we have offering tables83 and funerary stelas set up by the relatives.84 Next to the coffins or sarcophagi were a Ptah-Sokar-Osiris statue85 and a canopic chest.86 Mummies were equipped with one,87 three-, or multi-piece cartonnages,88 and were put into one or two wooden coffins,89 or occasionally into a stone sarcophagus.90 More rarely, mummies were placed on

During the examination of the material, the researcher faces the same problems as those investigating Akhmimic coffins.97 Especially in terms of examples with Book of the Dead papyri, a certain number of texts are corrupt,98 and if we did not know the Theban contemporary texts we would be faced with unextrapolated and meaningless texts.

Depauw 2002: 71–81; Smith 1994: 293–303, Liptay 2011: 52–58. 77  Germer et al. 2009: 116. 78  Meulenaere 1988a: 41–49; Varga 1993: 185–196; Haslauer 2007: 13– 16; Mekis et al. 2011: 89–104; Stünkel 2015: 1849–1871. 79  The SCA conducted two seasons (1986/1999) on the El-Hawawish hillock; for the results, see: El–Masry 2010: 173–184, Pl. 46–55. 80  Kuhlmann 1983: 61–62, A1-type tomb. 81  El Masry 2010: 173–176; 179–180, Pl. 47–49. 82  Kuhlmann 1983: 77–79, C2-type tomb. 83  Kamal 1909: for the index of Akhmimic offering tables and Salamieh types, see: 207–208, Index VII. 84  Munro 1973: 141–154, 316–327, Pl. 52–57. ‘Achmim type II’ C, D, E, F versions. 85  Raven IV A, B, C. One of their characteristics is that the vignette of the Book of the Ba may be depicted on the pedestal (Varga 1993: 185– 196). 86  Aston C1–2, ex. g. Leiden RMO F 1953/ 11.1, Vienna KHM A 6611 (Aston 2000: 165–178), Meulenaere 2002: 491–493. For the typology of Akhmimic canopic chests, see Bruwier and Mekis 2019, 25–67; 70–109. 87  Schreiber 2006c: 230, n. 10, in general, see: 237, n. 44. 88  Schweitzer 1998: 325–352. 89  Brech 2008: passim, for example the coffin ensemble in Berlin, inv. no. 31212 (Brech 2008: 215–219, E c5–6; Germer et al. 2009: 202). 90  Buhl 1959: E, a8?; E, a16; E, b22.

Theories for the interpretation of the phenomenon have appeared over the past few years.99 In the case of the Book of the Dead, researchers suppose the existence of a hypothetical hieratic archetype that may have served as the basis for the most frequently employed Grimm et al. 1975: 23, nr. 40, Pl. 76, 77a–b. Drouot 1905: 2, No. 7. Most recently: Claude forthcoming. Brech 2008: 148–171. 94  Brech 2008; Siegmann 2011: 83–84. 95  Grimm et al. 1975: 23, nr. 40, Pl. 76, 77 a–b. 96  P.Yverdon (Chappaz 1996: 23–39, Küffer 2006: 2–13); p.Liebieghaus 1652 (Burkard 1993: 254–293, Kat. nr. 62). 97  Brech 2008. 98  Mosher 2002: 201–209; Lastly, Mosher 2016: (1), 34–36. 99  Mosher 2001: 11–12; Lüscher 2000: passim. 91  92  93 

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BD hieroglyphic tradition.100 It is possible that this ‘master document’ was deficient and, as it served as an example for others, thus the problematic passages were copied from one to the other. According to another hypothesis, the scribe who copied the original hieratic text with hieroglyphs might have made mistakes or did not recognise certain signs, confusing them or using his own emendation. Thus these Akhmimic hieroglyphic texts might have been produced, full of mistakes. According to a third interpretation, the scribe who copied the texts might have not understood what he was copying; it may be that even reading the hieratic text might have caused difficulties for him.

is the identity of the deceased, since he might be the same individual mentioned on p.Hildesheim 5248 (published by Barbara Lüscher in 2001), where also the double name form Djed-hor/Wesir-wer appears; the name of the father is also the same and even the titles are equal. Lüscher dated the papyrus to the 1st century AD, but the style of the hypocephalus,109 coffin,110 and cartonnage111 do not corroborate this late dating.112 Returning to Akhmimic hypocephali, as we saw in the introduction, there is serious uncertainty around the dating of the material of Akhmim, but I am inclined, in any event, to adopt the traditional dating represented by P. Munro and H. De Meulenaere.

As far as we know, only five hieratic Books of the Dead have survived, or are identified, from Akhmim (in contrast with the 11 hieroglyphic documents),101 which can be dated to the end of the 4th century BC or to the 3rd century BC.102 In contrast, papyri inscribed with hieroglyphs are dated by some researchers to the 2nd century BC103 and up to the 1st century AD,104 although in this last case the dating is based solely on palaeographic and orthographic characteristics.

11.2.2 Definition of the Akhmimic dialect 11.2.2.1 Peculiarities As for the rim inscriptions of Akhmimic hypocephali, seven discs show the text group 1,113 eight hypocephali show Osirian text (text type 4),114 one a transitional text (4.a)+6),115 and one has a text that is unique so far (6).116 Differentiation of the Akhmimic group from the products of the other workshops can be made, on the one hand, on the basis of ortographic features, and on the other by the iconographic characteristics. What follows is a verification of the ortography of the texts and comments on its peculiarities and differences from similar Theban or Abydenian discs.

In 2002, the monograph written by M. Mosher on the topic was criticised by H. De Meulenaere, who called into question the late date on the basis of prosopographic data.105 In his opinion the said documents were no later than the 3rd century BC, this dating being supported by, as well as the titles of the owners, by the stelae106 and the so-called canopic chests as well.107 I agree with his opinion, since a hypocephalus found in situ in 2009 (No. 94) also seems to confirm his conclusions (see front cover). The deceased, in whose coffin we found the object, is Djed-hor/Wesir-wer, whose mother is Mut-hotep and father Nes-Min. As well as the double names of the owner,108 what is curious about the finds

11.2.2.2 The ortography Features of the text group 1117 I.) Discs showing the syntagma 1.c follows the next form: 118

P.Nesmin (New Brunswick-Theological Seminar), p.Berlin 10477, p.Louvre E11078, p.Berlin 10478, p. Liebieghaus 1652, p. Hildesheim 5248, p.Tübingen 2015, p.Tarepit (MacGregor collection), p.BM EA 10479, p. Horemheb (collection Omar Pacha Sultan), p.Tausir (in a Swiss private collection, ex coll. Cazeneuve). 101  P.Berlin 3064 A–B, p.Berlin 10478 A–N, p.Yverdon were so far identified as Akhmimic documents. From the research of M. Mosher, further documents may be attributed to the city based on text type of the documents: Rylands HT3 (Manchester HT3) and the mummy bandage BM, EA 10826. Mosher suggests that hieratic documents used basically a Memphite/Saite source (p.Berlin 10478 A–N), but later examples mixed the Theban traditions with the Memphite tradition. For details, see: Mosher 2016: (1), 34–36. 102  For the dating, the p.Yverdon may offer some aid, since the coffin of the owner is also known (Yverdon MY 3775–2/3) for details see: Brech 2008: 194–196; 205–206. 103  Mosher 2001: 31–36. 104  According to the paleographic results of M.-Th. Derchain-Urtel (Lüscher 2000: 44–45). 105  Meulenaere 2002: 491–493. Niwiński also shares the same opinion (2004: 49–50). Mosher accepts the dating advised by Meulenaere (Mosher 2016: (1), 34–35). 106  Munro’s category II. Munro 1976: 117–154, Pl. 51–57. 107  For details, see: Bruwier 1990 and most recently Bruwier and Mekis 2019, 3–122. 108  On the right side of the coffin the name of the owner appears as 100 

In contrast with the Theban group where in place of the wedjat-eye the word StA.t (hidden place) was used.119

Wesir-wer, while the rest of the texts all name him as Djed-hor. 109  For the systematisation of the yellow-on-black-style hypocephali, see: Mekis 2008: 34–80. 110  E c 7 category (Brech 2008: 219–221). 111  C category (Schweitzer 1998: 325–352). 112  Mekis et al. 2011. 113  1.a) type Nos 6, 7; 1.c): Nos 20, 21, 22, 23? 114  4.a) type Nos 59, 91, 101, 103; 4.b) Nos 60, 93; 4.d) Nos 94, 146. 115  4.a)+6 type No. 65. 116  6 type No. 64. 117  For the division of the syntagmas, see chapter 8.3 118  No. 7. 119  Two Theban examples show analogies with Akhmimic examples: Nos 18, 19.

131

The Hypocephalus: an Ancient Egyptian Funerary Amulet II.) The following characteristics appear in syntagma 1.d: (sic) (sic)

Theban

3.)

Theban:

120

Akhmimic

versus Akhmimic

121

, Abydenian

1) Wsjr-xntj-jmnt.j nTr aA nb AbDw128 / nTr nfr nb RA-sTA.w129 2) (PtH)-%kr-(Wsjr) (nTr nfr) nTr aA Hrj-jb-StA.t130 10) As.t-wr.t Mw.t nTr(.jt)131 Hrj-jb Jpw132 12) (Hna) Nb.t-Hw.t sn.t nTr(.jt)133 13) Jnpw (jmj w.t) nb tA-Dsr134 14) Jmstj, @pj, _wA-mw.t=f, QbH-sn.w=f135 16) nTr.(w)t nTr(.w) jAb.t, mH.t, jmn.t, rsj136

(sic)

11.2.2.3 Peculiarities of the iconography Among the features characterising the discs, we may observe the rich corpus of stelae, the iconography of which reflects on the pictorial fields of discs, such as on Theban stelae and hypocephali.137

122

Two features are of note here: on the one hand the incipit of the first line begins in medias res, while on Theban examples it was transferred to the end of line two (highlighted in blue ), and this is also a characteristic of the Abydenian discs.

One of the Akhmimic discs featuring outstanding iconography is No. 123 (Figure 85). Its configuration recalls the vignette known as ‘Book of the Dead spell

Another interesting morphological phenomenon of the section is: 123

versus Akhmimic

125 

No. 7.

Wb IV, 312.18–19 Derchain–Urtel 1989: 103–110. 128  Nos 91, 103, 60, 93. 129  Nos 59, 90 (?), 101. 130  No. 59 (without the name of Ptah), No. 90 (without the name of Ptah and the epithets nTr aA and nTr nfr), No. 91 (without the name of Ptah and the epithet nTr nfr), No. 101 (without the name of Ptah and the epithet nTr nfr), No. 103 (without the name of Osiris and the epithet nTr nfr), No. 60 (without the name of Ptah and the epithet nTr nfr), No. 93 (without the nTr aA and the nTr nfr epithets). 131  Nos 59, 60, 90 (without wr.t and mw.t), 91 (mw.t is missing), 93, 101, 103. 132  Nos 101, 103. 133  Nos 59, 60, 90, 91, 93 (with Hna), 101, 103. 134  Nos 59 (without jmj w.t), 60 (without jmj w.t, and after the name of the ‘Four Sons of Horus’), 90 (without jmj w.t), 91 (without jmj w.t), 93, 101 (without jmj w.t), 103. 135  Nos 60, 91, 103. 136  No. 103. 137  One is reminded of the presence of lunar and solar barks. 126 

.

127 

V.) Characteristics of the 1a texts in text group 1: 124 1.) Theban:

versus

Gods evoked on hypocephali in the Akhmimic Götterformel system of Maria-Theresa Derchain-Urtel may be systematised as follows:127

versus Akhmimic

IV.) From among the texts of the pictorial field, we must first highlight text IIIa, which shows an important difference to the Theban examples but are the same on the Abydenian discs. (sic)

Theban:

126

From among the characteristics of text group 4, we may highlight that, basically, the Htp-dj-njsw(.t) offering formula, as well as the invocations to the gods of the necropolis (Götterformel), are the most frequent texts of the group. It must be noted that it is known in only two cases as an epithet of Isis as the ‘Hrj-jb-Jpw’ attributive (see the list below).

III.) Another feature can be testified in syntagma 1.e:

Theban

on other variants:

Features of discs showing text group 4

versus Akhmimic

Theban

125

versus Akhmimic/Abydenian

No. 7. No. 7. No. 7. 123  kAkA.t= HqA.t according to the solution proposed by Jan Quaegebeur (Quaegebeur 1995: 143). 124  No. 7. 120  121  122 

132

11. Workshop traditions

Figure 85.

Figure 86. BM EA 1138

16’, where a god, possibly Shu, holds the solar bark on the top of his head138 with his two hands, while from both right and left Ba-birds are adoring in front of his figure. The theme, which can be discovered on a certain group of Akhmimic stelae, is also reflected on this lone hypocephalus in a unique interpretation.

Akhmimic hypocephali with standard iconography also assimilated elements from local traditions. Thus, the topic of register IV, with its two barks, also takes on local characteristics. As in Thebes after the second quarter of the 3rd century, the standard system of classical discs had changed; simplification had begun and even a re-configuring of the prior order of the scenes and iconography may have ensued.139 The same phenomenon may be observed among Akhmimic discs as well. Again, for the repertory, one finds analogies within the Akhmimic stelae group.140

Peter Munro dated stelae with the scene in question (his IB group) to the end of the Saite period, although I do not know of any other stela category where the theme would return later. In my opinion, the hypocephalus may be dated much later than post-Saite times.

Figure 87. BM EA 1160

Figure 88. Louvre C 112 On the head of Shu the zSd-cloth can be observed, which is, among others, the symbol of lifting up and rising; in detail, see: Liptay 2002: 7–30; 115–136.

138 

139  140 

133

Varga 1961: 246–247; Mekis 2008: 40–50. Munro 1976: 132–154, Pl. 51–57.

The Hypocephalus: an Ancient Egyptian Funerary Amulet For stelae, the lunette scene in Munro’s ‘II Sonderform, categories D–F’ appear quite frequently on hypocephali: the navigation of the day and night barks (each bark distinguished by its own attributes), or simply the night bark pulled by jackals. The latter iconography appears on hypocephali dated to the mid 3rd century BC as well (for example Nos 90 and 91), while on hypocephali dated to earlier decades the standard iconography is more typical (for example: Nos 7, 21, 22, 64). This shows

commonalities with contemporary Theban and Abydenian discs of standard type. An Akhmimic feature, anyway, is the missing Treibtafel (mat) with sun-child; in its place a kneeling child may appear in the prow of the lunar bark, with the waterlines of the two barks just touching each other. Some examples of the diagnostic traces of the iconography of Akhmimic discs (Figure 89):

No. 21 (the cutwaters of the barks seen touching)

No. 64 (the cutwaters of the barks seen touching)

No. 101 (The lunar bark changes to the morning bark, reflecting the iconography of the stelas; they almost touch)

No. 59 (the same as No. 101; compare the lunette of the stele in Figure 87)

No. 125 (reduced and renewed iconography of register IV: a ram in the bark fills the upper register)

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11. Workshop traditions

No. 93 (a reduced and renewed version of the bark scene of register III)

No. 91 (The nightly solar bark is pulled by jackals in the underworld; for an analogy, see the lunette of the stele in Figure 88)

Figure 89.

Upper Egyptian centres (Thebes and Abydos) both in iconography and text type. It can be established that at certain points these texts show a wording very different from that of Theban examples, but surprisingly close to the Abydenian version. The Akhmimic different wording is, in most cases, a rewording of the Theban, unusual, sometimes obscured, and for the Akhmimic priesthood hardly understandable texts; copying mistakes are also occur.

Finally, a physical characteristic of the discs is also noteworthy: among the 11 hypocephali with recto and verso,141 seven (63.6 %) are Akhmimic.142 In two cases, the topic of the verso is the radiating sun-disc,143 which in one case is supplemented by adoration of the djedpillar.144 Further themes include the reclining cow145 with the deceased on her back.146 One example shows the scene from BD spell 16, another a scene from the underworld books,147 and one depicting the deceased (?) in front of Osiris (?).148

The earliest dated examples of Akhmimic hypocephali showing text type 1 are immediately followed by those with the simpler text type 4 (Osirian texts); interestingly, occurrences of text types 2 and 3 are absolutely not detectable at Akhmim.149 All this may suggest that during the 30th dynasty there was a close relationship between the three cult centres, which loosened during the first decades of the Ptolemies. This can be measured by looking at their funerary equipment, and their funerary art began as their own development.150 At Akhmim, knowledge of the hieratic script seems to blur during the 3rd century BC and hieroglyphic texts were also copied ‘by rote’, without knowing the meanings of the signs and sign groups. This is particularly true if one thinks about the Book of the Dead papyri; only some formulae form exceptions, which were applied continuously with success on

11.2.3 Conclusions Summarising the results, although Akhmimic hypocephali are different in several characteristics from the products of the Theban workshops, one may not consider them as absolutely independent pieces. We must not forget that the three Upper Egyptian workshops (Akhmim, Abydos and Thebes) of the 30th dynasty had a close relationship, and, as a result, the hypocephali of the three centres were very similar in iconography as well as in their text types. Discs showing text type 1 are particularly close to the works of other 141  Nos 45 (r) + (verso, in the present state of preservation is not known); 46 (r) + 118 (v); 59 (r) + 122 (v); 91 (r) + 119 (v); 64 (r) + 113 (v); 93 (r) + 123 (v); 94 (r) + 125 (v); 100 (r) + 124 (v); 112(r) + 120(v); 126 (r) + (on verso three ankh-signs are incised); 90 (r) + 121 (v). 142  Nos 59 (r) + 122 (v); 90 (r) +115 (v); 91 (r) + No. 119; 64 (r) + 113 (v); 93 (r) + 123 (v); 94 (r) + 125 (v); 100 (r) + 124 (v). 143  Nos 125, 113. 144  No. 113. 145  Nos 119, 120 (its provenance is unknown), 121, 122. 146  Nos 119, 121 (to the scene is added a lying jackal with the inscription: Nb tA-Dsr – Lord of the Sacred Land). 147  No. 123. 148  No. 124.

Naturally, it cannot be excluded that pieces showing these text types did not survive by chance. 150  This fact is supported by the evidence that during the 30th dynasty at Abydos, use of the Book of the Dead, canopic chests, and ushebties (as at Thebes and Akhmim) is also detectable. However, the style of the objects are more or less the same during the 30th dynasty; under the Ptolemies they already differed much in their style. 149 

135

The Hypocephalus: an Ancient Egyptian Funerary Amulet coffins, stelae, on Ptah-Sokar-Osiris statues, and on hypocephali, too. Thus the application of text type 4 which is a simple Götterformel paired with iconography which differs from Theban one. All these contributed to the creation of the Akhmimic hypocephalus ‘dialect’.

After the successful exploration of the site from 1903 to 1909, together with Georg Möller (his colleague at the Berlin Museum), the pair explored the rich cemetery.155 He achieved equally impressive results at Elephantine as well, discovering there Aramaic papyri which he studied also for the first time.156 He obtained the hypocephalus in Tuna el-Gebel (piece No. 28) while searching amongst papyri and cartonnages there.157

Features of the Akhmimic dialect that differ from the Theban canon affected mostly the barks of register IV. First, the lunar bark of the Theban examples was changed to the depiction of the morning bark of the sun-god; later only the night bark of the sun-god remained with the ram-form depiction of the god in the centre.151 Some smaller changes may have also affected registers I and II – the places of their members may have been changed or left out.

The other piece (No. 29) was collected by Edward Towry Whyte,158 but unfortunately nothing else is yet known about this piece.159 On the basis of the similarity of the iconography and the text type (type 4) one may suppose that this also originated in Tuna el-Gebel. Unfortunately, at the beginning of 20th century, when scientific exploration of the cemetery of Hermupolis began the site had already been ransacked and looted.160 During the second half of the 19th century, the stone tomb-chapels with porticus at the Ptolemaic cemetery were dismantled for local construction purposes. Those building elements with reliefs or paintings were sold to antiquity dealers.161 Unfortunately, no other hypocephalus was found during any controlled excavations at the site.162 The cemetery was used from the time of the 18th dynasty up to the late Roman era. The development of the ibis and baboon-cemeteries accelerated in the Saite era, and they reached their most prolific phase during the reigns of Ptolemy I Soter and II Philadelphos. At that time, the animal cemetery expanded into huge galleries. Hermupolis became a place of pilgrimage and the cult of Thoth gained each time greater ground.163 It is possible that Theban pilgrims, or even those from other towns who had gone on a pilgrimage to Thebes, established the ‘tradition’ of using hypocephali. The Theban relationship is supported by the fact that both discs use text type 2 on the rim, which is so far attested only on Theban examples. Theban usage dates to the first half of the 3rd century BC (for more details on this, see the analysis of the Theban workshop).

Several of the Akhmimic examples have a recto and verso as well. From the point of view of technique, of the 15 hypocephali, eight were made using yellow decoration on a black background, the acme of which was the second to the third quarter of the 3rd century BC at Thebes. Consequently, one may suppose that at Akhmim the peak of hypocephali production (and specifically the yellow-on-black-style discs) may have been reached in the same period. After a rapid deterioration in the quality of the discs, they disappeared sometime during the second half of the 3rd century BC. 11.3 Hypocephali of Tuna el-Gebel So far two examples may be related to Tuna el-Gebel.152 Piece No. 28 was purchased by Otto von Rubensohn in Tuna el-Gebel in 1904, according to the notes of the Egyptian Museum of Berlin.153 In 1902, Rubensohn travelled to Egypt as a classical archaeologist at the order of the Preußischen Papyruskommission to collect cartonnage ornaments. In this respect he travelled around the whole country as far as Elephantine. As was already known, cartonnages of the Graeco-Roman period frequently hid inscribed papyri, regarded as being useless textually, but decent filler in cartonnagemaking. The aim of the society was to unwrap these cartonnages and explore the intellectual heritage by evaluating administrative texts preserved on the papyri hidden within. Rubensohn began work in 1902 at the recently identified cemetery of the village of Abusir elMeleq, on the border of the eastern edge of Fayum.154

As both hypocephali are very close to each other iconographically, as well as in the typology of the rim text, it may be supposed that they were produced for two members of the same family, as is seen with Germer et al. 2009: 179–190. Schefold 1988: 166–167. 157  ‘Geschenkt bekomme ich von Abd el Al die Kopftafel die schon seit vorigem Jahr bei ihm lagert “weil sie doch keiner kaufen will”’. Tagebuch Rubensohn IV (Berlin, ÄM Archiv-Nr. 117), 15. Miatello 2017: 86. 158  http://www.fitzmuseum.cam.ac.uk/dept/ant/egypt/ collectionhistory/whyte.html. 159  I am grateful to Sally-Ann Ashton for this information. 160  PM IV, 169–15; Boulos 1910: 285–286. 161  Lefebvre 1920: 42. 162  Gabra 1932; Gabra 1939; Gabra 1954; Sabottka 1969; Grimm 1975. 163  Kessler 1986: 797–804.

151  It must be noted that in Thebes an inverse feature can be experienced: the lunar bark is placed in a separate register and the solar bark disappears. 152  Besides Nos 28 and 29, one may not exclude the possibility that further examples may be associated with Hermupolis. Although we have no information on the provenance of discs Nos 45 and 46, the names indicated in the texts of these discs suggest their possible Hermupolitan origin. 153  He obtained it on 11 November 1904 in Eshmunein from Abd el-Al (for more details on this dealer, see Hagen and Ryholt 2016: 58; 184). Tagebuch Rubensohn IV (Berlin, ÄM Archiv-Nr. 117), 15. Miatello 2017: 86. 154  Lüddeckens and Kaplony-Heckel 1986: 11.

155  156 

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11. Workshop traditions

Abydenian examples found in the sarcophagi of a family tomb.

equipment that was barely known in his day from other sites in Upper Egypt.167

11.4 Abydenian hypocephali

The reconstructed family-tree: PA-dj-Wsjr (m) + WDA-^w (f) Nfr-jb-Ra (m) + &A-dj-MHj.t (f) | | (C?) +d-Hr (m) + (D) Nb-tA-jHj.t (f) | | | | (F) PA-dj-n-As.t (m) (E) @r-wDA (m) (G) PA-dj-Wsjr (m)

11.4.1 Introduction – The place of hypocephali in the order of the funerary equipment We know of four hypocephali originating in Abydos.164 All examples came from Petrie’s excavations at the site. In 1902 he excavated the zone named by him ‘cemetery G’. Here he found the family-tomb numbered ‘50’ (G 50) (Figure 90) dated to the time of the 30th dynasty.165 This tomb, as well as nos. 68 and 61, was a sunken tomb dug into the earth and covered with a roof made of sundried bricks. It featured two separate vaulted chambers, arranged side-by-side. After the burial, the western one, with a larger floor area, was filled with fine sand up to the beginning of the vaults to decrease the load on the walls.166

(The owners of sarcophagi A and B were not identifiable. However, one may suppose that they contained the parents of Djed-hor, or his wife)

Trapezoidal sarcophagi were found in the eastern, smaller chamber, dating from the 5th–4th centuries BC.168 They were uninscribed according to Petrie. Sarcophagus A contained a mummy without ornaments or amulets.

After exploring the tomb, Petrie ascertained that the two chambers were used by three generations of the same family. He was to make a fortunate discovery here, as the intact burial from such a period contained burial

Sarcophagus B was attributed by Petrie to Djed-hor, although in his description no evidence was given

Figure 90. Ground plan of the tomb

Figure 91. Sarcophagus E

164  Petrie 1902: 34–51, Pl. LXXVI, LXXVII, LXXIX; Maspero 1915: 343, (GE 3591); PM V, 75; Varga 1998a: 136–137; Mekis 2008: 45, n. 53. 165  Leahy in 2004. Later, in 2009, he came to the conclusion that the tomb might have been rather early Ptolemaic (Leahy 2004, summary; Leahy 2009: 281). 166  Petrie 1902: 37–38. After cleaning away the sand the roof collapsed.

167  168 

137

Leahy 2009: 278–282. Manassa 2007: passim.

Figure 92. The cartonnage found in Sarcophagus D

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Hypocephalus from sarcophagus B

Hypocephalus of Djed-hor Figure 93.

Hypocephalus of Neb-ta-ihit

ihit. From under the head of the mummy the smallest bronze hypocephalus of the tomb appeared (No. 5).

supporting his opinion. In the sarcophagus a mummy was lying with different amulets in a disturbed order. A wooden board was fitted to the mummy, while under its head was placed a hypocephalus of bronze without name (No. 4). In my opinion the two innermost sarcophagi of the tomb belonged to the eldest generation of the family. At the heads of these two sarcophagi two boxes were placed with some ushebti-statues inscribed with the name of Djed-hor.

In the western chamber, in the anthropoid sarcophagus E (Figure 91), the son of Djed-hor, Hor-wedja lay (Cairo EM TR 15.1.21.1 = SR 5/12143). On the frontal side of the sarcophagus four columns of text were inscribed, which, besides the genealogy and titles of the deceased, contained also the Nut-formula, text of Pyr. 17a, 638a–c and 778a.172 The mummy was put directly into this sarcophagus, painted cartonnage ornaments were placed on the body; just the face of the mask was gilded.173 No hypocephalus was found under the head of the mummy.

Sarcophagus C held two wooden coffins. The outer wooden coffin was plain and had a gilded face, the inner one was inscribed in columns, but unfortunately ants had destroyed it completely. The coffin had a rectangular pedestal, the wig was painted in blue, the eyes were glass inlays, and a roll of Book of the Dead papyrus was placed on its chest. The mummy in the coffin was decorated with a three-piece gilded cartonnage executed in openwork technique.169 Under the head of the mummy, Petrie found the bronze disc with the name of Djed-hor (No. 3), which for some reason he did not attribute to the mummy. Unfortunately, everything was damaged during discovery.

Sarcophagus F was prepared for Djed-hor’s other son, Pa-di-en-Iset; it looked exactly like the previous one, but with one difference – the hieroglyphs of the sarcophagus being painted in red.174 Sarcophagus G was made for Djed-hor’s third son Padi-Wesir, with much the same characteristics as the previous ones.175

Sarcophagus D also held two wooden sarcophagi. The outer one was covered with stucco and its frontal panel was inscribed with a text rendered in columns. Next to the outer coffin, a gilded Osiris statue was found with a role of papyrus inside. As in the previous case, the inner coffin had a blue-painted wig and inlaid eyes of glass. Once again, the mummy was equipped with a threepiece gilded cartonnage done in open-work technique.170 Although the ants had also destroyed this coffin ensemble, Petrie managed to rescue the gilded parts of the cartonnage (Figure 92),171 and on this basis we know that the owner of the set was Djed-hor’s wife – Neb-ta-

11.4.2 Examination of hypocephali – ortographic peculiarities

169  Mask; pectoral + collar + panel depicting the winged figure of Nut; apron on the feet, which shows a symmetric decoration: in the middle an inscribed strip divides the motif of 12–12 garlands on each side. 170  Bolton Museum 1902.53.10.1–2. 171  Petrie 1902: 38.

Petrie 1902: 39, 42, Pl. LXXV; PM V,75; Buhl 1959: 70. E, b5, fig. 32. To the previously described three-part cartonnage, one further element was added – a panel depicting apj over the figure of Nut. 174  Petrie 1902: 39, 49, Pl. LXXV; PM V, 75; Buhl 1959: 73–74. E, b7, fig. 34. 175  At an unknown place.

The three hypocephali from family-tomb G50 may be attributed to two generations. Unfortunately, Petrie’s excavation shed no light on the identity of the owners of sarcophagus A and B, so a question remains as to whether they hid the remains of the parents of Djedhor, or those of his wife, Neb-ta-ihit. By comparing the three hypocephali (Figure 93), their chronological order can be established immediately. 172  173 

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11. Workshop traditions

The hypocephalus of sarcophagus B is the most detailed and elaborate, and was possibly the earliest. Although the disc containing the name of Djed-hor is larger by 1 cm, its engraving is more superficial; that of Djed-hor’s wife is the smallest, as well as being the crudest of the three. The texts are also extremely simplified, giving the sense that this is the latest example.

Ortographic peculiarities of text type 1 As with the Akhmimic discs dating to the end of the 4th century BC, one finds the most complete version of text type 1 appearing on discs, which shows that the prototype may have been present simultaneously at all three centres. Nevertheless, it would appear that certain Theban characteristics are more typically present on Abydenian discs than Akhmimic examples. Based on this difference, we may suppose that in Upper Egypt the hypocephalus tradition emanated from Thebes, and as it proceeded northwards, farther and farther from the point of origin, local workshops produced variations in line with traditions present at these cult centres.

During the analysis of Akhmimic hypocephali, we have already discussed generally some local characteristics of the texts of Abydenian discs, but these can now be presented in detail. 11.4.2.1 Definition of the Abydenian dialect The separation of products of the Abydenian group from those of other workshops can be done only on the basis of the ortography of the texts, since the iconography matches the contemporary Theban discs.

For the sake of completeness, we may compare the text of the three hypocephali together with the contemporary Theban texts:

Legend: […] –highlighted = Theban prototype […] – highlighted = differing character I) Rim inscriptions: No. 1; No. 48 (Theban)/No. 3 (Djed-hor)/No. 4 (Sarcoph. B)/No. 5 (Neb-ta-ihit) No. 1 a.)

(sic) N

No. 3 a.) + b.) as a clause sentence: No. 4 a.) No. 5 a.) No. 1 b.)

(sic)

(sic)

No. 4 b.) (sic) No. 5 b.) No. 48 c.)

No. 3 c.) No. 4 c.) No. 5 c.)

139

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 48 d.) No. 3 d.) No. 4 d.) No. 5 d.) No. 1 e.)

N.

No. 3 e.) No. 4 e.) No. 5 e.)

No. 48 f.) No. 3 f.) No. 4 f.) No. 5 f.) In summary: In syntagma b): Theban hAj versus Abydenian pr.j In syntagma c): Theban StA versus Abydenian wDA.t In syntagma d): Theban jnk dm.j n=k m-Dr.t=k versus Abydenian jnk dmn n k.tj=k; also jj n=j rm.j versus dmn n=j Hr rm.j, jnD-wr=k (in Thebes jn written by egg, in Abydos jn written by fish) In syntagma e): Theban j pr.j r=f versus Abydenian: j pr.j jt; Theban zSm.j DA.j versus Abydenian: zSm m wDA.t. II) Peculiarities in the text panels 2a: 1) Theban

versus Abydenian/(Akhmimic)

3) Theban

176 

(No. 3) on other variants

176

versus Abydenian

Wb IV, 312, 18–19.

140

11. Workshop traditions

III) Text of IIIa: No. 4

The incipit of text IIIa begins in medias res, while the incipit of the Theban examples, again as we observed with the Akhmimic examples, can be discovered at the end of line two. An interesting difference from Akhmimic examples, however, is that the idiosyncratic Theban form of the word HqA.t ( ) is written the same way as on the Theban examples. 11.4.3 Piece No. 111

traditions and workshop products. The Italian, French and Polish missions found several intact burials which might have been dated to the 4th–3rd centuries BC. As at Thebes, the inhabitants of the examined period reused previous 26th-dynasty tombs,178 or even earlier, in Memphis, too; they reused and added further chambers to tombs of earlier periods, or simply carved new ‘loculi’, niches, into the walls of existing chambers.179 Besides these examples of reuse, the Polish excavations in the Upper necropolis found several grave tombs showing great variety.180

As was seen from Akhmim, text types 2 and 3 did not occur at Abydos. Only one further hypocephalus may be attributed to the city, which was also found by Petrie. The find context of this piece, however, is uncertain; it is just known from one of the marginal entries in Petrie’s notebook – it (No. 111) was found somewhere in Abydos. The owner of the piece was Pawenhatef whose title is not known.177 A peculiarity of the disc is that on its edge, in place of the rim inscription, crocodile heads were depicted; this can be found on some textile amuletic hypocephali and may rhyme in some way with the ram heads. In the upper register of the tworegister-type hypocephalus with the same view of the hemispheres, four-four baboons turn to each other, they are adoring in front of each other; this can be explained again by the worship of the sun-head (for details, see the theological interpretation of the textile amuletic discs in Chapter 6.3).

As well as trapezoidal stone sarcophagi of the Persian period, finds were made in the cemeteries of anthropoid wooden and terracotta coffins, such as simple rectangular wooden coffin boxes.181 From the end of the 4th century BC, more and more frequently mummies were covered with cartonnage mask, wesekhcollar, apron, and with the feet in a ‘boot-case’, or simply with foot-print-form cartonnage elements.182 The French mission, headed by Christianne Ziegler, explored several galleries filled with mummies dated to the Persian and Ptolemaic periods; several of these were without coffins, but equipped with cartonnage trappings (and, on occasion, without even these).183

In the lower register, the kneeling figure of Pawenhatef can be seen; he is offering a mAa.t-feather to Re standing in front of him, appearing in the form of a ram-headed bird; the figures are identified by label texts, in which a word play features:

According to Ziegler’s description, the equipment of one richer tomb, dated to around 300 BC, and following the ideal, was equipped with a high naos-form canopic box (Aston C1–C2),184 a Ptah-Sokar-Osiris statue of Raven type IV A, B, C,185 and various ceramics.186 The mummies

Ra pw / Aw.t pw/ PA-wn-HA.t=f mAa-xrw - He is Re / it is a gift / Pawenhatef ( i.e. ‘The light is in front of him’) true of voice 11.5 Hypocephali of Memphis

We should mention the tomb of the vesir PA-dj-N.t, who lived during the reign of Nectanebos I in Memphis. Padineith reused the 26th-dynasty tomb of BAk-n-rn=f (Bokhorinis), as his family tomb (Bresciani et al. 1980). 179  Tombs F7 and F17. Ziegler and Lecuyot 2007: 2026–2028, Pl. 2, 4; Ziegler 2014: 205–222. 180  Myśliwiec et al. 2008; Aston 1999: 22. 181  Myśliwiec et al. 2008, part 1. 182  Schweitzer 2008: 521–544. 183  Ziegler 2011: 60–61; Ziegler 2012–3: passim; Ziegler 2014: 205–222. 184  Aston 2000: 165–178; Bruwier 1982: 5–21. 185  Raven 1978–1979: 267. So far no black-painted statue typical of Thebes (D, E, F) has appeared. 186  Phases C and D: Aston and Aston 2010: 15–59, 107–115, 179–187; Raven 2011: 795–808; Ziegler 2012–3: (1) 62–65, 103–106; 257–267, 283–287, 314, 347–357; 384–385, 391; (2) 7; 36–7; 101–104; 120–121; 160. 178 

11.5.1 Introduction – The place of hypocephali in the order of funerary equipment The systematisation of finds from the Late Period/ Ptolemaic cemeteries of Memphis have begun over recent years. The material from Saqqara shows great similarity in its content with the contemporary Upper Egyptian funerary sets of the 4th and 3rd centuries BC. Differing style signs may be attributed to the different 177  Petrie 1914: 30; plate XX; Petrie 19772: 24–25, Petrie 2000: distribution lists, Abydos 1900.

141

The Hypocephalus: an Ancient Egyptian Funerary Amulet were equipped with multiple-piece cartonnages, amulets wrapped in with them, and with mummy linens inscribed with the Book of the Dead;187 in some cases a separate papyrus roll of the Book of the Dead was added to the assemblage.188 Possibly close to the tomb, a stone stele was set up belonging to Munro’s Memphis phase II,189 accompanied by an offering table.190

bandages.194 On the basis of these, we know that among his many titles he fulfilled the position of the prophet of the θeoi; Eujerge;tai and of the Filopavtwreı. The latter refers to the cult of Ptolemy IV Philopator and Arsinoe III, which was codified by the pharaoh in 217 BC.195 Thus Petubastis may have died at the end of the 3rd, or the beginning of the 2nd century BC.

The Polish expedition, headed by Carol Myśliwiec, found material similar in content in the sector west of the Pyramid of Djoser.191

Another timeframe for the use of Memphite hypocephali is provided by No. 166.196 The owner of the hypocephalus, Psametik, according to Memphite funerary traditions of Ptolemaic times, possessed a Book of the Dead written on mummy linen (Turin, Museo Egizio, cat. nos. 1870.1-5) and with one on papyrus (Leiden, RMO, AMS 19). From his tomb, yet unknown, came an offering slab too, which went to Paris, possibly via the Drovetti collection, ending up in the Louvre (N 427a). From the researches of E. Otto and J. Quaegebeur, the family tree of Psametik may go back to the beginning of the 3rd century BC. Psametik, according to Quaegebeur, after the death of his brother, Herieus III, around 130 BC, took over the priestly duties (wnrw m #m) of his brother,197 which were passed down in the family from generation to generation; thus the possible earliest date of the hypocephalus may be the end of the 2nd century BC.

11.5.2 Peculiarities of Memphite hypocephali Unfortunately, no hypocephalus found in situ is known from Saqqara, which can be explained by the fact that the excavations of the past few years explored cemeteries other than that used by the priesthood, which might have been explored already in the 19th century by dealers in antiquities who never noted its exact location. Stephen Quirke has suggested that Memphite mummies might have been equipped with a cartonnage, or bronze hypocephalus, in addition to its textile counterpart.192 This theory must remain for now supposition, since the material stored in museums has thus far produced no cartonnage or bronze piece which could be attributed to Memphis.

The late textile disc of Psametik may be looked at, therefore, as one of the last examples of the Memphite hypocephalus tradition. The hypocephalus has five registers, the pictorial field being bordered by two concentric circles, which gave place to the rim inscription of the classical hypocephali. However, the master who decorated the textile chose the two lower registers to place the longer texts, leaving the rim free. The lowest register, as well as the uppermost one, borders the three central bands. The two bordering strips are equal in terms of their iconography: a winged, kneeling goddess who grasps a feather in her hands, and on her head bears a sun-disc. As for their perspective, the two goddesses are turned by 180° to each other.

Research by the present author has uncovered only five linen examples which might be of Memphite origin.193 Of these five textiles, the earliest may be No. 162; the iconography of this hypocephalus, although a textile disc, is equal to the ‘standard’ 4th–3rd century BC examples. The unusual peculiarity of the example can be discovered in register I, where the gods adoring the figure with four ram heads are different from those of Upper Egypt, as is another feature, the missing rim inscription. On this hypocephalus and three others (Nos 164, 165 and 166), the adoring figures are snakeheaded women and frog-headed men, who form pairs: on each side of the four-ram-head god there are four of them. Another disc (No. 163) slightly differs, it only depicts adoring male gods.

The second register recalls the topic of register I of standard discs. The central four-ram-headed god is venerated by four-four gods on each side, and, as described above, the adoring gods form pairs: the women are snake-headed, the men frog-headed and they are identified by small labels as members of the Hermupolitan Ogdoad.

The owner of the disc is Petubastis (PA-dj-BAst.t) the son of Arsinoe (Arsjnj); the piece, without inventory number, is kept in the Ägyptisches Museum, Berlin, where it arrived together with some other inscribed 187  Kockelmann 2008: 25–28, passim; Ziegler 2012–3: (1) 163; (2) 85, Ph. 339–40. 188  Mosher 1992: 143–172. 189  Munro 1973: 161–170, 336–343, Pl. 61–64. 190  Kamal 1909: 208, Index VII. 191  Myśliwiec et al. 2008. 192  Quirke 1999: 41. 193  Nos 162, 163, 164, 165, 166.

Kockelmann 2008: 257, n. 150. Hölbl 2001: 169. 196  This piece arrived at Turin in 1824 from the Drovetti collection (Quirke 1999: 37). Kockelmann 2008: 259, n. 168. 197 Quaegebeur and Rammant-Peeters 1995: 86. An interesting feature of the Memphite stelae is that they mentioned in their text the date of the birth and death, as well as the most important events in the life of its owner (Clarysse 1978: 239). See also Otto 1956: 219–229. 194  195 

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11. Workshop traditions

Registers III and IV recall the iconography of the previously discussed terracotta dishes, which copied the vignette of BD spell 134. A row of gods can be seen facing to the right, towards an altar. The altar is followed by the figure of a falcon standing on a pedestal; the double crown of Upper and Lower Egypt was drawn on its head. He is followed by the falcon-headed figure of Re, crowned with the sun-disc. Then comes the humanform figure of Atum with the double crown on his head; next, the third form of the sun-god, Khepri, appears as a human-headed man, with scarab over his head. The next figure is possibly ram-headed; on his head he bears ram horns and the Upper Egyptian crown. The next two figures can be identified by their attributes as Shu and Tefnut. The seventh woman-form figure can be identified with Nut, with nw-vessel(?) on her head – as the decoration is slightly faded, it must just be a supposition. The last two figures are Thoth and Horus: the former is ibis-headed and wears the atef-crown, the other must be falcon(?)-headed and wears the double crown of Lower and Upper Egypt.

Figure 94. Cairo EM with no inv. no. (Maspero 1902: final image plate)

On the two sides of the fourth register an invocation is inscribed, introduced by Dd-mdw jn formula. This is addressed to the six figures of the register, asking for zAprotection for Psametik. The figures of this register also look to the right; the first pair is Isis and Nephthys, the second one Hu and Sia, with the hieroglyphs identifying them over their heads. The last two figures are squatting on a standard, and over their heads the hieroglyph sign of the eye and ear was depicted. According to Quirke, they manifest sight/action and hearing.198 The winged goddess of the fifth register is accompanied by the following two-lined text: Dd-mdw jn jt-nTr Hm Nfr-tm xw-tA.wj // PsmTk mAaxrw Dd-mdw jn xwj.t Dsr.n=j (?) // Ha.w=k anx // dj n sk.k nn mt.k r D.t ‘To recite by the god’s father, the servant of Nofertum, the protector of two lands, by Psametik, true of voice. To recite by goddess #wj.t: I sanctify (?) // your body as to live! / Be given that you may not perish and do not ever die!’

Figure 95. Ceramic dish Cairo, EM, SR 4/10694

presents different characters, thus it must have been the work of another master, not the previous one.

From among the five discs of Saqqara, a rim inscription can only be found on one (No. 163).199 This is, again, an invocation introduced by a Dd-mdw jn formula, where in addition to the titles and filiation of the deceased, only a short offering formula was included.200 The iconography of the textile is very similar to the previously described hypocephalus, however this one has only four registers, and even the style of the figures

At this point an analysis of the different iconographic features of Memphite discs is required. In the chapter on pseudo-hypocephali (Chapter 4.3), it was also referred to that some of the terracotta dishes in the Egyptian Museum were believed by Maspero to be hypocephali.201 It must be supposed, as the archaeological evidence did not confirm that ceramic dishes were found under

Quirke 1999: 40. See Catalogue No. 163. 200  Clarysse 1998: 321–327. 198  199 

201 

143

Maspero 1902: 283–285.

The Hypocephalus: an Ancient Egyptian Funerary Amulet the heads of mummies, that Maspero might have been aware of the Memphis textile hypocephali, and, based on their common iconography, assumed that ceramic dishes may have also functioned as hypocephali.

as well as museum storerooms, may modify and expand our knowledge.204 The tradition of textile hypocephali is supposedly of Theban origin, where the use of them might have begun at almost the same time as the appearance of cartonnage discs. At Abydos and Akhmim the tradition of using textile amulets is not known.205 The two cult centres are also excluded from the possible places of origin of textile discs, as there the hypocephalus tradition survives only until the second half of the third century BC, and thus it is impossible that they participated in the northward expansion of hypocephali. Thus one may suppose that the tradition of using hypocephali originated in Thebes; perhaps a priest visiting Thebes, after his return, established the tradition of using hypocephali at Memphis as well. This idea is more likely since Theban texts do not appear at all on Memphite discs. On the basis of the underrepresented number of Memphite discs, we may suppose that, in Memphis, only a few priestly families, and perhaps even only specific generations, used the type of hypocephalus as detected at Abydos, within the family tomb of Djed-hor, or that of the Theban family of Takerheb (see No. 74).

The theme of the Memphite textile discs and the terracotta discs is rather similar: in the ‘sun-disc’ a row of squatting or standing gods is to be seen, all facing right (Figure 94 and 95). At the head of the row a falcon stands with the double crown of Upper and Lower Egypt, and behind are the three standing forms of the sun-god: Re, Atum and Khepri, but their order varies from piece to piece. They are followed by the rest of the Heliopolitan pantheon: Shu and Tefnut; generally Geb and Nut, Osiris, (Horus),202 Isis and Nephthys appear in the second line. The composition, as mentioned previously, follows the instruction of BD spell 134: ‘To recite over a falcon, upright with the White Crown on his head, Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Seth, Nephthys, – drawn in ochre on a new bowl. Placed in this boat with an image of this transfigured spirit, whom you wish to be made excellent, anointed with praise-oil, offerings made to them of incense on the flame, and birds as roast meat. This is in adoration of Re as he sails his boat. The man for whom it is done will be with Re every day everywhere he sails. This means the beheading of the enemies of Re. A matter a million times true.’203

Another hypothesis could be made that supposes also a wider spread of the custom, but we cannot know: while looting tombs in the 19th century, robbers did not focus on torn and threadbare mummy linens, even if they were inscribed. These were, typically, artefacts of limited museological appeal, and thus they were destroyed or thrown away.

It turns out from the text of the spell, that the main idea is to attain the deification of the deceased, by involving her or him into the companionship of the sun-god, so as to participate in cyclic rebirth. This idea is the same we encountered in Thebes when looking at the Theban examples. Here, possibly, the opposite placement of the two xwj.t-goddesses expresses the eternal continuity of cyclical events through a change of perspectives (this may be equate to the opposing hemispheres of Theban discs).

It could be possible, too, that under the heads of some Memphite mummies now in museums further examples could be found, but the new, non-invasive examination techniques mean that there is little chance of discovering new examples in situ.

So far, in sum, only five examples of hypocephali drawn on rectangular textiles are known that can be attributed to Memphis. In two cases (Nos 162 and 166), prosopographical data helps with the dating: No. 162, is the earliest, a fact supported by its iconography, and No. 166 is the latest, belonging to a group of discs showing also a late type of iconography. Relying on the previous data, the end of the 3rd century BC, up to the end of the 2nd, may be looked on as the apogee of the Memphite tradition of producing hypocephali. These limits, of course, can be considered as preliminary results; future exploration of the cemeteries of Saqqara, For example, if my enigmatic group could be shown to be Memphite the tradition could immediately be extended to the beginning of the 3rd century BC. 205  Kockelmann 2008: 32. 204 

Seth was substituted again by Horus, due to its negative connotation at the time. 203  Quirke 2013: 299. 202 

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12. Conclusion The aim of the work was to create a catalogue of hypocephali, through which researchers of the epoch may easily orientate among these manifestations of Late and Ptolemaic period Amon-theology. The same purpose was already expressed by some researchers over the past few years. I have tried to continue the path already set out by Edith Varga. The results in her treatment of the topic – that I tried to sum up at the beginning of the work – also served as a basis for the results in this Catalogue. In the Chapter ‘History of the research’, I presented a concise overview of what new data has enriched our knowledge of the right interpretation of discs and which researchers have contributed to it. Unfortunately, there have been several cases in the 19th and 20th centuries – as used to be the case when knowledge was lacking – unfounded theories were created and misleading pieces of information were published, which I felt I needed to clarify immediately at the beginning of the work.

creating a category for classification (in the case of classical discs the number of registers may vary from four (the ‘standard’) to one), while for dividing subgroups, further divisions of registers may offer possibilities (the subgroups are designated with small letters from a–e). Concentric discs constitute a separate register category (five) and I made a group for smaller fragments which cannot be classified on the basis of the remains of the decoration (six). In the case of textile hypocephali, again the number of pictorial registers offers a chance of creating subgroups. On the other hand, another system/principle is based on the rim inscriptions. In my grouping I differentiated six text types, while between the main groups some transitional ones appear which may unite characteristics of different text types. Typologies may offer help to define types of discs, creating correlations to trace the development of hypocephalus traditions between the 4th and 2nd centuries BC.

Such misconceptions were discs dated to the 25th dynasty or to Roman times; the inscribed ‘hypocephalus biscuit’, the terracotta discs, the presence of rectangular hypocephali, or the three-dimensional pieces.

The first discs dated to the 4th century BC, in all cases (Theban, Abydenian and Akhmimic), were of the fourregister type (standard) and probably were inscribed with Text Group 1 on the rim. Unfortunately, this kind of observation by itself, is not always enough to determine the date of a hypocephalus, and conclusions about date can only be reached by also considering the available prosopographical information. Not only do the number and structure of the discs show greater variety during the 3rd century BC,1 but the texts do as well. Text Group 2 (in Thebes and Hermupolis) and Text Group 3 (only in Thebes) appeared in the first half of the 3rd century BC, while Text Group 4 became general only around the reign of Ptolemy II Philadelphos. The introduction of the fourth text type occurred in tandem with the modification of the perspective of the two hemispheres of the discs: the orientation of the scenes and texts in them were adjusted to match, in order to avoid visual confusion. By this time, a drastic simplification of the iconography can also be detected.

Another issue unresolved up to now is the objecttype of henemet-werets. The identification of the mats depicted on the coffin friezes as a pillow is probably in accordance with the opinion of Edith Varga. Furthermore, the supposition that sees the prototype of hypocephali in the use of mat pillows may also be correct (for this in detail, see Chapter 4.1). Several Late Period and Ptolemaic date finds have supported the impact of mats on hypocephali. The mat-pillow would not be the only object (e.g. headrests, head-strips), which came from profane usage and was equipped with theological interpretations, and thus became involved in a series of amulets protecting the body. The analysis and systematisation of hypocephali was not an easy task, as all pieces are individualistic creations, which are different in some details (at the moment 158 pieces are known). Primarily, I distinguished ‘classical’ and ‘linen’ examples. In terms of material, classical discs are made of bronze, cartonnage, wood or papyrus. In their shape they are planar or slightly concave, which occurred on its own under the head of the mummy or integrated into the top part of the funerary mask. Textile hypocephali are examples drawn on rectangular linens, with an iconography inspired by classical discs or showing an individual depiction related to any form of the sun-god.

In Memphis, on the contrary, a separate evolution of hypocephalic iconography can be observed. As far as is known, Memphis was alone in producing exclusively textile discs and these were inspired by the content of BD spell 134. This chapter is about the protection of the deceased and about his or her apotheosis. The preference Edith Varga had already pointed out that during the 3rd century BC the number of registers decreased and the iconographic repertoire reduced while this process was paired with the usage of the simply Osirian texts (Varga 1968: 4–5).

1 

As for the typologies, on the one hand, the number of horizontal pictorial-registers serves as a basis for 145

The Hypocephalus: an Ancient Egyptian Funerary Amulet in Memphis for illustrating the hypocephalus in terms of BD spell 134 is understandable, in view of the fact that chapters BD spells 162–165 had strong Theban overtones based on the ideology of the cult of Amon. Accordingly, Memphite priests omitted spells 163–165 from the canon of the Book of the Dead which they promulgated.2

Possibly one of the merits of the work is that it managed to put hypocephali in such a perspective, which may help to define the date of the discs and their place in the order of funerary equipment. Therefore, I hope, researchers may more easily find their way among the discs. Summary

The Memphite textile discs can be dated from the end of the 3rd century BC to end of the 2nd century BC. We can suppose that the southern revolts of the late 3rd and early 2nd centuries BC, paired with steadily deteriorating economic conditions might have contributed to the decline of the richness of elite burials, and hypocephali started to disappear in Upper and Middle Egypt. Meanwhile the northern part of the country, and Memphis in particular, remained free from the kind of problems which would have disrupted the funerary behaviour of the elite. It seems the tradition of the hypocephalus flourished in Memphis during the 2nd century BC.

The hypocephalus is an element of Late Period and Ptolemaic funerary equipment, an amuletic disc, made of cartonnage, bronze, textile, and, occasionally, from papyrus or wood. Its shape emulates the sun’s disc. The diameters of these objects can vary from 8 to 23 cm. Its form is planar, though rarely it has a concave shape, and in these cases it protects the head as a funerary cap – according to an observation made by Jean-Louis de Cenival. The custom of using hypocephali developed in Thebes, Abydos, Akhmim, Hermupolis and Memphis. The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC.

An area of research which may help us to date hypocephali, and one which I emphasised strongly, is one concerned with prosopographical data. Accordingly, I dedicated much time to the exploration of the genealogies connected with the owners of hypocephali. This prosopographical research constituted an indispensable part of the work, since for objects that have come into museum collections without any context, the only way to know about them (such as where they may have originated and when they were excavated) is to search for clues within the genealogies of their original owners.

The texts and iconography of these objects have both been analysed in this work. So far 158 examples are known, several, unfortunately, just from old descriptions. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priests and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and Ptah in Memphis. Among the examples no two are identical. In some details, each piece is an individualised creation. Nevertheless, there are some iconographic characteristics shared in common. These iconographic elements indicate the group of ‘standard discs’, which are of four register types. Classic discs may vary in the number of registers from 1 to 4, while their textile counterparts are mainly of the one register type. Although there are some Memphite discs which contain up to six registers. An especially individualised type is the concentric one, which closely imitates the anatomy of the eye. The eye itself, since Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, in the middle of which travels the sun-god in his hidden, mysterious and extraordinary form(s). The hypocephalus can be considered as the sun-disc itself, which radiates light and energy towards the head of the deceased, who can once more be a living being who feels him/herself as one ‘who is living on the earth’ by means of this energy. Granting life to the deceased is also secured by the fact the deceased may assimilate to the sun-god, who this way may participate in the daily rebirth of the sun. From the perspective of the deceased, the disc has a life-giving energy while enemies are expected to die from it. A prophylactic function of the disc must also be mentioned, through its radiating attributives

The results of the work, however, may not offer closure for the theme, as unfortunately several issues must have been left open, such as the original Ancient Egyptian ideas of the depictions, or which from those theories presented in the work was the right one and which meant the original interpretation of the discs. Another issue which must be left open concerns the texts of the discs. Unfortunately, the decipherment of the texts may not be complete up to the identification of all their archetypes. Luckily during the exploration of the Theban necropolis, and even during the preparing of new museum storeroom inventories, new pieces come to light each time, so hopefully the new discs may offer also a solution for the territories in question. Some of the unsolved issues were presented by means of articles to the greater public of Egyptologists, in the hope that somebody might also find a result for these issues, as well.3 Mosher 1992: 155. Up to now I have not received any comment, any reply concerning these issues.

2  3 

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12. Conclusion

it is assimilated to the pupil/iris of the wedjat-eye, which protects the sun-entity travelling in the midst of the iris by destroying the enemies of the sun-god/ deceased. Inscriptions of the discs explicitly threaten any approaching enemies (‘Turn back and die!’, ‘Turn back you trespasser!’). The texts and iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162, which provides the mythological background of the invention of the disc by the Great Cow, who protected her son Re by bringing it into existence. Unfortunately there are some texts that are difficult to understand clearly, and will remain cryptic until their source is identified. This work remains as yet a further step in the research.

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Catalogue I. Classical hypocephali

Class 1, type a (4 registers, in section ‘a’ and ‘b’ of register I, texts rendered in horizontal lines can be seen, register II is divided with vertical lines to three vertical partitions (IIa-b, IIc, IId-e), in the section IIIa, 2 lines of text are written) No. 1 (Plate I) Rim inscription: 1.a) Present location:: Paris, Musée du Louvre Inventory number: N 3524 (Champollion P.24), inv. gén. 5301; TM 117769 Size: Ø18 cm Technique: gilded, textile based cartonnage with engraving Origin: Thebes (probably from TT 414) Owner: As.t-m-Ax-bj.t (PN I, 4, 3; DN I, 78; TM Per 58595) Filiation: is not indicated Dating: 4th century BC (30th dynasty) Provenance: H. Salt’s 2nd collection (1826), Salt 3325: « hypocéphale figures et légendes tracées au trait et en creux. Cartonnage de toile dorée. » Comments: It is characterised by opposite hemispheres and by standard form. During my research work conducted at the Louvre in the autumn of 2010, I became convinced that Esemkhebis may be identical with that lady (Haslauer G10), whose other pieces of funerary equipment are also known: her Ptah-Sokar-Osiris statue is in Warsaw (inv. no. 143346) = (Louvre N 610),1 her Book of the Dead papyrus is in Turin (cat. no. 1793),2 her canopic chest is in London at British Museum (EA 8532),3 the base of her Ptah-Sokar-Osiris statue and fragments of the inner coffin were found in TT 414 (Grab X). On the basis of her funerary ensemble the name of her father is MnTw-m-HA.t, and her mother is &A-qrr.t, who was also called !r-sn-n=s.4 Her person may be inserted into the family tree of Wahibre I (also burried in TT 414).5 She was likely the wife of Wahibre I, whose intact burial was found in 1973. Under the head of Wahibre I was also a gilded hypocephalus (No. 2).6 For the family tree see at No. 2. Bibliography: Champollion 1827: 121–2; Leemans 1885: 96 ‘D’; Boreux 1932: 201–2; Vandier 1973: 83; Guichard 2013: 252, P.24; Budka et al. 2014: 233; 239–240; Budka and Mekis 2017: 236–7. Rim inscription: (for transliteration and translation see pages 86–89) → a.)

(sic)

(sic)

(sic?)(sic)

b.) c+d.) Budka 2008: 72, n. 70. Fabretti et al. 1888: 217-218; Rosati 1991. Aston 2000: 162–163. 4  Bietak and Haslauer 1982: 268, (G10); 277, (G89); 283, (G151). 5  Budka and Mekis 2017: 219–239. 6  Bietak and Haslauer 1982: 183–220. cf. 203, Taf. 137.B. 1  2  3 

148

Catalogue

e.)

f.) The texts of sections Ia and Ib (for transliteration and translation see pages 103; 110) ← (sic) → |1

|1

(sic) (sic)

|2

|2 |3

|3

|4

|4 (sic)

(sic)

|5

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The texts of section II (for transliteration and translation see page 116) ↓→

(sic?)

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//

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Text of section IIIa (for transliteration and translation see pages 121–122) →

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 2 (Plate I) Rim inscription: 1.a) (?) Present location: Asasif, the store of TT 414 Inventory: tomb reg. no. 865; TM 117797 Size: Ø unknown Technique: the cartonnage hypocephalus was covered with a thin layer of gold-folie, the disc was fixed to the lower part of the coffin with resin Origin: Asasif TT 414, Grab X Owner: WAH-jb-Ra I (PN I, 72, 28; DN I, 113, Haslauer G42; TM Per 58668) Titles (reconstructed on the basis of his funerary equipment): jt-nTr Hm-nTr n Jmn-Ra nb ns.wt tA.wj m Ax-mnw jt-nTr Hm-nTr n Jmn m Jp.t-s.wt Hm-Hd.t Hm-@r wr-wAD.tj sAx-wDA.t zX jrj.w njsw rx jrj.w njsw zX tAS n njw.t zX n nA wab.w n pA jfd sA.w n Hw.t-nTr n Gs jt nTr Hm-nTr n @t-@r Hrj-jb Bnbn.t jt-nTr Hm-nTr n Wsjr Hrj-jb Gbtj Hm-nTr n @r nTr aA zA Wsjr Hm-nTr n As.t Hr s.t wr.(t) n Hw.t-nTr n Gb.tj Hm-nTr n As.t-[wr.t] mw.t-[nTr.jt] Hm-nTr n As.t mk sn=s n Hw.t-nTr n Gb.tj Hm-nTr n Wsjr pA wr n WAs.t Hm n #nsw-pA-Xrd n Hw.t-nTr Gs [Hm-nTr] n @r-pA-Xrd zA @qA.t Hm-nTr n Wsjr-wr […] Hm-nTr n @r-mn-m-*A-mr.t n Wd.t zX Hw.t-nTr jmj Abd=f n Jmn Hr sA tp.j, sA 2 nw wab (aA n) @r-wr n zA tp, zA 2 nw zX n pr-HD n @r-wr n sA tp.j, sA 2 nw, sA 4 nw7 Filiation: (reconstructed on the basis of his funerary equipment): PA-dj-Jmn-nb-ns.wt-tA.wj (PN I, 122, 6; DN I, 2845) (Haslauer G66) and Jr.tj-r=w (PN I, 42, 10; DN I, 70) (Haslauer G19) Dating: 4th century BC (30th dynasty)8 Comment: Since the discovery of the disc in 1973, it was not found again in the magazine. Bibliography: Haslauer et al. 1979: 101-108; Bietak and Haslauer 1982: 203, Taf. 137/B; Haslauer 2001: 182. Family tree:

No. 3 (Plate II) Rim inscription: 1.a) Present location: London, The British Museum Inventory number: EA 37330; TM 117753 Size: Ø 20 cm Technique, state of preservation: bronze with engraving, in an excellent state of preservation Origin: Abydos, Cemetery G, tomb 50, the tomb of family +d-Hr Owner: +d-Hr (PN I, 411, 12; DN I, 1368–9; PP III, 5831; TM Per 14152 = 86790) Titles: Hm-nTr @w.t-@r nb WAD.t jr.t Ra 9 Filiation: son of PA-dj-Wsjr (PN I, 123, 1; PN II, 356; DN I, 298– 9) and WDA-^w (PN I, 89, 3+4; PN II, 351) Dating: 30th dynasty to early Ptolemaic times Comments: It is characterised by opposite hemispheres, and standard form. The disc was found in the sarcophagus C.10 Provenance: The British Museum acquired in 1902 from the Egypt Exploration Fund.11 Family tree: After Bietak and Haslauer 1982: 271 and Bierbrier 1987: 38–39. Bietak and Haslauer 1982: 256. 9  Leahy 2009: 276–282. 10  Petrie 1902: 38. 11  Petrie 2000: Notebook Abydos 1902. Distribution list B. 7  8 

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PA-dj-Wsjr (m) + WDA-^w (f) Nfr-jb-Ra (m) + &A-dj-MHj.t (f) | | Ḏd-ḥr (m) + Nb-tA-jHj.t (f) | | | PA-dj-n-As.t (m) @r-wDA (m) PA-dj-Wsjr (m) Bibliography: Petrie 1902: 34–51, Pls. LXXVI, LXXVII, LXXIX; Budge 1904: 135–6; Budge 1922: 292–3; PM V, 75; Varga 1998a: 136– 137; Mekis 2008: 45, n. 53. Rim inscription: (for transliteration and translation see pages 85–86) →

(sic)

(sic)

(sic)

a.)

c.) d.)

(sic) (sic)

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e.) f.) The texts of sections Ia and Ib (for transliteration and translation see page 102; for analogy: 110) ← |1

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//

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

// The text of section IIIa (for transliteration and translation see page 121 ) →

(sic)

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No. 4 (Plate II) Rim inscription: 1.a) Present location: Cairo, Egyptian Museum Inventory number: JE 38355 (SR 4/10691), (GE 3591); TM 117743 Size: Ø 19 cm Technique: bronze with engraving, in good state of preservation Origin: Abydos, cemetery G, tomb 50, the tomb of family +d-Hr Owner: the name is not indicated Dating: 30th dynasty to the beginning of the Ptolemaic times Comments: It is characterised by opposite hemispheres and standard form. The object was found in sarcophagus B.12 Bibliography: Petrie 1902: 34–51, Pls. LXXVI, LXXVII, LXXIX; Maspero 1915: 343, (GE 3591); PM V, 75; Varga 1998a: 136–137; Mekis 2008: 45, n. 53. Rim inscription: (for transliteration and translation see pages 85–86) → a.)

(sic) (sic)

(sic)

b.)

(sic)

c.) d.)

(sic)

e.)



(sic) (sic)

f.) The texts of sections Ia and Ib (for transliteration and translation see page 102; for analogy see: 110) → (sic) (sic) ← |1

|1

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Petrie 1902: 38.

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(sic) (sic) (sic)

|3

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The texts of section II (for transliteration and translation see page 116) ↓→ (sic) (sic) (sic) //

(sic)(sic) (sic)

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// Text of section IIIa (for transliteration and translation see page 221) → (sic) (sic)

No. 5 (Plate II) Rim Inscription: 1.a) Present location: Boston, Museum of Fine Arts Inventory number: MFA 02.766; TM 117730 Size: Ø 17.1 cm Technique: bronze with engraving Origin: Abydos, cemetery G, tomb 50, the tomb of the family Djed-hor Owner: probably was the wife of +d-Hr, Nb-tA-jHj.t (neither Ranke, nor Thirion count the name; TM Per 86791) Filiation: daughter of Nfr-jb-Ra [(PN I, 194, 13; DN I, 617 (NA-Nfr-jb-Ra)] the prophet and scribe of the king (Hm-nTr, zX njsw) and of &A-dj-MHj.t (Thirion 1985: 140) Dating: 30th dynasty to early Ptolemaic times Comments: It is characterised by opposite hemispheres and standard structure. The hyocephalus was found by W. M. Fl. Petrie in sarcophagus D, under the head of Nb-tA-jHj.t.13 Provenance: The example was gifted to the Museum of Fine Arts in 1902 by the Egyptian Exploration Fund.14 Family tree:

PA-dj-Wsjr (m) + WDA-^w (f) Nfr-jb-Ra (m) + &A-dj-MHj.t (f) | | +d-Hr (m) + Nb-tз-jḥj.t (f) | | | | PA-dj-n-As.t (m) @r-wDA (m) PA-dj-Wsjr (m)

Bibliography: Petrie 1902: 34–51, Pls. LXXVI, LXXVII, LXXIX; Lexa 1925 (3): Pl. L; D’Auria et al. 1988: 228; PM V, 75; Varga 1998a: 136–137; Mekis 2008: 45, n. 53. 13  14 

Petrie 1902: 38. Petrie 2000: Notebook Abydos 1902. Distribution list B.

153

The Hypocephalus: an Ancient Egyptian Funerary Amulet Rim inscription: (for transliteration and translation see pages 85–86) → a.)

(sic) (sic)

(sic)

b.) c.) d.)

(sic)

(sic)

e.) f.) Texts of sections Ia and Ib (for transliteration and translation see page 102; for analogy: 110) ←

→

(sic) (sic)

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Texts of section II (for transliteration and translation see page 116) ↓→ (sic)

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//

//

Text of section IIIa (for transliteration and translation see page 121) →

(sic) (sic)

No. 6 (Plate III) Rim inscription: 1.a) Present location: Athens, National Archaeological Museum Inventory number: 1018D Size: Ø 18 cm Technique: bronze with engraving Origin: unknown (supposedly from Akhmim) Owner, filiation: not indicated on the disc 154

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Catalogue

Provenance: Ioannis Dimitriu’s collection.15 It was donated to the Museum in 1880. Dimitriu lived in Alexandria in the second half of the 19th century. Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Unpublished. Rim inscription: (for transliteration and translation see pages 89–90) → a.) c.)

(sic)

d.)

(sic) (sic)

(sic)

(sic)

(sic)(sic)

(sic)

(sic) (sic)

e.) Texts of sections Ia and Ib (for transliteration and translation see pages 106; 112) ←

→

|1

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?

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Texts of section II (for transliteration and translation see page 118) ↓→ // //

//

//

Text of section IIIa (for note on the transliteration and translation see pages 121-122) → (sic)

15 

(sic)

(sic)

(sic)

(sic)

(sic)

Chrysikopoulos 2007: 333–351.

155

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 7 (Plate III) Rim inscription: 1.a) Present location: Bruxelles, Musées Royaux d’Art et d’Histoire / Koninklijke Musea voor Kunst en Geschiedenis Brussel Inventory number: E 6320; TM 117732 Size and preservation: Ø 19.5 cm x 0.7 cm, thickness of the rim: 1.7 cm, the surface is cracked Technique: cartonnage, papyrus base coated with stucco, the surface (recto & verso) was covered with a black material (bitumen? / resin?), the decoration is with yellow ochre Origin: certainly form Akhmim Owner: RS-gm (PN I, 227, 11; PP III, 7189; TM Per 13206) Titles: jHj.t n Mnw, nb.t pr Filiation: is not indicated Comments: It is characterised by opposite hemispheres and standard structure. It was purchased on 1 February 1929 at the auction house Spink & Son Ltd. J. Capart suggested that Resh-gem was the mother of PA-dj-#nsw-jj (PN I, 126, 1; DN I, 336(?) whose offering table was found in Akhmim, dated to the early Ptolemaic times,16 according to the inscription of the table, the husband of Resh-gem was @r-rs-N.t / @r-njsw (PN I, 249, 17; DN I, 828),17 smA.tj, ab wr, Hr.j zStA mw.t nTr.jt. Due to the research of the past few years, it is now possible to attribute another object to the dossier of Resh-gem. The stela of New York, Metropolitan Museum of Art, inv. no. 18.2.3 was made for Resh-gem. The father of RS-gm is smA.tj, @p-mnH (PN I, 237, 14 = DN I, 781 @p-mn?), her mother is jHj.t n Mnw, %TA-jr.t-bn{p} (PN I, 323,1; PN II, 389; DN I, 943–944).18 Family tree: @p-mnH + %TA-jr.t-bjn.t | Rš-gm + @r-rs-N.t / @r-njsw | PA-dj-#nsw-jj Bibliography: Capart 1940: 70–71; Capart 1942, 130-133; Speleers 1943: 35-43; Seipel 1989, 332; Mekis 2008: 54–5, 77. Rim inscription: (for transliteration and translation see pages 89–90) →

(sic)

a.)

(sic)

(sic)

(sic) (sic) (sic)

b.)

c.) d.)

(sic)

(sic) (sic)

(sic)(sic)

(sic) (sic)

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e.)

Kamal 1909: 128, CG 23170 (JE 40556). Stela Guimet C 43: as for the reading of the name @r-njsw may also be considered. 18  Elias 2010: 53. Now, the stela is in the possession of the Classics and Archaeology Collection of the Ian Potter Museum at the Melbourne University (inv. no. 1957.0010). The stela was collected in the 1880’s by Mr. Waters S. Davis of Galveston during his journeys in Egypt. I am thankful to Isabel Stünkel, curator of the Metropolitan Museum of Art for helping me find the piece. 16  17 

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f.) Texts of sections Ia and Ib (for transliteration and translation see pages 106; 112) ← |1

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↓→ //



(sic)

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Text of section IIIa (for note on the transliteration and translation see pages 121–122) →

(sic)

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157

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 8 (Plate IV) Rim Inscription: 1.b) Present location: Paris, Musée du Louvre Inventory number: N 3104 (its old inventory number: 239); TM 117766 (erroneously identified with N 3109) Size: Ø 15 cm Technique: cartonnage, textile base coated with stucco, on yellow background with black ink Origin: unknown, but possibly Thebes Owner: is not indicated Dating: 4th–3rd century BC Provenance: unknown Comments: It is characterised by opposite hemispheres and standard structure. From among the bandages of the mummy resin flowed onto its surface. Bibliography: Unpublished. Rim inscription (for transliteration and translation see pages 86; 88–89) → b.) c.) d.) Texts of sections Ia and Ib (for transliteration and translation see pages 104–105; 111) ←

→

|1

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Texts of section II (for transliteration and translation see page 117) ↓→ (sic) (sic?) (sic?) (sic?) //

//

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// // // // Text of section IIIa (for note on the transliteration and translation see pages 121–122) →

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158

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Catalogue

No. 9 (Plate IV) Rim inscription: 1.b) Present location: Paris, Musée du Louvre Inventory number: N 3181; TM 117767 Size: Ø 15,4 cm Technique: stuccoed linen, on yellow surface with black ink Origin: unknown, but possibly Thebes Owner: is not indicated Dating: 4th–3rd century BC Provenance: unknown Comments: It is characterised by opposite hemispheres and standard structure. Its iconography shows close analogy to No. 10 (Berlin ÄM inv. no. 6900). Bibliography: Étienne 2000: 102. no. 35. Rim inscription: (for transliteration and translation see pages 121-122) → b.) c.) d.) version

e.) f.) Texts of sections Ia and Ib (for transliteration and translation see pages 105; 111) → ← |1

|1

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//

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No. 10 (Plate IV) Rim inscription: 1.b) Present location: Berlin, Ägyptisches Museum und Papyrussamlung Inventory number: 6900; TM 109820 Size: Ø 18.3 cm Technique: stuccoed linen, with black on yellow background Origin: unknown, but certainly from Thebes Owner: PA-n-xAa-s(w) (PN II, 282,24; DN I, 507; TM Per 71676) Filiation: is not indicated, but almost certain that the name of the mother was &A-rmT-n-BAst.t (PN I, 364, 23; DN I,1071), on the basis of some inscribed mummy bandages (BN P.3074) which arrived together with the hypocephalus to Berlin.19 Dating: 4th century BC, based on stylistic criteria and on the relatively frequent occurrence of the owner’s name in the 4th century BC. Provenance: H. Brugsch’s collection (1859) Comments: It is characterised by opposite hemispheres and standard structure. Holger Kockelmann identified further textiles from the same equipment: M. London-Hampstead, Freud Museum 3327 + M. Marseille, Musée d’Archéologie Méditerranéene 5588 + M. Privatsammlung + M. Wien, Kunsthistorisches Museum ÄS 8496. For bibliography see: Kockelmann 2008, 254, n. 137, cat. no. 70. Bibliography: Königliche Museen 1894: 229–230; Kaiser 1967: 86; Pl. 881. Rim inscription: (for transliteration and translation see pages 86; 88–89) → b.) c.) e.) f.) Texts of sections Ia and Ib (for transliteration and translation see pages 105; 111) → ← |1

|1

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// //

//

//

19  PN II, 282, 24: Notizbücher von Charles Edwin Wilbour in der ‘Wilbour Library’ des Brooklyn Museums. Brooklyn, (Mitteilung von W. Federn.) Wilbour’s Notebook 22, No. 74a. I am thankful to the Archive of the Brooklyn Museum for sending me a copy on the section in question of the Notebook of Wilbour. Lüddeckens and Kaplony-Heckel 1986: 34, no. 53, the mummy linen also came to the Musem in 1859 from Dr Brugsch.

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// // Text of section IIIa (for transliteration and translation see page 122) →

No. 11 (Plate IV) Rim inscription: 1.b) Present location: Turin, Museo Egizio Inventory number: 16352 (cat. no. 2320), Orcurti no. 69; TM 117781 Size: Ø 15 cm Technique: textile base cartonnage, drawn with black ink Origin: Thebes Owner: PA-dj-ASa-(jx.)w (PN I, 122,22; DN I, 295) Titles: jt-nTr Dating: supposedly the end of the 4th century BC Provenance: B. Drovetti’s 1st collection (1824) Comments: It is characterised by opposite hemispheres and standard structure. Without the filiation and further titles its ‘location’ is uncertain. Bibliography: Leemans 1885: ‘O’; Fabretti et al. 1888: 328; Miatello 2019a: 49–73. Rim inscription : (for transliteration and translation see pages 86; 88–89) ← b.) c.) d.)

(sic)

(sic)(sic)

e.)

f.) Texts of sections Ia and Ib (for transliteration and translation see page 103, for analogy: 110) ←

(sic)

(sic) (sic)

|1

|1 |2

→

(sic)

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|4

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Texts of section II (for transliteration and translation see page 117) ↓→ (sic?) (sic) //

(sic)

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//

//

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//

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(sic?)

No. 12 (Plate IV) Rim inscription: 1.b) version Present location: Bruxelles, Musées Royaux d’Art et d’Histoire / Koninklijke Musea voor Kunst en Geschiedenis Brussel Size: Ø 18.5 cm Inventory number: E 6319, the old hypocephalus Meux no. 35; TM 117731 Technique: papyrus coated with stucco, drawn with black ink Origin: unknown, but possibly from Thebes Owner: ^Aj-nn20 (PN II, 318, 5; TM Nam 16252) Filiation: son of Ns-Nb.t-Hw.t21 (PN I, 177, 15; DN I, 683) Dating: on the basis of stylistic criteria may be dated to the end of the 4th century BC Provenance: Lady V. S. Meux’s collection (1911)> Spink & Son Ltd. auction house (1928)> MRAH /KMKG Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: PM I.2, 845; Birch 1884: 37–40; Budge 1893: 61–66; Budge 1896: 91–94, Pl. VI; Budge 1901: 114–120; Budge 1925: 476– 78; Capart 1942: 130–135; Speleers 1943: 35–43; Varga 1961: 237–238, Fig. 1; Varga 1968: 4, Fig. 3; Vanlathem 1983: 44–45; Seipel 1989: 332–333, no. 504; Lefebvre – Rinsveld 1990: 244. Rim inscription: (for transliteration and translation see pages 86; 88–89) → b.)

Quaegebeur 1975: 50, 8. The name appears on the p.Louvre N 2340, as a variant of [email protected]@r (Cenival 1966: 12; 16, n. 6.), in other demotic documents the alternation of the two names can also be observed, for details see: DN I, 683; and for further explication see: Troy 1986: 39.

20  21 

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c.)

e.)

f.)

Texts of sections Ia and Ib (for transliteration and translation see pages 102-103; 110) ← → |1

|1 (sic)

|2

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Texts of section II (for transliteration and translation see page 116) ↓→ //

//

// //

//

Text of section IIIa (for transliteration and translation see page 121) → //

Genealogical section of register IV //

163

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 13 (Plate IV) Rim inscription: 4 + 1.b)? Present location: unknown, well may be in a private collection Size: 11.7 cm wide Reference: Ede 1978: no. 15;22 TM 135430 Technique: stucco coated papyrus, black on yellow background Origin: unknown, but possibly from Thebes Owner: is not preserved Dating: on the basis of stylistic criteria may be dated to the end of the 4th century BC Comments: It is characterised by opposite hemispheres and standard structure. In May 1978 its esteemed value was £185.00, in London, at the Charles Ede auction house. The survived fragment shows close analogy to the piece Brussels, MRAH E 6319. Bibliography: Ede 1978: no. 15. Rim inscription: (for transliteration and translation see pages 87–89) → Text group 4.: Text group 1.: […] e.) f.) Texts of sections Ia and Ib (for transliteration and translation see pages 105; 111) ← → |1

|1

|2



|3 |4 Texts of section II (for transliteration and translation see page 117) ↓→ //

//

//

22 

//

I am grateful to Edith Varga for calling my attention to the object.

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No. 14 (Plate V) Rim inscription: 1.b) Present location: Paris, Musée du Louvre Inventory number: E 26834 A; TM 117765 Size: Ø 22.9 cm (the mask is 40 cm high) Technique: textile based cartonnage, with black and small red ink Origin: unknown Owner: ^a-xpr(.t)23 (PN I, 324,21; DN I, 963) Filiation: daughter of &A-(n.t)-r-w, (PN I, 361, 11?; DN I, 1196)24 Dating: based on the style of the hypocephalus may be dated to the end of the 3rd, beginning of the 2nd century BC Provenance: acquired from a Dutch private collector in 1970. Comments: It is characterised by opposite hemispheres and standard structure. Integrated into the top of the mask of Sha-kheper. Bibliography: Vandier 1971: 98–99; Varga 1982: 69; Gestermann 2002: 110–112. Rim inscription: (for transliteration and translation see pages 86; 88–89) →



(sic)

b.) c.)

(sic)

(sic)

d.)

(sic)

(sic)

e.)

(sic)

(sic)

(sic)

f.) Texts of sections Ia and Ib (for transliteration and translation see pages 105; 111) ←(sic)

(sic)

|1 |2 |3

(sic)

(sic)

(sic)

|1

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→

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Texts of section II (for transliteration and translation see pages 117-118) ↓→ (sic) (sic) // 23  24 

//

Quaegebeur 1975: 73. &Aj-r.r-w.

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(sic)

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//

//

Text of section IIIa (for note on the transliteration and translation see pages 121-122) →

(sic)

(sic) (sic?)



(sic)

(sic) (sic)(sic)

No. 15 (Plate V) Rim inscription: 1.b) Present location: in private collection (lastly was on loan in Bonn, Universität Bonn, Bonner Sammlung von Aegyptiaca) Inventory number: L. 879 (loan number); TM 117729 Size: Ø 21 cm Technique: cartonnage with black ink Owner: Jj-m-Htp (PN I, 9,2; DN I, 55) Filiation: son of +hn.t (PN I , 400, 21.), nb.t pr Dating: maybe the end of the 3rd or the beginning of the 2nd century BC Provenance: in private collection Comments: It is characterised by opposite hemispheres and standard structure. Integrated into the top of the mask of Imhotep. Bibliography: Gestermann 2000: 101–112. Rim inscription: (for transliteration and translation see pages 86; 88–89) (sic) →

(sic)

b.) c.)

(sic)

d.) (sic) e.)

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(sic)

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|3

|4 |4 Texts of section II (for transliteration and translation see page 118) ↓→ // Text of section IIIa (for transliteration and translation see page 122) → //

No. 16 (Plate VI) Rim inscription: 1.b) Present location: Paris, Musée du Louvre Inventory number: N 3526 – AF 3500 (Champollion P.23., inv. gen. 5299); TM 117773 Size: Ø 14.6 cm Technique: bronze with engraving Origin: unknown, but possibly from Thebes Owner: Jr.t-@r-r=w25 (PN I, 42, 11; DN I, 72–3) Titles: jt-nTr Dating: on the basis of stylistic criteria may be dated to the end of the 4th century BC Provenance: H. Salt’s 2nd collection (1826), Salt 3323: « hypocéphale couvres de Figures et d’inscriptions gravées à layointe comme nos plancher sur cuivre ». Comments: It is characterised by opposite hemispheres and standard structure. Although it might be never known for certain who was Irethorru without any further detail of his filiation and title, when the family of the previously presented Asetemakhbit and Wahibre I is studied, it is possible to suppose that Irethorru was their son (Haslauer G34). Louvre keeps a gilded cartonnage ‘axial-naming-strip’ naming him as the son of the previous two (N 3367),26 a weeping Isis (N 4130),27 the Egyptian Museum of Turin possesses his offering table (cat. no. 1756),28 The British Museum holds the weeping Nephthys (EA 60859),29 the canopic chest (EA 8535), from the TT 414 the demotic mummy label of his son @r (reg. no. 876) and of his daughter &Aj-kAtm (reg. no. 877) is known.30 Bibliography: Champollion 1827: 121; Leemans 1885: 96 ‘C’; Boreux 1932: 201-2; Vandier 1973: 83; Guichard 2013: 252, P.23. Rim inscription: (for transliteration and translation see pages 86; 88–89)

For the name form see: Guentch-Ogloueff 1941: 117–133. Budka and Mekis 2017: 225–226. Seipel 1989: 156, no. 122. 28  Budka and Mekis 2017: 228–229. 29  Seipel 1989: 157, no. 123. 30  Quaegebeur 1982: 262–263; Budka and Mekis 2017: 222, 233–234. 25  26  27 

167

The Hypocephalus: an Ancient Egyptian Funerary Amulet → b.) c.) d.) version

(sic)

e.) version

f.) Texts of sections Ia and Ib (for the transliteration and translation see pages 104; 111) → ← |1

|1 |2

|3

(sic) (sic)

|2

(sic)

|3

(sic)

|4

4

Texts of section II (for transliteration and translation see page 117) ↓→ // //

// //

// //

Text of section IIIa (for note on the transliteration and translation see pages 121–122) → (sic) (sic)

No. 17 (Plate VI) Rim inscription: 1.b) Present location: London, The British Museum Inventory number: BM 8445 a (EA 37095); TM 117752 Size: 7.5 x 13.1 cm (max. extension) Technique: papyrus based cartonnage, yellow painted base with black ink Origin: unknown, but probably from Thebes Owner: is not indicted Dating: 4th century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Cottrell 1855: 172–173; Birch 1884: 181. 168

Catalogue

Rim inscription: (for transliteration and translation see pages 87–89) → b.) c.) d.) The texts of sections Ia and Ib (problematic text for analogies see page 110) (text of Ia did not survive) → |1 |2 |3 |4 |5 Texts of section II (for transliteration and translation see page 116) ↓→ //

//

No. 18 (Plate VI) Rim inscription: 1.c) Present location: Edinburgh, National Museum of Antiquities Inventory number: A 1956.48 (Murray No. 121); TM 117749 Size: Ø 18.3 cm Technique: cartonnage, on yellow background with black ink Origin: unknown Owner: ? it is completely faded Titles: jt-nTr Filiation: the son of [&A]-mj.t (?) (PN I, 357, 5; PN II, 395; DN I, 1190: &A-n.t-nA-mAj.w) Dating: 3rd century BC Provenance: A. Rhind’s collection (1863) Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Murray 1899: 472–473. Rim inscription: (for transliteration and translation see page 87–89) → c.) d.) 169

The Hypocephalus: an Ancient Egyptian Funerary Amulet

e.)

Texts of sections Ia and Ib (for transliteration and translation see pages 106; 112) → ← |1

|1

|2

|2

|3

|3

|4

|4

Texts of section II (for transliteration and translation see page 118) ↓→

(sic)

(sic)

(sic)

(sic)

//

//

// // Text of section IIIa (for transliteration and translation see page 122) → […]

No. 19 (Plate VI) Rim inscription: 1.c) Present location: Paris, Musée du Louvre Inventory number: N 3277 verso (on small label I 596) Size: 15 cm (its greatest extension) Technique: papyrus, drawn with black and red ink Origin: unknown, but on the basis of analogies and after the Book of the Dead inscribed onto the recto it must be Theban Owner: is not indicated Others: Unfinished, on the recto citations of the Book of the Dead spell 19, V89 and spell 89. The name of the deceased is As.t-wr.t (PN I, 4, 1; DN I, 76–77), daughter of &wtw (PN I, 379, 15–16; DN I, 1273–1275). Dating: 3rd century BC (?) Comments: It is characterised by opposite hemispheres (?) and standard structure. It was made in the same workshop as No. 18. Bibliography: Déveria 1874: 74; Bellion 1987: 215. Rim inscription: (for transliteration and translation see pages 87–89) →

(sic)

c.) 170

Catalogue

(sic)

(sic)

d.) The texts of section Ia and Ib Unfinished. Texts of section II (for transliteration and translation see page 118) ↓→

(sic)



(sic)

//

(sic)

// (sic)

//

(sic)

//

No. 20 (Plate VII) Rim inscription: 1.c) Present location: Berlin, Ägyptisches Museum und Papyrussammlung Inventory number: 22715; TM 109867 (TM number erroneously attributed to ÄM 17336) Size: Ø 18.3 cm, Technique: bronze with engraving Origin: unknown (possibly from Akhmim ?) Owner: unreadable Provenance: Purchased from Herr G. Wasmuth in 1927. Dating: 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Kaiser 1967: 86; Pl. 883; Seipel 1989: 333, No. 505. Rim inscription: (for transliteration and translation see page 90) → c.) d.) e.)

(sic) (sic)

(sic) (sic)



Texts of sections Ia and Ib (for transliteration and translation see pages 106; 112) (the copy, due to the low state of preservation of the disc, is doubtful) ← → |1

|1

171

//

The Hypocephalus: an Ancient Egyptian Funerary Amulet

|2

|2

|3

|3

|4

|4

Texts of section II (for transliteration and translation see page 118) ↓→ //

No. 21 (Plate VII) Rim inscription: 1.c) Present location: Uppsala, Victoria Museum Inventory number: VM 0149 Size: Ø 19.6 cm Technique: textile based cartonnage coated with a black material (bitumen /resin?), inscribed in yellow ochre Origin: certainly from Akhmim Owner: is not indicated Comments: It is characterised by opposite hemispheres and standard structure. Compare with Brussels, MRAH E 6320 Bibliography: Mekis 2008: 54–55. Rim inscription: (for transliteration and translation see page 90) → c.)

(sic)

(sic)

(sic)

(sic)

(sic)

d.) (sic) e.) f.) Texts of sections Ia and Ib (for transliteration and translation see pages 106; 112) (sic) ← → |1

|1

(sic)

|2

(sic?)

(sic)

|2

|3

(sic)

|3

(sic)

|4 |4 Texts of section II (for transliteration and translation see page 118) ↓→ //

(?)

// 172

//

Catalogue

Text of section IIIa (for note on the transliteration and translation see pages 121-122) →

(sic)



(sic) (sic)

(sic)

No. 22 (Plate VII) Rim inscription: 1.c) (?) Present location: destroyed (ex-Hannover, Museum August Kestner) Inventory number: D 0075 Size: no information remained Technique: textile based cartonnage coated with a black material (bitumen / resin ?), inscribed in yellow ochre Origin: unknown, but certainly from Akhmim Owner: unreadable Provenance: F. W. von Bissing’s collection (1935) Comments: It is characterised by opposite hemispheres and standard structure. Compare with Brussels, MRAH E 6320. Others: It might have been destroyed during the Second World War. Bibliography: Loeben 2011: 233.

No. 23 (Plate VII) Rim inscription: 1.c) (?), on the surviving fragment continues from sintagma d) Present location: London, The British Museum Inventory number: EA 74908 Size: length: 11.5 cm, width: 11 cm Technique: papyrus based cartonnage, with black ink Origin: unknown, but possibly from Akhmim Owner: name is not survived Provenance: G. A. Michailides’s collection (1979) Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Unpublished. Rim inscription: (for transliteration and translation see page 90) → d.)

(sic)

e.) Texts of sections Ia and Ib (for transliteration and translation see page 106) ← |1

Did not survive 173

The Hypocephalus: an Ancient Egyptian Funerary Amulet

(sic)

|2 |3

(sic)

(sic)

(sic) (sic)

(sic)

|4 Text of section IIIa (for note on the transliteration and translation see pages 121-122) → (sic?) (sic) (sic)

No. 24 (Plate VIII) Rim inscription: 2.a) Present location: Cairo, Egyptian Museum Inventory number: JE 25783 (CG 9448, SR 4/10700); TM 117739 Size: Ø 23 cm Technique: textile based cartonnage, on black background with yellow ochre Origin: Thebes Owner: Ns-Mnw (PN I, 176, 12; DN I, 674–6) Filiation: son of KAp.f-HA-MnTw (PN I, 342, 6; PN II 393; DN I, 1006) and As.t-wr.t (PN I, 4, 1; DN I, 76–77) nb.t pr Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Cartonnage trappings are in Moscow at The Pushkin State Museum of Fine Arts: IG-3336. I.1.a 4884 + IG-3331. I.1.a 4346.31 Bibliography: Daressy 1903: 54–56, pl. XIII; Mekis 2008: 43–44; 70. Rim inscription: (for transliteration and translation see pages 107; 112-113) →

The texts of sections Ia and Ib (for transliteration and translation see pages 107; 112-113) ← → |1

|1

31 

Hodjash 2002: 51, No. 64; 53–54, No. 82, colour plate.

174

Catalogue

|2.

|2.

|3

|3

|4 |4 Texts of section II (for transliteration and translation see page 118) ↓→ // // Text of section IIIa (for transliteration and translation see page 122) → //

No. 25 (Plate VIII) Rim inscription: 2 + 1.b) Present location: Paris, Musée du Louvre Inventory number: N 3527 (Champollion P.22., Inventaire général: 5300); TM 117774 Size: Ø 14.5 cm Technique: bronze with engraving Origin: unknown, but possibly from Thebes Owner: &A-rmT-n(.t)-BAst.t (PN I, 364, 23; DN I, 1071) Title: jHj.t n Jmn Dating: late 4th century BC Provenance: H. Salt’s 2nd collection (1826), Salt 3324: « hypocéphale avec variantes. Bronze» Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Champollion 1827: 121; Leemans 1885: 96, ‘B’; Boreux 1932: 201–2; Vandier 1973: 83; Guichard 2013: 252, P.22. Rim inscription: (for transliteration and translation see page 95) → (sic)

175

The Hypocephalus: an Ancient Egyptian Funerary Amulet Texts of sections Ia and Ib (for transliteration and translation see pages 107-108) ← → |1

|1

|2

|2

|3

|3

|4

|4

|5

|5

|6 |6 Texts of section II (for transliteration and translation see page 119) ↓→ // // Text of section IIIa (for transliteration and translation see page 123) → //

No. 26 (Plate VIII) Rim inscription: – Present location: Paris, Musée du Louvre Inventory number: N 3525 C 1/3 (Champollion P.27, inv. gén. 5304); TM 117772 Size: Ø 17.1–17.5 cm Technique: textile based cartonnage, beige background with black inscription Origin: Thebes Owner: unknown Provenance: H. Salt’s 2nd collection (1826), Salt 3328: « Figures au trait sans légendes, revers veins en rouge » Dating: 3rd century BC (?) Comments: without text, unfinished (?) Bibliography: Champollion 1827: 122; Leemans 1885: 97, ‘G’; Boreux 1932: 201–2; Vandier 1973: 83; Guichard 2013: 252, P.25–27.

No. 27 (Plate VIII) Rim inscription: 1.b) Present location: unknown (According to C. Leemans its inventory number is Turin no. 219, but he also noted that in the catalogue of Fabretti et al. it was not included) Reference: no. 219 Size: Ø 16 cm Technique: cartonnage drawn with black ink Origin: unknown, but on the basis of analogies it must be Thebes Owner: is not known Dating: late 4th to early 3rd century BC Comments: Richard Lepsius made a drawing from it in Turin, the one that Leemans used for his work. Bibliography: Leemans 1885: ‘A’. 176

Catalogue

No. 28 (Plate VIII) Rim inscription: 2 + 4 Present location: Berlin, Ägyptisches Museum und Papyrussammlung Inventory number: 17336 Technique: cartonnage, with polychrome painting Size: Ø 14.8 cm Origin: Tuna el-Gebel Owner: – Filiation: – Provenance: Acquired in 1905, O. von Rubensohn32 purchased at Tuna el-Gebel in 1904 Dating: 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Miatello 2017: 86–97. Rim inscription: (for transliteration and translation see page 95) →

(sic)

(sic)



(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 108; 114) → (sic) → (sic) |1

|1

|2

|2

|3

|3

|4 Texts of section II (for transliteration and translation see page 119) ↓→ // // Text of section IIIa (for transliteration and translation see page 123) →

32 

Germer et al. 2009: 179–190.

177

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 29 (Plate IX) Rim inscription: 2 + 4 Present location: Cambridge, Fitzwilliam Museum Inventory number: E.317.1932 Size: Ø 23 cm Technique: cartonnage drawn with black ink Origin: on the basis of the previous example possibly from Tuna el-Gebel (?),33 PA-(n)-Wsjr (PN I,107,5; DN I, 360) Owner: Provenance: E. T. Whyte’s collection (1932) Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Unpublished. Rim inscription: (for transliteration and translation see page 95) → (sic)





(sic)

(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 108; 114) → → |1

|1

|2

|2

|3

|3

|4 |4 Texts of section II (for transliteration and translation see page 119) ↓→ / / Text of section IIIa (for transliteration and translation see page 123) → (sic)

33 

It is doubtful whether the name of the deceased is written onto the disc, since the scribe used the article rather inconsistently.

178

Catalogue

Class 1, type b (4 registers, in section ‘a’ and ‘b’ of register I, texts rendered in horizontal lines can be seen, register II is divided with vertical lines into three vertical partitions (IIa–b, IIc, IId–e), in the section IIIa, 1 line of text is written) No. 30 (Plate IX) Rim inscription: 6 Present location: Paris, Musée du Louvre Inventory number: N 3105; TM 90645 Technique: textile based cartonnage, on yellow painted background with black ink slightly damaged Size: Ø 17.6 cm Origin: unknown, but probably from Thebes Owner: is not indicated on the disc Dating: end of the 4th, beginning of the 3rd century BC Provenance: unknown, but on the carton of the disc there is a handwritten note: « tiroir du Musée Ch. X. » Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Étienne 2002: 110, no. 47. Rim inscription: (for transliteration and translation see page 100) (sic) →

Texts of sections Ia and Ib (for transliteration and translation see pages 109; 115) (sic) ← → |1 |2

(sic) (sic)

(sic)

|1 |2

|3

|3

|4

|4

|5 |5 Texts of section II (for transliteration and translation see page 120) ↓→ // // // Text of section IIIa (for transliteration and translation see page 123) →

179

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 31 (Plate IX) Rim inscription: 1.b) variant Present location: London, The British Museum Inventory number: EA 8445; TM 48461 Size: Ø 17 cm Technique: stuccoed linen, on yellow background with black ink Origin: unknown, but probably from Thebes Owner: is not indicated on the disc Dating: 3rd century BC Provenance: Sir John Gardner Wilkinson’s collection Comments: It is characterised by opposite hemispheres and standard structure. The drawing of Sir John G. Wilkinson on the hypocephalus see: Oxford, GI, Wilkinson MSS. XVII.C.15. Bibliography: Cottrell 1855: 172 [middle]; Birch 1884: 185–187; Leemans 1885, ‘L’; Freeman 1974: 4–9, Pl. 4; PM I.2, 845. Rim inscription: (for transliteration and translation see pages 87-89) → b.) c.) d.) version e.) version f.)

(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 105; 111–112) → → |1

|1 |2 |3

(sic)

|2 |3

|4 |4 Texts of section II (for transliteration and translation see page 118) ↓→

Text of section IIIa (for transliteration and translation see page 122) →

180

Catalogue

No. 32 (Plate IX) Rim inscription: 2.a) Present location: Leiden, Rijksmuseum van Oudheden Inventory number: AMS 62, (old ref. no. Leyde O 70); TM 48572 Size: Ø 22 cm Technique: cartonnage, with black drawings Origin: Thebes Owner: &A-(n.t)-jr.t34 (PN I, 354, 7; PP IX, 7229; TM Per 13915) Title: jHj.t Filiation: daughter of Wsjr-wr (PN I, 84,23; DN I, 124–125, TM Per 11135), jt-nTr and As.t-wr.t (PN I, 4,1; DN I, 76–77) nb.t pr, jHj.t n Jmn-Ra. Dating: late 4th to early 3rd century BC Provenance: Anastasi’s collection (1828) Comments: It is characterised by opposite hemispheres and standard structure. It is further known as &A-(n.t)-jr.t’s Ptah-Sokar-Osiris statue in Leiden: Leiden, RMO AH 10. Family tree after Raven 1980: 20: Ns-pA-mdw + #nsw-jr-dj-s | | | | §A-nfr +d-Hr As.t-wr.t + Wsjr-wr | | (A son whose name did not survive) Tз-(n.t)-jr.t Bibliography: Leemans 1840: 199–200, (O 70); Pleyte 1881 (1): 60–63; Leemans 1885: 91–128; Raven 1980: 26–27; Raven 1997: 148, No. 229B; Raven 2010: 160–161, Afb. 131. Rim inscription: (for transliteration and translation see pages 90-93) →



(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1

|1

|2

|2

|3

3

|4

|4

34 

Spiegelberg 1906a: 199–200, n. 13. Supposedly, the name occurs in Demotic in the form &A-n.t-jr.w (DN I, 1166).

181

The Hypocephalus: an Ancient Egyptian Funerary Amulet Texts of section II (for transliteration and translation see page 119) ↓→ // // // Text of section IIIa (for transliteration and translation see page 122) → (sic)

No. 33 (Plate IX) Rim inscription: 2.a) Present location: Oxford, Ashmolean Museum Inventory number: Ashmolean 1982.1095; TM 117761 Size: Ø 20 cm Technique: stuccoed linen, drawings with black ink Owner: &A-Srj.t-(n.t)-#nsw (PN I, 369,19; PN II, 1952, 396; DN I, 1144) Filiation: daughter of #nsw-jr-dj-s (PN I, 270, 22; DN I, 877; TM Per 60881), nb.t pr Dating: late 4th century BC Provenance: Sir. F. Hood’s collection (1924)> Sir H. Wellcome’s collection (1982)> Oxford, Ashmolean Museum Comments: It is characterised by opposite hemispheres and standard structure. A small label belongs to the hypocephalus with the following information: ‘Found under the head of a mummy at Thebes, 1862’. Partly on the basis of the structure of the hypocephalus, partly the correspondence of the mother’s name on Vienna, KHM, ÄS 253 a/1, one may come to the conclusion that the owners were siblings. Ns-pA-mdw + #nsw-jr-dj-s | | §A-nfr

| +d-Hr | (A son whose name did not survive)

| As.t-wr.t + Wsjr-wr | &A-(n.t)-jr.t

| Tз-šrj-(n.t)-Ḫnsw

Bibliography: Sotheby’s 1924a: lot 159; Case 1981–2: 21, Pl. II; Brown 1982: 4; Whitehouse 2009: 106–108. Rim inscription: (for transliteration and translation see pages 90-93) →

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1

|1

|2

|2

|3

|3 182

Catalogue

|4 |4 Texts of section II (for transliteration and translation see page 119) ↓→ / / / Text of section IIIa (for transliteration and translation see page 122) →

No. 34 (Plate X) Rim inscription: 6 Present location: Stockholm, Medelhavsmuseet Inventory number: MME 1977:6 Size: Ø 18.5 cm Technique: cartonnage, the drawings with black colour Origin: unknown, but no doubt from Thebes Owner: PA-wrm (PN I, 104, 8; PN II, 352; DN I, 180; PP IX, 5783a; TM Per 16930) Titles: jt-nTr Hm-nTr Jmn m Jp.t-s.wt, Hm HD, Hm @r Filiation: Qjqj (PN I 333, 16; DN I, 1017 (Gjgj/Gj-zp-2); TM Per 396652), jHj.t n Jmn-Ra Dating: late 4th century BC Provenance: Johan Gustaf Liljegren (1791–1837) Comments: It is characterised by opposite hemispheres and standard structure. The fragment was purchased and latter donated by Johan Gustaf Liljegren, head of the Archives of the Swedish National Board of Antiquities. It was transferred in 1977 by the Archives of the Swedish National Board of Antiquities to the Medelhavsmuseet.35 PA-wrm’s papyri can be found at The British Museum (Salt’s collection): p.BM EA 10081,36 10228,37 10288, 10252,38 10255, 10317, 10319, at the Ashmolean Museum, p.Oxford 1970.807, in Tübingen, p.Hohenzollern-Sigmaringen II39, and some were recently identified by A. Kucharek in Liverpool, WAM, M 11190.40 According to the registry of the Museum ‘It was found in a tomb in 1820’. This date is in accordance with the information on the papyri too. Bibliography: Mekis 2011: 75; Gill 2015b: 37-48. Rim inscription: (for transliteration and translation see page 100) →

Texts of sections Ia and Ib (for transliteration and translation see page 109; 115)

I am grateful for the information to Sofia Häggman, Head of Reasearch and Development, Curator of Ancient Egyptian Antiquities at MEDELHAVSMUSEET – The Museum of Near Eastern and Mediterranean Antiquities Stockholm. 36  Bommas 2004: 95–113, Taf. X–XII. 37  Caminos 1972: 205–224. 38  Gill 2015a: 133–144. 39  Quack 2000: 74–87, Taf. X–XVII. 40  Kucharek 2010: 33–34. 35 

183

The Hypocephalus: an Ancient Egyptian Funerary Amulet

→

→

|1

|1

|2

|2

|3

|3

|4

|4

|5 |5 Texts of section II (for transliteration and translation see page 120) ↓→

// //

//

//

//

//

No. 35 (Plate X) Rim inscription: 1.b) + 2 Present location: Vienna, Kunsthistorisches Museum Inventory number: ÄS 253a/2, TM 117789 Size: between Ø 16.7 and 17.3 cm Technique: stuccoed linen, drawings with black ink. Origin: unknown, but no doubt from Thebes Owner: @nw.t-tA.wj ? (PN I, 244,12) – the reconstruction of E. Haslauer Dating: late 4th to early 3rd century BC Provenance: it was purchased from private collector in 1875 together with the hypocephalus Vienna, KHM, ÄS 253a/1. Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Haslauer 2001: 176–179. Rim inscription: (for transliteration and translation see page 95) →

(?) Text of sections Ia and Ib (for transliteration and translation see pages 108; 114) → → |1 |2

[…]

|3

|3 184

Catalogue

Text of section IIIa (for transliteration and translation see page 122) → (sic)

No. 36 (Plate X) Rim inscription: 6 Present location: Asasif, store of TT 414 Inventory number: tomb reg. no. 851; TM 117791 Size: Ø 13–14 cm Technique: stuccoed linen, drawings with black ink Origin: Asasif, TT 414, Grab X, Raum 4 Owner: – Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Date of its finding 1974. Bibliography: Haslauer 2001: 179–182. Rim inscription: (for transliteration and translation see pages 100–101) →

Texts of sections Ia and Ib (for transliteration and translation see page 115) Section 1a did not survive → |1 |2 |3 |4 Texts of section II (for transliteration and translation see pages 120-121) ↓→ // // Text of section IIIa (for transliteration and translation see page 123) →

185

//

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 37 (Plate X) Rim inscription: 1.b) Present location: Dra abu el-Naga, store of TT 157 Inventory number: TT 157-134841 Technique: stuccoed linen, drawing with black ink Size: ca. Ø 20 cm Origin: Dra abu el-Naga, from the northern part of the interior court of TT 157, from shaft no II, from about the debris in a depth of 4–5 meters. Owner: _j-s-Jmn.t (PN I, 397, 20; Thirion 1995: 178–179) Titles: jHj.t n Jmn-Ra, nb.t pr Dating: late 4th century BC Comments: It is characterised by opposite hemispheres and standard structure. The full burial assemblage still awaits publication. Bibliography: Hilbig 2008: 78 – 82, Taf. 29–30, 63–64; Mekis 2012: 12. Rim inscription: (for transliteration and translation see pages 87-89) → b.) c.) d.) e.) f.) Texts of sections Ia and Ib (for transliteration and translation see pages 104, 111) ← (sic) → |1

|?

|2 |3 |4

|?

(sic) (sic) (sic)

|5 Text of section IIIa (for note on the transliteration and translation see pages 121-122) →

41 

I am grateful to Hans-W. Fischer-Elfert, Anja Hilbig, Sabine Kubisch and Karl J. Seyfried for sharing with me the photo of the object.

186

Catalogue

No. 38 (Plate X) Rim inscription: 2 + 1.b) Present location: unknown, the drawing is in the possession of the Bibliothèque nationale de France, Paris Reference number: NAF 20333, Pl. 263 Size: Ø 15.5–16 cm Technique: stuccoed linen (?) Origin: unknown, but probably from Thebes Owner: PA-dj-aS-sDm.f42 (PN I, 122,21; DN I, 295) Filiation: – Dating: late 4th century BC Provenance: Possibly was part of the private collection of J.Ph. de Horrack, who possessed also the hypocephalus No. 52, which is depicted on the drawing Champollion ‘262’. Comments: It is characterised by opposite hemispheres and standard structure. In Turin a Book of the Dead papyrus shows the same name form. Bibliography: Unpublished. Rim inscription: (for transliteration and translation see page 95) →

Texts of sections Ia and Ib (for transliteration and translation see pages 108; 114) ← → |1

|1

|2

|2

|3

|3

|4

|4

|5

|5

|6

|6

42  On the occurence of the name see: Meulenaere 1995: 14–17. The same name appears on the Book of the Dead papyrus Turin, cat. no. 1803; in demotic text: p.Loeb. 43: the son of the scribe PA-dj-Nfr-Htp (525 BC, second regnal year of Psametik III). On the name in detail: Wild 1954: 185–186.

187

The Hypocephalus: an Ancient Egyptian Funerary Amulet Texts of section II (for transliteration and translation see page 119) ↓→ //

//

// // Text of section IIIa (for transliteration and translation see page 123) →

No. 39 (Plate X) Rim inscription: 2.b) Present location: Marseille, Musée d’Archéologie Méditerranéenne Inventory number: Inv. no. 817 Technique: bronze, with engraving, damaged Size: Ø 18 cm Origin: unknown Owner: &A-kr-hb (PN I, 371, 12; DN I, 1153) Titles: jHj.t Provenance: Clot-Bey’s collection (1861) Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Clot 1861: 52, cardboard 34; Maspero 1889: no 617; Nelson 1978: no 348; L’Égypte Romaine 1997: 203. Rim inscription: (for transliteration and translation see pages 93-94) →

(sic)

(sic)

The texts of sections Ia and Ib Section Ia is unreadable The remaining of section Ib

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Texts of section II (for transliteration and translation see page 119) ↓→ Text of section IIIa = Label text of register III (for transliteration and translation see page 123) →

No. 40 (Plate X) Rim inscription: 6 Present location: Dra abu el-Naga, store of TT 157 Inventory number: TT 157-284843 Size: 8.1 x 4.0 cm Technique: stuccoed linen, the drawing with black ink Origin: Dra abu el-Naga, from the debris of the room opening from the northern part of the pillared hall of TT 157 Owner: – Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Hilbig 2008. Rim inscription: (for transliteration and translation see pages 100-101) →

Text of section IIIa (for transliteration and translation see pages 123-124) →

No. 41 (Plate XI) Rim inscription: 1.b) ? Present location: Egyptian Museum of Cairo Inventory number: TR 6.3.25.6 (SR 4/10689); TM 117747 Technique: stuccoed papyrus with black ink Size: Ø 14.2 cm Origin: unknown Owner: [Ns]-¥w-&fnw.t(?) (PN I 179, 7; DN I, 691; TM Per 8051) Filiation: the son of As.t-rSTj (PN I, 4,10; DN I, 79; TM Per 61015) Dating: middle of the 3rd century BC ? Comments: It is characterised by opposite hemispheres and standard structure. I find it possible, that the hypocephalus fragment may belong to the owner of the p. Ryerson (Chicago, OIM E9787A-J + Spokane 1 + Columbia 784).

43 

I am thankful to Hans-W. Fischer-Elfert, Anja Hilbig, Sabine Kubisch and Karl J. Seyfried for sharing with me the photo of the object.

189

The Hypocephalus: an Ancient Egyptian Funerary Amulet Bibliography: Scalf 2017: 204, Fig. C9. Rim inscription: (for transliteration and translation see pages 87-89) → b.) c.) Texts of section Ia (for transliteration and translation see page 104) ← |x+1 |x+2 |x+3 |x+4 (Section Ib is not preserved)

No. 42 (Plate XI) Rim inscription: 6 Present location: Cairo, store of the Egyptian Museum Tomb inventory number: 85/289 a-b Technique: stuccoed linen, on yellow painted background black inscription Size: the smaller piece (a), 3 x 2 cm, the other fragment (b) 5.9 x 3 cm (greatest extension) Origin: Sheikh abd el-Qurna, El-Khokha hillock, tomb TT 32, room IX Owner: the name did not survive Dating: late 4th to early 3rd century BC (?) Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Varga 2002: 118, Pl. 25; Schreiber 2006a: 192–194; Schreiber 2006b: Plate CXVI, 3.1.3.4. Rim inscription: (for transliteration and translation see pages 100-101) →

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No. 43 (Plate XI) Rim inscription: 6 Present location: Cairo, store of the Egyptian Museum Tomb inventory number: 84/376 + 85/29944 Size: the largest fragment 4 x 4.5 cm, the original size of the disc might have been around 14–15 cm Technique: papyrus based cartonnage, on yellow painted background with black ink Origin: Sheikh abd el-Qurna, El-Khokha hillock, tomb TT 32, room XII Owner: Probably (&A)[email protected] (PN I, 254, 4 + 366, 3; PN II, 379 + 396; DN I, 1207) Filiation: daughter of &A-kr-hb (PN I, 371, 12; DN I, 1153; TM Per 60910) her name can be reconstructed on the basis of the inscription preserved on the largest fragment, as the mother of the deceased Dating: second quarter to the middle of the 3rd century BC Comments: Based onto the direction of the text on the largest fragment, the two hemispheres of the disc might have looked into the same direction. Other: The piece may be hypothetically attributed to Ta-hereret based onto the findings in the TT 32 attributed to her. Takerheb had three children, Hor-nofer, Nes-Min and Ta-hereret.45 The hypocephalus of the first two are known: Turin cat. no. 2322 (No. 48.); 85/297 + 85/296 (No. 85). Family tree: @r-nfr I (m) + @rr.t (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mw.t-Htp.t (f) (&A)[email protected] (f) @r-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+PA-hb II(m)PA-Sr-Mnw(m)&A-nxt-Htp(f) &A-dj-Nfr-Htp(f) Jj-m-Htp (m) |? | Kn-ntr (f) @r (m) Bibliography: Varga 2002: 118, Pl. 24; Schreiber 2006a: 192–195; Schreiber 2006b: Pl. CXVI, 3.1.3.5. Rim inscription: (for transliteration and translation see pages 100-101) →

Text of section Ia: → ←

44  45 

(sic)

I am thankful to Gábor Schreiber for making me possible to study the pieces. Schreiber 2011: 110.

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No. 44 (Plate XII) Rim inscription: 1.b) Present location: in private collection Reference: Galerie L’Ibis, Brussels, 2014, artwork 346 Size: 14.5 x 23 cm Technique: stucco covered linen, on pale background with black paintings, the rim is painted in brownish yellow Origin: unknown, but on the basis of analogies certainly from Thebes Owner: not preserved Filiation: not preserved Provenance: Ex Dutch private collection (2013) acquired between 1960 and 198047 Dating: 4th–3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Bibliography: Vallée-Damien 2018: 183–195. http://www.galerielibis.com/artworks3_m.html (last accessed 10 June 2019) Rim inscription: (for transliteration and translation see pages 87-89) →

Texts of sections Ia and Ib (for transliteration and translation see page 104; for analogies see page 110) ← → (sic) (sic) |1 |2

(sic) (sic)

|1

(sic)

|2

(sic)

|3

|3

|4

|4

|5

|5

Texts of section II (for transliteration and translation see pages 116-117) ↓→ // //

46  47 

I am grateful to Olivier Perdu for calling my attention to the object. I am thankful to Lucien Viola for the information and for sending me the photo of the object.

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Catalogue

No. 45 (Plate XII) Rim inscription: 5 Present location: Moscow, The Pushkin State Museum of Fine Arts Inventory number: IG-3918. I.1.a 4866 Size: Ø 18.5 cm Technique: cartonnage on brownish yellow background with black and red paintings Origin: unknown Owner: &A-hb(.t) (PN I, 361, 17-18, PN II, 395; DN I, 1076) Filiation: daughter of PA-dj-BAst.t (PN I, 123, 5; DN I, 303) and Mw.t-jr-dj-s (PN I, 147, 10; PN II, 359; DN I, 586) Provenance: V. Golénischeff’s collection (1911) Dating: 4th–3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. The piece possibly had two faces, but unfortunately, in the present state of conservation it is impossible to see the verso. For its closest analogy see No. 46. Bibliography: Hodjash 2002: 81-82. Rim inscription: (for transliteration and translation see page 100) →

(sic)

(sic)

(sic)



(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 109; 115) ← →(sic) (sic) |1 |2

(sic)

(sic)

|1

(sic)

(sic)

(sic)

|2

|3

|3

|4

|4

|5

|5

193

The Hypocephalus: an Ancient Egyptian Funerary Amulet Texts of section II (for transliteration and translation see page 120) ↓→ //

//

//

//

No. 46 (Plate XII) Rim inscription: 5 Present location: Mainz, Landesmuseum Inventory number: PJG 844 recto, TM 135429 Size: Ø 17.3 cm Technique: cartonnage, on yellow base with black painting, on the rim red band Origin: unknown Owner: Wnn-nfr (PN I, 79,19; DN I, 118–119) Filiation: the son of NHm.t-awAj.t48 rather than NHm-s(t)-wA.t, a form advised by Ranke (PN I , 208,12), whose nickname was Mn (NHm-s-mn (?), DN I, 644, 701),49 nb(.t) pr. Dating: 3rd century BC Provenance: Collection of Prinz Johann Georg von Sachsen (1949/50) Comments: It is characterised by opposite hemispheres and standard structure. The hypocephalus has two faces (verso: No. 118). Bibliography: Weber 1981: 48; Heide–Thiel 2006: 26, 43, Fig. I.5.8; Landesmuseum Würtemberg, Stuttgart 2007: 70–1, Fig. 60. Rim inscription: (for transliteration and translation see page 100) (sic) (sic) (sic) → ←

→ (sic)

(sic)(sic)

(sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 109; 115) (sic) ← → |1 |2

(sic)

(sic)

(sic) (sic)

(sic)

|3

48  49 

|1 |2 |3

Parlebas 1984: 55, H. Though in Demotic so far only the masculin form occured.

194

(sic) (sic)

(sic)

Catalogue

Texts of section II (for transliteration and translation see page 120) ↓→ //

Class 1, type c (4 registers, the registers are just accompanied by label texts; section IIIa contains only 1 line of text or it is completely left out) No. 47 (Plate XII) Rim inscription: 1.b) on the basis of the survived fragment Present location: Paris, Musée du Louvre Inventory number: ?, (It became known under the inventory E 6195, but mistakenly), inventaire général 5305, possibly it is equal to Salt no. 3329, TM 117762 Size: Ø 17.4 cm Technique, state: stuccoed linen, drawn with black ink Origin: unknown, but certainly from Thebes Owner: is not preserved Dating: first half of the 3rd century BC Provenance: H. Salt’s 2nd collection (1826), Salt 3329: « hypocéphale fragment d’un hypocéphale au trait d’une finesse remarquable » Comments: It is characterised by opposite hemispheres and standard structure. Half part of a hypocephalus, between two glasses, on the glass small label: 1257. Bibliography: Unpublished Rim inscription: (for transliteration and translation see pages 87–89) → b.) c.) d.) Text of section IIIa (for transliteration and translation see page 122) →

No. 48 (Plate XII) Rim inscription: 1.a) Present location: Turin, Museo Egizio Inventory number: 16350, (cat. no. 2322, Orcurti No.71); TM 48400 Size: Ø 17 cm Technique: textile based cartonnage, drawings with black ink Origin: Thebes Owner: @r-nfr II (PN I, 249, 9; DN I, 824; PP IX, 5476a; TM Per 16750) Titles: jt-nTr, further titles (do not appear on the hypocephalus): Hm-nTr bA-nwb BAk.t; Hm-nTr aS-sDm-s.t; Hm-nTr Wsjr, As.t, Nb.t-Hw.t nb.w @w.t-sxm; Hm-nTr Jmn-m-jp.t n pA wAH-Hr-jb; Hm-nTr Mnhw.j aSA dm.wt; Hm-nTr Nfr-Htp nTr aA; Hm-nTr xnmtj n #nsw-pA-Xrd aA wr tp.j Jmn; Hm-nTr #nsw pA jr sxr m WAs.t; Hm-nTr @mn nb sx.t mr.t; Hm-nTr n 195

The Hypocephalus: an Ancient Egyptian Funerary Amulet @r-BHd.tj-zSm xAs.tjw; Hrj sms.w hAj.t; zX Jmn n sA tp; zX n tA s.t-mDA.wt; zX Sn n Nfr-Htp; zX njsw; zX njsw m Smaw; Jdn n Mw.t sA sn sA xm.t. Filiation: son of &A-kr-hb (PN I, 371, 12; DN I,1153; TM Per 60910) nb.(t) pr Dating: second quarter of the 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Other: An inscribed mummy linen with BD chapter 162 is kept also in the Museo Egizio, cat. no. 1871.4; his statue: Lausanne inv. no 7.50 + New York MMA 1980.422;51 his Book of the Dead papyrus: Milan, CMA inv. no. 1023.52 Family tree: see also at: Pa-heb I: 85/291 (No. 137?), Nes-Min: 85/296+297 (No. 86), Ta-hereret: 84/376, 85/299 (No. 43), Pa-heb II: Turin cat. no. 2325 (No. 102), Shep-Min: JE 28857 (No. 126), Hor: Turin cat. no. 2326 (No. 109). @r-nfr I (m) + @rr.t (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mw.t-Htp.t (f) (&A-)@rr.t (f) Ḥr-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+PA-hb II(m)PA-Sr-Mnw(m)&A-nxt-Htp(f) &A-dj-Nfr-Htp(f) Jj-m-Htp (m) |? | Kn-ntr (f) @r (m) Bibliography: Leemans 1885: ‘Q’; Fabretti et al. 1888: 328; Wild 1954: 173–222; Meulenaere 1959: 247–249; Varga 1961: 242; Mekis 2008: 47–48, 58, 72, no. 10. Rim inscription: (for transliteration and translation see pages 86; 88-89) → a.)

(sic)

(sic)

b.) c.) d.)

(sic)

(sic)

e.)

f.) Texts of section II (for transliteration and translation see page 118) ↓→ // // Text of section IIIa (for note on the transliteration and translation see pages 121-122) →

Wild 1954: 173–222. Bothmer and Meulenaere 1986: 14. 52  Vandoni 1969: 77–85, Tavola I-VII; Mosher 2010: 145. 50  51 

196

Catalogue

No. 49 (Plate XII) Rim inscription: 2.b) Present location: Paris, Bibliothèque nationale de France Inventory number: E 174.d Size: Ø 12 cm Technique: stuccoed linen, on yellow base with black ink Origin: Thebes Owner: Jj-m-Htp (PN I, 9, 2; DN I, 55) Titles: zX njsw Dating: second quarter of the 3rd century BC Provenance: J.-F. Cailliaud’s 2nd collection (1824) Filiation: the son of @r-nfr (II ?) (PN I, 249, 9; DN I, 824; TM Per 16750 (?)). Comments: It is characterised by opposite hemispheres and standard structure. Parallel texts: Berlin, ÄM 7792; Turin, ME cat. no. 2321; Marseille, MAM 817; Mainz, GM Ä16/1-2; Paris, Louvre N 3182; Asasif, TT 414 tomb reg. no. 852. Other: It is suggested that Hor-nofer II (PP IX, 5476a) was his father; this mat be concluded when their titles are taken into consideration (both of them were royal scribes) and beacuse of the similarity of their hypocephali. Family tree: @r-nfr I (m) + @rr.t (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mwt-Htp.t (f) @rr.t (f) @r-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+PA-hbII(m)PA-Sr-Mnw(m)&A-nxt-Htp(f) &A-dj-Nfr-Htp(f) Jj-m-ḥtp (m) |? | Kn-ntr (f) @r (m) Bibliography: Unpublished. Rim inscription: (for transliteration and translation see pages 93-94) → (sic)

197

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Texts of section II (for transliteration and translation see page 119) ↓→

Text of section IIIa (for transliteration and translation see page 123) →

No. 50 (Plate XII) Rim inscription: 2.b) Present location: Turin, Museo Egizio Inventory number: 16351, (cat. no. 2321, Orcurti no.70), TM 117782 Size: Ø 17.5 cm Technique: stuccoed linen with black ink decoration Origin: Thebes Owner: PA-jw-(n)-@r (PN I, 100, 9; DN I, 156; PP IX, 5775j; TM Per 16928) Titles: jt-nTr, Hm-nTr n Jmn. His further titles (do not appear on the hypocephalus): zX xtm-nTr n Jmn n zA 3 nw HrjzSTA wab-nTr m pr Mw.t53 Filiation: it is not indicated on the disc, but can be reconstructed on the basis of his further funerary equipment kept at the Museo Egizio: son of @r (PN I, 245,18; DN I, 854) and &Aj-xj-bjA.t54 (PN I, 366, 18+19, PN II, 396 + 324, 22; DN I, 1081; TM Per 60783) Provenance: B. Drovetti’s 1st collection (1826) Dating: first half of the 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Other: From his burial equipment the following objects are known: Cartonnage elements: Renfrewshire, Paisley Museum EG 203, 239, 212; stela: Turin ME, cat. no. 1569; Ptah-Sokar-Osiris statue: Paris, Louvre N 3520A + N 3514 B + AF 1567; Book of the Dead papyrus: München, Bayerische Staatsbibliothek, p.München Mon. Script. Hierogl. 1, 4a, 4b; canopic chest: St. Petersburg, Hermitage, DV-822. Family tree: | PA-jw-@r

@r + &Aj-xj-bjA.t |

| &A-(n.t)-bx.t/bX.t55

Bibliography: Leemans 1885, ‘P’; Fabretti et al. 1888: 328; Donadoni 1988: 210; Tiradritti 1999: 110, cat. no. 106; Mekis 2012: 265–273; Mekis 2019: 268–277.

Mekis 2019: 257–298. Meulenaere 1955: 147–148. 55  See for her Book of Dead papyri: Louvre N 3248 + N 3192a (amulet papyrus), Ptah-Sokar-Osiris statue: Louvre N 3519 + N 3508C. 53  54 

198

Catalogue

Rim inscription: (for transliteration and translation see pages 93-94) →

Texts of section II (for transliteration and translation see page 119) ↓→ // // Text of section IIIa (for transliteration and translation see page 123) →

No. 51 (Plate XIII) Rim inscription: 3.b) Present location: Philadelphia, Pennyslvania University Museum Inventory number: 29-86-436; TM 117775 Technique: textile based cartonnage, with black ink on yellow surface Size: Ø 15.6 cm Origin: Dra abu el-Naga, ‘from the pit on the court of tomb 4’ (possibly from TT 160?). Owner: [NHm-s(t)-Ra.t-tA.wj] (PN I 208, 16; PN II, 371; DN I, 645; TM Per 58580) Title: jHj.t n Jmn-Ra Filiation: daughter of PA-wrm (PN I, 104, 8; PN II, 352; DN I, 180; TM Per 60142) [wab] n Jmn and of Ns-tA-nTr.t-tn (PN I, 179, 19; TM Per 60931 = 17363), nb.t pr, jHj.t n Jmn-Ra Dating: mid 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure. Provenance: Found by the expedition of C. S. Fisher financed by E. B. Coxe in 1922 possibly on the court of TT 160.

199

The Hypocephalus: an Ancient Egyptian Funerary Amulet From the ensemble of Nehemsetrattauy also known: a fragment of her cartonnage, Avignon, Musée Calvet A67A;56 another fragment, Philadelphia, PUM 29-86-429; Book of the Dead papyrus: Louvre N 3149 + N 3204 B57 + N 3123 bis + N 3213 + 3215; base of the Ptah-Sokar-Osiris statue: N 3510 E (Salt 3648).58 Family tree: JaH-ms (m) + &A-wkS (f) | | | +d-Hr (m) Ns-tA-nTr.t-tn (f) + PA-wrm (m) | | | Nḥm-s(t)-Ra.t-tз.wj (f) Ns-Mnw (m) Bibliography: Leahy 1984: 17–23; Varga 1989: 7–9; Meulenaere 1994: 216–220; Mekis 2011: passim. Rim inscription: (for transliteration and translation see pages 96-97) →

Texts of section II (for transliteration and translation see page 120) ↓→ //

//

No. 52 (Plate XIII) Rim inscription: 3.b) Present location: Paris, Musée du Louvre Inventory number: E 6208 - AF 1936, TM 117763 Size: Ø 15.4 cm Technique: cartonnage with black drawings Origin: Thebes Owner: &A-dj.t (PN I , 372, 12; DN I, 1220; TM Per 58490) Filiation: daughter of Ns-&fn.t (PN I, 179, 23; DN I, 692; TM Per 60843), nb.t pr and of PA-dj-Nfr-Htp (PN I, 124, 12; PN II, 356; DN I, 318–9), the father’s name is not indicated on the disc, however her Ptah-Sokar-Osiris statue and Book of the Dead papyrus preserved his name. Dating: first half of the 3rd century BC Provenance: J. Ph. de Horrack’s collection (1874) Comments: It is characterised by opposite hemispheres and standard structure. Other: J. Ph. de Horrack presented to the Louvre in 1874. Pieces of her funerary ensemble: Ptah-Sokar-Osiris statue: Paris, Louvre N 3513; Book of the Dead papyrus: Louvre N 3142i. Family tree: Ns-&fn.t (f) + PA-dj-Nfr-Htp (m) | &A-dj.t (f) 56  57  58 

Foissy-Aufrère et al. 1985: 97–99; Goyon 2011: 68. Bellion 1987: 205. Unpublished.

200

Catalogue

Bibliography: Horrack 1862: 129–130; Horrack 1884: 126–129; Horrack 1885: 59–60; Boreux 1932: 201–2; Varga 1968: 9, Fig. 4; Vandier 1973: 83; Aldred et al. 2009: 260, Fig. 181; Mekis 2011: passim. Rim inscription: (for transliteration and translation see pages 96-97) →

(sic)

Texts of section II (for transliteration and translation see page 120) ↓→ // Text of section IIIa (for transliteration and translation see page 123) →

No. 53 (Plate XIII) Rim inscription: 2.a) Present location: Asasif, the store of TT 414 Inventory number: K02/186/r Technique: stuccoed linen, on yellow painted background with black ink Size: Ø 14.8 cm Origin: Asasif TT 414 Owner: Mw.t-Mnw (Thirion 1995: 178–179; TM Per 81699) Titles: jHj.t n Jmn-Ra Filiation: is not preserved on the fragment, but from several objects it can be known: her mother was &A-wgS/&AkAS.t (PN I, 371,7; DN I,1052) (nb.t pr, jHj.t n Jmn-Ra) and her father was anx-(pA)-Xrd (PN I, 63, 17; PN II, 346; DN I, 99). Her extended family can be reconstructed through some generations. Dating: late 4th to early 3rd century BC Comments: Possibly, once it was characterised by opposite hemispheres and standard structure. Other: Mut-Min’s (G88) name is known from several objects found in TT 414.59 For further objects of her funerary ensemble see: Budka et al. 2014, passim. Bibliography: Meulenaere 1989: 66–67, Budka 2010: 358–362; 718–719; 803, Pl. 53,d, Budka et al. 2014: 213–215, Fig. 3. Rim inscription: (for transliteration and translation see pages 90-93) 59 

Haslauer and Bietak 1982: 277.

201

The Hypocephalus: an Ancient Egyptian Funerary Amulet →

Family tree:

No. 54 (Plates XIII-XIV) Rim inscription: 3.b) Present location: store of TT 3660 Tomb registry number: No. 19 Technique: stuccoed linen, on yellow painted background with black ink Size: Ø c.15.5 cm Origin: TT 36 Owner: her name is not preserved Titles: based on the traces of the signs was sistrum player of Amon-Re (jHj.t n Jmn-Ra) Filiation: daughter of &A-dj-Nfr-Htp (?)(PN I, 373, 20; DN I, 1157; PP IX, 7257; TM Per 14069) or &A-nfr.t (?)(PN I, 364,1; II, 396) nb.t pr, jHj.t n Jmn-Ra, the name of the father is not preserved61 Dating: about 275–250 BC Comments: found in 1989, together with the hypocephalus No. 138, during the excavation of the shafts of Room 5/7/9. Description: The piece belongs to the group of four-register type hypocephali, and follows an iconography based on the standard, however in the order of the registers there is some confusion: the place of registers III and II were changed. This is a diagnostic character of hypocephali dated to after the reign on Ptolemy II. The change of the place of registers also paired with the simplification of the standard iconography. Family tree: [email protected] + &A-dj-Nfr-Htp | | | ? (f) @r-nD-jt-f Bibliography: Mekis forthcoming. Rim inscription: (for transliteration and translation see pages 96-97) →

60  I am thankful to Daniel Poltz for calling my attention to the piece and letting me study it. The object will be presented shortly in Wagner et al. forthcoming. 61  From the same context some inscribed cartonnage fragments came to light showing the name of a mother Tadinoferhotep and of a father Nekhethorheby, together with the survived titles, the cartonnage may be attributed to a possible sister of Hornedjitef owner of the hypocephalus No. 96. Hunkeler forthcoming.

202

Catalogue

Texts of sections Ia and Ib ↓→

←↓

// Text of section IIIa: (for transliteration and translation see page 123) →

No. 55 (Plate XIV) Rim inscription: 2. c) Present location: Paris, Bibliothèque nationale de France Inventory number: E 174.c Technique: stuccoed linen, on the rim greenish blue line, figures and the text are with black ink. Size: Ø 16.4 cm x 17 cm Origin: possibly from Thebes Owner: not indicated on the piece Dating: about the second half of the 3rd century BC Provenance: J.-F. Cailliaud’s 2nd collection (1824) Comments: It is characterised by opposite hemispheres and standard structure. It can be dated on the basis of the same view of all registers; order of the registers is confusing. The closest analogy for the text is Turin cat. no. 2323 (No. 56). Bibliography: Unpublished. Rim inscription: (for transliteration and translation see page 94) →

203

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 56 (Plate XIV) Rim inscription: 2.c) Present location: Turin, Museo Egizio Inventory number: 16349 (cat. no. 2323, Orcurti no.72.); TM 117784 Size: Ø 14 cm Technique, state of preservation: textile based cartonnage, the text is with black ink, the border of the rim inscription is with red ink, the figures are with red and bluish green ink. Origin: unknown, but possibly from Thebes Owner: left blank Title: jHj.t n Jmn-Ra Dating: mid 3rd century BC Provenance: B. Drovetti’s 1st collection (1824) Comments: It is characterised by opposite hemispheres and an iconography based on standard structure, but it shows a distinct simplification. Bibliography: Leemans 1885: ‘R’; Fabretti et al. 1888: 328. Rim inscription: (for transliteration and translation see page 94) →

α

α

‘N – left blank’

uncertain reconstruction.

No. 57 (Plate XIV) Rim inscription: 2 + 1.b) ? Present location: in private collection (lastly was on loan in the Museum of Fine Arts Budapest) Deposit number: L.009, TM 117733 Size: its greatest width: 10.8 cm its greatest height: 6.7 cm Technique: textile based cartonnage, drawings with black ink Origin: Luxor Owner: did not survive Dating: 3rd century BC Comments: Possibly characterised by opposite hemispheres and standard structure. In 1959, a private collector’s purchase in Luxor from an antiquity dealer. Bibliography: Varga 1968: 3–15, Fig.1. Rim inscription: (for transliteration and translation see page 95) →

204

Catalogue

No. 58 (Plates XIV-XV) Rim inscription: 6 Present location: Cairo, store of the Egyptian Museum Inventory number: 85/286 a-b Size: (a) 7 x 2.6 cm, (b) 4.5 x 2.2 cm, its original size might have been around Ø 18 cm Technique: stuccoed linen, on pinkish orange background, the bordering lines are with red ink, the texts and drawings are with black ink Owner: is not preserved Origin: Sheikh abd el-Qurna, El-Khokha hillock, TT 32, room XI and III, found in the debris Dating: mid to the second half of the 3rd century BC Comments: It is characterised by opposite hemispheres and standard structure, the order of the registers is somewhat confusing. Bibliography: Varga 2002: 119, Pl. 26; Schreiber 2006a: 191–194; Schreiber 2006b: Plate CXVI, 3.1.3.3; Mekis 2012: 22. Rim inscription: →

No. 59 (Plate XV) Rim inscription: 4.a) Present location: unknown Reference: after the private collector ‘Nash hypocephalus’, TM 117795 Size: Ø 21.59 cm (8.5 in) Technique: cartonnage, drawings with black ink Origin: though W. Nash wrote that the consul found it in Luxor during a mummy autopsy, on the basis of the iconography and text type its Akhmimc origin seems probable to me Owner: is not indicated Dating: mid of the 3rd century BC Comments: Only one register is opposed to the others, the iconographical repertory is distinctly mixed and simplified. It is two sided; for its verso see: No. 122. Other: W. Nash in his letter of 1897 (Renouf 1897: 144) states that he purchased the piece in Luxor from the British consul, who had acquired it three years before, during the dissection of a mummy. In 1902, Nash put it out for Sotheby’s auction; so far it has not appeared again. Bibliography: PM I.2, 845; Renouf 1897: 144–46; Sotheby’s 1902: 11. no. 96: ‘Lot 96. A Hypocephalus, of linen covered with stucco, the front painted with a circular inscription and varied designs arranged in four compartments, the back with figure of Sacred Cow of Athor, in glazed frame, an extremely rare object.’ Rim inscription: (for transliteration and translation see pages 97-98) →

Texts of section II (for transliteration and translation see page 120) ↓→ // 205

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 60 (Plate XV) Rim inscription: 4.b) Present location: Leiden, Rijksmuseum van Oudheden Inventory number: AES 14 b Technique: textile based cartonnage with black drawings Size: about Ø 20 cm Owner: _j-PtH (f) (PN I, 396, 18–19) Filiation: daughter of MHj.t-m-wsx.t (PN I, 164, 5; DN I, 604) and Jr.t-@r-r=w (PN I, 42, 11; DN I, 72–73) Origin: Akhmim Dating: first half of the 3rd century BC Provenance: J. H. Insinger’s collection Comments: It is characterised by opposite hemispheres and standard structure, but the rim inscription is a simple Htp-dj-njsw-formula. Other: Insinger purchased it personally in 1886 at the excavation of G. Maspero in Akhmim. The mummy lays in its original coffin Leiden, RMO AES 15. Bibliography: Raven and Taconis 2005: 158–159; Mekis 2008: 59. Rim inscription: (for transliteration and translation see pages 98-99) →

The texts of sections Ia and Ib Unreadable. Texts of section II (for transliteration and translation see page 120) ↓→ //

Class 2, type a (3 pictorial-registers, with rim-inscription – 2a. the registers are divided with shorter or longer texts into sections) No. 61 (Plate XV) Rim inscription: 2.a) Present location: Vienna, Kunsthistorisches Museum Inventory number: ÄS 253a/1; TM 117788 Size: Ø 16.7 -17.3 cm Technique: stuccoed linen drawings with black ink Origin: unknown, but no doubt it comes from Thebes Owner: As.t-wr.t (PN I, 4,1; DN I, 76–77) Filiation: daughter of #nsw-jr-dj-s (PN I, 270, 22; DN I, 877; TM Per 60881) [jHj.t n J]mn-Ra Dating: late 4th to early 3rd century BC (330–300 BC) Provenance: Purchased from private collector in 1875 Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: from among the funerary equipment of Aset-weret, the Book of the Dead papyrus (AMS 41 (T16)) as well as her Ptah-Sokar-Osiris statue (AH 9) are preserved in Leiden.62 According to E. Haslauer As.t-wr.t may have been the mother of &A-(n.t)-jr.t. 62 

Raven 1992: 71.

206

Catalogue

Family tree: After Raven 1980: 20: Ns-pA-mdw + #nsw-jr-dj-s | | | | §A-nfr +d-Hr зs.t-wr.t + Wsjr-wr | | A son, whose name did not survive &A-(n.t)-jr.t

|? &A-Srj.t-n.t.#nsw

Bibliography: Haslauer 2001: 173–176. Rim inscription: (for transliteration and translation see pages 90-93) →

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1

|1

|2

|2

|3

|3

|4 |4 Texts of section II (for transliteration and translation see page 119) ↓→ / / The text of section IIIa →

207

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 62 (Plate XVI) Rim inscription: 2.a) Present location: until 1871 it was on display in Chicago at the Wood’s Museum then it probably destroyed during the great fire. Reference: ‘Smith hypocephalus’, according the church of Latter Day’s Saints its designation is ‘Book of Abraham, Facsimile no. 2’;63 TM 117796 Size: there is no data on its size, but the reproduction of it had Ø 19 cm in its first publication Technique: its material is unknown, in my opinion it may have been stuccoed linen Origin: Thebes Owner: ^ASAnq (PN I, 330, 6; DN I, 970) Dating: late 4th century to early 3rd century BC Provenance: Antonio P. Lebolo’s collection (1831 / 1833) → Michael H. Chandler (July of 1835) → Joseph Smith & Lucy Mack Smith (1856) → Abel Combs (1856) → St. Louis Museum (1863)→ Chicago, Wood’s Museum and possibly destroyed (?) during the great fire on 8 October, 1871. Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: Antonio Lebolo found it in Thebes sometime between 1819 and 1826. Bibliography: Smith 1842: 719–722, Cf. 720–721; Spalding 1912: 23–32; Freeman 1974: 4–9; Gee 2000: 9; Rhodes 2008; Ritner 2011: 215–226. Rim inscription: (for transliteration and translation see pages 90-93) →

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1 […] |1 |2 […]

|2

|3 […]

|3

|4 |4 Texts of section II (for transliteration and translation see page 119) ↓→ //

//

Wolfe et al. 2009, 96–97: ‘Mr. Chandler… on opening the coffins, he discovered that in connection with two of the bodies was something rolled up with the same kind of linen and saturated with the same kind of bitumen, which, was examined, proved to be two rolls of papyrus previously mentioned. Two or three small pieces of papyrus with astronomical calculations, epytaphs, etc., were found with other of the mummies’. Clark 1962: 62–63, 73–75. According to the cited testimony, when Mr. Chandler got the eleven coffins, two to three of the mummies may have had hypocephali. Mr. Chandler during his journey on the east bank of America sold 7 mummies, the remaining four mummies were sold in Kirtland, in the second half of 1835 to Joseph Smith. Three from the four mummies were feminine just one was of a man, maybe that of Sheshonk, – we must leave the question open. After 1835, when the mummies came into the possession of Smith, he together with her mother exhibited them in a room reserved for the antiquities. On demand they were guiding curious visitors through the ‘exposition’. A guest wrote the following: ‘I went into his house and had a comfortable chat with him, and then examined the four mummies one of which his Mother told me was King Onitus, on whose breast was found the writing of Abr[a]ham. It being as they say, the astronomy taught by him.’ LaFayette Knight, 21 December 1843. MS 2362, LDS Archives. As Joseph Smith had already purchased the mummies in a dissected state, it is possible that the male mummy was already shown with the hypocephalus put onto the breast of it.

63 

208

Catalogue

Text of section IIIa (for transliteration and translation see page 122) →

No. 63 (Plate XVI) Rim inscription: 1.b) Present location: Turin, Museo Egizio Inventory number: 16353 (cat. no. 2319, Orcurti no. 68) TM 117780 Size: Ø 18.5 cm Technique: bronze with engraving Origin: Thebes Owner: PA-dj-Jmn-nb-ns.wt-tA.wj (PN I, 122, 6; DN I, 284–5) Title: jt-nTr Provenance: B. Drovetti’s first collection (1824) Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: The disc possibly belonged to one of the members of the family of Wahibre I. As a possible candidate I suggest Wahibre I’s son (G76a) 64 as the owner of the disc. Bibliography: Lanzone 1882: Tav. 1; Leemans 1885: ‘N’; Fabretti et al. 1888: 327–28. Rim inscription : (for transliteration and translation see pages 88–89) (sic) → b.) c.) d.)

(sic) (sic)

(sic)

e.) Texts of sections Ia and Ib (for transliteration and translation see pages 103; 110–111) → ← |1

|1

(sic)

|2 |3 |4

|2 (sic)

(sic)

|3 |4

64  TT 414 reg. no. 617 (09/04), a Demotic mummy label possibly names him as son of Wahibre I and father of Wahibre V (identification of him by J. Budka) Budka 2010: 60; Louvre N 4603 cartonnage axial naming strip names him (jt-nTr, zX bjA.t n Jmn-nb-ns.wt-tA.wj) as the father of Wahibre V (jt-nTr, Hm-nTr n Jmn-Ra-nb-ns.wt.tA.wj m Ax-mnw); TT 414, reg. no. 775: Mummy label of his grandson Padiimenipet (Quaegebeur 1982: 262, doc. 4.) for details see: Budka and Mekis 2017: 219–239.

209

The Hypocephalus: an Ancient Egyptian Funerary Amulet Texts of section II (for transliteration and translation see page 117) ↓→ (sic) (sic?) (sic) (sic) // //

//

// //

(sic)

//

// // // Text of section IIIa (for note on the transliteration and translation see pages 121-122) → (sic)

No. 64 (Plate XVI) Rim inscription: 6 Present location: London, University College, Petrie collection Inventory number: UC 16408 recto, TM 117758 Size: Ø 17.5 cm Technique: cartonnage with yellow ochre on black background Origin: unknown, in my opinion it may come from Akhmim Owner: is not indicated Provenance: W. M. Fl. Petrie’s collection Dating: the second quarter to the mid of the 3rd century BC Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: the disc has two faces for the verso see: No. 113. Bibliography: Mekis 2008: 55–57, 79; www.petrie.ucl.ac.uk/detail/details/index_no_login.php?objectid=UC16408&accesscheck=% 2Fdetail%2Fdetails%2Findex.php (accessed on 30 November 2018). Rim inscription: (for transliteration and translation see pages 100-101) →

Texts of sections Ia and Ib (for transliteration and translation see pages 110; 115) → |1

|1

|2

|2

|3

|3

|4

|4

210

Catalogue

Texts of section II (for transliteration and translation see page 121) ↓→ // The text of section IIIa (for transliteration and translation see page 124) →

No. 65 (Plate XVI) Rim inscription: 4.a) + 6 Present location: Philadelphia, Pennyslvania University Museum Inventory number: L-55-15 D (the piece is on permanent loan from the Pennsylvania Museum of Art, inv. no. 192146-8); TM 117777 Size: Ø 17.5 cm Technique: textile based cartonnage with yellow ochre on black background Origin: Akhmim Owner: is not indicated on the surface of the disc Provenance: J.T. Morris’ collection (1921) Dating: mid to the second half of the 3rd century BC Comments: The registers face the same direction, the iconography is reinterpreted. Other: The disc may belong to the mummy PUM II (L-55-15 A); J.T. Morris purchased antiquities on his journey to Egypt. Being a member and later the president of the Numismatic and Antiquarian Society, he exhibited his antiquities at the Society, which loaned them to the Pennsylvania Museum of Art in 1912 (inv. no. 31-33L and 36L).65 After J. T. Morris’ death his sister Lydia T. Morris donated the antiquities to the PMA in 1921.66 Bibliography: Mekis 2009: 50–2, 75. Rim inscription: (for transliteration and translation see page 99) →

Text of sections Ia and Ib (for transliteration and translation see pages 109; 115) → → |1

|1

|2

|2

|3 |3 The text of section IIIa (for transliteration and translation see page 124) ←

65  66 

I am grateful to Morgan Little, Associate Registrar of the Philadelphia Museum of Art for information. Information supplied by Jonathan P. Elias, for which I am thankful to him.

211

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 66 (Plate XVII) Rim inscription: 6 Present location: St. Petersburg, The State Hermitage Museum Inventory number: DV-8737; TM 117779 Size: Ø 14 cm Technique: made of papyrus, which, being fragile was attached to the back of a wesekh-collar, the papyrus was based with yellow painting, the decorations with black ink Origin: unknown, but probably from Thebes Owner: is not indicated Dating: E. Varga regarded it as one of the earliest examples dating it to the 28th dynasty (see Varga 1998a: 139–145), in my opinion it can be dated to the first half of the 3rd century BC Provenance: V. S. Golénischeff’s collection Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Bibliography: Varga 1961: 240–41, Fig. 2; Varga 1998a: 139–145. Rim inscription: (for transliteration and translation see pages 100-101) → 67

Texts of sections Ia and Ib (for transliteration and translation see page 110) → (Section Ib did not survive) |1 |2 |3 |4 |5 Texts of section II (for transliteration and translation see page 121) ↓→ The text of section IIIa (for transliteration and translation see page 124) →

67 

Reconstruction of E. Varga.

212

Catalogue

No. 67 (Plate XVII) Rim inscription: 2.a) Present location: Moscow, The Pushkin State Museum of Fine Arts Inventory number: IG-3302. I.1.a 4865 Technique: stuccoed linen, drawings with black ink Size: Ø 18.5 cm Origin: unknown, but based on analogies, it must be Thebes Owner: +Hwtj-ms (PN I, 408, 5; DN I, 1303) Filiation: son of &Aj-m=f68, nb.t pr Dating: late 4th to first half of the 3rd century BC Provenance: V. Golénischeff’s collection (1911) Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Bibliography: Hodjash 2002: 79–80. Rim inscription: (for transliteration and translation see pages 90-93) → (sic)

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1

|1

|2

|2

|3

|3

|4 |4 Texts of section II (for transliteration and translation see page 119) ↓→ (sic?) // // // The text of section IIIa (for transliteration and translation see page 122) →

68 

For the analogy of the name see cartonnage apron of MAj-rsj.t, Paris, Bibliothèque nationale de France, Inv. no. 165. Mekis 2013: 197.

213

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 68 (Plate XVII) Rim inscription: 2.a) Present location: London, The British Museum Inventory number: BM 8445 f (EA 37908), TM 117755 Size: Ø 16.3 cm Technique: stuccoed linen, on yellow background with black ink Origin: unknown, but on the basis of analogies, certainly from Thebes Owner: As.t-m-Ax-bj.t69 (PN I, 4, 3; DN I, 78) Dating: late 4th to early 3rd century BC Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. The piece was collected by a certain Purnell together with a fragment of a cartonnage apron (EA 49207). The two pieces were sold through the Rollin & Feuardent antiques company to the British Museum in 1873. According to the database of the British Museum the name of the owner is @sj-xb. The second register was cut out, possibly due to its damage. Bibliography: Birch 1884: 185–187. Rim inscription: (for transliteration and translation see pages 90-93) →

Texts of sections Ia and Ib (for transliteration and translation see pages 107; 113) → → |1

|1

|2

|2

|3

|3

|4

|4

The text of section IIIa (for transliteration and translation see page 122) → (sic)

69 

Spiegelberg 1928: 182–183.

214

(sic)

Catalogue

No. 69 (Plate XVII) Rim inscription: 6 Present location: St. Petersburg, The State Hermitage Museum Inventory number: DV-2971; TM 117778 Technique: the concave wooden base was covered with stucco, the decoration is in black Origin: unknown Owner: WbA-pA-Ra (uncertain reading) Title: sAj PAw.tj(w) qrs n Jmn (?) Dating: about the 3rd century BC Comments: It is characterised by opposite hemispheres and iconography based on the standard structure, but a certain kind of simplification can be seen. Provenance: R. de Rustafjaell’s collection (auction of 1913) Comments: until 1935 the inscribed surface of the disc was covered with black material which preserved the disc and even held the two broken halves in place. Bibliography: Sotheby’s 1913: 64, lot 744; Tichonoff 1935: 31–34, Plate III; Varga 1998a: 23. Rim inscription: (for transliteration and translation see pages 100-101) →

Texts of sections Ia and Ib (for transliteration and translation see page 110) ← (Section Ib is faded, completely unreadable) |1 |2 |3 |4 Texts of section II (for transliteration and translation see page 121) ↓→ //

//

215

(?)

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Class 2, type b (3 registers, with rim inscription; register II is not accompanied by longer texts; figural elements are more typical) No. 70 (Plate XVIII) Rim inscription: 2.a) Present location: London, The British Museum Inventory number: EA 35875 (BM 8445 c); TM 117750 Size: Ø 21,2 cm Technique: textile based cartonnage, drawings with black ink Origin: unknown, but certainly from Thebes Owner: @r (PN I, 245,18; DN I, 854) Filiation: is not indicated Dating: first half of the 3rd century BC Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Bibliography: Birch 1884: 52; Wiedemann 1897: 298–301; Varga 1961: 246, Fig. 5. Rim inscription: (for transliteration and translation see pages 91-93) →

/or:

70 71

Texts of section II (for transliteration and translation see page 119) ↓→ // // The text of section IIIa (for transliteration and translation see page 122) →

No. 71 (Plate XVIII) Rim inscription: 2.a) Present location: London, The British Museum Inventory number: BM 8445 d (EA 37909), TM 117756 70  71 

See the note of comment “j” on page 92. A possible reconstruction on the place of the lacuna: mj rk n… on the basis of analogies.

216

Catalogue

Technique: stuccoed linen drawn with black ink Size: Ø 18.7 cm (7.36 in) Origin: unknown, but on the basis of analogies certainly Thebes Owner: &A-Srj.t-#nsw (PN I, 369,19; PN II, 1952, 396; DN I, 1144) Filiation: daughter of &A-rmT-n-BAst.t (PN I, 364, 23; DN I, 1071), nb(.t) pr Dating: first half of the 3rd century BC Provenance: acquired by The British Museum Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Bibliography: Birch 1884: 106–107; Leemans 1886: ‘M’; Taylor 2010: 130, no. 61. Rim inscription: (for transliteration and translation see page 91) →

Texts of section II (for transliteration and translation see page 119) ↓→ // // The text of section IIIa (for transliteration and translation see page 123) →

No. 72 (Plate XVIII) Rim inscription: 2.b) Present location: Berlin, Ägyptisches Museum und Papyrussammlung Inventory number: 7792; TM 109866 Technique: stuccoed linen, decoration with black ink Size: Ø 14.8 cm Origin: unknown, but certainly from Thebes Owner: +d-[Hr]? (PN I, 411, 12; DN I, 1368-9) (in the reconstruction of E. Varga) Filiation: – Dating: first half of the 3rd century BC Provenance: (Vizekonzul) Gustav Travers’ collection (1878) Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: The museum purchased it from the Egyptian consul Gustav Travers. The iconography may suggest that the disc is in relation with the family of Nestanetjeretten (No. 73). Maybe belonged to his brother, Djed-hor.72

72 

Mekis 2011: 62.

217

The Hypocephalus: an Ancient Egyptian Funerary Amulet Suggested family tree:



JaH-ms (m) + &A-wkS (f) |

| Ḏd-ḥr (m) (?)

| Ns-tA-nTr.t-tn (f) + PA-wrm (m) | | | NHm-s(t)-Ra.t-tA.wj (f) Ns-Mnw (m)

Bibliography: Königliche Museen 1894: 229–230; Kaiser 1967: 86; Pl. 882; RÄRG, 389–390, Fig. 98; Mekis 2011: 62. Rim Inscription: (for transliteration and translation see pages 93-94) →

(?) Texts of section II (for transliteration and translation see page 119) ↓→ //

//

No. 73 (Plate XVIII) Rim inscription: 3.b) Present location: Turin, Museo Egizio Inventory number: 16348 (cat. no. 2324, Orcurti no.73.); TM 117785 Size: Ø 14 cm Technique: textile based cartonnage, drawn with black ink Origin: Thebes Owner: Ns-tA-nTr.t-tn (PN I, 179, 19; PN II, 365; PP IX, 7112c; TM Per 17363) Title: jHj.t n Jmn-Ra Filiation: daughter of &A-wgS/&A-wkS/&A-kAS(.t) (PN I, 371,7; PN II, 327, 29; DN I, 1052; PP IX, 7245b; TM Per 17410), nb.t pr and JaH-ms (PN I,12,19; PN II, 338; PP IX, 63, 5430a; TM Per 16737) the father’s name is not indicated on the disc Dating: first half of the 3rd century BC 218

Catalogue

Provenance: B. Drovetti’s 1st collection (1824) Comments: It is characterised by opposite hemispheres and standard structure. Other: from among his funerary ensemble her stela is known: Turin, ME cat. no. 1599; Ptah-Sokar-Osiris statue: Paris, Louvre N 3508+N 3520; her cartonnage: Paris, Louvre AF 12859 (MG E1082); Book of the Dead papyrus: Vatican MG, inv. no. 38609 Family tree:

JaH-ms (m) + &A-wkS (f) | | | +d-Hr (m) Ns-tз-nṯr.t-tn (f) + PA-wrm (m) | | | NHm-s(t)-Ra.t-tA.wj (f) Ns-Mnw (m)



Bibliography: Leemans 1885: ‘S’; Fabretti et al. 1888: 329; Varga 1961: 242; Mekis 2011: 61–66. Rim inscription: (for transliteration and translation see pages 96-97) → (sic)

(sic)

(sic)

The text of section IIIa (for transliteration and translation see page 123) →

No. 74 (Plate XVIII) Rim inscription: 3.b) Present location: Florence, Museo Egizio, Soprintendenza Archeologica per la Toscana Inventory number: 5704; TM 113885 Size: Ø 14.2 cm Technique: cartonnage, drawings with black ink Origin: Thebes Owner: &A-kr-hb (PN I, 371, 12; DN I, 1153; TM Per 71814) Filiation: daughter of aA-pH.tj (PN I, 57, 15; DN I, 95; TM Per 71903), Hm-nTr zX njsw (his name and titles are not indicated on the disk) and of Nb(.t)-DnHj.t (PN I, 189,23; PN II, 297, 21; Thirion 1988: 138; TM Per 72100) Dating: second quarter to mid 3rd century BC Comments: It is characterised by opposite hemispheres, but in the order of the registers confusion may be observed. 219

The Hypocephalus: an Ancient Egyptian Funerary Amulet Other: Both the name of Aapehty, and of Nebetdjenehyt are atypical in Thebes. The Louvre keeps a Ptah-SokarOsiris statue (E18936) (Raven IVE), whose owner was Aapehty, prophet of Tutu and second prophet of Montu in Tod and prophet of Tutu in Medamud. The offering table of this same man was found in Thebes in the court of TT 411, in 1965,73 now in Tübingen (inv. no. 1692) adding one further title of him: prophet of Imhotep.74 Though one cannot be sure about the relationship between Takerheb and the aforementioned Aapehty, it is certain that Takerheb get married to a Theban priest. In the opinion of M.J. Raven75 and recently that of G. Rosati76 her husband was a Khonsu priest in Karnak, Noferibre. Family tree suggested by Raven.77 aA-pH.tj (m) + Nb.t-DnjHj.t (f) | Tȝ-kr-hb (f) + Nfr-jb-Ra (m) | +d-Hr (m) Bibliography: Cottrell 1855; Varga 1961: 242; Varga 2002: 122–123, Pl. 30; Raven 1993: 66; Kockelmann 2008: 221, 275; Miatello 2008: 277–287. Rim inscription: (for transliteration and translation see pages 96-97) →

The texts of sections Ia and Ib ↓→ (sic)



←↓

(sic)

Texts of section II (for transliteration and translation see page 119) → The text of section IIIa (for transliteration and translation see page 123) →

Arnold – Settgast 1968: 81, Taf. XV. Brunner-Traut – Brunner 1981: 30. 75  Raven 1993: 66; Raven 2005: 29–30. 76  Rosati 2013: 219–220. 77  Raven 1993: 66. 73  74 

220

Catalogue

No. 75 (Plate XVIII) Rim inscription: 3.b) Present location: Paris, Bibliothèque nationale de France Inventory number: E 174.b Technique: stuccoed linen, drawings with black ink Size: Ø 14 cm Origin: Thebes Provenance: J.-F. Cailliaud’ 2nd collection (1824) Owner: PA-Srj-#nsw (Thirion 1981: 85; DN I, 256) Titles: wn-aw.j pr nbw n [Jmn Hm-nTr] +Hwtj. Analogy of the title: Warsaw MN 238102 MNW Filiation: PA-dj-#nsw (PN I, 125, 21) Dating: second quarter of the 3rd century BC Comments: It is characterised by opposite hemispheres, but in the order of the registers confusion may be observed. Other: Bologna inv. no. 2025 is its exact copy on papyrus Bibliography: Unpublished. Rim inscription: (for transliteration and translation see pages 96-97) →

Texts of sections Ia and Ib (for transliteration and translation see pages 108; 114) Ia ←↓

Ib ↓→

//

//

//

//

//

//

// // // Texts of section II (for transliteration and translation see page 120) ↓→ // // The text of section IIIa (for transliteration and translation see page 123) →

221

//

//

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 75 (bis) (Plates XVIII - XIX) Rim inscription: 3.b)

Present location: Bologna, Museo Civico Archeologico Inventory number: B 2025 (KS 2025), TM 110268 Technique: papyrus, inscribed with black ink Size: Ø 14.5 cm Origin: unknown Provenance: unknown (It was supposed erroneously to make part of collection Nizzoli)78 Owner: PA-Srj-#nsw (Thirion 1981: 85; DN I, 256) Titles: wn-aw.j pr nbw n [Jmn Hm-nTr] +Hwtj. Filiation: PA-dj-#nsw (PN I, 125, 21) Dating: in my opinion the disc is a rather good modern forgery. The papyrus shows the same damage as the cartonnage in Paris, and this ‘copying method’ is true for the text as well, where the text was damaged on the cartonnage, the copier rather left blank the papyrus as well, even in the case of the phrase of BD 162: rdj.t [xpr] bs Xr tp n Axw. The copier left the place of the sign(s) xpr blank. Bibliography: Kminek-Szedlo 1895: 239–240; Cesaretti 1986: 173–180; Bresciani 1989: 70; Pernigotti 1994: 137. Rim inscription: (for transliteration and translation see pages 96-97) →

Texts of sections Ia and Ib (for transliteration and translation see pages 108; 114) → ←↓ |1

|1

|2

|2

|3

|3

|4

|4

|5

|5

|6 Texts of section II (for transliteration and translation see page 120) ↓→ // // The text of section IIIa (for transliteration and translation see page 123) →

78 

I am thankful to Daniela Picchi for the information.

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Catalogue

No. 76 (Plate XIX) Rim inscription: 3.b) Present location: London, The British Museum Inventory number: EA 36188 (BM 8445 e); TM 117751 Size: Ø 14 cm Technique: stuccoed linen drawings with black ink Origin: Thebes Owner: Ns-@r-pA-Xrd (PN I, 178, 12.; DN I, 688 + 703, Beleg 3; PP III, 7101; TM Per 7995) Title: jHj.t Jmn-Ra Filiation: daughter of !r-sn=f (PN I, 230, 16; !rj=s-n=f DN I, 751–2; TM Per 7984)79 jt-nTr Hp.t-wDA.t and of [_j]-s(t)Jmn.t (PN I, 397, 20, Thirion 1995: 178–179). Dating: first half of the 3rd century BC Provenance: R. J. Hay’s collection (1865) Comments: It is characterised by opposite hemispheres and iconography based on the standard structure. Other: a statue, (Legrain 445) JE 37134 from the Karnak Cachette, shows the same filiation, possibly the owner was a brother of Neshorpahered.80 Family tree: !r-sn=f (m) + _j-s-Jmn.t (f) | | | Ns-@r-pA-Xrd (f) Wsjr-wr (m) Bibliography: Birch 1884: 130–131; Show–Nicolson 1997: 183–184; Wilkinson 1999: 72–73; Shimbun 1999: no. 70; Dodson and Ikram 2005: 90–91. Rim inscription: (for transliteration and translation see pages 96-97) →

Texts of section II (for transliteration and translation see page 120) ↓→ //

79  80 

//

Meulenaere 1978: 239–243. Coulon 2001: 137–152.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 77 (Plate XIX) Rim inscription: 4.b) Present location: Cairo, Egyptian Museum Inventory number: JE 29520 (CG 9445, SR 4/10688); TM 117736 Size: Ø 14.5 cm Technique: stuccoed linen, with black ink Origin: Upper-Egypt, on the basis of analogies, possibly from Thebes Owner: PA-dj-@r-pA-Xrd (PN I, 124, 24; PN II, 356; DN I, 328–9) Filiation: son of &A-(n.t)-wnn (PN II, 325, 11) = &A-wjnn.t (DN I, 1056) Dating: mid to second half of the 3rd century BC Provenance: purchased in 1891 together with hypocephalus JE 29521 (No. 78) Comments: It is characterised by the opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. Bibliography: Daressy 1903: 52, Pl. XIII. Rim inscription: (for transliteration and translation see page 98) →

Texts of section II (for transliteration and translation see page 120) ↓→ // The text of section IIIa (for transliteration and translation see page 123) →

No. 78 (Plate XIX) Rim inscription: 4.b) Present location: Cairo, Egyptian Museum Inventory number: JE 29521 (CG 9446, SR 4/10687); TM 117737 Size: Ø 14 cm Technique: stuccoed linen, drawings with black ink Owner: PA-dj-Nfr-Htp (PN I, 124, 12; PN II, 356; DN I, 318–9) Dating: mid to second half of the 3rd century BC Provenance: purchased in 1891 together with hypocephalus JE 29520 (No. 77) Comments: It is characterised by the opposite hemispheres, but a distinct simplification can be observed in iconography and even its text type indicates a later date, Bibliography: Daressy 1903: 53, Pl. XIII. Rim inscription: (for transliteration and translation see page 98) (sic) →

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Catalogue

No. 79 (Plate XIX) Rim inscription: 4.c) Present location: Paris, Musée du Louvre Inventory number: E 18940 (MG E 1441); TM 117764 Technique: cartonnage, drawings executed in black the borders of the registers in red ink Size: Ø 15.5 cm Origin: unknown, possibly from Thebes Owner: PA-dj-Jmn-jp.t (PN I, 122, 4; DN I, 282–283) Filiation: son of Ns-? Dating: mid 3rd century BC Provenance: collection of Émile Guimet Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. Other: It was transferred to the Louvre in 1981 from the Musée Guimet in Paris. The piece was purchased by Émile Guimet from a private collector between 1865 and 1874. Bibliography: Mekis 2012: 22; Galliano 2012: 45, Fig.12. Rim inscription: (for transliteration and translation see page 99) →

No. 80 (Plates XIX-XX) Rim inscription: 4.c) ? Present location: Warsaw, National Museum of Warsaw Inventory number: 238102 MNW Size: Ø 17.8 cm Technique: stuccoed linen, drawings executed in black the borders of the registers in red ink Origin: Thebes Owner: Jmn-Htp (PN I 30, 12; DN I, 67) Titles: wn-aA.wj pr nbw n Jmn, Hm wr, Hm anx, wab Wsjr PA-wn-HA.t=f, Hm-nTr +Hwtj (this last title has survived only on the coffin). Filiation: son of Psd.t (PN I, 137, 11; PN II, 287; DN I, 482) [jHj.t n Jmn]-Ra; and of PA-dj-aSA-jx.t (PN I, 122,22; DN I, 295), the father’s name do not appear (or at least is not preserved) on the hypocephalus, luckily in the text of the coffin of Amenhotep it is ‘clearly’ readable. Dating: mid 3rd century BC Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. Other: it was put into the coffin, under the head of the mummy of Amenhotep (inv. no. 17328 MNW) was found in situ by A. Niwiński in 1989.

225

The Hypocephalus: an Ancient Egyptian Funerary Amulet Bibliography: Niwiński 1993: 353–361; Mekis 2008: 49, 74; Czerkwiński 2017: 311–319, Pl. 73. Rim inscription: (for transliteration and translation see page 99) →

No. 81 (Plate XX) Rim inscription: 4.b) Present location: Zagreb, Archaeological Museum Inventory number: 596-1, (Saleh no. 889), TM 109047 Technique: stuccoed linen, drawings executed in black the borders of the rim inscription in red ink Size: Ø 14.5 cm Origin: unknown, but probably from Thebes Owner: &A-Srj.t-#nsw (PN I, 369, 19; DN I, 1144) Filiation: daughter of &A-aA.t-D.t (the name is not mentioned in any name list), nb.t pr Dating: mid to the second half of the 3rd century BC Provenance: F. Koller’ collection (1868)81 Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. The registers of the pictorial field are divided by text bands. Family tree: &A-aA.t-D.t (f) + ? | | | | +Hwtj-jr-dj-s &A-+Hwtj Tȝ-šrj.t-Ḫnsw Bibliography: Monnet-Saleh 1970: 170; Uranić 2006: 146–150; Uranić 2007: 104–105, cat. no. 123. Rim inscription: (for transliteration and translation see page 98) →

Between registers I and IV: Between registers I and III: →

81 

Uranić 1996: 90–91.

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Catalogue

No. 82 (Plate XX) Rim inscription: 4.b) Present location: Zagreb, Archaeological Museum Inventory number: 596-2 (Saleh no. 890), TM 109048 Technique: stuccoed linen, drawings executed in black, the borders of the rim inscription in red ink Size: Ø 14 cm Origin: unknown, but possibly from Thebes Owner: &A-+Hwtj (PN I, 363, 14; DN I, 1224) Filiation: daughter of &A-aA.t-D.t (the name is not mentioned in any name list), nb.(t) pr Dating: mid to second half of the 3rd century BC Provenance: F. Koller’s collection Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. The registers of the pictorial field are divided by text bands. Family tree: &A-aA.t-D.t (f) + ? | | | +Hwtj-jr-dj-s Tȝ-Ḏḥwtj

| &A-Srj.t-#nsw

Bibliography: Monnet-Saleh 1970: 170; Uranić 2005: 30; Uranić 2006: 146–150; Uranić 2007: 104–105, cat. no. 124. Rim inscription: (for transliteration and translation see pages 98-99) →

Text between registers I and IV: →

Text between registers I and III: →

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 83 (Plate XX) Rim inscription: 4.b) Present location: Zagreb, Archaeological Museum Inventory number: 596-3 (Saleh no. 891), TM 109049 Size: its maximum extensions: 12.8 cm x 6.5 cm Technique: stuccoed linen, drawings executed in black the borders of the rim inscription in red ink Origin: unknown, but possibly from Thebes Owner: +Hwtj-jr-dj-s (PN I, 407, 18; DN I, 1300–1) Filiation: daughter of &A-aA.t-D.t (the name is not mentioned in any name register), nb.(t) pr Dating: mid to second half of the 3rd century BC Provenance: F. Koller’s collection Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. The registers of the pictorial field are divided by text bands. Family tree: &A-aA.t-Dt (f) + ? | | | | Ḏḥwtj-jr-dj-s &A-+Hwtj &A-Srj.t-#nsw Bibliography: Monnet-Saleh 1970: 171; Uranić 2006: 146–150; Uranić 2007: 104–105, cat. no. 125. Rim inscription: (for transliteration and translation see pages 89-90) → Text between registers I and III:

No. 84 (Plate XX) Rim inscription: 6 Present location: Paris, Musée du Louvre Inventory number: N 3525 B1/3 (Champollion P.26, Inv. gén. 5303); TM 117771 Size: Ø 17.1 cm Technique: stuccoed linen, the painting is with black ink Origin: unknown, but some of the discs coming from TT32 and 414 shows similar iconography, so possibly from Thebes Owner: is not indicated Dating: mid to the second half of the 3rd century BC Provenance: H. Salt’s 2nd collection (1826), Salt 3327: « Figures et légendes au trait » Comments: It is characterised by opposite hemispheres, but a distinct simplification can be observed in iconography and the type of text indicates a later date. The registers of the pictorial field are divided by text bands. Bibliography: Leemans 1885: 96 ‘F’; Guichard 2013: 252, P.25–27. Rim inscription: (for transliteration and translation see pages 100-101) 228

Catalogue

→

Between register I and IV: (for transliteration and translation see page 69)

No. 85 (Plate XX) Rim inscription: 1.c) Present location: Paris, Musée du Louvre Inventory number: N 3525 A 1/3 (Champollion P.25, inv. gén.: 5302), TM 117770 Size: Ø 21.3 cm Technique: stuccoed linen with drawings in black Origin: Thebes Owner: JaH-ms (PN I, 12, 19; PN II 338; DN I, 58; PP IX, 5430a; TM Per 16738) Titles: jt-nTr, Hm-nTr Jmn-Ra njsw nTr.w Filiation: son of As.t-rS.tj (PN I, 4,10; DN I, 79; PP IX, 7105a; TM Per 17356) jHj.t n Jmn-Ra Dating: first half to middle of the 3rd century BC Provenance: H. Salt’s 2nd collection (1826), Salt 3326: « Figures et légendes noires » Comments: It is characterised by opposite hemispheres, the change of the iconography of the registers can be observed. It constitutes a transitional type to hypocephali with concentric structure. Other: The Louvre keeps Iahmes’ mummy-linen hypocephalus as well: N 4402 (No. 149) Bibliography: Champollion 1823: Pl. 2, quinquies; Champollion 1827: 121–122; Leemans 1885: 96 ‘E’; Boreux 1932: 201–2; Vandier 1973 : 83; Cenival 1990: 59, H38; Mekis 2008: 43, 68; Guichard 2013: 252, P.25–27 ; Volokhine 2013: 252–253, cat. no. 100. Rim inscription : (for transliteration and translation see pages 87-89) → (sic) c.1) d.2) version

d.1.) f.) Text between register I and II (for the analysis of the texts see page 69) →

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The Hypocephalus: an Ancient Egyptian Funerary Amulet Text between register I and IV: →

Texts of section II (for transliteration and translation see pages 68; 118) ↓→

//

(sic)

//

No. 86 (Plate XXI) Rim inscription: supposedly 1.a), on the surviving fragment d.1) version can be read Present location: Cairo, store of the Egyptian Museum Tomb inventory number: 85/296 + 85/297, TM 142336 Size: 4 x 3.5 cm (85/296), 6.2 x 4cm (85/297) (the maximum extension of the fragments) Technique: textile based cartonnage, with yellow ochre on the black surface Origin: Sheikh abd El-Qurna, El-Khokha hillock, TT 32, rooms XI, XII, XIII Owner: in all probability (Ns)-[Mnw] (PN I, 176, 12; DN I, 674-6; PP IX, 5569a; TM Per 8343) (reconstruction of G. Schreiber) Titles: zXA njsw; zXA Jmn; Hm-nTr @w.t-@r nb.t nh.t, Hm-nTr @r-smA-tA.wj nb Sn.t, Hm-nTr 3 nw n As.t Gb.tj (not indicated on any of the fragments) Filiation: son of &A-kr-hb (PN I, 371, 12; PN II, 397; DN I, 1153; TM Per 60910), nb.(t) pr and of PA-hb (PN I 115, 4; DN I, 202; TM Per 60219) his name is not indicated Dating: first half of the 3rd century BC Nesmin between 305 and 264 BC worked as a royal scribe and scribe of Amon in Thebes, his name survived in demotic documents from the archive of Teos and Thabis (Kákosy and Schreiber 2003: 206–207), for other papyri see: PP IX, 5569a, on his prosopographical data see Meulenaere 1995: 88. Comments: It is characterised by opposite hemispheres, the change of the iconography of the registers can be observed. It constitutes a transitional type to hypocephali with concentric structure. Bibliography: Varga 2002: 118–119, Pl. 24 and Pl. 27; Schreiber 2006a: 191–193; Schreiber 2006b: Pl. CXVI, 3.1.3.1 a–b; 3.2; Schreiber 2006c: 228–230; Mekis 2008: 40–43, 63–65. Rim inscription: (for transliteration and translation see pages 87-89) → d.1.)

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No. 87 (Plate XXI) Rim inscription: 1.c) ? Present location: Cairo, National Museum of Ancient Civilization Inventory number: 1992/108 (excav. no.) Size: 8 x 6 cm Technique: stuccoed linen, drawings executed in black the borders of the rim inscription in red ink Origin: Sheikh abd el-Qurna, El-Khokha hillock, from tomb B on the court of the TT 32, 2nd room Owner: the name is not preserved Dating: second half of the 3rd century BC Comments: It is characterised by opposite hemispheres, the change of the iconography of the registers can be observed. It constitutes a transitional type to hypocephali with concentric structure. Other: The dating was based on a mummy-linen coming from the same context inscribed with the names of Ptolemy IV Philopator and Arsinoe III. Bibliography: Kákosy 1994: 28–29; Schreiber and Vasáros 2005: 24–25; Schreiber 2006a: 245, 13; Schreiber 2006b: Pl. CXXXV 13, 3.2.1.1; Schreiber 2009: 127–128; Schreiber 2011: 121; Mekis 2012: 27; Schreiber 2015: 1225–1236. Rim Inscription: (for transliteration and translation see page 87) → c.) d.) Text between registers I and IV? (for note on transliteration and translation see page 69) → Text of register IV? → // (blank area)

No. 88 (Plate XXI) Rim inscription: 1.a) ?, on the surviving fragments: d.1) version Present location: Cairo, store of the Egyptian Museum (?) Tomb inventory number: 1992/34 Size: 7.2 x 4 cm Technique: stuccoed linen, drawings executed in black, the borders of the rim inscription in red ink Origin: Sheikh abd el-Qurna, El-Khokha hillock, from tomb B on the court of the TT 32, 2nd room Owner: Mxwj ?(PN I, 164,12) Filiation: did not survive Dating: second half of the 3rd century BC Comments: It is characterised by opposite hemispheres, the change of the iconography of the registers can be observed. It constitutes a transitional type to hypocephali with concentric structure. Other: The dating was based on a mummy-linen coming from the same context inscribed with the names of Ptolemy IV Philopator and Arsinoe. Bibliography: Kákosy 1994: 28–29; Schreiber and Vasáros 2005: 24–25; Schreiber 2006a: 243, 14; Schreiber 2006b: Pl. CXXXV, 14, 3.2.1.1; Mekis 2012: 27; Schreiber 2015: 1225–1236. Rim inscription: (for transliteration and translation see pages 87-89 ) 231

The Hypocephalus: an Ancient Egyptian Funerary Amulet → d.1.) Text of register IV: → //

?

No. 89 (Plate XXI) Rim inscription: 4.d) Present location: Compiègne, Musée Antoine Vivenel Inventory number: L.744.14. Size: Ø 13.5 cm Technique: stuccoed papyrus drawings with red, blue and black ink Origin: unknown Owner: &A-@r (PN I, 362, 10; DN I, 1205) Filiation: nb.t pr jHj.t [...] Dating: possibly second half of the 3rd century to first half of the 2nd century BC Provenance: Antoine Vivenel’s collection (1844)82 Comments: It is characterised by opposite hemispheres, the iconography is rather simplified. Bibliography: Ville de Compiègne 1870: 68, no. 744; Papier-Lacostey and Camino 2007: 217. Rim inscription:

No. 90 (Plate XXI ) Rim inscription: 4.a) Present location: Birmingham, Birmingham Museum and Art Gallery Inventory number: 1969W4506 recto (lot 646/4) Size: Ø 16 cm Origin: unknown, but possibly from Akhmim Owner, filiation: are not preserved Dating: mid to second half of the 3rd century BC Provenance: it was purchased by W. MacGregor and was sold at the Sotheby’s in 1922, it was Sir H. Wellcome who purchased it, finally was transferred to Birmingham in 1969. Comments: It is characterised by opposite hemispheres, but in the order of the registers there is confusion. In its iconography individualistic features can be discovered. Other: the hypocephalus has two sides (verso: No. 121). Bibliography: Sotheby’s 1922: 83, lot 646/4: ‘A hypocephalus of layers of linen stuck with gum; usually placed under the head of the mummy, according to Chap. 162 of the Book of the Dead; the reverse shows the mummy being carried by the Apis bull over the hills of the West; Above is the god Anpu (Anubis), called in the inscription “Lord of Ta-sert,”, i.e. the Underworld; a Fragment;’83 Rim inscription: 82  83 

Ville de Compiègne 1870: I–X; Papier-Lacostey – Camino 2007: 11–15. Lord of Ta-sert is equivalent to Nb tA-Dsr.

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Catalogue

(for transliteration and translation see pages 97-98) → (sic) (sic) (sic)

(sic)

No. 91 (Plate XXII) Rim inscription: 4.a) Present location: London, University College Inventory number: UC 16407 (Petrie 134 b); TM 117757 Size: Ø 18.4 cm Technique: cartonnage with red and black painting on orangish background Origin: Akhmim (?) Provenance: W.M.Fl. Petrie’s collection Owner and filiation: are not indicated Dating: mid to second half of the 3rd century BC Comments: It is characterised by opposite hemispheres, in its iconography individualistic features can be discovered. For its verso see No. 119 Bibliography: Petrie 1914: 30, Pl. XX; Petrie 19772: 24–25; www.petrie.ucl.ac.uk/detail/details/index_no_login.php?objectid=UC16 407&accesscheck=%2Fdetail%2Fdetails%2Findex.php (accessed on 2 December 2018). Rim inscription : (for transliteration and translation see pages 97-98) →

The text of section IIIa (for transliteration and translation see page 124) →

No. 92 (Plate XXII) Rim inscription: 4.d) Present location: Philadelphia, Pennsylvania University Museum Inventory number: 29-87-613; TM 117776 Size: Ø 12.6 cm Technique: textile based cartonnage, inscription in black Origin: Dra abu el-Naga, possibly from TT 160, on its inventory card tomb B3 is indicated as its finding location Owner: &A-Srj.t-Jj-m-Htp (DN I, 1087)84 Titles: jHj.t n Jmn-Ra Filiation: the name of the mother may possibly read as As.t-m-Ax-bj.t (PN I, 4, 3; DN I, 78), jHj.t n Jmn-Ra Dating: supposedly second half of the 3rd century BC or the first half of the 2nd century BC, based onto the occurrences of the name in demotic texts. Provenance: the excavation of C.S. Fisher financed by E.B. Coxe found the piece in 1922 Comments: supposedly all registers looked into the same direction originally; the ram-headed frieze of the upper register resembles a textile hypocephalus found in TT 32, cf. No. 160. 84  Its demotic occurences: P.Berlin 3114, 2 + 3140,2 ¦A-Sr.t-+Hwtj daughter of !rmjAs and of &A-Sr.t-Jj-m-Htp (3 February 182 BC); Tur. Suppl. 6094,13 ¦A-dj-Wsjr daughter of PA-xm-bjk and of &A-Sr.t-Jjm-Htp (29 December 114 BC); P.Berlin 3107, 4 PA-nA son of PA-nxt-nTr (Πεχυτης) and of &A-Sr.t-Jjm-Htp; &A-Sr.t-Jjm-Htp daughter of PA-nA and of ¤n-Hr; (14 January 98 BC); O. BM 25531 PA-jr son of PA-tj-Wsjr and of &A-Sr.t-Jj-m-Htp.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet Bibliography: Unpublished. Rim inscription: →

Horizontal line above register I →

(sic)

No. 93 (Plate XXII) Rim inscription: 4.b) Present location: Cairo, Egyptian Museum Inventory number: JE 30616 (CG 9444, SR 4/10686); TM 117735 Size: Ø 17 cm Technique: cartonnage the background with light yellow painting, decoration in black Origin: certainly from Akhmim Owner: is not indicated Dating: possibly mid 3rd century BC Provenance: According to the JE the piece together with JE 30615 was in the store of the Musée de Gizeh for a long time before it was registered into inventory in 1893. The other piece can certainly be attributed to Akhmim. The two pieces probably came into the museum in the 1880s together with the rest of the objects coming form Akhmim, after the discovery of its cemetery. Comments: It is characterised by opposite hemispheres, features differing from the standard can be observed in the iconography. Other: the hypocephalus is concave and has two sides (No. 123). Bibliography: Loret 1897: no 616; Daressy 1903: 50–52, Pl. XIII. Rim inscription: (for transliteration and translation see pages 98-99) →

Texts of sections Ia and Ib (for transliteration and translation see page 109; 115) → → |1

|1

|2

|2

|3 |3 Texts of section II (for transliteration and translation see page 120) ↓→ // 234

Catalogue

No. 94 (Plate XXII) Rim inscription: 4.d) Present location: Suez, Suez National Museum, previously in Cairo, Egyptian Museum Inventory number: TR 6.9.16.1b (SR 4/11349); TM 135850 (Inventorising is in progress at the SNM) Size: Ø 20 cm Technique: textile based cartonnage, with yellow ochre on black surface Origin: Akhmim Owner: +d-Hr (PN I, 411, 12; DN I, 1368-9; PP IX, 5837; TM Per 14097) Titles: zmA.tj, Hm-nTr wHm n [email protected]; Hrj-zStA n mw.t-nTr.jt; Hm-kA n Mnw Hna psD.wt Filiation: son of Ns-Mnw (PN I, 176, 12; DN I, 674–6; TM Per 8353) and of Mw.t-Htp(.t) (PN I, 148, 12; PN II, 360; PP IX, 7148; TM Per 10502) Dating: second quarter to the middle of the 3rd century BC Comments: It is characterised by opposite hemispheres and by individualistic iconography; the rim inscription is a simple Htp dj njsw-formula. Other: the hypocephalus is concave and has two sides (verso: No. 125). Bibliography: Mekis et al. 2011: passim. Rim inscription: (for transliteration and translation see pages 97-98) →

Text of register IIIa →

No. 95 (Plate XXII) Rim inscription: 3.a) Present location: unknown Reference: after the collector ‘Moir Bryce hypocephalus (1)’ Size: Ø 15.24 cm Technique: stuccoed linen, with yellow ochre on black surface Origin: unknown, but one may suppose coming from Thebes Owner: Jj-m-Htp (PN I, 9, 2; PN II, 337; DN I, 55–6) Dating: mid to second half of the 3rd century BC Provenance: W. Moir Bryce’s collection Comments: All of the registers look towards the same direction. The iconography differs much from the standard. Bibliography: Nash 1911: 106–108, Pl. 14, Fig. 53. Rim inscription: (for transliteration and translation see page 96)

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The Hypocephalus: an Ancient Egyptian Funerary Amulet →

Text of register Ia and Ib ↓

Text of register III (below register I) (for transliteration and translation see page 123) ↓

No. 96 (Plate XXIII) Rim inscription: 4.d) Present location: London, The British Museum Inventory number: EA 8446; TM 48384 Size: Ø 15.3 cm Origin: Thebes Technique: textile based cartonnage, with yellow ochre on black background Owner: @r-nD-jt=f (PN I, 249, 13; DN I, 825–827; PP IX, 5459; TM Per 5700) Titles: jt-nTr Hm-nTr n Jmn m Jp.t-s.wt, Hm nTr-nfr Sms HqA.t, Hm HD.t, Hm @r; Hm-nTr As.t n TAj-mw.t; Hm-nTr Mnw, HmnTr #nsw-+Hwtj, Hm-nTr @r-nD-jt=f. (Further titles which do not appear on the hypocephalus: Hm-nTr nTr.wj mnx. wj, Hm-nTr Jnpw, Hrj krr Jmn nm.t jwf). Filiation: son of Nx.t-Hr-Hbj (PN I, 211, 6; DN I, 655; PP IX, 5649; TM Per 10640) jt-nTr Hm-nTr n Jmn m Jp.t-s.wt, Hm HD.t, Hm @r and of &A-dj-Nfr-Htp (PN I, 373, 20; DN I, 1157; PP IX, 7257; TM Per 14069), nb.t pr, jHj.t n Jmn-Ra Provenance: Henry Salt’s 2nd collection (1835) Dating: second half of the 3rd century BC Comments: All of the registers face the same direction, a distinct simplification can be observed in the iconography. For the hypocephalus of his sister as well as for the family tree see No. 54. Bibliography: Birch 1884: 170–171; Varga 1961: 242; Walker and Bierbrier 1997: 58, Pl. 28; Strudwick 2006: 294–7; Mekis 2008: 38–40, 61. Rim inscription: →

Text between registers IV and I →

236

Catalogue

No. 97 (Plate XXIII) Rim inscription:Present location: in private collection Reference: New York, Christie’s Antiquities 4 June 2008, lot 59 (Drouot 2001: no. 255) Technique: papyrus based cartonnage, on whitish background, with red, blue, black, green and white panting Size: Ø 13.5 cm Origin: unknown Dating: 2nd –1st century BC ? Provenance: Sir Harry Wallace’s collection, who purchased the piece between 1960 and 70. Comments: All registers face the same direction; the artist may once have seen a hypocephalus and possibly worked off the top of the mask; the usual place for the texts bears ornamental decoration. Other: The mask is 31 cm high. Bibliography: Drouot 2001: no. 255; Christie’s Sale Catalogue 2008: lot 59.

Class 3, type a (the lower part of the pictorial field is filled with a text rendered in columns) No. 98 (Plate XXIII) Rim inscription: 4.a) Present location: Brussels, in private collection Reference: after its publisher: ‘Burnet hypocephalus’; TM 117792 Technique: textile based cartonnage, drawings with black ink, the background colour of the rim inscription is deep green below it traces of a star frieze can be discovered in polychrome painting Size: Ø 17.5 cm Origin: unknown Owner: did not survive, the name once stood on the upper rim of the hypocephalus, unfortunately the stucco damaged on this point Dating: second half of the 3rd century BC Provenance: Albert Bouckaert (1891–1951) Belgian journalist purchased in Egypt Comments: All registers face the same direction, the place of the registers is even modified. The text appearing at the lower part of the pictorial field is a combination of the Dd-md.w jn and an offering formula, the same text is repeated on the rim. Other: For further analogies of hypocephali forming part of mummy masks see also: No. 14, No. 15, No. 60 and No. 97. Bibliography: Burnet 1951: 111–2, Fig. 14; Varga 1982: 69; Miatello 2019b: 72–85. Rim inscription: (for transliteration and translation see pages 97-98) (sic) →

Texts of section II (for transliteration and translation see page 120) ↓→ // 237

The Hypocephalus: an Ancient Egyptian Funerary Amulet The text of the lower section of the pictorial field: ↑→ 1. 2. 3.

(sic)

4.

(sic)

5. 6. 7. 8. 9. 10.

Class 3, type b (register I was divided with vertical lines for further smaller sections which may contain shorter or longer texts or adorating baboons were depicted; with rim-inscription) No. 99 (Plate XXIII) Rim inscription: 3.a) Present location: Oxford, Ashmolean Museum Inventory number: 1931.732 (88); TM 117760 Technique: stuccoed linen, decoration in black ink Size: Ø 15.8 cm (6.25 in) Origin: unknown (probably comes from Thebes) Owner: &A-Srj.t-(n.t)-@apj (PN I, 369, 14; DN I, 1140 Beleg 2)85 Filiation: daughter of +d-Hr (PN I, 411, 12; DN I, 1368–9) Dating: second half of the 3rd century to the first half of the 2nd century BC Provenance: Dr. C. Knox-Shaw’s collection (1931) Comments: The registers face the same direction, the iconography shows a distinct simplification. Bibliography: Nash 1916: 35–36; Mekis 2012: 28; http://www.ancient-egypt.co.uk/ashmolean/pages/2005-mar-11%20472.htm (last accessed 2 December 2018) Rim inscription: Demotic occurences of the name: O. Tempeleide 49,3 (104/103 BC); Brooklyn 37.1803, 10: in the form of &A-Sr.t-Hp from Memphis (109/8 BC); Brooklyn 37.1796: @r-m-xj sA Wn-nfr mw.t=f &A-Sr.t-Hp (108 BC).

85 

238

Catalogue

(for transliteration and translation see page 96) → (sic)

Below register I ↓→ Text of register IIIa →

No. 100 (Plates XXIII – XXIV) Rim inscription: unreadable Present location: London, The British Museum Inventory number: EA 73705 recto Technique: textile based cartonnage decoration in black, in a prior state of preservatiom Size: Ø 16 cm Origin: unknown, but on the basis of analogies possibly, from Akhmim Owner: unreadable Dating: middle to second half of the 3rd century BC Provenance: G.A. Michailides’ collection (1979) Comments: It is characterised by opposite hemispheres. The simplification of the registers and the combination of iconographic elements can be observed (I +II, IId section comes to the place of IIe). Other: the hypocephalus has two sides (verso: No. 124). Unreadable. Bibliography: Unpublished.

No. 101 (Plate XXIV) Rim inscription: 4.a) Present location: Sohag, Sohag Museum, previously in Cairo, Egyptian Museum Inventory number: JE 30615 (CG 9443, SR 4/10699); TM 111720 Size: Ø 19.2 – 20 cm Technique: cartonnage made of 3-4 layers of textile, coated with stucco and possibly with resin, decoration in yellow Origin: Akhmim Owner: PA-Hzj (PN I, 116, 2; DN I, 205 + 506; TM Per 118360) Filiation: son of ^a-n-nfr.w (PN I, 318, 8; TM Per 118470) and of @r-tAj=s-nxt ? (PN I, 251,4; PN II, 378; TM Per 118536) Dating: middle to the second half of the 3rd century BC Provenance: According to the JE the piece together with JE 30616 was in the store of the Musée de Gizeh for a long time before it was registered into inventory in 1893. The two objects possibly came into the museum in the 1880s together with the rest of the objects coming form Akhmim, after the discovery of its cemetery. Comments: The registers face the same direction, the iconography shows a distinct simplification. Other: the coffin, the cartonnage and the mummy of PA-Hzj are in Graz (Universalmuseum Joanneum inv. no. 23927) from the collection of Johan Weitzer (1896), for derails see: Haslauer 2007 and 2012. The Ptah-Sokar-Osiris statue of him is in the Egyptian Museum of Cairo: TR 28.3.25.7. for details see Varga 1993: 185–196. Bibliography: Daressy 1903: 49–50, Pl. XIII; Varga 1961: 246, Fig. 6; Varga 1993: 185–196, Fig. 10; Haslauer 2007, 13–16; Mekis 2008: 52–53; Haslauer 2012: 211. 239

The Hypocephalus: an Ancient Egyptian Funerary Amulet Rim inscription: (for transliteration and translation see pages 97-98) →

Text above register IV →

Text of sections Ia and Ib (for transliteration and translation see pages 108; 114) → ← (sic) |1

(sic)

|1

|2

|2

|3 Text below register I

|3

(sic)

No. 102 (Plate XXIV) Rim inscription: 4.d) Present location: Turin, Museo Egizio Inventory number: 16347 (cat. no. 2325, Orcurti no. 74.); TM 117786 Size: Ø 14.5 cm Technique: stuccoed linen, drawings in black Origin: Thebes Owner: PA-hb II (PN I, 115, 4; DN I, 202; PP IX, 5848d =7845c; TM Per 58549) Titles: zX njsw, zX Jmn; Hm-nTr #nsw-^w m WAs.t, Hm-nTr +Hwtj, Hm-nTr n @r-BHd.tj sSm xAs.tjw; Hm-nTr n @r JAb.t; jdnw n Mw.t Filiation: son of @r-nfr II (PN I, 249, 9; DN I, 824; TM Per 16750) and of &A-wgS/&A-wkS/&A-kAS(.t) (PN I, 371,7; DN I, 1052; TM Per 86217), nb.t pr Dating: middle to the second half of the 3rd century BC Comments: It is characterised by opposite hemispheres, simplification of the iconography can be observed. Family tree: @r-nfr I (m) [email protected] (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mw.t-Htp.t (f) [email protected] (f) @r-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+Pз-hb II(m)PA-Sr-Mnw(m)&A-nxt-Htp(f)&A-dj-Nfr-Htp(f) Jj-m-Htp (m) |? | Kn-ntr (f) @r (m) 240

Catalogue

Bibliography: Leemans 1885: ‘T’; Fabretti et al. 1888: 329; Wild 1954: 173–222; Varga 1961: 242; Varga 2002: 120, Pl. 27; Mekis 2008: 48–50, 73. Rim inscription: →

(sic)

No. 103 (Plate XXIV) Rim inscription: 4.a) Present location: unknown Reference: After the collector its reference is ‘Myers hypocephalus’; TM 117794 Technique: cartonnage, decoration in black ink Size: unknown Owner: unreadable Origin: possibly from Akhmim (based on the offering formula) Dating: mid to second half of the 3rd century BC Provenance: W. Myers’ collection Comments: It is characterised by opposite hemispheres and individualistic iconography. Bibliography: Birch 1911: 213–214; Varga 1961: 246–247, Fig.7. Rim inscription: (for the transliteration and translation sees 97-98) →

No. 104 (Plate XXIV) Rim inscription: 4.c) Present location: Cairo, Egyptian Museum Inventory number: JE 29768 (CG 9447, SR 4/10685); TM 117738 Size: Ø 14 cm Technique: stuccoed linen, decoration in polychrome painting, the inscription is in black Origin: unknown Owner: &A-(n.t)-nn-[w.t]? (PN II, 326, 1) Filiation: is not indicated Dating: second half of the 3rd century BC Origin: it was purchased by the Musée de Gizeh in 1891 241

The Hypocephalus: an Ancient Egyptian Funerary Amulet Comments: The registers face the same direction and have an individualistic iconography. Bibliography: Daressy 1903: 54, Pl. XIII. Rim inscription: (for transliteration and translation see page 99) →

(sic?)

Between the two registers: ↓→

Below the lower register: ↓→

No. 105 (Not illustrated) Rim inscription: 4.a) Present location: unknown Reference: lot 1036 (Sotheby’s 1911), after the name of the collector: ‘Hilton Price hypocephalus’ Size: Ø 15.24 cm Technique: stuccoed linen with polychrome decoration Origin: Thebes Owner: unknown Dating: second half of the 3rd century BC Comments: The registers face the same direction and characterised by an individualistic iconography. Description: ‘The linen is covered with stucco, principally light brown, with hieroglyphic inscriptions written in black, also on green ground; the vignettes are painted upon white. Round the margin is an inscription, “a royal offering to Osiris, lord of the west, great god, lord of the underworld, giving life in Amenti, Teschaki, Osiris, etc., etc.”86 … painted in colours with a procession of gods,&c., in two registers, and with a long inscription around the border and in bands across the centre.’87 Other: R.H. Blanchard purchased it in 1911, so far did not appear again.88 Bibliography: Price 1897: 2, lot 6; Sotheby’s 1911: 131, lot 1036. For the hypothetic reconstruction of the transliteration and translation see pages 97-98)

Hilton Price 1897: 2. Sotheby’s 1911: 131. 88  Cooney 1975: 11–16. 86  87 

242

Catalogue

No. 106 (Plates XXIV – XXV) Rim inscription: 1.b) Present location: store of tomb -43Inventory number: 2009/950 Size: 15 x 16 cm Technique: stuccoed linen, red register borders and decoration in black Owner: PA-dj-Jmn-nb-ns.wt-tA.wj ? (PN I, 122, 6; DN I, 284–5) Filiation: not indicated Dating: middle to second half of the 3rd century BC Comments: The registers face the same direction with an individualistic iconography. Only registers III and IV are present. Other: From the same context the upper part of a cartonnage apron is known, with the name of PA-dj-Jmn-nb -ns.wt-tA.wj and one further hypocephalus see No. 117. Bibliography: Fábián 2009: 25; Mekis 2012: 17–21. Rim inscription: (for the translitearation and translation see pages 87-89) → b.) c.) d.) f.) The text of section IIIa (for note on the transliteration and translation see pages 121-122) →

(turned by 180°)

Class 3, type c (two pictorial-registers which are only accompanied by label texts; with rim inscription) No. 107 (Plate XXV) Rim inscription: 4.c) Present location: unknown Reference: ‘Moir Bryce hypocephalus (2)’; TM 117793 Size: Ø 14.6 cm (5.75 in) Technique: cartonnage, with yellow ochre on black background Origin: unknown, but possibly from Thebes Owner: Kn-nTr (the name is not registered) Filiation: daughter of ^p-Mnw (PN I, 325, 23; PP IX, 5810a ?; DN I, 965; TM Per 16947 ?) and of &A-Srj.t-(n.t-nA (?))-hb.w (PN I, 369, 5=12), nb.(t) pr Dating: mid to second half of the 3rd century BC Provenance: ‘Moir Bryce collection’ (Edinburgh) Comments: It is characterised by opposite hemispheres, a distinct simplification can be observed in iconography. Other: E. Varga suggests inserting her into the family tree of the previously described Nesmin family.89 89 

Varga 2002a: 121.

243

The Hypocephalus: an Ancient Egyptian Funerary Amulet Family tree: @r-nfr I (m) + [email protected] (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mw.t-Htp.t (f) [email protected] (f) @r-nfr II (m) + &A-wgS (f) | | | | | | | &A-Srj.t-n.t-nA-hb.w+?^p-Mnw(m)&A-kr-hb.t(f)&A-wSj (f)+PA-hbII PA-Sr-Mnw(m)see at No. 102 |? | Kn-nṯr (f) @r (m) Bibliography: Nash 1911: 106–108, Pl. 14, Fig. 54; Varga 2002a: 121; Mekis 2008: 46–47, 71. Rim inscription: (for transliteration and translation see page 99) →

No. 108 (Plate XXV)

Present location: unknown Reference: ‘Rustafjaell hypocephalus’ Size: unknown Technique: cartonnage, covered with some resinous material, decoration in white Origin: unknown Owner: Dating: 3rd century BC Comments: The hypocephalus has two hemispheres devided by a single line of text (unreadable). From the old photo published in the Sotheby’s catalogue just some traces of the decoration may be identified: two men adore the young form of the sun-god sitting on a lotus. In the other hemisphere, on the right side the standing deceased adores the Abydos-fetish from the scene on the left side just a mummified squatting god may be indetified. The inscription is unreadable. Bibliography: Sotheby’s 1907: 17, no. 167, Pl. VIII: ‘A Hypocephalus of cartonnage; the designs in white on a dark ground; rare specimen.’

No. 109 (Plate XXV)

*it is transitional to the group of 4b. since the wriggling cobra below do not constitute definitely a separate register Rim inscription: 6 Present location: Turin, Museo Egizio Inventory number: 16346 (cat. no. 2326, Orcurti no. 69); TM 117787 Technique: textile based cartonnage, decoration in black Size: Ø 14 cm Origin: Thebes Owner: @r (PN I, 245,18; DN I, 854) 244

Catalogue

Filiation: son of PA-hb II (PN I 115, 4; DN I, 202; TM Per 58549) and &A-wSj (PN I, 355, 24) Dating: second half to the end of the 3rd century BC Provenance: B. Drovetti’s 1st collection (1824) Comments: The registers face the same direction, characterised by particular iconography. For his parents see also: p.Milan E 1024 Family tree: @r-nfr I (m) + [email protected] (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mw.t-Htp.t (f) [email protected] (f) @r-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+PA-hb II(m)PA-Sr-Mnw(m)&A-nxt-Htp(f) &A-dj-Nfr-Htp(f) Jj-m-Htp (m) |? | Kn-ntr (f) Ḥr (m) Bibliography: Fabretti et al. 1888: 329. Rim inscription : (for transliteration and translation see pages 100-101) → (sic)

Class 3, type d (two pictorial-registers without rim inscription.) No. 110 (Plate XXV)

Present location: unknown Reference: Description II (plates), Pl. 58, no. 8 Technique: On the basis of the image the material is stuccoed linen (?) or it is a painted linen (?), decorated in black Size: unknown Origin: Thebes Owner: unreadable Dating: possibly 3rd century BC Comments: The registers face the same direction. The upper register shows a line of squatting mummified bodied gods holding feathers (?), for analogies see No. 103, No. 104; in the lower register baboons adore a Dd-pillar, for analogy see No. 113 Bibliography: Description I (text): 353; Description II (plates): 228, Pl. 58. no. 8.

245

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 111 (Plate XXV) Present location: London, University College Inventory number: UC 16409, TM 117759 Technique: cartonnage, the colour of the background is reddish pink, decoration in black Size: Ø 8.3 cm Origin: Abydos, a note in the papers of W.M.Fl. Petrie from the year 1900 mentions the piece, its registry number (?) is 30 Owner: PA-wn-HA.t=f90 (PN I, 103, 27; DN I,175) Filiation: does not appear on the disc Dating: possibly the mid 3rd century BC Provenance: Petrie’s collection Comments: The registers face the same direction, the iconography is rather simplified. Bibliography: Petrie 1914: 30, Pl. XX; Petrie 19772: 24–25; Petrie 2000: distribution lists, Abydos 1900; www.petrie.ucl.ac.uk/detail/ details/index_no_login.php?objectid=UC16409&accesscheck=%2Fdetail%2Fdetails%2Findex.php (accessed on 2 December 2018). Inscription of the lower register (For translation see page 141) → ←

No. 112 (Plate XXVI) Rim inscription: 6 Present location: Narbonne, Musée d’Art et d’Histoire Inventory number: 954.30.1 (recto) Size: Ø 18–19 cm, thickness: 2 cm Technique: cartonnage, painted in pale yellow, decoration in black Origin: ? Owner, titles: Nfr-jj.w ? (PN I, 194, 5) Dating: late Ptolemaic Provenance: collection of H. Boussac (1954) Comments: The text of the rim is meaningless with pseudo-hieroglyphs. The artist possibly tried to copy it from an original piece. Other: for the verso see: No. 120 Bibliography: Vallée-Damien 2016: 83–84; 97–88; http://webmuseo.com/ws/musees-narbonne/app/collection/record/1577 (last accessed 15 June 2015).

90  The name which is an epithet of Osiris at the same time, has frequence in the Late and Ptolemaic Periods (Spiegelberg 1929a: 82–83, n. 7.) Osiris Pawenhatef had a cult in Thebes at least surviving titles suggest this: Hm-nTr n Wsjr-PA-wn-HA.t=f (Medinet Habu dem. graf. No. 45 (Thissen 1989: 30–36, 33, n .6.; smr wa.tj Wsjr-PA-wn-HAt=f stelae: Guimet C40 = Louvre E 18923 and Brooklyn 71.73.2. see: Quaegebeur 1990: 73–90. wab n Wsjr PA-wn-HAt=f : hypocephalus Warsaw MN 238102 (Mekis 2008: 49, n. 70). Hm wn: Yoyotte 1954: 103–104, For its demotic occurence: p.Heid. 729 (Spiegelberg 1929a: 83); xpr.f jw ¤tn jw r-Hrj X[n tA] H.t jw pA wjn mSa H.t=f jw pA qqj mSa m-sA=f Setna I = p.Cairo CG 30646, IV, 33–34 (Spiegelberg 1906-1908: Pl. 47.). For futher data see: Smith 1987: 125–126. For a local form of Osiris (wnj wr) in the temple of Opet in Karnak see: Labrique 2010: 203, n. 63.

246

Catalogue

No. 113 (Plate XXVI)

Present location: London, University College Inventory number: UC 16408 verso, TM 117758 Size: Ø 17.5 cm Technique: cartonnage with yellow ochre on black background Origin: possibly from Akhmim Dating: mid 3rd century BC Provenance: W.M.Fl. Petrie’s collection Comments: two registers on the verso, for analogy of the radiating sun-disc see No. 123, for analogy of the scene in the lower register see the textile hypocephali in general. Other: recto: No. 64. Bibliography: Mekis 2008: 55–57, 80; www.petrie.ucl.ac.uk/detail/details/index_no_login.php?objectid=UC16408&accesscheck=% 2Fdetail%2Fdetails%2Findex.php (accessed 2 December 2018).

Class 4, type a (the lower two thirds of the pictorial-register is filled with a text rendered in columns / lines) No. 114 (Plate XXVI) Rim inscription: 4.d)? The text rendered in columns on the lower part of the disc is: 3.a) Present location: store of tomb TT 157 Inventory number: TT 157-1912 + TT 157-72691 Technique: cartonnage, decoration in black Size: c. Ø 20 cm Origin: Dra abu el-Naga, from the debris of the southern part of the inner court of TT 157 the greater fragment (1912) is from the debris of pit no. III on the same court Owner: As.t-m-Ax-bj.t (PN I, 4, 3; DN I, 78) Titles: jHj.t n Jmn Dating: 3rd century BC Comments: It is characterised by individualistic structure: the figure of the deceased is adoring in front of the cow goddess, the lower part of the pictorial field is filled with the citation of BD spell 162. Bibliography: Hilbig 2008. Rim inscription → Text of register III (for transliteration see page 49, n. 312) ↓→

Below register III ↓→

//

//

//

//

1 2 91 

I am grateful to Hans-W. Fischer-Elfert, Anja Hilbig, Sabine Kubisch and Karl J. Seyfried for sharing with me the photo of the object.

247

The Hypocephalus: an Ancient Egyptian Funerary Amulet (sic)92

(sic)

3 4 5 6 7-8

No. 115 (Plate XXVI) Rim inscription: The text rendered in lines on the lower part of the disc is: 3.a) Present location: in French private collection Reference: Ex-Maspero hypocephalus93 Technique: linen coated with stucco, decoration in black Size: ? Origin: possibly from Thebes Owner: Titles: Dating: 3rd century BC Comments: It is characterised by individualistic structure: the figure of the mummified deceased stands in front of the cow goddess, the lower part of the pictorial field is filled with the citation of BD spell 162. Bibliography: Unpublished. Text of register III →

Below register III → 1 2

(sic)

3 4

92  93 

With phonetic value ‘r’. Kurth 2007–2008: 159, n. 430. I am grateful to Olivier Perdu for calling my attention to the piece and for sharing the photo of the object with me.

248

Catalogue

Class 4, type b (the pictorial field is filled with texts rendered in lines above and below of the central scene) No. 116 (Plate XXVI) Rim inscription: 1.b) The horizontal lines of the pictorial field are continuations of the rim inscription. Present location: London, The British Museum Inventory number: EA 37907 (BM 8445 a bis); TM 117754 Size: Ø 11.5 cm Technique: stuccoed linen, decoration in black Origin: unknown, but certainly from Thebes Owner: is not indicated Dating: mid 3rd century BC Provenance: J. J. Scott Tucker’s collection (1858) Comments: An individualistic reinterpretation of the register III. . Bibliography: Birch 1884: 129–131; Andrews 1984: 59. Rim inscription: (for the translitearation and translation see pages 87-89) → b.) c.)

(sic) (sic)

d.) f.) The text above register III is the continuation of syntagma d.)

The text of section IIIa (for note on the transliteration and translation see pages 121-122) →

249

The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 117 (Plate XXVII) Rim inscription: 1.b) Present location: the store of tomb -43Inventory number: 2009/949 Size: 15 x 16 cm Technique: stuccoed linen, the background of the pictorial field is painted in yellow, while the background of the rim inscription is painted in white, the bordering lines are all in red, the decoration is in black Origin: Sheikh abd el-Qurna, El-Khokha hillock, tomb -43Owner: PA-dj-Jmn-nb-ns.wt-tA.wj (?) (PN I, 122, 6; DN I, 284–5) Filiation: – Dating: mid 3rd to the second half of the 3rd century BC Comments: The iconography of registers I and II were united. The akhom-bird appearing in register II section e is put to the place of register Ia, such as the boat in register II section f was moved to register I section b. Other: From the same context an upper part of a Ptolemaic cartonnage apron is also known giving the name of PA-dj-Jmn-nb-ns.wt-tA.wj. Bibliography: Fábián 2009: 25; Mekis 2012: 9–17. Rim inscription: (for the transliteration and translation see pages 87-89) → b.) c.)

(sic)

d.) Texts of section Ia (atypic placement) (for transliteration and translation see page 104) ← |1 |2

(sic) (sic)

(sic)

(sic)

|3 |4 The text of section IIIa (for note on the transliteration and translation see pages 121-122) → (sic)

(sic)

250

Catalogue

Class 4, type c (A transitional group. It stays in relation with the textile hypocephali, on the verso of classic hypocephali; with one central scene and with rim-inscription) No. 118 (Plate XXVII) Rim inscription: 4.c) Present location: Mainz, Landesmuseum Inventory number: PJG 844 verso; TM 135429 Size: Ø 17.3 cm Technique: cartonnage, on yellow painted background with black inscription the contour of the rim of the disc is painted in red Origin: unknown Owner: Wnn-nfr (PN I, 79,19; DN I, 118–119) Filiation: son of NHm.t-awAj.t94 rather than NHm-s(t)-wA.t advised by Ranke (PN I, 208,12, Lüddeckens does not mention), nb(.t) pr (The nickname of the mother was Mn.) Dating: 3rd century BC Provenance: Collection of Prinz Johann Georg von Sachsen (1949/50) Comments: The decoration is characteristic for textile hypocephali: between the two goddesses a solar symbol appears. Other: recto: No. 46. Bibliography: Weber 1981: 32; Heide and Thiel 2006: 43, Fig. I.5.8; Landesmuseum Würtemberg, Stuttgart 2007: 70–1, Fig. 60. Rim inscription: (for transliteration and translation see page 99) →

No. 119 (Plate XXVII) Rim inscription: 6 Present location: London, University College Inventory number: UC 16407 (134 b) verso, TM 117757 Technique: cartonnage, the background has an orangish pink colour decoration in black, the bordering lines in red Size: Ø 18.4 cm Origin: Akhmim (?) Owner, filiation: are not indicated on the disc Dating: 3rd century BC Provenance: W.M.Fl. Petrie’s collection Comments: The whole pictorial field is filled with the figure of a lying cow (?), on his back it carries a mummy. Above the head of the animal possibly a scarab can be seen. Other: for the recto see: No. 91. Bibliography: Petrie 1914: 30, Pl. XX; Petrie 19772: 24–25; Liptay 2012: 184, n. 92; www.petrie.ucl.ac.uk/detail/details/index_no_ login.php?objectid=UC16407&accesscheck=%2Fdetail%2Fdetails%2Findex.php (last accessed 2 December 2018). 94 

Parlebas 1984: 55, H.

251

The Hypocephalus: an Ancient Egyptian Funerary Amulet Rim inscription : (see page 100) →

No. 120 (Plate XXVII) Rim inscription: 6 Present location: Narbonne, Musée d’Art et d’Histoire Inventory number: 954.30.1 Size: Ø 18-19 cm, thickness: 2 cm Technique: cartonnage, painted in pale yellow, decoration in black Origin: ? Owner, titles: Nfr-jj.w ? (PN I, 194, 5) Dating: late Ptolemaic Provenance: collection of H. Boussac (1954) Comments: The text of the rim is meaningless with pseudo-hieroglyphs. The artist possibly tried to copy it from an original piece. Above the bull-like cow probably a name is written in a coluna. Other: for the recto see: No. 113 Bibliography: Vallée-Damien 2016: 83–84; 97–88, http://webmuseo.com/ws/musees-narbonne/app/collection/record/1577 (last accessed on 15 June 2015).

Class 4, type d (The same as 4c, but without rim-inscription) No. 121 (Plate XXVII) Rim inscription: Present location: Birmingham, Birmingham Museum and Art Gallery Inventory number: 1969W4506 verso (lot 646/4) Size: Ø 16 cm Origin: unknown, but possibly from Akhmim Owner, filiation: are not preserved Dating: mid to second half of the 3rd century BC Comments: According to the prescription of the BD spell 162, the image of a cow was painted onto the disc. It is a rather strange grouping of the image with the jackal above the goddess. For the recto see No. 90 Bibliography: Sotheby’s 1922: 83, lot 646/4: ‘A hypocephalus of layers of linen stuck with gum; usually placed under the head of the mummy, according to Chap. 162 of the Book of the Dead; the reverse shows the mummy being carried by the Apis bull over the hills of the West; Above is the god Anpu (Anubis), called in the inscription “Lord of Ta-sert,”,95 i.e. the Underworld; a Fragment;’ Label text of the upper register:

95 

Lord of Ta-sert is equivalent to Nb tA-Dsr.

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No. 122 (Plate XXVII)

Present location: unknown Reference: ‘Nash hypocephalus’; TM 117795 Size: Ø 21.59 cm (8.5 in) Technique: cartonnage with yellow ochre on black background Origin: Akhmim? Owner: is not indicated Dating: possibly middle to the second half of the 3rd century BC Comments: the pictorial field is filled with the image of a lying cow Other: for the recto see: No. 59 Bibliography: Renouf 1897: 144–46. Label text: →

No. 123 (Plate XXVIII) Present location: Cairo, Egyptian Museum Inventory number: JE 30616 (CG 9444, SR 4/10686); TM 117735 Size: Ø 17 cm Technique: cartonnage, painted in pale yellow, decoration in black Origin: Akhmim Owner, titles: are not indicated Dating: middle to the second half of the 3rd century BC Comments: Shu holds the sun bark on the top of his head supporting the poop and prow with his hands. In the bark, a scarab hidden in the sun-disc is seen while the deceased is adoring in front of it. On the right and left of Shu on either side a naos was depicted with human-headed akhom birds atop. On the left the symbol of West, on the right, the symbol of East were drawn. Compare to the scenes of stelae Munro Akhmim I B. Other: the hypocephalus is concave, its recto: No. 93 Bibliography: Loret 1897: no 616; Daressy 1903: 50–52, Pl. XIII.

No. 124 (Plate XXVIII) Present location: London, The British Museum Inventory number: EA 73705 verso Size: Ø 16 cm Technique: textile based cartonnage, decoration in black Origin: unknown Owner: is not indicated Dating: second half of the 3rd century BC Comments: presumably the figure of the deceased stands in front of a god Other: for the recto see: No. 100. Bibliography: Unpublished.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 125 (Plate XXVIII)

Present location: Suez, Suez National Museum, previously in the Cairo, Egyptian Museum Inventory number: TR 6.9.16.1b (SR 4/11349) (Inventorising is in progress at the SNM) Size: Ø 20 cm Technique: cartonnage with yellow ochre on black background Origin: Akhmim Owner: +d-Hr (PN I, 411,12; DN I,1368-9; PP IX, 5837; TM Per 14097) Filiation: son of Ns-Mnw (PN I, 176,12; DN I, 674-6; TM Per 8353) and Mw.t-Htp(.t) (PN I,148, 12; PN II, 360; 10502) Dating: second quarter to the mid part of the 3rd century BC Comments: the disc is filled with the depiction of the radiating sun-disc, in the middle of the disc a scarab is depicted. Other: for the recto see: No. 94. Bibliography: Mekis et al. 2011: 89–101, Pl. 9.

Class 5 (with concentric register structure) No. 126 (Plates XXVIII – XXIX) Rim inscription: 1.a) Present location: Cairo, Egyptian Museum Inventory number: JE 28857 (CG 9449, SR 4/10687); TM 117740 Size: Ø 18 cm Technique: bronze with engraving, in a strongly corroded preservation. Origin: Sheikh abd el-Qurna, possibly from TT 32 Owner: ^p-Mnw (PN I, 325, 23; DN I, 965; PP IX, 5810a; TM Per 16947) Titles: zXA njsw, Hm-nTr Wsjr (they are not indicated on the disc) Dating: mid to second half of the 3rd century BC Comments: The concave disc has two faces, on the convex side three anx signs can be seen in a triangular form ) ( Provenance: it was purchased in 1889 in Sheikh abd el-Qurna. Family tree: @r-nfr I (m) + @rr.t (f) | PA-hb I (m) + &A-kr-hb.t (f) @p-n-rnp.t (m) + ? | | | | Ns-Mnw (m) + Mwt-Htp.t (f) @rr.t (f) @r-nfr II (m) + &A-wgS (f) | | | | | | | &A-Srj.t-n.t- nA-hb.w+?Šp-Mnw (m) &A-kr-hb.t (f) &A-wSj + PA-hb II PA-Sr-Mnw (m) further 3 sons |? | Kn-nTr (f) @r (m) Bibliography: Loret 1897: no 615; Daressy 1903: 56–57, Pl. XIII; Mekis 2008: 44–46; Schreiber 2009: 122; Schreiber 2011: 110. Rim inscription: (for transliteration and translation see pages 86; 88–89) → a.)

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96

b.1) d.1.) f.)

No. 127 (Plate XXIX) Outer rim inscription: 2.b) Inner rim inscription: 1.a) Present location: Paris, Musée du Louvre Inventory number: N 3182; TM 117768 Technique: stuccoed linen, decoration in black ink Size: Ø 21 cm Origin: Thebes Owner: Wsjr-wr (PN I, 84, 23; DN I, 124–5) Titles: Hm-nTr, jt-ntr Jmn-Ra njsw nTr.w Filiation: son of @r-m-Hb (PN I, 248, 7; PN II, 378; DN I, 812–3) 97 jt-ntr, Hm-nTr Jmn-Ra, and of Ns-#nsw (PN I, 178, 20; DN I, 689), nb.(t) pr, jHj.t n Jmn-Ra Dating: second quarter to the mid of the 3rd century BC98 Bibliography: Boreux 1932: 201–2; Vandier 1973: 83; Cenival 1990: 59, H37; Cenival 1992: 109. Rim inscription: (for transliteration and translation see pages 93-94) →

(sic) (sic)



(sic) (sic)

The Osiris name had place only in the pictorial field. Possibly he is the one whose mummy and cartonnage are in the British Museum, the son of PA-dj-Jmn-nb-ns.wt-tA.wj and of Psd.t. Inventory no. EA 6680, Dawson and Gray 1968: 24, no.44, pl. XIIb. 98  Though the name of both father and son are very frequent, on a demotic ostracon from Thebes, the son of Hor-em-heb, Wesir-wer pays tax after his vineyard (dated to 263–2 BC) Girgis 1945: 78, 9 (B.869). I accept the identity which from the point of view of the date of the disc may also be correct. 96  97 

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(sic)

Inner rim inscription: (for transliteration and translation see pages 86; 88–89) → (sic) a.)

(sic)

(sic)

b.) c.)

(sic) (sic) (sic)

(sic) (sic)

d.) 99

The text between registers I and IV (for the analysis of the texts see page 69) (?) The text between registers I and II: Texts of section II (for transliteration and translation see pages 68 and 121) ↓→ // // // For the text of register IV see pages 68; 70.

?

No. 128 (Plate XXIX) Rim inscription: 2.b) Present location: Asasif, the store of tomb TT 414 Inventory number: 852 Technique: stuccoed linen decoration in black Size: Ø 21 cm Origin: Asasif TT 414, tomb X, room 9, from the depth of 2–3 meters Owner: &A-tj (DN I, 1220) Titles: not indicated on the surviving part, possibly: jHj.t n Jmn-Ra Dating: second quarter to mid 3rd century BC Bibliography: Haslauer 2001: 173, n.2; E. Haslauer personal communication; notebook of the excavation. Rim inscription: 99 

The text differs from the formula. Possibly it is a reinterpretation of the original text.

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(for transliteration and translation see pages 93-94) →

The text between registers I and IV (for parallels of the following texts see page 69)

The text between registers I and II

Texts of section II (for transliteration and translation see page 121) ↓→ //

Text of the ‘white of the eye’ ↓→

//

//

No. 129 (Plate XXIX) Rim inscription: 2.b) Present location: Mainz, Gutenberg Museum Inventory number: GM Ä16/1-2; TM 117728 Size: the maximum extension of the smaller portion (1): 4.6 x 5.6 cm; that of the greater piece (2): 10.9 x 10.8 cm Technique: stuccoed linen, on yellow painted background with black decoration Origin: unknown, but certainly from Thebes Owner: PA-dj-[…]? Titles: jt-nTr, Hm-nTr n Jmn m Jp.t-s.wt Filiation: son of Kjkj (PN I, 333, 16; DN I, 1017), nb.t pr Provenance: Rudolf and Klaus Blanckertz’ collection (1981) Dating: first half of the 3rd century BC Bibliography: Konrad 2008: 246–250. Rim inscription: (for transliteration and translation see pages 93-94) →

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(sic)

Text of register I (for the analysis of the following texts see pages 68-69)

The text between registers IV and I (?) (sic)

(sic)

(sic)

Texts of section II (for transliteration and translation see page 121) ↓→ //

//

Text of register IV (for transliteration and translation see page 70) ↓→ // //

// //

//

//

Class 6, Other pieces (smaller fragments, pieces known from descriptions, on so far unknown places of preservation, the categorization of which description does not make possible; uncertain pieces) No. 130 (Plate XXX) Rim inscription: 1.a) Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 12035100 Technique: stuccoed linen, decoration in black ink Size: 12 x 4 cm Origin: unknown, but certainly from Thebes Owner: the name did not survive Filiation: son or daughter of Rnp.t-nfr.t (PN I, 224, 11; DN I, 714) jHj.t n Jmn-Ra Dating: first half of the 3rd century BC Bibliography: Zdiarsky 2013a: 81, no. 9, Abb. 36. Rim inscription: (for transliteration and translation see pages 86; 88–89)

100 

I thank Edith Varga for calling my attention to the piece.

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Catalogue

→

(sic)

(sic)

a.)

f.)

No. 131 (Plate XXX) Rim inscription: ? Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 12034101 Technique: cartonnage, inscription in black Size: 5.5 x 4.5 cm Origin: unknown, but certainly from Thebes Owner: did not survive Dating: late 4th to early 3rd century BC Bibliography: Zdiarsky 2013a: 80–81, no. 8, Abb. 35. Rim inscription: →

Text of section Ib (for the transliteratation and translation of the text see page 113) → (sic) |1 |2

No. 132 (Plate XXX) Rim inscription: ? Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 13256 Technique: cartonnage, decoration in black Size: 6.6 x 2.5 cm Origin: unknown, on the basis of analogies certainly from Thebes Owner: did not survive Dating: late 4th to early 3rd century BC Bibliography: Unpublished. 101 

I thank Edith Varga for calling my attention to the piece.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 133 (Plate XXX) Rim inscription: ? Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 13258 Technique: cartonnage, decoration in black ink Size: 6 x 1.9 cm Origin: unknown, but on the basis of analogies, certainly from Thebes Owner: supposedly: […]-f-(n)-#nsw Filiation: […], nb.t pr, j[Hj.t] Dating: late 4th to early 3rd century BC Bibliography: Unpublished. Rim inscription:

No. 134 (Plate XXX) Rim inscription: ? Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 13259 Technique: cartonnage, decoration in black Size: 5 x 3.3 cm + 3.4 x 2 cm Origin: unknown, but on the basis of analogies possibly from Thebes Owner: the name did not survive Dating: late 4th to early 3rd century BC Bibliography: Unpublished. Rim inscription:

No. 135 (Plate XXX) Rim inscription: ? Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 13261 Technique: cartonnage, pale yellow background decoration in black Size: 2.9 x 1.9 cm Origin: unknown, but on the basis of analogies certainly from Thebes Owner: did not survive Dating: late 4th to early 3rd century BC Bibliography: Unpublished. Rim inscription:

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Catalogue

No. 136 (Plate XXX) Rim inscription: ? Present location: storage of TT 157 Tomb inventory number: TT 157-579102 Size: 2.7 x 4.2 cm Technique: stuccoed linen, inscription in black Origin: Dra abu el-Naga, from the debris of the northern part of the pillared hall of TT 157 Owner: – Dating: late 4th to early 3rd century BC Other: compare to Cairo, EM, tomb reg. no. 85/295(a) (TT 32) Bibliography: Unpublished. Rim inscription: →

Text of register Ia:

No. 137 (Plate XXX) Rim inscription: ? Present location: Cairo, store of the Egyptian Museum Tomb inventory number: 85/291 Technique: stuccoed linen, yellow ochre on black background Size: 2 x 2.3 cm Origin: Sheikh abd El-Qurna, El-Khokha hillock, tomb TT 32, room XII Owner: though it is a small fragment, it may belong to the hypocephalus of PA-hb I (?) (PN I, 115, 4; DN I, 202; TM Per 60219?) (Mekis 2008: 43) Dating: end of the 4th century BC to early 3rd century BC Family tree: @r-nfr I (m) + @rr.t (f) | @p-n-rnp.t (m) + ? Pз-hb I (m) + &A-kr-hb.t (f) | | | | Ns-Mnw (m) + Mwt-Htp.t (f) @rr.t (f) @r-nfr II (m) + &A-wgS (f) | | | |? | | | | |? ^p-Mnw(m)&A-kr-hb.t(f)&A-wSj(f)+PA-hb II(m)PA-Sr-Mnw(m)&A-nxt-Htp(f) &A-dj-Nfr-Htp(f) Jj-m-Htp (m) |? | Kn-ntr (f) @r (m) Bibliography: Varga 2002: 118–119, Pls. 24–27; Schreiber 2006a: 191–193; Schreiber 2006b: Pl. CXVI, 3.1.3.1 a–b; 3.2; Mekis 2008: 43, 66. 102 

I am grateful to Hans-W. Fischer-Elfert, Anja Hilbig, Sabine Kubisch and Karl J. Seyfried for sharing with me the photo of the object.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 138 (Plate XXX) Rim inscription: 2.b) Present location: store of TT 36 Tomb registry number: 34 Technique: cartonnage Size: 3.1 x 3.7 cm Origin: TT 36 Owner: it is not preserved Dating: about 275 BC Comments: found in 1989, together with the hypocephalus tomb registry no. 19, during the excavation of shaft III (A 14b) of Room 5. Description: The fragment shows the scene of register I, where baboons are adoring the central four-ram-headed figure. The register depicts two baboons from the four on the left side. Between the two baboons, in a vertical column the following text was written: Htp.f m anx.t – He sets in the West. The small portion which remained from the upper register, may once have belonged to register III; confusing order of the registers. The small fragment of the register depicts the tail of Nehebkau or the Atum-serpent, which offers the wedjat-eye to the seated Rs-wDA. Bibliography: Mekis forthcoming. Rim inscription: (for transliteration and translation see pages 93-94) →

No. 139 (Plate XXX) Rim inscription: 2.a)? Present location: store of Luxor Tomb inventory number: ? Technique: stuccoed papyrus with black ink Size: 3.6 x 2.2 cm; 4.5 x 3 cm Origin: TT 389 Owner: it is not preserved Dating: first half of the 3rd century BC Comments: found in 1963/4 excavation season, together with fragments of papyri in the debris Bibliography: Unpublished Rim inscription: →

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Catalogue

No. 140 (Not illustrated) Rim inscription: ? Present location: unknown Inventory number: lot 4. Reference: ‘Bethell hypocephalus’ Technique: stuccoed linen, decoration in black Size: Ø 22.9 cm Origin: unknown, possibly from Thebes (Asasif) (?) Owner: unknown Comments: J.R. Bethell, worked as the assistant of Howard Carter, after his death his Egyptian collection was sold out, the hypocephalus was purchased on 24 December 1924 by a Mr. West. So far it has not appeared again. Other: It was sold together with some inscribed mummy linen in a wooden box. Bibliography: Sotheby’s 1924b: 3, lot 4; Bethell s.a.

No. 141 (Not illustrated) Rim inscription: ? Present location: unknown Inventory number: lot 134 (Anastasi), lot 22 (Raifé) Reference: ‘Anastasi hypocephalus’ Technique: bronze with engraving “sujets gravés avec une extrême finesse” Size: unknown Origin: unknown Owner: unknown Other: it was part of the collection of G. d’Anastasi, later A. Raifé purchased it. Description: ‘Navigation du Soleil dans les deux hémisphères.’ Bibliography: Lenormant 1857: 21, lot 134; Lenormant 1867: 11, lot 22.

No. 142 (Not illustrated) Rim inscription: ? Present location: unknown Reference: ‘Abbott hypocephali’ Technique: cartonnage Size: ? Origin:? Owner: ? Provenance: H. Abbott’s collection Description: ‘Des hypocéphales, espèces de disques en cartonnage, contenant des prières à Osiris et autres divinités de l’Amenti en faveur du defunt.’103 Other: the pieces did not already appear in the catalogue of 1846 of Bonomi, so they were not featured participate on the great Abbott auction of 1854 in New York. Bibliography: Prisse d’Avesnes 1845: 743.

103 

I am thankful to Élisabeth Delange for calling my attention to the pieces.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet

No. 143 (Not illustrated) Rim inscription: ? Present location: Liverpool, World Museum Inventory number: 11172, 73 Size: ? Technique: stuccoed linen Owner: ? Filiation: ? Comments: The catalogue of 1877 mentions hypocephali, unfortunately no pieces were found so far. I am grateful to curator Ashley Cooke for checking the collection for hypocephali for me. Bibliography: Gatty 1877: 36, lot 194.

No. 144 (Plate XXXI)

Present location: Cairo, Egyptian Museum Inventory number: JE 60280 (SR 4/10695); TM 117745 Technique: bronze with engraving Size: Ø 19 cm Origin: unknown Owner: unknown Provenance: purchased at Maurice Nahman (1933) Comments: With prophylactic engraving, certainly belongs to the plaque of JE 60281, with cryptographic inscription. Bibliography: Unpublished.

No. 145 (Plate XXXI) Present location: Cairo, Egyptian Museum Inventory number: Cairo JE 60281 (SR 4/10690); TM 117746 Technique: bronze with engraving Size: Ø 19 cm Origin: unknown Owner: unknown Provenance: purchased at Maurice Nahman (1933) Comments: with prophylactic engraving, certainly belongs to the plaque of JE 60280, with cryptographic inscription. Bibliography: Unpublished.

No. 146 (Not illustrated) Rim inscription: 4.a) Present location: unknown Reference: ‘Grenfell hypocephalus’ Size: 19.5 cm Technique: cartonnage, covered with some resinous material, decoration in yellow Origin: Akhmim; the Sotheby’s auction catalogue erroneously indicate Aswan Owner: @r (PN I, 245,18; DN I, 854; TM Per 118435) Titles: zmA.tj, jmj-jz.t, Hzk, zXA bjA.(w)t (possibly not or not all his titles were indicated on the hypocephalus) 264

Catalogue

Filiation: son of Psd.t (PN I, 137, 11; PN II, 287; DN I, 482) nb.t pr, jHj.t n Mnw and +d-Hr zmA.tj, jmj-jz.t, Hzk ((PN I, 411, 12; DN I, 1368-9; TM Per 118514) Description: ‘A hypocephalus (a disc laid beneath the head of a mummy as prescribed in Chapter CLXII of the Book of the Dead), cartonnage painted yellow on black, with processions of gods and boats and inscriptions; around the margin: ‘A Royal offering to Osiris, Lord of the West, Great God, Lord of the Underworld, giving life in Amenti, Teschaki, Osiris,’ etc.’104 Bibliography: PM V, 234 (with erroneous information, based on the auction catalogue); Sotheby’s 1917: 30, no. 275; Depauw 2002: 78, n. 38; Elias and Mekis 2016: 233–234, 250–251.

No. 147 (Plate XXXI) Rim inscription: 1.a) Present location: London, The British Museum Inventory number: EA 76485 Size: 6.3 x 3.5 cm Technique: painted papyrus, decoration in red and black Origin: unknown, based on its closest analogy (Brussels, MRAH, E 6320), supposedly from Akhmim Owner: As.t-wr.t ? Titles: Filiation: Dating: late 4th to early 3rd century BC Comments: It was probably characterised by opposite hemispheres and standard structure. Bibliography: Unpublished. Rim inscription: for the transliteration and translation see pages 89-90) a)

(sic)(sic)

b) Texts of section Ia (for transliteration and translation see page 106) ←

104 

Sotheby’s 1917: 30, no. 275, the object was purchased by Spink and Son Ltd.

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The Hypocephalus: an Ancient Egyptian Funerary Amulet II. Textile amuletic hypocephali Class 1. Without divisions and rim-inscription

No. 148 (Plate XXXII)

Present location: Cairo, store of the Egyptian Museum Inventory number: ? (Schreiber no. 52) Size: 14.8 x 13.1 cm Technique: linen textile, decoration in black ink, a fragment Origin: Thebes, TT 32. Dating: 3rd century BC Bibliography: Schreiber 2007: 355, Fig. 52.

No. 149 (Plate XXXII)

Present location: Paris, Musée du Louvre Inventory number: N 4402 (Champollion A78) Technique: linen, decoration in polychrome painting Size: 13.5 x 9.3 cm Origin: Thebes Owner: JaH-ms (PN I, 12, 19; PN II 338; DN I, 58; PP IX, 5430a; TM Per 16738) Titles: jt-nTr, Hm-nTr Jmn-Ra-njsw-nTr.w Filiation: As.t-rS.tj (PN I, 4,10; DN I, 79; TM Per 17356), jHj.t Dating: first half of 3rd century BC Provenance: Collection Dubois Comments: Amon-Re in his multiple form of emanation in the middle of the textile Other: For the cartonnage hypocephalus of Iahmes see N 3525 A 1/3 (No. 85). Bibliography: Champollion 1827: A.78; Lanzone 1881: 46–47, Tav. XXV; Shiah 1942: 195–197, Fig.29; Étienne 2000: 106, no. 99b, 46, 49; Guichard 2013: 83, A.78; Lapeyrie 2013: 155, cat. no. 27.

Class 2, type a (with one central scene and rams’ heads on the rim) No. 150 (Plate XXXII)

Present location: New Zealand, Christchurch, Canterbury Museum Inventory number: M. EA 1988.77 Size: ? Technique: linen textile, in black painting Origin: certainly from Thebes Owner: &A-kr-hb (PN I, 371, 12; DN I, 1153; TM Per 71814) (it is not indicated on the textile) Filiation: daughter of aA-pH.tj (zXA njsw) and of Nb.t-DnjHj.t (jHj.t n Jmn-Ra, nb.t pr) (their names do not occure on the textile) Dating: second quarter of the 3rd century BC Provenance: Collection of Ferdinand III, Grand Duke of Tuscany (1827) Comments: found during the dissection of the mummy of Takerheb in 1827, under the 2nd layer of resin at the occiput. Description: in the middle two-two baboons stand in front of each other adoring, on the rim rams’ heads run. For analogy see: No. 150 (London, UC 52222). Other: for the classic hypocephalus of Takerheb see: No. 74 (Florence, ME 5704).

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Catalogue

The history of the hypocephalus: The mummy of Takerheb arrived in Florence in 1824, when the Grand Duke of Tuscany Ferdinand III purchased it from Gilbert Courbarien.105 The mummy together with her coffin was donated by the Grand Duke to the Museo Fiorentino di Fisica e Storia Naturale where in 1827 I. Rosellini and A. Migliarini made the autopsy of the mummy.106 The finds were stored in the Museum until 1873, when the director of the Museum, Hilyer Giglioli decided to make an exchange of artefacts with his colleague in New Zealand, Julius von Haast. So, the Book of the Dead papyrus together with some of the decorated and inscribed mummy bandages were sent to Christchurch, among them the linen hypocephalus, as well. The object arrived in October 1876. In 1884, the rest of the mummy, the coffin, the cartonnage and some inscribed mummy bandages were transferred to the Museo Egizzio di Firenze.107 Bibliography: Guidotti 2009: 23.

No. 151 (Plate XXXII)

Present location: London, University College Inventory number: UC 52222 (Petrie no. 576?) Size: 16 x 14.5 cm Origin: Thebes108 Technique: linen, decoration in black, damaged Provenance: Amelia Edwards’ collection (1892) Dating: mid 3rd century BC Comments: for a complete disc see No. 149 (Christchurch, CM M. EA 1988.77) Bibliography: Petrie 19772: 25, § 55, no. 576(?); Varga 2002a: 122–23, Pl. 30; www.petrie.ucl.ac.uk/detail/Images/64/UC52222 (accessed on 2 December 2018).

No. 152 (Plate XXXII)

Present location: Cairo, store of the Egyptian Museum Inventory number: 84/338 (a) Size: 11 x 10.5 cm Inventory number: 85/211 (b) Size: 12.8 x 3 cm Technique: linen, decoration in black red and yellow Origin: Sheikh abd el-Qurna, El-Khokha hillock, tomb TT 32, rooms XI, XII, XIII Dating: 3rd century BC Comments: The rams’ heads are in yellowish brown colour, in the middle of the disc yellow bands are depicted, the outer bands are in red. Bibliography: Varga 2002a: 122, Pl. 29; Schreiber 2006a: 198–199, 201; Schreiber 2006b: Pl. CXX, 3.1.4.28 a,b; Schreiber 2007: 342, 355, Fig. 49; Mekis 2008: 56, n. 107; Mekis 2011: 65–66, n. c.

Class 2, type b (with one central scene and crocodile’s heads on the rim) No. 153 (Plate XXXII)

Present location: London, University College Inventory number: UC 32433 Size: 24.5 x 25 cm Technique: linen decoration in black slightly damaged Francia 1991: 176; Guidotti 2003: 23; most recently Rosati 2013: 215–221, Pl. VI. Cottrell 1855: 161–169. 107  Rosati 2003: 48. Rosati 2013: 218. I am thankful to the senior curator of the Canterbury Museum, Roger Fyfe for the pictures and for the archival data relating to the objects. 108  Under the carton of the hypocephalus in its original box is a small label written by A. Edwards: ‘Fragment of a Hypocephalus. Thebes’. 105  106 

267

The Hypocephalus: an Ancient Egyptian Funerary Amulet Origin: unknown Owner: is not indicated Dating: 3rd century BC Provenance: MacGregor’s collection (1922)> Wellcome collection (1968)> University College Comments: On the rim there is a frieze of crocodiles’ heads Bibliography: Sotheby’s 1922: lot 524; www.petrie.ucl.ac.uk/detail/Images/64/UC32433 (accessed on 2 December 2018).

Class 3, type a (larger rectangular linen with sun-disc or with any emanation of the sun-god in the centre in the protection of two goddesses facing to each other; in the sun-disc mainly one central scene) No. 154 (Plate XXXIII)

Present location: London, University College Inventory number: UC 55122 Size: 18.5 x 29.3 cm Technique: linen, decoration in black Origin: unknown Owner: unknown Dating: 3rd century BC Provenance: collection of Amelia Edwards (?) Bibliography: www.petrie.ucl.ac.uk/detail/Images/64/UC55122 (accessed on 2 December 2018).

No. 155 (Plate XXXIII)

Present location: University of Aberdeen, Marischal Museum, Inventory number: ABDUA 84208 Size: 22.5 cm x 26.4 cm Technique: linen, decoration in black Origin: unknown Owner: unknown Dating: 3rd century BC Description: the winged Isis and Nephthys are protecting a sun-disc, decorated with rams’ heads on its border, for analogy see: No. 153 (UC 55122). Bibliography: Curtis et al. 2005: 68, n. 141; Kockelmann 2008: 345, n. 323.

No. 156 (Plate XXXIII)

Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 8355 Technique: linen, decoration in black Size: the extension of the linen is 26 x 31 cm Origin: unknown Dating: 3rd to 2nd centuries BC Bibliography: Unpublished.

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No. 157 (Plate XXXIII)

Present location: Turin, Museo Egizio Inventory number: cat. no. 1872.7 Size: ? Technique: linen, decoration in black Origin: unknown Owner: is not indicated Dating: 3rd century BC Description: Isis and Nephthys are protecting a sun-disc bordered by 12 rams’ heads. Bibliography: Fabretti et al. 1881: 237, 1872; Lanzone 1881: 358, 364.

No. 158 (Plate XXXIII)

Present location: London, The British Museum Inventory number: EA 10269 Size: 35.5 cm x 31.6 cm Technique, preservation: linen, decoration in black, in a perfect state of preservation Origin: unknown Owner: is not indicated Dating: first half of the 3rd century BC Provenance: Von Cleft’s collection (1866) Comments: for a close analogy see: Lanzone 1881: Pl. CXLIII. (in the Museo Egizio di Torino) Bibliography: Shimbun et al. 1999: 170, Fig. 13; http://www.britishmuseum.org/research/search_the_collection_database/search_ object_details.aspx (accessed 30 November 2008).

Class 3, type b (smaller rectangular linen with the image of a hypocephalus, in the central register of the disc two goddesses with the emanation of the sun-god was depicted) No. 159 (Plate XXXIV)

Present location: Cairo, Egyptian Textiles Museum Inventory number: TM 659 Excavation number: reg. no. 84/359 (PV. 2009.75) Size: 23 x 20.5 cm Technique: mummy linen, decoration in black ink Origin: Sheikh abd el-Qurna, El-Khokha hillock, TT 32, rooms VIII–XIV Owner: unknown Dating: 3rd century BC Bibliography: Kákosy 1986: 102–103, no.7; Kákosy 1987: 147–149; Kákosy 1989: 49–50, Fig. 53; Varga 2002a: 122, Pl. 28; Schreiber 2006a: 198–199, 201; Schreiber 2006b: Pl. CXX, 3.1.4.29; Schreiber 2007: 342, 355, Fig. 50; Mekis 2008: 56–57; Schreiber 2011: 120, Fig. 26a–b.

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Class 4, type a (3 register type without rim-inscription) No. 160 (Plate XXXIV) Present location: Cairo, store of the Egyptian Museum Inventory number: reg. no. 83/282 Size: 9.5 x 13 cm Technique: linen, decoration in black Origin: Sheikh abd el-Qurna, El-Khokha hillock, TT 32, upper part of the tomb Owner: ?.tj-m-anD.t (?) Dating: 3rd century BC Bibliography: Kákosy 1989: 49 cf; Varga 2002a: 118, Pl. 24; Schreiber 2006a: 198–199, 201; Schreiber 2006b: Plate CXX, 3.1.4.30; Schreiber 2007: 342, 355, Fig. 51. Above register I:

Class 4, type b (3 register type with rim-inscription) No. 161 (Plate XXXIV) Rim inscription: 6 Present location: London, University College, Petrie Collection Inventory number: UC 32438 Technique: linen, decoration in black Size: 20.5 x 21 cm Origin: unknown Owner: §Aj-mw = §A-jm=w (PN I, 387, 13; PN II, 399; DN I, 1348)109 Filiation: anx-@pw (PN I 65,25; PN II, 347; DN I, 103) and &A-rwD (PN I, 364, 19; 361, 14; PN II, 395; DN I, 1053) Dating: 3rd century BC Provenance: MacGregor’s collection, lot 524 (1922)>Wellcome’s collection (1968) >University College Bibliography: Sotheby’s 1922: 63; Kockelmann 2007: 251, n.1; www.petrie.ucl.ac.uk/detail/Images/64/UC32438 December 2018).

(accessed 2

Rim inscription: (for comment on the text see page 100) →

109 

Concerning the name see: Spiegelberg 1929b: 84–85, Quaegebeur 1987: 80, Hoeij 1998: 45, Curtis et al. 2005: 62, n. 99; Kockelmann 2007: 251.

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Class 5, type a (4 register type without rim-inscription) No. 162 (Plate XXXIV) Present location: Berlin, Ägyptisches Museum und Papyrussammlung Inventory number: without inventory no. Size of the textile: 40.2 x 37.8 cm Technique: linen, decoration in black Origin: Memphis Owner: PA-dj-BAst.t (PN I, 123, 5; DN I, 303; PP IX, 5759; TM Per 12268) Filiation: son of Jw=f-nfr (is not registered by Ranke nor Lüddeckens) (PP III, 5622; TM Per 9382) and of Arsjnj (PN I 43, 18; PN II 259, 11; DN I, 30) Dating: late 3rd to early 2nd century BC Comments: on the dossier of Petubastis see: Quaegebeur 1986: 74, n. 33. Bibliography: Kockelmann 2008: cat. no. 83. The text of section II (for transliteration and translation see page 120) ↓→

Class 5, type b (4 register type with rim-inscription) No. 163 (Plate XXXV) Rim inscription: 4.c) Present location: Vienna, Österreichische Nationalbibliothek Inventory number: Aeg. 8324; TM 117790 Technique: linen, decoration in black Size: 24 x 37 cm the extension of the linen Size of the hypocephalus? 19.5 cm x 15.5 cm Origin: Memphis Owner: is not preserved Titles: jt-nTr sm Hm PtH nb-pHtj [wab] n ntr.w Jnb-HD zXA xar Hrj-zStA Rw.t-Jsw.t Hrj-zStA pr Jnp Hrj-zStA pr Wsjr-@p Filiation: son of [Nfr.t-] jrw ? (PN I, 201, 16; PN II, 370) Dating: second half of the 3rd century BC, first half of the 2nd century BC Bibliography: Clarysse 1998: 321-327; Horak and Harrauer 1999: 40; Forschauer et al. 2003: 89–90, no. 10; Zdiarsky 2013a: 79–80, no. 6, Abb. 34. Rim inscription: (for transliteration and translation see page 99) →

? or

271

?

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Class 6, type a (5 registers without rim-inscription) No. 164 (Plate XXXV)

Present location: Berlin, Ägyptisches Museum und Papyrussammlung Inventory number: without inv. no. Size: unknown Technique: linen, decoration in black Origin: Memphis Owner: – Dating: end of the 3rd century BC, beginning of the 2nd century BC Bibliography: Unpublished.110

No. 165 (Plate XXXVI)

Present location: Barcelona, J. Bagot Arqueología - Ancient Art Inventory number: 2014222 Size: 23.5 x 18 cm Technique: linen, decoration in black Origin: certainly from Memphis Owner: Dating: 3rd -2nd century BC Provenance: from a private Swiss collection (1970’s) Comments: It was offered for sale together with a fragmentary mummy bandage written with Book of the Dead vignette and spell 125 Bibliography: Unpublished.

No. 166 (Plate XXXVI)

Present location: Turin, Museo Egizio Inventory number: cat. no. 1870.5 Size: 40 cm x 24 cm extensions of the linen Technique: linen, decoration in black Origin: Memphis Owner: PsmTk (PN I, 136, 8; DN I, 212; PP IX, 5877 = PP IX, 5374; TM Per 66118) Titles: jt-nTr; Hm-nTr n PtH; mrj.t nTr.w; wab nTr.w Hw.t pr-@D; wnr.w m #m; jmj-st-a; Hm-nTr n Nfr-tm xw tA.wj; Hm-nTr n Wsjr nTr aA nb RA-sTAw, Hm-nTr n As.t; zXA n PtH Hna JrsjnA nTr.t mr-sn Filiation: son of @r-anx (PN I, 246, 12; DN I, 793; TM Per 66119) and of !r-jb (Ranke) = !rj=w(PN I, 230, 5–7; DN I, 746–748; TM Per 7770) Dating: around 130 BC Provenance: B. Drovetti 1st collection (1824) Comments: Besides the mummy linen kept at the Egyptian Museum of Turin (cat. no. 1870. 1–4) a Book of the Dead papyrus can also be attributed to Psametik in Leiden (Leiden T.17= RMO AMS 19), and an offering table in the Louvre (N 427a).

110 

I am thankful to Marcus Müller-Roth for sharing the photo of the object with me.

272

Catalogue

Family tree: ? + %xm.t-nfr.t | @r-Jj-m-Htp (PP III, 5356)+ %TA-jr.t-bjn.t | anx-Hp (PP III, 5354)+ Nfr.t-jtj | @r-Jm-Htp (PP III, 5357)+ ? |? !rj=w (Herieus) + &A-n.t-Jmn | JaH-ms + &j-sj | !rj=w (PP III, 5359) + @r-anx | Psmṯk (PP IX, 5374) Bibliography: Fabretti et al. 1882: 236, Quaegebeur 1971: 254, n. 89, Quaegebeur and Rammant-Peeters 1995: 71–88, Pls. 1–2; Quirke 1999: 37–65, cf.40, Pl. 11. Texts of register IV: From right: From left: ↓→ Text of register V: (for transliteration and translation see page 143) →

273

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Plate I

No. 1

No. 1

No. 2 (in situ)

274

Plates

Plate II

No. 3

No. 3

No. 4

No. 4

No. 5

No. 5

275

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate III

No. 6

No. 6

No. 7

No. 7

No. 7

276

Plates

Plate IV

No. 8

No. 9

No. 10

No. 11

No. 12

No. 13 277

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate V

No. 14

No. 14

No. 14

No. 15

No. 15

278

Plates

Plate VI

No. 16

No. 17

No. 18

No. 19

279

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Plate VII

No. 20

No. 20

No. 21

No. 21

No. 22

No. 23 280

Plates

Plate VIII

No. 24

No. 24

No. 25

No. 26

No. 27

No. 28 281

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate IX

No. 29

No. 30

No. 31

No. 32

No. 33

No. 34 282

Plates

Plate X

No. 35

No. 36

No. 37

No. 38

No. 39

No. 40 283

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XI

No. 41

No. 41

No. 42

No. 42

No. 43

No. 43 284

Plates

Plate XII

No. 44

No. 45

No. 46

No. 47

No. 48

No. 49 285

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XIII

No. 50

No. 51

No. 52

No. 53

No. 53

No. 54 286

Plates

Plate XIV

No. 54

No. 55

No. 56

No. 57

No. 57

No. 58 287

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XV

No. 58

No. 59

No. 60

No. 60

No. 60

No. 61 288

Plates

Plate XVI

No. 62

No. 63



No. 64

No. 64

No. 65

No. 65

289

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XVII

No. 66

No. 66 verso

No. 67

No. 68

No. 69

No. 69 290

Plates

Plate XVIII

No. 70

No. 71

No. 72

No.73

No. 74

No. 75 291

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XIX

No. 75 (bis)

No. 76

No. 77

No. 78

No. 79

No. 80 292

Plates

Plate XX

No. 80

No. 81

No. 82

No. 83

No. 84

No. 85 293

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXI

No. 86

No. 86

No. 87

No. 88

No. 89

No. 90

294

Plates

Plate XXII

No. 91

No. 92

No. 92

No. 93

No. 94

No. 95 295

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXIII

No. 96

No. 97

No. 97

No. 98

No. 99

No. 100

296

Plates

Plate XXIV

No. 100

No. 101

No. 102

No. 103

No. 104

No. 106

297

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXV

No. 106

No. 107

No. 108

No. 109

No. 110

No. 111

298

Plates

Plate XXVI

No. 112

No. 113

No. 113



No. 115

No. 114

No. 116 299

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXVII

No. 117

No. 118

No. 119

No. 120

No. 121

No. 122

300

Plates

Plate XXVIII

No. 123

No. 124

No. 124

No. 125

No. 126

No. 126 301

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXIX

No. 126v

No. 126v

No. 127

No. 128

No. 129

No. 129

302

Plates

Plate XXX

No. 130

No. 131

No. 132

No. 133

No. 134

No. 135



No. 136

No. 138

No. 137

No. 138

303

No. 139

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXXI

No. 144

No. 144

No. 145

No. 145

No. 147

304

Plates

Plate XXXII

No. 148

No. 149

No. 150

No. 151

No. 152

No. 153 305

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXXIII

No. 154

No. 155

No. 156

No. 157

No. 158

306

Plates

Plate XXXIV

No. 159

No. 160

No. 161

No. 162

307

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Plate XXXV

No. 163

No. 164 308

Plates

Plate XXXVI

No. 165

No. 166

309

Illustration credits Figures 1, 8–10, 13, 14, 16, 17, 19, 31, 95 Photos of the author with the permission of the respective museum to publish the item. Figure 2a = 43 © 2012 Musée du Louvre, dist. RMN-GP / Georges Poncet. Figure 2b = 41 © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet. Figure 3 After Champollion 1823: Plate V. Figure 4 The British Museum/ © The Trustees of the British Museum. Figure 5 After Steindorff 1896: Tafel IV. – © Courtesy of Ägyptisches Museum and Papyrussammlung. Figure 6 © Ny Carlsberg Glyptotek, Copenhagen. Photo: Ole Haupt. Figure 7 After Steindorff 1896: 30. – © Courtesy of Ägyptisches Museum and Papyrussammlung. Figure 11 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC59059. Figure 12 © Moscow, The Pushkin State Museum of Fine Arts, I-3303. I.1.a 4864. Figure 15 CCO The Metropolitan Museum of Art. Figure 18 © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps. Figure 20 After Schneider 1997: 41, nos. 42-45. – © Courtesy of the National Museum of Antiquities in Leiden. Figure 21 After O’Connor 1979: 46, with permission of David O’Connor. Figure 22a-b Mask (front and back) VÄGM 1983-17. © Courtesy of Ägyptisches Museum und Papyrussamlung, Staatliche Museen zu Berlin. Figure 23 © Courtesy of Royal-Athena Galleries, New York. Figure 24 © Cairo, Deutsches Archäologisches Institut, Fotothek, without inv. no. Figure 25 © Photo of Vera Vincze with permission of the author. Figure 26 Drawing of the author after Schweitzer 2007: 21, Pl. 1d. Figure 27 © Ny Carlsberg Glyptotek, Copenhagen. Photo: Ole Haupt. Figure 28, 32a-b British Museum/ © The Trustees of the British Museum. Figure 29 © Courtesy of the Reading Public Museum, Reading, Pennsylvania. Figure 30 After Niwiński 1993: 359. Figure 32 © Egyptian Museum of Cairo Photo: Sameh Abdel Moshen. Figure 33 Diagram of the author. Figure 34–39, 42, 44–49, 51–59, 62–63, 65–67, 69, 74–75, 78, 80–83, 85, 89 are details of hypocephali listed in Volume 2 with their photographic credits. Figure 40 Drawing of the author. Figure 50 After Faulkner 19903: 163, 164 – The British Museum/ © The Trustees of the British Museum. Figure 60 After Niwiński 1996: 67, Figure 55. Figure 61 After Bickel 2004, 110, Abb. 36a – © Foundation BIBLE+ORIENT, Fribourg Switzerland. Figure 64 After Fakhry 1982: Tav. 26a. – Fotothek no. F18001 © DAI Cairo. Figure 68 After Brugsch 1862: Pl. XXXII, 2. Figure 70 © Bibliothèque nationale de France. Figure 71 © Bibliothèque nationale de France. Figure 72 After Laskowska-Kusztal 1997: 368, Figure 1. Figure 73 © su concessione del Ministero per i Beni e le Attività Culturali – Museo Archaelogico Nazionale di Napoli – photo di Giorgio Albano. Figure 76 Drawing of the author. Figure 77 Drawing after Davies 1948: Pl. 26. Figure 79, 80, 82 After Champollion 1823: Plate V. Figure 84 a-b © 2000 Musée du Louvre , dist. RMN-GP / Georges Poncet. Figure 86 After Munro 1976 (2): Pl. 47, Figure165. Figure 87 After Munro 1976 (2): Pl. 55, Figure188. Figure 88 After Munro 1976 (2): Pl. 51, Figure174. Figure 90 After Petrie 1902: Pl. LXXX, G50 – © Courtesy of The Egypt Exploration Society. Figure 91 After Petrie 1902: Pl. LXXIX, 7 – © Courtesy of The Egypt Exploration Society. Figure 92 © Bolton Library and Museum Services. Figure 93 After Petrie 1902: Pls. LXXVI–LXXVII – © Courtesy of The Egypt Exploration Society. Figure 94 After Maspero 1902: last image plate. Illustrations of hypocephali Aberdeen, ABDUA 84208 Asasif, TT 414 K 02/186/r Asasif, TT 414 Reg. No. 851 Asasif, TT 414 Reg. No. 852 Asasif, TT 414 Reg. No. 865

© University of Aberdeen © Austrian Academy of Sciences / Julia Budka © Austrian Academy of Sciences © Austrian Academy of Sciences © Austrian Academy of Sciences

310

Illustration credits

Athen, NMA 1018D

National Archaeology Museum © Hellenic Ministry of Culture, & Sports /Archaeological Receipts Fund Barcelona, JBA, inv. no. 2014222 © J.Bagot Arqueología - Ancient Art Birmingham, BMAG 1969W4506 © Photo by Birmingham Museums Trust Berlin, without inv. no. (Kockelmann no. 83) Courtesy of Ägyptisches Museum und Papyrussammlung Berlin, without inv. no. Courtesy of Ägyptisches Museum und Papyrussammlung Berlin, ÄM 6900 Courtesy of Ägyptisches Museum und Papyrussammlung Berlin, ÄM 7792 Courtesy of Ägyptisches Museum und Papyrussammlung Berlin, ÄM 17336 Courtesy of Ägyptisches Museum und Papyrussammlung Berlin, ÄM 22715 Courtesy of Ägyptisches Museum und Papyrussammlung Bologna, MCA B 2025 © Museo Civico Archeologico, Bologna Bonn, BSA L. 879 With permission of the private collector and with the approval of Louise Gestermann Boston, MFA 02.766 © 2019 Museum of Fine Arts, Boston Brussels, Burnet hypocephalus Photo of the author with permission of the private collector Brussels, Galerie L’Ibis, no. 3 © Lucien Viola Brussels, MRAH E 6319 © Musée Royaux de Arts et d’Histoire Brussels, MRAH E 6320 © Musée Royaux de Arts et d’Histoire Budapest, MFA L 0009 (in private collection) © Photo of the author with permission of the private collector Cairo, EM JE 25783 (CG 9448) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 26280 © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 26281 © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 28857 (CG 9449) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 29520 (CG 9445) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 29521 (CG 9446) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 29768 (CG 9447) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 30615 (CG 9443) (Sohag, SM, inv. is in © Egyptian Museum of Cairo / Photo of the author progress) Cairo, EM JE 30616 (CG 9444) © Egyptian Museum of Cairo / Photo of the author Cairo, EM JE 38355 © Egyptian Museum of Cairo / Photo of the author Cairo, EM TR 6.9.16.1b (Suez, SNM, inventorising is © Egyptian Museum of Cairo / Photo of the author in progress) Cairo, EM TR 16.3.25.6 © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 83/282 © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 84/338 (a) + 85/211 © Egyptian Museum of Cairo / Photo of the author (b) Cairo, ETM, TM 659 (TT 32- tomb reg. no. 84/359) © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 84/376 +85/299 © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 85/286 a-b © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 85/289 a-b © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 85/291 © Egyptian Museum of Cairo / Photo of the author Cairo, EM, TT 32- tomb reg. no. 85/296 + 297 © Egyptian Museum of Cairo / Photo of the author Cairo, NMEC, TT 32- tomb reg. no. 1992/108 © Egyptian Museum of Cairo / Photo of the author Cairo, EM ?, TT 32- tomb reg. no. 1992/34 After Kákosy 1994: 28–29, with permission of Gábor Schreiber Cairo, EM ?, TT 32- without inv. no. Schreiber no. After Schreiber 2007: 355, Fig. 52, with permission of Gábor 52 Schreiber Cambridge, FM E.317.1932 © The Fizwilliam Museum, Cambridge Christchurch, M. EA 1988.77 © Canterbury Museum, Christchurch Compiègne, MAV L.744.14 © photo Christian Schryve / musée Antoine Vivenel, Compiègne Dra abu el-Naga, TT 157-579 © Heidelberg-Leipzig excavation and documentation project of TT 157 Dra abu el-Naga, TT 157-726 + 1912 © Heidelberg-Leipzig excavation and documentation project of TT 157 Dra abu el-Naga, TT 157-1348 © Heidelberg-Leipzig excavation and documentation project of TT 157 Dra abu el-Naga, TT 157-2848 © Heidelberg-Leipzig excavation and documentation project of TT 157 Ex-Maspero hypocephalus © Photo of Olivier Perdu Edinburgh, NMS A 1956.48 © Trustees of the National Museums of Scotland Florence, ME 5704 © Su concessione del Ministero per i beni e le attività culturali – polo Museale della Toscana – Firenze Hannover, KM, D 0075 (Bissing) © Museum August Kestner, Hannover Leiden, RMO AES 14a © National Museum of Antiquities in Leiden, The Netherlands

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The Hypocephalus: an Ancient Egyptian Funerary Amulet Leiden, RMO AMS 62 London, BM EA 8445 London, BM EA 8446 London, BM EA 10269 London, BM EA 35875 (8445c) London, BM EA 36188 (8445e) London, BM EA 37095 (8445a) London, BM EA 37907 (8445a bis) London, BM EA 37908 (8445f) London, BM EA 37909 (8445d) London, BM EA 37330 London, BM EA 73705 London, BM EA 74908 London, Charles Ede no.15. London, UCL, UC 16407 London, UCL, UC 16408 London, UCL, UC 16409 London, UCL, UC 32433 London, UCL, UC 32438 London, UCL, UC 55122 London, UCL, UC 52222 Mainz, GM Ä16/1-2 Mainz, Landesmuseum PJG 844 Marseille, MAM 817 Moscow, Pushkin State Museum of Fine Arts, IG3302.1.1a 4865 Moscow, Pushkin State Museum of Fine Arts IG3918. 1.1a 4866 Narbonne, Musée d’Art et d’Histoire, 954.30.1 New York, Christie’s Antiquities, 4 June 2008, lot 59 Oxford, Ashmolean Museum 1931.732 Oxford, Ashmolean Museum 1982.1095 Paris, BNF E 174.b Paris, BNF E 174.c Paris, BNF E 174.d Paris, BNF NAF 20333, Pl.263 (Champollion) Paris, Louvre N 3104 Paris, Louvre N 3105 Paris, Louvre N 3181 Paris, Louvre N 3182 Paris, Louvre N 3277 verso Paris, Louvre N 3524 Paris, Louvre N 3525 A 1/3 Paris, Louvre N 3525 B 1/3 Paris, Louvre N 3525 C 1/3 Paris, Louvre N 3526 Paris, Louvre N 3527 Paris, Louvre N 4402 Paris, Louvre E 6208, AF 1936 Paris, Louvre E 18940 Paris, Louvre E 26834a Paris, Louvre Salt 3329 Philadelphia, PUM 29-86-436 Philadelphia, PUM 29-87-613 Philadelphia, PUM L-55-15 D

© National Museum of Antiquities in Leiden, The Netherlands ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. ©The Trustees of the British Museum. All rights reserved. © Charles Ede Ltd. © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 16407 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 16408 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 16409 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 32433 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 32438 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 55122 © Courtesy of the Petrie Museum of Egyptian Archaeology, University College London UC 52222 © Gutenberg-Museum, Mainz © GDKE_Landesmuseum Mainz (Ursula Rudischer) © Photo Gilles DECKERT © Moscow, Pushkin State Museum of Fine Arts, IG-3302. I.1.a 4865 © Moscow, Pushkin State Museum of Fine Arts, IG-3918. I.1.a 4866 © Angélique Paitrault, Palais museum Archbishop of Narbonne © Christie’s Images Limited © Ashmolean Museum, University of Oxford © Ashmolean Museum, University of Oxford © Bibliothèque nationale de France © Bibliothèque nationale de France © Bibliothèque nationale de France © Bibliothèque nationale de France © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2019 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2010 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2004 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2012 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps © 1998 Musée du Louvre, dist. RMN-GP / Georges Poncet © 2004 Musée du Louvre, dist. RMN-GP / Christian Décamps © 2008 Musée du Louvre, dist. RMN-GP / Georges Poncet © Courtesy of the Penn Museum, 29-86-436 © Courtesy of the Penn Museum, 29-87-613 © Courtesy of the Penn Museum, L-55-15 D

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Smith hypocephalus

After the Book of Abraham, Facsimile no. 2 © By Intellectual Reserve, Inc. Courtesy of The Church of Jesus Christ of Latterday Saints.’Explanation to Accompany Facsimile 2, circa 15 March 1842,’ p. [1], The Joseph Smith Papers, accessed January 13, 2019, https://www.josephsmithpapers.org/paper-summary/ explanation-to-accompany-facsimile-2-circa-15-march-1842/4 Stockholm, MME 1977.6 © Medelhavsmuseet Stockholm / Photo: Ove Kaneberg St. Petersburg, inv. no. 2971 © The State Hermitage Museum. Photo by Vladimir Terebenin, Leonard Kheifets, Yuri Molodkovets St. Petersburg, inv. no. 8737 © The State Hermitage Museum. Photo by Vladimir Terebenin, Leonard Kheifets, Yuri Molodkovets Thebes, -43- 2009/949 © Photo of Zoltán Imre Fábián Thebes, -43- 2009/950 © Photo of Zoltán Imre Fábián Thebes, TT 36, reg. no. 19 © DAI Cairo / Daniel Polz Thebes, TT 36, reg. no. 34 © DAI Cairo / Daniel Polz Thebes, TT 339, without no. © DAI Cairo / Dieter Johannes Turin, ME cat. no. 1870.5 © Museo Antichità Egizie di Torino Turin, ME cat. no. 1872.7 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2319 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2320 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2321 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2322 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2323 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2324 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2325 © Museo Antichità Egizie di Torino Turin, ME cat. no. 2326 © Museo Antichità Egizie di Torino Uppsala, VM 0149 © 2008, Gustavianum, Uppsala University Museum, Foto. Geoffrey Metz Vienna, KHM ÄS 253a/1 © Kunsthistorisches Museum, Wien Vienna, KHM ÄS 253a/2 © Kunsthistorisches Museum, Wien Vienna, ÖNB Aeg. 8324 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 8355 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 12035 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 12034 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 13256 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 13258 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 13259 © Österreichische Nationalbibliothek, Papyrussammlung Vienna, ÖNB Aeg. 13261 © Österreichische Nationalbibliothek, Papyrussammlung Warsaw, NMW 238102 MNW © Muzeum Narodowe w Warszawie Zagreb, inv. no. 596.1 (MS 889) © Archaeological Museum in Zagreb Zagreb, inv. no. 596.2 (MS 890) © Archaeological Museum in Zagreb Zagreb, inv. no. 596.3 (MS 891) © Archaeological Museum in Zagreb Drawings of Nos 1, 6, 7, 20, 21, 42, 43, 53, 58, 64, 65, Drawings of the author 69, 86, 100, 106, 124, 126, 128, 129 Drawings of Nos 24, 27, 41, 47, 57, 92, 126, 144 and After the drawings of Michael P. Lyon 145 Drawing No. 80 After the drawing of A. Niwiński Drawing No. 113 After the drawing of W.M.Fl. Petrie Drawings of Nos 54 and 138 Drawings of D. Polz Drawing No. 148 Drawing of G. Schreiber

313

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341

Indices Catalogue entry numbers and corresponding inventory numbers

No. 51= Philadelphia, PUM 29-86-436 No. 52= Paris, Louvre E 6208- AF 1936 No. 53= Asasif, K02/186/r (TT 414) No. 54= Thebes, no. 19 (TT 36) No. 55= Paris, BNF E 174.c No. 56= Turin, ME cat. no. 2323 No. 57= Budapest, Museum of Fine Arts, L 0009 No. 58= Cairo, EM tomb reg. no. 85/286 a-b (TT 32) No. 59= Nash hypocephalus No. 60= Leiden, RMO AES 14 b No. 61= Vienna, KHM ÄS 253a/1 No. 62= Smith hypocephalus No. 63= Turin, ME cat. no. 2319 No. 64= London, UCL, UC 16408 recto No. 65= Phildaelphia L-55-15 D No. 66= St. Petersburg, Hermitage Museum DV-8737 No. 67= Moscow, Pushkin Museum IG-3302 1.1.a 4865 No. 68= London, BM EA 37908 (BM 8445 f) No. 69= St. Petersburg, Hermitage Museum DV-2971 No. 70= London, BM EA 35875 (BM 8445 c) No. 71= London, BM EA 37909 (BM 8445 d) No. 72= Berlin, inv. no. 7792 No. 73= Turin, ME cat. no. 2324 No. 74= Florence, ME inv. no. 5704 No. 75= Paris, BNF E 174.b No. 75 (bis)= Bologna, MCA B 2025 No. 76= London, BM EA 36188 (BM 8445 e) No. 77= Cairo, EM, JE 29520 No. 78= Cairo EM, JE 29521 No. 79= Paris, Louvre E 18940 (MG E 1441) No. 80= Warsaw, MN 238102 No. 81= Zagreb, inv. no. 596.1 No. 82= Zagreb, inv. no. 596.2 No. 83= Zagreb, inv. no. 596.3 No. 84= Paris, Louvre N3525 B 1/3 No. 85= Paris, Louvre N 3525 A 1/3 No. 86= Cairo, EM, tomb reg. no. 85/296 + 85/297 (TT 32) No. 87= Cairo, NMEC, tomb reg. no. 1992/108 (TT 32) No. 88= Cairo, EM ?, tomb reg. no. 1992/34 (TT 32) No. 89= Compiègne, MAV L.744.14 No. 90= Birmingham, BMAG 1969W4506 No. 91= London, UCL, UC 16407 No. 92= Philadelphia, PUM 29-87-613 No. 93= Cairo, EM JE 30616 No. 94= Suez, Suez National Museum (inventorising is in progress) = Cairo, EM TR 6.9.16.1b No. 95= Moir Bryce hypocephalus (1) No. 96= London, BM EA 8446 No. 97= New York, Christie’s Antiquities 4 June 2008, lot 59 No. 98= Bruxelles, Burnet hypocephalus No. 99= Oxford, Ashmolean 1931.732 No. 100= London, BM EA 73705 No. 101= Sohag, Sohag Museum (inventorising is in progress) = Cairo, EM JE 30615

I. Classical hypocephali No. 1= Paris, Louvre N 3524 No. 2= Asasif, tomb reg. no. 865 (TT 414) No. 3= London, BM EA 37330 No. 4= Cairo, EM JE 38355 No. 5= Boston, MFA 02.766 No. 6= Athen, NMA 1018D No. 7= Bruxelles, MRAH E 6320 No. 8= Paris, Louvre N 3104 No. 9= Paris, Louvre N 3181 No. 10= Berlin, ÄM 6900 No. 11= Turin, ME cat. no. 2320 No. 12= Bruxelles, MRAH E 6319 No. 13= London, Charles Ede, no.15 No. 14= Paris, Louvre E 26834A No. 15= Bonn, BSA L. 879 No. 16= Paris, Louvre N 3526 – AF 3500 No. 17= London, BM EA 37095 (8445a) No. 18= Edinburgh, NMS A 1956.48 No. 19= Paris, Louvre N 3277 verso No. 20= Berlin, ÄM 22715 No. 21= Uppsala, VM 0149 No. 22= Hannover, MAK D0075 No. 23= London, BM EA 74908 No. 24= Cairo, EM JE 25783 No. 25= Paris, Louvre N3527 No. 26= Paris, Louvre N3525 C 1/3 No. 27= Turin, ME #219, present location not known No. 28= Berlin, ÄM 17336 No. 29= Cambridge, FM E.317.1932 No. 30= Paris, Louvre N 3105 No. 31= London, BM EA 8445 No. 32= Leiden, RMO AMS 62 No. 33= Oxford, Ashmolean 1982.1095 No. 34= Stockholm, MME 1977.6 No. 35= Vienna, KHM, ÄS 253a/2 No. 36= Asasif, tomb reg. no. 851 (TT 414) No. 37= Dra Abu el-Naga, tomb reg. no. 1348 (TT 157) No. 38= Paris, BNF, NAF 20333, Pl. 263 No. 39= Marseille, MAM 817 No. 40= Dra Abu el-Naga, tomb reg. no. 2848 (TT 157) No. 41= Cairo, EM TR 6.3.25.6 No. 42= Cairo, EM tomb reg. no. 85/289 a-b (TT 32) No. 43= Cairo, EM tomb reg. no. 84/376 + 85/299 (TT 32) No. 44 = Brussels, Galerie L’Ibis, no. 3 No. 45= Moscow, Pushkin Museum IG-3918. I.1.a 4866 No. 46= Mainz, Landesmuseum PJG 844 recto No. 47= Paris, Louvre Salt 3329 No. 48= Turin, ME Cat. no. 2322 No. 49= Paris, BNF E 174.d No. 50= Turin, ME cat.no. 2321 342

Indices

No. 102= Turin, ME cat. no. 2325 No. 103= Myers hypocephalus No. 104= Cairo, EM JE 29768 No. 105= Hilton Price hypocephalus No. 106= Thebes, inv. no. 2009/950 (Thebes -43-) No. 107= Moir Bryce hypocephalus (2) No. 108= Rustafjaell hypocephalus No. 109= Turin, ME cat. no. 2326 No. 110= Description II, pl. 58, no. 8 No. 111= London, UCL, UC 16409 No. 112= Narbonne, Musée d’Art et d’Histoire inv. no. 954.30.1 recto No. 113= London, UCL, UC 16408 verso No. 114= Dra Abu el-Naga, TT 157-1912 + TT 157-726 No. 115= Ex-Maspero hypocephalus No. 116= London, BM EA 37907 (BM 8445 a) No. 117= Thebes, inv. no. 2009/949 (Thebes -43-) No. 118= Mainz, Landesmuseum, PJG 844 verso No. 119= London, UCL, UC 16407 verso (134b) No. 120= Narbonne, Muée d’Art et d’Histoire inv. no.954.30.1 verso No. 121= Birmingham, BMAG 1969W4506 verso No. 122= Nash hypocephalus verso No. 123= Cairo, EM, JE 30616 verso No. 124= London, BM EA 73705 verso No. 125= Cairo, EM, TR 6.9.16.1b verso No. 126= Cairo, EM, JE 28857 No. 127= Paris, Louvre, N 3182 No. 128= Asasif, tomb reg. no. 852 (TT 414) No. 129= Mainz, Gutenberg Museum, Ä16/1-2 No. 130= Vienna, ÖNB, Aeg, 12035 No. 131= Vienna, ÖNB, Aeg, 12034 No. 132= Vienna, ÖNB, Aeg, 13256 No. 133= Vienna, ÖNB, Aeg, 13258 No. 134= Vienna, ÖNB, Aeg, 13259 No. 135= Vienna, ÖNB, Aeg, 13261 No. 136= Dra abu el-Naga TT 157-579 No. 137= Cairo, EM, tomb reg. no. 85/291 (TT 32) No. 138= Thebes, no. 34 (TT 36) No. 139= Thebes, without no. (TT 389) No. 140= Bethell hypocephalus No. 141= Anastasi hypocephalus No. 142= Abbott hypocephali No. 143= Liverpool, World Museum, 11172?, 11173? No. 144= Cairo, EM, JE 60280 No. 145= Cairo, EM, JE 60281 No. 146= Grenfell hypocephalus No. 147= London, BM, EA 76485

No. 153= London, UCL, UC 32433 No. 154= London, UCL, UC 55122 No. 155= Aberdeen, ABDUA 84208 No. 156= Vienna, Aeg. 8355 No. 157= Turin, ME cat. no. 1872.7 No. 158= London, BM EA 10269 No. 159= Cairo, ETM, TM 659 (tomb reg. no. 84/359 (TT 32)) No. 160= Cairo, EM, tomb reg. no. 83/282 (TT 32) No. 161= London, UCL, UC 32438 No. 162= Berlin, without inv. no. (Kockelmann no. 83.) No. 163= Vienna, Aeg. 8324 No. 164= Berlin, without inv. no. No. 165= Barcelona, JBA, inv. no. 2014222 No. 166= Turin, cat. no. 1870.5

II. Textile amuletic hypocephali No. 148= Cairo, without inv. no. (TT 32) No. 149= Paris, Louvre N 4402 No. 150= Christchurch, M. EA 1988.77 No. 151= London, UCL, UC 52222 No. 152= Cairo, EM, Tomb Reg. Nos 84/338 (a) + 85/211 (b) (TT 32) 343

The Hypocephalus: an Ancient Egyptian Funerary Amulet Inventory numbers of hypocephali, corresponding catalogue entry numbers and text types; Trismegistos number Reference of the hypocephalus

Catalogue number:

Rim inscription:

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33.

No. 142 No. 154 No. 141 No. 53 No. 38 No. 128 No. 2 No. 6 No. 165 No. 162 No. 164 No. 10 No. 72 No. 28 No. 20 No. 140 No. 90 (r) + No. 121 (v) No. 75 (bis) No. 15 No. 5 No. 98 No. 44 No. 12 No. 7. No. 57 No. 25 No. 144 No. 145 No. 126 No. 77 No. 78 No. 104 No. 101

? – ? 2 6 2.b) 1.a)? 1.a) – – – 1.b) 2.b) 2.+ 4. (transitional) 1.c) 4 ? 3.b) 1.b) 1.a) 4. 1. b) 1.b) (version) 1.a) 2 + 1.b)? (transitional) 2.a) – – 1.a) 4 4 4 4

No. 93(r) + No. 123 (v) No. 5 No. 94 (r) + No. 125 (v)

4 1.a) 4

117735 117743 135850

No. 41 No. 160 No. 152 No. 159 No. 43 No. 58 No. 42 No. 137 No. 86 No. 87 No. 88 No. 148 No. 29 No. 150 No. 89 No. 110 No. 136 No. 114 No. 37 No. 40 No.115

1.b) ? – – – 6 ? 6 ? 1.a) ? 1.c) ? 1.a) ? – 2. + 4. (transitional) – 4. – ? 4? 1.b) 6 -

117747

34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57.

Abbott hypocephali Aberdeen, ABDUA 84208 Anastasi hypocephalus Asasif, TT 414 K 02/186/r Asasif, TT 414 Reg. No 851 Asasif, TT 414 Reg. No. 852 Asasif, TT 414 Reg. No. 865 Athen, NMA 1018D Barcelona, JBA, Inv. no. 2014222 Berlin, without inv. no. (Kockelmann no. 83) Berlin, without inv. no. Berlin, ÄM 6900 Berlin, ÄM 7792 Berlin, ÄM 17336 Berlin, ÄM 22715 Bethell hypocephalus Birmingham, BMAG 1969W4506 Bologna, MCA B 2025 Bonn, BSA L. 879 Boston, MFA 02.766 Brussels, Burnet hypocephalus Brussels, Galerie L’Ibis, no. 3 Brussels, MRAH E 6319 Brussels, MRAH E 6320 Budapest, MFA L 0009 (in private collection) Cairo, EM JE 25783 (CG 9448) Cairo, EM JE 26280 Cairo, EM JE 26281 Cairo, EM JE 28857 (CG 9449) Cairo, EM JE 29520 (CG 9445) Cairo, EM JE 29521 (CG 9446) Cairo, EM JE 29768 (CG 9447) Cairo, EM JE 30615 (CG 9443) (Sohag, SM, inv. is in progress) Cairo, EM JE 30616 (CG 9444) Cairo, EM JE 38355 Cairo, EM TR 6.9.16.1b (Suez, SNM, inventorising is in progress) Cairo, EM TR 16.3.25.6 Cairo, EM, TT 32- tomb reg. no. 83/282 Cairo, EM, TT 32- tomb reg. no. 84/338 (a) + 85/211 (b) Cairo, ETM, TM 659 (TT 32- tomb reg. no. 84/359) Cairo, EM, TT 32- tomb reg. no. 84/376 +85/299 Cairo, EM, TT 32- tomb reg. no. 85/286 a-b Cairo, EM, TT 32- tomb reg. no. 85/289 a-b Cairo, EM, TT 32- tomb reg. no. 85/291 Cairo, EM, TT 32- tomb reg. no. 85/296 + 297 Cairo, NMEC, TT 32- tomb reg. no. 1992/108 Cairo, EM ?, TT 32- tomb reg. no. 1992/34 Cairo, EM, TT 32- without inv. no. Schreiber no. 52 Cambridge, FM E.317.1932 Christchurch, M. EA 1988.77 Compiègne, MAV L.744.14 Description II, pl. 58, no. 8 Dra abu el-Naga, TT 157 -579 Dra abu el-Naga, TT 157-726 + 1912 Dra abu el-Naga, TT 157-1348 Dra abu el-Naga, TT 157-2848 Ex-Maspero hypocephalus

344

TM number

117791

109820 109866 109867 110268 117729 117730 117792 117731 117732 117733 117739 117740 117736 117737 117738 117720

142336

Indices

Reference of the hypocephalus

Catalogue number:

Rim inscription:

58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92.

No. 18 No. 74 No. 146 No. 22 No. 105 No. 60 No. 32 No. 143 No. 31 No. 96 No. 158 No. 70 No. 76 No. 17 No. 116 No. 68 No. 71 No. 3 No. 100 (r) + No. 124 (v) No. 23 No. 146 No. 13 No. 91(r) + No. 119 (v) No. 64 (r) + No. 113 (v) No. 111 No. 153 No. 161 No. 154 No. 151 No. 129 No. 46 (r) +No. 118 (v) No. 39 No. 95 No. 107 No. 67

1.c) 3.b) 4.a) 1.c) 4 4 2.a) ? 1.b) version 4.d) – 2.a) 3.b) 1.b) ? 1.b) 2.a) 2.a) 1.a) ? 1.c)? 1.a) 1.b) + 4 4&6 6 – – 6 – – 2.b) 5 (r) / 4 (v) 2.b) 3.a) 4 2.a)

No. 45

5

No. 103 No. 112(r) + No. 120(v) No. 59(r) + No. 122(v) No. 97 No. 99 No. 33 No. 75 No. 55 No. 49 No. 38 No. 8 No. 30 No. 9 No. 127 No. 19 No. 1 No. 85 No. 84 No. 26 No. 16 No. 25 No. 149 No. 52 No. 79 No. 14

4 6 4 – 3.a) 2.a) 3.b) 2.c) 2.b) 2 + 1.b) (transitional) 1.b) 6 1.b) outer: 2.b), inner: 1.a) 1.c) 1.a) 1.c) 6 – 1.b) 2 + 1.b) – 3.b) 4 1.b)

93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 113. 114. 115. 116. 117. 118.

Edinburgh, NMS A 1956.48 Florence, ME 5704 Grenfell hypocephalus Hannover, KM, D 0075 (Bissing) Hilton Price hypocephalus Leiden, RMO AES 14 b Leiden, RMO AMS 62 Liverpool, WM 11172,73, etc., London, BM EA 8445 London, BM EA 8446 London, BM EA 10269 London, BM EA 35875 (8445c) London, BM EA 36188 (8445e) London, BM EA 37095 (8445a) London, BM EA 37907 (8445a bis) London, BM EA 37908 (8445f) London, BM EA 37909 (8445d) London, BM EA 37330 London, BM EA 73705 London, BM EA 74908 London, BM EA 76485 London, Charles Ede no.15. London, UCL, UC 16407 London, UCL, UC 16408 London, UCL, UC 16409 London, UCL, UC 32433 London, UCL, UC 32438 London, UCL, UC 55122 London, UCL, UC 52222 Mainz, GM Ä16/1-2 Mainz, Landesmuseum PJG 844 Marseille, MAM 817 Moir Bryce hypocephalus (1) Moir Bryce hypocephalus (2) Moscow, The Pushkin State Museum of Fine Arts IG3302. I.1.a 4865 Moscow, The Pushkin State Museum of Fine Arts IG3918. I.1.a 4866 Myers hypocephalus Narbonne, Musée d’Art et d’Histoire, 954.30.1 Nash hypocephalus New York, Christie’s Antiquities 4 June 2008, lot 59 Oxford, Ashmolean Museum 1931.732 Oxford, Ashmolean Museum 1982.1095 Paris, BNF E 174.b Paris, BNF E 174.c Paris, BNF E 174.d Paris, BNF NAF 20333 Pl. 263 Paris, Louvre N 3104 Paris, Louvre N 3105 Paris, Louvre N 3181 Paris, Louvre N 3182 Paris, Louvre N 3277 verso Paris, Louvre N 3524 Paris, Louvre N 3525 A 1/3 Paris, Louvre N 3525 B 1/3 Paris, Louvre N 3525 C 1/3 Paris, Louvre N 3526 Paris, Louvre N 3527 Paris, Louvre N 4402 Paris, Louvre E 6208 Paris, Louvre E 18940 Paris, Louvre E 26834a

345

TM number 117749 113885

48572 48461 48384 117750 117751 117752 117754 117755 117756 117753

135430 117757 117758 117759

117728 135429 117793

117794 117795 117760 117761

117766 90645 117767 117768 117769 117770 117771 117772 117773 117774 117763 117764 117765

The Hypocephalus: an Ancient Egyptian Funerary Amulet Reference of the hypocephalus

Catalogue number:

Rim inscription:

119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158.

No. 47 No. 51 No. 92 No. 65 No. 108 No. 62 No. 34 No. 69 No. 66 No. 117 No. 106 No. 54 No. 138 No. 139 No. 166 No. 157 No. 63 No. 11 No. 50 No. 48 No. 56 No. 73 No. 102 No. 109 No. 27 No. 21 No. 61 No. 35 No. 163 No. 156 No. 130 No. 131 No. 132 No. 133 No. 134 No. 135 No. 80 No. 81 No. 82 No. 83

1.b)? 3.b) 4 4+6 – 2.a) 6 6 6 1.b) 1.b) 3.b) 2.b) 2 – – 1.b) 1.b) 2.b) 1.a) 2.c) 3.b) 4 6 1.b) 1.c) 2.a) 2 + 1.b) (transitional) 4 – 1.a) ? ? ? ? ? 4 4 4 4

Paris, Louvre Salt 3329 Philadelphia, PUM 29-86-436 Philadelphia, PUM 29-87-613 Philadelphia, PUM L-55-15 D Rustafjaell hypocephalus Smith hypocephalus Stockholm, MME 1977.6 St. Petersburg, The State Hermitage Museum, DV-2971 St. Petersburg, The State Hermitage Museum, DV-8737 Thebes, -43- 2009/949 Thebes, -43- 2009/950 Thebes, TT 36, reg. no. 19 Thebes, TT 36, reg. no. 34 Thebes, TT 339, without no. Turin, ME cat. No. 1870.5 Turin, ME cat. No. 1872.7 Turin, ME cat. No. 2319 Turin, ME cat. No. 2320 Turin, ME cat. No. 2321 Turin, ME cat. No. 2322 Turin, ME cat. No. 2323 Turin, ME cat. No. 2324 Turin, ME cat. No. 2325 Turin, ME cat. no. 2326 Turin, ME # 219 Uppsala, VM 0149 Vienna, KHM ÄS 253a/1 Vienna, KHM ÄS 253a/2 Vienna, ÖNB Aeg. 8324 Vienna, ÖNB Aeg. 8355 Vienna, ÖNB Aeg. 12035 Vienna, ÖNB Aeg. 12034 Vienna, ÖNB Aeg. 13256 Vienna, ÖNB Aeg. 13258 Vienna, ÖNB Aeg. 13259 Vienna, ÖNB Aeg. 13261 Warsaw, MN 238102 Zagreb, inv. no. 596.1 (MS 889) Zagreb, inv. no. 596.2 (MS 890) Zagreb, inv. no. 596.3 (MS 891)

346

TM number 117762 117775 117776 117777 117796 117778 117779

117780 117781 117782 48400 117784 117785 117786 117787 117788 117789 117790

109047 109048 109049

Indices

Index of rim-inscriptions 1.a): No. 1, No. 2?, No. 3, No. 4, No. 5, No. 6, No. 7, No. 48, No. 86?, No. 88?, No. 126, No. 127 (interior), No. 130, No. 147 1.b): No. 8, No. 9, No. 10, No. 11, No. 14, No. 15, No. 16, No. 17?, No. 27, No. 37, No. 41?, No. 44, No. 47, No. 63, No. 106, No. 116, No. 117 1.b) version: No. 31, No. 12 1.b) version + 4: No. 13 1.c): No. 18, No. 19, No. 20, No. 21, No. 22, No. 23?, No. 85, No. 87? 2.a): No. 24, No. 32, No. 33, No. 53, No. 61, No. 62, No. 67, No. 68, No. 70, No. 71, No. 139 (?) 2.b): No. 39, No. 49, No. 50, No. 72, No. 127 (outer rim), No. 128, No. 129, No. 138 2.c): No. 55, No. 56 2+1.b): No. 25, No. 35, No. 38, No. 57 (?) 2+4: No. 28, No. 29 3.a): No. 95, No. 99, (No. 115) 3.b): No. 51, No. 52, No. 54, No. 73, No. 74, No. 75, No. 75(bis), No. 76 4.a): No. 59, No. 90, No. 91, No. 98, No. 101, No. 103, No. 105, No. 94, No. 146 4.b): No. 60, No. 77, No. 78, No. 81, No. 82, No. 83, No. 93 4.c): No. 79, No. 80?, No. 104, No. 107, No. 118, No. 163 4.d): No. 89?, No. 92, No. 94, No. 96, No. 102, No. 114? 4.a)+6: No. 65 5: No. 45, No. 46 6: No. 30, No. 34, No. 36, No. 40, No. 41, No. 42, No. 43, No. 58, No. 64, No. 66, No. 69, No. 84, No. 109, No. 112, No. 119, No. 120, No. 161

347

The Hypocephalus: an Ancient Egyptian Funerary Amulet Index of personal names – Filiations1 (abbreviations: o-owner, m-mother, f-father) (m)....................................................... Berlin, ÄM, without inv. no. (m)....................................................... Leiden, RMO, AMS 62 (o)........................................................ Vienna, KHM, ÄS 253 a/1 (m)....................................................... Cairo, EM, JE 25783 (CG 9448) (o)........................................................ London, BM, EA 76485 As.t-(m)-Ax-bjt (o)........................................................ London, BM, EA 37908 (8445 f) (m)....................................................... Philadelphia, PUM, 29-87-613 (o) TM Per 58595............................... Paris, Louvre, N 3524 (o)........................................................ Dra abu el-Naga, TT 157 - 1912 As.t-rSTj (m) TM Per 61015.............................. Cairo, EM, TR 6.3.25.6 (m) TM Per 17356 ����������������������������� Paris, Louvre, N 3525 A 1/3 + N 4402 Jj-m-Htp (o)........................................................ Moir Bryce hypocephalus (1) (o)........................................................ Bonn, BSA, L 879 (o)........................................................ Paris, BNF, E 174.d JaH-ms (o) TM Per 16738 ������������������������������ Paris, Louvre, N 3525 A 1/3 + N 4402 (f) TM Per 16737 ���������������������������������� Turin, ME, cat. no. 2324 Jw.f-nfr (f) TM Per 9382..................................... Berlin, ÄM, without inv. no. Jmn-Htp (o)........................................................ Warsaw, MN 238102 Jr.tj-r=w (m) TM Per 61239................................. Asasif, TT 414, tomb reg. no. 865 [email protected] (o)........................................................ Paris, Louvre, N 3526-AF 3500 (f)......................................................... Leiden, RMO, AES 14 b aA-pH.tj (f) TM. Per 71903.................................. Florence, ME 5704 anx-Hp (f)......................................................... London, UCL, UC 32438 anx-(pA)-Xrd (f)......................................................... Asasif, TT 414, K02/186/r WAH-jb-Ra (o) TM Per 58668............................... Asasif, TT 414, tomb reg. no. 865 WbA-pA-Ra ? (o)........................................................ St. Petersburg, DV-2971 Wnn-nfr (o)........................................................ Mainz, Landesmuseum, PJG 844 (v) Wsjr-wr (f) TM Per 11135................................ Leiden, RMO, AMS 62 (o)........................................................ Paris, Louvre, N 3182 WDA-^w (m)....................................................... London, BM, EA 37330 PA-jw-(n)-@r (o) TM Per 16928............................... Turin, ME, cat. no. 2321 PA-wn-HAt.f (o)........................................................ London, UCL, UC 16409 PA-wrm (f) TM Per 60142............................... Philadelphia, PUM, inv. no. 29-86-436 (o) TM Per 16930............................... Stockholm, MME, inv. no. 1977:6 PA-(n)-Wsjr (o)(?)................................................... Cambridge, FM, E.317.1932 PA-hb (o) TM Per 58549............................... Turin, ME, cat. no. 2325 (f) TM Per 602192.................................. Turin, ME, cat. no. 2322; Cairo, EM 85/296 + 85/297 (f) TM Per 58549................................ Turin, ME, cat. no. 2326 PA-Hzj (o) TM Per 118360............................. Cairo, EM, JE 30615 (CG 9443) PA-(n)-xAa-s(w) (o) TM Per 71676............................... Berlin, ÄM, inv. no. 6900 PA-Srj-#nsw (o)........................................................ Paris, BNF E 174.b; Bologna, MCA, B 2025 PA-dj-aS-sDm.f (o)........................................................ Paris, BNF, NAF 20333 Pl. 263 PA-dj-aSA-jx.t (f)......................................................... Warsaw, MN 238102 PA-dj-aSA.w(-jx.t?) (o)........................................................ Turin, ME, cat. no. 2320 PA-dj-Jmn-jp.t (o)........................................................ Paris, Louvre, E 18940 PA-dj-Jmn-nb-ns.wt-tA.wj (o)........................................................ Turin, ME, cat. no. 2319 (o)........................................................ Thebes, -43- 2009/949(?) (f)TM Per 60256.................................... Asasif, TT 414, tomb reg. no. 865 PA-dj-Wsjr (f)......................................................... London, BM, EA 37330 PA-dj-BAct.t (f)......................................................... Moscow, PSMFA, IG-3918. I.1.a 4866 (o) TM Per 12268............................... Berlin, ÄM, without inv. no. PA-dj-Nfr-Htp (o)........................................................ Cairo, EM, JE 29521 (CG 9446) (f) ........................................................ Paris, Louvre, E 6208 – AF 1936 PA-dj-@r-pA-Xrd (o)........................................................ Cairo, EM, JE 29520 (CG 9445) PA-dj-#nsw (f) �������������������������������������������������������� Paris BNF, E 174.b; Bologna, MCA, B 2025 Arsjnj As.t-wr.t

1  In italic people who are not mentioned on hypocephali, but the paraphernalia makes clear his/her relationship to the owner of a hypocephalus. 2  Possibly he is the same as 14551.

348

Indices

PsmTk (o) TM Per 66118............................... Turin, ME, cat. no. 1870.5 Psd.t (m) ...................................................... Warsaw, MN 238102 (m)....................................................... Grenfell hypocephalus Mw.t-jr-dj-s (m)....................................................... Moscow, PSMFA, IG-3918. 1.1.a 4866 Mw.t-Mnw (o) TM Per 81699............................... Asasif, TT 414, K02/186/r Mw.t-Htp(.jt) (m) TM Per 10502.............................. Cairo, EM, TR 6.9.16.1b (m) ...................................................... Cairo, EM, JE 29768 (CG 9449) MnTw-m-HA.t (f) TM Per 60150................................... Paris, Louvre, N 3524 MHj.t-m-wsx.t (m)....................................................... Leiden, RMO, AES 14 b Mxwj? (o)........................................................ Cairo, EM, tomb reg. no. 1992/34 Nb(.t)-DnHj.t (m) TM Per 72100.............................. Florence, ME, inv. no. 5704 Nb-tA-jHj.t (o) TM Per 86791.................................. Boston, MFA 02.766 [Nfr.t]-jrw (m)....................................................... Vienna, ÖNB, Aeg. 8324 Nfr-jj.w ? (f)......................................................... Narbonne, MAH, 954.30.1 Nfr-jb-Ra (f)......................................................... Boston, MFA, inv. no. 02.766 NHm.t-awAj.t Dd.tw n=s Mn (m)....................................................... Mainz, Landesmuseum PJG 844 (v) NHm-s(t)-Ra.t-tA.wj (o) TM Per 58580.................................. Philadelphia, PUM, inv. no. 29-86-436 Nx.t-@r-Hbj (f) TM Per 10640................................ London, BM, EA 8446 Ns-? (f)......................................................... Paris, Louvre, E 18940 Ns-Mnw (o)........................................................ Cairo, EM, JE 25783 (CG 9448) (f) TM Per 8353.................................. Cairo, EM, TR 6.9.16.1b (o) TM Per 8343................................. Cairo, EM, (TT 32) tomb reg. no. 85/297 Ns-Nb.t-Hw.t (m)....................................................... Brussels, MRAH, E 6319 Ns-@r(.w)-pA-Xrd (o) TM Per 7995................................. London, BM, EA 36188 (8445 e) Ns-#nsw (m)....................................................... Paris, Louvre, N 3182 [Ns]-^w-&fnw.t ? (o) TM Per 8051................................. Cairo, EM, TR 6.3.25.6 Ns-tA-nTr.t-tn (o) TM Per 17363............................... Turin, ME, cat. no. 2324 (m) TM Per 17363.............................. Philadelphia, PUM, inv. no. 29-86-436 Ns-&fn.t (m) TM Per 60843.............................. Paris, Louvre, E 6208-AF 1936 Rnp.t-nfr.t (o)........................................................ Vienna, ÖNB, Aeg. 12035 RS-gm (o) TM Per 13206............................... Brussels, MRAH, E 6320 !rj=w (f) TM Per 7770.................................. Turin, ME, cat. no. 1870.5 !r=sn-n=s (m) TM Per 60945...................................... Paris, Louvre N 3524 !rj=s-n=f (f) TM Per 7984.................................. London, BM, EA 36188 (8445 e) @p-mnH (f)......................................................... Brussels, MRAH, E 6320 @r (o)........................................................ London, BM, EA 35875 (8445 c) (o)........................................................ Turin, ME, cat. no. 2326 (o) TM Per 118435............................. Grenfell hypocephalus (f)......................................................... Turin, ME, cat. No. 2321 @r-anx (m) TM Per 66119 ............................. Turin, ME, 1870.5 @r-m-Hb (f)......................................................... Paris, Louvre, N 3182 @r-nfr (o) TM Per 16750............................... Turin, ME, cat. no. 2322 (f) TM Per 16750................................ Turin, ME, cat. no. 2325 (f) TM Per 16750 (?).......................... Paris, BNF, E174.d @r-nD-jtf (o) TM Per 5700................................. London, BM, EA 8446 @r-tA.s-nxt (m) TM Per 118536............................ Cairo, EM, JE 30615 (CG 9443) (&A)[email protected] (o)........................................................ Cairo, EM, (TT 32) tomb reg. no. 84/376 + 85/299 @nw.t-tA.wj ? (o)........................................................ Vienna, KHM, ÄS 253a/2 #nsw-jr-dj-s (m) TM Per 60881.............................. Oxford, Ashmolean, inv. no. 1982.1095 (m) TM Per 60881............................ Vienna, KHM, ÄS 253a/1 ¤TA-jr.t-bjn.t (m)....................................................... Brussels, MRAH, E 6320 ^Aj-nn (o) TM Nam 16252............................. Brussels, MRAH, E 6319 ^a-n-nfr.w (f) TM Per 118470.............................. Cairo, EM, JE 30615 (CG 9443) ^(A)a-xpr(.t) (o)......................................................... Paris, Louvre, E 26834 A ^p-Mnw (o) TM Per 16947............................... Cairo, EM, JE 29768 (CG 9449) (f) TM Per 16947(?)........................... Moir Bryce hypocephalus (2) ^Snq (o)........................................................ Smith hypocephalus Qjqj (m) TM Per 396652............................ Stockholm, MME, inv. no. 1977:6 KAp.f-HA-MnTw (f)......................................................... Cairo, EM, JE 25783 (CG 9448) Kjkj (m)....................................................... Mainz, GM, inv. no. Ä16/1-2 Kn-nTr (o)........................................................ Moir Bryce hypocephalus (2) &A-jrt (o) TM Per 13915............................... Leiden, RMO, AMS 62

349

The Hypocephalus: an Ancient Egyptian Funerary Amulet (m)....................................................... Zagreb inv. no. 596.2 (MS 890) (m)....................................................... Zagreb inv. no. 596.3 (MS 891) (m)....................................................... Zagreb inv. no. 596.1 (MS 889) &A-wgS/&A-wkS (m) TM Per 17410.............................. Turin, ME, cat. No. 2324 (m) TM Per 86217.............................. Turin, ME, cat. No. 2325 (m)....................................................... Asasif, TT 414, K02/186/r &A-wSj (m)....................................................... Turin, ME, cat. no. 2326 &A-(n.t)-wnn (m)....................................................... Cairo, EM, JE 29520 (CG 9445) [&A]-mjw.t (?) (o)........................................................ Edinburgh, RMS A1956.48 &A-nfr.t (?) (m)....................................................... Asasif, TT 36, reg. no. 19 &A-(n.t)-nn-[w.t] (o)........................................................ Cairo, EM, JE 29768 (CG 9447) &A-(n.t)-r-w (m)....................................................... Paris, Louvre, E 26834 A &A-rwD (m)....................................................... London, UCL, UC 32438 &A-rmT-n-BAst.t (m)....................................................... London, BM, EA 37909 (8445 d) (o)........................................................ Paris, Louvre N 3527 (m) TM Per 71972................................. Berlin, ÄM 6900 &A(j)-hb (o)........................................................ Moscow, PSMFA, IG-3918. 1.1.a 4866 &A-@r (o)........................................................ Compiègne, MV, L.744.14 &A-xj-bjA.t (m) TM Per 60783................................. Turin, ME, 2321 &A-Sr.t-Jj-m-Htp (o)........................................................ Philadelphia, PUM, inv. no. 29-87-613 &A-Srj.t-(n.t)-@apj (o)........................................................ Oxford, Ashmolean, inv. no. 1931.732 &A-Srj.t-(n.t-nA(?))-hb.w (m) ...................................................... Moir Bryce hypocephalus (2) &A-Srj-(n.t)-#nsw (o)........................................................ Oxford, Ashmolean, inv. no. 1982.1095 (o)........................................................ London, BM, EA 37909 (8445 d) (o)........................................................ Zagreb, inv. no. 596.1 (MS 889) &A-kr-hb (o)........................................................ Marseille, MAM, inv. no. 817 (m) TM Per 60910.............................. Turin, ME, cat. no. 2322 (o) TM Per 71814............................... Florence, ME, inv. no. 5704 (m) TM Per 60910.............................. Cairo, EM, (TT 32) tomb reg. no. 85/297 a (m) TM Per 60910.............................. Cairo, EM, (TT 32) tomb reg. no. 84/376 + 85/299 &A-tj (o)........................................................ Asasif, TT 414, tomb reg. no. 852 &A-dj.t (o) TM Per 58490............................... Paris, Louvre, E 6208-AF 1936 &A-dj-Mhj.t (m)....................................................... Boston, MFA, inv. no. 02.766 &A-dj-Nfr-Htp (m) TM per. id .14069........................ London, BM, EA 8446 (m)....................................................... Asasif, TT 36, reg. no. 19 &A-+Hwtj (o)........................................................ Zagreb, inv. no. 596.2 (MS 890) &Aj-m-f (m)....................................................... Moscow, PSMFA, IG-3302. I.1.a 4865 *A-jm=w (o)........................................................ London, UCL, UC 32438 _j-PtH (o)........................................................ Leiden, RMO, AES 14 b _j.s-Jmn.t (o)........................................................ Dra abu el-Naga, TT 157 – 1348 (m)....................................................... London, BM, EA 36188 (8445 e) +hn.t (m)....................................................... Bonn, BSA, L. 879 +Hwtj-jr-dj-s (o)........................................................ Zagreb, inv. no. 596.3 (MS 891) +Hwtj-ms (o)........................................................ Moscow, PSMFA, IG3302. I.1.a 4865 +d-Hr (f)......................................................... Oxford, Ashmolean, inv. no. 1931.732 (f) TM Per 118514.............................. Grenfell hypocephalus (o) TM Per 14097............................... Cairo, EM, TR 6.9.16.1b (o)........................................................ Berlin, ÄM, inv. no. 7792 (o) TM Per 14152............................... London, BM, EA 37330 &A-aA.t-Dt

350

Indices

Names Egyptian- Greek Arsjnj = Arsinoh As.t-wr.t = Esohriς As.t-m-Ax-bj.t = Esemchbiς Jj-m-Htp = Imouτϑhς JaH-ms= Amasiς Jmn-Htp= Amenwϕiς Jr.tj-r=w = Ιϑorwς Jr.t-Hr-jr.w = Inaroς aA-pH.tj = Apαϑhς anx-pA-Xrd = Capocrathς anx-Hp = Acoapiς WAH-jb-Ra = Ouaφrhς Wnn-nfr = Onnwϕriς Wsjr-wr = Osorohriς PA-jw-(n)-@r = Pinuriς PA-wrm = Poulhmiς PA-hb = Fibiς PA-Hzj = Fasihς PA-(n)-xAa-s(w) = Pecaouς PA-Srj-n-#nsw = Ψencwnsiς PA-dj-aS-sDm.f = Peteasmhϕiς PA-dj-Jmn-jp.t = Petamenwϕiς PA-dj-Jmn-nb-ns.wt-tA.wj = Petemestouς PA-dj-Wsjr = Petosiriς PA-dj-BAst.t = Petoubastiς PA-dj-Nfr-Htp = Peteneϕwthς PA-dj-@r-pA-Xrd =Petearpokrathς PA-dj-#nsw = Petecwnsiς PsmTk = Ψammhticoς Mw.t-jr-dj-s = Moυϑerthς MnTw-m-HA.t = Montemhς Nfr-jj.w = Neϕoreuς (NA)-nfr-jb-Ra = Neϕerprhς Nx.t-Hr-Hbj = Neχϑarmaiς Ns-Mnw = Esminiς Ns-Nb.t-Hw.t = Sneβϑuς Ns-@r(.w)-pA-Xrd =Esarpokrathς Ns-#nsw = Esconsiς Ns-&fn.t / Ns-^w-&fn.t = Estϕhniς Rnp.t- nfr.t = Renpnabre !r-jb = Erieuς @r = Wroς @r-anx = Wrouwgciς @r-m-Hb = Armaiς @r-nfr = Arnouϕiς @r-nD-jt=f = Arendwthς #nsw-jr-dj-s = Cesertaioς ^Aa-xpr= Sacphriς ^p-Mnw= Spemminiς ^Snq = Sesonkiς &A-jr.jt = Tahriς &A-wnn.t= Touaanenin &A-wgS = Touaxiς &A-rmT.t-BAst.t = Tremobastiς &A-Hrr.t =Qrhriς &A-xj-bjA.t = Cibwiς &A-Sr.t-Jj-m-Htp= Senimoυϑhς &A-Srj.t-(n.t)-@r = Senuriς &A-Srj.t-(n.t)-#nsw = Senχwnsiς &A-kr-hb = Tkalibiς

Greek - Egyptian Amasiς = JaH-ms Amenwϕiς = Jmn-Htp Apαϑhς = aA-pH.tj Arendwthς = @r-nD-jt=f Armaiς = @r-m-Hb Arnouϕiς = @r-nfr Arsinoη = Arsjnj Acoapiς = anx-Hp Esegchbiς = As.t-m-Ax-bj.t Erieuς = !r-jb Esarpokrathς = Ns-@r(.w)-pA-Xrd Esminiς = Ns-Mnw Esohriς = As.t-wr.t Estϕhniς = Ns-&fn.t / Ns-^w-&fn.t Esconsiς = Ns-#nsw Qotmwsiς = +Hwtj-msjw Qotortaioς = +Hwtj-jr-dj-s Qrhriς = &A-Hrr.t Ιϑorwς = Jr.tj-r=w Imouτϑhς = Jj-m-Htp Inaroς = Jr.t-Hr-r=w Montemhς = MnTw-m-HA.t Moυϑerthς = Mw.t-jr-dj-s Neχϑarmaiς = Nx.t-Hr-Hbj Neϕerprhς = (NA)-nfr-jb-ra Neϕoreuς = Nfr-jj.w Onnwϕriς =Wnn-nfr Osorohriς = Wsjr-wr Ouaϕrhς = WAH-jb-Ra Petamenwϕiς = PA-dj-Jmn-jp.t Petearpokrathς = PA-dj-@r-pA-Xrd Peteasmhϕiς = PA-dj-aS-sDm.f Petemestouς = PA-dj-Jmn-nb-ns.wt-tA.wj Peteneϕwthς = PA-dj-Nfr-Htp Petecwnsiς = PA-dj-#nsw Petosiriς = PA-dj-Wsjr Petoubastiς = PA-dj-BAst.t Pecaouς = PA-(n)-xAa-s(w) Pinuriς = PA-jw-(n)-@r Poulhmiς = PA-wrm Renpnabrε = Rnp.t- nfr.t Samouς = *A-jm=w Sacphriς = ^Aa-xpr Senimoυϑhς = &A-Sr.t-Jj-m-Htp Senuriς = &A-Srj.t-(n.t)-@r Senχwnsiς= &A-Srj.t-(n.t)-#nsw Sesonkiς = ^Snq Sneβϑuς = Ns-Nb.t-hw.t Spemminiς = ^p-Mnw Tahriς = &A-jr.jt Tαϑwtiς = &A-+Hwtj Tatη(ς) = &A-dj.t Teteneϕwthς = &A-dj-Nfr-Htp Tewς = +d-Hr Tkalibiς = &A-kr-hb Touaaneniν = &A-wnn.t Touaxiς =&A-wgS Tremobastiς = &A-rmT.t-BAst.t Fasihς = PA-Hzj Fibiς = PA-hb

351

The Hypocephalus: an Ancient Egyptian Funerary Amulet

Capocrathς = anx-pA-Xrd Cesertaioς = #nsw-jr-dj-s Cibwiς = &A-xj-bjA.t Ψammhticoς = PsmTk Ψencwnsiς = PA-Srj-n-#nsw Wroς = @r Wrouwgciς = @r-anx

&A-dj.t= Tatη(ς) &A-dj-Nfr-Htp = Teteneϕwthς &A-+Hwtj= Tαϑwtiς *A-jm=w= Samouς +Hwtj-jr-dj-s= Qotortaioς +Hwtj-msjw= Qotmwsiς +d-Hr = Tewς

List of titles of owners of hypocephali and those of appearing in the filiations 1. From Thebes: jHj.t n Jmn-Ra: Leiden, RMO, AMS 62: As.t-wr.t; Paris, Louvre, N 3525 A 1/3: As.t-rS.tj; Dra abu el-Naga, TT 157-1912 + TT 157-726: As.t-m-Ax-bjt; Philadelphia, PUM, inv. no. 29-87-613: As.t-m-Ax-bjt; Warsaw, MN 238102: Psd.t; Asasif, TT 414 K02/186/r: Mw.t-Mnw; Florence, ME, inv. no. 5704: Nb.t-DnHj.t; Philadelphia, PUM, inv. no. 29-86-436: NHm-s(t)-Ra.t-tA.wj; London, BM, EA 36188: Ns-Hr(.w)-pA-Xrd; Paris, Louvre, N 3182: Ns-#nsw; Philadelphia, PUM, inv. no. 29-86-436: Ns-tA-nTr.t-tn; Turin, ME, cat. no. 2324: Ns-tA-nTr.t-tn; Vienna, ÖNB, Aeg. 12035: Rnp.t-nfr.t; Vienna, KHM ÄS 253a/1: #nsw-jr-dj-s; Stockholm, MME, inv. no. 1977:6: QjQj; Leiden, RMO, AMS 62: &A-n.t-jr.t; Luxor, TT 36, reg. no. 19: -, &A-nfr.t(?); Paris, Louvre, N 3527: &A-rmT-n-BAst.t; Philadelphia, PUM, inv. no. 29-87-613: &A-Srj.t-Jj-m-Htp; Marseille, MAM, inv. no. 817: &A-kr-hb; Turin, ME, cat. no. 2323; Florence, ME, inv. no. 5704: &A-kr-hb; Moir Bryce hypocephlus (2): &A-n.t-nA-hb.w; London, BM, EA 8446: &A-dj-Nfr-Htp; Dra abu el-Naga, TT 157-1348: _j-s-Jmn.t; Compiègne, MV, L. 744.14:-. jt-nTr: Leiden, RMO, AMS 62: Wsjr-wr; Paris, Louvre, N 3526, Jr.t-@r-r=w; Turin, ME, cat. no. 2319: PA-dj-Jmn-nb-ns.wt-tA.wj; Turin, ME, cat. no. 2320: PA-dj-aSA.w-(jx.t?); Edinburgh, RMS, A 1956.48, the name damaged. jt-nTr Hp.t wDA.t: London, BM, EA 36188: Ns-Hr(.w)-pA-Xrd. jt-nTr Hm-nTr n Jmn m Jp.t-s.wt: Turin, ME, cat. no. 2321: PA-jw(-n)-@r; Stockholm, MME, inv. no. 1977:6: PA-wrm; Mainz, GM, Ä16/1-2: PA-dj-[…]; London, BM, EA 8446: Nxt-@r-Hbj; @r-nD-jt=f. jt-nTr Hm-nTr n Jmn-Ra (nb) njsw nTr.w: Paris, Louvre, N 3525 A 1/3: JaH-ms; Paris, Louvre, N 3182: Wsjr-wr, @r-m-Hb. jdn n Mw.t: Turin, ME cat. no. 2325: PA-hb. wab n Jmn: Philadelphia, PUM, no. 29-86-436: PA-wrm. wab n Wsjr-pA-wn-HA.t=f: Warsaw, MN 238102: Jmn-Htp. wn aA.wj pr nb.w n Jmn: Warsaw, MN 238102: Jmn-Htp; Paris, BNF, E 174. b = Bologna, MCA B 2025: PA-Srj-#nsw. nb.t pr: Cairo, EM, JE 25783: As.t-wr.t; Moscow, PSMFA, IG-3918. I.1.a 4866: Mw.t-jr-dj-s; Florence, ME, inv. no. 5704: Nb.t-DnHj.t; Mainz, Landesmuseum, PJG 844 recto/verso: NHm-s-wA.t; Paris, Louvre, N 3182: Ns-#nsw; Philadelphia, PUM, inv. no. 29-86436: Ns-tA-nTr.t-tn; Brussels, MRAH, E 6320: RS-gm; Oxford, Ashmolean, inv. no. 1982.1095: #nsw-jr-dj-s; Moscow, PSMFA, IG-3302. I.1.a 4865: &Aj-m=f; Zagreb inv. no. 596-1, -2, -3: &A-aA.t-Dt; Turin, ME cat. no. 2324: &A-wkS; Turin, ME, cat. no. 2325: &A-wkS; London, BM, EA 37909: &A-rmT-n-BAst.t; Compiègne, MV, L. 744.14:-; London, BM, EA 8446: &A-dj-Nfr-Htp; Mainz, GM, Ä16/1-2: Kj-kj; Dra abu el-Naga, TT 157-1348: _j-s-Jmn.t; Bonn, BSA, L. 879: +hn.t; Vienna, ÖNB, Aeg. 12034:-. Hm anx: Warsaw MN 238102: Jmn-Htp. Hm wr: Warsaw MN 238102: Jmn-Htp. Hm @r: Stockholm, MME, inv. no. 1977:6: PA-wrm; London, BM, EA 8446: Nxt-@r-Hbj, @r-nD-jt=f. Hm-HD.t: TT 414 tomb reg. no. 865: WAH-jb-Ra; Stockholm, MME, inv. no. 1977:6: PA-wrm, London, BM, EA 8446: Nxt-@r-Hbj, @r-nDjt=f. Hm n #nsw-^w m WAs.t: Turin, ME, cat. no. 2325: PA-hb. Hm nTr-nfr Sms kAkA.t = HqA.t: London, BM EA 8446: @r-nD-jt=f. Hm-nTr As.t §A-Mw.t: London, BM, EA 8446: @r-nD-jt=f. Hm-nTr Mnw: London, BM, EA 8446: @r-nD-jt=f. Hm-nTr @r Abd.t: London, BM, EA 8446: @r-nD-jt=f. Hm-nTr n @r-jAbt.t: Turin, ME, cat. no. 2325: PA-hb. Hm-nTr n @r-BHd.tj-zSm xAs.tjw: Turin, ME, cat. no. 2325: PA-hb. Hm-nTr @r-nD-jt.f: London, BM, EA 8446: @r-nD-jt=f. Hm-nTr #nsw-+Htj: London, BM, EA 8446: @r-nD-jt=f. Hm-nTr +Hwtj: Warsaw, MN 238102: Jmn-Htp; Turin, ME, cat. no. 2325: PA-hb; Paris, BNF E 174. b = Bologna, MCA, B 2025: PA-Srj#nsw.

352

Indices

sAj PAw.tjw qrs n Jmn: St. Petersburg, DV-2971: WbA-pA-Ra (?) zXA Jmn: Turin, ME cat. no. 2325: PA-hb. zXA njsw: Paris, BNF, E174.d: Jj-m-Htp; Turin, ME, cat. no. 2325: PA-hb; Turin, ME, cat. no. 2322: @r-nfr. Sms HqA.t nTr.w mnx.w: London, BM, EA 8446: @r-nD-jt=f. 2. From Memphis: jmj-st-a: Turin, ME, cat. no. 1870.5: PsmTk. jt-nTr: Vienna, ÖNB, Aeg. 8324: name did not survive; Turin, ME, cat. no. 1870.5: PsmTk. jt-nTr, Hm-nTr (@r +Hwtj n pr-PtH): Berlin without inv. no. (Kockelmann no. 55.): PA-dj-BAst.t. wab n nTr.w Nb-HD: Vienna, ÖNB, Aeg. 8324: name has not preserved. wab nTr.w Hwt @D-pr: Turin, ME, cat. no. 1870.5: PsmTk. wnr.w m #m: Turin, ME, cat. no. 1870.5: PsmTk. mrj.t -nTr.w: Turin, ME, cat. no. 1870.5: PsmTk. Hm-nTr n As.t: Turin, ME, cat. no. 1870.5: PsmTk. Hm-nTr n Wsjr: Turin, ME, cat. no. 1870.5: PsmTk. Hm-nTr n Nfr-tm xw tA.wj: Turin, ME, cat. no. 1870.5: PsmTk. Hm PtH nb-pH.tj: Vienna, ÖNB, Aeg. 8324: name did not survive; Berlin without inv. no. (Kockelmann no. 55.): PA-dj-BAst.t. Hrj-zStA pr Jnp: Vienna, ÖNB, Aeg. 8324: name did not survive. Hrj-zStA pr Wsjr-@p: Vienna, ÖNB, Aeg. 8324: name did not survive. Hrj-zStA Rw.t-jsw.t: Vienna, ÖNB, Aeg. 8324: name did not survive. sm PtH: Vienna, ÖNB, Aeg. 8324: name did not survive, Berlin without inv. no. (Kockelmann no. 55.): PA-dj-BAst.t. zX xar: Vienna, ÖNB Aeg. 8324: name did not survive. 3. From Abydos: Hm-nTr (@w.t-Hr nb WAD.t jr.t Ra): London, BM, EA 37330: +d-Hr. 4. From Akhmim: (jmj -jz.t: Grenfell hypocephalus: @r). jHj.t n Mnw: (Grenfell hypocephalus: Psd(.t)); Cairo, EM, TR 6.9.16.1b: Mw.t-Htp.tj; Brussels, MRAH, E 6320: RS-gm. Hm-nTr-wHm n [email protected]: Cairo EM, TR 6.9.16.1b: Ns-Mnw, +d-Hr. Hm-kA n Mnw Hna psd.wt: Cairo EM, TR 6.9.16.1b: +d-Hr. Hrj-zStA n mw.t-nTr.tj: Cairo EM, TR 6.9.16.1b: +d-Hr. (Hzk: Grenfell hypocephalus: @r). zmA.tj: Cairo EM, TR 6.9.16.1b: Ns-Mnw, +d-Hr; (Grenfell hypocephalus: @r, +d-Hr). (zX bjA.wt: Grenfell hypocephalus: @r).

353

The Hypocephalus: an Ancient Egyptian Funerary Amulet Private collectors (collection - date of the sale of hypocephalus) Abbott H.3 → on an unknown place, No. 142. Anastasi G. (1st collection - 1828)4 → Leiden, No. 32. (3rd collection - 1857)→ Raifé M.A.5 → on an unknown place, No. 141. Austrian private collector (1875) → Vienna, No. 61. Bethell H.R. (1924)6 → West →on an unknown place, No. 140. Bissing F.W. Von (1935) → Hannover, No. 22 (on an unknown place, destroyed?) Blanchard R.H.7 → on an unknown place, No. 105. Blanckertz R. & K. (1981)8 → Mainz, No. 129. Bouckaert A.9→ in a Belgian private collection, No. 61. Boussac H.10 → Narbonne, No. 112(r) + No. 120(v) Brugsch H. (1859)11 → Berlin, No. 10. Bryce W.M.12 → on an unknown place No. 95, No. 107. Cailliaud F. (2nd collection - 1824)13 → Paris, No. 49, No. 55, No. 75. Clot (Bey) A.B. (1861)14 → Marseille, No. 40. Dimitriu I.15 (1880) → Athens, No. 6. Drovetti B. (1st collection – 1824) → Turin, No. 11, No. 48, No. 50, No. 56, No. 63, No. 73, No. 102, No. 109, No. 166. Dutch Private collection (2013) → Brussels, Galerie L’Ibis, No. 44 Dubois L.J.J.16 → Paris, No. 149. Ede Ch. (1978) → on an unknown place, No. 13. Edwards A. (1892) 17→ London, No. 151, No. 154(?). Flamish private collector (1970) → Paris, No. 14. Guimet É. (1865-1874)18 → Paris, No. 79 (1981). Golénischeff V.S. (1911)19 → Moscow, No. 45, No. 67. → St. Petersburg, No. 66. Grenfell F.W. (1917)20 → on an unknown place, No. 146 Hay R.J. (1865)21 → London, No. 76. Hood W.F. (1924)22 → Wellcome H.S. (1982)23 → Oxford, No. 33. Horrack Ph.J.F. de 24 (1874)→ Paris, No. 52. → on an unknown place, No. 38 Hungarian private collector (1959) → Budapest, No. 57. Insinger J.H. (1886)25 → Leiden, No. 60. Klefft Von (1866) → Sotheby’s London → London, No. 158. Knox-Show C. (1931) → Oxford, No. 99. Koller Baron F. von (1868)26 → Zagreb, No. 81, No. 82, No. 83 Lebolo A.P. 1831/183327 → […]28 →Chicago, No. 62. Liljegren J.G. → Archive of the Swedish Board of Antiquities (1977) → Stockholm, No. 3429

Bierbrier 2012: 1–2. Bierbrier 2012: 19. 5  Bierbrier 2012: 454. 6  Bierbrier 2012: 57. 7  Bierbrier 2012: 64, Cooney 1975: 13–14. 8  Konrad 2008: 246. 9  Belgian journalist, 1891–1951. 10  Dewachter 1998: 12; 11, lot 50. 11  Bierbrier 2012: 84–85 12  Bierbrier 2012: 89. 13  Bierbrier 2012: 99. 14  Bierbrier 2012: 126–127. 15  Chrysikopoulos 2007: 333–351; Bierbrier 2012: 154. 16  Bulté 1981: 16 17  Bierbrier 2012: 172–173. 18  Galliano 2012: 45, Fig. 12; Bierbrier 2012: 231. 19  Bierbrier 2012: 216. 20  Bierbrier 2012: 226. 21  Bierbrier 2012: 246–247. 22  Bierbrier 2012: 263. 23  Russel 1986: 2–15, Appendix A–C; Bierbrier 2012: 571–572. 24  Bierbrier 2012: 266. 25  Raven 1991: 18, n. 46., Raven and Taconis 2005: 31, 158; Bierbrier 2012: 273. 26  Uranić 1996: 90; Bierbrier 2012: 300. 27  Dewachter 1980: 305; Bierbrier 2012: 314. 28  See at No. 62. 29  I am grateful to Sofia Häggman for the information (05/03/2007). 3  4 

354

Indices MacGregor W. (1922)30 → Wellcome H.S. (1968)31 → London, No. 153, No. 161. → Wellcome H.S. (1968) → Birmingham, No. 90 + No. 121 Maspero G. (1916) → French private collection, No. 115. Meux B. / V. S. (1911) → Spink & Son Ltd. (1929) → Brussels, No. 12. Michailides G. A. (1979)32→ London, No. 23, No. 100 + No. 124. Morris J. T. (1921)33 → Philadelphia, No. 65. Myers W. → on an unknown place, No. 103. Nahman M. (1933)34 → Cairo, No. 144, No. 145. Nash W. L. (1902)35 → Sotheby’s London → on an unknown place, No. 59 + No. 122. Private collector → Bonn, No. 15. Price F. G. H. (1911)36 → Blanchard R. H.37 → on an unknown place, No. 105. Rhind A. (1863)38 → Edinburgh, No. 18. Purnell → Rollin C. C. & Feuardent F. (1873)39 → London, No. 68. Raifé M. A.40 → on an unknown place, No. 141. Rubenson O. (1905)41 → Berlin, No. 28. Rustafjael R. de42 (1907) → on an unknown place, No. 108. (1913) → St. Petersburg, No. 69. Sachsen Prinz J.G. Von (1949/50)43 → Mainz, No. 46 + No. 118 Salt H. (2nd collection – 1826) 44 → Paris, No. 1, No. 16, No. 25, No. 26, No. 47, No. 84, No. 85. (3rd collection – 1835) → London, No. 96. Spink & Son Ltd. (1929) → Brussels, No. 7. Swiss private collector (2014) → Barcelona, No. 165. Travers G. (1878)45 → Berlin, No. 72. Tucker J.J.S. (1858) → London, No. 116. Vivenel A. (1844)46 → Compiègne, No. 89. Wallace H. (2001) → Drouot 2001: no. 255 → Christie’s Sale Catalogue 2008: lot 59 → in an unknown private collection, No. 97. Wasmuth G. (1927) → Berlin, No. 20. Wellcome H. S. (1968)47 → London, No. 153, No. 161. → Oxford, No. 33. → Birmingham, No. 90 + No. 121 Whyte E. T. (1932)48 → Cambridge, No. 29. Wilkinson J. G. (1834/1835) 49 → London, No. 31.

Bierbrier 2012: 347. Russel 1986: 2–15, Appendix A–C; Bierbrier 2012, 571–572. 32  Bierbrier 2012: 370–371. 33  I am grateful to Jonathan P. Elias for the information. 34  Bierbrier 2012: 397. 35  Bierbrier 2012: 398. 36  Bierbrier 2012: 444. 37  Cooney 1975: 13–14; Bierbrier 2012: 64. 38  Manley and Dodson 2010: 2–10; Bierbrier 2012: 463. 39  Dewachter 1980: 304; Bierbrier 2012: 471–472. 40  Bierbrier 2012: 454. 41  Germer et al. 2009: 179; Bierbrier 2012: 477–478. 42  Bierbrier 2012: 479–480. 43  Heide and Thiel 2006: 20. 44  Bierbrier 2012: 484–485. 45  Curschmann 2002: no. 689. (non vidi). 46  Ville de Compiègne 1870: VIII; Papier-Lacostey and Camino 2007: 11–15; Bierbrier 2012: 558. 47  Russel 1986: 2–15, Appendix A–C; Bierbrier 2012: 571–572. 48  Bierbrier 2012: 575. 49  Bierbrier 2012: 579. 30  31 

355

General index

Heliopolis 29, 31, 41, 44–46, 48, 53–56, 81–83, 85, 88, 90–93, 95, 100, 109, 113, 116, 117 Heliopolitan cosmogony 29, 35, 38 Xnm.t-wr.t 8, 12, 15, 76 Hermupolitan cosmogony 32 Hermupolitan hypocephali 92, 95, 136–137, 117–178 Hornedjitef 19, 71, 98, 127, 202 Horus 28, 29, 38, 39, 49, 53, 54, 58, 60, 61, 67, 69, 71–74, 79, 101, 108, 110, 114, 132, 143, 144 Horus cippi 3, 65, 70, 75, 80 hypocephalus biscuit 15–16, 145 Imsety 49, 53, 98, 99 iris 30–32, 43, 46, 54, 57, 63, 67, 69, 70, 75, 146,147 Isis 3, 37–40, 54, 55, 58, 62, 66, 69, 72, 76, 79, 98, 99, 126, 127, 130, 132, 143, 144, 167, 268, 269 Kebehsenuf 49, 53 Khepri 8, 29, 34, 37–40, 43, 47, 52, 56, 60, 95, 105, 108, 110, 114, 123, 143, 144 Khnum 29–30 Khonsu 65, 92, 220 Khonsu-cosmogony 63 Khonsu-Shu 60, 61 Kronos 65 liturgical cosmography 41 Lunar bark 58, 61, 62, 67–70, 132, 134, 136 mat 8, 12, 13, 15, 18, 58, 60, 76, 134, 145 Maat 28, 38, 42, 58 mask 5, 7, 8, 10, 16, 18, 19, 27, 61, 127, 128, 138, 141, 145, 165, 166, 237 Mehet-weret 57, 105 Memphite hypocephali 75–77, 141–144 Mendes 16, 29, 30, 44, 48, 53, 54, 62, 67, 68, 70, 99, 110–112, 116, 119 Min 2, 18, 27, 51, 55, 66, 73, 74, 99, 146 Montu 28, 29, 220 Moon 28, 58, 60–62, 66, 79 µουι−σρω, 46–47, 64 Montsuef 128 morning bark 40, 43, 60, 61, 105, 131, 136 mourning Isis 126, 130, 167 mourning Nephthys 98, 130, 167 mummy board 20–21 mummy linen 8, 22, 24, 49, 142, 144, 160, 196, 229, 231, 263, 269, 272 Nehebkau 52, 56, 62, 106, 262 Neith 32, 57 Nephthys 3, 37-40, 58, 62, 69, 76, 98, 99, 127, 130, 143, 144, 167, 268, 269 night bark 58, 60, 61, 70, 73, 134, 136 Nut 8, 10, 12, 13, 29, 30-32, 34, 38, 55, 57, 58, 60, 66, 130, 138, 143, 144 offering table 126, 130, 142, 156, 167, 220, 272 Ogdoad 30–32, 34, 35, 48, 92, 94, 101, 109, 142 Onuris 61, 66, 73, 75 ophiocephalic 54, 55, 57 Osirianisation 39, 78 Osirian-text group 81, 82, 84, 97, 131, 135, 145 Osiris 2, 3, 10, 12, 16, 29, 30, 32, 35, 38, 39, 43–46, 48, 53, 55–58, 60, 62, 67–69, 71–73, 82, 84–86, 88–92, 94–101, 103–105, 107–111, 113–115, 119, 120, 122–124, 126–130, 132, 135, 136, 138, 141, 144, 148, 242, 246, 255, 263, 265 Osiris-Sepa 45, 92 Osiris-Sokar 92 pig 65–66

Abydenian hypocephali 127, 132, 137–141 acephalous 10, 64, 65 Akhmimic hypocephali 9, 10, 83, 89, 90, 97–99, 106, 112, 118, 129–136, 145 Amduat cosmogony 35 Ammit 66 Amon 2–4, 6, 18, 28–32, 34, 35, 40, 42, 45–48, 51, 55–57, 61–63, 68, 71, 75, 78–80, 82, 83, 90, 97, 98, 145, 146, 202, 230 Amon-Re 26, 30–32, 34, 39, 41–46, 48, 48, 53, 54, 56, 57, 60–66, 68, 70, 75, 76, 78, 80, 92, 110, 112, 121, 128, 202, 266 Amon-Shu 67 Apy 67 Apophis 29, 48, 58, 60, 61, 70, 127 Arsinoe III 142, 231 Atum 31, 35, 43–48, 52–56, 60, 62, 66, 71, 73, 82, 83, 85, 86, 88– 90, 92, 102, 105, 106, 108, 113, 114, 121, 143, 144, 262 Atum-serpent 54–56, 62, 262 bA-concept 42, 45, 76 bAw-energy 76 beadnet 126 Berenike II 127 βι-βιου 46–48, 80, 119 bicephalous 62, 66, 67, 70, 74 Book of Abraham 6, 208 Book of Breathing 7, 18, 20, 55, 78–80, 127 Book of the Dead papyrus (as a funerary equipment)  78, 126, 130, 135, 138, 148, 187, 196, 198, 200, 206, 219, 267, 272 canopic chest 126, 127, 130, 131, 135, 148, 167, 198 cartonnage (material) 2, 5, 16, 22, 76, 79, 80, 126, 128, 141, 142, 144–146, 148, 150, 156, 158, 161, 165, 166, 168, 169, 172– 174, 176–179, 181, 183, 191, 193-195, 200, 204–206, 210, 211, 216, 218, 219, 222, 225, 230, 233–237, 239, 241, 243, 244, 246, 247, 251–254, 259, 260, 262–266 cartonnage (funerary equipment) 7, 10, 12, 18, 54, 55, 61, 126, 127, 129–131, 136–138, 141, 142, 167, 174, 198, 200, 202, 209, 213, 214, 219, 239, 250, 255, 267 Celestial Cow 54, 57, 78, 80 ceramic 16, 125, 126, 141, 143, 144 classical hypocephali 18, 22, 26, 49, 75, 76, 80, 81, 142, 148, 342 coffin  2, 9–12, 15, 16, 18–20, 26, 48, 54, 55, 61, 91, 126, 128, 129–131, 136, 138, 141, 145, 150, 206, 208, 225, 239, 267 concentric hypocephali 1, 2, 23, 24, 26, 42, 62–75, 80, 121, 128, 142, 145, 146, 229–231, 254–258 creatio continua 34 crocodile 8, 24, 30, 42, 44, 62–66, 70, 141, 267, 268 DbA.tj-type 81 Decade-feast 55–56 Duamutef 53, 98–99 falcon-headed crocodile 62–65 Four Sons of Horus 49, 53, 54, 132 four-ram-headed 5, 7, 10, 20, 26–32, 34, 35, 42, 48, 49, 54, 62, 63, 66, 76, 80, 108, 116, 120, 142 funerary bier 20, 72 funerary cap 2, 128, 146 funerary literature 2, 126 Geb 29, 30, 91, 144 Great Cow 53–55, 57, 123, 147 griffin 65, 74 Hapy 49, 53, 98, 99 Hathor 54, 57, 78 headrest 10, 12, 13, 38, 145

356

Indices

pillow 2, 12, 13, 18, 76, 145 plates depicting the figure of a cow 7 Ptah 2, 18, 35, 67, 146 Ptah-Sokar-Osiris, 99 Ptah-Sokar-Osiris statue 126–128, 130, 136, 141, 148, 181, 198, 200, 206, 219, 220, 239 Ptolemy I Soter 136 Ptolemy II Philadelphos 22, 136, 145, 202 Ptolemy III Euergetes 127 Ptolemy IV Philopator 126–128, 142, 231 pupil 4, 32, 39, 41, 46, 83, 66, 67, 73–75, 88, 89, 94, 95, 112, 115, 117, 147 qrsw-coffin 126, 130 ram of Mendes 29, 30, 44, 48, 53, 62, 67, 68, 70, 116, 119 ram-headed scarab 67, 70 Re 4, 10, 26, 28-32, 34, 35, 37–41, 43–46, 48, 49, 52–58, 61–63, 65, 66, 68, 72, 73, 79, 82, 84, 85, 88, 91, 92, 97, 101, 107–109, 112–115, 117, 123, 141, 143, 144, 147 rectangular hypocephali 16–20, 145 Re-Horakhty 29, 40, 44, 108, 115 Sakhmet 31, 42, 66 sarcophagus  12, 16, 18, 19, 35, 45, 61, 77, 91, 126, 130, 137–139, 141, 150, 152, 153 scarab-headed ram 67, 68, 70 Σερφουϑ−µουι−σρω 44 46–47, 64 Seth 10, 29, 58, 60, 66, 69–71, 144 σφη-σφη 42, 46−48, 65, 80 Sheikh abd el-Qurna 125, 190, 191, 205, 230, 231, 250, 254, 261, 267, 269, 270 Shu 10, 29, 30, 38, 60–62, 66, 67, 80, 108, 133, 143, 144, 253 sieve 12 Sokar-Osiris 98, 99 St. Clement of Alexandria 41 standard hypocephali 1, 2, 22–61, 128, 134, 142, 145, 146 stela 10, 65, 69, 70, 92, 126, 127, 130–134, 136, 142, 156, 198, 219, 246, 253 Stundenritual 31, 41, 55 Stundenwachen 72, 75 sun cycle 34, 40, 41, 54, 56, 62, 70, 74, 78, 123, 128 Sun-eye 39, 56, 60, 61, 66, 75 Takerheb 5, 75, 77, 144, 191, 220, 266, 267 Tefnut 29, 30, 55, 60–62, 66, 143, 144 terracotta discs 16–17, 144, 145 textile hypocephali 1, 8, 22, 23, 26, 31, 75–77, 144, 145, 247, 251, 266–273 Theban hypocephali 125–128 Thebes  1–3, 7, 18, 20, 30, 43, 48, 60, 67, 75–78, 92, 99, 125–128, 130, 133, 135, 136, 139–141, 144–146, 148, 158–162, 164, 167, 168, 174–176, 179–184, 187, 192, 195, 197, 198, 200, 203, 204, 206, 208, 209, 212–214, 216–219, 221, 223–230, 235, 236, 238, 240, 242–246, 248, 249, 255, 257-260, 263, 266, 267 theologia negativa 47, 80 Thoth 39, 43, 56, 58, 60, 61, 69, 70, 79, 92, 127, 136, 143 Thoueris 66 three-dimensional hypocephali 18 Treibtafel (mat)  58, 134 trigram 7, 42–46, 49, 52, 53, 56, 66, 69, 73 TT 32 8, 13, 14, 75, 77, 125, 190, 191, 205, 230, 231, 233, 254, 261, 266, 267, 269, 270, TT 33 30 TT -43- 9, 243, 250 TT 65 30 TT 157 186, 189, 247, 261

TT 158 30 TT 414 8, 75, 126, 148, 150, 167, 185, 197, 201, 209, 228, 256 typology of Edith Varga 81 typology of John Gee  81 typology of Luca Miatello 82 unio mystica 46 ushebti 126, 135, 138 vox magica 62, 78, 80 Wah-ib-Re 75, 126, 148, 167, 209 wAH-mw priests 125 wedjat-eye 4, 30–32, 38, 39, 41–43, 46, 51–58, 60–63, 65, 66, 68, 72–75, 79, 81–86, 88–90, 92–96, 99–106, 109–112, 115–117, 124, 128, 131, 146, 147, 262 Wep-wawet 35, 40–42, 46, 119–120

Index of divine epithets Ax jqr 41, 86 Ax m hA.j 86–87 Ax Spss 86, 105 Ax.w Sps.w nb.w ntj m jdb Xr.t-nTr 115 jAw 46, 121 jAw-jt-mAjw 121 jAxw-jtH-MH.t-wr.t 105 jAw-xpr-nxx 46 jAxw-tA-nxx 105 jw m mw 113 jw rx,j 36, 41 jw rx.kwj 36 jmAx.j 37, 44, 99 jmj w.t 71, 95, 97, 98, 132 jmj.w m S wr m Jwnw 109 jmj.w-_wA.t 105 jmn D.t=f 53, 86, 111 jmn jmn jmn 68, 118, 121 jmn jmn.w 117 jmn nA jmn.w 84, 96 jmn ntj m p.t 86, 87 jmn ntj m StA.t=k 86, 87 jmn rn=f 35, 49, 114 jn Hr.t 39, 73 jn sw.t (sj)  39 jnH Sps 112 jrw jr m _wA.t 72 jrw Sps 103, 106 jh.t wr.t 49, 123 jh.t wr.t ms Ra 49, 123 jtn/jAxw-jtH-MH.t-wr.t 105 aA m Hw.t bnbn 81, 90, 107 aA m Hw.t sr wr 90 aA pH.tj 96, 114 anx m p.t 113 anx m Nwn 105 anx m zp tp.j 113 anx m TAw 107, 113 axm see aXm aXm 36, 44, 45, 47, 48, 62, 94, 110, 116–121 aSA.w jnm 42, 84, 96 aSm see aXm aq.w pr.w m _wA.t 86 wAj.w=f jmn jmn 118 wbn.f m Nwn 100, 110 wbn m Ax.t 86 wbn m Hrj.t 107, 122

357

The Hypocephalus: an Ancient Egyptian Funerary Amulet nb.t nTr.wt 49, 58 nb.t snD.tj 100 nbj.tj 31 nfr Hr 67 nn rx.tw rn=f 114 nn sn 35, 114 nrj m nrj.t 106 nk.t 72 ntj xt rwx.t jAb.t 110 nTr aA 27, 48, 52, 58, 72, 83, 90, 91, 94, 97, 98, 107, 108, 112–115, 120, 132 nTr aA jmj jtn=f 116 ntr aA wr m p.t 107 nTr wr 35, 53 nTr nfr 95, 97, 99, 100, 120, 132 nTr pf(j) aA 91, 95, 107 nTr pf(j) aA m Hw.t 90 nTr pfj aA ntj m _wA.t StA.t 95 nTr pf(j) aA Sps 95 nTr pf(j) Sps 113 nTr pn 27, 34, 58, 95, 107 nTr Sps 111, 113, 115 nTr Sps m zp tp.(j)  113 nTr.w jp.w m wsx.t mAa.tj 109 rw pH.tj 42, 81, 84 rw Tz.j 62 rwD m wbn 42, 81, 84, 96 rmn 110, 112, 120 rn Sfj.tj jmj m _wA.t 107 rx.j 36, 41, 93, 116–117 rx.j zwtwt jr.tj=f(j) 116–117 rS (?) Sps 112 rS.w n ms(.w)  117 rS.w n ms(.w) xpr.wt nb(.wt)  116 HAj.w m Sw=f ra nb 122 HAj.w stj.w 48 HAp D.t=f m anx zSm 110 HAp D.t=f r ms.w=f 102 HAp xprw=f m-xn(.t) DbA.t 48 HAp zSm=f 86, 111, 121 Hp sw m wDA.tj 96 Hn.w m nx(A)x(A)  42, 81, 84, 96 Hr.j-jb Ax.t 32, 108 Hrj-jb Jpw 97, 132 Hrj-jb STj.t 97–98 Hrj-jb qrs.t 97 Hrj-jb tA.wj 71, 112 Hrj-jb dwAw 68, 121 Hrj-jb [dp.t?]  105 Hrj-jb +d.t 27 Hr.j nTr.w 113 Hr.j #mn.jw 109 Hrj.tj 85 Hr.t-tp nb=s 31 HsA.w 31 HkA wab 85, 88 HkA pwj wab 83, 85, 86 HqA-D.t 98–99, 123 HD m p.t 68 HD HDD.w=f m qrr.t 122 xAx nmt.t 49 xw jt=s 42 xw nTr.t pr(.wt)  51, 54 xwj.t 143–144

wbn m Hrj.t ra nb 122 wp-jSd 100, 101 wr wDA.t swDA jfd=f 112 wtT(.w) xpr(.w)  102, 103, 104, 111 wtT(.w) xpr.w nsr.tj 111 wtT.w nTr.w 48 wdp.w 123 wDA.t-AbDw-mjw 43, 46, 66 wDA.tj nTr.t(j) njsw 111 wDA.tjw m nTr.w aA.w (n) PsD.t 109 bA aA 41, 86, 110 bA anx 29, 30, 37, 44, 48, 118 bA jp.j 116–118 bA Jtm 102, 106 bA wAD 29, 30 bA wtT 34, 102–104 bA-bA.w 42, 45–48, 80, 108, 115, 117–120 bA n STj.t 120 bA Sps 29, 107, 108, 110, 111, 117, 118 bA Sps wtT.w 111 bA Sfj.tj 105 bA dmD 26, 29, 30 bA(.w) jmnt.t 119 bA.w anx.w 115 bA.w nTr.w nTr.wt 109, 115 bA(.w) sjs.w 105 bA.wj jm=f 74 pA rw aA StA.w 114 pA ntj m Hrj.t 84, 96 pHrr aA 42, 49 PsD.t aA(.t) jmj m _wA.t 123 mw.t nTr 97–99, 150, 156, 235 njsw nTr.w 32, 58 njsw tA.wj jtr.t SmAj.t jtr.t mHj.t 119 nb AbDw 71, 95, 97–100, 132 nb aA Ra mnx m nTr.w 108 nb anx 51, 115 nb jrw n mr.w 102 nb wrr.t 42, 81, 84, 96, 114 nb pH.tj 114, 271 nb p.t 36, 37, 68, 112, 115–118 nb mAa.t 38, 58, 60 nb n anx 55 nb nmt.t 52, 56 nb ns.wt-tA.wj 41, 49, 79 nb-r-Dr 51 nb RA-sTA.w 97, 98, 120, 132, 272 nb rmT p.t n nTr.w 113 nb rnp.wt 65 nb Hw.t aA.t 45 nb Hr.w aSA.w 68 nb Htp 73 nb xpr.w 42, 81. 84, 96, 108 nb snD 45, 119 nb snD mm nTr.w 119 nb Sfj.t 114 nb STj.t 117 nb tA(.wj)  37, 107 nb tA.wj n anx.w 107 nb tA-Dsr 95, 97, 98, 132, 135, 232, 252 nb _wA.t 27 nb dp.t 37–38 nb.t HAj.t=f 124 nb.t Jmnt.t 49, 57

358

Indices

Cairo EM Tomb reg. no. 84/338 (TT 32) 13–14, 267 Cairo EM TR 11.3.25.3 = SR 4/10657 20–21 Cairo EM TR 13.3.25.1 = SR 4/10698 16–17 Cairo EM TR 15.1.21.1 = SR 5/12143 137–138 Cairo EM TR 16.11.26.39 = SR 2/11548 12, 14 Colmar Musée d’Histoire Naturelle D 998–324 19 Coppenhague Ny Carlsberg Glyptotek AEIN 1615 13 Coppenhague Ny Carlsberg Glyptotek AEIN 923 19 Leiden RMO AT 98 (E, F, H, I/2) 16–17 London BM EA 6679 16, 18 – 19 London BM EA 6693 10–11 London BM EA 10 35 BM EA 1138 133 London BM EA 10826 30, 131 London BM EA 36502 20–21 London UC 59059 12, 14 Moscow PSMFA inv. no. 4864 (IG 3303)  12, 14 Naples National Archaeological Museum inv. no. 1009 65 New York Royal-Athena Galleries 2007, 87, no. 236 16–18 New York Metropolitan Museum of Art inv. no. 18.2.3 156 New York Metropolitan Museum of Art inv. no. 20.3.257 15 Paris Louvre D9 35 Paris Louvre E 14240 3, 32 Paris Louvre N 944 16–17 Philadelphia University of Pennsylvania E 882 16–20 Vienna, Österreichische Nationalbibliothek, P.Vindob. Pl.99 16–18 Warsaw NMW inv. no. MN 17329 16–20

xntj jp.t=f 71 xntj jp.t-s.wt 71 xntj ms.w 116 xntj msq.t 87 xntj sH-nTr 71, 97, 98, 114, 123 xpr Ds=f 100, 110 xpr.f Ds=f 112 xt(.w)  107, 114 Xnm.t-wr.t 12 zA Wsjr 58, 71, 150 zA thj(.w)  111 swAD 72 sn.t-nTr 97–98 sr wr m Jwnw 31, 41, 45, 82, 83, 85–90, 92, 93 srwD Srj 65 srp.t-mAjw-srw 43, 46, 58, 65, 84, 86, 100, 105 sHD Nb-wn 65 sHD tA.wj m hrw n ms.wt=f 107 sxm n p.t 41 sx.tj 31, 46 sk.j Sna 103 sDfA(.w) jrw 110 SAa xpr 35, 57, 65 Sps 67, 85–87, 94, 95, 103–108, 110–118 Sps Ax 85 Sfj.t-Sfj.wt 42, 46–48, 80 Sfj.tj 42, 44, 45, 53, 105, 107, 117–119, 121 Sfj.tj rn n Jmn-Ra 121 Sms nTr.j 69 Snb.tj 44, 94 Szp.w m pr.wt 112 qA 42, 46, 48, 68, 83, 90 qA Sw.tj 42, 96, 114 kA m Hw.t-aA.t 69 gmHs 44, 48, 93–94 tj.t mAjw aA nrjt.j 110 tj.t sHD 105 TAtj 122 THn.w 41, 86 dgj ntj (m) +d.t 112 DbA.tj 7, 9, 48, 81–83, 90, 91, 93–95 DfD n jr.t 46, 73 D.t=f HAp bA.w 111 D.t=f jmn(.w)  111

Index of texts BD  1 130 13 39 15 43, 130 16V 133, 135 17 40, 29, 39, 43, 44, 58 17V 58 42 10, 130 72 7, 20, 78, 130 83 39 85 130 89 130 125 57, 77, 130 133 16 134 16, 143–146 147, 196, 222, 247, 248, 252 148 130 149 89 151a 10, 61 156 13 162 5–9, 16, 18, 20, 42, 43, 45, 46, 49, 53, 54, 55, 57, 62, 66, 67, 78, 81, 83, 96, 127, 163 30, 32 164 40, 66 165 40, 32, 35, 66, 80 166 66 166 (Naville)  13 167 39, 43, 46 178 12 181b 44 185 44 186 18, 57, 79 191 100, 130

Index of objects discussed Berlin ÄM 10 13 Berlin ÄM 11 13 Berlin ÄM 49 35 Berlin VÄGM 1983-17  18 Bolton Museum 1902.53.10.1–2 138 Cairo EM CG 28038 12 Cairo EM CG 28091 12 Cairo EM CG 3171 (never published) = SR 4/10694 16, 17, 143 Cairo EM CG 676 = JE 38931 = SR 5/9180)  18 Cairo EM CG 784 = JE 38927 = SR 5/9181)  18 Cairo EM JE 25813 = TR 27.01.23.1 19 Cairo EM JE 25990 = SR 2/11433 12, 14 Cairo EM JE 25991 = SR 2/11432 12, 14 Cairo EM JE 25992 = SR 2/11431 12 Cairo EM JE 34372 = SR 4/ 10697 16, 17 Cairo EM JE 59117 64–65 Cairo EM JE 63870 15

359

The Hypocephalus: an Ancient Egyptian Funerary Amulet Book of Amduat 2nd hour 45 3rd hour 75 6th hour 46, 75 7th hour 70, 75 8th hour 35 11th hour, § 759 40 12th hour, lower register 34 Book of Caverns Section 5 63 Book of Day 41 3rd hour 30, 34 3rd hour inscription B 28 3rd hour inscription C 28 3rd hour inscription D 28–29 6th hour 48 Book of Night 12th hour 38 Book of Portals 12th scene 10 CT  80 (CT II, 29–43) 10 335 (CT IV, 198) 45 335 (CT IV, 248b–251) 57 335 (CT IV, 276a–281c) 29, 44 366 (CT V, 27a–28b) 38 390 (CT V, 60, 62) 10 531 (CT VI, 123–125) 7, 10 531 (CT VI, 123g) 10 532 (CT VI, 126) 10 761 (CT VI, 391i) 10 768 (CT VI, 400h) 28 803 u (CT VII, 9u) 12 945 (CT VII, 159–161) 10 945 (CT VII, 159a–c) 10 1015 (CT VII, 234k)  28 1076 (CT VII, 347h) 28 Dendara IV, 52 57 VII, 191 41 X, 39,9 92 Edfou II, 23–24 92 II, 113,7 92 III, 11,3 28 III, 208 43 III, 228,12 43 IV, 3,1 39 IV, 199 43 IV, 261,8 39 V, 3,1 39 V, 51,3–4 43 V, 122, 2 29 VI, 16, 8 43 VII, 321, 6 43 Edfou Mammisi 62,12 29 Esna  II, 48,A 28 II, 441,5 28 III, 206,1 57 III, 206,1–206,15 57 III, 206,13 57 III, 225,20 29 III, 250,16 29

III, 250,17 30 III, 377,1 29 IV, 405,1–2 28 IV, 417 39 IV, 431,2 29 IV, 437,5 28 IV, 441,2 29 IV, 449,1 29 Hibis III 29–60, 325 pl. 31,1–23 60 pl. 32, middle register, 31 29 pl. 33,6–8 30 pl. 33,11 43 pl. 33,20 34 pl. 33,26–27 44 pl. 37 31 Medinet Habu VI, 24, Pl. VIII, 423, A  29 VI, 24, Pl. VIII, 420, 2  29 VI, 24, Pl. VIII, 420, B2 29, 30 VI, 24, Pl. VIII, 423, A 29 Metternich-stela spell III,15 10 spell V,38 69 spell V,87 65 spell VII,77 92 O.BM 50601, recto,1 – verso,9 60 Opet I 34, 92 41, 2nd register 34 258 92 p.Berlin 3031 78 II,5–6 43  p.Berlin 3049  V, 3–5 60 VII,7–XVI,5,160–164 48 p.Berlin 3055 XV, 3 35 p.BM EA 9900 Pl. XXIV, 17 29 Pl. CLXXXVI, 167 (Naville), 3–4, 39 p.BM EA 10042 (Harris Magical Papyrus) 78, 80 VI, 8–9 5, 30 VI,10–V,1 30 p.BM EA 10051 (p.Salt 825)  31 IX,5 45 IX,5-6 45, 46, 65 XIV,4 31 XIV,11–XV,1 31 p.BM EA 10688 (p.Chester Beatty VIII) 80 11,6–7 28 12,1–2 28 vso 6,1 28 p.Boulaq III (Louvre N 5158) 77 p.Brooklyn 47.218.138 XV, 14 46, 53, 56 p.Cairo CG 58032 (p. Nesikhonsu) 13 35 17–18 and 28 60 PGM I, 239 45 II, 104–115 65 III, 660 44 V, 483 45 VII, 498 44

360

Indices

XII, 101 XII, 81 45 XIII, 806 45 XXXVI, 351 44 p.Jumilhac § XLV 92 p.Leiden I 350  IV, 10–11 32 IV, 21–22 35 V, 19–20 60 VI, 12 48 VI, 12–13 91 p.Leiden T5 Pl. CCXII, 186, L.b.,9–10 57 p.Leiden T31 43, 78 p.Louvre E 21324 Pl. LVI, 42,5 10 p.Louvre N 3129 F,56–G,4p 52–53 G,10–21 47 p.Louvre N 3248 43, 46, 78, 198 p.Luynes = Paris, p.Bib. Nat. 824-825 31 p.Turin 1791 (Jwf-anx) Pl. X, 17,79–80 40 Pl. LIX, 141,4 41 Pl. LXXVII, 162,1–3 42 Pl. LXXVII, 162,5–6 46, 53 Pl. LXXVII, 162,6 84 Pl. LXXVII, 162,6 and 11 84 Pl. LXXIX, 165,11–12 32 p.Turin 1858 114 p.Turin 1982, lines 6–7 85, 88 Philae  133,1 30 Pyr. 9 b 10 75 a 10 149a–b 53 188b–192b 56 365  45 368 12 447 130 451 110 572 c 10 594 60 597 60 622 a–b 92 638 a–c 12, 138 639 b 10 654 a–d 10 725 a–b 10 735 b–c 10 739 a–b 10 778 a–b 12, 138 827 a–c 12 828 a–c 12 834 b–c 12 835 a–c 12 838 a–b 12 842 d 12 843 a 10 1207a 39 1207b 28 1262 a 10

1732 a 10 Saviour Djed-her 10 110 69–70 Stockholm NME 77  1 28–29 Tôd I  31, B1 29 109,6 28 155 29, 30  Tomb of Ramses VII  sarcophagus chamber, upper register third scene (Pl. 117) 45 Urk. I  98,15 91 Urk. II 29–30, 338 31 29, 30 33,12 29, 30 37,4 29, 30  38,10 29  53 29, 30 Urk. V  48 29 Urk. VI 127 10–22 48 11 48 70–73 52 73,1–13 52–53 73,1–14 53 73–75,17 29 75 45 75,10–21 47–48   75,18 28 75,19 48 97,21 92  145, 20 28  Urk. VIII  74,89 60 9h 29 134b 92 145b 32 149b 34

Index of theonymes As.t 40, 58, 69, 72, 97, 150 As.t-wr.t 97, 98, 99, 132 Jmn 30, 35, 36, 43, 46, 71, 80 Jmn-m-jp.t 49 Jmn-Ra 27, 30, 32, 36, 49,78, 110, 112 Jmn-wr 32, 49 Jmstj 53, 97–99, 132 Jn-Hr.t 73 Jnpw 69, 71, 92, 95, 97, 98, 114, 123, 132, 132, 236 Jrj-tA 28, 34, 49 Jtm 31, 46, 71, 73, 83, 85, 86, 87, 89, 90, 102, 106, 113, 114, 121, apj 67, 84, 115, 138, anDtj 72 wnS kwf 39 Wp-wAw.t 41, 119–120 Wp-wAw.t ^ma.w 120 Wp-wAw.t-MHw 41 Wsjr Wn-nfr 58, 86, 98, 99, 119, 238 Wsjr pA-wn-HA.t=f 141, 225, 246 Wsjr HqA-D.t 98, 99, 120, 123 Wsjr-xntj-jmnt.j 90, 97, 132

361

The Hypocephalus: an Ancient Egyptian Funerary Amulet Wsjr-xntj-jmnt.t 58, 69, 87, 94, 95, 97, 98, 99, 123 Wsjr-xntj-Jgr.t 95 Wsjr-spA 45 Bnw 37, 39, 91, 92, 93, 95, 109, 118, 120 PAw.tjw 34, 215 PsD.t 42, 69,85, 86, 88, 89, 109, 123, 235 PtH 35, 97, 98, 132, 271, 272 PtH-%kr-Wsjr 98 MAa.t 58, 60, 92 Mr.t 42 MH.t-wr.t 46, 57, 73, 105 mHn.t-snake 31, 55 mHn-snake 27, 60 Nw.t 31, 58, 118 Nwn 100, 105, 110, 112, nb jmnt.t 98, 100 nb.t wjA 58 Nb.t-Hw.t 40, 58, 69, 97, 98, 99, 132, 162, 195 Nhs 58 NHA-Hr 70 NHb-kA.w 56, 106 Ra 10, 28, 29, 31, 32, 34, 35, 37, 41, 45, 46, 48, 49, 53, 58, 68, 72, 74, 82, 84–86, 88–90, 96, 100, 107–109, 112–114, 117, 118, 123, 124, 141, 150 [email protected] 29, 40, 108, 115 Rw.tj 66, 100, 112 Rs-wDA 31, 46, 55, 262 Rsj.t 69, 213 htt 28, 110, 112 @w.t-@r 49, 57, 58, 150, 162, 230 @pj 53, 97, 97, 98, 99, 132 @r 60, 67, 69, 72, 100, 108, 150, 183, 196 @r-Ax.tj 35, 122 @r-wr-m-xntj-n-jr.tj 29, 66 @r-pw-nD-jt=f 29 @r-nD-jt=f 71, 97 @r-zA-As.t 58 @rj-Sf 44, 116 @rw-dwA.tj 39 @sA.t 100 @kA 36, 58 xw-wjA 58 #prj 27, 29, 34, 40, 43, 46, 95, 105, 108, 118, 123 #mn.jw 30, 34, 35, 48, 109 %jA 58 srrf 74 %kr  127 %kr-Wsjr 97 %xm.t 31, 39 %tX 69 ^Aj 162 &A-Tnn 34, 35 &fnw.t 29 _wA-mw.t=f 53, 97, 132 _mn 54 +Hwtj 69, 70, 71, 221, 222, 225, 240 KA-mAa.t 58 QbH-sn.w=f 53, 97, 132

Index of toponymes Abusir el-Meleq 136 Abydos 2, 6, 7, 16, 17, 71, 95, 98, 99, 101, 127, 135, 137–141, 144, 146, 150, 152, 153, 244, 246 Akhmim 2, 12, 18, 20, 98, 127, 129–136, 141, 144, 146, 154, 156, 171–173, 206, 210, 211, 232–235, 239, 241, 247, 251–254, 264, 265 Antinoe 30 Dahshur 15 Deir el-Bahari 15 el-Asasif 8, 19, 125, 150, 185, 197, 201, 256, 263 Elephantine 29, 136 el-Hawawish 129, 130 el-Salamuni 130 Esna 29, 30, 39, 57 Gebelein 7 Hermupolis 2, 30, 34, 56, 127, 136–137, 145, 146 Hibis 30–32, 34, 44, 45, 55, 80 Hypselis 30 £r-aHa 45, 95 Jwnw 28, 31, 36, 41, 44, 45, 48, 83, 85–90, 92–95, 100, 109, 113, 116, 117 Latopolis 30, 57 Lisht  15 Memphis 1, 2, 18, 75–77, 141, 142, 144–146, 238, 271, 272 Mendes 16, 29, 30, 44, 48, 53, 54, 62, 67, 68, 70, 99, 110, 111, 112, 116, 119 Mendes (Tell ibn-Salam)  16 Ptolemais 128 Saqqara 16, 64, 65, 141–144 Tell Abou-Yassin 18 Thebes 1–3, 7, 18, 20, 30, 43, 48, 60, 67, 75–78, 92, 99, 125–128, 130, 133, 135, 136, 139–141, 144–146, 148, 158–162, 164, 167, 168, 174–176, 179–184, 187, 192, 195, 197, 198, 200, 203, 204, 206, 208, 209, 212–214, 216–219, 221, 223–230, 235, 236, 238, 240, 242–246, 248, 249, 255, 257–260, 263, 266, 267 Tuna el-Gebel 92, 95, 136, 177, 178

Index of words and phrases discussed jAw-xpr-nxx 46, 121 jmn=f sw m DfD=f 30 wnjn 43 wDA.t-AbDw-m(A)jw 43, 46 bA-bA.w 42, 45–49 bs 26, 62, 78–79 fdw Hr 28, 29, 31, 48 Hw.t bnbn 91–92 Xnm.t-wr.t 12–14 Sfj.t-Sfj.wt 42, 46−48, 65, 80 snsn-kA.wj 60, 79 sr wr m Jwnw 89, 92 srp.t-mAjw-srw 43, 46–48, 58, 65, 84, 86, 100, 105 qmA 66 tp n zStA 10 dwAw 39, 76 DbA.tj 48, 91 DfD n jr.t 46, 73 DfD-zwH.t 32

362

The hypocephalus is an element of Late Period and Ptolemaic funerary equipment – an amuletic disc placed under the head of mummies. Its shape emulates the sun’s disc, and its form is planar, although it occasionally has a concave shape (in such cases, it protects the head as a funerary cap). The earliest known example can be dated to the 4th century BC and the latest to the 2nd/1st century BC. The Hypocephalus: an Ancient Egyptian Funerary Amulet analyses both the written records and iconography of these objects. So far, 158 examples are known; several, unfortunately, from old descriptions only. The relatively low number shows that the object was not a widespread item of funerary equipment. Only priest and priestly families used them, those of Amon in Thebes, of Min in Akhmim, and the ones of Ptah in Memphis. Among the examples, no two are identical. In some details, every piece is an individualized creation. Ancient Egyptian theologians certainly interpreted hypocephali as the iris of the wedjat-eye, amidst which travels the sun-god in his hidden, mysterious and tremendous form(s). The hypocephalus can be considered as the sun-disk itself. It radiates light and energy towards the head of the deceased, who again becomes a living being, feeling him/herself as ‘one with the Earth’ through this energy. The texts and the iconography derive principally from the supplementary chapters of the Book of the Dead. Some discs directly cite the text of spell 162 which furnishes the mythological background of the invention of the disc by the Great Cow, who protected her son Re by creating the disc at his death.

Tamás Mekis graduated from the Eötvös Loránd University, Budapest in 2007 with a degree in Egyptology. In 2013 he defended his PhD dissertation with summa cum laude, the subject of which is the topic of this book. In quest of hypocephalus amulets he spent his traineeship in Brussels at the Royal Museums of Art and History in 2008 and in Paris at the Louvre Museum in 2010. He conducted extended researches at the Egyptian Museum of Cairo in 2007-9 and 2014-15, where, together with curators of the museum, he found a rare hypocepalus of the prophet-registrar of Min-Horus-Isis Djed-hor/Wesirwer in situ, under the head of his undisturbed mummy (on the front cover). Tamás is an independent researcher.

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