1971 lesko some observations on the composition of the book of two ways

8/10/2019 1971 LESKO Some Observations on the Composition of the Book of Two Ways

1/15

Some Observations on the Composition of the Book of Two Ways

Author(s): Leonard H. LeskoSource: Journal of the American Oriental Society, Vol. 91, No. 1 (Jan. - Mar., 1971), pp. 30-43Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/600442.

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2/15

SOME

OBSERVATIONS

ON

THE

COMPOSITION

OF THE

BOOK OF TWO WAYS*

LEONARD H. LESKO

UNIVERSITY OF

CALIFORNIA,

BERKELEY

The

Book of Two

Ways

is a

part

of

the

large

body

of

Egyptian

Coffin

Texts. Even

though

the

work

was

known from numerous

coffins,

it

appeared

to

have been

a

very

unreliable

"Guide to the

Beyond."

Now,

by

examining

the

layout

of the

work,

four

versions are found which can

be

shown

to

have

come from two

distinct

sources.

By breaking

the work down into its

original

com-

ponent parts,

the

different

sections can be

shown to

represent

earlier

separate

traditions

about the

afterlife. The

reasons

for

including

the

individual

traditions

in

one or the other

of

the

original

sources become

clear,

and

we

show

that

the earlier work looked

toward

an

afterlife with Osiris while the

later had

accompanying

Re

in

the solar bark

as its

chief

goal

for

the deceased.

The

present study

includes

many

notes to de Buck's edition of

the work and also

con-

tains some

findings bearing

on the

relationship

of the

Book

of

Two

Ways

to the Book

of

the

Dead.

ONE

VERSION OF

the

Book

of

Two

Ways

was

published

in

1903

by

Schack-Schackenburg

with

facsimiles

and

photos

of

a

coffin

in

Berlin.' Soon

thereafter,

Lacau

published

a

large part

of the

material

from several

coffins

in

Cairo

having

a

somewhat different

plan

and text.2

The

de

Buck

edition

(ECT,

VII)

includes

eighteen

coffins

from

el Barsha which

have

this

book,3

but

Allen's

review4

refers

to four

more

and

Heerma van

Voss

has informed

me that

there

is another

in

Leiden.

Two versions

of the

Book

of

Two

Ways

were

described

in

detail

by

Kees.5

The

plans

of these

*

An earlier

version

of this

paper

was read at the

178th

Annual

Meeting

of the

American

Oriental

Society,

Berkeley,

March

21,

1968.This

became

part

of

a

doctoral

dissertation

submitted

to

the

Department

of Near

Eastern

Languages

and Civilizations

at the

University

of

Chicago

in

March,

1969.

My

translation

and com-

mentary

on

the Book

of

Two

Ways

will

appear

in

the

near future.

1

H.

Schack-Schackenburg,

Das

Buch

von

den

Zwei

Wegen

des

seligen

Toten

(Leipzig,

1903).

2

P.

Lacau, Sarcophages

anterieurs

au Nouvel

Empire,

Vols. I-II (Catalogue g6n6ral des Antiquites 6gyptiennes

du

Musee

du

Caire,

1904-1906).

3

A. de

Buck,

The

Egyptian

Coffin

Texts,

VII

(Chicago,

1961).

The

list of

de

Buck's sources

is

on

pp.

ix-x.

4

JNES

22

(1963)

133-137.

6

H.

Kees,

Totenglauben

und

Jenseitsvorstellungen

der

Alten

Agypter

(2nd. ed.;

Berlin

[originally

Leipzig,

1926],

1956) pp.

287-302.

are

illustrated

on

plate

I.

The

two

registers

on

the bottoms

of most

of these Middle

Kingdom

coffins

are further divided

into numerous

compart-

ments

which contain

illustrations

of

composite

demons,

flaming

doors, barks,

and

ground

plans

of

buildings

which

resemble

mazes.

The two

zigzag

paths

found near the centers

of the

plans

are the

outstanding

feature

of

the work and

give

it its

modern name.

The

upper

path

is blue and is

apparently

called

a

waterway;6

the

lower is a

black

land

way. Briefly,

the texts

that

accompany

the

scenes

are

spells

to

enable

the

deceased

to sail

in a

bark

usually

with

Re,

to

pass by

the

doors

and

their demon

keepers,

to

proceed

on

one

or

both

of the

ways,

and

to reach

a

goal

at the

mansion

of

Osiris

or

the

"Field

of

Offerings."

Kees

pointed

out

several

difficulties

with

the

material.

He

recognized

that

there are

various

places

depicted

which

have

accompanying

texts

designating

them

as

goals,

yet

he

took

each

version

as a

unit and

tried

to make

the

deceased

proceed

through

all

of the

compartments

shown

in orderto complete his voyage. He saw that texts

and

plans

both

relate

to the idea

of a "Guide

to

the

Beyond,"

but

he

thought

that

texts

and

plans

were

not

related

to each

other

very

well, especially

since

a

text

which

occurs

after

the

plan

of

the

two

6

I.e.,

in

spells

1035,

1078,

and

1185.

30

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3/15

LESKO:

Book

of

Two

Ways

FIG.

1.

The

position

of the

spells

on

the bottom

of

B3C:

the

type

of

plan

on which

the

spells

of

versions

A,

A-B,

and B

occur.

FIG.

2.

The

position

of

the

spells

on

the bottom

of B5C: the

type

of

plan

on which

the

spells

of

version C

occur.

ways

places

the

land

way

on

top

(1074

and

its

parallel,

1184).

From

this he

concluded

that

in

opposition

to

the

map

the

land

way

must

be

in

the

upper

half

and this

is "ein

recht

unzuverlas-

siger Fiihrer."7Kees thought that the final goal

of this

journey

must be the

Field of

Offerings,8

but this

presented

a

problem

since this

"paradise"

seemed to

occur half

unnoticed

along

the

upper

way

in

the

middle of the

book

(1049/1160).9

He

7

Kees,

Totenglauben,

p.

293.

Ibid.,

p.

294.

9

Most

coffins

of the

A-version

include for

spell

1049

thought

that both

ways,

as

alternative

possibilities

of

travel,'1

should

end

here,

but

they

did

not.

He

guessed

that

the new

gates

and

terrors

beyond

this

were

waiting

for

a

wanderer

who

had

grown

restless."

only

its

empty

enclosure,

which

in B is

identified as

the

"Field of

Offerings"

whose lord

is

Hetep.

In

place

of

1049,

the

A-version of

B4L

seems

to

repeat

its

spell

1039

in this

mound,

but this

is

exactly

as

1039

should

have

occurred

in the

first

instance

where three

of

its six

names

differed

from

those of the

other

eight

coffins.

10

Kees,

Totenglauben,

p.

293.

11

Ibid., p.

294.

31



4/15

Journal

of

the American

Oriental

Society,

91.1

(1971)

Grapow

referred

to the

work

as

a

"Text-

gruppe...,

die

kein Buch

wie

etwa das

Amduat

ist."12

In

addition

to

serving

as a

map

for the

awakened

dead,

it also

appeared

to

him

to be a

magic

book

for those still

living.

The

impression

that Bonacker received from

reading

Schack-Schackenburg,

Kees,

and

Grapow

was that

the Book

of

Two

Ways

was

no well

balanced

compilation,

but a

mere collection

of

inscriptions.l3

Zandee'4

also

thought

that

the

two

ways

were

only part

of the

whole

complex,

and

he believed

that

the

purpose

of the

journey

was

twofold:

to

serve Osiris

and

"especially

at the

end"

to ac-

company

Re.

Dieter

Miiller15

stressed

the

cyclical

nature

of

the Book of Two Ways since

one

coffin

(B4L)

repeats

the

central

plan.

He

presented

two

more

problems.

Rosetaw,

the

Memphitic

necropolis,

was

mentioned

in the

early spells

(1034-1035),

but did

not occur

in

the

plans

until much

later

(1072-1082).

He

also

sought

a

fitting

explanation

for

the

relation

of the doors

near

the end

to

the

final

places

mentioned.

All

of the

difficulties

which

have

been

raised

require

explanation.

The

purpose

of

this

article

is

to

analyze

the

form

of the

Book

of

Two

Ways

in

the

hope

that

through

this

analysis

we will be

able

to see how such an unreliable guide came to be or

rather

how the

guide

became

unreliable.

The

table

(plates

II

and

III)

is

presented

as

a

descriptive

inventory

of the "bottom

texts"

of

the

published

Barsha

coffins.

It

gives

the

order

of

the

spells

on each

coffin

while

relating

coffin

to

coffin

and

spell

to

spell.

The

four-figured

numbers

are

de

Buck's

spells.

The vertical

columns

give

the

spells

of the

individual

coffins, plus

the

related

chapters

of

the

Book

of

the

Dead.

The

letters

indicate

the versions

which

are

discussed

below

and

the

Roman

numerals

indicate

the

sections

which will be established and explained. The

12

H.

Grapow,

"Jenseitsfiihrer,"

in

B.

Spuler,

Hand-

buch

der

Orientalistik

(Leiden,

1952)

I, part

2,

p.

49.

13

W.

Bonacker,

"The

Egyptian

'Book

of

the

Two

Ways',"

Imago

Mundi

7

(1951)

6.

14

J.

Zandee,

Death

as an

Enemy

(Leiden,

1960).

15

BibO

20

(1963)

246-250.

spells

in

parentheses

are those that

have

been

misplaced

for

various

reasons

which

will

be

given.

Underlining

indicates the end

of each

of the

registers.

Bracketed

spells

are

illegible

now

but

presumably

were on the

plans

originally.

When

the

spell

number is included in

brackets,

reference

was made to it

in

the de Buck edition.

Braces

connect

two or more

spells

to the

corresponding

spell

or

spells

in

other

versions.

The

numbers

in

the left-hand column

mark the minimal units

of

material

(proper

to the

book)

that can be

handled

in

treating

the

sections,

and

their total

is the

maximum number

of

spells

that

should be

in-

volved.

Further combinations

of

spells

could

easily

be

argued

to

bring

this number

down,

but

only

those

necessary

for

purposes

of

comparison

have been proposed here.16

There are

two basic

plans

known

for the

Book

of

Two

Ways.

BiBe,

which

Shack-Schackenburg

published,

is

representative

of

the short

version,

and

the Cairo

coffins

published

by

Lacau

are

representative

of the

long

version.

These

two

versions have

in

common

sections

III-V

but

differ

entirely

in the

rest.

They

did

not come

from a

single

archetype

which

would have

included

all

the

material

from

both,

since

it

will be

seen

that

each

version

is a

unit

in

itself

with

separate

introductions

and

different

orientations

through-

out. At least two sources of the work existed, but

16

Despite

the

divisions

on

the

waterway

of

the

C-version

coffins,

spells

1153,

1157,

and

1165

should

have

been

kept

together

to

parallel

1053

which

is

also written

directly

on

the

waterway.

The

second

half

of

spell

1064

in the

A-version

(VII

323

b-c)

occurs

outside

the

enclos-

ing paths

and is

clearly

divided

in

B4Bo.

De

Buck

should

have

added

this

to

1063

so

that

it

would

better

parallel

1174.

If

this

had been

done,

1064/1171

at

least

could

have

been

removed

from

the

conglomerate

given

on

the table.

If

ECT,

VII

515

d-e,

which

occurs

outside

the

enclosure

on

all coffins

and which

de

Buck

included

in

spell

1176,

had been joined instead to

1178

in his

edition,

confusion

in

relating

these

spells

to

spells

1067

and

1069

in the

other

versions

would

have

been

avoided.

1069

apparently

should

have

begun

a

new

spell

at

VII

332

f,

since

this

is

quite

separate

on

the

plans

and

in the

parallel

(1179).

The

connection

between

1149

and

1041

is

only

with

one

name

on

B4L

(VII

499

j),

but,

of

course,

this

coffin

is

unique

in

having

both

spells.

1041

then

shares

1149's

position

and

1152's

names.

32



5/15


6/15

Journal

of

the

American

Oriental

Society,

91.1

(1971)

1C

1C

1C

)71

1071

1071

1071

[--

1071

)72

1072

)73 1073 1073 1073

[--1

1073

1074

1074

1074 1074 [--1

1075 1075 1075

1075

1--

1076

1076

1078

[--1

1078

1078

[--]

1079

[--3

1079

10279

[-

1080

1080

1080

-

1081

1081 1081

10

382

[--]

1082

1071

1072

1073

1074

1075

1078

1079

1080

1081

o051 (o052

f

1070

1070

071

1071

1071

1072

1072

1072

1073

1073 1073

1074 1074 1074

1075

1075

1075

1076

1076

1077

1078

1078

1078

1079 1079

107

1080

1080

[--_

1081 [--

1082 1082

[--]

1085

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(o054

052)

1070

1070

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1072 1072

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289)

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1086 1086s1086b

1087

1087 1087b

1085 1085 1085b

513

513

513b

577 577

577b

(5086

(578b)

(576)

576)

165)

C02)

(66)

(303)(.67)

(304)

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144,

147b

147b

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147c

117

147a,

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(94)

(95)

(06)

(576)

.

(29)

.. _

.

.... .

FIG.

4.

Table

giving

the

arrangement

of

the

spells

of the

Book

of

Two

Ways

on

all

published

coffins;

sections

V-IX. The

article contains

an

explanation

of

the

analysis.

34

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

)

I

I

I

I

I

I



7/15

LESKO:

Book

of

Two

Ways

these utilized some of the same material.

De

Buck

distinguished

these two

groups by separate

treatment

(1029-1130

for the

long

and

1131-1185

for

the short

group),'7

but,

since

there

are

clear

variants

in his first

group,

it

might

have

been

better to

distinguish

the versions from one

another without

repeating

more

than the

two

separate beginnings.

Dechain'8

recognized

a

third

group

within the

long

version,

but

all four

groups

which

I

have

proposed

can be established

merely

by examining

the table.

Version C

is de

Buck's

separate,

shorter

group.

The distinctions

made

among

the

coffins of de

Buck's

first

group

are

based

primarily

on

the

frequent

differences

within

the

text

of each

spell,

but

also are

easily

seen

on

the table

in

alternate

spells

being

used

for

the

separate versions, e.g., 1047 on version A coffins

and 1048 on

B,19

or additional

spells

for one

or

the

other,

e.g.,

1035

for B or

1050

for

A.20

Version

B

is

given

central

position

since its

form

is

the

same

as that

of A

but its texts are often

closer

to

those

of C

when

parallels

occur

(sections

III-V),

e.g.,

CT

1042/1151

(ECT,

VII

294 b and VII

501

d).

This is also

clearly

seen

in

their

sharing

spells

1085-1087.

The

coffins

with A-B

often

show

affinities

to one or

the

other

version within

the

text of a

spell,

but

even

in

their

choice of

spells

it

is

possible

to

demonstratel

the

existence

of this

group, e.g., B9C sharing 1068 with A and 1077

with

B,

and

B1C

sharing

1076 with A

and

1069

with

B. B2Bo

apparently

shares

spells

1044,

1049,

1052,

and

1053

with

B,

but its

texts

are

much

closer

to

those

of

version

A

elsewhere.

All

of the coffins

are from el

Barsha,

and seem

to

date

fairly

close

together

in

the

Middle

King-

dom.21

Some workmen

who

produced

these

seem

17

The de

Buck

edition includes

a

half-page

discussion

of the

"Composition

of the

Coffin

Bottom

Texts,

Spells

1029-1185"

(ECT,

VII,

xvi),

in

which

the

two

groups

are

indicated and their coffin sources are given.

18

Cd'E

37

(1962)

299.

19

Spells

1047

and

1048

should

be the

same

spell,

but,

since

versions A and

B differ

significantly here,

they

were

presented

as

separate

spells

in

the

de

Buck

edition.

20

Spell

1050

occurs

only

in

A

and

properly

belongs

with

the

A-version of

1051

since

these

together

include

the

ideas

found

in

the

B-version of

1051 and

also

version

C

in

1162 and

1164.

21

W.

Schenkel in

Frahmitteldgyptische

Studien

(Bonn,

to

have had

copies

of both

plans,

certainly

on

papyri.

B4L

begins

with the

plan

of the

water

and

land

ways

according

to the

C-version

and con-

cludes

with

the same

plan according

to

A,22

while

the

inner

coffin of

the same

man

(B3L)

has the

whole B-version. Also the inner coffin of

Sepi,

B2P,

had

its

bottom

done

according

to B

while

his outer

coffin, B1P,

was

according

to C.

All the

cursive

hieroglyphic

writing

faces

right

and

most

coffins

with the

various

versions

read

from

right

to

left,

but on a

few,

the

columns of

writing

are

retrograde

(B5C

and

B1P),

or

return

retrograde

in

the

lower

register (B12C

and

B4L).

With

the

different

versions

represented

both

ways,

no

conclusions

can

be drawn on

this

basis. B3L

even

had its

registers

reversed.

Three coffins are not in the form of a plan

(B6C,

BiBo,

and

B4Bo)

and

another

(B2Bo)

is

largely

columnar.

B6C

cannot

be

taken

into

account

here

because

it lacks

almost all

of

sections

III-V. BIBo

and B4Bo

were

used

by

de

Buck to

order the

spells

in

his

edition,

but

both can

be

shown

to have

depended

on

plans

originally.

BiBo

in

its

arrangement

of

spells 1040,

1055,

1042,

1058

and

supposedly

B2Bo in

its

arrangement

of

1088,

1093, 1089,

1094,1090,

1095

seem

to show a

similar

type

of

error in

reading

vertically

through

com-

partments

within

a

register

instead of

taking

the

spells of the upper compartment first and then

those

of the

lower.23

B4Bo

was

used to

number

1962)

p.

123

concluded

that

the

oldest

copies

of

Coffin

Texts

can be

dated

to

the

early

Middle

Kingdom, but,

even if

all of the

extant

coffins

were

this

late,

they

were

still

based

largely

on

older

material as

will

be

seen.

22

Because

it has

both

versions

A

and

C,

B4L

appears

twice on

the

table.

23 Since he

lacked too

much in

BIBo or

B4Bo

to

use

either of

them

to order

these

spells

in

section

VI,

de

Buck

probably

should

have

followed B2Bo

here.

This

shows

the

order in

which

the

scribe of

B2Bo read

these

spells

from his source and it is a somewhat more reasonable

arrangement

since

the

section

would

have a

proper

head-

ing

this

way-i.e.,

"This

is the

way

of

Thoth

toward

the

house

of Maat"

(ECT,

VII

371

j).

This

order

seems

to

be

supported

by

an

elaborate

plan

such

as

that

of

B12C on

which 1093

protrudes

forward

considerably.

The

further

differences

between

de

Buck's order

and

that of

B2Bo

are

due to

the

fact

that

two

compartments

were

usually

drawn

here and

de

Buck

took the

spells

of

one and

then

the other

while

the

scribe of

B2Bo

ignored

or

did

not

35



8/15

Journal

of

the American

Oriental

Society,

91.1

(1971)

1055 and

1056, yet

these

are

clearly

reversed,

since

the

name

of

a

demon

would have

preceded

the

spell

for

passing

the

demon, just

as it was

copied by

de

Buck

in

the 1167

parallel.

On B4Bo

part

of

spell

1037

(ECT,

VII 286

b-c)

is

found

within the text of

1036,

while the name of the

demon

usually depicted

in

the

lower half of the

compartment

drawn

here

(VII

286

d)

actually

occurs

before

spell

1055.

This difference can

also

be

explained

on the basis

of this text's

having

been

copied

from

a

MS.

in

the

form of

a

plan.

Unlike

the

copyist

who

ignored

the

horizontal

division

between

the

two

ways

in

BIBo,

the

copyist

of B4Bo

has

extended this division

back

to the

beginning

of

the

section, thereby

splitting

1037 between

the water

and

land

ways.

Because of the number of copies, it is easy to

see

which

spells

have been

added

or

omitted

on

the

various

coffins and

likewise

which coffins

best

reproduce

the

source

of each

version.

Spells

513

and

577

are

probably

proper

to both

the

B

and C

versions

of the

book,24

and

B5C

could

be

con-

sidered

ideal

in

having

each

and

every spell

proper

to C

fitted

perfectly

into

its

plan

which

is

also

suitably

illustrated. B1C

is

the

best

illustrated

of

all

the

coffins,

and

its texts

conform

well

generally

to what

is

expected

in

versions

B

and

A-B,

but

there

was

space

left

on

the bottom

of the

coffin after the book ended25so other material

was added.

B3C conforms

best

in

the A-version

with

almost

every spell

proper

to

the

group,

but

its

final

spell

was

completed

in

vacant

space

near

its

beginning.26

The

heading,

"THAT

WHICH

IS

AT

THE

END

OF

THE

BOOK

(md3t)"

have the

separation,

and so

took the

spells

one

above

the

other.

24

Significant

is the

fact of

the

colophon's

occurrence

after

spell

577

on

BiBe

(ECT,

VI 193

o).

De

Buck

(ECT,

VII,

xvii)

apparently

did

not

regard

spells

513

and

577

as typical "bottom spells" so these were included in his

ECT,

VI.

Version

C,

however,

certainly

concluded the

Book

of

Two

Ways

with these

spells

and

they

also

occur

on

all the

B-version

coffins.

25

Five

spells

were

added

after what

must

have

been

BIC's

colophon

in

1130. The

B-version

B1L

has its colo-

phon

at

ECT,

VII

471

g.

26

These

last

lines

of

spell

1130

from

this

one coffin

were

designated

as a

separate

spell

(1031)

in

the

edition.

(ECT,

VII

262

a),

and

colophon

(VII

262

j)

of

this

misplaced

conclusion

present

very good

arguments

for the

unity

of

the

work as well as

indications

of

the

extent

of

the

material

encom-

passed

by

it.

The

work deserves

then its

designa-

tion as a "book."

Many

coffinsuse

spells

obviously

foreign

to the book

or

repeat proper

spells

to fill

out

a coffin's

bottom

(e.g.,

B1C,

BIBe,

and

B1P)

or

the

end

of one

register (B2L

and

B1P)

or

some

enclosure

(B3C

and

B2L).

Even

so these

could still

be better

"guides"

than

those which

stop

short

on

an

incomplete

note

(B12C,

B13C,

B2Bo,

B4L, B2L,

and

B2P)

or

skip

a

great

deal

(BlBo

and

B4Bo).

It is

not

very

difficult

to

establish

the

nine

sections

shown

on the

table

since

most divisions

are

clear

from the

plans

and

are further

supported

by

the

related

Book

of

the Dead

chapters.

The

early

division

of

the Book

of

Two

Ways

into

chapters

by

Schack-Schackenburg27

s

discarded

here

because,

based

on

only

BIBe

of the

C-version,

it cannot

be

adapted

easily

to versions

A and B.

An

extension of

this

system

proposed

by

Bon-

acker28

for

A

is useless since

it

disregards

the

sections

that

correspond

on

the

two

plans.

The

most

obvious

part

of the

work and

the

easiest

part

to

isolate

is the

plan

of

the

two

ways

which

occurs

in

all

versions

and

provides

the

modernname of the book. If this were the essential

element

of

the

work,

then

all

else

would

serve as

introduction

and

conclusion,

and

the

whole

would

be

a

unified

guide

to

the

regions

through

which

the deceased

would

pass

to his

goal

(with

a

possible

choice

between

the

two

ways

themselves).29

But

since

we

know

that

more

than

half

the

spells

within

the

plan

could

be

omitted

(B1Bo),

we

may

question

whether

what

remains

is

still

significant

and,

further,

whether

the

book

is

27

For the corresponding chapters and spells cf.

Derchain's

review

in

Cd'E

37

(1962)

300.

28

Imago

Mundi,

7

(1951)

8.

29

Kees,

Totenglauben,

pp.

287-301, Grapow,

"Jenseits-

fihrer,"

p.

49,

Bonacker, Imago

Mundi,

7

(1951)

5-17,

and

Zandee,

Death,

p.

26,

all considered

the work

in this

way

even

though

Kees

recognized

that

"eine

abgesch-

lossene

Komposition

ist

auch das

Zweiwegebuch

nicht"

(p. 287).

36



9/15

LESKO:Book

of

Two

Ways

rightly

named

for the two

ways.

Conversely,

since

the bottom

of B4L

repeats

this

same

plan

from

two

versions

(A

and

C),

omitting

most introduc-

tory

spells

in

C

(i.e.,

sections I and

II),

all con-

cluding spells

in

C,

and

all

but one

spell

in

the

last five sections

(V-IX)

of the

A-version,

we

can

question

whether the book

in

this or

its

other

forms need

describe

a

single

continuous route.

The

first

section includes

the two

very

different

introductions

to the

book

in

its

long

and

short

versions.

The

introduction

to

the

long version,

though apparently

consisting

of

twelve

spells,

should

really

have

only

four.30 It is

concerned

primarily

with the deceased

joining

Re

on

his

solar

voyage.31

However,

in

spell

1035,

Osiris is

introduced

as

god

of Rosetaw.32 Both

ways

are

said to be his (VII 282 b). Thoth also takes on

special

significance

since

"anyone

who

knows

this

spell

for

going

down

by

them

(the

ways)

is

a

holy

god

in

the

suite

of

Thoth"

(VII

282

d).

This

introduction occurs

more or

less

intact

in

the

Book

of

the

Dead,

but without this

last

spell.

Version

C

begins

with its

own

brief introduction

(spell

1131)

in

which the

deceased

says,

"I

have

come

that

I

may

see

Osiris

and live

beside

him

and rot beside

him"

(VII

473

f-h).

Section

II

in

version

C

begins

with

spell

1132

and

consists

of

the

spells

found

in

a

number

of

compartments which lead to the ground plan of a

30

Adhering rigorously

to his

principles

for

editing

the

Coffin

Texts

(ECT, I,

xii-xiii)

de

Buck

included the mis-

placed

conclusion of

spell

1130

(1031),

the occasional

B-version

heading

of 1033

(1032),

and

B's

elaboration of

the

rubric of 1034

(1035)

as

separate

spells.

The

table

also includes

five

spells

not

proper

to the

Book

of

Two

Ways

which were

probably

placed

in

vacant

space

re-

sulting

from

drawing

too

large

an

enclosure

on

B2L.

31

In

this

whole

work

as in

most

guides

to

the

beyond,

Re

and

Osiris both have

their

place,

Osiris as

a

more or

less

stationary

lord and

Re

as

the

sun-god

who

traverses

the heavens in his bark from the eastern to the western

horizon

and

returns

through

the

netherworld from

west

to

east. While

trying

to

avoid

the absolute

dichotomy

implied

in

discussing

Solar

and

Osirian

traditions,

dis-

tinctions

will

still be made

partly

on

the basis

of

empha-

sis

on

one or

the other

god

in

the various

sections.

32

Rosetaw was

originally

the

necropolis

of Giza

(cf.

Hornung,

Amduat, II,

pp.

90-91)

whose

god

was

Sokar.

Osiris

replaces

Sokar

throughout

the

Book

of

Two

Ways.

building

called

a mansion

(4wt)

in

1146

(VII

496

a).

The

mansion has

a

demon

gatekeeper

but

is the

"place

of a

spirit"

who

is "a man of

countless

(cubits)

in

his

length.

He is in the midst

of

darkness and cannot be seen. The river is

far

from him. As for his

entourage,

it cannot be

seen"

(VII

496

h-l).

This then is the

goal

of the

deceased and the end of the

preceding

journey.

It

renders

this section

complete

in

itself

as

a

guide

to the

beyond.

Spells

1036-1082

in

versions

A

and

B

are

paralleled

more

or

less

by

the

shorter

C-version

spells,

1147-1185.

Spell

1036/1147

marks

the

beginning

of the

map,33

though

the

division

horizontally

into two

compartments

(each

having

a

zigzag path)

does

not

ordinarily

occur until

1038. Since the deceased is supposed to know both

ways (1035),34

t is

likely

that

he would

be

expected

either to

be able

to

travel

on

each as

circumstances

demand

or

to make a

circuit

of

the two

ways.

Kees35

believed

that

the

"Field

of

Offerings"

had

to

be the

goal

of the

journey

and

that

the

two

ways

should

meet here and therefore

represent

possibilities

of travel.

Miiller

argued

that the

lower

way

is

an alternative to be

avoided.36

The

two

ways

apparently

meet and

do

touch

on

one

coffin

(B3C)

at the

far

end

of the

two

compart-

ments,

but,

since

this is

not at the

"Field

of

Offerings"or any other significant

place,

this can

also be

used as

evidence

for a

combination

of the

ways.

In

1035

both

ways

are

called

the

"ways

of

33

CT 1147 marks

the

beginning

of

the

second

register

on B5C.

B1P

however

includes 1147 in

its

upper

register,

which

is filled out

with

six

spells,

which

properly

end the

C-version

of the book

and are

therefore

repeated

on

this

coffin.

B1P then

begins

its

second

register

with

1148

as

if

this

were the

beginning

of

the new

section

but

actually

the

artist

and/or

scribe

wanted

to

keep

the

whole

map

together

in

one

register

rather than

break

it

up

as

in

BiBe or B4L. Significantly B4L, having omitted the

Introduction and

section

II in

its

C-version,

begins

its

bottom

texts

with 1147.

34

"But

as for him

who

does

not know

how

to

pass

on

those

ways,

(he

shall

be

taken)

by

a

rstrokel of

death

which is

ordained,

being

a

nonentity

who

has no Maat

forever"

(ECT,

VII

283

b-c).

35

Kees,

Totenglauben,

pp.

293-294.

36

BibO

20

(1963)

249.

37



10/15

Journal

of

the

American Oriental

Society,

91.1

(1971)

Osiris

which

are

on the

edge

of

the

sky"

(VII

282

b-c),

and

1036/1147

(VII

498

a-b)

is a

spell

for

accompanying

Re

in

the

sky

of

Osiris,

so it

seems

necessary

to

place

Osiris and

the "Field

of

Offerings"

in

the

sky along

the

daytime

route

of

the sun. Miiller37

ays,

"in beiden Rezensionen ist

der

obere

Weg,

der

jedenfalls

noch

zur

Tagesfahrt

des

Sonnenschiffes

geh6rt,

blau

gezeichnet."

But

if the

upper

way

is

really

for the

day voyage

of

Re,

why

is

the

deceased

accompanying

Thoth

when

he crosses

the

sky

in

1042

(VII

295

a)

and

why

is he

"excellent

at

night"

in

spell

1053/1157

(VII

305

h

and VII 504

b)?

It

seems

that

the

"waterway"

actually

represents

the

sky

in a

cosmological plan,

and it

is not

surprizing

that

all

three

gods

can be

in

the

sky,

with

Re

and

Osiris (1147) or Thoth and Osiris (1047, 1162,

1164) together

at

times. The order

in

which

the

spells

of section

IV

are

to

be

read

should

probably

be

reversed

(1069/1179-1055/1167)

so that

the

land

way

would

be

a continuation

of

the

waterway,

leading

the deceased

who

accompanies

Re

(1069)

back

to his

starting

point.

Two

parts

of

BD

130

are

found

in

the

Book

of

Two

Ways.

They

do

not occur

in

version

C,

and

in A and

B

they

are at

some distance

from

one

another

(i.e.,

CT

1065

and

1099). They

involve

the

voyage

of the

sun bark and

so

have

a

place

in this guide, but neither relates to its sur-

roundings.

CT 1065

parallels

BD 130a

while

the

surrounding

spells

parallel

BD 144.

It

describes

both

the

daytime

and

night journeys

of the

solar

barks

while

most other

spells

along

the land

way

would

better

be

restricted

to

the

night

voyage

alone.

There

is

only

one

other

important

spell

(1068)38

in

the

map

section

of

A-version

coffins

which

is

not

paralleled

in

version

C,

and

that has

an

alternative

(1069)

in B.

CT 1099

(BD

130b)

is the

longest

spell

in

the

book,

and

occurs

be-

tween

two

distinct traditions

in

the

additional

material

which

makes

up

the

second

half

of

the

book

on coffins

with versions

A and

B.

If these

ever

were

together

on the

coffin

bottoms

or else-

where,

the

situation could

have

been

one

in

which

38

CT

1068,

like

1065,

is

significant

for

giving

domi-

37

Ibid., p.

248.

1065

in

the

lower

half of the

upper

register

was

directly

above 1099

in

the lower

register.

An

extant coffin on

which

this

proximity

is

possible

is B2P. Once

these can

be

placed

in

proximity

it

would be

fairly easy

to

assume

that one

part

overstepped

its bounds. If either

part

of BD 130

is

misplaced

in

the

Book

of

Two

Ways,

it

should

be

the shorter 1065.

Spells

1068

(A)

and

1069/1179

(B

and

C)

are

each

last

in

section

IV

for their

respective

ver-

sions.39 Section V

is

introduced

by

1180

in

the

C-version

with

its

B-version

parallel

in

part

of

1052.40

Toward the

end

of

section

V

spells

are

usually

found

in

the

plan

of a

building.

Walls

and doors

are often

depicted

here

which

are

similar

to those

of

section

II.

Spell

1084

is

labeled

"Travelling in peace toward the palace

(stp-s')

of

Osiris.

Passing by

the

gates"

(VII

356

b-c).

The

deceased

there

says,

"Make

way

for

me

in

front

of the

temple

(hwt-ntr)"

(VII

355

g).

There

seems

to

be

enough

similarity

in the

layout

and

descrip-

tion of sections

II and V that

the two can

be

considered

as somewhat

different versions

of

the

same tradition.

As

in

section

II,

the

emphasis

in

V

is

on

Osiris

(Sokar),

and the

deceased

is

about

to

reach

his

goal,

i.e.,

the

palace

of Osiris

in

1084-1085.

The

relationship

between

sections

III-IV and

V is seen in the Book of theDead's similar develop-

ment

in

its

chapters

144 and

147.

These

BD

chapters

are

apparently

two

separate

traditions

concerning

seven

gatekeepers.

The end

of

CT

1071/1181

is

paralleled

by chapter

147

of

the

Book

of

the Dead

as

many

other

spells

in

this

section

are.

However,

before

this

in

the

same CT

spell

(VII

335

a-b),

we find

the

guardian

of

the

nence to

Re

not

only

on the

land

way

but on

the whole

map.

In

1068

the

deceased

says,

"Hail

to

you,

O Re.

May you propitiate

Osiris for

me that

those

who are in

the netherworld may worship you, that those who are in

the

underworld

may glorify

you,

and that

they

may

give

adoration

to

you

when

you

come

in

peace."

39

B4L even

concludes its C-version

with

spell

1179

and

then

continues

with

1029 of

the

A-version.

40

The

B-version

heading

of

spell

1052,

"Mysterious

serpents,

keepers

of

the

gates"

(VII

304

e),

parallels

1180

in

the

C-version

and

must

have

crossed

over

into the

map

section

on some

B-version

archetype.

38



11/15

LESKO:

Book

of

Two

Ways

seventh

gate

of

BD 144b

together

with that

part

of the

chapter

which

properly

pertained

to

him

there

(BD

144

h).

As section

V

in the

B-version

actually

had

its

beginning

attached to the end

of

section

III,

so a text of section IV seems to

have

carried over into section V.

Spell

1073/118341

probably

continues

1071,

as

in

the case

of

the

Book

of

the

Dead,

where

the

two

are consecutive

parts

of

a

spell

to be recited

at the second

gate

of

chapter

147. It

is difficult

to

explain

the

intrusion

of

1072/1182

here

unless artist and scribe

failed

to

coordinate

their

efforts. This

interruption

and

the crossover of

part

of

section

IV

into section V

in

1071/1181

make it

likely

that

the Book

of

Two

Ways

was not the

source

of

this

part

of the

Book

of

the Dead.

These

differences

occur on

all

the extant coffins, so, we must assume that the

Book

of

the

Dead

more

accurately

reflects its

source

here than does

the Book

of

Two

Ways.

Corruptions

of

the source

probably

occurred

already

in

an

early

version

of

the book

(or

this

part

of

it)

in the form

of a

plan.

Spell

1072/1182

is

intended

as an

explanation

of

the

ways

of

Rosetaw,

but it

is

susceptible

of

various

interpretations.

It

occurs

within

a narrow

vertical

compartment

with the two

ways ap-

parently

shown

overlapping.

From

text and

appearance

it

might

show that the two

ways

are

connected or entwined on one site or that all or

part

of the

preceding

is related

to

all

or

part

of

the

following

or

even

that

what

follows is a

continuation

of the

ways.

Spell

for the

ways

of this Rosetaw

which are on water

and land. These

ways

are

here

in

the

opposite

direction,

each one

thereof

opposing

its

companion

in

the

opposite

direction.

It

is

those who

know

them

who can find

their

ways

(VII

339 e-341

b).

The

spell

has

no Book

of

the Dead

parallel

but

it

does

clearly interrupt

such a

parallel.

Section

V

has the land way (1074/1184) above and before

the

waterway

(1078/1185)

so that

mention

of

the

waterway

before

the land

way

in

spell

1072

41

Since

the artist

(or

scribe)

of

B2L

had

insufficient

space

for the

next

compartment,

the

rest of the

register

was filled

with other

spells.

might

have

some

significance.42

The

spell

should

probably

be

taken as an

explanation

of

the

preceding map

(sections III-IV),

in

which

case,

the

ways

leading

in

opposite

directions

would

reinforce the

"combination"

interpretation

of the

ways.

Since

the

end

of

section

V is

the end

of

the

whole

C-version

and since

it

is

clear

even

from

the table that all the

versions

are

very

different

at the end

of

this

section,

it

is

worth

considering

in

detail what has

happened

here.

Spell

1084,

which occurs

only

in

version

B,

really

consists

of

the central

portion

of

spell

577

in

the

C-version,

plus

the two

headings

of 1085

in

C

(i.e., ECT,

VI 193

d-i and VII

356

d-e).

Spell

577

in

version

B

stops

short

after its

beginning

(VI 192 a-e). It seems then that on a prototype

of

B,

which

probably

ended with 577

as

C

does,

there

was

not

enough space

to

complete

the

spell,

so the

spell

was taken

up

again

in

available

space

earlier,

i.e.,

in

the

compartment

drawn

on

the

bottoms

to

contain

spells

1080

and

1081.43

The

next

three

spells,

1085-1087,

occur

in

the

C-version with

1085

last

rather

than

first.

Spell

1082 is the

A-version

spell

for

existing

in

Rosetaw.

Versions B

and

C are

considerably longer

in

1085.

It

is

1085b

on

B1L

and

B2L

and also the

spell

preserved

on B2P and

probably

B9C

that

cor-

respond in position (between 1087 and 513) and

relate better

textually

to this

spell

on

the C-version

coffins. The

first

occurrence of

1085

(1085"

on

the

table)

on

B1L,

B2L,

and B3L

occupies

the

position comparable

to 1082

in

version

A

and

likewise shares its

heading.

The

list

of

correlations

(ECT, VII,

xiv-xv)

makes reference to the

parallel

of

1078-1079

to

1185.

From the

editor's notes we learn

that

spell

1079,

besides

paralleling

1185,

also

parallels

1086

42

This reversal of the water and land ways was the

main

reason for Kees' accusation

concerning

the relia-

bility

of the

guide.

However,

as

long

as

they

occur in

different

sections

representing

separate

traditions,

the

apparent

contradiction

is

not so

important.

43

On

B1L the

part brought

back was further

repeated

in

the available

space

(compare

the

plan

of B2L

to

that

of

B1L).

39



12/15

Journal

of

the American

Oriental

Society,

91.1

(1971)

to some extent.44

De

Buck did

not include

any

parallels

for 1087 on his list of

correlations

or

in

his

textual

notes,

but "which

is

in

the midst

of

darkness"

(VII

364

b),

and

"Flame

is

around it

containing

this effluvium

of

Osiris"

(VII

364

e-f),

make its connection with 1080

(VII

352

a-b)

reasonably

certain. Also

the

similarity

between

VII

354

a-b and VII

365

g-366

d

suggests

some

connection between

1081 and 1087.

Thus

all of

the

last

spells

in

version

A

(1078, 1079,

1080, 1081,

and

1082)

partially

parallel

and

correspond

exactly

to the order

of the last

spells

in

version

C

(1185,

1086,

1087,

and

1085).

The

B-version

has all these

spells

from versions

A

and

C,

and

so

clearly

it

repeats

the

end

of this

section

from

both.

Spell 1088 consists of the names of various

demons

from three coffins

with version

A

and

the label

"flame"

on

a

door

of three

coffins with

B.

The

names

of the A-version occur

in

a

separate

narrow

compartment

between

1082/1085

and

1089.

These

names could

belong

either

to the

preceding

spells

or to the

following,

but

with the

picture

of an

ape

on

B1C

and

the

designation

"baboon"

(VII

366

i)

on B9C

they

seem

to

belong

to section

VI since

the

baboon

is

an animal

sacred

to

Thoth who

is

addressed

in

this section.

The

label

of the B-version

of 1088

is on

a door

in

the

compartment of the group which follows, so it

clearly belongs

to section

VI

although

it

does

not

label

the

section.

Section

VI

continues

through

1098

where

it is

said that

the deceased

"will

live

forever

among

the

followers

of

Thoth"

(VII

384

b).

Section

VII consists

of the

long spell

1099.

It

has another

description

of

the course

of the sun

through

the

heavens. It

is

also a

description

of

the afterlife

which is

complete45

in itself

and

originally

was

probably

separate

from

any

of the

44

This is seen most

clearly

in

the

phrase

identifying

the deceased

as the

one

"who

made

his

way

in

the

valley

of

the Great-one"

(VII

363

d-e

and 350

a-b),

and also

in

the

apparent

corruption

of

mw

(VII

350

a)

and ntt

(VII

363

b)

in

"who

caused to

come

to

be

(water/that

which

exists)."

46

Though

it should

perhaps

include the

misplaced

1065.

other

traditions collected

and

put together

in

the

book. The

spell

cannot

be

joined

to

either the

preceding

or

following

sections.

Section VIII is

another tradition

of

the

beyond

in

versions

A

and

B. The section

involves seven

gatekeepers

who occur here in two

groups.

At

least

two

names

(those

of

the

third and fourth

keepers)

are

paralleled

in

their

same

position

in

the lists

of BD 147.

The

keeper

of the

second

gate

in

spell

1101

(VII

420

a)

is

apparently

misnamed

on

B3C

since

the

name

of

the

keeper

of

the

seventh

gate (VII

439

a)

was

duplicated

here.

The

name

in

the A-version

of 1101 should

probably

be

the

same as that

in

the

B-version

(B1L

and

B9C),

but de Buck

indicated46

that

the

name is

com-

pletely

lost

on

B4C,

B1C,

B3L,

and

B2P while

the compartments where the names

should have

occurred

on

B6C

and

B12C

were

empty.

BlBo

and

B2Bo

were taken

from

a source

on

which

the

names

were either

omitted

or lost and

therefore

also

lack

them.

CT

1114

ends section

VIII.

It

is

apparently

the

"elder

Horus"

with

whom the

deceased

who

knows

this

spell

(and

the

whole

section)

will

exist

(VII

445

c-d).

Spell

1115

labels

and

describes

the

scene

which

accompanies

1116. CT

1116

is

the

"place

of a

truly perfect

spirit

who

can never

die"

(VII

448

a).47

The

spell

indicates

that

the deceased

will be

a god (VII 448 c) even though he is one "who

does

not

know

how to

go

forth

to

this

sky

of

Re-Horus,

the

elder"

(VII

447

c).

This

apparently

contradicts

1109

since

the

keeper

there

was

said

to live

"on the

one

who

does

not know

how to

go

to

this

sky

of the

elder

Horus"

(VII

437

g-438

a).

CT

1116 identifies

the

place

of a deceased

person

who

would

know some

of

the

preceding

spells,

i.e.,

for

entering

flame

and

opening

dark-

ness

(VII

447

b),

but

not

necessarily

all

(certainly

not

1109).

It

seems,

then,

that

this

is the

goal

of

only part

of

the

Book

of

Two

Ways

or one of the

traditions from which it was

composed.

From the

symbolic

sky

with

enclosed

disk,

similar to

what

46

ECT,

VII,

420,

note

1.

47

The

line

numbers

on the

photos

of the coffins

should

have

been

followed

in

spell

1116

since

ECT,

VII

448

a,

is

the

principle

heading

here.

40



13/15

LESKO:

Book

of

Two

Ways

is

found with

spell

1098,48

and from references to

"entering

into flame" and

"opening

darkness"

(VII

447

b),

which can be related

to

1092

"I

open

the

darkness"

(VII

371

i),

and 1097

with

the

picture

of

a man

entering

a

"flaming"

door

on

BIC,49

this should be the

goal

of the section which

emphasized

Thoth.

The

deceased can live here

forever

probably

as a star

in

the

sky

since

in

1093

it

is

said that

"he

will

be

in

the

suite

of Thoth

at

night"

(VII

372

a),

but he cannot

join

the

sun-god

since

he does

not

know how to

go further,

pre-

sumably

because

he

would not know the

spells

to

enable

him

to do

so.

If

1116

in

section

IX is

a

conclusion

of section

VI

(1088-1098),

it

remains

for us to

explain

the

gap

between

these as well as

the

almost

verbatim

but

contradictory

statements

about going forth to Horus (in 1109 and 1116).

Both

can be

explained by taking

the whole

last

section

as

an

attempt

to tie

together

the

various

traditions

about

the afterlife

which were

collected

in

the book.

This

spell

clearly

utilizes

the

material

which

was

gathered

from

various traditions and

puts

it

together

for its

own

purposes.

Spell

1117 introduces

a

group

(1117-1124)

con-

cerned

with

Osiris. It is a

spell

by

which

the

deceased

will be

more

glorious

than

Osiris

(VII

448

d-e).

This

part

of

the section

apparently

48

Spell 1098 has two compartments enclosed by three

blue

sky

symbols.

B1C

seems

to show

a

two-headed

serpent-type

bark

above,

and on

both its barks

there

is

a beetle

holding

a

disk,

in

the

upper compartment

below

the

sky,

and

in

the lower buried within

it,

so

that the

whole

could

represent

the

solar

day

and lunar

night

voyages

or the

two

journeys

of the lunar

bark.

It can

also be

noted that

1053,

which

clearly

involves Thoth in

the

map

section,

is

actually

written

upon

the blue

water-

way.

The

entourage

of Thoth is

designated

here

as

"common folk

(r6yt)"

(VII

383

a)

in A

and

"celebrated

ones

(rhhywt)"

in

B.

49

A human

figure

appears

near

the end of

the

first

register

on B1C.

The

texts

are

unpreserved

at this

point,

but Kees (Totenglauben, 297) thought that this was a

representation

of the

deceased

in

the

palatial

building

at

the

end of the

Rosetaw-group.

A

comparison

of

the

plans

of

B1C

and

B1L,

however,

will show

that

this

man,

probably

the

deceased,

does

not occur

in

this Osirian

section but

in

the

next

(Thoth)

section,

specifically

at

1097. There

the

label

"possessor

of

joy"

occurs on the

plan

of

BIL

in

the

place

which

corresponds

exactly

to

the

place

on B1C

where a man is

standing

at the

doors.

resumes section

V.

Osiris

is

central

in

both.

Thoth

occurs

in

1071

(VII

338

d-339

a)

and

1117

(VII

449

a-b),

while Seth

is

mentioned

in

1079

(VII

351

c)

and 1119

(VII

451

e).

The "sealed

place

(htmt)" (VII

352

a)

in 1080

may

be related to

"rwhat is sealed'

(ssd't)"

(VII

448

d)

in

1117;

and the "Osiris-mansion

(4wt)" (VII

451

a)

in

1118

to

the

"palace

of Osiris

(stp-s3)"

(VII

356

b)

in

1084.

Both

1087

(VII

365

a)

and

1117

(VII

450

b-c)

are useful

for

living

as well as

dead.

Spell

1117 also

follows

closely

on

the

previous

spell

since

it

states that

"He has

passed every

tribunal

in

which

Thoth

was,

but

Thoth will

be

in

the

tribunal

of

Osiris"

(VII

449

a-b).

It

follows

closely enough

that this last section

not

only

resumes

the earlier sections

but also

connects

them. Of interest here also is the reference to a

"great

man"

(VII

449

c), significant

perhaps

with

relation

to the

previous

and

subsequent

goals.

Spell

1098

in

section VI referred

to the

entourage

of Thoth as

his "common

folk."

Spell

1125

introduces

the end

in

the solar

tradition.

In

it the

deceased

hails the

portals

which can

rescue

him

on

the

way

to the

All-Lord,

Re

(VII

455

d

and

456

a-b).

In

versions

A

and

A-B,

spell

1126 names and

on

BIC

accompanies

the

pictures

of

Apopis

and

his

opponents,

prin-

cipally

the sons of Horus. The

end

of

the

spell

(VII 457 i) labels the sun people and crew of Re

who

tow

the solar

bark

of

spell

1128.

CT

1127

probably

should

have come before

this,

since

it

briefly

describes the attack

and success of

the

opponents

of

Apopis.

1128 names the

"Entourage

of

Flame" and

probably completes

the

resumption

of

the

solar tradition

(section VIII)

since

1130

seems

to

do

much

more.

Even

out of

context

spell

1130 has

been

recog-

nized as one of the most

important religious

texts

that has

survived from

ancient

Egypt,50

but

since

it is

not

known

from

any

other

source,

it

must

first of all

be described and

explained

as the

concluding spell

of

versions

A

and

B

of

the Book

of

Two

Ways.

The

deceased enters into

the

spell

60

Cf.

J.

A.

Wilson,

The

Burden

of

Egypt,

pp. 117-118,

S.

Morenz,

Agyptische

Religion,

pp.

58-59,

and

H.

Kees

in

OLZ Nr.

1971 lesko some observations on the composition of the book of two ways

Documents