1; Wthrich 2015, pp. The spell concludes with the more usual assertions of performing work as a substitute for the deceased. Demotic was the name of both the script and phase of the language that developed in the mid-eighth century bc. Due to the narrow height of most mummy wrappings, these registers are usually not placed on top of each other, but horizontally, either in two blocks of two scenes each or one scene after the other. Ben-Tor, Daphna 2007 Scarabs, Chronology and Interconnections: Egypt and Palestine in the Second Intermediate Period. Nos. 9.5). To Him the Life beyond the grave the abodes of the West opened a wider range of activity. Several hieratic ostraca inscribed with this spell were found in tombs suggesting that they may have been used by priests during performance at the tomb (Gasse 2009). Magic bricks were made from a finely levigated, dark-colored clay that was typically left unbaked, as indicated in the instructional texts. These adjustments mainly affect the amulets, which seem to have garnered a great deal of concern because of their cost (e.g., electrum of the djed-pillar), size (e.g., the lying Anubis reduced considerably the available writing surface), and, primarily, their fragility. Cairo: Institut franais darchologie orientale. Inlaid with yellow paste, the inscription incised into the front of the ushabti is a special version of BD spell 6 devised for AmenhotepIII. According to its rubric, this ritual coincided with offerings at the Wag festival (an important funerary feast celebrated in the first month of the year). 1995 Papyrus. Nos. 34 Fig. La ncropole. TRANSMISSION OF FUNERARY LITERATURE: SAITE THROUGH PTOLEMAIC PERIODS FIGURE 7.2. The first appears to be a human, the second a lion and the third a baboon. [May it rejuvenate for] eternity. Its placement was no accident as it was located immediately behind the figure of Anubis holding the mummy, which is among the most common illustration found on papyrus copies of the Demotic Document for Breathing. It always existed within a much larger corpus of ancient Egyptian funerary literature. Thus the broad assertion in BD 7, My limbs are the limbs of Atum, is based on more compartmentalized statements like that of PT213: Your arms are Atum, your shoulders are Atum, your belly is Atum. PT 556 identifies the deceaseds feet, and later the arms, as those of the jackal Wepwawet, whose face equals that of the deceased in PT 424. After thousands of years, the scrolls have become extremely brittle and easily damaged. Handschriften des Altgyptischen Totenbuches 9. London: British Museum. The origins and development of Osiris in historical and functional terms are less easy to determine and have long been a subject for debate. Slg. FIGURE 13.16. 400200 bc H: 11.5 x W: 40 cm OIM E19437 unpublished D. 19765 The owner of the Book of the Dead mummy wrapping was the Gods Father Hor, son of a woman named Nanefersakhmet (Kockelmann 2008, pp. Although papyri are often considered the primary conduit for ancient Egyptian funerary literature, during the Late Period especially, coffins were a particularly important means by which spells were transmitted and at times served as the templates for papyrus manuscripts. Theis, Christoffer 2015a Wenn Archologie und Philologie nicht harmonieren.
As the deceased sought to become an Osiris So-andso himself, it was the Osiris cult that saw many of its ritual texts repurposed as new funerary compositions (fig. Geneva: La Baconnire. 2010 Making the Book of the Dead. In Journey through the Afterlife. 15 (D. 28919) oi.uchicago.edu 9. 747656 bc H: 22.2 x W: 6.7 x D: 4.6 cm OIM E14198 This servant figurine of Amunirdis is carved with care and given a highly polished finish, showing her arms crossed at the wrist and her fists clenched but not grasping work implements that are related to menial labor. 2001 The Social and Mortuary Context of a Mortuary Liturgy of the Middle Kingdom (CT Spells 3041). In Social Aspects of Funerary Culture in the Egyptian Old and Middle Kingdoms, edited by Harco Willems, pp. THE REDISCOVERY OF THE BOOK OF THE DEAD collection of the Bibliothque nationale de France in Paris (for the fascinating history of this papyrus fragment, see Lscher 2017). Grimm, Alfred, and Sylvia Schoske 1999 Im Zeichen des Mondes: gypten zu Beginn des Neuen Reiches. 664332 bc H: 21.2 x W: 4.6 x D: 4.4 cm OIM E11371 D. 19744 Sobek was a god associated with the Nile and fertility who was especially venerated in the Fayum region of Egypt where the marshes provided an ideal environment for his tutelary animal, the crocodile. It may at first seem odd to find a hymn to the sun in the depths of the tomb, but it was the sun god who, according to OIM E6898AC (fig. Rammant-Peeters, A. 9.8 E10045 Cat. 35573. H:48xW:30 x D: 9 cm. In this statue, he is shown wearing the double crown of Upper and Lower Egypt fronted by a uraeus and he would have been grasping a staff in his left hand. As a matter of fact, these notices are not words to be spoken but information aimed at ensuring the effectiveness of the text for the deceased. In that regard, as a working hypothesis, and in order not to open a chicken and egg question (which came first, ritual or text? Safety measures are in place, and campus community members and guests are additionally advised to take personal precautions. Once again, the mix from different source documents was likely thought to be beneficial in some way, regardless of whether the texts themselves made any sense. 2337. Consequently, the whole upper surface of the brick was dedicated to the inscription. Handschriften des Altgyptischen Totenbuches 1. It has been pointed out how the Book of the Dead passages, selected when redacting the First Book of Breathing, were enriched by new texts functioning as commentary on the Book of the Dead spells (Herbin 2008; Scalf, forthcoming). The upper part of the body is bare, the skin a pale yellow. The objects inscribed with Book of the Dead chapters could surround the body, such as mummy bandages (Cat. Change), You are commenting using your Facebook account. 160.1; Silverman 1976, pp. Because wild dogs and jackals inhabited the desert edge, the location of most cemeteries, canine deities were closely linked with funerary rites. Another fragment from this coffin (present location unknown) is inscribed with a spell of the goddess Nut based on passages of the Osiris liturgy Glorification III (Petrie 1902, pl. Chicago: The Oriental Institute. The coffin most closely comparable in this respect (BM EA 29779 from Akhmim), features a mixture of short excerpts of Glorifications II and III on its corner posts, but mostly glorifying phrases from other, as yet unidentified sources. 14 (D. 28918) 99 oi.uchicago.edu BOOK OF THE DEAD: BECOMING GOD IN ANCIENT EGYPT rubric instructions versus archaeological context Lets take an example of prescriptive notice and of its archaeological application. 2016 From the Beginning to the End: How to Generate and Transmit Funerary Texts in Ancient Egypt. Journal of Ancient Near Eastern Religions 15/2: 20223. bore. The sequence vigilant in peace is uncommon. (Evans-Wentz 2000, p. 2 n. 1) Evans-Wentz, however, was a follower of Helena Blavatsky and her Theosophical movement, with all The Tibetan Book of the Dead Standing somewhat in a gray zone between esotericism and genuine scholarship was the work of Walter Yeeling Evans-Wentz (fig. 2015 dition synoptique et traduction des chapitres supplmentaires du Livre des Morts 162 167. From this period, bricks will never bear again the previous, original version (Rgen 2009a, p. 53). The versions of the texts in pRyerson are typically like those in the other documents of the Ryerson Tradition, for which pRyerson is the most significant document, and its texts are particularly close to those in BM 75044 and Louvre N 3145. Sometimes the two are actually depicted as kites, or as a kite and a tern. Further elaborate ritual preparations include using specified materials (gold, green stone, red jasper, etc. A few Book of the Dead spells were translated into Demotic and a few other spells were incorporated into longer hieratic compilations (Cat. 4 E19437 Cat. 13.14, Devria and Pierret 1872; Guieysse and Lefbure 1877), and in Egypt (Mariette 18711876), to mention just a few. Teil 1: Text. Analecta Aegyptiaca 7. The transformation of the divinized Horus king into the divinized Osiris king is expressed in phraseology that has proved difficult to translate. Uppsala Studies in Egyptology 5. Priests, pilgrims, and other religious participants could support a temple by purchasing, and thus subsidizing, the production of these statues and statuettes. Fuchs, Robert 2006 Die Totenbuch-Fragmente der von Portheim-Stiftung Heidelberg. No. Although these Demotic documents for Breathing, as they have been called (Ryholt 2010), showed variation, elements of their phraseology remained remarkably consistent, none more so than their opening lines of May the ba live (n p by), by which scholars often refer to the texts today. These demons are also mentioned widely in spells for everyday magic, where they are especially feared as disease-carriers and as messengers of Sekhmet. The brick of Nespamedu (Cat. New York: Metropolitan Museum of Art. Despite precise instructions, however, their form and position on mummies vary greatly. The similarly pseudo Theban-y Tradition also appears to have come from the second half of the third century, and for it the master scribes appear to have used an inconsistent mix of source material from the Saite, N3079, N3089, and Ryerson Traditions, without any new innovations. Gift of Helen Swift Neilson, 1944. 33 E14982 Fig. The end of his name is indicated by the hieroglyphic sign of a seated noble (ps). P. Louvre N 3166, 14, Herbin 1999, p. 216) and the title Book of Breathing (.t n snsn) in Egyptian was likewise applied to a great variety of texts. Books of the Dead, particularly during the Ptolemaic Period in Thebes, were produced in a number of different workshops, where each workshop had its own set of master scribes whose responsibility was to examine, revise, and correct older source material into a consistent master source to reflect their current views on both the texts and the accompanying illustrations. Two famous Book of the Dead papyri, Papyrus Milbank and Papyrus Ryerson, are reproduced in their entirety with full-color photographs among nearly 400 illustrations for the first time. 14.3). 1415, Chapter 3), painters and illustrators needed a broader range of colored pigments to complete their tasks. 17). 99101, pls.
The gods father y says, O heart of my mother, O heart of my mother! The second functions moreover as a transition, bringing Isis into focus as the central agent and catalyst of the unfolding events. They appear in this catalog for the first time and it is also the first time the entire papyrus of Nesshutefnut has been brought together, in this case digitally, since its original deposition in his third century bc tomb. 23552. 1972 Troisime srie de questions adresses aux oracles. Bulletin de lInstitut franais darchologie orientale 72: 49-69. Spell 30, commonly inscribed on heart scarabs as well as other media, instructs the priest: spoken over a scarab place in the area of a mans heart after the opening of the mouth (ritual) is performed for him (fig. The spell takes the form of an address by the deceased to the figure itself, which agrees to be presented for the work: O ushabti, if I am called upon and assigned to do any work which is done in the necropolis, you will assign yourself for me to them everyday. In rituals implied by their media Pieces of funerary equipment consistently inscribed with Book of the Dead spells point to distinct rituals performed in preparation for the funeral or in conjunction with it. 20312. And then came the writing! It continues to have profound influences throughout music, art, mysticism, and the occult.
In other cases the texts were enhanced for greater magical power, examples of which are provided below. fs FIGURE C7. Metropolitan Museum of Art 86.1.12 FIGURE C6. The hieroglyphs visible in the third column should be part of the words pronounced by the goddess Nephthys mentioned in the first column; the first hieroglyph of a sitting human figure or god may represent the first person pronoun of the verbal formation pr, I go around to which the prepositional formation k, behind you follows; the expressions I go around behind you or alternatively my protection (s) is behind you were included in many funerary spells of the Book of the Dead and other related protective incantations. They have various names and epithets according to their physical appearance, their function, or the place where they live within the variegated regions of the netherworld. Catalogue of the Books of the Dead in the British Museum 3. 214). A primary source for much of this new material was the temple libraries. Your striking power is warded off. 22751. No. In one instance, a BD172 stanza is associated with an hour ritual passage and a lament by Nephthys (based on forthcoming publication of the author). The extent and pattern of the injuries suggest a specific scenario near the end of her life. 14) where two extra small scales overseen by a baboon are used as decorative motifs to frame the architecture of the Hall of the Two Truths where the judgment takes place (fig. The largest papyrus copies of the Book of the Dead were immense grimoires of magical knowledge containing up to 165 individual spells. The jackal-headed Anubis (Cat. Breasted, Charles 2009 Pioneer to the Past. For example, Papyrus Hynes (Cat. The material from this burial was excavated by Edouard Naville prior to 1897 when they were accessioned at the Art Institute of Chicago as part of the Egypt Exploration Fund share of finds (AIC 1897.281 = OIM E9417, AIC 1897.282 = OIM E9418). 53142. While some elements of the Pyramid Texts (such as anti-serpent spells) need not have been restricted to royalty, the direct identifications with deities focus specifically on the king.
15 15, OIM E10486A, lines 4264, BD 15a, 15b, 15c, 15d, 15e, 15f 251 oi.uchicago.edu D. 13324 BOOK OF THE DEAD: BECOMING GOD IN ANCIENT EGYPT 15, OIM E10486A, lines 4970, BD 15c, 15d, 15e, 15f, 15g 252 oi.uchicago.edu D. 13325 CATALOG NO. XXXV. 14.3). 113; De Buck 1963, p.76). Der Fall des Totenbuches. In Die Textualisierung der Religion, edited by Joachim Shaper, pp. yb D. 19789 unpublished 13, OIM E357, back showing panel covering cavity 200 oi.uchicago.edu CATALOG P PAPYRI apyrus has become the iconic medium by which the Book of the Dead is known. 1820; on the term prisca theologia and its relationship to beliefs about Egypts status as a source of primordial knowledge, see Assmann 1997, pp. oi.uchicago.edu BOOK OF THE DEAD: BECOMING GOD IN ANCIENT EGYPT There are numerous rituals for Osiris explicitly labelled as sakhu. 365 oi.uchicago.edu BIBLIOGRAPHY Fischer, Henry George 1976 Representations of ry.t-mourners in the Old Kingdom. In Varia, edited by Henry George Fischer, pp. ROM 910.85.236.10 (with permission of the Royal Ontario Museum ROM) important detail, namely the wedjat-eye of the cow, which symbolizes another main character of Hathor as apotropaic goddess related to the furious eye of Re or to the eye of Horus. Ithaca: Cornell University Press. Space had been allocated for the name and titles of the deceased and his mother to be added later, but the spaces were too wide, so that when a scribe later added those names and titles, he had to stretch the characters out in order to fill the space. If so much is known about the Book of the Dead, why do we need another exhibit about it? The second column shows Ibis titles of Overseer of Upper Egypt (mr mw) and Overseer of the Great House of the Divine Adoratrice (mr pr wr dw.t nr), to which the beginning of the name of Ibi follows, written according to the spelling I b . In this fictional History, Lovecraft reports that the Necronomicon had been compiled in ad 730 by one Abdul Alhazred, a mad poet of Sana, in Yemen, who had searched among many other places to be sure in the subterranean secrets of Memphis for mystical knowledge (Lovecraft 1980, p. 6). 4858 331 oi.uchicago.edu BOOK OF THE DEAD: BECOMING GOD IN ANCIENT EGYPT 31, front 31. Saleh, Mohamed 1984 Das Totenbuch in den thebanischen Beamtengrbern des neuen Reiches: Texte und Vignetten. 1999b Two Books of the Dead of a Ptolemaic Psamtek. Oudheidkundige Mededelingen uit het Rijksmuseum van Oudheden te Leiden 79: pp. Bonn, 25. bis 29. Dynastie, Zeit des Knigs Amasis). Or, he may have borrowed the idea from Sax Rohmers 1918 novel Brood of the Witch-Queen, a tale that was directly ancestral to Universal Studios The Mummy, and which transparently derives much of its basic premise from First Tale of Setne Khaemwas; in one lengthy passage, Brood of the Witch-Queen paraphrases The First Tale of Setne Khaemwas directly to explain the origin of the Book of Thoth (Rohmer 1918, pp. This stela belonged to a man named Harsiese. The vignette of spell 17 is a band of pictures similarly long and detailed as the stretch of illuminations of spell 1 (see Cat. Such experiences were managed with the catalog of spells and vignettes of the Book of the Dead and, in general, the other magical objects included in their funerary equipment with their tombs, their coffins, and their mummies.
14.6 Funerary Figures of Khaunbastet E10486F Fig. From early on, spell 17 incorporates this process (fig.
For example, in the text of BD 13, one passage routinely reads: I have made a way that I may adore Osiris. In Louvre N 3058, the scribe embellished the text to: I have made a way that I may adore the lord of life - variant: Osiris. In the hymn known as BD 15f, a common passage reads: The evil one falls as the enemy. In Louvre N 5450 the scribe variants and emendations An entirely different and large class of revisions involves the use of variants, whether from confusion FIGURE 7.10. Presumably the scarab could be secured to the mummy by means of this perpendicular hole like other scarabs with suspension mounts. Writings from the Ancient World 38. Each represents a slender woman dressed in a tight, mid-calf length skirt fastened at the waist with a knotted sash with long, drooping ends. AMULET OF RE Faience Egypt Purchased in Egypt, 1920 Late PeriodRoman Period, ca. Metropolitan Museum of Art 07.229.1a, b 191 oi.uchicago.edu BOOK OF THE DEAD: BECOMING GOD IN ANCIENT EGYPT 10, E7196, front and vaulted roof were constructed from individual boards of cedar wood, cut thin, and assembled together using mortise and tenon joints or dowels. He is labeled with his name and that of his mother only a common practice in religious texts: The Osiris Shemaynefer, the justified, born of Tabiket. The purifying priest, a doorkeeper of the Hall of the Two Truths, pours water over the deceased in a ritual of cleansing that reflects the ritual for washing the corpse (fig. 