hays 2006 typological structure

THE UNIVERSITY OF CHICAGO

THE TYPOLOGICAL STRUCTURE OF THE PYRAMID TEXTS

AND ITS CONTINUITIES WITH MIDDLE KINGDOM MORTUARY LITERATURE

VOLUME ONE

A DISSERTATION SUBMITTED TO

THE FACULTY OF THE DIVISION OF THE HUMANITIES

IN CANDIDACY FOR THE DEGREE OF

DOCTOR OF PHILOSOPHY

DEPARTMENT OF NEAR EASTERN LANGUAGES AND CIVILIZATIONS

BY

HAROLD M. HAYS

CHICAGO, ILLINOIS

MARCH 2006

iii

CONTENTS

VOLUME ONE LIST OF FIGURES .............................................................................................................. v

ACKNOWLEDGMENTS ..................................................................................................... vi

ABBREVIATIONS ........................................................................................................... viii

INTRODUCTION ................................................................................................................ 1 A. Research Point of Departure ........................................................................... 2 B. Choice of Methodology .................................................................................. 3 C. Development of Methodology and Questions of Definition........................... 9 D. Preliminary Overview of Expected Results.................................................. 18 E. Unexpected Results: On the Origins of the Pyramid Texts .......................... 19 F. Manner of Presentation of Results................................................................ 24

1. Performance Structure .............................................................................. 25 2. Core Series ................................................................................................ 26 3. Recurring Series with Matching Characteristics....................................... 26 4. Further Texts with Matching Characteristics............................................ 27

G. Contribution to Human Knowledge.............................................................. 28 1. Place of Attestation versus Place of Performance .................................... 28 2. Tradition and Transmission of the Type................................................... 29

CHAPTER ONE: PERFORMANCE STRUCTURES ................................................................ 31 A. Sacerdotal Structure ...................................................................................... 33 B. Personal Structure ......................................................................................... 38

1. The Beneficiary as Reciter........................................................................ 38 2. Ancient Editing of the Person of the Beneficiary ..................................... 40

a. Recarving .............................................................................................. 41 b. Vacillation to First Person .................................................................... 43 c. Doubling of Pronouns and Nouns......................................................... 44 d. Residual –i and –ii with Third Weak Verbs.......................................... 45 e. Exemplar Disagreement........................................................................ 46 f. Advanced Noun .................................................................................... 54

C. Summary and Ramifications......................................................................... 56

SECTION ONE: TEXTS OF SACERDOTAL STRUCTURE...................................................... 59 CHAPTER TWO: OFFERING RITUAL TEXTS..................................................................... 60

A. Sequence 23 .................................................................................................. 60 B. Texts of Matching Characteristics ................................................................ 69

1. Recurring Series with Matching Characteristics....................................... 72 2. Further Texts with Matching Characteristics............................................ 87 3. Conclusions Concerning the Type ............................................................ 93

C. Offering Ritual Texts .................................................................................... 94 1. Relations with Offering Lists.................................................................... 94 2. Offering Ritual Texts as a Tradition ....................................................... 103

iv

D. Summary ..................................................................................................... 109 CHAPTER THREE: RESURRECTION TEXTS .................................................................... 110

A. Sequence 84 ................................................................................................ 110 B. Texts of Matching Characteristics .............................................................. 118

1. Recurring Series with Matching Characteristics..................................... 120 2. Further Texts with Matching Characteristics.......................................... 157 3. Conclusions Concerning the Type .......................................................... 172

C. Resurrection Texts ...................................................................................... 175 1. Relations with Offering Ritual Texts...................................................... 175 2. Resurrection Texts as a Tradition ........................................................... 186

D. Summary ..................................................................................................... 193

SECTION TWO: TEXTS ORIGINALLY OF PERSONAL STRUCTURE................................... 194

CHAPTER FOUR: APOTROPAIC TEXTS .......................................................................... 195 A. Subsequence 210......................................................................................... 195 B. Texts of Matching Characterstics ............................................................... 202


C. Apotropaic Texts......................................................................................... 220 1. Original and Transformed Settings......................................................... 220 2. Apotropaic Texts as a Tradition.............................................................. 226

D. Summary ..................................................................................................... 229 CHAPTER FIVE: ASCENSION TEXTS.............................................................................. 230

A. Sequence 57 ................................................................................................ 230 B. Texts of Matching Characterstics ............................................................... 238


C. Ascension Texts .......................................................................................... 283 1. Transformation of Setting ...................................................................... 283 2. Ascension Texts as a Tradition ............................................................... 289

D. Summary ..................................................................................................... 295

VOLUME TWO

CHAPTER SIX: THE INVENTION OF THE MORTUARY LITERATURE TRADITION ............. 297 APPENDIX A: THE PERSON OF THE BENEFICIARY IN PYRAMID TEXTS ......................... 312 APPENDIX B: RECURRING SERIES OF PYRAMID AND COFFIN TEXTS ............................ 388 APPENDIX C: INDICATION OF RECURRING SERIES IN PYRAMIDS OF KINGS .................. 447 BIBLIOGRAPHY ............................................................................................................ 453

v

LIST OF FIGURES

Figure 1. Texts in the Pyramid of Wenis.........................................................................448

Figure 2. Texts in the Pyramid of Teti.............................................................................449

Figure 3. Texts in the Pyramid of Pepi I..........................................................................450

Figure 4. Texts in the Pyramid of Merenre......................................................................451

Figure 5. Texts in the Pyramid of Pepi II.........................................................................452

vi

ACKNOWLEDGMENTS

Over the course of conducting the research that led to the production of the

present work, I have come to owe much to many, and it is to acknowledge that debt

rather than to discharge it that the following words are written. First, I have benefited

from the knowledge, experience, patience, and support of the members of my dissertation

committee and principal teachers, Professors Peter F. Dorman, Janet H. Johnson, and

Robert K. Ritner. Robert Ritner is to be especially thanked for heartily encouraging my

research in the topic at its very conception, and Janet Johnson and Peter Dorman for

being ready at every stage to provide incisive feedback. From the moment I arrived at

Chicago until now, all three have selflessly imparted their knowledge of facts and

communicated an insistence on thoroughness and rigor in research, to which any merit in

the present work may be attributed. In addition to these three, Dr. W. Raymond Johnson

offered constant encouragement, support, knowledge, and advice from beginning to end.

Dr. James P. Allen of the Metropolitan Museum of Art has generously provided me with

unpublished research data1 and made available his profound knowledge of grammar and

the topic of this work. J. Brett McClain and Will Schenck of the Epigraphic Survey of the

Oriental Institute and Margarita Conde of Universidad de Sevilla discussed with me

many of the points dealt with here, as did Thomas Dousa. Additionally, I am in the

perpetual debt of Professor Edward F. Wente, since it was on account of his article

"Mysticism in Pharaonic Egypt?" that I determined to come to the University of Chicago,

and since I have afterwards been priviledged to benefit from his intimate knowledge of

all phases of ancient Egyptian mortuary literature.

1 See below in the Introduction, n. 39.

vii

Considerable thanks are owed to John A. Larson, who enabled my access to the

notebooks of the Coffin Texts Project of the Oriental Institute and with whose unselfish

partnership I made scans of the same, and again to Dr. James P. Allen, who generously

provided further assistance in supplying me with a draft copy of his forthcoming The

Egyptian Coffin Texts, Vol. 8: Middle Kingdom Copies of Pyramid Texts. I am also

indebted to the kindness of Drs. T. G. H. James, Vivian Davies, and Richard Parkinson of

the British Museum for personal access to Pap. BM 10819 and for a set of photographs of

the same.

Without friends and family, this study could not have been completed. Dr. Aaron

Burke provided me with a Microsoft Word template of immeasurable utility. My

sincerest thanks are extended to my mother, Virginia L. Hays, as well as to the members

of the Epigraphic Survey, who accepted me as sibling and child. To the spirit of my

father, William B. Hays, a bowl is offered and incense burned.

viii

ABBREVIATIONS

Except in the case of source sigla, abbreviations are generally based on W. Helck

and E. Otto, eds., Lexikon der Ägyptologie. 7 vols. Wiesbaden: Otto Harrassowitz, 1975-

1989. The source sigla employed are those of T. G. Allen Occurrences of Pyramid Texts

with Cross Indexes of These and Other Egyptian Mortuary Texts. SAOC, vol. 27.

Chicago: The University of Chicago Press, 1950, augmented by L. Lesko, Index of the

Spells on Egyptian Middle Kingdom Coffins and Related Documents, Berkeley: B.C.

Scribe Publications, 1979, and H. Willems, Chests of Life: A Study of the Typology and

Conceptual Development of Middle Kingdom Standard Class Coffins, MVEG, vol. 25.

Leiden: Ex Oriente Lux, 1988.

/A/ Antechamber (of a pyramid)

ADAIK Abhandlungen des Deutschen Archäologischen Instituts Kairo, Gluckstadt,

Hamburg, and New York

ÄAT Ägypten und Altes Testament, Wiesbaden

ÄF Ägyptologische Forschungen, Gluckstadt, Hamburg, and New York

ÄgAb Ägyptologische Abhandlungen, Wiesbaden

AnOr Analecta Orientalia, Rome

aPT Pyramid Texts (spell), as numbered by James P. Allen, "The Funerary Texts

of King Wahkare Akhtoy on a Middle Kingdom Coffin", in Studies in Honor

of George R. Hughes, January 12, 1977, edited by Edward F. Wente and Janet

H. Johnson. SAOC, vol. 39. Chicago: 1976, pp. 1-29. [citations given as

follows: aPT spell no. Pyr section no. (source sigla); thus "aPT 60A Pyr 42a

(Nt)" indicates "aPT spell 60A, section 42a, source Nt"]

ix

ArOr Archiv Orientálni, Prague and Paris; Stuttgart and Prague

ASAE Annales du Service des Antiquities de 1'Egypte, Cairo

ASE Archaeological Survey of Egypt, London

/B Back (surface)

BAe Bibliotheca Aegyptiaca, Brussels

BD Book of the Dead spell [citations given as follows: BD spell no. (source sigla)

l. no.; thus "BD 1 (Ea) 1" indicates "BD spell 1, source Ea, line 1"]

BdE Bibliotheque d'Etude, Cairo

BIFAO Bulletin de l'Institut Francais d'Archeologie Orientale, Cairo

BiOr Bibliotheca Orientalis. Leiden

BM The British Museum, London

BMFA Bulletin of the Museum of Fine Arts, Boston

/BO Bottom (surface)

bPT Pyramid Texts (spell), as numbered by Catherine Berger-el Naggar et al., Les

textes de la pyramid de Pépy Ier. 1. Description et analyse. MIFAO, vol.

118/1. Cairo: 2001 [citations given as follows: bPT spell no. Pyr section no.

(source sigla); thus "bPT 502B Pyr 1073a (P)" indicates "bPT spell 502B,

section 1073a, source P"]

BSAK Studien zur Altägyptischen Kultur, Beihefte

BSEG Bulletin. Société d'Égyptologie Genève, Geneva

/C/ Corridor (surface)

CDJ Alexandre Moret, Le rituel du culte divin journalier en Égypte d'après les

papyrus de Berlin et les textes du temple de Séti Ier, à Abydos. Paris : 1902

[citations refer to rite no.]

CGC Catalogue Général des Antiquités Égyptiennes du Musée du Caire, Cairo

x

col(s). column(s)

CT Coffin Texts (spell) [citations given as follows: CT spell no., vol. no., p. no., l.

no. (source sigla); thus "CT 1 I 2a (B3Bo)" indicates "CT spell 1, volume 1,

page 2, line a, source B3Bo"]

/D/ Descending Passage (of a pyramid)

DAIK Deutschen Archäologischen Instituts Kairo, Cairo

DE Discussions in Egyptology, Oxford

e east end (of a surface)

/E East Wall (surface)

/F Foot (surface)

fig(s). figure(s)

FIP First Intermediate Period

fPT Pyramid Texts (spell), as numbered by Raymond O. Faulkner, The Ancient

Egyptian Pyramid Texts. Oxford: 1998 [citations given as follows: fPT spell

no. Pyr section no. (source sigla); thus "fPT 664A Pyr 1886a (N)" indicates

"fPT spell 664A, section 1886a, source N"]

FR Front (surface)

frag fragment

g gable (of a surface)

GM Göttinger Miszellen, Gottingen

GMAÄ H. Grapow et al., eds., Grundriss der Medizin der alten Ägypter, 9 vols.

Berlin: Akademie Verlag, 1954-73

GOF Gottinger Orientforschung, IV. Reihe: Ägypten, Wiesbaden

/H Head (surface)

HPBM Facsimilies of Egyptian Hieratic Papyri in the British Museum, London

xi

IFAO L'Institut Français d'Archéologie Orientale du Caire, Cairo

inf inférieur, lower

JAOS Journal of the American Oriental Society, New Haven

JARCE Journal of the American Research Center in Egypt, Boston

JdE Journal d'Entrée (Egyptian Museum, Cairo)

JEA Journal of Egyptian Archaeology, London

JNES Journal of Near Eastern Studies, Chicago

l(l). line(s)

LÄ W. Helck and E. Otto, eds., Lexikon der Ägyptologie. 7 vols. Wiesbaden: Otto

Harrassowitz, 1975-89

/L Lid (surface)

Late Late Period

lit. literally

m middle (of a surface)

MÄS Münchner Ägyptologische Studien, Berlin

MDAIK Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Kairo,

Berlin, Wiesbaden, and Mainz

MFA Museum of Fine Arts, Boston

MIFAO Mémoires publiés par les Membres de l'Institut Français d'Archéologie

Orientale du Caire. Cairo

MK Middle Kingdom

ML Jan Assmann Altägyptische Totenliturgien. Band 1. Totenliturgien in den

Sargtexten des Mittleren Reiches. Heidelberg: 2002 [citations given as

follows: CT no./spell no.]

MMA The Metropolitan Museum of Art, Department of Egyptian Art, New York

xii

MÖR Eberhard Otto, Das ägyptische Mundöffnungsritual, 2 vols. ÄgAb, vol. 3.

Wiesbaden: 1960 [citations refer to rite no.]

MVEG Mededelingen en Verhandelingen van het Vooraziatisch-Egyptisch

Genootschap "Ex Oriente Lux"

n north end (of a surface)

/N North Wall (surface)

n(n). note(s)

no(s). number(s)

OBO Orbis Biblicus et Orientalis, Freiburg, Switzerland and Gottingen

OIP Oriental Institute Publications, Chicago

OK Old Kingdom

OLP Orientalia Lovaniensia Periodica, Leuven

OLZ Orientalische Literaturzeitung, Berlin

OMRO Oudheidkundige Mededeelingen uit het Rijksmuseum van Oudheden te

Leiden, Leiden

/P/ Passage (of a pyramid)

p(p). page(s)

p1(s). plate(s)

PMMA Publications of the Metropolitan Museum of Art, Egyptian Expedition, New

YorkPT Pyramid Texts (spell), as numbered by Kurt Sethe, Die

altägyptischen Pyramidentexte nach den Papierabdrücken und Photographien

des Berliner Museums, 4 vols. Leipzig: 1908-1922 [citations given as follows:

PT spell no. Pyr section no. (source sigla); thus "PT 33 Pyr 24d (W)" indicates

"PT spell 33, section 24d, source W"]

Pyr Pyramid Texts (section)

xiii

RdE Revue d'Égyptologie, Cairo, Paris, and Louvain

RdT Recueil des Travaux relatifs à la philologie et à 1'archéologie égyptiennes et

assyriennes, Paris

ro. recto

s south end (of a surface)

/S South Wall (surface)

/S/ Sarcophagus Chamber (of a tomb)

SAK Studien zur Altägyptischen Kultur, Hamburg

SAOC Studies in Ancient Oriental Civilization, Chicago

Sarc Sarcophagus (in a pyramid's sarcophagus chamber)

sc. scilicet, namely

/Ser/ Passage to Serdab (of a pyramid)

SIP Second Intermediate Period

TIP Third Intermediate Period

TT Theban Tomb

UGAÄ Untersuchungen zur Geschichte and Altertumskunde Ägyptens, Leipzig and

Berlin (reprinted Hildesheim 1964)

Urk. Urkunden des aegyptischen Altertums, founded by Georg Steindorff

USE Uppsala Studies in Egyptology, Uppsala

/V Vestibule (of a pyramid)

vo. verso

vol(s). volume(s)

w west end (of a surface)

/W West Wall (surface)

xiv

Wb Adolf Erman and Hermann Grapow, eds., Wörterbuch der ägyptischen

Sprache. 6 vols. Berlin and Leipzig, 1st ed.: 1926-31, 2nd ed.: 1957

x exterior (of a surface)

ZÄS Zeitschrift für Ägyptische Sprache and Altertumskunde, Leipzig and Berlin

ZDMG Zeitschrift der Deutschen Morgenländischen Gesellschaft, Leipzig and

Wiesbaden

1

INTRODUCTION

About a century and a half before the end of the Old Kingdom, collections of

religious texts began to be inscribed upon the interior walls of the pyramid tombs of

kings and queens, beginning with that of King Wenis, whose last year of reign was at

about 2347 BCE1, and continuing without break until the splendid pyramid complex of

King Pepi II, who died around 2219 BCE. Like the tombs containing them, the inscribed

texts were aimed at ensuring the attainment and perpetuation of the beatified state of a

deceased beneficiary, his state of being an Ax, a divinely deceased spirit, an enduring but

ghostly member of human society. Today commonly called "Pyramid Texts"

(Pyramidentexte) after the title of Kurt Sethe's edition of texts from five Old Kingdom

pyramids,2 this corpus, the oldest collection of religious texts from ancient Egypt,3

consists of about nine hundred compositions of varying lengths. None of the pyramids

contains all of them, and no two pyramids preserve exactly the same texts.4

1 All dates in the present work follow the chronology of von Beckerath 1997, pp. 187-192.

2 See Sethe 1908, p. v, for the appellation. The principal text edition, giving the texts known for the five Old Kingdom kings with mortuary literature, is Sethe 1908-1922. For an up-to-date bibliography of publications of Pyramid Texts since then, see J. P. Allen 2005, pp. 419-420.

3 There are older religious texts from ancient Egypt, beginning with fragmentary temple blocks from Heliopolis dated to Djoser (see Kahl et al. 1995, p. 116 [Ne/He/4] = Urk I 154, 2-8), and there is a fragmentary Dynasty Thirteen papyrus bearing what, according to the report of Gardiner 1955, p. 17, Černy believed might be the text to a funeral ritual dating back to Dynasty Three, although based on the latter's impression that it would be unlikely that the king's children, mentioned in the text, would have attended anything other than a king's funeral, while the text makes use of the term ia "mastaba" rather than mr "pyramid". But neither of these documents represents a collection of texts.

4 For example, as observed by J. P. Allen 1988, p. 38, the pyramid of Wenis, the oldest, contains about two hundred and thirty texts, whereas the pyramid of Pepi II, the last from Dynasty Six, has about six hundred and seventy-five. Most of Wenis's texts appear again in the pyramid of Pepi II, but sixty-four of them do not.

2

A. RESEARCH POINT OF DEPARTURE

As a corpus of textual material transcending the bounds of any single source,5 the

Old Kingdom Pyramid Texts represent the birth of the ancient Egyptian mortuary

literature tradition, because the practice of positioning sets of religious texts in the

immediate proximity of a deceased person is attested in all successive periods until the

adoption of Christianity in Roman times. Indeed, although it had once been held that they

were to be "sharply distinguished" from the texts appearing in that context in the Middle

Kingdom,6 it is now widely acknowledged that the Pyramid Texts are collectively the

hereditary ancestor of the Middle Kingdom mortuary literature,7 a corpus consisting of

verbatim copies of Pyramid Texts and those texts edited by Adriaan de Buck under the

title The Egyptian Coffin Texts.8 The continued transmission of Pyramid Texts alongside

Coffin Texts in the Middle Kingdom is a first indication that the one is a development of

the other: of about one hundred seventy-seven Middle Kingdom sources indexed by

Leonard Lesko,9 12% bear only Pyramid Texts, 49% bear only Coffin Texts, and 39%

have both.

5 The sharing of texts among the pyramids justifies referring to the Old Kingdom group of

Pyramid Texts collectively as a corpus. The notion of Billing 2002, p. 43, and now J. P. Allen 2005, passim, to the effect that each individual pyramid's texts should be considered as a separate corpus invites the question as to just what the term corpus means.

6 The position expressed by Breasted 1933, p. 152, and maintained as recently as Willems 1988, p. 248, and Barguet 1986, pp. 18-19.

7 See J. P. Allen 2005, p. 1; Hays 2004, p. 200 with n. 178; Mathieu 2004, pp. 247-262; Jürgens 1995, p. 85; Assmann 2001b, p. 334; and J. P. Allen 1988, p. 40.

8The principal publication is by de Buck 1935-1961. See further Barguet 1986, pp. 10-12. The Oriental Institute's forthcoming publication of The Egyptian Coffin Texts, Vol. 8: Middle Kingdom Copies of Pyramid Texts by J. P. Allen will redefine the connotations of the term "Coffin Texts".

9 The following percentages were calculated from the data itemized by Lesko 1979.

3

Viewing the mortuary literature tradition in terms of growth rather than hard and

fast division transforms the questions we ask about it. In order to write a history of this

cultural phenomenon, the trends to be sought are not only the differences between the

two periods, but their continuities. Whereas the differences show us the direction in

which the literature was going, the similarities show how the later grew out of the earlier.

For my part, as I began my dissertation research, it was especially the dimension of

continuity that was most intriguing to me. I wished to flesh out the points of contact

beyond abstract statistics and numbers. I wanted to see how the actual words and ideas of

the texts were carried forward from the Old Kingdom to the Middle.

B. CHOICE OF METHODOLOGY

As I intended to draw out textual continuities between two successive stages, the

die was cast as to the overall manner of approach to the material; rather than focusing

upon individual texts and studying them in respect to uniqueness and difference, I was

obliged to examine texts for likenesses. Because I was to study likenesses, and because

one already presupposes types in distinguishing Old Kingdom mortuary literature as a

unit from Middle Kingdom mortuary literature, and because I wished to make

generalizations supported by the details of literally hundreds of texts, I chose a

typological approach.10 It was to be a matter of considering how types of Pyramid Texts

were transmitted into the Middle Kingdom and whether these types had any points of

contact with the texts newly attested then, the Coffin Texts.

Adopting a typological approach, I encountered my first obstacle. Current

descriptions of the typological structure of the Pyramid Texts were not detailed enough to

10 See Barthes 1974, p. 3, for the two poles of studying texts, differences and similarities, the

latter being typological according to him.

4

fulfill my research needs, especially to address how types of Pyramid Texts were

reflected in Coffin Texts new to the Middle Kingdom. To consider one of the oldest, that

of Siegfried Schott as expressed in his Mythe und Mythenbildung im alten Ägypten, four

basic divisions are supposed: "Dramatische Texte",11 "Hymnen mit der

Namensformel",12 "Götterlehren und Litaneien",13 and "Verklärungen".14 From his

discussion of these divisions, it is evident that Schott has organized the texts according to

two typological criteria: content and the grammatical person of the beneficiary. The

rationale for the application of the first criterion is self-evident, since it is a question of

classifying texts, of which the constituent parts are therefore words. The applicability of

the second is in the textual ubiquity of the deceased personage for whom the utterances

were inscribed: nearly all Pyramid Texts make reference to him by name, pronoun, or

both, and those that do not are made relevant to him through their physical juxtaposition

to those that do. In utilizing grammatical person, Schott was actually adopting a criterion

already employed by Sethe, who used it to distinguish between texts spoken by the

beneficiary himself and those addressed to him.15 While Schott's structure was

descriptive enough to be adopted in later overviews of the general contents of Pyramid

Texts by Hartwig Altenmüller,16 the purpose of Schott's work was not to systematically

11 Schott 1964 [1945], pp. 30-36.

12 Ibid., pp. 37-42.

13 Ibid., pp. 42-46.

14 Ibid., pp. 46-52.

15 See Sethe 1931, pp. 524-526.

16 See Altenmüller 1972, pp. 59-63; and Altenmüller 1984, cols. 16-17.

5

identify the distinctive characteristics of each division, nor to provide a more or less

comprehensive inventory of the spells belonging to each and all of their distinguishing

characteristics. Instead, his aim was to draw forth features of the supposed divisions so as

to illustrate a developmental relationship between them, with the wider goal of arguing

for a development of myth out of ritual.17 Owing to the specificity of his purpose, his

discussion is not well suited to finding out how a given Coffin Text might be related to

one of his Pyramid Text divisions. For example, it is not easy to see how Coffin Texts

spell 65 (CT 65), discussed below in Chapter Three, might be associated or disassociated

with any of them. Nor yet is it easy to determine even which Pyramid Texts belong to

which divisions, as only representatives are deployed in the course of Schott's

presentation.

Schott's divisions are left to one side in a very concise overview of the typological

structure of the Pyramid Texts by James P. Allen, where there is a genre of ritual texts,

including an offering ritual group and a resurrection ritual group, a genre of spells for the

personal use of the deceased, and a genre of incantations directed against harmful

creatures.18 A more detailed, later work by him—the article "Reading a Pyramid"—

identifies divisions corresponding to these: an offering ritual,19 a resurrection ritual,20

and texts for the personal use of the deceased,21 including texts directed against hostile

17 In this respect, Schott was engaging a discourse already seventy-five years old at the time of his

study; for a history of the "myth and ritual schools", see Bell 1997, pp. 5-8; and Strenski 1996, pp. 52-81.

18 See J. P. Allen 1988, pp. 38-39. Technically, his offering ritual group and resurrection ritual group are subdivisions of a ritual texts genre alongside the incantation and personal spells genres.

19 J. P. Allen 1994, pp. 12-15.

20 Ibid., pp. 15-17.

21 Ibid., pp. 17-23.

6

beings.22 However, rather than to articulate the typological structure of Pyramid Texts in

general, the focus of "Reading a Pyramid" is to consider the texts of just one pyramid,

that of Wenis. The intent is to identify distinct sections of contiguous texts, or "text

sequences", to associate them together into the divisions,23 and to determine the order in

which these divisions are to be "read" within the pyramid's overall context.24 Allen was

able to identify these sections of contiguous texts—there are fifteen of them according to

him25—because virtually all of the texts of Wenis are repeated in the tomb of the Middle

Kingdom official Senwosretankh.26 Owing to differing architectural layouts, whole

sections of texts are distributed slightly differently between the tombs, and in that

difference of deployment they become distinguishable. Each of the sections in

Senwosretankh corresponds exactly in order and usually exactly in composition to those

of Wenis;27 that is, each section has usually the same texts in always the same order.

Allen then relates the sections to one another based upon the grammatical person of the

beneficiary and textual themes deemed by him to be significant.

Although I was ready to assume that the structure Allen perceived in Wenis, the

first pyramid with texts and the best preserved of them, was relevant to the texts of the

22 Ibid., p. 17.

23 Ibid., pp. 7-12.

24 Ibid., pp. 12-23.

25 Ibid., p. 12.

26 The correspondence of their contents had already been exploited by Osing 1986, pp. 131-144, who similarly distinguishes sections of texts and an overview of the contents of each section; however, Osing's project is not tied to an overall typological structure of the Pyramid Texts in the way that J. P. Allen 1994 is related to J. P. Allen 1988.

27 J. P. Allen 1994, p. 7.

7

later pyramids, I found that his results were not well suited to determining how a given

Coffin Text might be related to one of his divisions. For example, on the basis of the

information provided in his analysis, it is not easy to see how, again, CT 65 might be

associated or disassociated with offering ritual or resurrection ritual texts. Moreover, it is

often difficult to relate a Pyramid Text not attested in Wenis to one of the four divisions

based simply on his discussion. Naturally, the unsuitability of his work to my own

interests is owed to differing research goals and to his nearly exclusive focus upon the

texts of just one pyramid.

Although left without any typology of Pyramid Texts well suited to my task, I did

retain a sense of authenticity of Allen's results owing to the nature of his central

analytical tool: it was from what were evidently ancient groupings of texts that he had

drawn out a structure. Since my approach was to be typological, and since typology is

ultimately an arbitrary process, one might as well attempt to conform the modern

organization of ancient texts to the ancient typological sensibility, insofar as it might be

perceived. Thus, while the results of his work were not well suited to my task, I was

ready to accept Allen's divisions as not only meaningful but also aesthetically appealing

from a methodological point of view.

I was all the more ready to do so since, though they do not deal with questions of

typology, other scholars besides Allen had identified still other recurring series among

the Pyramid Texts, and not merely those shared between Wenis and another source.

Indeed, scholarship has long recognized the importance of recurring series of texts. Over

three decades ago, Altenmüller had identified several "Spruchfolgen" of Pyramid

Textsand Coffin Texts;28 one of these has been dealt with in a number of subsequent

28 See Altenmüller 1972, pp. 40-51. Osing 1986, p. 132 n. 9, recognizes Altenmüller's work as

inaugurating research into recurring series.

8

studies,29 another has been treated as object of a hermeneutical process,30 another's

transmission history has been dealt with in detail,31 and the cultural and theological

significance of still others have been treated under slightly different dress.32 Whether

these other studies have the aim of suggesting the original composition and order of a

complex of recurring series,33 or performing semiotic analysis upon texts occurring

within a series,34 or gathering up a group of texts so as to have access to enough

information for a text-critical transmission history of sources bearing them,35 they all

tacitly adhere to Altenmüller's admonition that a Pyramid Text not be studied

individually, but rather within the context of its belonging to a larger ancient grouping.36

29 Altenmüller 1972, p. 42, "die Fortsetzung der Sprüche des Opferrituals"; see Kuhlmann and

Schenkel 1983, pp. 166-168; Osing 1986, p. 136; and J. P. Allen 1994, pp. 9 and 12 ("Sequence D"). The unity of the series was already observed by Kees 1922, pp. 92-120, and its texts considered as a unit at Altenmüller 1967, pp. 9-18; Altenmüller, 1968, pp. 1-8; Barta 1973, pp. 84-91. See Appendix B, Sequence 32.

30 Altenmüller 1972, pp. 47-49, "Spruchfolge C", and see also pp. 26-32; see Billing 2002, pp. 111-116. Spruchfolge C proper corresponds to Sequence 108 of Appendix B; see also Sequences 84 and 87 and Subsequences 128, 135, and 148.

31 On "Spruchfolge D" of Altenmüller 1972, pp. 49-50, see Kahl 1996. See Appendix B, Subsequence 202.

32 On "Spruchfolge B" of Altenmüller 1972, p. 47, compare Assmann 2002, pp. 63-65; and Assmann 1990, pp. 21-22, and see Appendix B below, Sequence 149. On "Spruchfolge E" of Altenmüller 1972, pp. 50-51, compare Assmann 1990, pp. 9 and 35 fig. 5, and see Appendix B below, Subsequence 201.

33 As at Altenmüller 1972, pp. 29-31, and 47-49, responded to by Thompson 1990, pp. 22-24.

34 Frandsen 2001, pp. 146-157.

35 Kahl 1995b and Kahl 1996. For an overview of the text-critical method, see Kahl 1999, pp. 28-36.

36 Altenmüller 1972, p. 45: "Als wichtiges Ergebnis der ersten orientierenden Untersuchung zu den Überlieferungsfragen bei den Pyramidentexten kann damit zusammengefasst werden, dass die Pyramidentexte nicht also Einzelsprüche behandelt werden dürfen, sondern zu Spruchfolgen geordnet werden müssen." On the procedure's principles and rationales, see Altenmüller 1974, esp. pp. 9-12.

9

But the only other approach similar to Allen's had even before the time of his

writing already been carried out for precisely the same two tombs, that of Wenis and the

Middle Kingdom official Senwosretankh. Employing a similar methodology and

therefore yielding a similar result, the article is that of Jürgen Osing, "Zur Disposition der

Pyramidentexte des Unas".37 The organizational structure of Osing's study is developed

somewhat by Jan Assman in Tod und Jenseits im alten Ägypten,38 who situates the Wenis

texts at one side of the temporal frame for his conception of the history of ancient

Egyptian mortuary literature. An intriguing notion of his, concerning a distinction into

two different kinds of mortuary literature, will be considered at the end of this work; the

data collected here permit a strong revision to his view, not only for Pyramid Texts but

for mortuary literature in general. The present work will base its assessment not upon a

generalized overview of the contents of one pyramid's texts, and thus with only a handful

of recurring series bearing only about two hundred and thirty texts, but upon a systematic

account of texts from all the pyramids, taking into account the majority of the well over

nine hundred Pyramid Texts.

C. DEVELOPMENT OF METHODOLOGY AND QUESTIONS OF DEFINITION

My research plan took a detour into a region of formidable complication: in order

to identify the typological relations between the Old and Middle Kingdom mortuary

literature in a concrete way, I first had to establish a typological structure rigorously

detailed enough to achieve it, and I wished to do so through taking recurring series into

account.

37 Osing 1986, pp. 131-144.

38 Assmann 2001b, pp. 323-324.

10

In order to analyze the material, then, my first task was to comprehensively

identify the ancient groupings, as I suspected that there were more recurring series of

texts than those that had been detected so far. To that end, I created a relational database

into which I entered information from published and unpublished listings of texts that

stipulate their order on their attesting sources, for example the lists compiled by Thomas

G. Allen in Occurrences of Pyramid Texts with Cross Indexes of These and Other

Egyptian Mortuary Texts.39 Altogether, I entered source and positional information for

eleven thousand exemplars of Pyramid and Coffin Texts, borne by about four hundred

and fifty ancient sources attesting to them from the Old Kingdom into Roman times.

I then devised a kind of computer program, a "script", that compared all possible

contiguous series of texts in a given source—from the very shortest contiguous units of

two texts to the very longest—to every other source in order to discover matches of exact

composition and order. The insistence upon the exactitude of the matches between two

exemplars was intended to restrict the superimposition of modern interpretation upon the

ancient data. To draw out the impact that this manner of comparison had on the

identification of my recurring series, while J. P. Allen considers PT 200 to belong to his

"text sequence C",40 my process of identification does not include that text in any

recurring series, simply because its sole attestation is in the pyramid of Wenis. His

inclusion of PT 200 in "text sequence C" is justifiable, but only through interpretation of

its content and that of texts adjacent to it. My own recurring series were identified

39 See T. G. Allen 1950, pp. 48-99. The other lists employed were those of Lesko 1979, pp. 13-

110, a computer spreadsheet generously provided me by James P. Allen, a computer database of Jürgens 2000 distributed via the World Wide Web, information on source P and on unpublished texts in M incidentally provided by Berger et al. 2001, pp. 27-199, and information on unpublished texts in AII presented at Dobrev et al. 2000, p. 281, and Mathieu 2004, p. 249 n. 15

40 See J. P. Allen 1994, p. 9.

11

without regard to content or any other factor beyond the text as a unit and its sequential

contiguity with another text as a unit. By my methodology, because PT 200 has just one

attestation, at most everything before and everything after that text can be matched up in

a sequence with other sources, but not that one.

As a concrete example of the matches identified in this manner, a set of ninety-

one texts on the north wall of the sarcophagus chamber of the pyramid of Neit matches a

set of texts on the north wall of the sarcophagus chamber of Senwosretankh; in each of

the two sources, it is a matter of exactly the same texts appearing contiguously in exactly

the same order: PT 72-81, 25, 32, 82-96, 108-171. The series is distinguishable as a

repeated unit because the texts on either side of it differ between the two sources; in Neit,

it is preceded by PT 57 and followed by PT 173; in Senwosretankh it is preceded by PT

32 and followed by PT 172. In the present work, a series distinguishable in this way is

called a recurring series; it is the same set of texts occurring together in the same order

on more than one source. To be perfectly clear, the definition of a recurring series strictly

involves an exact match between the series of texts on two or more sources; it is not

determined by the contents of the texts themselves.

Because the manner of identifying recurring series was mechanical, I view its

results to be about as positivistic as the listings of texts themselves. Still, it must be

observed that the aspiration to positivism does after all come under the influence of a

certain degree of interpretation and is of course prone to human error. To consider the

example series PT 72-81, 25, 32, 82-96, 108-171, for instance, while T. G. Allen lists PT

113 as occuring in Neit,41 the actual publication of the tomb's texts shows its distinctive

portion to be virtually lost, with [Dd]-mdw wsir Nt. [i]T [n=k Hr(i)]=k [HTA 2] "[Recit]ation.

41 T. G. Allen 1950, p. 56.

12

O Osiris Neit, [ta]ke [that which is on] you. [Two Hetja-loaves.]"42 While enough of the

signs of the text are present to permit a reconstructed identification, the act of

reconstruction nevertheless entails a degree of interpretation. As an example of error, in

his listing of the texts of Senwosretankh, Hayes overlooks the presence of PT 79 and 80

in between PT 78 and 81,43 but his facsimile of the tomb's north wall does not, with wsir

zi-ni-wsr.t-anx sdmi n=k ir(.t) Hr wDA.t ir Hr=k wAD msdm(.t) "O Osiris Senwosretankh,

paint the Whole Eye of Horus to your face. Green eyepaint. Black eyepaint".44 Naturally,

since I know about it, I corrected my database accordingly, but I fully expect there to be

errors I have missed, in addition to any errors inadvertently generated by me. It may be

added that, as an element of interpretation imposed by me upon the data, whenever a

recurring series spans more than one surface of a source, be it wall of a tomb or the side

of a coffin, there is an assumption of contiguous arrangement. In the present work, the

"most extreme" degree of interpretation across multiple surfaces occurs with "Sequence

57" of Chapter Five; an exceptional case, its identification as a recurring series by a hair

more than the usual method is worth the extra argumentation.45 With these qualifications

having been noted, it may be reiterated that the process of the identification of recurring

series was intentionally designed to uncover empirically verifiable facts.

Before moving on to discuss the overall implications of what was found by this

procedure, a further matter of definition should be addressed. There are two kinds of

recurring series: sequences and subsequences. A sequence is a recurring series like PT

42 Jéquier 1933, pl. 9, l. 198.

43 Hayes 1937, p. 15.

44 Ibid., pl. 4, ll. 143-144.

45 See below, Chapter Five, at n. 2.

13

72-81, 25, 32, 82-96, 108-171; it is not enclosed, as it were, by any longer series of texts,

and a sequence is always attested as such on at least two sources. A subsequence, on the

other hand, is a segment of a sequence that, while shorter, maintains the same order.

Thus, for example, the interior front surface of the Middle Kingdom coffin M1Ba

contains the series PT 81, 25, 32.46 Since the exact same series of texts is "enclosed"

within PT 72-81, 25, 32, 82-96, 108-171, it of course recurs in Neit and Senwosretankh.

In order to indicate the set-subset relationship between the two kinds, such "enclosed"

segments are called subsequences. A note may be added concerning subsequences: a

subsequence may be attested as such on only one source, since, by virtue of its subset

relationship, each subsequence recurs in the two or more sequences that "enclose" it.

Thus in the present case, the subsequence PT 81, 25, 32 appears as such only on the

source M1Ba.

Appendix B lists the identifications made according to the process described

above. In respect to recurring series consisting exclusively of Pyramid Texts, I was able

to identify one hundred and forty-two sequences and one hundred and sixty-nine

subsequences.47 A numerical label is arbitrarily assigned to each of them. In Appendix B,

the recurring series are organized according to the numerals assigned to the sequences,

with any enclosed subsequences cited immediately following the entry of its "parent".

For instance, the sequence PT 72-81, 25, 32, 82-96, 108-171 is called "Sequence 23".

46 This short series is immediately preceded by PT 77 and immediately followed by another

instance of PT 81.

47 Although not directly bearing on the present study, recurring series not only bearing Pyramid Texts but also those containing Coffin Texts are given there. For studies focused on recurring series of Coffin Texts, see Jürgens 1996; Jürgens 1995; Jürgens 1988; Lapp 1988; with further references at Buchberger 1993, p. 58 n. 94.

14

Across the breadth of occurrences of Pyramid Texts, about five hundred and fifty

texts appear in recurring series. That is, well over half of the Pyramid Texts appear within

a contiguous string of two or more texts attested on two or more sources. As for the rest,

as will be discussed further below, most of these texts occur only once and therefore by

definition cannot appear in any recurring series, while there are indeed well over a

hundred that appear more than once and yet not in any recurring series known to me. But

since the majority of Pyramid Texts do appear in recurring series, it is evidently less a

matter of material anciently assembled at random, and more a tension between the play of

variation and the manifestation of standardized groupings, between the flexible and the

fixed, between pattern and anti-pattern. One might say that it is a case of "dynamic

canonicity".48

It is also evident from the still substantial number of texts not appearing in

recurring series that it is impossible to perform the sort of study that J. P. Allen could do

with Wenis for any other pyramid. Indeed, it is by lucky chance that that pyramid's texts

are nearly exactly duplicated in a second source, that of Senwosretankh, a Middle

Kingdom private mastaba.49 But for the remainder of the pyramids, it is much more a

matter of a mixture of recurring series and texts deployed outside of any attested

recurring series.

It should be noted that, despite their lack of membership in any recurring series, it

does not necessarily follow that these texts were not intentionally grouped by the

Egyptians together with the texts adjacent to them. In fact, two thirds of them are attested

48 To borrow the phrase of Goldwasser 1991, pp. 129-141.

49 As noted above, PT 200 in Wenis is not found in Senwosretankh. Senwosretankh, for its part, has about thirty-seven texts that Wenis does not: PT 33, 172-198, 225, 356-357, 364-365, 373, 677, and CT 516.

15

only once, providing an obvious explanation for their absence from any recurring series.

And with all of them, it needs to be stated that the methodology of perceiving ancient

groupings today through recurring series is not the same as the ancient editorial processes

of selecting texts to be recorded. One critical difference is in how the survival of sources

affects our modern detection of recurring series but naturally has no bearing on the

production of those sources. As will become evident over the course of this work, the

ancient intent seems to have been to record longer compositions or anthologies of texts

that belonged together, very often in a fixed order. In my view, it is because of that

affinity to one another that the texts were grouped together, very often in a sequentially

precise way.

It seemed to me that one could do worse than to take the ancient groupings

exhibited by recurring series of texts as a starting point for a detailed typological

investigation. Armed with this information, the next step in my research was to draw out

the characteristics of the component texts of the recurring series that could provide an

empirical basis for a comparison of types of Pyramid Texts to Coffin Texts. Again the

relational database proved useful; I entered into it the transliterations and translations of

about seven hundred and fifty Pyramid Texts, omitting ones that were damaged and some

that did not appear in any recurring series, and I added about four hundred and twenty

Coffin Texts, with these having been chosen by me to serve as a representative source of

comparison. The characteristics to be drawn out from this raw data were of course to be

shared between at least two texts within a single recurring series, since my purpose was

not to show the uniqueness of texts but rather their points of contact. The first basic

criterion was the grammatical person of the beneficiary, because Sethe, Schott, and J. P.

16

Allen and several other scholars50 had made use of it, and because of reasons discussed

below in Chapter One, where complications in making use of it are also extensively

discussed. The second basic criterion was, naturally, content.51

Some words may be devoted to that second criterion. Since my aim was to

develop a typological structure that would permit the comparison of types of Pyramid

Texts to Coffin Texts, it was not enough to simply draw out interesting features from the

texts, nor yet again only to identify the general themes of the recurring series, as Allen

had done. In order to identify likenesses, it was necessary to choose expressions that were

repeated. They were to be recurring expressions—in other words, intertextual linkages,52

or one might say "repeated semes", where seme means "a unit of signification"53—in

short, the connections in content were to consist of "a word or words of similar or

identical meaning appearing in more than one text", here given the imperfect label of

motif.54

50 Kees 1952, pp. 31-32; Kees 1983, p. 175; Assmann 1986, col. 1001 with n. 48 at col. 1006; and

J. P. Allen 1994, pp. 16-18; Assmann 2001b, pp. 324-325; and Willems 1996, pp. 375-381. See also Assmann 1999, pp. 62-63; and Assmann 1969, pp. 359-360. Eyre 2002, pp. 66ff., would minimize the importance of grammatical person as a classificatory criterion, but his argument as phrased is specifically against employing it in distinguishing between ritual versus non-ritual texts.

51 One observes that shared occasion (Sitz im Leben) and common concepts and sentiments constitute two of the three principal elements of form criticism, and thus genre classification, as applied to the Psalms of the Hebrew Bible by Gunkel 1928-1933, see esp. §1, 8. For a criticism of Gunkel's form criticism, see Campbell 2003, pp. 15-23, where he goes on to argue for the validity of its reformed and contemporary descendant. The similarities of the criteria of the present work to those of Gunkel are as shadows.

52 See Hays 2004, pp. 179-181.

53 See Barthes 1974, p. 17

54 Compare the definition of Motiv at Roeder 1993, p. 84, as "eine textuelle Einheit, ein Wort, das auf einen zentralen Begriff in einem bestimmten Text oder Spruch verweist".

17

Furthermore, in addition to the feature of repetition, there must also be an aspect

of distinctiveness; it is not typologically helpful, for example, to choose any repeated

term at random; one might, for example, notice that the phrase ir.t Hrw "Eye of Horus"

occurs in multiple texts, but unless it can be argued that that term is distinctive to a type,

which is to say that it must never or only rarely occur outside of it, then it is not useful to

discuss it in the present regard; it is too broad to be usefully diagnostic. In fact, the phrase

ir.t Hrw as such occurs in members of every type identified in Chapters Two through

Five, for which reason it and literally thousands of other words and phrases are not

collected in the present work.55 On the other hand, the combination of the verb im "take"

with ir.t Hrw is significant; it occurs only in texts discussed in Chapter Two. im ir.t Hrw

"take the Eye of Horus" is distinctive to a particular type. Thus, there are three

dimensions to a motif as defined in this dissertation: meaning, repetition, and

distinctiveness.

While the analysis of the texts in order to identify shared characteristics of person

and content is simple in its essence, it may be easily envisioned that the execution of this

analysis was extremely complicated in practice, with no small amount of art to go along

with the aspirations to science, with plenty of subjectivity and intuition applied to the

object of my research. But to simplify the history of my analysis, what I did at this stage

was, first, to identify the person of the beneficiary and the motifs shared among the texts

of each recurring series. I saw that some of these characteristics were restricted to certain

specific series; they were heavily concentrated in clusters of texts. This was a significant

55 Because, as observed above, typological procedures are ultimately arbitrary, one could invent a

modern typology centered around any textual feature, including the phrase ir.t Hrw of itself, with a type consisting of texts with the phrase and a type consisting of texts without it. The difficulty with this kind of random selection of criteria is in getting the typological structure to conform to other facts, above all the ancient groupings perceivable in recurring series.

18

finding, because some characteristics were found across the board. It occurred to me that

the restricted characteristics were a key to representing what the clusters were all about,

while the other motifs were not useful for what I was working on, as mentioned above in

discussing ir.t Hrw.

I grouped the recurring series together based upon the characteristics that were

restricted to clusters of texts structured by the recurring series. When the texts of one

recurring series shared motifs and situated the beneficiary in a compatible grammatical

person with another series, I associated the two. I continued to perform associations until

I had constructed five sets of recurring series, each corresponding to each of the four

divisions mentioned above in the context of the work of J. P. Allen and one more in

addition. Next, I eliminated from consideration motifs that were not distinctive to one of

the types. Finally, I associated texts outside of any recurring series with each of these

sets, based upon their possession of the characteristics of grammatical person and motifs

distinctive to the set. I deemed the texts of each set to constitute a type.

D. PRELIMINARY OVERVIEW OF EXPECTED RESULTS

Naturally, I was aware that my prior reading and interpretation of J. P. Allen's

research and discussion might have influenced the divisions I was imposing upon the

material, but I found no reason to abandon the general divisions of his mentioned above.

By the same token, the utility of my own work does not rest upon an appeal to authority,

but stands on its own merits. In fact, my purpose in discussing another scholar's research

is not to give a nuanced account of his research but to indicate to the reader just how my

own views came to be formulated. Thus it is simultaneously a question of acknowledging

debt and signalling influence.

I found it simplest not to attempt to subdivide the divisions into subtypes within

the scope of the present work. To have done so while maintaining the formal expository

19

style of a doctoral thesis would have dramatically extended its scope. It may be said,

however, that every one of the types discussed in the following chapters are readily

susceptible to further subdivision, though the boundaries between these subdivisions are

not always so clear cut. Indeed, it is above all because of that blurring that I thought it

best for the dissertation to stick with what was most clear.

As it turned out, the criterion of grammatical person serves to divide Pyramid

Texts into two categories, as discussed in Chapter One, while the criterion of shared

content subdivides each category into types, as discussed in Chapters Two through Five.

The four types treated in these chapters are offering ritual texts, resurrection texts,

apotropaic texts, and ascension texts. The fifth, provisioning texts, have already been

discussed by me in some detail.56

Armed with a set of characteristics for the types, I was now in a position to take

the characteristics distinctive to each and compare them to Coffin Texts. Simply put, I

was in a position to determine whether all of the types are attested in verbatim Middle

Kingdom copies of Pyramid Texts and in variants of them. The application of the

typological structure to this purpose was in fact quite simple.

E. UNEXPECTED RESULTS: ON THE ORIGINS OF THE PYRAMID TEXTS

Additionally, and unexpectedly, I had assembled information on each of the types

so as not only to go forward in time to the Middle Kingdom, but also backward, to

consider the very advent of mortuary literature in the pyramids of the Old Kingdom.

What was the significance and usage of each type prior to its incorporation in the tomb?

56 See Hays 2004, pp. 191-199.

20

Before the 1980s, three comprehensive attempts had been made to reveal the

significance and usage of Pyramid Texts in general, by Siegfried Schott,57 Joachim

Spiegel,58 and Hartwig Altenmüller.59 Each had the implicit intention of supplying the

cultural context explicitly evident in paratextual notations in the New Kingdom Book of

the Dead but lacking with the Pyramid Texts. Ironically, they agreed in attributing a

cultural setting comparable to Champollion's for the Book of the Dead: just as he had

assumed that the Book of the Dead consisted of rites performed for the deceased on the

day of burial,60 so also a century later did Schott, Spiegel, and Altenmüller assume that

the Pyramid Texts represent the same thing. While Lepsius overturned Champollion's

assessment61 and replaced it with his own view, still with us today,62 the fate of the

interpretations of Schott, Spiegel, and Altenmüller reached a less satisfying conclusion.

57 Schott 1950, on which see Barta 1981, pp. 4-12.

58 Especially Spiegel 1971, on which see Barta 1981, pp. 13-28, with additional references at p. 13 n. 1.

59 Altenmüller 1972, on which see Barta 1981, pp. 28-39.

60 See Barguet 1967, pp. 13-14; Hornung 1997, p. 7; and Lepsius 1842, p. 3.

61 See Lepsius 1842, p. 3: "Dieser Codex ist kein Ritualbuch, wofür es Champollion's Bezeichnung 'Rituel funéraire' zu erklären scheint; es enthält keine Vorschriften für den Todtenkultus, keine Hymnen oder Gebete, welche von den Priestern etwa bei der Beerdigung gesprochen worden wären: sondern der Verstorbene ist selbst die handelnde Person darin". (However, one notes that the person performing the utterances is not always the deceased, as with BD 155 (Aa) 4-5: Dd.tw rA pn Hr Dd nbw ... | rdi.w r xx n(i) Ax pn iw=f ao Hr sbA.w n(i)w imn.t "let this utterance be recited over a Djed-amulet of gold ... placed at the neck of this Ax when he is entered through the gates of the West", i.e. the rite, complete with the manipulation of a physical object, is to be performed for its beneficiary on the day of his burial.

62 See ibid., p. 3: a Book of the Dead deposited in the tomb served as a kind of written pass "der ihnen eine günstige Aufnahme an den vielen Pforten in den himmlischen Gegenden und Wohnungen verbürgen sollte". That assessment is resonated for example by Hornung 1997, pp. 26-27; and Hornung 1999, p. 17.

21

Their very specific formulations of the ritual events of the royal burial in the Old

Kingdom were eviscerated by Winfried Barta in his Die Bedeutung der Pyramidentexte

für den verstorbenen König, beginning with the objection that, while all three had

assumed the texts to be set within the context of a burial ritual, they otherwise shared

little common ground in reconstructing that ritual's myriad details, in respect to the

sequence of the rites of the funeral, the physical acts appropriate to the rites, the manner

in which individual texts were recited during them, and their places of performance—let

alone in respect to which texts went with what rites.63 In exposing the wide variance

between these three reconstructions, Barta's critique had the effect of underscoring their

mutually ingenious character: the very detailed stories that they tell are at best

unverifiable.

And their common plotline is flawed as well: with a virtual absence of supporting

contemporaneous evidence outside the pyramids, even the later evidence cannot

unequivocally show that the texts were from rites certainly situated within a burial

ritual64—not when a single Pyramid Text can have later parallels within multiple rituals,

such as the funeral procession, the Opening of the Mouth, and even temple ritual

performed for gods.65 To put it bluntly, a fix on a Pyramid Text's exact setting in life is

unattainable.

63 For a text-by-text comparison of the wide divergences between the three, see Barta 1981, pp.

39-49.

64 See Barta 1981, p. 9.

65 Consider, for example, the same texts appearing in the Pyramid Texts, the Opening of the Mouth, and temple ritual, on which see Hays 2002, esp. p. 158. And consider PT 644's presence in the Pyramid Texts, the Opening of the Mouth, and the funeral procession, on which see Hays and Schenck, forthcoming. For further references to the continued and adapted use of Pyramid Texts after the Old Kingdom, see Eyre 2002, p. 19 n. 42.

22

Since no subsequent work has been based on the specific formulations of Schott,

Spiegel, or Altenmüller, no counterargument in their defense has been advanced, and no

comprehensive work after Barta has attempted in comparably rigorous fashion to identify

the position these texts hold in ancient Egyptian religious history, it would seem, from the

point of view of Egyptological discourse, that the voice of Barta is the one that has

uttered the final comprehensive word on the subject: he would seem to have gotten his

wish, then, that finally a single work would show forth the ancient "Wirklichkeit" of the

Pyramid Texts,66 with that reality being his own interpretation of the significance of the

corpus.

That "reality" has nothing to do with cultural activities outside the tomb, but

rather strictly inheres to the content of the texts: it is a meaning that Barta theologically

articulates67 (although he avers that one is dealing with a myth which is "bruchstückhaft

in Form von 'Zitaten' erzählt"68) through consultation of texts without differentiating

among them by type. There is no reason to differentiate among them since they all belong

to a single type or genre (Gattung) of text—the same one as the Coffin Texts and the

66 See Barta 1981, p. 1: "Welche der drei Auslegungen dabei die Wirklichkeit wiedergegeben

haben könnte, bleibt also dem forschenden Bemühen des Interessierten überlassen, da bisher weder ein Ausgleich noch eine synkritische Sondierung der geäußerten Ansichten versucht wurde." In fact, it is an intellectually naïve proposition, since one is dealing with belief in a modern imaginary intended to represent a reality, with that imaginary—a history—constructed out of the sparse tissues of historical traces and the glue of untestable axioms or assumptions. Facts are the objects of documentation, not the results of argument and interpretation.

67 Barta 1981, pp. 71-150. In this manner of approach, non-sequentially related elements of the Pyramid Texts are extracted and re-assembled to yield a quasi-narrative process; the result is not a myth, since the central figure is a king—that is, any king—rather than a specific character. Occurring within the framework of historical time, its central figure is generic. For this reason, it is more a theology, dealing with universal principles, than a mythology, dealing with distinct characters in a time outside of time. In reconstructing this theology out of the Egyptian material, one finds a parallel in the reconstruction by Proclus of the "true though hidden meaning of Plato", on which see Lloyd 1967, p. 305.

68 Barta 1981, p. 67.

23

Book of the Dead.69 Sealed off from the world of the living70 and with a ritual character

"unsicher und in hohem Maße zweifelhaft",71 the texts are only relevant to the deceased

in the afterworld.72 In short, no attention is to be paid to their function prior to their

attested and inscribed forms;73 rather, the significance of the Pyramid Texts is in their

being "Grabinventar",74 alongside the coffin and other goods deposited in a tomb, a

magico-physical tool intended to help the deceased secure his continued existence75 and

navigate the afterworld.76 As inscribed texts rather than ritual performances, their

meaning is to be found in content alone.

To be sure, one can readily appreciate the sort of impulse that engendered Barta's

undisguised hostility to ritual; one may consider, for example, how the practice of

studying the Hebrew Bible through the technique of form criticism collapsed under the

weight of its obsession with speculating after the original usages of texts, at the expense

of ignoring the meaning of texts as attested.77 Nevertheless, Barta's obsession with

theological or mythological content at the expense of ignoring the texts' significance

69 Ibid., p. 62.

70 Ibid., p. 8.

71 Ibid., p. 51.

72 Ibid., p. 70.

73 Ibid., p. 66.

74 Ibid., p. 69.

75 Ibid., pp. 71-72.

76 Ibid., pp. 82 and 99.

77 See Campbell 2003, p. 22.

24

outside the tomb has not achieved hegemony. On the contrary, scholars such as J. P.

Allen,78 Jan Assmann,79 John Baines,80 and Christopher Eyre81 continue to consider the

ritual character of Pyramid Texts. In addition, the difficulty of Barta's position in refusing

to differentiate among the texts by type is already signalled in his repeated differentiation

of offering ritual texts from other Pyramid Texts.82

For my own part, in the course of my own research in the typology of Pyramid

Texts, I had gathered information to address that dimension of the life of the texts that

Barta had avoided, and I was in a position to attempt to do so without committing the

error of over-specificity he observed with Schott, Spiegel, or Altenmüller.

F. MANNER OF PRESENTATION OF RESULTS

But, having finally developed the tool by which to consider the typological

continuities between the Old and Middle Kingdom mortuary literature, and now also

ready to consider the original setting of each type in a general way, how was I to

convince my audience of the relevance of the typological tool itself? How was I to

indicate that these four types corresponded in some way to the ancient typological

sensibility? How were they to be shown to be more or less authentic? Here the challenge

78 See, for example, J. P. Allen 1994, p. 12, concerning the obviously ritual character of offering

ritual texts.

79 See especially Assmann 2000, p. 33 n. 1, in direct reference to Barta 1981, though already signalled at Assmann 1986, col. 1005 n. 29.

80 Baines 2004, p. 15: "Hypotheses about the origins and sources of the Pyramid and Coffin Texts have rightly tended to be based on theories of their use in ritual contexts and of their ultimate derivation from oral sources".

81 See, for example, Eyre 2002, p. 25, in arguing that the context of a text's use is vital to its understanding.

82 As at Barta 1981, pp. 64, 67, and 71.

25

stemmed from both the vast complexity of the evidence itself and the differences in how

we modern Westerners categorize our world in comparison to how the Egyptians did.

There were hundreds of texts and literally thousands of concrete points of contact to be

presented, somehow, in a meaningful way, and the determination afterwards of its

historical relevance to the shape of ancient Egyptian thought, a topic first systematically

approached from the point of view of the Pyramid Texts with no less a personage than

James Henry Breasted himself, in the classic of the field Development of Religion and

Thought in Ancient Egypt.83 It would not be enough to simply inform the reader that

these four types existed and then go on to offer their laundry list of shared characteristics.

To give some basis for the correspondence of the constructed typology to the ancient

groupings was to be the real challenge, and it is from this point forward in the story of my

research that the chapters of this dissertation unfold.

1. PERFORMANCE STRUCTURE

In Chapter One, the division of Pyramid Texts into two categories according to

the criterion of the person of the beneficiary will be described, together with the

complications attending its usage as a classificatory criterion. In light of these

complications, the necessity of making use of it is argued there. And as for the light it

sheds on our understanding of these texts and their position in the history of ancient

Egyptian religion, that can only be adumbrated until the arrival of this dissertation's

conclusions in Chapter Six, where it is most fully engaged. There, the fundamental

historical meaning of the corpus will be discussed. Are the texts "liturgies" or are they

"literature", to address their meaning from the point of view of a conceptualization of Jan

Assmann? As will be argued there, they are neither and both.

83 Breasted 1959 [1912], esp. pp. 70-117, a lecture entitled "Realms of the Dead—The Pyramid

Texts—The Ascent to the Sky".

26

But in between the first and last chapters is a set of chapters outlining the basic

arms of the typological structure of the Pyramid Texts. The greater part of each chapter is

devoted to my attempt to identify the type in such a way so as to suggest its correlation to

the ancient typological sensibility. Whether successful or not, the methodology of

revealing a type follows three systematic steps: first, the characteristics of person and

content shared among the texts of a long recurring series are identified; second, it is

demonstrated that these characteristics are shared by the texts of other recurring series,

with further characteristics shared among the whole assemblage afterwards being drawn

out; third, based upon the collection of shared characteristics, more texts are associated

with the group, but without regard to their membership in any series.

The purpose of each step may be described in detail.

2. CORE SERIES

In the first, one begins with a recurring series of texts that constitutes an ancient

grouping, inasmuch as the components of the series are found together in the same order

on more than one ancient source. Because, as will be shown to be the case, the texts of

this ancient grouping share multiple textual points of contact with one another—

grammatical person and motifs—they are related.

3. RECURRING SERIES WITH MATCHING CHARACTERISTICS

The main question stemming from this fact is whether these shared characteristics

are found among other ancient groupings. To show that they are is the purpose of the next

step, where the characteristics found among the texts of the first recurring series are

shown to be distributed among the component texts of others; indeed, it is further shown

that the components of the assemblage of recurring series share still more points of

contact among them. On the basis of their connections, it is asserted that the texts

27

collected thus far are members of a type, the typological characteristics of which are the

relations between them.

4. FURTHER TEXTS WITH MATCHING CHARACTERISTICS

The third step is intended to show three things. First, it is seen that the

characteristics of the type are found among texts without regard to their belonging to a

recurring series. From that it follows that membership in a type is not dependent upon

membership in a recurring series; in other words, although members of a type are found

gathered together in recurring series, they do not occur only in such series. Second, in

polling the Pyramid Texts beyond the recurring series to which I have drawn attention,

the degree of distinctiveness of the characteristics will be implicitly revealed: if these

characteristics were seen to occur among the texts of types discussed in other chapters,

they could not be said to be distinctive. But since they only rarely do, if ever, they in fact

may be regarded as such. Third, in associating texts outside of recurring series with the

type, one is able to overcome the fact that a substantial number of Pyramid Texts are not

attested in any recurring series, and thus to include them in the typological structure.

At the end of this procedure, about seven hundred Pyramid Texts are associated

with one each of the four types. Although the means by which the types are identified

make use of recurring series as starting points, in the end membership in a recurring

series is not a criterion for membership in any of the types. Rather, the typology is

defined strictly according to the criteria of the person of the beneficiary and content.

It may be observed once more that all classification is arbitrary, and that a

different researcher approaching the same material might choose different criteria. He

might not wish to take recurring series into account, for example, or choose an even more

precise or a less exacting mode of analyzing the content of the texts into atomized units,

what I call "motifs". Differences in the selection of criteria could yield different

28

typological structures. Consequently, there can never be any single "right" typology in an

absolute sense, but differences between typologies may mean that one structure is better

suited for explaining certain features of the material. One may consider, for example, the

modern classification of the animal kingdom, by physical characteristics, as opposed to

the classification of animals according to modes of locomotion, as with the philosopher

Plato. Or again, one may consider a magic-realist classification of animals recounted by

the post-Structuralist Michel Foucault,84 the sole purpose of which is to underscore the

ultimately arbitrary nature of the taxonomical process. The purpose of such research,

then, is not to discover the "true" divisions of texts. Rather, it is a formalized method of

interpretation. Its merit is to be evaluated on the basis of its explanatory force.

G. CONTRIBUTION TO HUMAN KNOWLEDGE

1. PLACE OF ATTESTATION VERSUS PLACE OF PERFORMANCE

In each of these chapters, the exposition of the type is followed by two

considerations: first, its existential status prior to its advent in the tomb; second, the

degree to which it continued to live in the Middle Kingdom. In respect to the origin of a

type, the most critical factor is the relationship of the beneficiary to the performance of a

text, because it will be seen that, in the case of the types of Chapters Two and Three,

there is a disparity between the sepulchral context of display and how the text presents

itself as being performed, and in the case of the types of Chapters Four and Five, there is

a program of modification to affect that presentation of performance. The hinge of these

disparities rests upon the relationship of the deceased beneficiary to the performance of

the texts, as indicated by grammatical person within the text. Thus, in addition to

providing a background for the division of the texts into two categories, Chapter One sets

84 See Foucault 1970, pp. xv-xx.

29

the stage for my attempt to unravel the origin of the Pyramid Texts, with each of the four

following chapters dealing with that question, and my sum views on the subject forming

one of the main themes of Chapter Six. Again, this is the question of "liturgy" versus

"literature". Or rather, it is the systematic interrogation of that question.

2. TRADITION AND TRANSMISSION OF THE TYPE

Concerning the degree to which each of the types enjoyed continued life in the

Middle Kingdom, here also this dissertation advances our knowledge of ancient Egyptian

religious history with detail. As will be repeatedly seen, there are three principal

dimensions of tangible continuity between the literature's two stages: the verbatim

transmission of each basic type of Pyramid Text into the Middle Kingdom, permutations

from each type into variant Coffin Texts, and the creation of new Coffin Texts according

to characteristics distinctive to Pyramid Text types.

The dimension of verbatim transmission reflects the statistics mentioned at the

beginning of this Introduction; these are Pyramid Texts that are faithfully copied in the

Middle Kingdom without significant modification to content. If it were only a matter of

the verbatim transmission of texts, then one might suppose that the continuity in mortuary

literature between the Old and Middle Kingdoms centered upon the rote transmission of

texts, as if repeating a set of "classics" without the production of new texts of the same

types.

But among other indications, the second and third dimensions show that the old

types indeed enjoyed continued life in the Middle Kingdom; it is not a question only of

the mechanical transmission indicated by the faithfully copied ancient texts, but of them

being faithfully transmitted in the Middle Kingdom by priests who were actively engaged

with producing more of them. In other words, I will argue that this cultural assemblage of

texts—this total corpus of mortuary texts from the Old and Middle Kingdoms—

30

contained ancient texts of a not-quite canonized authority right alongside texts more

recently composed. These more contemporaneous texts joined the ranks of four types of

texts that had been alive already for three centuries, from at least the last year of the reign

of Wenis in 2347 BCE to the middle of Dynasty Eleven, sometime around 2046-1995,

when the earliest securely dated collection of Middle Kingdom exemplars of mortuary

literature emerges.

31

CHAPTER ONE

PERFORMANCE STRUCTURES

As observed in the Introduction, Pyramid Texts are dominated by the presence of

the texts' beneficiary, the deceased personage for whom they were inscribed. Nearly all of

them make reference to him by name, pronoun, or both, and those that do not are made

relevant to him through their physical juxtaposition to those that do.1 As central as he is,

taking account of the beneficiary's relationship to a Pyramid Text's performance is critical

for getting a grasp of how it was used and understood.

A clear sign of that relationship is in the grammatical person of the beneficiary:2

from text to text, he can appear as the reciter (first person), the addressed audience

(second person),3 or someone spoken about (third person). Of the three possibilities, the

beneficiary in the first person may be regarded as being actively involved in the

1 Of the four hundred and eighty six Pyramid Texts appearing in recurring series of texts (on

which see the following chapter), the beneficiary appears by proper name, pronoun, or both in all but thirty-two of them, with the exceptions being PT 226, 228-229, 231, 233, 235-239, 242-243, 276-277, 280, 285, 289-292, 314, 376-377, 500, bPT 502B, 502F, PT 529, fPT 727, bPT 729B, and fPT 730-732.

2 The value of the grammatical person of the beneficiary as a classificatory criterion has been long recognized for the Pyramid Texts, employed to differentiate two basic kinds of texts as by Sethe 1931, pp. 524-526; Schott 1945, pp. 28-54; Kees 1952, pp. 31-32; Kees 1983, p. 175; Assmann 1986, p. 1001 with n. 48 at 1006; and J. P. Allen 1994, pp. 16-18; Assmann 2001b, pp. 324-325; and Willems 1996, pp. 375-381. See also Assmann 1999, pp. 62-63; and Assmann 1969, pp. 359-360. Eyre 2002, pp. 66ff., would minimize the importance of grammatical person as a classificatory criterion, but his argument as phrased is specifically against employing it in distinguishing between ritual versus non-ritual texts.

3 With rare exceptions—e.g. PT 437 Pyr 794a (P) sdA.w n=k psD.t "O you at whom the Ennead trembles" (see J. P. Allen 1984 § 54 A. (3) on interpreting sdA.w as a relative form in extended use)—the Old and Middle Egyptian vocative is grammatically in the third person, and consequently one may more precisely say that there are texts in which the beneficiary is addressed (in the second person and in vocatives) and those where he is spoken about (in the third person, in non-vocative statements).

32

performance of the recitation; as written, he is the ostensible or actual speaker of the text.

In the other two, his involvement is passive; someone else addresses him or speaks about

him.4 In order to distinguish between the two differing relationships, texts conforming to

the former may be said to possess a personal structure,5 since the deceased himself

personally performs them, while those conforming to the latter may be said to have a

sacerdotal structure,6 since their performance is dependent upon an officiant separate

from him—in other words, a priest.

In order to more vividly illustrate the contrast between the two structures, it is

helpful to consider each as exhibited in later corpora, where cultural settings of

performance are transparent.

4 Compare the discussion of "das interpersonelle Element des Hymnus" at Assmann 1975, pp. 85-

86, who there and at Assmann 1990, p. 6 with n. 9, awards appropriate emphasis to the importance of the interpersonal structure of a text. My own analysis differs in placing the position of the beneficiary under intense scrutiny, with less interest paid to whether or not a speaker separate from him is present.

5 Personal structure is adapted from the term "personal spells" of J. P. Allen 1988, p. 42, and corresponds to the concept of the "Ich-Text" as employed by Schott 1964 [1945], p. 47 (followed by Kees 1952, p. 31), and to the "interpersonelle Form" annotated as "1:0:1" (a specific speaker addresses an unspecified audience concerning himself) and that annotated as "1:2:1" (a specific speaker addresses a definite audience concerning himself) at Assmann 2001b, p. 324, and to the structure called "Ich-Du-Bezug" at Assmann 1999, p. 62.

6 Compare the concept of the "Du-Text" as employed by Kees 1952, p. 31, drawing upon the work of Schott 1964 [1945], e.g. p. 42, resonant also in the concept of the "Du-Bezug" at Assmann 1969, pp. 359-360, and Assmann 1979, p. 57 n. 15, developing into a terminology for the "interpersonelle Form" of texts, and annotated as "0:2:2" (an unnamed speaker addresses a specific person concerning the same) and that annotated as "0:0:3" (an unnamed speaker addresses an unspecified audience concerning someone else) at Assmann 2001b, pp. 324-325, with the former structure elsewhere called "0:2" (an anonymous speaker not referring to himself addresses an audience) at Assmann 1990, p. 6. Naturally the concept of the "you-text" does not embrace texts where the beneficiary is spoken of in the third person (entailing a "he-text") or is both addressed in the second and spoken of in the third (entailing a "you/he-text") or is not referred to at all (entailing a "null-text"), while the numerical notations are implicative of distinctions that are not relevant to the taxonomy of Pyramid Texts; see also above at n. 4. (To be precise, Schott 1964, pp. 30-36, employs the term "dramatische Texte" for the "Du-Texte" of Kees 1952, a term flawed equally for the connotations with which it is freighted and for the fact that the "dramatic" structure definitive of that genre is present also in the genre of "Hymnen mit der Namensformel" of Schott 1964, pp. 37-42.)

33

A. SACERDOTAL STRUCTURE

It is particularly pertinent to consider Pyramid Texts in relation to texts from

temple cult, because of their clear connections in sharing texts, phraseology, and role

structures.7 In respect to their performance, temple ritual texts may be regarded as having

a sacerdotal structure according to what was just now described: their beneficiary, the

god immanent in an image,8 does not actively participate in the execution of any of the

rites (for the simple reason that, from a strictly material point of view, the god's image is

inert and inanimate).

To illustrate the sacerdotal structure as exhibited in temple ritual texts, examples

may be drawn from the Dynasty Twenty-Two ritual for handling the image of Amun-Re

at the temple of Karnak.9 Constituting a central mystery of the god's cult,10 the ritual is

quite extensive, comprising a series of well over sixty rites performed for the god's

benefit by officiants.11 Among the individual rites, the god never himself speaks; instead,

he is situated in the second person, the third, or both.

In the following example, the god is cast only in the second person: CDJ 13, pBerlin 3055 IV, 9—V, 2 (Moret 1902)

7 See Hays 2002, p. 166.

8 Or, more precisely, identical to it; see Derchain 1965, p. 9.

9 Pap. Berlin 3055: see Königliche Museen zu Berlin 1901; Moret 1902; Guglielmi and Buroh 1997; and Ritner 2003, pp. 55-57.

10 See further Blackman 1998b, pp. 215-237. On its connections to cult for other deities in the Dynasty Nineteen temple at Abydos, see Altenmüller 1969, p. 16; and David 1981, pp. 74-82.

11 CDJ Title, Pap. Berlin 3055 I, 1 (Moret 1902): x.wt nTr irr.wt n pr imn-ra ni-sw.t nTr.w m Xr(it)-hrw n(i)t ra nb in wab aA imy hrw=f "the god's rites which are done in the house of Amun-Re, King of the Gods, in the course of the day every day by the great Wab-priest on duty."

34

rA n(i) rdi.t Hr X.t Dd-mdw i.nD-Hr=k imn-ra nb ns(.wt) tA.wy mn.tw Hr s.t=k wr.t rti.n=i Hr X.t=i n snd=k snd.kwi n SfSf=k Hpt.n=i gbb Hw.t-Hr di=s wr=i nn xr=i n Sa.wt n(i)t hrw pn Utterance of prostration. Recitation: Hail to you, Amun-Re, Lord of the Thrones of the Two Lands, enduring upon your great throne. I have placed (myself) upon my belly because of fear of you, being afraid because of awe of you, I having embraced Geb and Hathor, that she cause me to be great. I will not fall because of the slaughter of this day.12

Here one sees quite easily that the text is recited by someone other than the divine

beneficiary, especially since the officiant refers to himself in the first person.13 But even

if that reference were absent, the performance of the text would still be dependent upon

someone else, because the god is being addressed.

In the next example, the god, as the object of the rite, appears only in the third

person: CDJ 53, pBerlin 3055 XXX, 3-8 (Moret 1902) rA n(i) DbA mnx.t idmi Dd-mdw Szp imn-ra nb ns(.wt) tA.wy Sd=f Hr a.wy tAii.t r iwf=f dmi nTr r nTr TA nTr r nTr m rn=s pwii idmi.t

12 Following the translation of Ritner 2003, p. 56.

13 Quite a few Pyramid Texts possessing the sacerdotal structure do so likewise; the relevant passages are listed below at nn. 154 and 293-295.

35

ia nt.t=s in Hapy sHD Hr=s in Ax.w mnx.t sSn.n As.t msn.n nb.t-Hw.t ir=sn sSzp mnx.t n imn-ra nb ns(.wt) tA.wy mAa xrw imn-ra nb ns(.wt) tA.wy r xftiw=f zp-4 Utterance of clothing with Idemy-cloth. Recitation: Let Amun-Re, Lord of the Thrones of the Two Lands, receive his Sd-cloth, from upon the hands of Tayt to his flesh, a god touching a god, a god donning a god, in this her name of 'Idemyt', for her *water14 has been washed by the Nile, her face made bright by the Axs. As for the cloth which was spun by Isis, which was woven by Nephthys, they made the linen bright for Amun-Re, Lord of the Thrones of the Two Lands, that the voice of Amun-Re, Lord of the Thrones of the Two Lands, be true against his enemies. Four times.

Since individual rites in the image handling ritual alternate between addressing

the god and speaking of him, from the point of view of the overall ritual he is both

addressed and spoken about. That circumstance is matched in microcosm where texts

situate the god in both the second and third person,15 as in the final example: CDJ 50, pBerlin 3055 IV, 3-6 (Moret 1902) rA n(i) wn Hr Dd-mdw wn aA.wi p.t zn aA.wi tA nD-Hr n(i) gbb m Dd n<=f> nTr.w mn.tw Hr s.t=s<n> wn aA.wi p.t psd psD.t oA imn-ra nb ns(.wt) tA.wy Hr s.t=f wr.t

14 For this word, see van der Molen 2000, p. 254.

15 The same sort of switching from second to third person, or from third to second, can occur in some Egyptian hymns as well as Greek classical and Hellenistic hymns, as observed by Žabkar 1988, pp. 52 and 59; in this regard, see also Barucq and Daumas 1980, pp. 31-32 with n. 25; and Assmann 1969, pp. 359-360. As observed by Garnot 1954, p. 191, there are but few Pyramid Texts that may be counted as hymns.

36

oA psD.t aA.t Hr s.t=sn nfr.w=k n=k imn-ra nb ns(.wt) tA.wy HA.w Hbs tw aro aro tw Utterance of revealing. Recitation: The doors of the sky are opened: the doors of the earth are opened. Hail to Geb, as the gods said to <him>, established upon the<ir> throne(s). The doors of the sky are opened, that the Ennead shine. As Amun-Re, Lord of the Thrones of the Two Lands, is exalted upon his great throne, so is the great Ennead exalted upon their thrones. You have your beauty, O Amun-Re, Lord of the Thrones of the Two Lands! O naked one, be clothed! O you who would be dressed, be dressed!16

The performance structure of temple ritual texts matches what is found in many

Pyramid Texts. Three texts can illustrate this. In the following example, the beneficiary is

only addressed in the second person: PT 367 Pyr 634-635 (M) Dd-mdw hA wsir M.n. in.n n=k gbb Hr i.nD=f Tw in.n=f n=k ib.w nTr.w im(i)=k gAw im(i)=k aS.w rDi.n n=k Hr ir.t=f iT=k wrr.t im=s xnti nTr.w iab.n n=k Hr a.wt=k dmD.n=f Tw n Xnn.t(i) im=k nDr.n n=k DHw.ti xft(i)=k Hso Hna (i)m(iw)-xt=f n xAtb.n=f im=f Recitation: O Osiris Merenre, Geb has brought you Horus, that he save you: he has brought you the hearts of the gods, that you not lack, that you not cry out. As Horus has given you his Eye, that you seize the Wereret-crown before the gods by it, so has Horus united your limbs for you,

16 Following the translation of Ritner 2003, p. 56.

37

having joined you, there being no discord in you. Thoth has taken hold of your opponent for you, even with him and those in his Company cut apart, he having no pity on him.

In the next, the beneficiary is only spoken about in the third: PT 448 Pyr 830 (P) Dd-mdw DHw.ti iab {i} P. anx=f i.tm ir(i)t=f DHw.ti d n=f ir.t Hr Recitation: O Thoth, join Pepi, that he live, that which (evilly) pertains to him ceasing. O Thoth, give him the Eye of Horus!

In the last, the person of the beneficiary switches from third to second person: PT 450 Pyr 832-833a (P) Dd-mdw z17 z xr kA=f z wsir xr kA=f z stS xr kA z xnti-ir.ti xr kA=f z P. xr kA=f hA P. pw Sm n=k anx=k n Sm.n=k is m(w)t=k Recitation. The one who would go is gone to his Ka: Osiris is gone to his Ka: Seth is gone to his Ka: Khentirti is gone to his Ka; let Pepi go to his Ka! O Pepi, go alive; you cannot go dead! ...

17 Reading the verb zi in this particular passage with J.P. Allen 1984, § 309. The verb zi is

accepted beyond its occurrence in imperatives by Edel 1955/1964, §§ 39, 44, 62, 180, 425, 517, 675, 727, and 742.1. Wb iii 424.13, meanwhile, is uncertain as to the proper reading of the word ("vielleicht sj zu lesen ist"), while directing attention to zbi at Wb iii 429. For translating the participle literally, i.e. with its semantic content left uneffaced, see the translation of Otto 1960, vol. 2 p. 40, for PT 25 Pyr 17a: "Es eilt ein Eilender mit seinem Ka".

38

In respect to the beneficiary's relationship to their performance as written, these

sample texts may be said to possess a sacerdotal structure, because, as written, their

performance is dependent upon someone other than the deceased. As Chapters Two and

Three will show in detail, there are ancient groupings of Pyramid Texts comprising texts

that uniformly conform to this structure,18 just as do the individual rites comprised by the

image handling ritual for Amun-Re.

B. PERSONAL STRUCTURE

1. THE BENEFICIARY AS RECITER

As noted above, in temple ritual texts the central figure is the god on whose behalf

the recitations are performed. Since the god does not speak in them, their performance

structure may be contrasted with that of texts to be personally spoken by someone for his

own benefit, as written.19 Examples may be found in the Book of the Dead, since most of

its spells were to be recited by their deceased beneficiary:20

18 In Chapter Two, see below at nn. 5-6 and 99-102; see also nn. 135-138. In Chapter Three, see

below at nn. 6-9 and 201-204; see also nn. 283-285.

19 In the context of arguing that the practitioners of magical texts were priestly rather than secular, Ritner 1990, p. 40, draws an important distinction between practitioners and beneficiaries, with "most 'private individuals' functionally unable to use magical texts like O. Gardiner 363", and with the inability to be owed to pervasive illiteracy. The proxy performance of magical-medical texts is at hand with the very first spell of Pap. Ebers (see Borghouts 1978, pp. 44-45, #71), where it is clear that even though the first person of the text is the beneficiary, the reciter of the text is actually someone else speaking as a kind of proxy for him. However, with mortuary texts from the New Kingdom and earlier, illiteracy is not a factor, since such texts were generally owned by the literate elite. Further, the sort of proxy performance entailed by textual indications within the Ebers spell is rare; in the New Kingdom "recension" of the Book of the Dead, for example, it occurs only at BD 13, 30B, 89, 100, 130, 144, 148, 155, and 160. In each of these cases, it is a matter of the talismanic charging of an image or inscribed amulet, as explicitly specified in paratextual instructions accompanying the texts. Unlike these exceptional texts, none of the Pyramid Texts of an originally personal structure shows an indication that it was originally performed by an officiant speaking for the deceased in the first person, and consequently they are interpreted at face value.

20 As observed by Lapp 1997, pp. 34 and 55-56. See also Assmann 1986, col. 1001 with 1006 n. 48; Assmann 1990, p. 6; and Assmann 2002, p. 32.

39

BD 91 (Lc) rA n(i) tm xni bA n(i) z m Xrit-nTr oA dwA<.tw>=f wr bA.w bA aA SfSf.t=f dd nr.w=f n nTr.w xa.w Hr ns.t=f wr.t ir=f wA.t n bA=i n Ax=i apr.kwi ir n=i wA.t r b(w) nty ra Hw.t-Hr im ir rx rA pn iw=f ir=f xpr=f m Ax apr m Xrit-nTr nn xni.n.tw=f Hr sbA nb n(i) imn.t m ao pr Spell of not restraining the Ba of a man in the necropolis. O exalted one who is adored, great of might, Ba great of fear, who puts terror of himself in the gods,21 who is appeared upon his great throne— let him make a way for my Ba and for my Ax, as I am equipped, with a way having been made for me to the place where Re and Hathor are. As for the one who knows this spell, he makes his metamorphose into an equipped Ax in the necropolis; he is not restrained at any gate of the West, being one who enters in and goes forth.

As written, the speaker of the text is the one who is to benefit from it. A way is to

be made for his Ba and his Ax, and for himself. The paratextual statement of worth

attached to the end reinforces the dimension of personal performance implicit in the first

person of the utterance, since it is not a question of an officiant or priest knowing the text

on behalf of someone else, but for his own welfare. Inasmuch as the text is to be

performed, it is the reciter who gains from it.

Pyramid Texts that uniformly cast the beneficiary in the first person match the

performance structure of this kind of Book of the Dead spell: PT 227 Pyr 227a-c (W)

21 Lit. "Ba who is great of his fear, who gives his terror to the gods".

40

Dd-mdw Hso(=i) m tp kA km wr hpnw Dd(=i) nn r=k xsr-nTr sro(.t) Dd(=i) nn r=k pna Tw xbx {n}<tA>22 Dd.n(=i) nn r=k Recitation. The head of the bull, the Great Black One, will I cut off! O Hepnu-serpent, against you do I say this! O god-beaten one, O scorpion, against you do I say this! Overturn yourself; slither into <the earth>, for I have said this against you!

As written, the speaker addresses himself to another, and he secures the benefits

of the recitation of the text through his own performance of it. Casting the beneficiary in

the first person, the recitation of Pyramid Texts like this one requires the beneficiary's

active, personal involvement, and for this reason they may be said to possess a personal

structure. For this same reason they also may be contrasted with those exhibiting a

sacerdotal structure. The contrasting relationships of the beneficiary to the performance

of a text provide a means of distinguishing Pyramid Texts into two categories. And

ultimately the criterion for the division is the grammatical person of the beneficiary, since

it is through examination of it that performance structure is determined.

2. ANCIENT EDITING OF THE PERSON OF THE BENEFICIARY

As simple as the contrast between the two structures may seem from the

information presented so far, the application of the criterion of person is considerably

22 For the emendation xbx {n}<tA>, see Pyr 676a (T): xbx tA. In Pyr 227c, it is a mistake from the

hieratic, as observed by Mathieu 1996, p. 290 with n. 5. On mistakes from the hieratic in the pyramids in general, see Sethe 1908-1922, vol. 3, pp. 125-127. See Jéquier 1933, pp. 18-19, for a list of spelling mistakes in the hieroglyphs of Neit. See Hayes 1937, p. 8, on errors in Senwosretankh showing that it was transcribed from the hieratic. See Grimm 1986, p. 100, for errors in omission.

41

more complicated: as is well known,23 many Pyramid Texts were edited away from the

first person for the purpose of their inscription in stone, with the result that texts

uniformly casting the beneficiary in the first person are in fact quite rare.24 The

phenomenon of editing is abundantly attested25 through several different signs: recarving,

vacillation, doubling, residue, disagreement, and advanced noun.

a. Recarving

The clearest indication that a text was edited from the first person is where a

passage was physically recarved, resulting in a palimpsest: after its initial chiseling upon

a tomb wall, a passage of a text could afterwards be recarved once or even twice,26

leaving a final version superimposed over the earlier version or versions, with these still

visible in whole or part. Recarving was employed to produce a number of different kinds

of modifications, such as the correction of a transcriptional error, the revision of a word

23 See Sethe 1931, p. 525. As observed by Mathieu 1996, pp. 290-292, the wholesale modification

of the grammatical person of the beneficiary away from the first occasionally led to the mistaken modification away from the first of the person of a priest officiating on behalf of the beneficiary; see below n. 54. Akin to instances of mistakenly modifying a priest originally in the first person to the third is a passage showing exemplar disagreement where the subject of modification is not the beneficiary: PT 427 Pyr 777b-c (P): nw.t | iw.n=T is Xnm=T wr pn "... O Nut. That you have come is that you protect this Great One," with the goddess in the second person, versus the passage as it appears in M: nw.t | iw.n(=i) is Xnm(=i) wr pn "... O Nut. That I have come is even that I protect this Great One." The situation in the Middle Kingdom is more complicated, as Jürgens 1992, p. 51 n. 6, has observed, where not only an original first person pronoun could be replaced by the name of the beneficiary, but also the name of the beneficiary could be replaced by the first person pronoun.

24 There are only fifteen among the texts listed in Appendix A: PT 227, 232, 241, 281-282, 284, 286-287, 312, 474, 499, bPT 502E, PT 551, fPT 691, and fPT 691B.

25 Evidence of editing is present among seventy-four of the texts listed in Appendix A: PT 262, 266, 269-271, 283, 296, 299, 301-302, 311, 321-322, 327, 333, 335- 336, 361-362, 407-408, 439, 456, 467, 469-471, 473, 475, 475-478, 480-481, 484, 494-495, bPT 502H, PT 503-511, 513, 515, 517-521, 525, 527-528, 531, 555, 562-563, 565, 567, 569, bPT 570A, PT 571-573, 576, 594, 609, bPT 625A, PT 626, 681, and 684.

26 As noted for P by Pierre 1994, p. 306.

42

or phrase, or the adjustment of the person of the beneficiary.27 In cases where recarving

to change person is evident, it is always a matter of the first person modified to the

third.28 For example, a passage in the pyramid of Pepi I initially read Dd n=i nw tp(i)-

a.wi=i "let speak to me this one who is before me,"29 but the suffix pronouns =i were

later modified, so that the final version of the passage reads Dd n=f nw tp(i)-a.wi=f(i) "let

speak to him this one who is before him,"30 with the suffix pronouns of the initial form

nevertheless still visible in palimpsest.31

In some texts, recarving occurs in just one passage, while all32 or most33 other

appearances of the beneficiary elsewhere in such a text already show the third person

without recarving; in such cases, it may be understood that a process of editing had taken

27 See Mathieu 1996, pp. 293-311, for a categorized presentation of the different kinds of

recarving evident in W.

28 Although all instances known to me of recarved person happen to involve a change from the first to the third, there are other indications of edited person where it is clear that the change was from the first to the second, as is discussed below.

29 PT 503 Pyr 1079a (P initial).

30 PT 503 Pyr 1079a (P final).

31 See Pierre-Croisiau 2001, pl. 18 (P/C med/E) 5, where the signs of the initial form of the passage are represented as dashed lines, with the final form superimposed over them represented with continuous lines.

32 As with PT 514 Pyr 1176b (M initial): mii iwii wi "do not strand me," recarved to (M final): mii iwii sw "do not strand him." Wherever the beneficiary appears in the remainder of the text, it is in the third person in its initially carved form.

33 For example, there is recarving at PT 311 Pyr 495c (W final): n xm=f "he (sc. Wenis) would not forget" versus (W initial): n xm(=i) "I would not forget." The text elsewhere typically casts the beneficiary in the third person, except at Pyr 499a (W), where an unmodified first person remains: Dd(=i) n=k "me saying to you"; (an unmodified lapse to the first person is labelled "vacillation"; see below). Compare Pyr 499a (TT 57, unpublished MMA photos 840 and 841): Dd=f n=k "him saying to you"; (a difference in person between two exemplars—here the first versus the third—is labelled "disagreement"; see below).

43

place at some point prior to the initial carving and that it had not been carried out

completely; subsequent proofreading discovered neglected passages, which were then

anciently recarved. In other texts, such as the one quoted above, the text in its initially

carved form cast the beneficiary in the first person throughout; afterwards, first person

pronouns were recarved to the third person pronoun or the proper name.34 However, such

wholesale adjustment was not always executed thoroughly, with the result that one or

more first person pronouns could remain without modification.35 Here also one perceives

a process of editing not carried out completely.36

b. Vacillation to First Person

Two important points have just now emerged: texts could undergo editing prior to

their being incised on the tomb wall, and the process of editing was not always executed

with completeness. Consequently, even in a text which shows no signs of recarving, if it

generally casts the beneficiary in the third person, the second, or both, but suddenly

vacillates to the first, it may be assumed that editing had taken place prior to the carving

but had not been carried out completely. For example, in a text in Pepi I where the

beneficiary generally appears in the third person, a passage reads xsf=k w hA.w M. pn m wiA=k pw ink sk sn wp.(w)t(i) n(i) ra you are not to keep Merire from boarding this your bark,

34 The proper name appearing, for example, at PT 503 Pyr 1080d (P final of three stages): n zSiw

P. "Pepi will not be *drawn out," over Pyr 1080d (P second stage): n zSiw=f "he will not be *drawn out," over Pyr 1080d (P initial stage): n zSiw=i "I will not be *drawn out."

35 In the text quoted above, at PT 503 Pyr 1079b (P): wrH=i m HA.t(i)t "with me anointed with Hatit-oil."

36 Moreover, Pierre 1994, p. 306, observes that the manner in which modifications were carried in P (in the "grand module") was not systematic, such as in employing the proper name as opposed to the third person pronoun. Evident is a degree of haphazardness in the editing process.

44

for I am the one who destroys them, the agent of Re.37

In both clauses, the deceased king is the subject, but in the first he is spoken of as

"Merire", while in the second he speaks of himself as ink "I". Where it occurs,

complementary evidence can add conviction to understanding such passages as

displaying the original grammatical person of the beneficiary. In the present instance, for

example, the exemplar of the text in the pyramid of Merenre shows M.n. pw sk sn ip.wti

n(i) ra "Merenre is the one who destroys them, the agent of Re"38: Pepi I vacillates from

the third person to the first, while the corresponding passage in Merenre shows only the

third person.39 But even without the complementary evidence, given that editing took

place prior to transcription (as well as after, with recarving) and that it was not always

carried out completely, there are grounds for interpreting cases of vacillation as an

accidentally unedited instance of the original person of the beneficiary.

c. Doubling of Pronouns and Nouns

With vacillation, one encounters cases where the ancient editor inadvertently left

an original first person intact. A related phenomenon is the doubling of pronouns and

nouns with the same referent, with the first person pronoun immediately followed by

either the third person pronoun or the name of the beneficiary. In such instances, the first

person of the transcriptional source was inadvertently maintained alongside an added

non-first person pronoun. For example, n {wi} Ne. ir tA "{I} Neferkare is not for the

37 PT 569 Pyr 1440b-c (P).

38 PT 569 Pyr 1440c (M).

39 A difference in person of this kind is labelled "disagreement" in Appendix A and is discussed below.

45

earth."40 In this instance, the process of editing took place prior to the actual carving.

How doubling can come about may be seen from a recarved passage; for example, an

initial stage of wab=i m sx.t-iAr.w "I having been made pure in the Field of Rushes"41 was

recarved to wab{=i}=f m sx.t-iAr.w "{I} he having been made pure in the Field of

Rushes."42 The editing, imperfectly carried out, has added a new pronoun without

replacing the original.

d. Residual –i and –ii with Third Weak Verbs

A phenomenon closely akin to doubling is residue of the original first person, as

evident in the expressed final -ii or -i of verb forms from third weak verbs. While a final

-ii could in ordinary circumstances be written for third weak verbs with suffix, no matter

the person,43 data for expressed final -ii gathered by J. P. Allen, reveals the comparative

rarity of a final –ii with subjects other than the beneficiary—on the order of fourteen

versus forty-nine cited lines.44 Thus the difference in frequency permits such

orthographies to be interpreted as an imperfect indication of the original person: the final,

weak radical of the verb's stem (-i) plus the the first person suffix pronoun (-i=i). With

40 PT 467 Pyr 890b (N).

41 PT 510 Pyr 1135b (P initial).

42 PT 510 Pyr 1135b (P final).

43 As noted by Doret 1986, p. 87. A final –ii can occur especially in the "subjunctive sDm=f" (by which term I refer to the verb form labelled as such by Doret 1986, pp. 22-23); see Doret 1986, p. 115 (Table 1). One observes that, in Old Egyptian, a final –ii appears in the sDm=f virtually always with third weak verbs only, and consequently one may regard it in those cases as a representation of the final consonant, as opposed to a flexional ending unrelated to the root. The sole exception known to me involves the final geminating verb pHrr at PT 673 Pyr 1991a (N): pHr.ii sin.w=k "let your runners race", unless one interprets the final -.ii as having been written for geminated -r; by that interpretation, the example would neither be a subjunctive sDm=f nor an exception to the rule.

44 See J. P. Allen 1984, §§ 777 A. (5) and (6).

46

the edited addition of a non-first person subject, the -i=i of the original now stands

together to represent the expressed, final weak radical -ii of the verb stem, since -i and -ii

are interchangeable in Old Egyptian.45 An example with recarving will show how this

kind of alteration came about: the initially carved stage of a passage in Pepi I shows hAi=i

"that I descend"; it was recarved to hAii=f "that he descend."46 The -ii ending is residue of

the original first person.

Though less reliable, worthy of note are instances where a third weak verb shows

a single reed-leaf alone. To consider J. P. Allen's data again,47 there are about forty-five

cited lines with non-beneficiary as subject versus sixteen, a situation the reverse of

endings with –ii: one presumes that in the majority of cases, the final –i cannot in fact be

the residue of an original version but rather must ordinarily represent the final consonant.

Nevertheless again a recarved passage from Pepi I shows that such instances may be

deemed as a sign of editing, with nmi=f "let him traverse" recarved from nm=i "let me

traverse".48

e. Exemplar Disagreement

From specific instances of the kinds of editing encountered so far—recarving,49

45 See Edel 1955/1964, §§137-140.

46 PT 510 Pyr 1135b (P initial) and (P final).

47 See J. P. Allen 1984, §§ 777 A. (1), (2), and (3).

48 PT 509 Pyr 1121b (P).

49 In reference to the citations of this and the following three notes, see Appendix A, where the relevant passages are transliterated and translated. Recarving occurs at PT 283 Pyr 424a; PT 296 Pyr 439a; PT 301 Pyr 448b; PT 311 Pyr 495c; PT 322 Pyr 518c; PT 322 Pyr 518c; PT 333 Pyr 542c; PT 407 Pyr 710a; PT 408 Pyr 714a; PT 494 Pyr 1063c; PT 495 Pyr 1064c; PT 503 Pyr 1079a; PT 504 Pyr 1083a; PT 505 Pyr 1090e-f; PT 506 Pyr 1094a; PT 507 Pyr 1104a; PT 508 Pyr 1107a; PT 509 Pyr 1120c; PT 510 Pyr 1133a-b; PT 511 Pyr 1149b; PT 513 Pyr 1174b; PT 515 Pyr 1176b.

47

vacillation,50 doubling,51 and even residue52—what is plain from well over sixty texts53

is a tendency to edit the person of the beneficiary away from the first. Indeed, so

mechanical was the procedure that even in texts of sacerdotal structure an officiant

making reference to himself could, very rarely, be mistakenly edited away from the first

person,54 as Sethe and Mathieu have observed.55

It is worth noting that only recarving is a certain sign that a text has been edited

from one grammatical person to another. Even so, corroborating evidence in the very

form of recarving has been presented to show that the other three signs of editing are

likewise legitimate, if less perfect in reliability. In light of the demonstrated tendency for

editing away from the first person as shown by these four signs, one may pause for a

50 Vacillation occurs at PT 262 Pyr 329c; PT 299 Pyr 444c; PT 304 Pyr 471d; PT 311 Pyr 499a;

PT 327 Pyr 536b; PT 335 Pyr 546a; PT 346 Pyr 561d; PT 406 Pyr 708a; PT 469 Pyr 909c; PT 470 Pyr 911b; PT 477 Pyr 966d; PT 484 Pyr 1023b; bPT 502H Pyr 1076; PT 503 Pyr 1079b; PT 504 Pyr 1086a; PT 508 Pyr 1113c; PT 510 Pyr 1140c; PT 511 Pyr 1152b; PT 525 Pyr 1246b; PT 528 Pyr 1251a; PT 555 Pyr 1376a; PT 562 Pyr 1406a-b; PT 565 Pyr 1423a; PT 567 Pyr 1430e; PT 569 Pyr 1440c; bPT 570A Pyr 1443b; PT 573 Pyr 1482a; PT 573 Pyr 1484d; PT 609 Pyr 1708a-b; PT 626 Pyr 1770c.

51 Doubling occurs at PT 269 Pyr 378a; PT 270 Pyr 386a; PT 336 Pyr 548a; PT 439 Pyr 812c; PT 467 Pyr 890b; PT 469 Pyr 909a; PT 505 Pyr 1093d; PT 508 Pyr 1116d; PT 510 Pyr 1135b; PT 511 Pyr 1150c; PT 513 Pyr 1168a; PT 515 Pyr 1181a; bPT 570A Pyr 1451b; PT 611 Pyr 1726a.

52 Residue occurs at PT 266 Pyr 358h; PT 271 Pyr 390a; PT 302 Pyr 461a; PT 362 Pyr 606a-b; PT 456 Pyr 856b; PT 467 Pyr 889c; PT 469 Pyr 906d; PT 471 Pyr 922b; PT 473 Pyr 927d; PT 477 Pyr 967d; PT 481 Pyr 1000b; PT 485 Pyr 1036b; PT 504 Pyr 1087a; PT 509 Pyr 1123a; PT 510 Pyr 1143b; PT 511 Pyr 1159c; PT 519 Pyr 1204a; PT 527 Pyr 1249c; PT 555 Pyr 1374a; PT 563 Pyr 1416b; PT 569 Pyr 1442c; PT 571 Pyr 1467a; PT 576 Pyr 1517b; PT 681 Pyr 2037a; PT 684 Pyr 2054.

53 To draw together the texts cited in the four immediately preceding notes: PT 262, 266, 269, 270-271, 283, 296, 299, 301-302, 304, 311, 322, 327, 333, 335-336, 346, 362, 406-408, 439, 456, 467, 469-471, 473, 477, 481, 484-485, 494-495, bPT 502H, PT 503-511, 513, 515, 519, 525, 527-528, 555, 562-563, 565, 567, 569, bPT 570A, PT 571, 573, 576, 609, 611, 626, 681, 684.

54 As at PT 216 Pyr 150a (Ab1Le); PT 355 Pyr 574a (T); PT 418 Pyr 742c (T); PT 419 Pyr 743a (M); PT 512 Pyr 1162a-b (P); see Appendix A.

55 See above n. 23.

48

moment to consider all of the equally certain cases of editing of the person of the

beneficiary away from a pronoun other than the first. For the Pyramid Texts, they may be

fully summarized by the following word: none. There are no cases showing recarving of

the person of the beneficiary away from, for example, the third person to the second, or

from the second person to the third. It is important to make this observation, because,

while all four of the kinds of editing encountered so far indicate the original person by

their natures, the next two do not; instead, of themselves they merely indicate that some

form of editing has taken place. And thus, so long as one chooses to keep them under

consideration despite a substantial degree of ambiguity, one will find little in the way of

external support for interpreting them as other than what has so far been documented:

taken as a sign of editing, one has some grounds to assume that it was from the first

person.

With that said, the next kind of sign may be considered. Sometimes two or more

exemplars of the same passage of a text do not cast the beneficiary in the same

grammatical person. Because there is disagreement between them, it is clear that the

original person had been altered at some point in the history of the text between the

moment of its composition and the two moments of its attested manifestation. An

example of this kind appears at PT 306, which is useful to consider, since this text was

alleged by Sethe to originally have been in the second person "(an den Toten gerichtet)"

but afterwards altered to the third.56

56 Sethe 1935b, p. 290, followed by Faulkner 1998, p. 95 n. 1, with a similar view expressed at J.

P. Allen 1994, p. 18 with n. 23. Similarly Sethe 1935d, p. 222, concerning PT 474, followed noncommittally both by Faulkner 1998, p. 162 n. 2, and Doret 1991, p. 64 with n. 66. See also Assmann 2002, p. 32 with n. 47: "Die Änderung eines Textes von 1:0 in 0:3 ist in den PT sehr häufig belegt, und auch die Änderung von 0:2 in 0:3 kommt vor".

49

In a moment, his reasons for this viewpoint will be considered. But the passage

exhibiting the disagreement should first be shown. In Wenis's exemplar, it reads nTr.w

ir(i)w p.t nTr.w ir(i)w tA | ir=sn wTz.w n W. Hr-a.wi=sn "the gods who are in the sky, and

the gods who are in the earth making supports for Wenis before them." Here, the name of

the beneficiary is object of a preposition ("... making supports for Wenis..."). A later

exemplar of the text, in the pyramid of Merenre, shows the second person suffix pronoun

in that position: nTr.w ir(i)w p.t nTr.w ir(i)w tA | ir=sn n=k wTz.w Hr-a.wi=sn "... making

supports for you ...."57 In exhibiting different persons for the beneficiary, the exemplars

disagree.

Now, in supposing that the second person is original and has been changed in

another exemplar to the third, Sethe would presumably have based his argument upon a

desire to insert the beneficiary's name in the text. One is forced to say "presumably"

because he does not actually directly support his interpretation of PT 306. However, he

elsewhere suggests three possible rationales as to why, in general, the person of the

beneficiary was changed in the Pyramid Texts: 1) the person of the beneficiary was

edited so as to make their performance independent from him58 2) or rather, since the

deceased did actually intend to read the texts himself, he had his name inserted in them so

as to affect the appearance of objectivity in doing so, adumbrating the manner of Julius

Caesar in his Gallic battle accounts59 3) or instead, by having his name inserted in the

57 PT 306 Pyr 478a-b.

58 Sethe 1931, p. 526: Is it to be thought "daß die Texte auch, wenn der Tote selbst sie nicht las, durch ihr bloßes Dasein in Kraft treten sollten, sich gleichsam selbst läsen und dadurch dem Toten verschafften, was in ihnen für ihn gewünscht oder von ihm erzählt wird?"

59 Sethe 1931, p. 526: "Will der Verstorbene, wenn er von sich in der 3. Person redet und sich immer wieder mit Namen nennt, den Schein der Objektivität erwecken, etwa wie Caesar in seinen Kriegsberichten?"

50

texts, the deceased sought to attain a kind of immortality, knowing that the texts would

someday be exposed.60 None of these three explanations is adequate to address situations

like that of PT 306. While the first explanation accounts for editing away from the first

person, it does not explain why a text might have been edited from the second, since the

performance of such a text is already independent of the reciter. The next two

explanations, resonated elsewhere,61 both seek to explain the editing of person as

motivated by a desire to insert the name of the deceased in the text. Here one is on much

more solid ground, since that intent is indeed demonstrable and will in fact be discussed a

bit more below.62 Nevertheless, an explanation based solely on the replacement by name

does not fully account for all cases of editing, because sometimes it was a matter of

changing the first person to a third person pronoun.63 Moreover, if it were simply a

matter of wishing to insert the name of the deceased, it could have been as easily done in

a text originally in the second person through the insertion of a vocative. In short, Sethe's

60 Sethe 1931, p. 527: "Für wen waren also die Königsnamen in die Texte gesetzt, in denen sie

uns heute nach der gewaltsamen Öffnung der Pyramiden ... entgegenprangen und ihren mutmaßlichen Zweck, uns den Namen des betreffenden Königs einzuhämmern, so vortrefflich erfüllen, daß mehrere von jenen Königen, von denen sonst wenig oder gar nichts bekannt ist, eben dadurch nach mehr als 4000 Jahren noch zu einer gewissen Berühmtheit gelangt sind? Man darf sich angesichts dieses Widerspruches wohl fragen, ob die alten Könige nicht geradezu mit einer solchen Möglichkeit gerechnet haben und eben deshalb für eine solche Verewigung ihres Namens in ihren Grabbauten gesorgt haben."

61 As at J. P. Allen 1999, p. 445, in suggesting that "the change to the third person allowed the texts to be personalized for a particular pyramid"; see also J. P. Allen 1994, p. 17 n. 19; and Schott 1964, p. 47; and, for the Coffin Texts, at de Buck 1949, pp. 88-89, who holds that the "mixing up of the different personal pronouns" is to be owed to the incomplete replacement of the personal pronoun by the beneficiary's name.

62 See below n. 83.

63 Some instances like this have already been presented. But to list all of those with recarving: PT 311 Pyr 495c (W); PT 322 Pyr 518c (P); PT 333 Pyr 542c (P); PT 494 Pyr 1063c (P); PT 495 Pyr 1064c (P); PT 503 Pyr 1079a (P); PT 504 Pyr 1083a (P); PT 505 Pyr 1090e-f (P); PT 509 Pyr 1120c (P); PT 513 Pyr 1174b (P); PT 515 Pyr 1176b (M); for their full citations, see Appendix A.

51

general explanations are not adequate to account for situations like PT 306, nor is there

evidence in the form of recarving to demonstrate editing from the second person to the

third.

Instead, accepting a degree of uncertainty, one might simply assume that such

instances of exemplar disagreement may be understood in accord with what has

elsewhere been perceived. The ramification of such an assumption would be that the

person of the beneficiary was edited from the first person not only to the third, as has

been the case with all examples cited thus far, but also to the second. Thus, in the passage

from Wenis, a presumably original first person was changed to the third, while in

Merenre it was changed to the second. Such an assumption would be an important step

indeed.

Fortunately, it is not necessary to merely assume that editing from the first to the

second took place: evidence from three texts shows that it did.

A passage of PT 505 in the pyramid of Pepi I in its initial form was carved as nw.t

Di=s a.wi=s(i) ir=i "Nut puts her hands upon me"64 but was recarved as nw.t Di=s

a.wi=s(i) ir=f "... upon him".65 The alteration physically shows that the first person was

primary. The corresponding passage in the pyramid of Merenre simply reads nw.t Di=s

a.wy=s(i) ir=k "... upon you":66 the Merenre exemplar, in the second person, disagrees

with Pepi I final (third person) and Pepi I initial (first). One may make an additional note

64 PT 505 Pyr 1090e (P initial).

65 PT 505 Pyr 1090e (P final). The person of the beneficiary has virtually everywhere been recarved in this text, and always to the third. In addition to the recarving, P also shows doubling; see PT 505 Pyr 1093d (P): Hms.w{=i}=f imiti=sn(i) ir wDa mdw "he will sit between them (sc. the Two Enneads) in order to pass judgment".

66 PT 505 Pyr 1090e (M).

52

that the Merenre exemplar elsewhere situates the beneficiary in the third person, as with

pr.n M.n. m p xr bA.w p "from Pe with the Bas of Pe has Merenre ascended",67 and thus

quite clearly a text originally possessing a personal structure has been converted to a text

with a sacerdotal structure.

A similar situation is found in PT 513. A passage in the pyramid of Pepi I shows

an original ir.n=f Dd.t.n=i "he (sc. Atum) having done what I said",68 later recarved to

ir.n=f Dd.t.n=f "... what he said". Although much of the text elsewhere consists of

quotations of statements made by plural gods directly to the beneficiary,69 with the

quotations not being helpful in indicating the relationship of the beneficiary to the

performance of a text, it does begin with words uttered by a singular personage70

speaking about the deceased and directly to him, as with gm Tw ra Hr idb.w n(i)w p.t m

Hn.ti imi nw.t "let Re find you upon the banks of the sky, as he of the swamp, one who is

in Nut".71 In short, the first passage shows an original first person, conforming to the

personal structure, while the recarved, final forms show switching between the second

and third, conforming to the sacerdotal structure.

67 PT 505 Pyr 1089a (M). When M shows the third person, it does not disagree with P; see, for

example, the corresponding passage in P: pr.n P. m p xr. bA.w p. The meaning "to ascend" for pri was observed already by Breasted 1912, p. 276 n. 1.

68 PT 513 Pyr 1174b (P).

69 Beginning with PT 513 Pyr 1169b (P): iw pH.w i.n nTr.w "'Come, O you who would arrive!'—say the gods".

70 As indicated by it=i "my father" at PT 513 Pyr 1168a (P): pr r=f it=i ir p.t m-m nTr.w imiw p.t "let my father ascend to the sky among the gods who are in the sky", recarved to pr r=f {i} P. ir p.t m-m nTr.w imiw p.t "let Pepi ascend...."

71 PT 513 Pyr 1169a (P).

53

The last bit of evidence showing editing to both the second and third person

comes from PT 609. With this text, it is not a matter of recarving but vacillation to the

first person. Ordinarily the text alternates between the second and the third, as with Ax

SA[.wi]=k(i) m-xt mH.t it(=i) M.n. "your [two] swamps are inundated with the north wind,

O my father Merenre"72 in the second person and DA=f im ir Ax.t ir bw ms.w nTr.w im

"that he cross thereby to the horizon, to the place where the gods are born"73 in the third.

But a passage toward the end of the text reveals the first person as object of a preposition

in m(ii) n(=i) fd ipw iA.tiw "bring to me74 these Four of the Mounds".75 In the vacillation

to the first, one glimpses the original person of the beneficiary, with the text everywhere

else exhibiting switching between the second and third. It has been converted from a

personal structure to a sacerdotal structure.

In summary, there is evidence, including recarvings, to show texts altered from an

original first person to both the third person and the second. Cases like PT 505 show how

exemplar disagreement could come about, and through such a lens other instances like PT

306 may be interpreted. To do so is to keep interpretation in conformity with the facts

72 PT 609 Pyr 1703e (M).

73 PT 609 Pyr 1704c (M).

74 The referent of the preposition n is the beneficiary, since all instances of this motif show the fdw "Four" being brought to him; see PT 263 Pyr 339b-c (W): in.n=sn n=f fdw ipw Ax.w smsw xntiw Hnzk.tiw | aHa.w m gs iAb.t(i) n(i) p.t Dsr.w Hr Dam.w=sn "to him have they brought these four elder Axs, foremost of those of the side-lock, who stand in the eastern side of the sky, who are supported upon their Djam-staves"; PT 264 Pyr 348a-b (T): in.n n=f sn fdw ipw nTr.w | aHa.w Hr Dam.w p.t "these Four Gods who stand upon their Djam-staves of the sky have brought themselves to him"; PT 265 Pyr 355b-c (P): in=sn n P. pn fd ipw swA.tiw Hnzk.tiw | aHa.iw Hr Dam.w=sn m gs iAb(.ti) n(i) p.t "bringing to Pepi these Four of the passing-by, the side-lock wearers, who stand upon their Djam-staves in the eastern side of the sky"; and PT 266 Pyr 360b-d (P): in m(ii) n P. pn fdw ipw sn.w | swA.tiw Hnzk.tiw | Hms.w Hr Dam.w=sn m gs iAb.ti n(i) p.t "do bring to Pepi these four brothers, the ones of passing-by, the ones of the side-lock, who sit upon their Djam-staves in the eastern side of the sky".

75 PT 609 Pyr 1708a-b (M)

54

pertaining not only to this particular sign of editing, but the generally perceived tendency

to edit the person of the beneficiary away from the first.

Furthermore, it has been incidentally shown that it is not a matter of simply

converting from a first person pronoun to a proper name (in the third person), but also to

third person pronouns and second person pronouns; in other words, it is a matter of

converting from the personal structure to the sacerdotal structure.76 This point will be

revisited in Chapter Five.77

f. Advanced Noun

The last kind of indication of editing manifests itself in an advanced noun—that

is, when an exemplar shows the name of the beneficiary in a syntactic position

grammatically unsuitable to a noun but suitable to a pronoun. It is an indication that an

ancient editor substituted a proper noun for a pronoun without adjusting the order of

words to conform to grammatical rules. A passage from Pepi I, where one exemplar

shows recarving, may serve as illustration. As initially inscribed, it reads i.wn n=i ir(i)w

a.wt p.t aA.w p.t "let the keepers of the parts of the sky open the Doors of the Sky for

me,"78 with the first person suffix pronoun preserving what is presumably the original

form. In Pepi I, it was recarved to show the third person n=f79 "for him" in conformity

with the tendency to adjust the person away from the first. And its position (correctly)

remained the same: the pronominal dative in both stages of Pepi I is advanced ahead of

the subject of the verb, ir(i)w a.wt p.t as well as the direct object of the verb, aA.w p.t.

76 Similarly Doret 1991, pp. 64 and 91.

77 See below at n. 260.

78 PT 511 Pyr 1151a (P initial).

79 PT 511 Pyr 1151a (P final).

55

However, the same passage in the exemplar of Pepi II reads i.wn n Ne. ir(i)w a.wt p.t aA.w

p.t "let the keepers of the parts of the sky open the Doors of the Sky for Neferkare."80

Here also the dative is advanced ahead of the subject and object of the verb—but n Ne.

consists of preposition plus noun, and as such its proper syntactic position is after the

subject and object of the verb. Thus in Neferkare its unusual position is of itself

suggestive that the text was originally composed in the first person, later imperfectly

edited to the third.

Although the advancement of dative with the name of the beneficiary is common,

it may be noted that grammatical rules dictate different positions for pronouns and nouns

in other situations.81 Because of the tendency to edit the person of the beneficiary away

from the first, one has grounds to generally interpret cases with advanced noun as

indications of this kind of editing.

However, a tendency given passing mention above82 lends a degree of flexibility

to how each instance of advanced noun is to be interpreted: although it is clear that there

was a motivation to transform the person of the beneficiary away from the first person,

and that this could lead to simple replacement by a third person pronoun, there is also

80 PT 511 Pyr 1151a (N).

81 Consequently, a modification of person is at hand also with noun subject advanced ahead of an enclitic particle (e.g. PT 659 Pyr 1862b: aHa Ne. r=f m itr.ti Ax.t "let thus Neferkare stand at the Two Chapel Rows of the Horizon"), noun object advanced to take position of dependent pronoun (e.g. PT 260 Pyr 317a: iw wDa.n W. tfn Hna tfn.t "Tefen and Tefenut have judged Wenis"), and advancement of noun subject to take position of suffix subject (e.g. PT 477 Pyr 968c: wab Ne. n=k "with Neferkare performing service for you.") Although the word order of adjectival phrases is more flexible in Old than in Middle Egyptian (see in the present context Edel 1955/1964, §§ 321 and 359), one may wish to see instances such as PT 407 Pyr 710b: i.mn s.wt &. nfr.t "let the beautiful places of Teti remain" as an indication of an original suffix, with its conversion to noun leaving it in advance of a participle.

82 See above at n. 62.

56

evidence of a motivation to transform the third person pronoun to the proper noun.83 This

second motivation is most apparent in cases where three stages of carving are involved.

For example, a passage in P was initially carved to read pr=i r=i r p.t "as I thus ascend to

the sky,"84 but was first recarved to read pr=f r=f r p.t "as he thus ascends to the sky,"85

an alteration from the first person to the third person pronoun. And yet the passage was

again recarved a second time to read pr P. ir p.t "as Pepi ascends to the sky."86 The final

alteration cannot have been motivated by a desire to switch the person of the beneficiary

from the first to the third, since that had already been done; rather, it can only be that the

actual name of the beneficiary was desired in place of the pronoun. Recognizing that

there was also a motivation to simply switch a third person pronoun to the proper name of

the beneficiary, a given instance of advanced noun does not of itself show a modification

from the first person to the third, for the original might perhaps have merely shown a

third person pronoun which was then changed to a proper noun, resulting in agrammatical

word order. Because of this possibility, when one holds that agrammatical word order is

an indication of an original first person, some degree of interpretation is involved.

C. SUMMARY AND RAMIFICATIONS

Based upon the relationship of the beneficiary to the performance of a text, the

Pyramid Texts exhibit two structures of performance evident in texts from later corpora:

a sacerdotal structure, where the performance of a text does not require the beneficiary's

83 As also noted by Mathieu 1996, p. 291.

84 PT 511 Pyr 1149b (P initial).

85 PT 511 Pyr 1149b (P second).

86 PT 511 Pyr 1149b (P final).

57

active involvement, and a personal structure, where the performance is dependent upon it.

Since a clear indication of that relationship is in grammatical person, it may serve as a

criterion by which to divide Pyramid Texts into two categories.

What is also clear is that texts uniformly preserving the first person are rare, while

texts showing a tendency to edit away from the first person are numerous. That tendency

is especially evident in cases where the procedure was not carried out completely. But

one may assume by the nature of the procedure's purpose that there are texts which show

no signs of editing at all but nevertheless were in fact originally in the first person; in

other words, some texts consistently exhibiting a sacerdotal structure in all extant

exemplars might have previously had a personal structure. Consequently, one must

always bear in mind that the criterion is imperfect.

The imperfection of the criterion is substantially mitigated by the context of a

given text's transmission. It has already been stated that the following two chapters will

show that there are ancient groupings of texts comprising texts that uniformly display a

sacerdotal structure. With them, there is no reason to assume that their inscribed forms

ever differed from the sources from which they were transcribed, or from any other

hypothetical ancestor. In a strikingly contrastive fashion, however, the chapters thereafter

will show that there are also ancient groupings of texts plentiful in signs of editing away

from the first person—not to mention the occasional text preserving the first person

throughout.87 Based upon our knowledge that texts were edited away from the first

person in an incomplete fashion, and given their context of transmission alongside texts

showing signs of editing, one will be in a position to assume that the procedure had been

87 In Chapter Four, see nn. 35-39 and nn. 85-89; see also nn. 107-110. In Chapter Five, see nn. 4-9

and nn. 157-165; see also nn. 239-242.

58

carried completely with the others. Such an assumption will be further desirable once it is

seen that the texts of such series share distinctive characteristics, namely textual content.

Still, this is not to say that the line of argumentation advanced just now, when it

unfolds in Chapters Four and Five, will lead to certain knowledge concerning the original

performance situation of these texts, and there is no need to pretend otherwise. Indeed,

the imperfect nature of some of the indications of editing described already signals a

measure of unresolved mystery in the final results. In view of the attendant uncertainty,

no matter how great or small it be in the reader's perception, one might be inclined, as

with Barta,88 to simply ignore the person of the beneficiary entirely. But in doing so one

would also be forced to ignore the certain fact that editing did take place. That would be a

grave mistake, for even while postponing discussion on the editing's significance until

Chapters Four and Five, the reader will in the meantime already be aware that the

performance structure of some texts was modified at the time that they were put in tombs.

From the point of view of our understanding of how the mortuary literature tradition

came to be invented, that is a very important piece of information indeed.

88 See Barta 1981, p. 66.

59

SECTION ONE

TEXTS OF SACERDOTAL STRUCTURE

60

CHAPTER TWO

OFFERING RITUAL TEXTS

A. SEQUENCE 23

As mentioned in the Introduction, a set of ninety-one texts on the north wall of the

sarcophagus chamber of the pyramid of Neit matches a set of texts on the north wall of

the sarcophagus chamber of Senwosretankh. In both sources, it is a matter of the same

texts appearing contiguously in the same order: PT 72-81, 25, 32, 82-96, 108-171.

Seeing as this recurring series, labelled Sequence 23, represents a unit of texts

transmitted together, it is evident that they are components of an ancient grouping.

However, the ancient impetus for the grouping is not transparently evident in the mere

fact of common transmission. Prior to further inquiry, one might imagine, for example,

that the common transmission might perhaps be the result of the mechanical copying of

an identical or similar transcriptional source containing texts of mixed types, or one

might hypothesize that texts of different types have been drawn together into a group so

as to produce an anthology of varied but compatible nature. Although sequences of this

kind will be encountered in chapters after this one, most often a sequence is

homogeneous in respect to the type of text it contains,1 as will be demonstrated

throughout this work.

1 What goes for sequences of strictly fixed composition and order goes also for groups of texts

more loosely transmitted together, with variations in composition and order; see further Hays 2004, pp. 184-185.

61

In this dissertation, the characteristics of a type are seen along the axes of

performance structure and textual content, as indicated respectively by the grammatical

person of the beneficiary and recurring expressions, or motifs, as defined in the

Introduction. In developing a typological structure defined by these two criteria as drawn

out from texts within recurring sequences, one performs a typological process that

maintains maximal contact with ancient groupings. Not only does such an identification

of type shed authentic light on the structural constituency of the Pyramid Texts—seeing

as the shared characteristics of performance structure and content provide a rigorously

detailed description of features definitive of an authentic class of texts—but the type

provides the best context through which its members may be understood, both in respect

to their significance in their place of attestation, and their significance outside of it. In

other words, the significance of a given text is conditioned by the semantic and

performative field within which it exists.

In this and subsequent chapters, one begins with a recurring series and sees that

its components belong to a certain type, as they share performance structure and motifs.

That the type extends beyond the bounds of that particular series is then indicated in two

ways, through showing the presence of these same characteristics first in other texts

found in other recurring series, and second in other texts without regard to their

belonging to a recurring series.

Sequence 23 has two important indications that it is a product of a conscious

grouping. One sign is the fact of its recurrence, since the texts' companionship in their

travels shows that they belonged together. Another is that the texts are homogeneous in

character, inasmuch as they exhibit the sacerdotal performance structure and share similar

expressions.

62

Three concrete examples can illustrate the manner in which characteristics are

shared: PT 86 Pyr 59d (W) 59d Dd-mdw 59d sHm n=k s(i) xr=k 59d Hms i.gr 59d pr.t-xrw ni-sw.t 59d Recitation. 59d Make it (sc. the Eye of Horus) return to you; 59d Be seated! Silence! 59d The going-forth-of-the-voice of the king. PT 87 Pyr 60a (W) 60a wsir W. m-n=k ir.t Hr 60a iab n=k s(i) ir rA=k 60a ab-rA2 60a O Osiris Wenis, take the Eye of Horus; 60a join it to your mouth! 60a The repast.3 PT 88 Pyr 60b (W) 60b wsir W. m-n=k ir.t Hr 60b xw n=k ti=f s(i) 60b t-wt4 60b O Osiris Wenis, take the Eye of Horus; 60b prevent that he (sc. Seth) trample it!

2 On the reading ab-rA, see de Meulenaere 1981, pp. 88-89.

3 For the translation of ab-rA as "repast", see Dorman 1994, p. 457 with n. 17.

4 For the reading t-wt, see Barta 1963, p. 48 with n. 6

63

60b wt-bread.

In the three texts the beneficiary is addressed in the second person, and thus they

exhibit the sacerdotal structure. That is uniformly the case with all of the sequence's

components: one text makes no reference to the beneficiary,5 three show the beneficiary

in the third person,6 and the remaining eighty-seven place him in the second. Since none

of the texts of the series situates the beneficiary in the first person and none shows signs

of the editing of person, there is no reason to suppose that their performance structure

ever differed from what is preserved in their attested forms.

The three example texts are linked by shared expressions, of which two may be

highlighted, in part to illustrate two kinds of linkages: verbatim and non-verbatim

phraseology. In PT 87 and 88, the imperative to the beneficiary that he take the Eye of

Horus (im ir.t Hrw) tightly links the two texts by an identical meaning generated by

verbatim phraseology. More loosely connecting them, each of the three texts has a

specification of an action or item attached to its end:7 pr.t-xrw ni-sw.t, ab-rA, and t-wt.

One may understand that a matching significance is connoted by their parallel

positioning—a more precise fix on the connotation will be offered toward the end of the

chapter, but for the moment what is important is that the link is not achieved through

verbatim phraseology.

5 PT 82. The sw of PT 82 Pyr 58b (W) is reflexive to the agent of the verb: DHw.ti in sw Xr=s

pr.n=f Xr ir.t Hr "it is Thoth who brought himself under it; bearing the Eye of Horus has he gone forth." For another instance of ini with reflexive object, see Pap. Berlin 3024, 17 ("Lebensmüde"): pA is pw prr in=f sw r=f "the one who went forth is this one, bringing himself then." On Pyr 58b's context within the Horus-Seth mythos, see Meuer 2002, p. 204, although Meuer incorrectly translates with "der sich bringt mit (lit. unter) ihm", seeing as the sense of Xr is clearly of possession rather than accompaniment. See the subsequent text, PT 83 Pyr 58c (W): i Xr(i) m(ii) "O bearer, come"; and PT 566 Pyr 1429e (P): n Hm iwi.w P. pn P. pw Xr(i) ir.t Hr "Pepi will not be stranded, for Pepi is one who has the Eye of Horus".

6 PT 77, 81, and 83.

7 On such specifications, see Grimm 1986, pp. 104-105.

64

Just as the three texts are linked to each other by this pair of expressions—the

imperative and the item specification—so are they connected to many other texts in

Sequence 23. The imperative to take the Eye of Horus is found in the majority of the

component texts of the series, either with the exact same phraseology8 or with slight

variations to it.9 Similarly prevalent are specifications of items and actions, with diverse

foodstuffs of all sorts, including different kinds of breads and other grain products,10

8 PT 74 Pyr 51a (W); PT 75 Pyr 51b (W); PT 76 Pyr 51c (W); PT 80 Pyr 55a (N); PT 84 Pyr 59a

(W); PT 85 Pyr 59c (W); PT 87 Pyr 60a (W); PT 88 Pyr 60b (W); PT 89 Pyr 60c (W); PT 90 Pyr 61a (W); PT 91 Pyr 61b (W); PT 92 Pyr 61c (W); PT 94 Pyr 64b (W); PT 109 Pyr 72c (W); PT 110 Pyr 72e (W); PT 111 Pyr 73a (W); PT 112 Pyr 73c (W); PT 116 Pyr 74e (W); PT 119 Pyr 76a (W); PT 120 Pyr 76c (W); PT 121 Pyr 77a (W); PT 122 Pyr 77c (W); PT 123 Pyr 78a (W); PT 124 Pyr 78c (W); PT 128 Pyr 80c (W); PT 132 Pyr 82c (W); PT 133 Pyr 83a (W); PT 134 Pyr 83c (W); PT 138 Pyr 85c (W); PT 140 Pyr 86c (W); PT 141 Pyr 86e (W); PT 142 Pyr 87a (W); PT 145 Pyr 88c (W); PT 146 Pyr 89a (W); PT 147 Pyr 89c (W); PT 154 Pyr 92c (W); PT 155 Pyr 93a (W); PT 156 Pyr 93c (W); PT 157 Pyr 94a (W); PT 158 Pyr 94c (W); PT 159 Pyr 95a (W); PT 160 Pyr 95c (W); PT 161 Pyr 96a (W); PT 162 Pyr 96c (W); PT 163 Pyr 97a (W); PT 164 Pyr 97c (W); PT 165 Pyr 98a (W); PT 166 Pyr 98c (W); PT 168 Pyr 99c (W); PT 169 Pyr 100a (W); PT 170 Pyr 100c (W): m-n=k ir.t Hr "take the Eye of Horus".

9 PT 96 Pyr 64d (W); PT 129 Pyr 81a (W): m-n=k (i)sw.ti ir.t Hr "take the Isuti-uraeus, the Eye of Horus"; PT 118 Pyr 75c (W): (i)m ir.t=k "take your eye"; PT 126 Pyr 79c (W): (i)m xpx ir.t Hr "take the Khepekh, the Eye of Horus"; PT 135 Pyr 84a (W); PT 144 Pyr 88a (W): (i)m ir.t Hr "take the Eye of Horus".

10 PT 93 Pyr 63c (W): Szp n=k t=k pn im(i) ir.t Hr "receive this your bread, which is the Eye of Horus"; PT 88 Pyr 60b (W): t-wt "wt-bread"; PT 89 Pyr 60c (W): t-rtH "Reteh-bread"; PT 92 Pyr 61c (W): fA.t t Hn.t "lifting bread, a bowl"; PT 94 Pyr 64b (W): Sns 1 "one Shenes-loaf"; PT 111 Pyr 73b (W): t-wt "wt-bread"; PT 112 Pyr 73d (W): itH "an Iteh-loaf"; PT 113 Pyr 73f (W): HTA 2 "two Hetja-loaves; PT 114 Pyr 74b (W): nHr 2 "two Neher-loaves"; PT 115 Pyr 74d (W): dp.t 4 "four Depet-cakes"; PT 116 Pyr 74f (W): pzn 4 "four Pezen-loaves"; PT 117 Pyr 75b (W): Sns 4 "four Shenes-loaves"; PT 118 Pyr 75d (W): (i)m(i)-tA 4 "four loaves of Imy-ta bread"; PT 119 Pyr 76b (W): xnf.w 4 "four baked rolls"; PT 121 Pyr 77b (W): omH 4 "four loaves of *Syrian bread"; PT 120 Pyr 76d (W): Hbnn.t 4 "four Hebnenet loaves"; PT 122 Pyr 77d (W): idA.t HA=k 4 "four Idat-cakes around you"; PT 123 Pyr 78b (W): pA.t 4 "four Pat-cakes"; PT 141 Pyr 86f (W): t-zif 1 "Zif-bread"; PT 142 Pyr 87b (W): Sa.t 2 "two Sh'at-cakes"; PT 143 Pyr 87d (W): npA.t 2 "two Nepat-cakes"; PT 144 Pyr 88b (W): mz.t 2 "two Mezet-breads"; PT 158 Pyr 94d (W): Hbnn.t 2 "two Hebnenet loaves"; PT 159 Pyr 95b (W): xnf.w 2 "two baked rolls"; and PT 167 Pyr 99b (W): t nbs 2 "two breads of zizyphus-fruit."

65

assorted meats,11 various fruits,12 vegetables,13 grain,14 breakfast,15 and liquids.16 The

items specified consist not only of edibles; some are held in common with rites from the

image handling ritual in temple ritual for gods (as alluded to in the preceding chapter),17

11 PT 96 Pyr 64d (W): sw.t "Sut-meat"; PT 124 Pyr 78d (W): ASr.t 4 "four roasted meats"; PT 126

Pyr 79d (W): xpS 1 "one foreleg"; PT 127 Pyr 80b (W): iwa 1 "one thigh"; PT 128 Pyr 80d (W): zxnw 1 "kidney-fat"; PT 129 Pyr 81b (N): sw.t "Sut-meat"; PT 130 Pyr 81d (W): spr. [4] "[four] ribs"; PT 131 Pyr 82b (W): ASr.t 1 "one roasted meat"; PT 132 Pyr 82d (W): m(i)z.t "liver"; PT 133 Pyr 83b (W): nnSm "a spleen"; PT 134 Pyr 83d (W): Ha 1 "flesh"; PT 135 Pyr 84b (W): iwf-HA.t 1 "flesh of the breast"; PT 136 Pyr 84d (W): rA 1 "a Ra-goose"; PT 137 Pyr 85b (W): Trp "white-fronted goose"; PT 138 Pyr 85d (W): z.t 1 "a duck"; PT 139 Pyr 86b (W): sr 1 "a Ser-goose"; PT 140 Pyr 86d (N): mnw.t 1 "a pigeon.".

12 PT 152 Pyr 91d (W): dAb 2 "two figs"; PT 160 Pyr 95d (W): iSd 2 "two Ished-fruits"; PT 161 Pyr 96b (W): sSt HD 2 "two white fruits"; PT 162 Pyr 96d (W): sSt wAD 2 "two green Seshet-fruits"; PT 165 Pyr 98b (W): bA(bA).t 2 "two Babat-fruits"; PT 166 Pyr 98d (W): nbs 2 "two zizyphus-fruits"; and PT 169 Pyr 100b (W): ix.t bni.t nb(.t) 2 "two of everything sweet."

13 PT 125 Pyr 79b (W): HD 4 "four onions"; PT 168 Pyr 99d (W): waH 2 "two bowls of carob beans"; and PT 170 Pyr 100d (W): rnp.t nb(.t) [2] "[two] of every fresh vegetable."

14 PT 163 Pyr 97b (W): z(w)t ag.t 2 "two portions of roasted wheat"; and PT 164 Pyr 97d (W): it.w ag.t 2 "two portions of roasted barley."

15 In the example text PT 87 Pyr 60a (W): ab-rA "the repast"; and in PT 110 Pyr 72f (W): ab-rA "a repast". For the translation of ab-rA, see above Chapter Two, n. 3.

16 PT 90 Pyr 61a (W): Dsr.t "Djeseret-beer"; PT 91 Pyr 61b (W): xnms "Khenmes-beer"; PT 95 Pyr 64c (W): Hno(.t) 1 "one (cup) of beer."; PT 108 Pyr 72b (W): mw Hn.t 2 "two bowls of water"; PT 145 Pyr 88d (W): Dsr.t 2 "two Djeseret-beers"; PT 146 Pyr 89b (W): iA.t(i)t Dsr.t 2 "two *beaten *creams"; PT 147 Pyr 89d (W): xnms 2 "two Khenemes-beers"; PT 148 Pyr 90b (W): Hno.t 2 "two beers"; PT 149 Pyr 90d (W): sxp.t 2 "two Sekhepet-drinks"; PT 150 Pyr 90f (W): pxA 2 "two Pekha-beers"; PT 151 Pyr 91b (W): Hno.t zt(.it) 2 "two Nubian beers"; PT 153 Pyr 92b (W): irp mH(.i) 2 "two wines of Lower Egypt"; PT 154 Pyr 92d (W): a(b)S 2 "two 'Abesh-wines"; PT 155 Pyr 93b (W): im.t(i) 2 "two Imeti-wines"; PT 156 Pyr 93d (W): HAm 2 "two Ham-wines"; and PT 157 Pyr 94b (W): snw 2 "two Pelusium-wines".

17 See Hays 2002, p. 158; David 1981, pp. 74-82; Altenmüller 1972, pp. 54-55; and Altenmüller 1969, p. 16.

66

including cosmetics and cloth for the statue18 and purificatory natron.19 More broad

specifications of offerings are found in such phrases as pr.t-xrw in Di pr.t-xrw "give the

going-forth-of-the-voice".20 Just as the agent of the verb Di in this last expression is

interpretable as a priest, so also are priestly actions specified in a couple other of the

sequence's components.21 To distill these details back to what was drawn out from the

three example texts, the motif of an imperative that the beneficiary take the Eye of Horus

and the motif of an item specification serve to link most of the component texts of the

series; this is what is meant by the term "intertextual connections".

Found among the texts of the sequence are still other intertextual connections,

most of which involve the Eye of Horus in combination with specific actions: it is

received by the beneficiary, is acted upon by him and others, and is put into relation with

18 PT 72 Pyr 50b (W): sT-HAb "ceremony-scent-oil" (on sTi, see Koura 1999, p. 146); PT 73 Pyr

50c (W): Hkn.w "praise-oil" (on Hkn, see Koura 1999, p. 175-176); PT 74 Pyr 51a (W): sfT "Sefetj-oil" (on sfT, see Koura 1999, pp. 177 and 180); PT 75 Pyr 51b (W): nSnm "Nechenem-oil" (on nXnm, see Koura 1999, p. 173); PT 76 Pyr 51c (W): twA.wt "raised-oil" (on twA, see Koura 1999, 182-183); PT 77 Pyr 53b (W): HA.t(i)t aS "best cedar oil"; PT 78 Pyr 54a (W): HA.t(i)t THnw "best Libyan oil" (on HA.tit, see Koura 1999, 137); PT 79/80 Pyr 54d (N): wAD.w arf msdm.t arf "green (eyepaint), one bag; black eyepaint, one bag"; PT 81 Pyr 57e (W): wnx.w 2 "two cloths."

19 PT 32 Pyr 23b (W): obH nTr(w) TA 2 "libation and Netjeru-natron, 2 pellets"; and PT 109 Pyr 72d (W): bd 2 "two units of Bed-natron."

20 PT 82 Pyr 58b (N), replacing the xA.t "altar" specification of W. Also, PT 86 Pyr 59d (W): pr.t-xrw ni-sw.t "a going-forth-of-the-voice of the king"; and in the same vein, PT 84 Pyr 59a (W): Htp-ni-sw.t zp-2 "the offering of the king, twice"; PT 83 Pyr 58c (W): Htp-Di-ni-sw.t "the offering given of the king." For the phrase pr.t-xrw's etymological meaning, see Junker 1934, 64. Already in the Old Kingdom the term pr.t-xrw can refer to general mortuary service, both recitation and the manipulation of objects, and thus it appears as caption to a scene of pair of ritualists, one making a gesture, the other bearing a leg of beef as offering, in the Dynasty Four tomb of Khufuikaf; see Reisner 1934, pp. 4 (Fig. 4) and 7. For pr.t-xrw as purely physical items to be brought, see the falsedoor of Iabetit in her Dynasty Four tomb (Junker 1929, Fig. 51): in.t pr.t-xrw m niw.wt=s nb(.wt) m x.t nb(.t) nfr.t "the bringing of the going-forth-of-the-voice from all of her cities consisting of everything good."

21 PT 93 Pyr 63b (N): wAH r tA m-bAH=f "setting down before him"; PT 72 Pyr 50b (N): wrH "anoint."

67

the god Set. More precisely, the receipt of the Eye of Horus is evident in exhortations that

the beneficiary join it (iab si) to himself22 and that he make it return (sxt/sHmi) to

himself,23 and in its being in his brow (HA.t),24 while its former position is in the brow of

Horus (HA.t Hrw).25 The Eye is acted upon in the deceased's opening his mouth by it (wpi

rA m),26 painting it at his face (sdm ir.t Hrw r Hr),27 and being satisfied by it (Htp Hr).28 It

is put into relation with Seth in reference to his having torn it out (ir.t Hrw itH.t.n=f)29 and

having himself eaten little of it (nDs wnm.t.n stS im=s).30 One last motif involving the

22 As in one of the example texts, PT 87 Pyr 60a (W): iab n=k s(i) ir rA=k "join it (sc. the Eye of

Horus) to your mouth"; and in another text, PT 110 Pyr 72e (W): iab n=k s(i) ir rA=k "join it (sc. the Eye of Horus) to your mouth".

23 PT 86 Pyr 59d (W): sHm n=k s(i) xr=k "make it return to you"; PT 169 Pyr 100a (W): sxt n=k s(i) "make it return to you".

24 PT 77 Pyr 52b (W): dd(=i) T(m) m HA.t W. pn "in the brow of Wenis do I put you"; PT 78 Pyr 54a (W): in.n(=i) n=k ir.t Hr iT.n=f r HA.t=k "to you I have brought the Eye of Horus, which he took away to your forehead"; PT 81 Pyr 57e (W): r HA.t r HA.t xr wsir "to the brow! To the brow, to Osiris (sc. the beneficiary)!"

25 PT 77 Pyr 52a (W): im(i)t HA.t Hr "O you who are in the brow of Horus"; Pyr 52b (W): wn(.n)=T m <HA.t> Hr "in <the brow> of Horus you were"; PT 134 Pyr 83c (W): m-n=k ir.t Hr (i)m(i)t HA.t=f "take the Eye of Horus, that which is in his brow".

26 PT 93 Pyr 63a (W): wp=k rA=k m ir.t Hr "and open your mouth by the Eye of Horus"; PT 153 Pyr 92a (W): wp rA=k im=s "open your mouth with it"; PT 155 Pyr 93a (W): wp rA=k im=s "open your mouth with it"; PT 156 Pyr 93c (W): wp rA=k im=s "open your mouth with it".

27 PT 79 Pyr 54c (W): sdm n=k ir(.t) Hr wDA.t r Hr=k "paint the Whole Eye of Horus in (lit. at) your face"; PT 80 Pyr 55b-c (N): sdm n=k s(i) ir Hr=k | sdm.n Hr ir.t=f wDA.t "paint it into your face, as Horus painted his Whole Eye".

28 PT 83 Pyr 58c (W): Htp=f Hr=s "that he be satisfied with it"; PT 85 Pyr 59c (W): Htp Hr=s "be satisfied with it!"

29 PT 89 Pyr 60c (W); PT 112 Pyr 73c (W); PT 121 Pyr 77a (W); PT 124 Pyr 78c (W); PT 141 Pyr 86e (W): m-n=k ir.t Hr itH.t.n=f "take the Eye of Horus, which he tore out".

30 PT 90 Pyr 61a (W); PT 145 Pyr 88c (W): nDs wnm.t.n stS im=s "little is what Seth ate of it".

68

Eye of Horus has a priest speaking of himself in the first person as the one who brings it

to the deceased (ini ir.t Hrw).31 But not all of the motifs in the sequence mention the god's

eye; in addition to the specifications of items and actions, whose connections to the Eye

must be by inference, there is repeatedly a direction to those whom one may presume to

be officiants handling the specified objects: they are to be lifted four times (fA.t zp-4),32

far less often expressed without the specification of number (fA.t).33 Finally there are

commands that the deceased provide himself with outflow (Htm m Hno).34

31 PT 32 Pyr 22b (W): iw.n(=i) in(=i) n=k ir.t Hr in(=i) n=k s(i) Xr=k Tb(.t)i=k(i) "I have come,

even bringing you the Eye of Horus, I bringing it under you and your sandals"; PT 78 Pyr 54a (W): in.n(=i) n=k ir.t Hr iT.n=f r HA.t=k "to you I have brought the Eye of Horus, which he took away to your forehead".

32 In sixty-four texts of this sequence, always fA.t zp-4, at PT 108 Pyr 72b (N); PT 109 Pyr 72d (N); PT 110 Pyr 72f (N); PT 111 Pyr 73b (N); PT 112 Pyr 73d (N); PT 113 Pyr 73f (N); PT 114 Pyr 74b (N); PT 115 Pyr 74d (N); PT 116 Pyr 74f (N); PT 117 Pyr 75b (N); PT 118 Pyr 75d (N); PT 119 Pyr 76b (N); PT 121 Pyr 77b (N); PT 120 Pyr 76d (N); PT 122 Pyr 77d (N); PT 123 Pyr 78b (N); PT 124 Pyr 78d (N); PT 125 Pyr 79b (N); PT 126 Pyr 79d (N); PT 127 Pyr 80b (N); PT 128 Pyr 80d (N); PT 129 Pyr 81b (N); PT 130 Pyr 81d (N); PT 131 Pyr 82b (N); PT 132 Pyr 82d (N); PT 133 Pyr 83b (N); PT 134 Pyr 83d (N); PT 135 Pyr 84b (N); PT 136 Pyr 84d (N); PT 137 Pyr 85b (N); PT 138 Pyr 85d (N); PT 139 Pyr 86b (N); PT 140 Pyr 86d (N); PT 141 Pyr 86f (N); PT 142 Pyr 87b (N); PT 143 Pyr 87d (T); PT 144 Pyr 88b (T); PT 145 Pyr 88d (T); PT 146 Pyr 89b (T); PT 147 Pyr 89d (T); PT 148 Pyr 90b (T); PT 149 Pyr 90d (T); PT 150 Pyr 90f (T); PT 151 Pyr 91b (T); PT 152 Pyr 91d (T); PT 153 Pyr 92b (T); PT 154 Pyr 92d (T); PT 155 Pyr 93b (T); PT 156 Pyr 93d (T); PT 157 Pyr 94b (T); PT 158 Pyr 94d (T); PT 159 Pyr 95b (T); PT 160 Pyr 95d (T); PT 161 Pyr 96b (T); PT 162 Pyr 96d (T); PT 163 Pyr 97b (T); PT 164 Pyr 97d (T); PT 165 Pyr 98b (T); PT 166 Pyr 98d (T); PT 167 Pyr 99b (T); PT 168 Pyr 99d (T); PT 169 Pyr 100b (T); PT 170 Pyr 100d (T); and PT 171 Pyr 100f (T).

33 PT 79-80 Superscript Pyr 54c (N): fA(.t) xft-Hr=f "lift before him"; PT 92 Pyr 61c (W): fA.t t Hn.t "lifting bread, a bowl".

34 PT 95 Pyr 64c (W): Htm k(w) m Hno pr im=k "provide yourself with the outflow which went forth from you"; PT 148 Pyr 90a (W); PT 149 Pyr 90c (W); PT 150 Pyr 90e (W); PT 151 Pyr 91a (W): Htm Tw m Hno pr (i)m=k "provide yourself with the outflow which went forth from you". Compare commands that the beneficiary take the outflow (im Hno), for which see below n. 65.

69

In sum, all but one of the ninety-one components of Sequence 23 share

expressions,35 and they all conform to the sacerdotal structure. In consideration of these

shared characteristics, it may be proposed that they belong to a certain type.

B. TEXTS OF MATCHING CHARACTERISTICS

The type is not confined to Sequence 23 alone. Or, to speak more precisely, the

characteristics of Sequence 23 are found broadly distributed throughout the corpus of

Pyramid Texts, thus beyond the narrow bounds of a series of texts attested on the north

walls of a queen's pyramid and a Middle Kingdom official's tomb. A first indication of

their wider distribution is readily found in attestations of shorter segments of the

sequence: subsequences of the series appear as early as the pyramid of Teti, on the east

wall of his sarcophagus chamber,36 with the same segment and another occurring on the

north wall of Pepi I's sarcophagus chamber.37 Several other subsequences of Sequence 23

likewise appear on the north walls of Pepi II's,38 Wedjebeteni's,39 and Ibi's40 sarcophagus

35 The exception is PT 25. As will be momentarily seen, it shares motifs with texts that are in turn

related to the other members of Sequence 23; see below n. 105.

36 Subsequence 53 consisting of PT142-171 on T/S/E and P/S/Ne.

37 Subsequence 52 consisting of PT126-128 on P/S/Ne (also on Ap/Frag15); and see the preceding note.

38 Subsequence 41 consisting of PT82-96 on N/S/N; Subsequence 49 consisting of PT108-121 on N/S/N; Subsequence 51 consisting of PT123-171 on N/S/N; Subsequence 56 consisting of PT72-81 PT25 on N/S/N.

39 Subsequence 40 consisting of PT81 PT25 on Oudj/S/N (and S5C/B); Subsequence 43 consisting of PT83-92 on Oudj/S/N; Subsequence 48 consisting of PT108-171 on Oudj/S/N (and M1NY/B).

40 Subsequence 24 consisting of PT72-80 on Ibi/S/Nm.

70

chambers, with (according to J. P. Allen's reconstruction41) a similar position in all

likelihood applicable to segments of Sequence 23 attested on fragments from Iput.42 Still

more subsequences occur on sources later than the pyramids.43 Since identically ordered,

shorter portions of the series enjoy a considerable frequency of attestation beyond the

tombs of Neith and Senwosretankh, it is evident that the components of Sequence 23 are

not isolated from the rest of the corpus; they occur not only within that sequence in Neith

and Senwosretankh but within other contexts, too.

On the contrary, it is interlocked with large sections of the rest of the corpus. Thus

its components can be featured elsewhere in repeatable combinations with different texts,

with these other recurring series reaching back to the first pyramid with texts, that of

Wenis. For example, PT 25 and 32 of Sequence 23 are also found in Sequence 2,

consisting of PT 23, 25, 32, 34-42, 32, and 43. This series first appears on the north wall

of the sarcophagus chamber of Wenis, with its recurrence being on the front interior side

of the Middle Kingdom coffin BH3C. In Wenis, Sequence 2 overlaps a further series,

Sequence 5, consisting of PT 25, 32, 34-42, 32, 43-57, and 72-79, with its recurrence

being in the pyramid of Neith, again on the sarcophagus chamber's north wall. The one

series overlaps the other because the middle texts of both—PT 25 through 43—are the

41 See J. P. Allen 1986, pp. 19-23.

42 Subsequence 42 consisting of PT82-88 on Ap/Frag11 ii; Subsequence 50 consisting of PT117-122 on Ap/Frag13 i; Subsequence 52 consisting of PT126-128 on Ap/Frag15 (and on P/S/Ne); Subsequence 54 consisting of PT148-150 on Ap/Frag14; Subsequence 55 consisting of PT167-168 on Ap/Frag16.

43 The date of D1D/B, bearing Subsequence 17 consisting of PT72-78, is uncertain: Pepi I by Baer 1960, p. 226 [177A]; Pepi II by Fischer 1963a, pp. 143-145; but "difficult to date with certainty" and "quite possibly later" than Pepi I and Pepi II by Fischer 1963b, p. 37; or yet again the First Intermediate Period by Willems 1988, p. 247. See also Jürgens 1995, pp. 70-73; and Gestermann 2004, pp. 210-211 with n. 39.

71

same; in the case of Wenis, they are in fact literally the same, occupying the pyramid's

lines 5 through 37. The inscriptional overlap in Wenis shows how the texts of its north

wall possess multiple sequential links with other sources: in effect, its longer series from

PT 23 through 79, the tomb's lines 1 through 65 + 1, bears two overlapping matches to

two different sources: BH3C and Neith. This kind of overlap is found in Sequence 23 as

well, since Sequence 5 and Sequence 23 overlap in Neith in the same way, the former

occupying that source's lines 69 through 144, the latter lines 129 through 256, with the

overlapping texts being PT 72-79. Through its overlap with Sequence 5 and through its

sharing texts with Sequence 2, one sees in a very concrete fashion how the component

texts of Sequence 23 participate with the rest of the corpus.

The same sort of interlocking relationship goes for a number of other recurring

series; these likewise typically appear on a pyramid's sarcophagus chamber, north wall,44

although one series sharing texts with Sequence 23 extends from the north wall of a

sarcophagus chamber to the north wall of the passage,45 and another appears on the north

wall of a pyramid's passage.46

44 Sequence 3 consisting of PT23-30 on P/S/Ne and N/S/N; Sequence 4 consisting of PT23-25

PT32 on Nt/S/Ne (and Ibi/Frag E); Sequence 26 consisting of PT81 PT25 PT32 PT82-96 PT108-198 on Ibi/S/Nm and S/S/N; Sequence 31 consisting of PT199 PT32 on N/S/N (and W/P/Nw); Subsequence 11 consisting of PT 32 PT 43-44 on Oudj/S/N; Subsequence 12 consisting of PT34-42 PT32 PT43-57 on N/S/N and Ibi/S/Nm; Sequence 13 consisting of PT43-57 PT72-80 on P/S/Ne and Nt/S/N. A similar position probably applies to fragments of the recurring series Sequence 4 consisting of PT23-25 PT32 on Ibi/Frag E (and Nt/S/Ne); Subsequence 5 consisting of PT23 PT25 on Ap/Frag11 i (and BH6C/FR and BH2Ox/FR); Subsequence 8 consisting of PT37-42 PT32 on Ap/Frag10; Subsequence 83 consisting of PT32 PT23 PT25 on Ibi/FragS (and W/S/N + P/Nw). For the positioning of the fragments of Iput, see J. P. Allen 1986, pp. 19-23.

45 Subsequence 83 consisting of PT32 PT23 PT25 on W/S/N + P/Nw (and Ibi/FragS).

46 Sequence 31 consisting of PT199 PT32 on W/P/Nw (and N/S/N).

72

With overlaps of the sort between Sequences 2 and 5 and Sequences 5 and 23, it

is tempting to pause for a moment and seek to identify a longer, super-series embracing

all of the texts involved—a kind of abstract, archetypal structure from which the attested

sources may be conceptualized as having been abstractly generated; or it is tempting to

add other criteria, such as orthographical and textual idiosyncracies, to the evidence of

segmentations, by means of which one might identify genealogical relationships between

the sources. But while such endeavors would yield meaningful results, for the present

point it is enough to let the observations stand as they are and proceed to a simple

conclusion: since the components of Sequence 23 crop up in other recurring series (as

with PT 25 and 32 in Sequence 2) and overlap still others (as with PT 72-79 in Sequence

5), it is evident that its texts are interrelated with further portions of the Old Kingdom

corpus.


The texts of Sequence 23 are interrelated with other portions of the corpus not

merely through the re-appearance of its components in combination with other texts, but

through the sharing of its characteristics with the components of recurring series

possessing no texts in common with it at all. Attention may be drawn to over twenty

series of this kind in the pyramids, with most appearing on the north wall of the

73

sarcophagus chamber,47 but a few on the east48 or south49 wall. These thirty-five

recurring series are especially important to the present line of inquiry, because they may

be said to be internally homogeneous in the same way that the component texts of

Sequence 23 may be said to be homogeneous, inasmuch as they share motifs and

performance structure, and above all because these characteristics are of a nature

identical to those already encountered. What is more, the same sharing of attributes goes

for the different texts in the series overlapping or otherwise holding texts in common with

it, such as the different texts of Sequences 2 and 5. Taking all of these thirty-five50 series

together, over one hundred additional texts may be taken into account.51

A tangible example can illustrate the connections in content and performance

structure with the different texts of these series. Immediately following Sequence 23 on

47 Subsequence 15 consisting of PT47-48 on Oudj/S/N; Subsequence 16 consisting of PT55-57 on

Oudj/S/N; Sequence 9 consisting of PT29-31 on N/S/N (and Sq2Sq/S/N); Sequence 15 consisting of fPT57A-57I PT106-107 on P/S/Ne (and B16C/H); Subsequence 27 consisting of fPT57A-I on Nt/S/N; Subsequence 30 consisting of PT106-107 on N/S/N; Sequence 16 consisting of PT58-59 aPT60A PT61-62 PT68 PT63-65 on Ibi/S/Nw (and B16C/H); Subsequence 31 consisting of PT58-59 on Nt/S/N; Subsequence 32 consisting of aPT60A PT61-62 on Nt/S/N; Sequence 17 consisting of PT62 fPT62A on Nt/S/N (and Sq1Sq/S/E); Sequence 18 consisting of PT64-70 fPT71 fPT71A-71I on N/S/N and Nt/S/N; Subsequence 33 consisting of PT66-70 fPT71 fPT71A-I on P/S/Ne; Sequence 19 consisting of PT67 PT70 on Ibi/S/Nw (and B16C/H); Sequence 20 consisting of PT70 fPT71 fPT71A-I N306+11-14 fPT57A-I on N/S/N (and B16C/H); Subsequence 62 consisting of PT173-198 on P/S/Ne and Nt/S/N; Sequence 79 consisting of PT414 fPT634 bPT635A-B on N/S/N (and Amenirdis/97-106); Subsequence 118 consisting of PT414 fPT634 bPT635A on P/S/Ne (and Pediniese/456-463); Sequence 123 consisting of PT638-639 on N/S/N (and T9C/H); Sequence 138 consisting of fPT752-756 on N/S/N and Nt/S/N.

48 Subsequence 61 consisting of PT172-173 on T/S/E; Subsequence 84 consisting of PT199 PT244 on M/S/E.

49 Subsequence 119 consisting of fPT634 bPT635A on M/S/Sw; Sequence 111 consisting of PT591 PT414 on M/S/W (and T1C/S/E).

50 In addition to Sequences 2 and 5 discussed above, see the five notes preceding this one.

51 PT 23-24, 26-30, 34-57, fPT 57A-F, 57I, PT 58-59, 61-62, fPT 62A, PT 63-70, fPT 71, 71A-I, N 306+11-14, PT 106-107, 172-199, 244, 591, fPT 634, bPT 635A-B, PT 639, fPT 752-756.

74

the north wall of Neith's sarcophagus chamber is Subsequence 62, consisting of PT 173-

198. For its part, Subsequence 62 is a subset of two longer sequences attested

elsewhere52—for which reason it is called a subsequence. Although none of the

subsequence's texts appears in Sequence 23, there are multiple points of contact between

the two, beginning with expressions already found to be characteristic of the latter. Just

about any text selected from Subsequence 62 can serve well as an example. PT 193 Pyr 110 (N) 110 Dd-mdw 110 wsir Ne. m-n=k ir(.t) Hr 110 dAp(=i) Tw im 110 d(A)b 2 110 Recitation. 110 O Osiris Neferkare, take the Eye of Horus; 110 let me present thereby to you. 110 Two figs.

As occurs dozens of times in Sequence 23, there is an imperative to take the Eye

of Horus,53 and at the end of the text an item to be handled is specified, in this case a

fruit, as occurs several times in Sequence 23.54 One may observe in passing that an

officiant is present in this text speaking of himself in the first person,55 addressing the

52 Sequence 26 consisting of PT81 PT25 PT32 PT82-96 PT108-198 on Ibi/S/Nm and S/S/N;

Sequence 29 consisting of PT172-198 PT223 on N/S/N and S/S/N. Sequences 26 and 29 overlap in S in the same way that Sequences 2 and 5 overlap in W, as described above. By what Berger-el Naggar et al. 2001, p. 215, rightly assume, Subsequence 62 also may be understood as having once appeared on the fragmentary north wall of the sarcophagus chamber of Pepi I.

53 See above n. 8.

54 Including another instance of dAb 2 "two figs"; see above n. 12.

55 Compare CDJ 13, cited at p. 33 above.

75

deceased in the second, but for the moment what is most important is the simple fact that

this short text makes use of two expressions found to be characteristic of Sequence 23.

And PT 193 is not alone, since most of its companions in Subsequence 62 do so

as well: the receipt of the Eye of Horus is evident in many other instances of a command

that the beneficiary take it (im ir.t Hrw)56 and in a further instance of him being exhorted

to make it return (sxt) to himself.57 The Eye is again acted upon in the deceased's opening

his mouth by it (wpi rA m),58 he is satisfied (Htp) because of the recovery of his ocular

powers,59 and a series of foodstuff items are specified, including bread,60 fruits,61

56 PT 177 Pyr 103a (N): im ir(.t)i wr pn "take the Eyes of this Great One (Horus)"; PT 180 Pyr

104a (N): (i)m nxb.t ir(.t) Hr "take (the) Nekhebet, the Eye of Horus"; PT 181 Pyr 104b (N): (i)m nxb.t ir(.t) Hr "take (the) Nekhebet, the Eye of Horus"; PT 182 Pyr 105a (N): (i)m ir(.t) Hr "take the Eye of Horus"; PT 185 Pyr 106b (N): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 186 Pyr 107a (N): (i)m ir(.t) Hr wAD.t "take the green Eye of Horus"; PT 187 Pyr 107b (N): (i)m ir(.t) Hr "take the Eye of Horus"; PT 188 Pyr 108a (N): (i)m ir(.t) Hr "take the Eye of Horus"; PT 189 Pyr 108b (N): (i)m ir(.t) Hr HD.t "take the white Eye of Horus"; PT 190 Pyr 108c (N): (i)m ir(.t) Hr wAD.t "take the green Eye of Horus"; PT 191 Pyr 109a (N): (i)m ir(.t) Hr "take the Eye of Horus, which was allotted to him"; PT 192 Pyr 109b (N): (i)m ir(.t) Hr"take the Eye of Horus"; PT 193 Pyr 110 (N): m-n=k ir(.t) Hr "take the Eye of Horus!"

57 PT 194 Pyr 111a (N): ir(.t) Hr tn bni.t sxt n=k s(i) "as for this sweet Eye of Horus, make it return to you".

58 PT 185 Pyr 106b (N): wp rA=k im=s "open your mouth with it".

59 PT 175 Pyr 102a (N): Di.n n=k gbb ir(.t)i=k(i) Htp=k "Geb has given you your eyes, that you be satisfied"; PT 178 Pyr 103b (N): Htp Hr=sn(i) "be satisfied with them (sc. the Eyes)"; PT 179 Pyr 103c (N): Htp Hr=k n Hr "your sight is satisfied because of Horus".

60 PT 176 Pyr 102b (N): kHA 1 "a Keha-loaf"; PT 177 Pyr 103a (N): t-wr 2 "two Wer-breads"; PT 179 Pyr 103c (N): Htpn.t 1 "one Hetepenet-bread"; PT 186 Pyr 107a (N): t wAD /// "/// fresh bread"; PT 187 Pyr 107b (N): Hbn(n).t 2 "two Hebenenet-loaves"; PT 188 Pyr 108a (N): xnf.w 2 "two baked-loaves"; PT 191 Pyr 109a (N): npA.t /// "/// Nepat-cakes".

61 PT 180 Pyr 104a (N): bA(bA).t 2 "two Babat-fruits"; PT 181 Pyr 104b (N): nbs 2 "two zizyphus-fruits"; PT 189 Pyr 108b (N): sSt HD 2 "two Seshet fruits"; PT 190 Pyr 108c (N): sSt wAD /// "/// green Seshet-fruit"; PT 193 Pyr 110 (N): d(A)b 2 "two figs"; PT 194 Pyr 111a (N): i.bn(i) x.t nb.t 2 "two sweets of every kind".

76

vegetables,62 grain,63 and liquids.64 In short, Subsequence 62 has many of the motifs

found to be characteristic of Sequence 23.

And Sequence 23 and Subsequence 62 show a few more connections: there are

links between the two series beyond merely the motifs found to be characteristic of the

former. In other words, some of the expressions occurring only once in the former also

occur in the latter. The beneficiary is commanded to take the outflow already encountered

(im Hno),65 and a few more kinds of object specifications emerge: "Broad Hall offerings"

(Htp wsx.t),66 altars (xAw.t, Htp),67 and Henket-offerings (Hnk.t).68 Because it is already

evident that the two series are related, it is fair to consider these additional intertextual

connections as motifs alongside the others. Indeed, they are especially important because

they help clarify the manner in which the component texts of Sequence 23 participate in a

wider semantic field: the repetition of its expressions is an economy both internal and

external.

62 PT 182 Pyr 105a (N): waH 2 "two carob bean (portions)"; PT 195 Pyr 111b (N): rnp.t nb(.t) 2

"two of every sort of vegetable".

63 PT 173 Pyr 101f (N): ab.t "'Abet-grain"; PT 174 Pyr 101g (N): bzn 2 "two (portions of) Bezen-grain"; PT 192 Pyr 109b (N): ag.t /// "/// (portions of) roast grain".

64 PT 183 Pyr 105b (N): Hb.t [2] "[two] Hebet-drinks"; PT 184 Pyr 106a (N): Tnm /// "/// Tjenem-beer"; PT 185 Pyr 106b (N): irp mH(.i) /// "/// Lower Egyptian wine".

65 PT 73 Pyr 50c (W): m-n=k Hno im(i) Hr=f "take the outflow which is from his (sc. Osiris's) face"; PT 183 Pyr 105b (N): m-n=k Hno pr m wsir "take the outflow which came forth from Osiris". Alternatively, one may view these passages as further instances of the motif of the beneficiary's being commanded to provide (Htm) himself with the outflow; see above n. 34.

66 PT 85 Pyr 59c (W): Htp wsx.t 2 "two broad-hall offerings"; PT 178 Pyr 103b (N): Htp wsx.t 2 "two Broad Hall offerings".

67 PT 82 Pyr 58b (N): xAw.t "an offering table"; PT 175 Pyr 102a (N): Htp 1 "a Hetep-altar".

68 PT 171 Pyr 100f (W): Hnk.t "a Henket-offering"; PT 196 Pyr 112 (N): Hnk(.t) [2] "two Henket-offerings".

77

As exemplified by its relations with Subsequence 62, Sequence 23 is linked by a

veritable network of connections with the thirty-some series mentioned above, beginning

with their possession of its characteristic motifs. In these other series as well, there are

many instances of a command that the beneficiary take the Eye of Horus (im ir.t Hrw),69

alongside an exhortation that he make it return (sxt) to himself70 and statements to the

effect that the Eye is joined (iab) to him71 and that it is in the brow of the beneficiary (m

69 PT 26 Pyr 19a (N) (Sequence 3): m-n=k ir(.t) Hr xr=k "take the Eye of Horus to yourself"; Pyr

19a (N): (i)m ir(.t) Hr "take the Eye of Horus"; PT 27 Pyr 19b (N) (Sequence 3): (i)m ir(.t) Hr "take the Eye of Horus"; PT 30 Pyr 21b (N) (Sequences 3, 9): (i)m n=k s(i) "take it"; PT 39 Pyr 31a (W) (Sequences 2, 5; Subsequences 8, 12): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 43 Pyr 33a (W) (Sequences 2, 5, 13; Subsequences 11-12): (i)m ir.ti Hr km.t HD(.t) "take the Eyes of Horus, black and white"; PT 46 Pyr 35b-c (W) (Sequences 5, 13; Subsequence 12): m-n=k ir(.t) Hr | pA.t=k "take the Eye of Horus, your Pat-cake"; PT 47 Pyr 36a (W) (Sequences 5, 13; Subsequences 12, 15): m-n=k ir.t Hr "take the Eye of Horus"; PT 51 Pyr 38a (W) (Sequences 5, 13; Subsequence 12): m-n=k ir.t Hr "take the Eye of Horus"; PT 53 Pyr 38c (W) (Sequences 5, 13; Subsequence 12): m-n=k ir.t Hr "take the Eye of Horus"; PT 54 Pyr 39a (W) (Sequences 5, 13; Subsequence 12): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 56 Pyr 40a (W) (Sequences 5, 13; Subsequences 12, 16): m-n=k ir.t Hr "take the Eye of Horus"; PT 57 Pyr 40b (W) (Sequences 5, 13; Subsequences 12, 16): m-n=k ir.t Hr "take the Eye of Horus"; fPT 57C Pyr 40+3 (Nt) (Sequences 15, 20; Subsequence 27): (i)m sn(i) rDi.tii n=k "take them (sc. ir.ti Hr)"; PT 58 Pyr 41a (Nt) (Sequence 16; Subsequence 31): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 59 Pyr 41b (Nt) (Sequence 16; Subsequence 31): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 62A Pyr 43b (Nt) (Sequence 17): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 70 Pyr 48b (Nt) (Sequences 18-20; Subsequence 33): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 71D Pyr 49+4 (Nt) (Sequences 18, 20; Subsequence 33): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 639 Pyr 1807a (N) (Sequence 123): (i)m ir(.t) Hr anx "take the Eye of Horus, the Living One"; fPT 752 Pyr 2282 (Nt) (Sequence 138): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 755 Pyr 2285a (Nt) (Sequence 138): m-n=k ir(.t) Hr "take the Eye of Horus"; Pyr 2285b (Nt): m-n=k [ir(.t) Hr] wr.t-HkA.w "take [the Eye of Horus], the Great of Magic"; fPT 756 Pyr 2286 (Nt) (Sequence 138): m-n=k ir(.t) Hr wDA.t "take the Whole Eye of Horus". In this connection, consider also PT 62 Pyr 43a (Nt) (Sequences 16-17; Subsequence 32) and PT 68 Pyr 47a (Nt) (Sequences 16, 18; Subsequence 33): m-n=k mw im(i) ir(.t) Hr "take the water which is in the Eye of Horus"; PT 591 Pyr 1614b (M) (Sequence 111): m-n=k ir.t=k "take your Eye!"

70 PT 66 Pyr 46a (Nt) (Sequence 18; Subsequence 33): s{n}xt n=k ir.t Hr xr=k "make the Eye of Horus return to you". There is only one text of a different type with this motif, the resurrection text PT 357 Pyr 591c (T): sxt n=k s(i) "make it return to you".

71 fPT 57I Pyr 40+9 (Nt) (Sequences 15, 20; Subsequence 27): [iab n=k s]n(i) "[join th]em" (for the restoration, see Pierre-Croisiau 2001, pl. IVB, sec. IV, col. 39); PT 106 Pyr 70a (N) (Sequence 15; Subsequence 30): [i]ab.n(=i) n=k sn(i) "as I have united them (the Eyes of Horus) to you;" (for the restoration see Pierre-Croisiau 2001, pl. IVB sec. IV, col. 41); PT 107 Pyr 71b ( = CT 855 VII 58d) (Sq6C): nDr n=k sn(i) iab n=k sn(i) "take hold of them for yourself; join them to yourself"; Pyr 71f (B16C) (Sequence 15; Subsequence 30): iab n=k sn(i) nDr n=k s<n>(i) "join them to yourself; take hold of them!"

78

HA.t).72 The Eye serves as an instrument in the deceased's mouth being opened by it (wpi

rA m),73 and it is further manipulated in its being brought by a priest speaking of himself

in the first person (ini ir.t Hrw).74 Finally, there are specifications of items and actions,

with foodstuffs including bread,75 meat,76 fruit,77 vegetables,78 and liquids and vessels

72 bPT 635B Pyr 1795a (N) (Sequence 79): d.n n=k Hr ir.t=f m HA.t=k m rn[=s n(i) wr.t-HkA.w]

"for you has Horus put his Eye on your brow, in [its] name [of Great of Magic]".

73 PT 47 Pyr 36a-b (W) (Sequences 5, 13; Subsequences 12, 15): m-n=k ir.t Hr hp.t m-a stS iT.t=k ir. rA=k | wpp.t=k rA=k im=s "take the Eye of Horus, which was recovered from Seth, that which you should take to your mouth, that by which you open your mouth"; PT 54 Pyr 39a (W) (Sequences 5, 13; Subsequence 12): wp rA=k im=s "by it has your mouth been opened".

74 PT 29 Pyr 20a (N) (Sequences 3, 9): i{o}w.n(=i) in(=i) n=k ir(.t) Hr "I have come, even bringing you the Eye of Horus"; PT 39 Pyr 31a (W) (Sequences 2, 5; Subsequences 8, 12): in(.n=i) n=k s(i) "to you have I brought it; fPT 57A Pyr 40+1 (Nt) (Sequences 15, 20; Subsequence 27): in(=i) n(=i) ir.ti Hr "let me bring the two Eyes of Horus"; fPT 57E Pyr 40+5 (Nt) (Sequences 15, 20; Subsequence 27): in.n(=i) n=k ir.ti Hr "to you have I brought the Eyes of Horus"; PT 106 Pyr 69a-b (N) (Sequence 15; Subsequence 30): iw.n(=i) | in(=i) n=k ir.ti Hr n(i)t(i) D.t=f "I have come, even bringing you Horus's own Eyes"; PT 107 Pyr 71f (B16C): iw.n(=i) in.n(=i) n=k ir.ti Hr pD.t ib=f "I have come even having brought you the Eyes of Horus, that which spreads his (sc. Seth's) heart"; fPT 634 Pyr 1792 (Amenirdis) (Sequence 79; Subsequences 118-119): in.n(=i) n=t ir.t Hr "to you have I brought the Eye of Horus"; Pyr 1793 (Amenirdis): in.n(=i) n=t s(i) m od=s nb.w "I have brought it to you in its every form"; bPT 635A Pyr 1794a-b (N) (Sequence 79; Subsequences 118-119): in(.n=i) n=k ir(.t) Hr imit tAi.t | rn(n)-w[t].(i)t [tn nr.t.n n=s nTr.w] "to you I have brought the Eye of Horus which is Tait, [this] Renenutit-cloth [of which the gods are terrified]".

75 PT 44 Pyr 34d (W) (Sequences 5, 13; Subsequences 11-12): pA.t wDA.t "a whole Pat-cake"; PT 46 Pyr 35c (W) (Sequences 5, 13; Subsequence 12): pA.t n(i)t wdn "an offering cake (lit. Pat-cake of offering)"; PT 51 Pyr 38a (W) (Sequences 5, 13; Subsequence 12): dp.t 1 "a Depet-cake"; PT 52 Pyr 38b (W) (Sequences 5, 13; Subsequence 12): AH "Ah-paste/gruel".

76 PT 53 Pyr 38c (W) (Sequences 5, 13; Subsequence 12): zxn "Zekhen-meat".

77 PT 40 Pyr 31c (W) (Sequences 2, 5; Subsequences 8, 12): Sik.w "*Shik-fruit".

78 PT 45 Pyr 35a (W) (Sequences 5, 13; Subsequence 12): HD TA 5 "five onion bulbs".

79

for liquids.79 The items also include natron80 and more broad specifications of offerings,

such as wDb Htp(.t)-nTr "the reversion of divine offerings",81 as well as more priestly

actions specified by verbs,82 including further instructions to lift (fA.t) offerings.83

Sequence 23 has a few more intertexual connections with the other recurring

series beyond sharing its own characteristic motifs with them. The Eye of Horus

continues to play a prominent role in being placed in the beneficiary's mouth (dw m rA)84

79 PT 41 Pyr 32a (W) (Sequences 2, 5; Subsequences 8, 12): irT.t mr "a jar of milk"; PT 42 Pyr

32b (W) (Sequences 2, 5; Subsequences 8, 12): mnzA Sw "empty jar"; PT 43 Pyr 33b (N) (Sequences 2, 5, 13; Subsequences 11-12): mnw HD hATs ir(.t) wnm(.it) "white-quartz Hatjes-wine-vessel, right eye"; PT 47 Pyr 36b (W) (Sequences 5, 13; Subsequences 12, 15): irp mnw HD hATs 1 "wine, white-quartz stone-wine-vessel, one"; PT 48 Pyr 36c (W) (Sequences 5, 13; Subsequences 12, 15): irp mnw km hATs 1 "wine, black-quartz stone-wine-vessel, one"; PT 49 Pyr 37a (W) (Sequences 5, 13; Subsequence 12): Hno.t mnw km Hn.t 1 "beer, black-quartz, one bowl"; PT 54 Pyr 39b (W) (Sequences 5, 13; Subsequence 12): irp mnw HD Hn.t "wine, white-quartz bowl" (concerning irp, Barta 1963, p. 79 n. 127 notes the alternation between wine and beer for this element as it appears in offering list Type B); PT 55 Pyr 39c (W) (Sequences 5, 13; Subsequences 12, 16): Hno.t mnw km Hn.t "beer, obsidian bowl"; PT 56 Pyr 40a (W) (Sequences 5, 13; Subsequences 12, 16): Hno.t biA Hn.t "beer, metal bowl"; PT 57 Pyr 40b (W) (Sequences 5, 13; Subsequences 12, 16): Hno.t Htm Hn.t "beer, copper bowl".

80 PT 34 Pyr 26a (N) (Sequences 2, 5; Subsequence 12): nTr(w) TA 1 "one pellet of Netjeru-natron"; or Pyr 26e (W): nTr(w) Sma(i) TA 5 nxb "five pellets of Upper Egyptian natron of Nekheb"; PT 35 Pyr 27e (W) (Sequences 2, 5; Subsequence 12): nTr(w) HA TA 5 S.t-p.t "five pellets of Wadi Natrun Netjeru-natron (taken) around; or Pyr 27e (N): S.t-p.t nTr(w) TA 5 mH "five pellets of Lower Egyptian natron of Wadi Natrun".

81 PT 199 Pyr 115c (M) (Sequence 31; Subsequence 84) (see below at n. 310); also x.t in PT 172 Pyr 101a (T) (Sequence 26; Subsequence 61): wdn x.t t Hno.t pA.t n &. "consecration of things, of bread, of beer, of a Pat-cake—for Teti".

82 wdn in PT 172 Pyr 101a (T) (Sequence 26; Subsequence 61): wdn x.t t Hno.t pA.t n &. "consecration of things, of bread, of beer, of a Pat-cake—for Teti"; and sD in PT 244 Pyr 249b (W) (Subsequence 84): sD dSr(.t)i "breaking of two red pots" (but on the reading see also Sethe 1926, p. 20; on the ritual, see Ritner 1993, pp. 144-147).

83 PT 43 Pyr 33b (W) (Sequences 2, 5, 13; Subsequences 11-12): HD km fA.t "a white jar; a black jar; lifting"; PT 50 Pyr 37d (N) (Sequences 5, 13; Subsequence 12): fA.t xft-Hr=f Dsr.t "lifting before him; a sacred offering table".

84 In Sequence 23 at PT 122 Pyr 77c (W): m-n=k ir.t Hr d.t(=i) n=k m rA=k "take the Eye of Horus, which I would put in your mouth for you". In recurring series related to it at PT 39 Pyr 31a (W) (Sequences 2, 5; Subsequences 8, 12): d n=k s(i) m rA=k "put it into your mouth!"

80

and in its scent being diffused (pDpD/pD).85 As encountered already between Sequence 23

and Subsequence 62, other texts command the beneficiary to take outflow (im Hno),86 and

the beneficiary is distinctively addressed as "Horus who is in (or: as) Osiris N." (Hrw imi

wsir N.).87 Additional item specifications include another altar,88 incense,89 and libation

instructions.90

To summarize, Sequence 23 is related to many other recurring series through a

network of motifs, including expressions found to be characteristic of its own component

texts through their repetition within it, and expressions found once in it but again in the

85 In Sequence 23 at PT 25 Pyr 18c (W): pDpD sT ir(.t) Hr r=k "the scent of the Eye of Horus

diffusing, being toward you!" In recurring series related to it at PT 26 Pyr 19a (N) (Sequence 3): (i)m ir(.t) Hr pD.t.n=f m sT=s "take the Eye of Horus the scent of which he (sc. Horus) diffused"; PT 36 Pyr 29b (W) (Sequences 2, 5; Subsequence 12): Htm.t(i) Hr=k im=s pDpD "provide your face with it suffused" (on pDpD in this passage, see Otto 1960 vol. 2, p. 50 n. 14 with reference).

86 Besides Subsequence 62, see PT 49 Pyr 37a (W) (Sequences 5, 13; Subsequence 12): m-n=k Hno pr im=k "take the outflow which came forth from you"; PT 55 Pyr 39c (W) (Sequences 5, 13; Subsequences 12, 16): m-n=k Hno pr m wsir "take the outflow which went forth from Osiris".

87 In Sequence 23 at PT 80 Pyr 55a (N): Hr imi wsir Ne. pn "O Horus who is in Osiris Neferkare"; Pyr 55b (N): Hr imi wsir Ne. pn "O Horus who is in Osiris Neferkare". In recurring series related to it at PT 26 Pyr 19a (N) (Sequence 3): Hr imi wsir Ne. "O Horus who is in Osiris Neferkare"; PT 30 Pyr 21b (N) (Sequences 3, 9): Hr imi wsir Ne. "O Horus who is in the Osiris Neferkare"; PT 107 Pyr 71a (= CT 855 VII 58c) (Sq6C) (Sequence 15; Subsequence 30): Hr imi wsir N. pn "O Horus who is in Osiris N."

88 Besides Subsequence 62, see PT 50 Pyr 37d (W) (Sequences 5, 13; Subsequence 12): Dsr.t "a sacred (offering table)".

89 In Sequence 23 at PT 25 Pyr 18c (W): snTr x.t "incense; fire". In recurring series related to it at PT 28 Pyr 1644a (N) (Sequence 3): [pA]D n(i) snTr "[pell]et of incense" (Pyr 1644a appears in the field under N 393-2 to 395, i.e. under PT 26 to 28); PT 29 Pyr 20c (N) (Sequences 3, 9): sT ir(.t) Hr r Ne. pn "scent of the Eye of Horus to Neferkare"; PT 36 Pyr 29c (W) (Sequences 2, 5; Subsequence 12): snTr TA 1 "incense, one pellet"; PT 39 Pyr 31b (W) (Sequences 2, 5; Subsequences 8, 12): zrw Sma zrw mH "*incense-beads of Upper Egypt; *incense-beads of Lower Egypt".

90 In Sequence 23 at PT 32 Pyr 23b (W): obH nTr(w) TA 2 "libation and Netjeru-natron, two pellets". In recurring series related to it at PT 23 Pyr 16d (W) (Sequences 2-4; Subsequences 1-5, 83): z(A)T "libate". This particular action instruction also occurs in a text of a different type, the resurrection text PT 436 Pyr 788a (M): rDi.t obH "giving libation".

81

other series. The broadly spread distribution of these motifs shows how the texts of the

sequence are engaged in a wider semantic field. Because the statements characteristic of

its texts are held in common with texts of the other series, one has grounds to regard them

as a type—all the more so owing to their having been anciently organized into groups

empirically perceivable today. The significance of these groupings will be explored

below.

In addition to cementing its ties with other series, the process of showing that

Sequence 23 has further connections with them has the concomitant result of expanding

the inventory of the type's characteristics; it is not only the motifs repeated among the

texts of Sequence 23 but also the motifs repeated between it and the other recurring series

that help mark them as members of the type. That inventory may be augmented a bit

more, because, besides possessing the points of contact with Sequence 23 so far

mentioned, the recurring series related to it share even more motifs among themselves.

To phrase this another way, they are related to one another just as they are related to

Sequence 23, with some of their connections not held in common with the latter.

The other connections conform to the themes we have been encountering. The

Eye of Horus is the means by which a priest fills (mH) the deceased,91 it is said to be

enduring (rwD),92 and is that which pleases Seth, literally "stretches his heart" (pD ib

91 PT 31 Pyr 21b (N) (Sequence 9): mH.n kw Hr m ir(.t)=f tm.ti "with his Eye has Horus filled you

completely"; PT 198 Pyr 114 (N) (Sequence 26; Subsequence 62): mH.n kw Hr tm.ti m ir.t=f m-tp wAH.t "upon the oblation has Horus filled you completely with his Eye".

92 PT 197 Pyr 113a (N) (Sequence 26; Subsequence 62): ir(.t) Hr tn rwD.t d(=i) n=k s(i) "as for the enduring Eye of Horus, let me give it to you"; PT 244 Pyr 249a-b (W) (Subsequence 84): ir(.t) tw nn [n(i)t Hr | rwD.t] "this is the [enduring] Eye [of Horus]". There is only one text of a different type with this motif, the resurrection text PT 364 Pyr 614b (T): [rDi].n n=k Hr ir.t=f rwD.t "Horus has [given] you his enduring Eye". On the sacramental exegesis (sakramentale Ausdeutung) of the passages of these three texts, see Assmann 1994a, p. 51.

82

stS),93 and in its form as the goddess Tait (tAi.t), the deceased is clothed by it.94 With the

mouth of the deceased opened (wpi rA) by a priest speaking in the first person,95 he is

exhorted to not release a presented item (imi sfxx m).96 Additionally, two further kinds of

93 fPT 57F Pyr 40+6 (Nt) (Sequences 15, 20; Subsequence 27): [in.n(=i) pD.t ib] stS "[for I have

brought that which stretches the heart] of Seth"; fPT 57G Pyr 40+7 (Nt) (Sequences 15, 20; Subsequence 27): rDi.n(=i) [pD.t] ib stS "for I have given [that which stretches] the heart of Seth" (with the restoration of pD.t by CT VII 62cc); PT 107 Pyr 71a (B16C) (Sequence 15; Subsequence 30): in.n(=i) n=k ir.ti Hr pD.t ib=f "the Eyes of Horus, which spread his heart"; Pyr 71c (= CT 855 VII 58e) (Sq6C): in.n(=i) pD.t ib stS "to you have I brought you that which spreads the heart of Seth"; Pyr 71f (B16C): iw.n(=i) in.n(=i) n=k ir.ti Hr pD.t ib=f "I have come even having brought you the Eyes of Horus, that which spreads his heart".

94 PT 414 Pyr 737c (M) (Sequences 79, 111; Subsequence 118): wnx m ir(.t) Hr imit tAi.t "be clothed in the Eye of Horus which is Tait"; bPT 635A Pyr 1794a-b (N) (Sequence 79; Subsequences 118-119): in(.n=i) n=k ir(.t) Hr imit tAi.t | rn(n)-w[t].(i)t [tn nr.t.n n=s nTr.w] "to you I have brought the Eye of Horus which is Tait, [this] Renenutit-cloth [of which the gods are terrified]".

95 PT 38 Pyr 30b (W) (Sequences 2, 5; Subsequences 8, 12): wp=i n=k rA=k "let me open your mouth for you" (J. P. Allen 1984, p. 308 holds that the original form of this passage was wp.n=i n=k r=k); PT 48 Pyr 36c (W) (Sequences 5, 13; Subsequences 12, 15): wp(=i) rA=k "let me open your mouth!"

96 PT 62 Pyr 43a (Nt) (Sequences 16-17; Subsequence 32): m sfxx=k im=s "do not let go of it" (lit. "may you not do your letting go of it"); PT 68 Pyr 47c (Nt) (Sequences 16, 18; Subsequence 33): im(i)=k <s>fxx im=f "may you not <l>et go of it"; Pyr 47d (Nt): im(i)=k sfxx.w im=f "may you not let go of it!"

83

items are specified: tools for the opening of the mouth97 and weapons, staves, ritual

implements, ornaments, and articles of clothing.98

The performance structure of the components of these series may be considered.

It was shown above that the texts of Sequence 23 exhibit the sacerdotal structure, and that

is likewise the case with the other texts. With the overwhelming majority of texts

addressing the beneficiary in the second person,99 a few speaking of him in the third

97 PT 37 Pyr 30a (W) (Sequences 2, 5; Subsequences 8, 12): psS-kf "splitter of flint"; PT 38 Pyr

30b (W) (Sequences 2, 5; Subsequences 8, 12): nTr(i) Sma biA nTr(i) mH biA "metal Netjeri-tool of Upper Egypt; metal Netjeri-tool of Lower Egypt".

98 fPT 57A Pyr 40+1 (Nt) (Sequences 15, 20; Subsequence 27): iwn.t "a bow"; fPT 57B Pyr 40+2 (Nt) (Sequences 15, 20; Subsequence 27): xr{t}S<.t> "a bundle (of arrows)"; fPT 57C Pyr 40+3 (Nt) (Sequences 15, 20; Subsequence 27): rD "a bowstring"; fPT 57D Pyr 40+4 (Nt) (Sequences 15, 20; Subsequence 27): nw-rD "Nu-Redj bowstring"; fPT 57E Pyr 40+5 (Nt) (Sequences 15, 20; Subsequence 27): iwn.t "a bow"; fPT 57F Pyr 40+6 (Nt) (Sequences 15, 20; Subsequence 27): pD.t "a Pedjet-bow"; PT 58 Pyr 41a (Nt) (Sequence 16; Subsequence 31): DbA "loin-cloth"; PT 59 Pyr 41b (Nt) (Sequence 16; Subsequence 31): s(i)A.t "a Siat-cloak"; aPT 60A Pyr 42a-b (Nt) (Sequence 16; Subsequence 32): nTr "Netjer-fabric"; PT 61 Pyr 42c (Nt) (Sequence 16; Subsequence 32): nTr "Netjer-fabric"; fPT 62A Pyr 43b (Nt) (Sequence 17): Hrs <DbA> Hts "a Heres-flail, a <Djeba-scepter>, and a Hetes-scepter"; PT 63 Pyr 44b-c (N) (Sequence 16): mXn izr Hrs "a Mechen-mace, Izer-mace, and Heres-flail"; PT 64 Pyr 44a-b (Nt) (Sequences 16, 18): Dsr "a Djeser-mace"; PT 65 Pyr 45c (Nt) (Sequences 16, 18): Hrs "a Heres-flail"; PT 66 Pyr 46a (Nt) (Sequence 18; Subsequence 33): xt-sxt "a Khet-sekhet *staff"; PT 67 Pyr 46b (Nt) (Sequences 18-19; Subsequence 33): iwnw-Hrs "an Iunu-heres staff"; PT 68 Pyr 47d (Nt) (Sequences 16, 18; Subsequence 33): Hrs "a Heres-flail"; PT 69 Pyr 48a (Nt) (Sequence 18; Subsequence 33): smA "a Sma-staff"; PT 70 Pyr 48b (Nt) (Sequences 18-20; Subsequence 33): Dam 2 "two portions of electrum"; fPT 71 Pyr 49a (Nt) (Sequences 18, 20; Subsequence 33): Dam "a Djam-staff"; fPT 71A Pyr 49b+1 (Nt) (Sequences 18, 20; Subsequence 33): wAs "a Was-staff"; fPT 71B Pyr 49c+2 (Nt) (Sequences 18, 20; Subsequence 33): ab.t "a forked staff"; fPT 71C Pyr 49+3 (Nt) (Sequences 18, 20; Subsequence 33): manx.t "a M'ankhet-pendant"; fPT 71D Pyr 49+4 (Nt) (Sequences 18, 20; Subsequence 33): nxA "a flail"; fPT 71E Pyr 49+5 (Nt) (Sequences 18, 20; Subsequence 33): aw.t "a crook"; fPT 71F Pyr 49+6 (Nt) (Sequences 18, 20; Subsequence 33): pD-aHa "a Pedj-'Ah'a item"; fPT 71G Pyr 49+7a (Nt) (Sequences 18, 20; Subsequence 33): DbA-nTr "a Djeba-netjer mantlet"; Pyr 49+7b (Nt): nw-rwD "a *Nu-Redj bowstring"; fPT 71H Pyr 49+8b (Nt) (Sequences 18, 20; Subsequence 33): iri-nTr "a 'what pertains to the god' mantlet"; fPT 71I Pyr 49+9 (Nt) (Sequences 18, 20; Subsequence 33): pD-aHa "a Pedj-'Ah'a item"; PT 107 Pyr 1644c (N) (Sequence 15; Subsequence 30): iwn.t "a bow" (Pyr 1644c appears in the field below N 403-409 = PT 106-107); fPT 752 Pyr 2282 (Nt) (Sequence 138): imn.t "an Imenet-vulture"; fPT 753 Pyr 2283 (Nt) (Sequence 138): dmD.t "a Demedjet-vulture"; Pyr 2283 (Nt): bnr.t-pD.t nTr(.t?)-Sma "a *Beneret-Pedjet vulture. A godd(ess?) of Upper Egypt vulture"; fPT 754 Pyr 2284 (Nt) (Sequence 138): nr.t "a Neret-vulture"; fPT 755 Pyr 2285b (Nt) (Sequence 138): wr.t-HkA.w "the Great of Magic"; fPT 756 Pyr 2286 (Nt) (Sequence 138): mor.t "a situla".

99 PT 26-30, 34-45, 47-49, 51-57, fPT 57B-C, 57E, 57I, PT 58-59, 61-62, fPT 62A, PT 63-70, fPT 71, 71A-E, PT 107, 173-199, 244, 591, fPT 634, bPT 635A-B, PT 639, fPT 752-753, 755-756.

84

person,100 a few more switching between the second and third,101 and a few not making

reference to him at all,102 none shows an original first person pronoun or signs of editing

away from the first. Since there is no evidence that any were originally in the first person,

the component texts of the series related to Sequence 23 may be understood as having the

sacerdotal performance structure.

To summarize this chapter thus far, it was seen that all but one text103 in

Sequence 23 shared distinctive content with other texts of the same series, the content

being deemed characteristic of the sequence because of its repetition. Consideration of

certain other recurring series revealed that they shared these and other motifs with

Sequence 23. Because of their shared content and shared performance structure, the texts

gathered together may be understood as members of a type. To phrase this another way,

the hundred-plus texts gathered from the related series are homogeneous in character,

with only one of them possessing no distinctive intertextual connection with the

others.104 Meanwhile, concerning the sole text of Sequence 23 for which no connection

with its fellows was initially observed, PT 25, in the course of comparison with the

different texts of other series, two connections between it and them were uncovered in

passing: scent being diffused105 and the item specification of incense.106

100 PT 23-24, 50, fPT 71I.

101 PT 46, fPT 71H, PT 106, 172.

102 fPT 57A, 57D, 57F, 71F-G, 754.

103 PT 25, as noted above at n. 35.

104 PT 24 (Sequences 3-4).

105 See above n. 85.


85

What is evident is that there is a confluence between shared characteristics and

the way in which texts were anciently organized, as perceived through the recurrence of

series of texts. Because the series considered thus far have been seen to be homogeneous

in the manner described, and because on account of their homogeneity one may

understand the texts concerned to be of a certain type, it follows that the process carried

out here maintains a degree of faithfulness to the ancient typological sensibility. To

phrase things bluntly, the members and attributes of this type of text are "authentic",

more developed out of and conforming to the perceivable ancient groupings, and less a

modern structure arbitrarily superimposed upon the ancient data.

To consider this last point in greater detail, the aim has been to discover shared

characteristics among ancient groupings. To identify a type and its characteristics through

approaching the texts as anciently gathered together is to engage in an "indirect

constructive inference"107 as to the shape of that type. It is indirect because there is no

ancient critical discourse as to the composition and structure of types of religious texts; in

spite of that absence, the process remains in touch with the ancient sensibility by

following the indicator of recurring series.108 In this way, the series serve as guidelines as

to what texts belong to a type.

In this mode of pursuing the ancient type, one starts by assuming that the

components of a given series are related, and then proceeds to find their relations. The

opposite mode would be to pay no attention to recurring series, but rather would notice

relations among texts and group them together on that basis alone. One might, for

example, notice that the phraseology im ir.t Hrw "take the Eye of Horus" is quite

107 See Fowler 1982, p. 52.

108 See Parkinson 2002, pp. 34 and 108.

86

common, and therefore assume that it serves to mark a set of texts. However, while a

great many texts of this chapter's type possess this phraseology, not all of them do. In

Sequence 23, for example, the very first text does not have it at all, nor does the second

text in the series, nor do thirty-two other texts in it. Indeed, none of the shared content of

Sequence 23 is found in all of its component texts. What this fact illustrates is that not all

of the traits characteristic of a type need be shared by every embodiment of it;109 the lack

of universality of characteristics is not a phenomenon peculiar to Pyramid Texts or to

Egyptian texts in general:110 it is an inevitable dimension of the process of genre

identification. As a consequence, multiple points of contact are needed to identify types.

Naturally the purpose of identifying types, their characteristics, and their members

is to provide a basis for interpreting specific exemplars, because types or genres provide a

functional context within which a given text is experienced,111 whether by a modern or

ancient audience. And thus the meaning of each of the texts of Sequence 23, for example,

is constructed in part by its membership within the type. The recognition of the type to

which a text belongs is critical, because it is the general field of reference by means of

which the specificity of a text is intelligible, while failure to recognize it can lead to

misunderstanding.112

To signal in advance merely two utilities of the typological process, the

identification of the members and characteristics of Old Kingdom types will constitute a

concrete overview of the aggregate features of the corpus, and thus a detailed description

109 See Fowler 1982, pp. 38 and 41.

110 See Parkinson 2002, p. 34.

111 See Fowler 1982, p. 38.

112 See Parkinson 2002, p. 36.

87

of the structure of mortuary literature in that period. Moreover, by the rigor of the results,

one is able to identify specific members of the same types appearing in the Middle

Kingdom, too. In letting one make evidentially supported statements concerning the

relationship between the two stages, the identification of types will provide insight into

the history of the mortuary literature tradition.


Because not all Pyramid Texts are attested within a recurring series, and because

so far the investigation of texts has been confined to the same, one might suppose that

still other members of the type remain to be identified. That supposition is borne out

through an examination of texts without regard to their belonging to any recurring series.

There are about thirty-nine more Pyramid Texts113 bearing the performance structure and

motifs characteristic of the type, as identified through examination of texts in Sequence

23 and the series related to it.

In adding these texts to the type, one now takes a step away from identifying its

characteristics of performance structure and motifs and moves toward putting these

characteristics to use; that kind of practical application is also what will occur at the end

of this chapter, when Coffin Texts are examined. In the meantime, adding these thirty-

nine Pyramid Texts to the type serves to accomplish three things. First, their inclusion in

the typological structure serves the interests of comprehensiveness. Second, it helps show

that membership in a type is not dependent upon belonging to a recurring series. And

third, in considering texts beyond those that belong to recurring series to which I have

drawn attention, the degree of distinctiveness of the characteristics will be implicitly

113 PT 14-18, 20-21, fPT 57K-S, 59A, PT 97, 99-100, 103, 200-203, 417-418, 449, 597-598, 621,

623, 637, 680, fPT 741-742, 744, 751, CT 530 (for the occurrence of this text in M, see Pierre-Croisiau 2004, pp. 267 and 277 Fig. 14).

88

shown: for if it were to turn out that the motifs so far discussed also freely occurred in

texts of the types to be discussed in following chapters, then they could not be said to be

distinctive. Because such instances are by far the exceptions, they are nevertheless

footnoted in all the references to motifs to follow—not because they are important,

because as may be seen from what has just now been said they manifestly are not, by

virtue of their constituting mere exceptions to the rule, but in the interests of "scholastic

honesty", if it may be said. To speak of the exceptional appearances of these motifs in

any greater detail is to award undue attention away from my point, which rests not on the

incidental but on the actual structure that it defies: the frequency of evidence and its

proportional preponderance.

But, at the risk of committing this very sin from another angle, some few

preliminary words may be said about these "loose" texts, these thirty-nine not found in

Old Kingdom recurring series but containing motifs found characteric of texts that are.

First, the absence of these texts from any Old Kingdom series does not mean that they

had not been anciently grouped with Old Kingdom texts; indeed, most of them seem to

have been. Setting aside five of them that appear only in damaged and fragmentary

contexts,114 virtually115 all of the rest are immediately juxtaposed to others of the same

type.116 By that juxtaposition one may conclude that they had been grouped together.

114 PT 103, fPT 741-742, fPT 744, and CT 530.

115 The two anomalies are PT 621 and PT 680.

116 PT 14-21 (less PT 19, which is lost) on N/S/N; fPT 57K-S on Nt/S/N, in between Subsequences 27 and 31; fPT 59A on Nt/S/N, in between Subsequences 31 and 32; PT 97 on N/S/N, after Subsequence 41; PT 99-100 together on N/S/N; PT 200 on W/P/N, after PT 25 and before PT 244; PT 418 and PT 201-203 together on N/S/E; PT 417 on T/Ser/S, after PT 416 and before PT 418; PT 449 on P/S/Ne, after bPT 635A; PT 597 on N/S/E, after PT 414; PT 598 on M/S/E, after PT 24, and on N/S/E, after PT 29 and before Sequence 30; PT 623 on N/S/W, after PT 622; PT 637 on N/S/N, before Sequence 123; fPT 751 on Nt/S/N, before Sequence 138.

89

Moreover, only six of these texts are attested in more than one exemplar.117 In other

words, they are texts that perforce cannot be found in a recurring series, by virtue of the

very definition of a recurring series. They do not recur; they therefore cannot appear in

any recurring series.

As for the six in multiple copies, it is interesting to observe that they are

juxtaposed to texts of the same type. The Egyptians put them next to texts of the same

kind, but it is clear that their relationship to those texts was not sequentially fixed. These

small few texts lie at one end of the spectrum.

At the other end of it lies the majority of texts of the present type: in multiple

copies that do occur in a sequentially fixed relationship to other texts of the same type.

With them, the texts of recurring series, one presumes that the fixity of their sequential

ordering was dictated by tradition or canon; they not only belonged together, but they

belonged together in a certain order. These two factors led to the repetition of series of

texts in the first place. But there is a middle ground between the six loose texts on the one

hand and the recurring series on the other: some components texts of recurring series are

found recombined with different texts to produce new recurring series, as discussed and

documented already in detail. The ramifications of the manipulation of order will be

touched upon again in the next section, when a rationale for the dynamic driving the

organization of these texts is advanced by way of two speculations. First, the sequential

organization is driven by the traditionality of ritual. Second, the flexibility that runs

counter to that order is a cultural tension opposite to that kind of traditionality; it is

innovation, or creative editing, the manipulating of rites within the larger framework of a

ritual field of performance. It is a question of invention in this corpus going on outside

117 The six exceptions are fPT 57R, PT 418, PT 449, PT 597-598, and PT 637.

90

the pyramids even as texts were being brought in to them: it is a question of mortuary

service physically performed by priests in the process of change and flux and

modification in the pyramids. And with these two speculations as pictures of what I see, I

imagine the rituals represented by these texts as well as the texts themselves being

modified, growing, and alive contemporaneous with the end of the Old Kingdom. It is not

a question of which texts are old or were older; it is a question of the Pyramid Texts

being a manifestation of a living tradition, not a codified and stultified "canonized"

religion, such as most forms of Judaism, Christianity, Islam with their fixed, canonized

sets of texts. It is a tradition constantly shifting and changing because of the choices of

priests performing their rites and composing the utterances of the rites. It is a living

canon, a "dynamic canon", a "dynamic canonicity".

But to return to these thirty-nine loose texts and now rigorously cite their

associations with the component texts of the recurring series discussed above, they show

many instances of a command that the beneficiary take the Eye of Horus (im ir.t Hrw),118

and it is found in the brow (HA.t) of the beneficiary119 as in the brow of the god (m HA.t

118 fPT 57K Pyr 40+11 (Nt): {n}<m>-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57L Pyr 40+12

(Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57M Pyr 40+13 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57O Pyr 40+15 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57P Pyr 40+16 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57Q Pyr 40+17 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57R Pyr 40+18 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 57S Pyr 40+19 (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 59A Pyr 41c (Nt): m-n=k ir(.t) Hr "take the Eye of Horus"; PT 201 Pyr 117a (N): m-n=k ir(.t) Hr pA.t n(it) nTr.w "take the Eye of Horus, the Pat-cake of the gods"; PT 203 Pyr 117c (N): (i)m s(i) ir(.t) Hr ir=k "take it, the Eye of Horus to you"; PT 449 Pyr 831 (P): m-n=k ir.t Hr xr=k "take the Eye of Horus to yourself"; PT 621 Pyr 1754 (N): (i)m ir.t Hr "take the Eye of Horus"; PT 623 Pyr 1756 (N): m-n=k ir.t Hr "take the Eye of Horus"; PT 680 Pyr 2033 (N): m-n=k ir(.t) Hr "take the Eye of Horus"; fPT 741 Pyr 2271a (Nt): m-n=k ir.t Hr "take the Eye of Horus"; fPT 751 Pyr 2281 (Nt): m-n=k ir(.t) <Hr> "take the Eye <of Horus>".

119 PT 418 Pyr 742b (T): i(.n)D-Hr=T imit HA.t Hr di.t.n Hr m wp.t it=f wsir "hail to you, O you who are in the brow of Horus, you whom Horus put on the brow of his father Osiris".

91

Hrw).120 Its scent being diffused (pD),121 the Eye serves as an instrument in the deceased's

mouth being opened by it (wpi rA m)122 and filling the deceased by it (mH m),123 with him

satisfied (Htp) because of the recovery of his ocular powers,124 and in the Eye's form as

the goddess Tait (tAi.t), the deceased is clothed by it.125 His mouth opened (wpi rA) by a

priest speaking in the first person,126 the beneficiary is commanded to take outflow (im

Hno),127 and the beneficiary is addressed as "Horus who is in Osiris N." (Hrw imi wsir

120 See preceding note. There are only two texts of different types that have this motif, the

resurrection text PT 214 Pyr 139c (W): Di=f n=k im(i)t HA(.t) Hr "and let him give you that which is in the brow of Horus"; and the ascension text PT 301 Pyr 453a (W): d n=k s(i) r HA.t=k m rn=s pw n(i) HA.t(i)t "place it in your brow, (O Horus), in this its name of 'finest (oil)'".

121 PT 200 Pyr 116b (W): pD Tw m rn=k pAD "diffuse yourself in your name of 'pellet'"; PT 621 Pyr 1754 (N): (i)m ir.t Hr pD.t.n=f m sT=s "take the Eye of Horus the scent of which he (sc. Horus) diffused"; CT 530 VI 122l-m (T1C): pdpd | sT=s r=k "its (EoH's) scent permeating you".

122 PT 20 Pyr 12c (N): wp n=k rA=k m xpx ir(.t) Hr "your mouth has been opened for you even with the Khepekh, the Eye of Horus".

123 PT 637 Pyr 1800a (N): mH.n sw wsir m ir(.t) ms n=f "Osiris has filled himself even with the Eye of the one born to him"; Pyr 1801a (N): i.mH(=i) Tw im=s "let me fill you with it". There is only one text of a different type with this motif, the resurrection text PT 364 Pyr 614d (T): mH.n kw <Hr> tm.ti m ir.t=f m rn=s pw n(i) wAH.t nTr "<Horus> has filled you completely with his Eye, in its name of 'god's offering'".

124 PT 14 Pyr 9c (N): Di(=i) n=f ir.ti=f(i) Htp=f ""let me give him his eyes that he be satisfied"; PT 15 Pyr 9d (N): Di.n n=k gbb ir.ti=k(i) Htp=k /// /// /// "Geb has given your your eyes precisely that you be satisfied /// /// ///". There is only one text of a different type with this motif, the resurrection text PT 357 Pyr 583b (T): Htp=k m ir.t(i) wr pn im=k "even that you be satisfied with the eyes of this Great One in you".

125 PT 417 Pyr 741b (T): Hbs Tw mw.t=k tAi.t "and let your mother Tait clothe you"; PT 597 Pyr 1642 (M): m(ii) wnx=k n=k ir(.t) Hr (w)DA.t imit tAi.t "come and don the whole Eye of Horus which is Tait".

126 PT 20 Pyr 11b (N): wp.n(=i) n=k rA=k "I have opened even for you your mouth"; Pyr 12b (N): [wDa.n(=i) n=k rA=k] ir os.w=k "precisely because I have split open for you your mouth] atop your *vertebrae"; PT 21 Pyr 13a (N): [wDa.n(=i) n=k rA=k ir os.w=k] "precisely because I have split open your mouth upon your bones]".

127 PT 202 Pyr 117b (N): m-n=k Hn<o> pr m wsir "take the outfl<ow> which went forth from Osiris".

92

N.).128 Finally, there are specifications of items and actions, with foodstuffs including

bread,129 meat,130 and liquids,131 and other items such as incense132 and weapons,

articles of clothing, and regalia,133 as well as priestly actions specified by verbs.134

The nearly forty texts are related not only by sharing motifs with the components

of Sequence 23 and the recurring series related to it, but also by their performance

structure. Twenty-eight only address the beneficiary in the second person,135 six only

speak of him in the third,136 two situate him in both, switching between the two

persons,137 and there are two further texts making no reference to the beneficiary at

128 PT 449 Pyr 831 (P): Hr imi wsir P. "O Horus who is in Osiris Pepi".

129 fPT 751 Pyr 2281 (Nt): st "a baked-loaf" (the item being common to fPT 751 and 750).

130 PT 20 Pyr 12c (N): xpS "a foreleg".

131 PT 16 Pyr 10a (N): mw nms.t "water, a Nemset-jar"; PT 17 Pyr 10b (N): mw ds "water, a Des-jar"; PT 18 Pyr 10c (N): mw zwr "water, a bowl".

132 PT 200 Pyr 116d (W): snTr.w "incense"; PT 598 Pyr 1643c (M): snTr x.t "incense, fire".

133 fPT 57M Pyr 40+13 (Nt): idr "a *belt"; fPT 57N Pyr 40+14 (Nt): wa.t(i)t "a W'atit-tail"; fPT 57O Pyr 40+15 (Nt): xbz.t "a tail"; fPT 57Q Pyr 40+17 (Nt): mTpn(.t) "a Metjpenet-dagger"; fPT 57R Pyr 40+18 (Nt): mAgsw "a Magsu-dagger"; fPT 57S Pyr 40+19 (Nt): xbz.t "a tail"; fPT 59A Pyr 41c (Nt): xbz.t "a tail"; fPT 742 Pyr 2272 (Nt): nbw "a Nebu-collar"; fPT 744 Pyr 2274 (Nt): nws "a headcloth". Only one text of a different type has this motif, the ascension text PT 301 Pyr 457c (W): bik.wi wAD.iw "two green falcons".

134 PT 97 Pyr 65a (N): d r a=f iAb(.i) "place in (lit. at) his left hand"; PT 99 Pyr 66b (N): hA T(w) (i)r(i) "descend thus" (a subscript to PT 97-99); PT 100 Pyr 67a (N): dii m Dr.t=f iAb.(i)t "place in his left hand" (a superscript to PT 100-102); PT 103 Pyr 68e (N): dii [m] /// /// "place in [his] /// [hand]" (a superscript to PT 103-105).

135 PT 15, 20, fPT 57K-S, 59A, PT 97, 99-100, 103, 201-203, 449, 597, 621, 623, 637, 680, fPT 741, 744, 751.

136 PT 14, 17-18, 200, 418, 598.

137 PT 21, 417.

93

all.138 Meanwhile, none of their Old Kingdom exemplars139 shows any sign of editing

away from the first, nor do any show a maintained first person. With no reason to

understand the texts as having originally possessed the personal performance structure,

one may assume that the sacerdotal structure exhibited by them is original.

3. CONCLUSIONS CONCERNING THE TYPE

It has been seen that virtually all of the components of Sequence 23 possess

intertextual connections with other texts within it, and that they furthermore share these

motifs with texts of other recurring series. Still more connections were drawn out among

the different texts of these series, with only one of their components lacking an

intertextual connection with the others. As these texts have the same performance

structure and share a set of motifs, they may be accepted as members of a type. Texts of

this type are dominated by themes involving the Eye of Horus: it is received by the

deceased, employed as an instrument and acted upon, placed in relation to the god Seth,

and manipulated by an officiant speaking of himself in the first person. An offering

context is evident in the deceased being exhorted to take and maintain other items and in

multiple references to priestly actions involving the manipulation of items. The items to

be manipulated are indicated in specifications of foodstuffs, ritual implements such as

altars and incense, and regalia. Last of all, it may be correctly said that the motifs

constitutive of these themes are distinctive to the type; they are not found dispersed

indiscriminately throughout the Pyramid Texts but rather are concentrated in these

138 PT 16, fPT 742.

139 However, CT 530 does show exemplar disagreement between two of its Middle Kingdom exemplars, at VI 121e (T1C): id.t nTr r iwf.w=f "with the censing of the god at his flesh" versus VI 121e (BH1Ox): id.t nTr r iwf.w=T "... your flesh". Concerning the complications of the editing of person in the Middle Kingdom, see above Chapter One n. 23.

94

texts.140 To express this last point more concretely, it is exceptionally rare that any of

these motifs appears in texts of the subsequent chapters; in that respect, they are

distinctive to the type.

C. OFFERING RITUAL TEXTS

1. RELATIONS WITH OFFERING LISTS

When Maspero "discovered" texts inscribed in the later Old Kingdom pyramids,

he was struck by the intimate connection many of them had with the items of offering

lists of the sort one finds in a number of Old Kingdom tombs,141 a connection

consistently observed in the fundamental studies of offering lists appearing thereafter.142

One of the most important kinds of offering lists, that of the sort143 first appearing in the

140 For exceptions, see above nn. 70, 92, 120, 123-124, 130-131, and 133-134.

141 Maspero 1897, pp. 276-277. On the discovery of the Pyramid Texts, see Ridley 1983, p. 79.

142 See Dümichen 1884, pp. 8 and 12-43; Bollacher 1911, pp. 37-40; de Garis Davies and Gardiner 1915, pp. 76-77; Junker 1934, pp. 69-96, within an account of Old Kingdom mortuary service beginning at p. 62; Barta 1963, esp. pp. 47 and 61 (at n. 57); Schott 1963, p. 103 with n. 4; Altenmüller 1971, pp. 76-90 and 278-279; and Lapp 1986b, esp. pp. 186-189.

143 The "Listentyp A" of Barta 1963, pp. 47-50. The list in question is attested in a royal context no earlier than Sahure, as observed by Schott 1963, p. 103 with n. 3; see Borchardt et al. 1913, pl. 63. In connecting Pyramid Texts to offering lists, Baines 2004, pp. 22 and 28, is incorrect in associating the earliest attestation of Pyramid Texts to the reign of Sahure, since Debeheni certainly predates him; see the preceding note and Baines 1997, p. 133, for his dating of Debeheni's decoration from "the end of the 4th (Debeheni, Urk. I, 18-21...) to the early 5th dynasty".

95

early Dynasty Five144 tomb of Debeheni (LG 90145), are tabular representations of the

rites of the offering ritual,146 a segment of mortuary service—representations with entries

consisting only of the specification of items to be manipulated and priestly actions to be

performed. And these entries correspond to elements of Pyramid Texts including those of

the sort under discussion. In Sequence 23,147 the items and actions specified in its ninety-

one texts correspond nearly exactly to the third through ninetieth entries in Debeheni's

list,148 beginning with sT-HAb "ceremonial-scent oil"149 specified at the end of PT 72 and

going on to finish in the sequence with Hnk.t "a Henket-presentation"150 at the end of PT

144 The correct date of Debeheni's tomb is "end of Dynasty Four to early Dynasty Five"; the

reasons for it are given at Barta 1963, p. 47; see also Hays 2002, p. 154 n. 8, and the following note. Kloth 2002, pp. 38-39, attempts to push Debeheni's date to the middle of Dynasty Five: "Die inschrift berichtet von der Errichtung des Grabes durch Mykerinos, und folglich wurde auch der (auto-)biographische Text selbst an das Ende der 4. Dyn. datiert. Mehrere Argumente sprechen jedoch für eine Datierung nicht vor die Mitte der 5 Dyn". More precisely, only one of her points can speak for such a date, and then only weakly, since it is based on the comparative dating of a type of decoration found in Debeheni's tomb: observing that scenes of the Butic burial occur in Debeheni, Kloth asserts that such scenes are not documented before the second half of Dynasty Five. If this kind of comparative dating were valid, then by another of her points (Kloth 2002, p. 39), where it is observed that Debeheni's representation of other events at the burial is similar to that of Tjeti (Kloth's Dok. 83), it would be necessary to make Debeheni's tomb contemporaneous with the latter, and thus date it to the beginning of Dynasty Six—about two centuries after the tomb's bestowal to Debeheni by Menkaure. The absurdity of the proposition undermines the utility of this kind of comparative dating and underscores the fact that the dating of the advent of a type of decoration is dependent on the dating of the tombs bearing it, and not the reverse.

145 For the tomb, see Hassan 1943, pp. 159-184, esp. p. 176 Fig. 122 for the scene in question.

146 Similarly, Willems 2001, p. 350; Willems 1988, p. 203; and Hassan 1948, p. 157.

147 For an item-by-item comparison of Wenis's corresponding Pyramid Texts to offering lists of this kind, including Debeheni's, see Junker 1934, pp. 85-96.

148 Items A3-A90 of the Type A list; see Barta 1963, pp. 47-50. Excepting items A22-24, which are damaged in Debeheni (see Barta 1963, p. 48; and Junker 1934, p. 87), the sole discrepancy is with the presence of PT 93, which does not always specify an item (e.g. not in W) and has no direct match in the Type A list. Note that PT 94 and 95 together correspond to item A25 (see Pyr 64a).

149 PT 72 Pyr 50b (W).

150 PT 171 Pyr 100f (W).

96

171. The most direct conclusion may be paraphrased from Gardiner: in the Pyramid Texts

corresponding to the lists' entries, the predicative statements represent the "recitative

dimension" of rites involving the manipulation of the objects specified both at the ends of

the texts and in the lists.151 Thus in one of our example texts from Sequence 23, bread is

handled in conjunction with an address to the deceased: PT 88 Pyr 60b (W) 60b wsir W. m-n=k ir.t Hr 60b xw n=k ti=f s(i) 60b t-wt 60b O Osiris Wenis, take the Eye of Horus; 60b prevent that he (sc. Seth) trample it! 60b wt-bread.

The wt-bread, one may understand, is representative of the Eye of Horus in this

text: here as elsewhere, the ubiquitous command to take the Eye of Horus is really a

command to the deceased that he receive an item or action being offered.152 Thus even in

texts that do not have a correlate to lists of the sort first attested in the tomb of Debeheni,

the same formulation may be identically interpreted: PT 193 Pyr 110 (N)

151 See de Garis Davies and Gardiner 1915, p. 76. On the four possible elements of an ancient

Egyptian ritual representation, see Altenmüller 1974, p. 9; the elements are the ritual's recitation (the text), its title, notes or instructions, and a pictographic image; an offering list generally presents only one of these elements (the specification being the instruction), while offering ritual texts provide two (the specification and the recitation). It is technically incorrect to say, as at Baines 2004, p. 24, that offering ritual texts are an expansion of offering lists, merely adding verbs to the listed items; rather, offering ritual texts like offering lists give a simple, non-predicative enumeration of nominal items and actions, but to each of these they add a layer of information, predicative statements separate from the items. The description of Baines is also conceptually incorrect, since it implies that offering ritual texts were developed out of offering lists; on the contrary, they are both representations of the same complex (the offering ritual), with one form of representation simply being more complete than the other.

152 Similarly J. P. Allen 1988, p. 39.

97

110 Dd-mdw 110 wsir Ne. m-n=k ir(.t) Hr 110 dAp(=i) Tw im 110 d(A)b 2 110 Recitation. 110 O Osiris Neferkare, take the Eye of Horus; 110 let me present thereby to you. 110 Two figs.

The pair of figs mentioned at the end of the text are emblematic of the Eye of

Horus, and as such the deceased is commanded to take it.

That the items specified at the ends of texts of this type are to be manipulated

becomes evident when actions are specified in conjunction with them, as in the

following: PT 43 Pyr 33 (W) 33a (i)m ir.ti Hr km.t HD(.t) 33a iT n=k sn(i) r mxnt=k 33a sHD=sn Hr=k 33b HD km fA.t 33a Take the Eyes of Horus, black and white; 33a take them to your forehead, 33a that they make your face bright! 33b A white jar; a black jar. Lifting.

One may consequently imagine that the black and white jars, each corresponding

to Eyes of Horus, here likewise black and white, are to be lifted in association with the

recitation.

Naturally one may ask after the identity of the one doing the lifting, not to

mention the speaking. Throughout this chapter it has been stated without explanation that

it is a priest who is involved. That this is the case is explicit in an instruction found

98

attached to the beginning of a Middle Kingdom version of one of the texts of this type—

Dd-mdw in Xr(i)-H(A)b.(t) "recitation by the lector priest"153—and a reciter's involvement

in the presentation of the items to be taken by the deceased is often made explicit by his

first person reference to the fact.154 In this light, then, the several instances of the motif

of the speaker bringing the Eye of Horus are to be understood: making reference to

himself, a priest has brought an item, a recitation is made, and the specified item is

presented to the deceased. In combining references to speaker and beneficiary with

actions performed by the former for the latter, the sacerdotal performance structure is

vividly fleshed out with the manipulation of the items regularly specified in these texts:

the recitations' words spring to life with deeds performed concurrently with their

utterance.

Both the manipulation of items and speaking are evident in pictorial depictions

typically juxtaposed to offering lists, beginning with Debeheni's, where officiants are

shown making recitations and presenting vessels and bread,155 with the same sorts of

actions being performed by figures accompanying the offering list in the sanctuary of

Pepi II's pyramid temple.156 The juxtaposition of the offering list's words to the images of

153 PT 81 Pyr 56a (S5C).

154 PT 14 Pyr 9c (N): Di(=i) n=f ir.ti=f(i) Htp=f "let me give him his eyes (i.e. a Hetep-offering) that he be satisfied"; aPT 60A Pyr 42a-b (Nt): rDi.n(=i) n=k sw im=f "to you have I given it (sc. Netjer-fabric) from him"; PT 99 Pyr 66a (N): im(i) n(=i) a=k Di(=i) n=k s(i) "give me your hand that I may give it (sc. the Eye of Horus) to you"; PT 199 Pyr 115b (M): Szp n=k sw m-a(=i) "receive it (sc. bread) from me"; PT 418 Pyr 742c (M): d=i Tn m wp.t it(=i) M.n. "let me place you (sc. unguent) on the brow of my father Merenre". In texts of the present type, a first person officiant appears also at PT 20 Pyr 11a-12b; PT 25 Pyr 18c; PT 29 Pyr 20a; PT 37 Pyr 30a; PT 39 Pyr 31a; PT 48 Pyr 36c; fPT 71F Pyr 49+6; fPT 71H Pyr 49+8b; fPT 71I Pyr 49+9; PT 100 Pyr 67b; PT 106 Pyr 69a-70a; PT 193 Pyr 110; PT 623 Pyr 1756; fPT 634 Pyr 1793; bPT 635A Pyr 1794a-b; PT 637 Pyr 1800b-c; fPT 744 Pyr 2274; and fPT 751 Pyr 2281.

155 See Lapp 1986b, p. 147 Fig. 26 (1, 2, and 3).

156 See Jéquier 1938, pl. 61. Lapp 1986b, pp. 185-186, offers a slightly different reconstruction.

99

priests can be compared with the juxtaposition of a photograph to its caption; between the

latter157 as with the former,158 there is an inextricable relationship: the lists and images

together represent mortuary service;159 they are representations of the performance of

cult for the deceased.

Based on the correspondence between offering lists and Pyramid Texts of the type

under discussion, and based on the pictorial information of priests conducting rites for a

deceased beneficiary in association with such lists, the significance of the texts could not

be more clear: they are firmly situated in mortuary service; they represent a series of rites

performed by priests on behalf of the deceased. And given that the texts are dominated by

an offering ritual topos,160 in which an item is manipulated by a priest, while the royal

beneficiary is asked to take the Eye of Horus of which that item is an emblem, it is fair to

refer to them as offering ritual texts.

As fair as that term is, an ancient term may be more appropriate. Four decades

ago Schott observed the explicit association of the god Thoth (the lector priest par

157 See Barthes 1977, p. 16, on the inextricable relationship between the photograph and its

caption.

158 See Assmann 1987, p. 40, where it is averred that canon and habitus bind image to writing and writing to image, "die Bildhaftigkeit der Schrift" and "die Schrifthaftigkeit des Bildes". On the habitus, see Bourdieu 1998, p. 170.

159 Based on the axiom of Arnold 1962, p. 4, concerning "Bindung einer Szene an den Ort" of its performance, one may assume that it was in the place of representation that the things represented were carried out. On this room serving as cultic offering space, see Arnold 1977, pp. 4-5, owing to the presence of the falsedoor there; similarly Barta 1967, pp. 50-51, though also making reference to the character of the reliefs in the sanctuary of Pepi II. .

160 As J. P. Allen 1994, p. 12, observes, that they are ritual texts is obvious, because they are intended to accompany offerings. That they are ritual texts is held also by Altenmüller 1974, p. 8, on the basis of the ubiquitous Dd-mdw "recitation" instruction.

100

excellence161) with offering lists beginning in the Middle Kingdom,162 as captions then

refer to it as zS.w pw ir.n DHw.ti "this writing which Thoth made".163 And based upon this

association, the term zS n(i) mdw-nTr mDA.t n(i)t DHw.ti "the hieroglyphic writing, the

Book of Thoth"164 in a Coffin Text is interpreted by Willems to refer precisely to the

offering list.165 Confirmation—or rather, reverse permutation—is found in a recent

discussion by Mathieu through his associating the term mDA.t nit DHw.ti with the term

mDA.t nTr "Book of the God", the god in question being understood by him as Thoth.166 In

161 The god's sacerdotal attribute has been recognized for a long time, as by Boylan 1922, p. 143;

Schott 1963, p. 107 with nn. 1-2; Helck 1992, pp. 144-145; Assmann 2000, p. 40; and Hays 2002, pp. 164-165 with nn. 85 and 88. In the offering ritual texts of this chapter, priests ministrating to the deceased are addressed as Thoth at PT 17 Pyr 10b (N): DHw.ti d n=f tp=f ir=f "O Thoth, place for him his head at it"; and fPT 71F Pyr 49+6 (Nt): DHw.ti in sw "O Thoth, bring it!" In a resurrection text (on which see the next chapter), an officiant identifies himself as the god, at PT 468 Pyr 905a (P): ink DHw.ti "I am Thoth" (note that exemplar N shows : ink Hr "I am Horus"). In resurrection texts in the Coffin Texts, officiants continue to take that role, as at CT 50 I 230f—231 a-b (B12C): Di=i mA=i Tw | ink DHw.t[y | zA] zA[=k] "let me cause myself to see you, for I am Thoth, [the son of your] son". The god's priestly role is also expressed at CT 102 II 106e (B1C): Di=k tpi-mD m-xnt wr mi DHw.ti "may you give (an offering to me) at the decade festival, before the Great One just as Thoth (does)"; and his association with lector priests at CT 590 VI 210f-g (S2P): in DHw.ti in Xriw-HAb.t | Sdd.w sw m Sm.wt m dwA.wt ... "it is Thoth who brought the lectors, those who recite it in the actions at dawn ..."

162 See Schott 1963, pp. 104-110. As observed by Grimm 1986, p. 106, offering lists could also receive the label dbH.t-Htp apr.t "the outfitted offering request", lit. "the equipped what is requested of offering(s)".

163 Schott 1963, p. 105 IIi (S5C): ir n=k x.t xft zS.w pw ir.n DHw.ti n wsir m pr mdw-nTr "let the ritual be done for you according to this writing which Thoth made for Osiris in the house of the god's word".

164 CT 225 III 240b (B2Bo).

165 Willems 2001, p. 350. For a prospectus on the forthcoming publication of the Demotic Book of Thoth, evidently of Roman date, and certainly of content contrastive to offering lists and offering ritual texts, see Jasnow and Zauzich 1995, pp. 89-90.

166 Mathieu 2004, 252; see also Dobrev et al. 2000, 277. In addition to the evidence adduced there, one may add the intimate association between the lector priest and the mDA.t nTr, as at Pap. Berlin 3029 (= de Buck 1938a) 14-15: Xri-HAb.t Hry-tp zS-mDA.t-nTr "the chief lector priest, the scribe of the god's book," in light of Thoth's identity as the lector priest of the gods, concerning which see Schott 1963, 107 with n 2.

101

the present context the latter phrase is of paramount significance, for it was found painted

in large, hieratic figures on the support blocks behind the dressing stones of the north167

wall of the sarcophagus chamber of the Old Kingdom pyramid of the queen

Ankhesenpepi II; in all probability, the signs were to announce the intention of inscribing

texts of that designation on the dressing stones.168 And, as noted above,169 it is precisely

on that wall that recurring series of offering ritual texts regularly appear.

But now being returned to the burial chambers, one is suddenly struck by a

rupture: while it is easy to imagine that the rites represented by offering lists and their

accompanying pictorial depictions were performed above-ground, in the subterranean

sarcophagus chamber it is much more difficult to do so. At the most, the performance of

rites in the burial chambers170 would have ceased from the moment that stone plugs were

set in place in the cramped corridors leading down to them. Indeed, whether such rites

were ever performed there at all, what is clear is that the copies of texts chiselled on the

dressing stones cannot have served the same function as whatever copies were employed

by priests: they are pictorially depicted holding and reading from scrolls,171 not from

walls.

167 See Dobrev et al. 2000, p. 288, Figs. 7-9.

168 Similarly, Dobrev et al. 2000, p. 276.


170 That some kind of offering ritual might have been performed in the sarcophagus chamber is indicated by the presence of a probably First Intermediate Period letter to the dead on a bowl included among offering pottery deposited with a corpse, together with the fact that the probable context of transmitting letters to the dead was an offering ritual, as argued by Willems 2001, pp. 345-352.

171 See Lapp 1986b, pp. 180-192, Figs. 56-78.

102

Moreover, in the context of the actual performance of the offering ritual by living

priests, a text serves as a cue to the words to be pronounced; in the attested context of a

text as inscribed in the total darkness of rooms occupied only by the dead, its function is

necessarily something else again: the ritual cue transferred to the wall has been

transformed into the static, physically textual172 representation of ritual action, its

efficacy dependent upon the magical power of the unspoken, written word.173 Their role

is not as a mnemonic, but is to serve as "actualisations monumentales", to borrow a

phrase of Vernus.174

Inside the tomb, no priest speaking of himself in the first person addresses the

deceased; no priest lifts objects to him; no living eyes in the darkness read the carved

lines to remember what is to be said during the course of a rite. The text has gone from

being a script for a rite to being purely a representation of it, its function now

independent of its performance by humans.

172 As the sacred text in its physical manifestation synthesizes the real and imaginary of human

experience, it is neither exclusively textual nor exclusively physical; compare Meskell 2004, p. 44.

173 Ritner 1993, pp. 36-38, establishes the link between Egyptian magic and writing. See also Sethe 1908-1922, vol. iv, p. 124. The efficacy of the unrecited word is implicit in the Dynasty Four inscription of Neferma'at (Urk I 7, 11): swt ir nTr.w=f m zS n zin=f "he is one who made his gods (i.e. hieroglyphs) into a writing that cannot be erased" and is explicit at PT 262 Pyr 333b-c (T): n iw.n=f is Ds=f | in wp.wt=Tn in.t sw mdw-nTr sia sw "it is not that of himself he comes; it is your message (i.e. spell) which brings him; it is the hieroglyphs which make him rise up." At the same time, the efficacy of the spoken word is present at PT 437 Pyr 795b-c (P): Dd ra sAx.w=f P. pn... | szn n=k aA.wi gbb pr=k Hr. xrw inp sAx=f Tw m DHw.ti "what Re said is that he would make Pepi an Ax ... the doors of Geb are spread open to you, even that you go forth at the voice of Anubis, that he make you an Ax as Thoth".

174 Vernus 1996, p. 144. Baines 2004, p. 21, covers the four-fold purpose of the texts in general: as decoration; as script for recitation in the next world; as inherently performative through their sheer existence; as a mark of social status.

103

2. OFFERING RITUAL TEXTS AS A TRADITION

Thus, so far as may be seen, the first root of the invention of the mortuary

literature tradition was in the transferral of texts from one setting in life to another.175

The origin of these texts in ritual, by nature a formalized and repetitive construct,176

helps explain the significance of recurring series. Their fixed order and composition was

predicated by the traditional character of the rituals they represented. And yet, with the

variability of the total inventory of offering ritual texts in each pyramid, with the overlaps

observed in series such as Sequences 2 and 5 and Sequences 5 and 23, and with the

groups of offering ritual texts not attested in any recurring series, it is evident that the

rituals were subject to modification, presumably not only in their inscriptional

representation in the sepulchral chambers but also in their performance in above-ground

cult places. What one observes is a process of adopting and adapting pre-existent

material,177 with the play between the static and the variable underscoring the living

character of the tradition as it first became manifest. Offering ritual texts helped forge a

tradition because texts of this type were inscribed in each of the pyramids from Wenis on,

but it was a flexible tradition, continually enlivened by modifications in composition and

order.

From the recurrence of the texts of Sequence 23 in the tomb of the Middle

Kingdom official Senwosretankh, from the Middle Kingdom transmission of further

175 Compare Mathieu 1999, pp. 13-22.

176 On formalization as a characteristic of ritual, see Rappaport 1999, p. 29; on degrees of formalization and repetition as characteristics, see Tambiah 1981, p. 119.

177 Compare Bell 1997, p. 83.

104

instances of shorter segments of Sequence 23,178 and from passing mention made above

to other Middle Kingdom sources bearing other recurring series of offering ritual texts, it

is self-evident that the type was transmitted after the Old Kingdom: the tradition

continued. And inasmuch as the tradition's dynamic of change is an indication of its life

at its advent in the earlier period, then so also did it enjoy continued life in the later, for

the same dynamic was manifest then as well. To continue with Sequence 23 as a

touchstone, there are sequences not attested before the Middle Kingdom that take some of

its components and recombine them with others (in the same way that Sequences 2 and 5

were seen to share some of its texts),179 and there are new sequences consisting entirely

of components of Sequence 23 but in different order.180 The recombination and

rearrangement of its texts in the Middle Kingdom concretely show that arrangements of

offering ritual texts remained subject to editorial modification; the susceptibility to

modification is a token of the tradition's dynamism.

The Middle Kingdom editors of mortuary literature heartily helped themselves

from the platter of Old Kingdom offering ritual texts: of the two hundred and forty or so

178 Subsequence 18 consisting of PT72-77 on Sq6C/H, T2C/H, and T9C/H; Subsequence 19

consisting of PT72-76 on Sq3C/H and Sq B/X; Subsequence 20 consisting of PT77-78 on KH1KH/S; Subsequence 25 consisting of PT77-80 on L-MH1A/H; Subsequence 39 consisting of PT81 PT25 PT32 on M1Ba/FR; Subsequence 44 consisting of PT83-86 on M1NY/FR; Subsequence 45 consisting of PT85-86 on Sq2C/FR and Sq4Sq/BO; Subsequence 57 consisting of PT74-81 on Sq2Sq/S/N.

179 Sequence 14 consisting of PT43-57 PT32 PT72-79 on S/S/N and TT 33/I, pls. VII-VIII; Sequence 27 consisting of PT81 PT414 on KH1KH/E, Amenirdis, and Pediniese; Sequence 143 consisting of PT25 CT530 on BH1Ox/FR-H and T1C/S/E; Sequence 151 consisting of CT530 PT25 on T9C/H and Sq10C/L.

180 Sequence 11 consisting of PT32 PT25 on Sarenenutit Table and M1Ba/FR; Sequence 24 consisting of PT72-77 PT25 on B2Bo/H and Pediniese/427-434; Sequence 25 consisting of PT72-77 PT81 on M1Ba/FR and Sq A. In this context, note may also be made of a further sequence not consisting of any components of Sequence 23, also newly attested in the Middle Kingdom: Sequence 21 consisting of fPT71G fPT57A-D on Sq3C/FR and Sq1Sq/S/E.

105

texts identified in this chapter, about two hundred were copied onto Middle Kingdom

sources in more or less verbatim form.181 And a tangible measure of the importance of

some of them to the Middle Kingdom officials making use of them is in their

tremendously high frequency of attestation. For example, PT 77—rA n(i) mrHw.t "an

utterance of unguent"182—is attested no less than twenty-five times.183 Considering that

only three Coffin Texts184 are more frequently attested than it in the Middle Kingdom,185

it is difficult to exaggerate its importance.

A further indication of the vibrant character of the tradition is in the production of

variants. Newly attested in the Middle Kingdom, these texts are closely related to

Pyramid Texts in content and structure, but their modifications are extensive enough to

warrant them being regarded as separate texts rather than more or less exact copies of

older ones. For example, CT 64 may be compared to the text of which it is a variant, PT

32: PT 32 Pyr 22-23 (W) CT 64 I 275-276b (T2C) 22a obH=k ipn wsir obH=k ipn hA W. I 275b-c obh=k ipn it(=i) | obH=k ipn wsir 22a pr.w xr zA=k pr.w xr Hr I 275d-e iw n=k xr zA=k | iw n=k xr Hr

181 PT 23-32, 34-57, fPT 57-I, 57R, PT 58-59, aPT 60A, PT 61-62, fPT 62A, PT 63-70, fPT 71,

71A-I, PT 72-96, 106-199, 244, 414, 449, 591, 637-639, fPT 753, 754-755.

182 The title given the spell in its occurence on the shroud of Thutmose III; see Dunham 1931, pl. 36, l. 50.

183 B1Bo/H, B2Bo/H, BH3C/H, KH1KH/S, L-MH1A/H, M1Ba/FR, M2C/H, M50C/end fragment, M1NY/H, M6War/H, S/S/Nw, Sq1C/H, Sq2C/FR, Sq3C/H, Sq6C/H, Sq2Sq/S/N, Sq4Sq/H, T1Be/H, T4Be/H, T1C/E, T2C/H, T9C/H, T1L/H, Tod1C/L, TT 240/H. A further instance of the text occurs at D1D/B; concerning its dating, see above n. 43.

184 Note will be made in the following chapter of Pyramid Texts that are even more frequently transmitted than PT 77 in the Middle Kingdom.

185 CT 335 (over forty-five times); CT 75 (about thirty times); and CT 225 (twenty-six times).

106

22b iw.n(=i) in(=i) n=k ir.t Hr I 275f m-k in.n=i n=k s(i) 22b ob ib=k Xr=s I 275g snDm=k ib=k im=s 22b in(=i) n=k s(i) I 275h in.n=i n=k ir.t Hr I 275i snDm=k ib=k im=s I 275j Hww.t=k is 22b Xr=k Tb(.t)i=k(i) I 275j Xr Tb.(t)y=k(i) 23a m-n=k rDw pri im=k 23a n wrD ib=k Xr=s 23b Dd-mdw zp-4 m(ii) pr.ti n=k xrw 23b obH nTr(w) TA 2 I 276a wnn=i Hm n=k m i.aA=k I 276b Di=i n=k mw m wAg.ii DHw.tiit I 276c rDi[.t mw] n Ax PT 32 Pyr 22-23 (W) 22a This libation of yours, O Osiris, this libation of yours, O Wenis, 22a which went forth because of your son, which went forth because of Horus— 22b I have come, even bringing you the Eye of Horus, 22b that your heart be refreshed in having it, 22b I bringing it 22b under you and your sandals. 23a Take the efflux which came forth from you 23a ceaselessly (lit. without your heart becoming tired of it). 23b Recite four times. Come! Let the voice be sent forth to you! 23b Libation and Netjeru-natron, two pellets. CT 64 I 275-276b (T2C) I 275b-c This your libation, O my father, this your libation, O Osiris, I 275d-e which came to you from your son, which came to you from Horus-- I 275f I have brought it to you I 275g that you may make your heart sweet by it I 275h I have brought you the Eye of Horus I 275i that you may make your heart sweet by it I 275j like that which you smite I 275j under your sandals. I 276a Indeed I am for you even as your *interpreter,186 I 276b giving water to you in the Wag ceremony and Dhehutit ceremonies. I 276c Giv[ing water] to an Ax.

186 Following Assmann 2002, p. 341, with "Dolmetscher".

107

On top of the completely different endings for these libation recitations, the list of

modifications to their initial clauses is long—the replacement of vocatives (wsir > it(=i);

hA N. > wsir) and verbs (pr.w > iw), the addition of a dative (-- > n=k), the conversion of

a predicative verb form to a non-enclitic particle (iw.n(=i) > m-k), the conversion of a

noun phrase to a pronoun (ir.t Hr > s(i)), and more. They are not the same text. And yet

structure and meaning is paralleled to such an extent that their genealogical relationship

is unmistakable. With such genetic affinities present in several other Coffin Texts,187 one

has a further indication of the tradition's continued activity in the Middle Kingdom. It

was not a matter of the mere mechanical transmission of offering ritual texts from the Old

Kingdom; the authors of these texts newly attested in the Middle Kingdom were familiar

with the old ones, and they were producing new ones based on them. It was a living

tradition.

Very closely allied to the phenomenon of the production of variants of Old

Kingdom offering ritual texts was the generation of completely new texts of the same

type, as indicated by their possession of motifs distinctive to it and by their being of the

same performance structure. The following will serve as illustration:188 CT 923 VII 126t-127j (M1C) VII 126t wsir mn pn m-n=k ir.t Hr VII 126u di(=i) n=k s(i) m rA=k VII 126v-w a n(i) sXt HD {t} | a n(i) sXt wAD {t}

187 CT 64 (< PT 32); CT 71 (< PT 94); CT 528 (< PT 35); CT 855 (< PT 62 and 107); CT 856 (<

PT 62, fPT 71A, 71D); CT 858 (<fPT 57A-D, 57F-I, 62A, PT 63-70, fPT 71, 71E, 71G, PT 106-107); CT 859 (< fPT 57A-H, 57I, PT 62, fPT 62A, PT 68, 70, fPT 71, 71A-H); CT 895 (< PT 32); CT 897 (< PT 77); CT 934 (< PT 72).

188 Other examples of this kind include CT 233 and 935 (with CT 935 in fact being a series of six offering ritual texts edited as a unit).

108

VII 126x-y ag.wt n(i)t zw.wt | ag.wt n(i)t it VII 126z-bb a n(i) bAbA.wt | a n(i) nbs.w | a n(i) t.w n(i) nbs VII 127a-d x.t nb(.t) bnr.w[t] | [rnp].wt nb.(w)t | Hnk.wt nb.(w)t | x.t nb.t bnr.w(t) VII 127e-f wAH /// pdii.w(?) | stp.wt HA.t wDH.w VII 127g iw(=f) wab iw(=f) Hwii.w VII 127g-h nn r-Aw.w | n wsir mn pn VII 127i m-n=k ir.t Hr | sHw.wt {n} nTr.w n=s r sxpr rn=sn VII 126t O Osiris (insert name), take the Eye of Horus; VII 126u let me put it in your mouth for you: VII 126v-w a portion of white Seshet-fruit; a portion of green Seshet-fruit; VII 126x-y roast wheat; roast grain; VII 126z-bb a portion of Babat-fruit; a portion of zizyphus-fruit; a portion of zizyphus-

bread, VII 127a-d every sweet thing, [vegetable], Henket-offering, and sweet thing, VII 127e-f ... /// ... choice cuts of the front of the altar. VII 127g (It) is pure; (it) has flowed, VII 127g-h with all of these for Osiris (insert name). VII 127i Take the Eye of Horus, for which the gods were assembled in order to

create their name(s).

This text has three motifs found among offering ritual texts: a command that the

beneficiary take the Eye of Horus (im ir.t Hrw; twice), a statement to the effect that it is to

be put in his mouth (rdi m rA),189 and the specification of various foodstuffs. The first is

of course nearly ubiquitous to offering ritual texts. The second motif is not especially

common, occurring in only two Pyramid Texts, with neither of them so similar as to

justify naming CT 923 as a variant of one or the other of them.190 The extensive

itemization in CT 923 offers a glimpse as to the function of this text: the items match

those specified in PT 161-167, 169-172: while the items to be manipulated remain the


190 PT 39 Pyr 31a-b (W): W. m-n=k ir(.t) Hr z.t=f r=s in(.n=i) n=k s(i) d n=k s(i) m rA=k | zrw Sma zrw mH "O Wenis, take the Eye of Horus, to which he went; To you have I brought it; put it into your mouth! | *Incense-beads of Upper Egypt; *incense-beads of Lower Egypt." PT 122 Pyr. 77c-d (W): wsir W. m-n=k ir.t Hr d.t(=i) n=k m rA=k | idA.t HA=k 4 "O Osiris Wenis, take the Eye of Horus, which I would put in your mouth for you. Four Idat-cakes around you."

109

same, they are to be offered in bulk—nn r-Aw.w "these at length"—and a single recitation

is to take the place of the more variegated recitations proper to each item in their

corresponding Pyramid Texts. With these statements and a handful more afterwards, CT

923 is not a variant of any single offering ritual text; it is a new text dominated by motifs

characteristic of that type.

In the recombination and rearrangement of offering ritual texts to yield new

series, in the production of variants of Old Kingdom offering ritual texts, and in the

generation of other texts of this type, it is clear that the tradition invented with the

inscription of offering ritual texts in the pyramids lived on into the Middle Kingdom.

D. SUMMARY

Offering ritual texts as a type are characterized by a sacerdotal peformance

structure and a set of distinctive motifs, these motifs centering on themes of the

beneficiary's receiving the Eye of Horus, with it being acted upon by him, put into

relation with the god Seth, and manipulated as an offering by an officiant speaking of

himself in the first person. The Eye of Horus is emblematic of various actions and items

specified in these texts, including foodstuffs and inedibles. As many of these texts are

intimately related to offering lists, and as these offering lists are representative of offering

rites performed during mortuary service, it is evident that they were adapted from a

different setting in life for inscription in the tomb. In their subterranean setting, their

function was to actualize in stone the rites they represented, their efficacy residing solely

in their inscriptional character and not in their performance by priests. The ritual script

made into a literary reification of ritual is the first portion of the invention of the

mortuary literature tradition. In dynamic motion in the Old Kingdom, that tradition

continued vibrantly in the Middle Kingdom.

110

CHAPTER THREE

RESURRECTION TEXTS

A. SEQUENCE 84

The west wall of the sarcophagus chamber of the pyramid of Pepi II includes the

long series of texts PT 446-448, 450-451, 367-368, 589-590, 426-434, 443-444, 454, 425,

455, 452-453, and 356; it is tangibly identifiable as a unit through the repetition of all of

its texts in identical order in the tomb of Neith, appearing there also on the sarcophagus

chamber's west wall.1 This recurring series, called Sequence 84, is evidently the product

of a conscious grouping, because its recurrence shows that its texts are transmitted

together rather than individually, and because they are homogenous in character: they

share characteristics of content, and they may be understood as pertaining to the same

performance structure.

One of the shorter component texts of Sequence 84 can serve as a starting point

for consideration of the characteristics shared among the component texts of the series.

PT 368 Pyr 636-639 (M) 636a hA wsir M.n. 636a Hr nw m Xnw-a.wi=k(i) | i.nD=f Tw 636c Ax n=f (si) an xr=k m rn=k n(i) Ax.t prr.t ra im=k 636d sbx.n=k a.wy=k(i) HA=f HA=f 636d n biA.w=f ir=k

1 See Altenmüller 1972, p. 27, and Billing 2002, p. 112, for the relationship of this sequence to

Altenmüller's Spruchfolge C. For Nt, note that PT 443 through PT 356 occupy Nt/S/W 26-44 (old Nt 410-427). For N, note that PT 445 is only attested in P and perhaps in AII; see PT 444 Pyr 824d and PT 445 Pyr 824e; Berger-el Nagger et al. 2001, p. 32; Dobrev et al. 2000, p. 281; Mathieu 2004, p. 249 n. 15.

111

637a n rDi.n Hr znw=k 637a-b d.n n=k Hr xft(i)=k Xr rd.wi=k(i) | anx=k 637b rDi.n n=k Hr ms.w=f 637c izA=sn Xr=k n Hmi im(i)=sn fA=sn Tw 638a pSS.n s(i) mw.t=k nw.t Hr=k m rn=s n(i) S.t-p.t 638b rDi.n=s wn=k m nTr n xft(i)=k m rn=k n(i) nTr 638c Xnm=s Tw m-a x.t nb(.t) Dw.t m rn=s n(i) Xnm.t wr.t 638d Twt wr.i imi ms.w=s 639a Htp n=k gbb i.mr.n=f Tw 639a-b xw.n=f Tw | rDi.n=f n=k tp=k 639b rDi.n=f iab Tw DHw.ti 639b i.tm ir(i)t=k 636a O Osiris Merenre, 636a-b this is Horus within your embrace saving2 you, 636c (it) being Ax for him again because of you, in your name of 'horizon, you in whom

Re ascends.' 636d You have wrapped your arms around him, even around him; 636d he will not be far from you, 637a Horus not permitting that you suffer. 637a-b Horus has placed your enemy under your feet that you live: 637b Horus has given you his children, 637c that they set out bearing you, none of them failing to raise you up.3 638a Your mother Nut has spread herself over you, in her name of 'Shet-Pet':4 638b she has caused that you be a god to your opponent, in your name of 'god,' 638c protecting you from everything adverse, in her name of 'Great Protectress,'5 638d for you are the eldest of her children. 639a Geb is satisfied with you, for he loves you, 639a-b he having protected you, he having given you your head, 639b having caused that Thoth join you, 639b with what is against you coming to an end.

2 See Griffiths 1951, pp. 32-37 for the sense of nD as "to save".

3 Lit. "without one of them turning back while raising you up".

4 See Billing 2002, pp. 91-93, for the association of S.t-p.t with natron and its bestowal, and a theological explanation of it as the night sky.

5 Or "Great Joiner"; for translating Xnm.t wr.t in this fashion, compare the translation "die große Vereinigerin" for the same epithet at Altenmüller-Kesting 1968, p. 83. For further justification of such translations, in addition to the term's interpretations as "sieve" and "pillow", see Billing 2002, pp. 179-180.

112

Since the beneficiary figures into PT 368 solely as addressee, the text conforms to

the sacerdotal performance structure. Without exception, the same holds true for the other

component texts of Sequence 84: altogether, twelve strictly speak to the beneficiary in the

second person, as here,6 two both refer to him in the third and address him in the second,7

ten refer to him only in the third,8 and two make no reference or address to him at all.9

Since none of Sequence 84's components show the first person, nor do any offer signs of

editing of person, there is no reason to believe that their performance structure ever

differed from their inscribed forms. Consequently, the components of Sequence 84 may

be regarded as having the same performance structure as was seen with offering ritual

texts.

And yet the shared content of the texts of Sequence 84 distinguishes them from

offering ritual texts. All but two10 of the components of Sequence 84 bear one or more

intertextual connections with their fellows, with the motifs building themes of the

reconstitution of the corpse and the beneficiary's resurrection, achieved through the

protective and recuperative activities of divinities—especially Nut and Horus—yielding

the beneficiary's perfected state and exalted identity.

6 PT 356, 367-368, 425-426, 447, 451-454, 589-590.

7 PT 450 and 455.

8 PT 446, 448, 427-429, 431-432, 434, and 443-444.

9 PT 430 and 433.

10 PT 426 and 433. However, a connection between PT 426 and other texts of the present chapter is drawn out below at n. 119.

113

A cross-section of the motifs characteristic of the series are found in PT 368: The

reconstitution of the corpse is explicitly indicated toward the end of the text, when a male

god joins (iab, dmD)11 the beneficiary,12 and perhaps implicitly when Nut protects him,

here indicated by the verb Xnm "to protect, join, embue", though in other texts of the

series the verbs sdx "to conceal" or xwi "to protect" can be employed.13 Her protective

and reconstitutive role are more clearly manifest in the verbal imagery of her spreading

herself over the deceased (pSS nw.t Hr).14 And in embuing virtue, she makes him a god to

his enemy (rDi/dw nw.t m nTr n xfti/stS),15 with her benevolence justified by his being the

11 Strictly involving the verbs iab and dmD with the beneficiary himself as direct object and a

specifically male god as agent, this motif may be distinguished from others, such as the beneficiary himself being drawn together (dmD, iab, ino) specifically by a goddess, or he himself being drawn together (dmD, iab, ino) by an unspecified agent, or the beneficiary's body or body-parts being drawn together (ino), gathered together (dmD), joined (iab), collected (sAo), or bound up (Tz, dmA).

12 Also at PT 356 Pyr 577b (T): rDi.n Hr dmD Tw nTr.w "Horus has caused that the gods join you"; PT 367 Pyr 635a (M): dmD.n=f Tw "he (sc. Horus) has joined you"; and PT 448 Pyr 830a (P): iab {i} P. "join Pepi, (O Thoth)".

13 PT 427 Pyr 777b-c (P): sdx=T sw m-a stS Xnm sw nw.t | iw.n=T is Xnm=T wr pn "...that you conceal him from Seth. Join him, O Nut! That you have come is that you join this Great One"; PT 428 Pyr 778b (P): Xnm sw Xnm.t wr.t "protect him, O Great Protectress"; PT 429 Pyr 779c (P): Xnm=T P. m anx wAs "may you embue Pepi with life and dominion"; PT 446 Pyr 825b (P): sdx=s Tw m-a x.t nb(.t) Dw.t "even so that she conceal you from everything adverse"; Pyr 825c (P): Xnm.n kw nw.t m-a Dw.t nb(.t) "even with Nut having protected you from everything adverse"; PT 447 Pyr 827c (P): Xnm.t wr.t "the Great Joiner"; Pyr 828a (P): Xnm=s kw "let her join you,"; PT 450 Pyr 834c (P): i n=k Xnm.t wr(.t) "the Great Joiner comes to you"; Pyr 835a (P): Snm=s Tw "let her join you"; PT 451 Pyr 838a-b (P): Snm.t wr.t Snm=s Tw "the Great Protectress <comes to you>, even that she join you"; and PT 452 Pyr 842d (P): wab Tw mw.t=k nw.t Xnm.t wr.t "let purify you your mother Nut, the Great Protectress"; Pyr 842d (P): Xnm=s Tw "let her protect you."

14 PT 356 Pyr 580c (T): pSS.n s(i) mw.t=k nw.t Hr=k m rn=s n(i) S.t-p.t "so has your mother Nut spread herself over you, in her name of 'Shetpet'"; PT 427 Pyr 777a (P): pSS Tn Hr zA=T wsir P. "spread yourself over your son Osiris Pepi"; and PT 446 Pyr 825a (P): pSS.n s(i) mw.t=k Hr=k "your mother Nut has spread herself over you".

15 PT 356 Pyr 580b (T): d.n Tw nw.t m nTr n stS m rn=k n(i) nTr "just as Nut has placed you as a god to Seth, in your name of 'god'".

114

eldest of her children (wrr imi ms.w nw.t)16—in other words Osiris. In another text of the

sequence, her own exalted virtue is indicated by the phraseology Ax n "it is Ax for", just as

in PT 368 it is applied to Horus.17 That god figures prominently throughout the series; in

this text and in others he is said to save the beneficiary (nD Hrw),18 and to specifically put

his enemies under him (rDi/dw Xr).19 In association with these gods and their actions, the

beneficiary's exalted status and identity receive extensive attention, when a divine being

is said not to be distant from him (biAi/Hr r),20 with negative attributes pertaining to him

being eliminated (tm/Htm irit),21 and through the direct expression of his identity in the

"name formula",22 the phrase "in your/his name of" (m rn=k/rn=f).23 In short, there is a

16 PT 428 Pyr 778b (P): wr pn imi ms.wt=T "this eldest of your children"; and PT 446 Pyr 825d

(P): Twt wr im(i) ms=s "for you are the eldest of her children".

17 PT 429 Pyr 779a (P): Ax n=T (si) "it is Ax for you".

18 PT 356 Pyr 582c (T): nD.n Tw Hr "Horus has saved you"; PT 367 Pyr 634a (M): i.nD=f Tw "that he (sc. Horus) may save you"; and PT 589 Pyr 1609b (M): nD.n kw Hr xpr.ti m kA=f "for Horus has saved you, you having come to be as his Ka".

19 PT 356 Pyr 581a (T): d.n=f n=k sw Xr=k "even with him (sc. Horus) having placed him (sc. Seth) under you". On the theme of "trampling underfoot", see Ritner 1993, pp. 119-128.

20 PT 453 Pyr 846b (P): n Hr=s r=k n D.t D.t "it (sc. the Eye of Horus) will never be far from you".

21 PT 448 Pyr 830b (P): i.tm ir(i)t=f "with that which pertains to him ceasing"; and PT 452 Pyr 843b (P): Htm Dw.t ir(i)t P. pn "destroy that which is harmful to Pepi"; and Pyr 843b (P): i.tm Dw.t ir(i)t=f "that which is harmful to him ceasing".

22 On the "name formula", see Schott 1964, pp. 30-32 and 39-41; Firchow 1953, pp. 226-235 (called "Namenwortspiel"); and Assmann 2001a, pp. 83-87.

23 PT 356 Pyr 577c (T): sn=sn ir=k m rn=k n(i) sn.wt(i) "even with them being brothers to you, in your name of 'he of the Senut-chapels'"; Pyr 577d (T): imi=sn Hm twr Tw m rn=k n(i) itr.ti "let them indeed not reject you, in your name of 'he of the Chapel Rows'"; Pyr 580a (T): ip=f it=f im=k m rn=k n(i) bA it rp.t "reckoning his father in you, in your name of 'Ba-Iti-Repet'"; Pyr 580b (T): d.n Tw nw.t m nTr n stS m rn=k n(i) nTr "just as Nut has placed you as a god to Seth, in your name of 'god'"; Pyr 581c (T): Dsr.t(i) ir=f m rn=k n(i) tA-Dsr "you being more sacred than him (sc. Seth), in your name of 'he of the Sacred Land'"; and Pyr 582d (T): Htp=k m rn=k n(i) kA-Htp "precisely that you be satisfied, in your name of 'Satisfied Ka'".

115

network of connections linking PT 368 to a sum total of thirteen other members of

Sequence 84.

In its plethora of relations to the other components of Sequence 84, PT 368

exemplifies the interrelated character of the texts of the series. They are related together

not only by belonging to the same ancient grouping but also through sharing content.

Outside of PT 368, there are yet more connections among the texts of this series,

contributing to the themes of resurrection and reconstitution, with divine actions

performed for the beneficiary, especially by Horus and Nut (whose own attributes are

clarified), and with the beneficiary's status and identity developed. Above all, there are

exhortations to the beneficiary that he arise (aHa), as with HA P. pw aHa "O Pepi, arise!"24

Literally a resurrection formula, such statements complement further references to the

reconstitution of the body: the beneficiary's limbs (a.wt) or bones (os.w) are joined

together (iab) by various agents, including himself and others,25 and he is commanded to

receive his head (Szp tp).26 The beginning of Nut's involvement with the processes of the

24 PT 452 Pyr 841a (P). The motif also occurs at PT 451 Pyr 837a-b (P): i.rs Tz Tw | aHa "awaken!

Raise yourself! Arise!"; PT 453 Pyr 844a (P): aHa ir=k "arise!"

25 PT 367 Pyr 635a (M): iab.n n=k Hr a.wt=k "Horus has joined your limbs to you"; PT 447 Pyr 828b (P): iab=s n=k os.w=k "let her (sc. Nut) join your bones to you"; PT 450 Pyr 835b (P): iab=s n=k os.w=k "let her (sc. Nut) join your bones to you"; PT 451 Pyr 840b (P): iab n=k os.w=k Szp n=k tp=k "join your bones to yourself!"; and PT 452 Pyr 843a (P): Szp n=k tp=k iab n=k os.w=k "receive your head! Join your bones to yourself!"

26 PT 451 Pyr 840b (P): iab n=k os.w=k Szp n=k tp=k "join your bones to yourself! Receive your head!"; PT 452 Pyr 843a (P): Szp n=k tp=k iab n=k os.w=k "receive your head! Join your bones to yourself".

116

deceased's revival is marked by her coming to him as his mother (i nw.t/mw.t),27 and her

physical protection is again visually evoked when she is said to fall upon him (xr Hr zA).28

Finally, her personal attributes are developed when she is said to be within her mother (m

mw.t),29 to be powerful (sxm),30 and to have appeared as king of Lower Egypt (xai m

bi.ti).31

Before considering the beneficiary's characteristics as further developed by the

texts of Sequence 84, it may be noted that aggressive action by Horus is again evident, as

with ir.n Hr ir=f "when Horus acted against him (sc. Seth)",32 and that god's actions are

27 PT 427 Pyr 777c (P): iw.n=T sdx=T zA=T iw.n=T is Xnm=T wr pn "you have come, even that you

conceal your son: that you have come is that you protect this Great One"; PT 447 Pyr 827b (P): i mw.t=k "your mother comes"; Pyr 834c (P): i n=k Xnm.t wr(.t) "the Great Joiner comes to you"; PT 450 Pyr 834b (P): i n=k mw.t=k i n=k nw.t "your mother comes to you, Nut comes to you"; PT 451 Pyr 838a (P): i n=k mw.t=k i n=k nw.t Snm.t wr.t "your mother comes to you: Nut comes to you: the Great Protectress <comes to you>".

28 PT 428 Pyr 778a (P): i.xr Hr. zA=T wsir P. "fall upon your son Osiris Pepi"; PT 590 Pyr 1611b (M): i.snr.t i.xr.t(i) Hr. zA=s "she who provides being dropped down upon her son."

29 PT 429 Pyr 779b (P): sxm n=T m X.t mw.t=T tfn.t "power being yours in the womb of your mother Tefenut"; PT 430 Pyr 780b (P): wnwn=T m X.t mw.t=T m rn=T n(i) nw.t "you moving in the womb of your mother, in your name of 'Nut'"; PT 431 Pyr 781a (P): Tmt zA.t sxm.t m mw.t=s xa.t(i) m bi.ti "you are the daughter, the one powerful in her mother, appeared as the king of Lower Egypt".

30 PT 429 Pyr 779b (P): sxm n=T m X.t mw.t=T tfn.t "power being yours in the womb of your mother Tefenut"; PT 430 Pyr 780a (P): sxm ib=T "your heart is strong"; PT 431 Pyr 781a (P): Tmt zA.t sxm.t m mw.t=s "you are the daughter, the one powerful in her mother"; PT 432 Pyr 782a (P): (i)n sxm.n=T "indeed you have become powerful"; PT 434 Pyr 784a (P): sxm.t(i) im=f "may you have power over it (sc. head of Shu)"; PT 444 Pyr 824a-c (P): n sxm=T m nTr.w | kA.w=sn isT (i)wa.t=sn isT | DfA.w=sn isT iS.wt=sn nb(.w)t isT "precisely because you (o Nut) have power over the gods, and their Kas, and their inheritance, and their provisions, and all their possessions".

31 PT 431 Pyr 781a (P): Tmt zA.t sxm.t m mw.t=s xa.t(i) m bi.ti "you are the daughter, the one powerful in her mother, appeared as the king of Lower Egypt"; PT 444 Pyr 824a (P): xa.n=T m bi.ti "you have appeared as the king of Lower Egypt". On this motif, see Otto 1960a, pp. 147-148.

32 PT 455 Pyr 850e (P), with the motif appearing also at PT 356 Pyr 578c (T): Hw.n sw zA=k Hr "your son Horus having smitten him (sc. your opponent)" and Pyr 581a (T): nDr.n Hr stS "Horus has taken hold of Seth".

117

justified by the deceased's identity as the Ka of Horus (kA Hrw), as with nD.n kw Hr xpr.ti

m kA=f "for Horus has saved you, you having come to be as his Ka".33

The beneficiary's positive condition as a consequence of divine action is variously

expressed. Because of Nut, he is said to be imperishable, or an imperishable star (xm

sk),34 and he is said not to lack (n/imi/xwi gAi).35 Also the result of divine action is the

absence of trouble in him (n Xnn.ti m),36 with the absence of fault being in line with

exhortations that the beneficiary be pure (wab) and that his Ka be pure (wab kA).37 Last,

the beneficiary is twice said to act not for himself but in respect to the world of the living,

in making his house flourish after him (srwD pr m-xt) and preventing the mourning of his

children (xw ms.w m-a iAkb).38

33 PT 589 Pyr 1609b (M), with the motif appearing also at PT 356 Pyr 582d (T): ir.n=f n kA=f

im=k "he has acted for his Ka in you".

34 PT 432 Pyr 782e (P): d.n=T n=T P. pn m i.xm-sk imi=T "you having placed Pepi as an Imperishable Star within you"; PT 443 Pyr 823e (P): i.xm=f sk "that he be imperishable".

35 PT 367 Pyr 634c (M): im(i)=k gAw "that you not lack"; PT 447 Pyr 827a, b, and c (P): n gAw=k "even that you not lack"; Pyr 828a (P): xw=s gA.w=k "let her prevent that you lack"; PT 450 Pyr 834a, b, and c (P): n gAi.w=k "even that you not lack"; Pyr 835a (P): xw=s gA.w=k "let her prevent that you lack"; PT 451 Pyr 838b (P): xwi=s gA.w=k "even that she prevent that you lack";

36 PT 367 Pyr 635b (M) and PT 590 Pyr 1610b (M): n Xnn.t(i) im=k "there being no discord in you", understanding Xnn.ti (see the orthography of the word in the same motif at PT 364 Pyr 617b) to be a masculine singular nisba built from a nomen actionis Xnn.t; alternatively, with J. P. Allen 1984, §486b, one may understand Xnn.tias a passive sDm.ti=f form, with unexpressed subject.

37 PT 451 Pyr 837b (P): wab=k wab kA=k "may you be pure, your Ka be pure"; Pyr 839a (P): wab.t(i) wab kA=k "be pure, and may your Ka be pure"; PT 452 Pyr 841a (P): wab=k wab kA=k "may you be pure, and your Ka be pure".

38 PT 447 Pyr 829c (P) and PT 450 Pyr 836c (M): srwD=k pr=k m-xt=k xw=k ms.w=k m-a iAkb "that you make your house flourish after you, and that you keep your children from sorrow". On the activity of mourning in the Pyramid Texts, see Abou Ghazi 1968, pp. 157-164.

118

Since all told twenty-two of twenty-four texts in Sequence 84 share the

expressions identified above,39 it is clear that they are related to one another in content.

And yet, although they share the sacerdotal performance structure with offering ritual

texts, they do not share these intertextual connections with them.40 Thus, even as that

content draws the texts of Sequence 84 together, it distinguishes them from other texts.


The two pyramids bearing Sequence 84 date toward the end of the Old Kingdom,

but that sequence's characteristics of performance setting and motifs are broadly

distributed throughout the earlier sources. A first indication of that wider distribution is in

attestations of shorter segments of Sequence 84: subsequences of it are found on the west

walls of the sarcophagus chambers of the earlier pyramids of Pepi I41 and Merenre,42 and

later on a fragment from the pyramid of Ibi,43 in Middle Kingdom sources including

39 See above n. 10.

40 For reference to exceptional appearances of the motifs discussed in this chapter in texts of other types, see below n. 286.

41 Subsequence 121 consisting of PT367-368; Subsequence 122 consisting of PT426-434; Subsequence 127 consisting of PT443-444; Subsequence 132 consisting of PT452-453 PT356; and Subsequence 133 consisting of PT454 PT425 PT455. In addition, at least two subsequences of Sequence 84 appear in AII/S/W: Subsequence 126 consisting of PT433-434 and Subsequence 134 consisting of PT455 PT452-453.

42 Subsequence 128 consisting of PT447-448 PT450-451; Subsequence 121 consisting of PT367-368; and Subsequence 135 consisting of PT589-590 PT426-434 PT443-444 PT454 PT425 PT455 PT452-453.

43 With Subsequence 121 consisting of PT367-368 on Ibi/Frag. W.

119

tombs and coffins,44 and beyond.45 Thus identically ordered segments of Sequence 84

enjoy a considerable frequency of attestation outside the bounds of Pepi II and Neith.

Moreover, the segments maintain a spatial affinity for each other; in Pepi I, for instance,

the segments are found mixed in with several other sequences, subsequences, and non-

recurring series,46 and yet they still occur on the same wall surface; the positioning of

segments of Sequence 84 in close proximity to other segments shows that they belong

together.

A further detail from the same wall surface in Pepi I reveals an important detail

concerning the affinity of texts that are found grouped together. Among the other sets of

texts on that west wall are two recurring series consisting entirely of texts found in

Sequence 84—but they occur in these series in different order and are shorter in length.47

Such re-arrangements of different order reach forward to the pyramids of Merenre (again

sarcophagus chamber, west wall) and Ibi (on the same fragment as before)48 and into the

44 Subsequence 129 consisting of PT447-448 on Sq10C/L; Subsequence 130 consisting of PT448

PT450-451 on T1C/S/S; Subsequence 131 consisting of PT451 PT367 on L-MH1A/L; Subsequence 121 consisting of PT367-368 on L3Li/B; Subsequence 123 consisting of PT428-430 on Sq7C/xFR-xB; Subsequence 125 consisting of PT431-434 on M1War/B; Subsequence 126 consisting of PT433-434 on S1C/xB; Subsequence 127 consisting of PT443-444 on S1C/xH-xF;

45 Subsequence 124 consisting of PT430-432 on C 41071/L.

46 Marked in bold, the subsequences of Sequence 84 appear within the context of the following sets of texts on P/S/W, in this order: Sequence 81 consisting of PT422 PT365 (occuring also at N/S/W); Sequence 71 consisting of PT365-366 (occurring also at T/A/W and M/S/W); and Sequence 82 consisting of PT423 PT371-372 PT424 (occurring also at Nt/S/W-S); followed by a non-recurring series consisting of PT370 PT425, and then Subsequence 121 and 122, followed by a long, non-recurring series beginning with PT435 and ending with PT442, and then Subsequence 127, followed by PT445. After these, there is Sequence 85 consisting of PT446 PT428 PT447-448 (occurring also on Sq5Sq/L); Subsequence 146 consisting of PT448-449; and Sequence 88 consisting of PT450-453 (occurring also on T1C/S/S); followed by Subsequence 132 and 133.

47 With Sequence 85 consisting of PT446 PT428 PT447-448 on P/S/W (occurring also on Sq5Sq/L); and Sequence 88 consisting of PT450-453 on P/S/W (occurring also on T1C/S/S).

48 With Sequence 87 consisting of PT450-451 PT589-590 PT426-431 on M/S/W and Ibi/Frag. W.

120

Middle Kingdom.49 Thus, as the component texts of the sequence do not always appear

together in the same order, it is clear that the sequential relationship between the texts is

not inviolable.

In their atomization, mixing, and rearrangement is glimpsed the complexity of the

distribution of Sequence 84's component texts: the series is not a self-contained and

independent composition with a fixed beginning, middle, and end; rather, it is a grouping

of texts drawn together at the end of the Old Kingdom from smaller units formerly found

dispersed, sometimes with differing order, and afterwards split apart and rearranged to

construct new series of texts. The fluid configuration of the sequence's shorter segments

suggests that the intelligibility of Sequence 84's components is not strictly dependent

upon a fixed number of texts in a certain order. Moreover, their susceptibility to

recombination with other series of texts provides a glimpse of their interrelation with

other portions of the corpus.


There are dozens of recurring series composed of texts not found in Sequence 84

but nevertheless possessing the attributes that characterize it. Importantly, these related

series reach back to the earliest pyramid with texts, that of Wenis. To speak of its series

related to Sequence 84 and of the others first attested in the Old Kingdom, the majority

occur in the sarcophagus chamber, with a few more in addition to Sequence 84 appearing

49 With Sequence 73 consisting of PT367 PT356 on T1C/S/S and L-MH1A/L; Sequence 85 on

Sq5Sq/L, mentioned above as occurring on P/S/W; Subsequence 136 consisting of PT446 PT428 PT447 on Sq4Sq/L; Sequence 86 consisting of PT448 PT451 on L3Li/B and Sq10C/BO; Subsequence 137 consisting of PT451 PT589 on Sq10C/BO; Sequence 88 on T1C/S/S, mentioned above as occurring on P/S/W; Sequence 89 consisting of PT451-453 PT367 on L3Li/B and T1C/S/S; and Subsequence 145 consisting of PT428 PT447-448 PT450-451 on Sq5Sq/L.

121

on the west wall,50 some opposite it on the east wall,51 a few on the north (alongside

offering ritual texts),52 and many on the south.53

That the walls of the sarcophagus chamber were not absolutely restricted in

respect to what sort of text might occur on them is evidenced, first of all, by the fact that

all of these sequences bear relations to one another beginning with their intertextual

connections to Sequence 84, and second by the fact that still other recurring series could

50 Sequence 81 consisting of PT422 PT365 on P/S/W and N/S/W; Subsequence 192 consisting of

PT365 PT373 on N/S/W and AII/S/W; Subsequence 197 consisting of PT370-371 on N/S/W. In addition, there are two recurring series containing components of Sequence 84 along with texts related to it by content: Sequence 83 consisting of PT443-445 on P/S/W and AII/S/W; Subsequence 150 consisting of PT588 PT446 on Nt/S/W and Sq5Sq/L.

51 Sequence 116 consisting of PT596 PT355 on N/S/E and M/S/E; Sequence 117 consisting of PT600-601 on N/S/E and M/S/E; Sequence 126 consisting of PT659 PT604 on P/S/E and N/S/E; Subsequence 165 consisting of fPT665A-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-C on Nt/S/E. In addition, there are two recurring series containing components of Sequence 84 along with texts related to it by content: Subsequence 190 consisting of PT356-357 on P/S/E, T/S/E, and Sq5Sq/BO; Subsequence 205 consisting of PT593 PT356-357 on M/S/E.

52 Subsequence 63 consisting of PT223-225 on Nt/S/N and M1Ba/FR; Sequence 125 consisting of PT649-650 on N/S/N and B4C/B; Sequence 140 consisting of bPT1013 PT646 bPT645A-B bPT1014 on P/S/Ne and Nt/S/N.

53 Subsequence 64 consisting of PT223-224 on W/S/En, TT 100/N, end, 3rd register, bottom, and L-MH1A/FR; Subsequence 71 consisting of PT213-217 on Oudj/S/S, Ab2Le/BO, B4Bo/L, B4C/B, KH1KH/L, and T8C/L; Subsequence 86 consisting of PT245-246 on P/S/Se, T/S/S, S/S/N, and TT 33/II Pl. XXIV; Sequence 82 consisting of PT423 PT371-372 PT424 on P/S/W and Nt/S/W-S; Subsequence 120 consisting of PT371-372 on M/S/W; Sequence 127 consisting of fPT665 fPT665A-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-D PT537 on P/S/Se and N/S/Se; Subsequence 164 consisting of fPT665B-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-D PT537 on M/S/Se; Sequence 129 consisting of PT690 PT674 PT462 PT675-676 on Nt/S/Se, B10C/L, and Pap. Schmitt/21; Subsequence 170 consisting of bPT716A-B fPT717-718 on N/S/S; Sequence 139 consisting of bPT1007-1008 on P/S/Se and Oudj/FragG; Subsequence 200 consisting of PT468 PT412 on Nt/S/Sw, Amenirdis, and Pap. Schmitt/20.

122

appear on more than one wall in that room, such as on the south and north walls,54 the

south and east walls,55 and the east and west walls.56

The amount of recurring series related to Sequence 84 dramatically drops outside

of the sarcophagus chamber, but there are a few appearing alternately in the sarcophagus

chamber and antechamber,57 several in the passage between sarcophagus chamber and

antechamber,58 two appearing only in the antechamber,59 and two only in the vestibule.60

Fragments from the pyramids of Wedjebteni and Iput61 naturally should be placed in

54 Sequence 112 consisting of PT592 PT213-222 PT245-246 on N/S/S and Nt/S/N+S;

Subsequence 153 consisting of PT213-222 PT245-246 on M/S/Se and Ibi/S/Ne; Sequence 133 consisting of bPT716A-B fPT717-718 PT663 on P/S/Nw and Ibi/S/Se; Sequence 141 consisting of bPT1014 PT592 on Nt/S/N and Ibi/S/Se.

55 Subsequence 154 consisting of PT213-222 on P/S/Se, W/S/S-E, T/S/S, and S/S/S.

56 Sequence 114 consisting of PT593 PT357 on N/S/E and Nt/S/W.

57 Sequence 71 consisting of PT365-366 on P/S/W, M/S/W, and T/A/W; Sequence 134 consisting of fPT723 PT690 on M/A/E inf, Nt/S/Se II, and Oudj/S/N; Subsequence 196 consisting of PT370-372 on T/A/W and AII/S/W.

58 Sequence 107 consisting of PT587 PT463-464 PT673 on N/P/S and M/P/N; Subsequence 162 consisting of PT611-612 on P/V/E; Subsequence 166 consisting of PT674 PT462 PT675-676 on N/P/N; Subsequence 167 consisting of PT674 PT462 PT675 on M/P/S.

59 Sequence 92 consisting of PT466 PT364 on N/A/E and M/A/E. In addition, there is a recurring series containing two components from Sequence 84 along with two texts related to it by content: Subsequence 193 consisting of PT366-369 on T/A/W.

60 Sequence 102 consisting of PT556-557 on P/V/E and M/V/W; Sequence 119 consisting of PT610-612 on N/V/E and M/V/S.

61 Subsequence 79 consisting of PT221-222 on Oudj/FragO and L3Li/B; Sequence 68 consisting of PT357 PT366 on Oudj/Fr. Sec. 1 and Sq5Sq/BO; Subsequence 156 consisting of PT213-219 on Ap/Frags, T1L/FR, T9C/FR, B6C/L, M5C/F&B-H, B10C/B, TT 33/2 II Pls. XVI-XX, and C 41002/int. side walls; Subsequence 168 consisting of PT675-676 on Ibi/FragCc i; Subsequence 191 consisting of PT364 PT677 on Ap/Frag 8+24 and Mutirdis/S/E. In addition, there is a recurring series containing one component from Sequence 84 along with a text related to it by content: Subsequence 194 consisting of PT366-367 on Oudj/Fr. Sec. 1, and TT 353 (Tm)/A (ceiling).

123

their respective sarcophagus chambers,62 while none of these series appears in a

descending passage or corridor leading down into a pyramid's subterranean chambers.

Altogether, the eighty-three related series distributed across these surfaces contain eighty-

three texts.63

A concrete example will illustrate Sequence 84's connections with other recurring

series. Appearing on the west wall of the antechamber of the pyramid of Teti and on the

west wall of Ankhesenpepi II's sarcophagus chamber is Subsequence 196, consisting of

PT 370-372. Although none of these three texts appears in Sequence 84,64 they possess

multiple points of textual contact with it, beginning with expressions already found to be

characteristic of the latter. The center text of the subsequence is as follows: PT 371 Pyr 648-650 (T) 648a Dd-mdw 648a hA wsir &. d.n Tw Hr m HA.ti nTr.w 648b rDi.n=f iT=k Twi.t nb.t 648c gm.n Tw Hr 648c Ax n=f (si) im=k 648d pr ir xfti=k 648d [Tw]t wr ir=f 649a rDi.n Hr wTz=f Tw m rn=k n(i) wTz wr 649b nHm.n=f Tw m-a xfti=k 649c nD.n=f Tw m nDD m tr=f 649d mA.n gbb od=k 649d d.n=f kw m s.t=k 650a pD.n n=k Hr xfti=k Xr=k

62 See J. P. Allen 1986, pp. 9-18.

63 PT 213-225, 245-246, 355, 357, 364-366, 369-373, 412, 422-424, 462-464, 466, 468, 537, 556-557, 587-588, 592-593, 596, 600-601, 604, 610-612, bPT 645A-B, PT 646, 649-650, 659, 663, fPT 665, 665A-C, 666, 666A-B, 667, 667A-D, PT 673-677, 690, bPT 716A-B, fPT 717-718, 723, 759, bPT 1007-1008, 1013-1014.

64 To speak only of the other Old Kingdom recurring series, PT 370-371 also appear in Subsequence 197, and PT 371-372 in Sequence 82 and Subsequence 120.

124

650a wt.t(i) ir=f 650a pr.n=k m-bAH=f 650b Twt it n(i) Hr wtT sw m rn=k n(i) wtT 650c xnt ib n(i) Hr xr=k m rn=k n(i) xnt(i)-imn.tiw 648a Recitation. 648a O Osiris Teti, Horus has placed you in the HA.ti-heart of the gods: 648b he has caused that you seize the Twi.t-white crown, the Lady: 648c Horus has found you, 648c (it) being Ax for him with you. 648d Go forth against your enemy, 648d for you are one greater than him. 649a Horus has caused that he lift you, in your name of 'great lifted one': 649b he has saved you from the hand of your enemy: 649c he has saved you as one who is to be saved in his time. 649d Geb has seen your form: 649d he has set you in your place. 650a Horus has stretched your enemy under you for you, 650a being older than him: 650a you came forth before him. 650b You are the father of Horus, the one who begot him (Horus), in your name of

'begetter'; 650c Horus is happy with you, in your name of 'Foremost of the Westerners.'

Altogether, PT 371 has four points of contact with the texts of Sequence 84:

ministrating to the deceased is Horus, to whom is again applied the phraseology Ax n si "it

is Ax for", and who saves the beneficiary (nD Hrw) and puts his enemies under him (pD

Xr); and the beneficiary's identity is expressed through the name formula "in your/his

name of" (m rn=k/rn=f).

PT 371 is not alone in its relationship, since its two fellows in Subsequence 196

have their own connections with Sequence 84: the deceased is joined together (dmD) by

male divinities;65 Horus puts the beneficiary's enemies under him (dw Xr);66 that god is

65 PT 370 Pyr 645a (M): rDi.n Hr dmD Tw nTr.w "Horus has caused that the gods join you".

66 PT 372 Pyr 651c (T): d.n=f kw Hr sA=f "he has put you upon his (sc. your enemy's) back"; and see Pyr 651d (T): ir s.t=k Hr=f "make your place upon him (sc. your enemy)"; and Pyr 652a (T): pr "ascend (sc. onto him, your opponent)".

125

the Ka of the beneficiary (kA Hrw);67 the beneficiary's identity is expressed through the

name formula "in your/his name of" (m rn=k/rn=f);68 and a divinity is said not to

separated (wpi) from him, i.e. not to be distant.69 As Subsequence 196 possesses

expressions found to be characteristic of the components of Sequence 84, it is clear that

these expressions transcend the bounds of the latter.

But the two series show further relations beyond expressions found repeated in

Sequence 84. In both, the beneficiary is exhorted to awaken (i.rs),70 he is satisfied (Htp)

with ritual performed for him,71 and, as a counterpart to others not being distant from

him, the beneficiary is himself not to be distant from divine beings (imi Hr ir).72

Sequence 84's three additional points of contact with Subsequence 196 help show how its

components participate in a broader semantic field.

67 PT 370 Pyr 647d (M): ir.n Hr n kA=f im(i)=k "Horus has acted for his Ka which is you".

68 PT 370 Pyr 645b (M): snsn=sn ir=k m rn=k n(i) sn.wt "even that they (sc. the gods) be brotherly to you, in your name of 'Senut-chapels'"; Pyr 645d (M): m Hr ir=f m rn=k n(i) Hr(i)t "do not be far from him (sc. Horus), in your name of 'sky'"; Pyr 647d (M): Htp=k m rn=k n(i) kA-Htp "even that you be satisfied, in your name of 'Satisfied Ka'"; and in PT 372 Pyr 653d (T): m rn=k n(i) nzr-mS "in your name of 'Nezer-mesh bull'".

69 PT 370 Pyr 646a (M): n wp.n=f ir=k "him (sc. Horus) not parting from you".

70 PT 372 Pyr 651a (T): i.rs ir=k "awaken!"; PT 451 Pyr 837a-b (P): i.rs Tz Tw | aHa "awaken! Raise yourself! Arise!"

71 PT 356 Pyr 582d (T): Htp=k m rn=k n(i) kA-Htp "precisely that you be satisfied, in your name of 'Satisfied Ka'"; PT 370 Pyr 646c (M): Htp Hr=s "be satisfied with it (sc. the words spoken)!"; Pyr 647d (M): Htp=k m rn=k n(i) kA-Htp "even that you be satisfied, in your name of 'Satisfied Ka'".

72 PT 370 Pyr 645d (M): m Hr ir=f m rn=k n(i) Hr(i)t "do not be far from him (sc. Horus), in your name of 'sky'"; PT 434 Pyr 785d (P): imi=T rDi Hr P. r=T m rn=T Hr.t "may you not let Pepi be far from you (sc. Nut) in your name of 'distant one'".

126

Indeed, as exemplified by its relations with Subsequence 196, Sequence 84 is

linked by a veritable network to the eighty-three recurring series mentioned above,73

beginning with their possession of its characteristic motifs. In these other series as well,

there are above all exhortations to the beneficiary that he arise (aHa),74 with this

exceptionally well attested resurrection formula complementing motifs having to do with

the reconstitution of the corpse, including exhortations that he receive his head (Szp tp),75

73 See nn. 50-61 above.

74 PT 222 Pyr 199a (W) (Sequence 112; Subsequences 79, 153-154): aHa=k Hr=f tA pn [pr m tm nSS] pr m xprr "may you stand upon it, this land [which went forth from Atum, the spittle] which went forth from Khepri"; PT 223 Pyr 217a (W) (Subsequences 63-64): aHa "arise"; PT 246 Pyr 252a (W) (Sequence 112; Subsequences 86, 153): aHa.t(i) W. pn m ab.wi tp=f smA.wi "arise, O Wenis, as one upon whom are horns, the double wild bull" (for aHa.ti employed with hortatory force, see for example Pyr 1232a: aHa.ti xnti Ax.w "stand at the front of the Axs!"; because in Pyr 252a the immediately following statement of 252b is circumstantial (beginning with a preposition), and since it addresses the beneficiary in the second person, then it must be the case that W. pn of 252a is a vocative; Pyr 255a (W): aHa r aA.wi Ax.t "stand at the Doors of the Horizon"; PT 355 Pyr 574d (T) (Sequence 116): aHa Tz Tw mr wsir "arise! Raise yourself like Osiris"; PT 364 Pyr 609a (T) (Sequence 92; Subsequence 191): aHa r=k "arise"; PT 365 Pyr 625b (T) (Sequences 71, 81; Subsequence 192): aHa "arise"; PT 366 Pyr 626a (T) (Sequences 68, 71; Subsequences 193-194): aHa Tz Tw "arise! Raise yourself"; PT 369 Pyr 640a (T) (Subsequence 193): aHa "arise"; PT 373 Pyr 655b (M) (Subsequence 192): aHa=k r aA.w xsf rx.wt "and stand at the doors which keep out the masses"; PT 412 Pyr 731c (T) (Subsequence 200): aHa &. m-xnt itr.ti "arise, O Teti, before the Two Chapel Rows"; PT 422 Pyr 759a (P) (Sequence 81): aHa=k P. pn nD.ti Htm.ti m nTr "may you arise, O Pepi, saved, provided as a god" (compare Pap. BM 10209 I, 16); Pyr 763c (P): aHa P. pn Hr ns.t=k xnti anx.w "stand, O Pepi, upon your throne of the one Foremost of the Living"; PT 468 Pyr 895a (N) (Subsequence 200): Tz Tw aHa "raise yourself! Arise"; PT 537 Pyr 1299c (P) (Sequence 127; Subsequence 164): aHa r=k "arise"; PT 556 Pyr 1380c (P) (Sequence 102): aHa=k r=k "may you arise"; Pyr 1380d (P): aHa=k r=k "may you arise"; PT 593 Pyr 1627a (N) (Sequence 114; Subsequence 205): aHa "arise"; PT 612 Pyr 1731b (P) (Sequence 119; Subsequence 162): aHa Tz Tw "arise! Raise yourself"; PT 659 Pyr 1868a-b (N) (Sequence 126): aHa=k r=k ir. rd-wr | gbb is xnti] psD.t=f "may you stand at the Great Stair (causeway) [as Geb, foremost of] his Ennead"; fPT 665 Pyr 1907c (Nt) (Sequence 127): aHa.ti Hr. rd(.wi)[=k(i) m] wAD-wr "arise upon [your] feet [in] the Great Green"; fPT 665A Pyr 1908d-e (Nt) (Sequence 127; Subsequence 165): aHa.t(i) m-xnt itr.ti | m-xnt nTr.w {n}<z>(A)b.(i)w "stand before the Two Chapel Rows, before the jackal gods"; PT 673 Pyr 1992a (N) (Sequence 107): aHa=k r=k m itr.ti Ax.t Hr Sw "may you stand in the two Chapel Rows of the horizon, over Shu"; PT 674 Pyr 1998a (N) (Sequence 129; Subsequences 166-167): aHa=k xnti sn.wt mnw is "may you arise before the Senut-chapels as Min"; Pyr 1998c (N): aHa=k m pD.w-S zkr [is] "may you stand before Pedjuesh [as] Zokar"; Pyr 1999a (N): [aHa=k ir] rd-wr "[may you stand at] the Great Stair"; PT 675 Pyr 2005a (N) (Sequence 129; Subsequences 166-168): aHa.t(i) xnti itr.ti "stand before the Two Chapel Rows"; PT 690 Pyr 2095a (N) (Sequences 129, 134): aHa "arise!"

75 PT 373 Pyr 654b (M) (Subsequence 192); fPT 667 Pyr 1934d (Nt) (Sequence 127; Subsequences 164-165); fPT 667A Pyr 1947d (Nt) (Sequence 127; Subsequences 164-165); fPT 667C Pyr 1952b (Nt) (Sequence 127; Subsequences 164-165): Szp n=k tp=k "receive your head!"

127

the joining together (iab) of the beneficiary's limbs (a.wt) by a god or himself,76 and a

male god joining (iab, dmD) him together.77 Performing the same actions as before, Nut

joins or protects the deceased (Xnm, xwi),78 is said to fall upon her son, the beneficiary

(xr Hr zA),79 and spreads herself over him (pSS nw.t Hr)80 as he is the eldest of her children

(wrr imi mw nw.t).81 Also, related to Nut's having appeared as king of Lower Egypt (xai

m bi.ti) is a reference to her counterpart Geb's being appeared as king of both Upper and

Lower Egypt (xai ni-sw.t bi.ti).82

76 PT 364 Pyr 617a (T) (Sequence 92; Subsequence 191): iab.n n=k Hr a[.wt]=k "Horus has joined

your limbs to you"; fPT 666 Pyr 1916a (Nt) (Sequence 127; Subsequences 164-165): iab n<=k> a.wt=k "join your limbs to yourself".

77 PT 357 Pyr 584b (T) (Sequences 68, 114, 190, 205): iab.n Tw Hr "Horus has joined you"; PT 364 Pyr 617b (T) (Sequence 92; Subsequence 191): dmD.n=f kw "he (sc. Horus) has joined you"; PT 373 Pyr 656e (M) (Subsequence 192): iab n=k wr.w "the Great Ones join you"; PT 649 Pyr 1830b (N) (Sequences 124-125): [dmD]=sn kw "even [that] they (sc. the gods) [may unite] you"; fPT 665B Pyr 1914b (Nt) (Sequence 127; Subsequences 164-165): iab Tn "join (her), (O gods)".

78 PT 537 Pyr 1300a (P) (Sequence 127; Subsequence 164): Xnm=s Tw "and she join you"; PT 588 Pyr 1608a (M) (Subsequence 150): Xnm.n=s kw m-a x.t nb(.t) Dw.t m rn=s n(i) Xnm.t wr.t "she has protected you from everything harmful, even in her name of 'Great Protectress'"; PT 593 Pyr 1629a (N) (Sequence 114; Subsequence 205): xw=s Tw "that she protect you"; Pyr 1629b (N): Xnm=s Tw "that she join you".

79 PT 593 Pyr 1629a (N) (Sequence 114; Subsequence 205): nw.t i.xr.t(i) Hr zA=s im(i)=k "Nut is dropped down over her son who is in you". Only text of another type bears this motif, the ascension text PT 684 Pyr 2052a (N): i.xr wr.t Hr-a.wy Ne. "the Great One (sc. Nut) will come down before Neferkare".

80 PT 588 Pyr 1607a (M) (Subsequence 150): pSS.n s(i) mw.t=k nw.t Hr=k m rn=s n(i) S.t-p.t "your mother Nut has spread herself over you, even in her name of 'Shetpet'".

81 PT 593 Pyr 1629c (N) (Sequence 114; Subsequence 205): Twt wr imi. ms.w=s "for you are the eldest of her children".

82 PT 592 Pyr 1626 (M) (Sequences 112, 141): xa.ti m ni-sw.t bi.ti "with you (sc. Geb) appeared as king of Upper and Lower Egypt".

128

Performing the same actions as before is Horus, who saves (nD)83 the beneficiary

and who, along with Thoth and other gods, puts others under him (rDi/dw).84 With the

phraseology Ax n si "it is Ax for" being repeatedly applied to the god,85 and with him

acting aggressively against the enemy of the deceased in smiting him (Hwi),86 Horus's

deeds are justified through the deceased's identity as that god's Ka (kA Hrw).87

83 PT 357 Pyr 591a (T) (Sequences 68, 114, 190, 205): nD.n Tw Hr n Dd.n nD=f Tw "Horus has

saved you, once and for all (lit. that he saves you does not *repeat)"; Pyr 592a (P): in Hr nD=f ir.t.n stS ir=k "it is Horus who will redeem what Seth did against you"; Pyr 592c (T): in Hr nD=f ir.t.n stS ir=k "it is Horus who will redeem what Seth did against you"; PT 364 Pyr 618b (T) (Sequence 92; Subsequence 191): nD.n Tw Hr n Dd.n nD=f Tw "for Horus has saved you, once and for all!"; PT 366 Pyr 633b (T) (Sequences 68, 71; Subsequences 193-194): i.nD=f Tw m rn=f n(i) Hr zA nD it=f "him saving you, in his name of 'Horus, the son who saves his father'"; PT 422 Pyr 758c (P) (Sequence 81): nD.n zA it=f nD.n Hr wsir "'the son has saved his father: Horus has saved Osiris"; Pyr 758d (P): nD.n Hr P. pn m-a xft(i)w=f "Horus has saved Pepi from his enemies'"; PT 468 Pyr 897b (N) (Subsequence 200): i.nD Tw Hr "let Horus save you"; Pyr 898b (N): nD.n zA it=f nD.n Hr Ne. pn "just as a son has saved his father, so has Horus saved Neferkare"; PT 593 Pyr 1633b (N) (Sequence 114; Subsequence 205): nD.n Hr it=f im(i)=k "Horus has saved his father who is in you"; Pyr 1637b (N): nD<.n> Tw Hr m rn=f n(i) Hr zA nD it=f "Horus having saved you, in his name of 'Horus the son, Savior of His Father'"; PT 649 Pyr 1832a (N) (Sequences 124-125): nD.n kw Hr "for Horus has saved you".

84 PT 366 Pyr 626d (T) (Sequences 68, 71; Subsequences 193-194): [rDi.n]=sn n=k xftiw=k Xr=k "they [having put] your enemies under you"; PT 369 Pyr 642a (T) (Subsequence 193): d.n n=k Hr xfti=k Xr=k "Horus has put your enemy under you"; PT 593 Pyr 1628b (N) (Sequence 114; Subsequence 205): d.n=sn n=k stS Xr=k "they having put Seth under you for you"; PT 600 Pyr 1658b (N) (Sequence 117): d.n n=k DHw.ti nTr.w Xr=k "for Thoth has put the gods under you for you".

85 PT 357 Pyr 585a (T) (Sequences 68, 114, 190, 205): Ax (si) n Hr xr=k m rn=k n(i) Ax.t prr.t ra im "(it) is Ax for Horus with you, in your name of 'horizon in which Re ascends'"; PT 364 Pyr 612b (T) (Sequence 92; Subsequence 191): Ax n=f (si) im=k "(it) being Ax for him with you"; PT 366 Pyr 633a (T) (Sequences 68, 71; Subsequences 193-194): Ax n=k (si) im=f m rn=f n(i) Ax imi Dndrw "(it) being Ax for you with him, in his name of 'Ax who is in the Djenderu-bark'"; PT 593 Pyr 1637a (N) (Sequence 114; Subsequence 205): Ax n=k (si) im=f m rn=f n(i) Ax imi Dndrw "it is Ax for you with him, in his name of 'Ax who in in the Djenderu-bark'".

86 PT 357 Pyr 587b (P) (Sequences 68, 114, 190, 205): H(w).n=f n=k xft(i)=k oAs "for you he has smitten your opponent, him being fettered".

87 PT 215 Pyr 149d (W) (Sequence 112; Subsequences 71, 153-154, 156): Twt kA "for you are a Ka"; PT 357 Pyr 587b (T) (Sequences 68, 114, 190, 205): Twt kA=f "for you are his (Horus's) Ka"; PT 364 Pyr 610d (T) (Sequence 92; Subsequence 191): Twt kA=f "for you are his Ka"; PT 649 Pyr 1832a (N) (Sequences 124-125): xpr.ti m kA=f "you coming into being as his Ka". This motif occurs in only one text of a different type, the offering ritual text PT 176 Pyr 102b (N): Twt kA=f "you are his (Horus's) Ka".

129

In the context of such divine actions performed on his behalf, the beneficiary's

identity and condition are developed in parallel to what has been encountered before. His

identity is expressed through the name formula, "in your/his name of" (m rn=k/rn=f),88

he is said to be imperishable or an imperishable star (xm sk),89 and he is not to lack (imi

gAi).90 Indications of his perfected state through the absence of certain traits are in

88 PT 215 Pyr 143a (W) (Sequence 112; Subsequences 71, 153-154, 156): m rn=f n(i) wr.w "in

his name of 'Great One'"; and Pyr 147b (W); PT 357 Pyr 585a (T) (Sequences 68, 114, 190, 205): m rn=k n(i) Ax.t prr.t ra im "in your name of 'horizon in which Re ascends'"; and Pyr 585b, 589a, 592b (T); PT 364 Pyr 614a (T) (Sequence 92; Subsequence 191): m rn=k pw n(i) anD.ti "in this your name of 'Andjeti'"; and Pyr 620c and 621b (T); PT 366 Pyr 627a (T) (Sequences 68, 71; Subsequences 193-194): m rn=k n(i) itfA-wr "in your name of '(House of) the Great Saw'"; and Pyr 627b, 628b, 628c, 630b, 630c, 631a, and 631b (T); PT 369 Pyr 640b (T) (Subsequence 193): rDi.n gbb mA Hr it=f im=k [m rn]=k n(i) Hw.t-itiw "Geb has caused that Horus see his father in you, [in] your [name] of 'House of the Sovereign'"; and Pyr 644d-e (T); PT 423 Pyr 765b (P) (Sequence 82): m rn=k n(i) pr m obH "in your name of 'one who came forth from the libation'", and Pyr 765c, 767a, and 767b (P); PT 587 Pyr 1587d (N) (Sequence 107): m rn=k pw n(i) xprr "in this your name of 'Kheprer'"; PT 588 Pyr 1607b (M) (Subsequence 150): m rn=k n(i) nTr "in your name of 'god'"; PT 593 Pyr 1630cd (N) (Sequence 114; Subsequence 205): m rn=k n(i) km-wr "in your name of 'Bitter Lakes'", and Pyr 1631a, 1631b, 1634b, and 1634c (N); PT 600 Pyr 1657d (N) (Sequence 117): m rn=f n(i) mr "in his name of 'pyramid'", and Pyr 1658a and 1658b-d (N); PT 611 Pyr 1724a (M) (Sequence 119; Subsequence 162): m rn=k pw xr(i) nTr.w "in this your name of 'one who is with the gods'"; bPT 645A Pyr 1824c (Nt) (Sequence 140): [m rn=k n(i) Hnw] "[in your name of 'Henu-bark']"; PT 646 Pyr 1825 (Nt) (Sequences 124, 140): m rn=k n(i) wr-HkA.w "in your name of 'Great of Magic'"; fPT 665 Pyr 1899a (Nt) (Sequence 127): m rn=k pw xr(i) Ax.w "in this your name of 'one who is with the Axs'"; fPT 665B Pyr 1913a (Nt) (Sequence 127; Subsequences 164-165): m rn=k pw xr(i) nTr.w "in your name of 'one who is with the gods'"; PT 677 Pyr 2025a (N) (Subsequences 191): m rn=k pw snD n=f Ax.w nb(.w) "in this your name of 'one of whom all the Axs fear'"; bPT 1008 P/S/Se 96 (P) (Sequence 139): m rn=k pw ni kAp "in this your name of 'he of the censing"".

89 PT 215 Pyr 148a (W) (Sequence 112; Subsequences 71, 153-154, 156): i.xm-sk "O Imperishable Star" and Pyr 148b, 148c, 148d, and 149c (W); PT 217 Pyr 157b (W) (Sequence 112; Subsequences 71, 153-154, 156): i r=f W. pn Ax i.xm-sk DbA m inp Hr wsr.t xnti oA.t imn.t(i)t "'thus does Wenis come, an Ax, an Imperishable Star, one adorned as Anubis upon the neck, foremost of the western Height" and Pyr 152a, 153b, 154a, 155b, 156a, 158a, 159b (W); PT 218 Pyr 161a (W) (Sequence 112; Subsequences 153-159): i r=f W. pn xwrr psD.t Ax i.xm-sk "thus does Wenis come, a *newborn of the Ennead, an Ax, an Imperishable Star" and Pyr 163a, 164c, 164e, 165b, 165d, 166b, 166d (W); PT 690 Pyr 2101b-2102a (N) (Sequences 129, 134): Hp(i) dwA-mw.t=f imst(i) obH-sn.w=f | in=sn n=k rn=k pw n(i) i.xm-sk "Hapi, Duamutef, Imseti, Qebehsenuef bring you this your name of 'Imperishable Star'". This motif occurs in only one text of a different type, the ascension text PT 571 Pyr 1469a (P): i.xm.w-sk pw P. "for an Imperishable Star is Pepi".

90 PT 357 Pyr 590a (T) (Sequences 68, 114, 190, 205): m gA.w "do not lack"; PT 468 Pyr 903a (N) (Subsequence 200): im(i)=k gAw "may you not lack"; PT 690 Pyr 2107b (N) (Sequences 129, 134): im(i)=k gAw "that you not lack".

130

references to the elimination of negative attributes pertaining to him (tm irit)91 and to the

absence of trouble (n Xnn.ti),92 with the absence of fault being in line with exhortations

that the beneficiary be pure (wab).93 Finally, his incorporation among the gods is

indicated when a divine being is said not to be distant from him (biAi/Hr/wpi ir).94

All of the preceding motifs were found to be characteristic of the texts of

Sequence 84. That its characteristics are found in these other series shows that they are all

related together.

And the connections continue. Just as Sequence 84 shared additional expressions

(found only once in it) among the component texts of the example Subsequence 196, so

does it bear further connections to the series related to it. And, as might be expected, a

number of these expressions were encountered already with Subsequence 196. Similarly

to what has been seen before, these motifs have to do with the resurrection of the

91 PT 592 Pyr 1616b (M) (Sequences 112, 141): i.tm [ir(i)t=f] "with what pertains to him

ceasing". This motif occurs in only one text of a different type, the offering ritual text PT 36 Pyr 29a (W): Htm=k ir(i)t=k "may you destroy that which pertains to you".

92 PT 364 Pyr 617b (T) (Sequence 92; Subsequence 191): n Xnn.ti im=k "there being no discord in you"; PT 649 Pyr 1831c (N) (Sequences 124-125): n Xnn[.t(i) im=k] "there is no discord [in you]".

93 PT 214 Pyr 137a (W) (Sequence 112; Subsequences 71, 153-154, 156): wab=k ir=k "and be pure"; Pyr 138b (W): wab=k ir=k m obH sbA.w "and may you be pure in the firmament of the stars"; PT 222 Pyr 207a (W) (Sequence 112; Subsequences 79, 153-154): i.fx=k ab.w=k n tm m [iwnw] "may you release your impurity for Atum in [Heliopolis]"; PT 412 Pyr 733c (T) (Subsequence 200): wab=k "may you be pure"; PT 674 Pyr 1996a (N) (Sequence 129; Subsequences 166-167): wab "be pure"; PT 677 Pyr 2028a (N) (Subsequence 191): wab "be pure"; fPT 717 Pyr 2225c (N) (Sequence 133; Subsequence 170): [wab=k] im=sn m nTr "be pure by them as a god".

94 PT 364 Pyr 610d (T) (Sequence 92; Subsequence 191): n Hr Hr ir=k "Horus will not be distant from you"; Pyr 613c (T): n wp.n=f ir=k "him (sc. Horus) not separating from you"; Pyr 615b (T): n biA.n=sn ir=k Dr bw Sm.n=k im "them (sc. gods) not being distant from you, at the place where you went"; Pyr 615d (T): n biA.n=sn ir=k Dr bw mH.n=k im "them (sc. gods) not being distant from you, at the place where you drowned"; PT 593 Pyr 1633b (N) (Sequence 114; Subsequence 205): n biA.n Hr ir=k "Horus not being distant from you"; PT 600 Pyr 1657d (N) (Sequence 117): m Hr ir=f m rn=f n(i) mr "do not be far from him (O Horus), in his name of 'pyramid'"; PT 675 Pyr 2006a (N) (Sequence 129; Subsequences 166-168): [n biA.n Hm] nTr Hr Dd.t.n=f "with [indeed no] god [being distant] because of what he said".

131

beneficiary, the reconstitution of the corpse, the actions of gods for the beneficiary

(especially Nut and Horus), and rites performed for him, the beneficiary's identity, and

his perfected state. As already seen between Subsequence 196 and Sequence 84, there are

further exhortations to the beneficiary that he awaken (rs/nhzi),95 and—often found in

conjuction with it and exhortations to arise (aHa)—there are a tremendous number of

exhortations that the beneficiary raise himself (Tzi Tw/Tni kw).96 Complementing this very

prevalent resurrection formula, the theme of restructuring the corpse is developed by

95 PT 364 Pyr 612a (T) (Sequence 92; Subsequence 191): rs r=k "awaken"; PT 468 Pyr 894c (N)

(Subsequence 200): rs "awaken"; PT 596 Pyr 1641c (M) (Sequence 116): i.rs Tz Tw "awaken! Raise yourself"; fPT 665 Pyr 1898a (Nt) (Sequence 127): rs rs "awaken! Awaken"; Pyr 1898b (Nt): rs Tw "awaken"; PT 690 Pyr 2093a (N) (Sequences 129, 134): rs Ne. pn "let Neferkare awaken"; Pyr 2093a (N): nhz nTr i.bAgii "the inert god (sc. the beneficiary as Osiris) wake up"; bPT 716B Pyr 2224d (N) (Sequence 133; Subsequence 170): i.rs Tz Tw "awaken! Raise yourself!" See above n. 70.

96 In Sequence 84 at PT 451 Pyr 837a-b (P): i.rs Tz Tw | aHa "awaken! Raise yourself! Arise!". In recurring series related to it at PT 215 Pyr 147b (W) (Sequence 112; Subsequences 71, 153-154, 156): Tn kw "lift yourself up"; PT 355 Pyr 574d (T) (Sequence 116): aHa Tz Tw mr wsir "arise! Raise yourself like Osiris"; PT 365 Pyr 622a (T) (Sequences 71, 81; Subsequence 192): Tz Tw "raise yourself"; PT 366 Pyr 626a (T) (Sequences 68, 71; Subsequences 193-194): aHa Tz Tw "arise! Raise yourself"; PT 373 Pyr 654a, 657e (M) (Subsequence 192): Tz Tw "raise yourself"; PT 462 Pyr 875c (P) (Sequence 129; Subsequence 166-167): Tz Tw "raise yourself"; PT 468 Pyr 895a (N) (Subsequence 200): Tz Tw aHa "raise yourself! Arise"; Pyr 902c (N): Tz Tw "raise yourself"; PT 556 Pyr 1380a (P) (Sequence 102): Tz Tw "raise yourself"; PT 596 Pyr 1641c (M) (Sequence 116): i.rs Tz Tw "awaken! Raise yourself"; PT 604 Pyr 1680a (N) (Sequence 126): Tz Tw "raise yourself"; PT 610 Pyr 1710b (M) (Sequence 119): Tz Tw "raise yourself"; PT 612 Pyr 1731b (P) (Sequence 119; Subsequence 162): aHa Tz Tw "arise! Raise yourself"; Pyr 1735a (N): Tz Tw "raise yourself"; fPT 665 Pyr 1902a, 1904a (Nt) (Sequence 127): Tz Tw ir=k "raise yourself"; fPT 665A Pyr 1908a (Nt) (Sequence 127; Subsequence 165): Tz <T>w "raise yourself"; Pyr 1910a-1911a (Nt): Tz Tw Nt. pw ir xA=k m tA xA=k m Hno.t | xA=k m kA xA=k m Apd {xA=k m} xA=k m mnx(.t) xA=k m Ss | pr {n} n=k m pr "raise yourself, O Neith, to your thousand of bread, beer, beef, fowl, linen, and alabaster, which went forth from the house"; fPT 666A Pyr 1927b (Nt) (Sequence 127; Subsequences 164-165): Tn sDr.w "be lifted up, O sleeper"; fPT 667 Pyr 1938a (Nt) (Sequence 127; Subsequences 164-165): Tz Tw "raise yourself"; fPT 667A Pyr 1947c (Nt) (Sequence 127; Subsequences 164-165): Tz Tw "raise yourself"; Pyr 1948a (Nt): "raise yourself as Min"; fPT 667C Pyr 1952a, 1952b (Nt) (Sequence 127; Subsequences 164-165): Tz Tw "raise yourself,"; PT 675 Pyr 2004a (N) (Sequence 129; Subsequences 166-168): Tz Tw r=k "raise yourself"; PT 676 Pyr 2011a, 2012a (N) (Sequence 129; Subsequences 166, 168): Tz Tw "raise yourself"; PT 677 Pyr 2020a, 2026b (N) (Subsequence 191): Tz Tw "raise yourself"; PT 690 Pyr 2112b (N) (Sequences 129, 134): Tz=k Tw Hr nxt=k "and raise yourself up on your strength"; Pyr 2116a (N): Tz Tw Hr. nxt=k "raise yourself upon your strength"; bPT 716B Pyr 2224d (N) (Sequence 133; Subsequence 170): i.rs Tz Tw "awaken! Raise yourself"; fPT 723 Pyr 2244a (Nt) (Sequence 134): Tz Tw Hr os.w=k biA.(i)w a.wt=k nbw.(i)t "raise yourself upon your metal bones and your golden limbs!"

132

another motif, where goddesses draw together the deceased as object (dmD/iab/ino),97

with the goal of resurrection apparent in gods bringing him to life (sDb).98 The regal

attributes of Nut and Geb are enhanced with the eye going forth from the god(dess)'s

head (pri ir.t m tp)99 as crown, and that god joins his feminine counterpart in protecting

(xwi gbb) the deceased,100 but Geb's authority extends to the control of another deity, as

he acts for the beneficiary in bringing Horus (ini gbb Hrw).101 The latter is joined in

97 In Sequence 84 at PT 451 Pyr 838b (P): iab=s Tw "even that she (sc. Nut) join you".. In the

other resurring series related to it, at PT 218 Pyr 164a-b (W) (Sequence 112; Subsequences 153-159): ino ir=Tn(i) ino ir=Tn(i) | iab ir=Tn(i) iab ir=Tn(i) "draw (him) together; draw (him) together! Join (him); join (him) (O Isis & Nephthys)"; PT 357 Pyr 592a (T) (Sequences 68, 114, 190, 205): iab.n Tw As.t "for Isis has joined you"; PT 364 Pyr 616e (T) (Sequence 92; Subsequence 191): ino.n=s Tw m rn=s n(i) ors.w "she (sc. Nut) has drawn you together, in her name of 'coffin'"; PT 365 Pyr 623b (T) (Sequences 71, 81; Subsequence 192): dmD=sn(i) Tw "when they (sc. Nut and Nephthys) joined you"; PT 366 Pyr 631b (T) (Sequences 68, 71; Subsequences 193-194): iab=sn(i) Tw "let them (sc. Isis, Nephthys) join you".

98 In Sequence 84 at PT 444 Pyr 824d (P): DDi=T sDb=f "you are to cause that he live again". In recurring series related to it at PT 219 Pyr 167a (W) (Sequence 112; Subsequences 153-154, 156): Di.n=k sDb=f anx=f "you have caused that he come to life even that he may live"; and Pyr 168a, 170a, 171a, 173a, 175a, 177a, 178a, 169a, 172a, 174a, 176a.

99 In Sequence 84 at PT 443 Pyr 823a (P): pr.n ir(.ti) m tp=T "the eyes have gone forth from your head (O Nut)". In the other recurring series related to it, at PT 592 Pyr 1624b (M) (Sequences 112, 141): pr.n ir(.t) m tp=k m wr.t-HkA.w Sma(.i)t "the eye has gone forth from your head as the southern Great of Magic (O Geb)"; Pyr 1624c (M): pr.n ir(.t) m tp=k m wr.t-HkA.w mH(.i)t "the eye has gone forth from your head as the northern Great of Magic (O Geb)"; PT 649 Pyr 1832b (N) (Sequences 124-125): pr.n ir(.t) m tp=k m wr.t-HkA.w Sma.(i)t "As the southern Great of Magic has the eye gone forth from your head (O Osiris Neferkare)".

100 In Sequence 84 at PT 368 Pyr 639a (M): xw.n=f Tw "he having protected you"; PT 592 Pyr 1619c (M) (Sequences 112, 141): xw=[k sw i]r. xft(i)=f "that [you] protect [him from] his enemy"; PT 611 Pyr 1727b (N) (Sequence 119; Subsequence 162): xw.n Tw it=k gbb "your father Geb having protected you"; fPT 666 Pyr 1922a (Nt) (Sequence 127; Subsequences 164-165): xw.n Tw it=k gbb "your father Geb having protected you"; fPT 717 Pyr 2229a (N) (Sequence 133; Subsequence 170): xw.n Tw i[t=k gbb "[your fat]her [Geb] having protected you".

101 In Sequence 84 at PT 367 Pyr 634a (M): in.n n=k gbb Hr "Geb has brought you Horus". In the recurring series related to it at PT 357 Pyr 590b (T) (Sequences 68, 114, 190, 205): in.n n=k gbb Hr "Geb has brought Horus to you"; PT 364 Pyr 612a (T) (Sequence 92; Subsequence 191): in.n n=k gbb Hr "[Geb] has brought you Horus".

133

saving the beneficiary by gods in the plural (nD nTr.w/psD.t),102 and the children of Horus

are to raise up the beneficiary (fAi/wTz ms.w Hrw).103 Also, that god continues to act for

his own part in reckoning the deceased (ip Hrw).104

The need for the action of gods is made explicit in references to the deeds of Seth

(stS) against the beneficiary or Osiris,105 who is called Nutekenu (nwt-knw) and against

102 In Sequence 84 at PT 356 Pyr 578a (T): rDi.n=f nD Tw nTr.w "he (sc. Horus) has caused that

the gods save you". In the recurring series related to it at PT 223 Pyr 215b-c (W) (Subsequences 63-64): wsir bA im(i) Ax.w sxm im(i) s.wt=f | nD.w psD.t m Hw(.t)-sr "O Osiris (Wenis), a Ba who is among the Axs, a Power who is in his offices, one whom the Ennead saves in the House of the Noble"; PT 366 Pyr 626c (T) (Sequences 68, 71; Subsequences 193-194): i.nD Tw psD.t aA.t "the Great Ennead saving you"; PT 593 Pyr 1628a (N) (Sequence 114; Subsequence 205): nD.n Tw psD.t aA.t "with the Great Ennead having saved you".

103 In Sequence 84 at PT 368 Pyr 637c (M): fA=sn Tw "while raising you up". In the recurring series related to it at PT 364 Pyr 619b (T) (Sequence 92; Subsequence 191): wTz=sn Tw "that they may lift you up"; bPT 645B Pyr 1824i (Nt) (Sequence 140): wTz=sn kw "let them upraise you"; bPT 1014 P/S/Ne III 94 (P) (Sequence 140-141): wTz=sn Tw "let them raise you up".

104 In Sequence 84 at PT 356 Pyr 580a (T): ip=f it=f im=k m rn=k n(i) bA it rp.t "reckoning his father in you, in your name of 'Ba-iti-repet'". In the recurring series related to it at PT 357 Pyr 587a (T) (Sequences 68, 114, 190, 205): iw.n Hr ip=f kw "Horus has come, even that he may reckon you"; Pyr 589a (T): i Hr ip=f it=f im(i)=k rnp.ti m rn=k n(i) mw rnp "Horus comes, even that he reckon his father who is in you, you being rejuvenated, in your name of 'fresh water'"; PT 364 Pyr 609b (T) (Sequence 92; Subsequence 191): i Hr ip=f Tw m-a nTr.w "Horus comes that he may reckon you among the gods"; Pyr 612a (T): ip=f Tw "that he may reckon you"; PT 423 Pyr 767a (P) (Sequence 82): ip kw Hr rnpw.i rnpw.t(i) m rn=k pw n(i) mw rnpw "let Horus the Rejuvenated reckon you, you being rejuvenated, in this your name of 'fresh water'" (parallel to Pap. BM 10209 V, 2-4); Pyr 767b (P): ip=f it=f im=k m rn=f n(i) Hr bA.it "let him reckon his father in you, in his name of 'Horus of the Ba-litter'".

105 In Sequence 84 at PT 455 Pyr 850c (P): ir.n stS ir=f "when Seth acted against him (sc. Horus)". In the recurring series related to it at PT 218 Pyr 163d (W) (Sequence 112; Subsequences 153-159): m-k(w) ir.t.n stS Hna DHw.ti sn.wi=k(i) i.xm.w rm Tw "see what Seth and Thoth did, your two brothers who cannot beweep you"; PT 357 Pyr 592a, 592c (P) (Sequences 68, 114, 190, 205): in Hr nD=f ir.t.n stS ir=k "it is Horus who will redeem what Seth did against you"; PT 587 Pyr 1594b (N) (Sequence 107): swt nHm sn m-a mr.t nb(.t) ir.t.n stS r=sn "he (sc. benef as Horus) is the one who saved them from every ill which Seth did to them"; Pyr 1595c (N): swt nHm Tm m-<a> mr.t nb(.t) ir.t.n stS ir=T "he (sc. beneficiary as Horus) is the one who saved you from every ill which Seth did to you"; fPT 667A Pyr 1944d (Nt) (Sequence 127; Subsequences 164-165): wab Hr m-a ir.t.n sn=f stS ir=f "Horus being purified from what his brother Seth did against him".

134

whose actions the beneficiary is protected or saved.106 Actions of gods and priests acting

as gods are more concretely manifest in earthly places being established for the

beneficiary and made to endure,107 with these—one understands—constituting the

foundation for the performance of cult. Ritual is quite evident in the beneficiary being

satisfied (Htp) with rites performed for him,108 and one may understand it to be at hand in

106 In Sequence 84 at PT 455 Pyr 851a-b (P): sfx Dw.t ir(i)t=f ir tA | ir.t.n nwt-knw ir=k m-ab

Ax.w=k "let the evil pertaining to him be loosed to the ground, that which Nutekenu did against you among your Axs"; PT 612 Pyr 1735a-b (N) (Sequence 119; Subsequence 162): Hms Hr xnd.w=k pw biA.i | an.wt=k xbA.t Hw.t "be seated upon your metal throne, your talons which obliterate the house (sc. of Nutekenu )"; fPT 665 Pyr 1905c (Nt) (Sequence 127): n rDi.n(=i) Tw n nwt-knw "I not giving you to Nutekenu "; fPT 666 Pyr 1926b-1927a (Nt) (Sequence 127; Subsequences 164-165): Hms=k Hr xnd.w=k biA(.i) biA.w n=f m(w)t.w | an.wt=k xbA.t Hw.t nwt-knw "may you be seated upon your metal throne from which the dead are distant, your talons which obliterate the house of Nutekenu "; fPT 759 Pyr 2291d (Nt) (Sequence 127; Subsequence 164-165): xw.n(=i) Tw m-a nwt-knw | m Sna.t ir(i)t Hr(=i) "I (sc. priest as Horus) have protected you from Nutekenu , by that which repels which is at my face. (i.e. by the Eye of Horus)".

107 In Sequence 84 at PT 590 Pyr 1611a (M): grg n=k ir(i) it "with what pertains to a father having been founded for you (i.e. a cult place)". In the recurring series related to it at PT 600 Pyr 1653b-c (M) (Sequence 117): d n=k a.wi=k(i) HA M.n. | HA kA.t tn HA mr pn m a.wi kA "put your arms around Merenre, this construction, this pyramid, as the arms of a Ka"; Pyr 1654a-b (N): dnxnx=k Hr Ne. pn | Hr. mr=f pn kA.t tn n(i)t Ne. "protect Neferkare, upon this pyramid of his and this construction of Neferkare"; Pyr 1656b (N): i.nD=f mr pn n(i) Ne. "and that he (sc. Atum) protect this pyramid of Neferkare"; PT 601 Pyr 1660b (N) (Sequence 117): Di=Tn rwD mr pn n(i) Ne. kA.t=f tn n D.t D.t "and cause that this pyramid of Neferkare, this construction of his, endure for ever" (see Wb v 506.3 for the phrase n D.t D.t); PT 650 Pyr 1837a (N) (Sequence 125): grg=f n=f Sma "founding for him Upper Egypt"; Pyr 1837a (N): grg<=f> n=f tA mH "founding for him Lower Egypt".

108 PT 364 Pyr 611a (T) (Sequence 92; Subsequence 191): Htp=k Hr=s "and be satisfied with it (sc. the word of Horus, i.e. what is spoken to him)"; PT 424 Pyr 772b (P) (Sequence 82): Htp=k im=f ra nb "and be satisfied with it (sc. the god's offering) every day"; PT 468 Pyr 897a (N) (Subsequence 200): sHtp k(w) Sms.w Hr "let the Followers of Horus satisfy you"; Pyr 897b (N): sHtp Tw Hr m Htp xr(i)=f "let Horus satisfy you with the offering which is with him"; Pyr 905c (N): sHtp=f ib=k im Ne. n D.t D.t "that he (sc. Horus) may satisfy you, O Neferkare, for ever and ever". And see above n. 71.

135

the beneficiary being made into an Ax (sAx),109 with him indeed being an Ax before the Axs

(Ax xnti Ax.w).110

As a consequence of such actions, the beneficiary is incorporated among the gods,

as marked by further exhortations that he not be distant from them (imi Hr ir).111

Similarly, he is to enclose gods (and everything) in his embrace (Sni m Xnw-a.wi),112 with

specifically Horus in his arms (m Xnw-a.wi),113 since the beneficiary is the origin of the

109 In Sequence 84 at PT 431 Pyr 781b (P): sAx=T P. pn m-Xnw=T "May you make Pepi an Ax

within you". In the recurring series related to it at PT 610 Pyr 1712a-c (M) (Sequence 119): sAx=f it=f | HA is mnw is | zkr is xnti pD.w-S "is that he would make his father an Ax, as Ha, as Min, as Zokar, Foremost of Pedju-She"; Pyr 1713b-c (M): sAx[=f Tw] | DHw.ti is inp is sr DADA.t "that [he] make [you] an Ax, as Thoth, as Anubis, noble of the court" (on this passage, see Heerma Van Voss 1982, p. 25); PT 690 Pyr 2106a (N) (Sequences 129, 134): sAx=f Tw "even making you an Ax"; fPT 718 Pyr 2233e (N) (Sequence 133; Subsequence 170): sAx(=i) Tw "for I make you an Ax".

110 In Sequence 84 at PT 450 Pyr 833b (P): i.Ax=k xnti Ax.w "and be an Ax before the Axs". In recurring series related to it at PT 365 Pyr 624a (T) (Sequences 71, 81; Subsequence 192): Ax=k ir Ax.w nb.w "and be more an Ax than all the Axs"; PT 468 Pyr 899c (N) (Subsequence 200): i.Ax=k Ne. pw xnt(i) Ax.w "may you be an Ax, O Neferkare, before the Axs"; Pyr 903b (N): rDi.n Hr Ax=k xnti Ax.w "Horus has caused that you be an Ax even before the Axs".

111 PT 223 Pyr 216b (W) (Subsequences 63-64): m Hr r(=i) "do not be distant from me (sc. priest)"; PT 357 Pyr 586b (T) (Sequences 68, 114, 190, 205): m Hr ir=f "do not be distant from him (sc. Horus)"; PT 366 Pyr 631a (T) (Sequences 68, 71; Subsequences 193-194): im(i)=k Hr ir=sn(i) m rn=k n(i) dwAw "and may you not be far from them (sc. Isis and Nephthys), in your name of 'Duau'"; PT 593 Pyr 1635a (N) (Sequence 114; Subsequence 205): im(i)=k Hr ir=sn(i) "may you not be distant from them (sc. Isis and Nephthys)". See above n. 72.

112 In Sequence 84 at PT 454 Pyr 847a-b (P): Sn n=k nTr nb m Xnw-a.wi=k(i) | tA.w=sn <isT> iS.wt=sn nb(.wt) isT "enclose every god in your embrace, and their lands, and all their possessions". In recurring series related to it at PT 593 Pyr 1631a (N) (Sequence 114; Subsequence 205): Sn=k n=k x.t nb(.t) m Xnw-a.wy=k(i) m rn=k n(i) dbn HA.w-nb.w "may you enclose everything in your embrace, in your name of 'one who goes around the Haunebu'"; Pyr 1632c (N): rDi.n Hr Sn=k n=k nTr.w nb(.w) m Xnw-a.wy=k(i) "Horus has caused that you enclose all the gods in your embrace"; PT 659 Pyr 1865a-b (N) (Sequence 126): sDr=k r=k m Xnw-a.wy=f(i) | ir Dr.w rDw=k "then pass the night in his (sc. the beneficiary's) embrace until your (sc. Re's) efflux ends".

113 In Sequence 84 at PT 368 Pyr 636a (M): Hr nw m Xnw-a.wi=k(i) "this is Horus within your embrace". In recurring series related to it at PT 357 Pyr 585b-c (T) (Sequences 68, 114, 190, 205): while Horus m Xnw-a(.wi)=k(i) m rn=k n(i) Xn-aH | sbx.n=k a=k HA=f HA=f "is in your embrace, in your name of 'he of the interior of the palace'. You have wrapped your arm(s) around him (sc. Horus), even around him"; Pyr 636d (M): sbx.n=k a.wy=k(i) HA=f HA=f "you have wrapped your arms around him, even around him (sc. Horus)".

136

sun god's resurrection in his identity as the horizon from which that god ascends (Ax.t

prr.t ra m).114 Indications of the beneficiary's perfect state are in his domination of his

enemy, being exhorted not to let him go (imi pr=f m-a/imi sfxx im=f)115 and being

assured that he is greater than him (wrr ir=f).116 More simply expressed, the beneficiary

is exhorted to be great (wr.ti),117 often in conjunction with him being called one who

goes around i.e. controls the Haunebu (pXr/dbn HA.w-nb.w).118 In addition, he is said to

114 In Sequence 84 at PT 368 Pyr 636c (M): Ax n=f (si) an xr=k m rn=k n(i) Ax.t prr.t ra im=k

"(it) being Ax for him again because of you, in your name of 'horizon, you from whom Re ascends'". In recurring series related to it at PT 357 Pyr 585a (T) (Sequences 68, 114, 190, 205): Ax (si) n Hr xr=k m rn=k n(i) Ax.t prr.t ra im "(it) is Ax for Horus with you, in your name of 'horizon from which Re ascends'; PT 364 Pyr 621b (T) (Sequence 92; Subsequence 191): Ax.ti m rn=k n(i) Ax.t prr.t ra im=s "be an Ax, in your name of 'horizon from which Re ascends'".

115 In Sequence 84 at PT 356 Pyr 582a (T): m pr=f m-a=k "do not let him (sc. Seth) go forth from you". In a recurring series related to it at PT 369 Pyr 642b (T) (Subsequence 193): m sfxx=k im=f "do not release him".

116 In Sequence 84 at PT 356 Pyr 576a (T): Twt wr ir=f "you are one greater than him (sc. Seth)". In the recurring series related to it at PT 357 Pyr 587c (P) (Sequences 68, 114, 190, 205): Twt wr ir xft(i)=k "you are greater than your opponent"; Pyr 588a (T): wTz=f wr ir=f im=k "let him raise up one greater than him in you"; PT 366 Pyr 627a (T) (Sequences 68, 71; Subsequences 193-194): fA n=k wr ir=k "lift up one who is greater than you"; Pyr 627b (T): Tn wr ir=k "raise one who is greater than you"; PT 371 Pyr 648d (T) (Sequence 82; Subsequence 120, 196-197): [Tw]t wr ir=f "for you are one greater than him".

117 In Sequence 84 at PT 454 Pyr 847c (P): wr.ti dbn.ti m dbn pXr HA.w-nb.w "be great and round, as the round one who goes around the Haunebu." In the recurring series related to it at PT 366 Pyr 628b (T) (Sequences 68, 71; Subsequences 193-194): km.t(i) wr.t(i) m rn=k n(i) km-wr "be complete and great, in your name of 'Bitter Lakes'"; Pyr 628c (T): wAD.t(i) wr.t(i) m rn=k n(i) wAD-wr "flourish and be great, in your name of 'Great Green'"; PT 600 Pyr 1658a (N) (Sequence 117): km.t(i) wr.t(i) m rn=k n(i) Hw.t-km-wr "be complete and great, in your name of 'House of the Bitter Lakes'"; and see also in this connection PT 593 Pyr 1630c-d (N) (Sequence 114; Subsequence 205): gm.n=s Tw | km.t(i) <wr.t(i)> m rn=k n(i) km-wr "she having found you complete and <great>, in your name of 'Bitter Lakes'".

118 In Sequence 84 at PT 454 Pyr 847c (P): wr.ti dbn.ti m dbn pXr HA.w-nb.w "be great and round, as the round one who goes around the Haunebu". In the recurring series related to it at PT 366 Pyr 629b (T) (Sequences 68, 71; Subsequences 193-194): m(i) kw dbn.ti Sn.ti m dbn pXr HA(.w)-nb.w "behold: you are round and encircled as the round one who goes around the Haunebu"; PT 593 Pyr 1631a (N) (Sequence 114; Subsequence 205): Sn=k n=k x.t nb(.t) m Xnw-a.wy=k(i) m rn=k n(i) dbn HA.w-nb.w "may you enclose everything in your embrace, in your name of 'one who goes around the Haunebu'". On the Haunebu, see Bontty 1995, pp. 45-58.

137

have power over the gods (sxm m nTr.w).119 As a result, the beneficiary does not go dead,

but goes alive (Sm anx n Sm mwt)120—which is to say that he does not truly die.121

In sum, Sequence 84 is related to dozens of other recurring series through a

network of textual points of contact: first, by expressions found to be characteristic of its

own components; and second, by expressions found only once in it but again in the other

series. Together, the broad distribution of these motifs helps show how Sequence 84

participates in a wider semantic field. By virtue of the characteristics held in common

among these texts, one may regard them as members of a type. Because membership in

the type and its characteristics were identified while being guided by ancient groupings,

some degree of faithfulness to the ancient typological sensibility may be assumed to have

been maintained.

The second step taken above was intended to show Sequence 84's connections to

these other series beyond the motifs found repeated in it. But, after granting that the

component texts of these series represent members of a type, a concomitant result of the

procedure is the augmentation of our knowledge of the type's inventory of

characteristics.122 That knowledge may be further expanded, since, besides possessing

119 In Sequence 84 at PT 426 Pyr 776b (P): n sxm=k m nTr.w kA.w=sn isT "precisely because you

have power over the gods and their Kas". In the recurring series related to it at PT 364 Pyr 620a (T) (Sequence 92; Subsequence 191): sxm=k im=sn "you having power over them"; PT 649 Pyr 1830b (N) (Sequences 124-125): sxm=k im=[sn] "that you may have power over [them]".

120 In Sequence 84 at PT 450 Pyr 833a (P): Sm n=k anx=k n Sm.n=k is m(w)t=k "go alive! You cannot go dead!" In recurring series related to it at PT 213 Pyr 134a (W) (Sequence 112; Subsequences 71, 153-154, 156): n Sm.n=k is m(w)t.ti Sm n=k anx.[t(i)] "you cannot go dead; go alive".

121 See Zandee 1960, pp. 54-55, for Sm "to go" as a synonym for mwt "to die".

122 In fact, this is merely a quasi-tautological rephrasing of the argument, but expressed from the point of view of its conclusion: because the texts are related by shared expressions, they are said to be of a certain type; thus the characteristics of the type—the criteria of assignment to it—are these same expressions.

138

points of contact with Sequence 84, the recurring series related to it share motifs among

themselves. In other words, they are related to one another just as they are related to

Sequence 84, with some of their connections not held in common with the latter.

To rigorously support the preceding paragraph, to further materialize the ties

between the component texts of the other series, and to expand our knowledge of the

attributes of the type of text under consideration, these other motifs will now be

identified. They further develop the themes of the beneficiary's resurrection and the

restructuring of the corpse, along with other actions of gods and priests for him, and the

deceased's identity, actions, and condition.

To begin, the beneficiary is exhorted to resurrect himself by commands that he

awaken and turn about (wH, inn)123 and, in parallel to commands that he raise himself (Tzi

Tw/Tni kw), others are said to raise him (Tzi/Tni).124 Indications of the reconstitution of the

corpse are present in the beneficiary's taking or being presented with his own or Osiris's

efflux (rDw).125 His reconstitution can be performed by himself, through his collecting his

123 PT 223 Pyr 214a (W) (Subsequences 63-64): wH inn "waken! Turn about!"; PT 224 Pyr 218c

(T) (Subsequences 63-64): wH kw &. inn kw &. "waken, O Teti! Turn yourself, O Teti!"; PT 225 Pyr 222a (N) (Subsequence 63): wH T(w) Ne. pn inn Tw Ne. "waken, O Neferkare! Turn about, O Neferkare!"

124 PT 366 Pyr 627b (T) (Sequences 68, 71; Subsequences 193-194): Tn wr ir=k "raise one who is greater than you (O Seth)"; PT 468 Pyr 902c (P) (Subsequence 200): Tz=sn(i) Tw "let them (sc. diadems) raise you"; PT 556 Pyr 1380b (P) (Sequence 102): Tz sw inp mn(i)w.i "let Anubis of the Herdsman's Tent raise him"; PT 593 Pyr 1629b (N) (Sequence 114; Subsequence 205): Tz=s Tw "that she (sc. Nut) may raise you"; PT 610 Pyr 1723a (M) (Sequence 119): Tz Tw xnti xm "let the Foremost of Letopolis raise you".

125 PT 423 Pyr 766a (P) (Sequence 82): m-n=k rDw pr im=k "take the efflux which went forth from you" (parallel to Pap. BM 10209 V, 1); Pyr 766c (P): m-n=k rDw pr im=k "take the efflux which went forth from you"; fPT 667A Pyr 1944c (Nt) (Sequence 127; Subsequences 164-165): i.wAg rDw.w pr m wsir "the efflux which went forth from Osiris being presented"; PT 690 Pyr 2114a (N) (Sequences 129, 134): i.wAg(=i) rDw nTr imi=k "let me (sc. Geb) present the efflux of the god who is in you".

139

limbs or bones (sAo a.wt/os.w)126 or drawing them together (ino os.w).127 While such

expressions in general may refer to the process of mummification, the beneficiary is also

exhorted to remove (wHa/sfxi/wDa/sSm) his mummy-wrappings, the last most often being

referred to as "fetters" (oAs) but also "bandages" (wt.w) and other terms.128 A similar

rejection of the buried state is found in exhortations that he throw off earth or dust (wxA

tA/xm.w) from himself129 and perhaps also in asseverations that he has been saved from

126 PT 373 Pyr 654c (M) (Subsequence 192): sAo n=k a.wt=k "collect your limbs"; fPT 665A Pyr

1908b (Nt) (Sequence 127; Subsequence 165): sAo n=k os.w=k "collect your bones"; PT 667C Pyr 1952a (Nt) (Sequence 127; Subsequences 164-165): sAo n=k a.wt=k "collect your limbs"; PT 676 Pyr 2008a (N) (Sequence 129; Subsequences 166, 168): sAo n=k os.w=k "collect your bones".

127 PT 373 Pyr 654b (M) (Subsequence 192): ino n=k os.w=k "draw together your bones"; PT 612 Pyr 1732a (N) (Sequence 119; Subsequence 162): ino n=k os.w=k "draw together your bones"; fPT 666 Pyr 1916a (Nt) (Sequence 127; Subsequences 164-165): ino n=k os.w=k "draw together your bones"; fPT 667A Pyr 1947c (Nt) (Sequence 127; Subsequences 164-165): ino n=k os.w=k "draw together your bones"; fPT 667C Pyr 1952a (Nt) (Sequence 127; Subsequences 164-165): in[o] n=k os.w=k "draw together your bones".

128 PT 556 Pyr 1386b (P) (Sequence 102): wHa.n=f oA[s]=f sfxx.n=f w[t].w "with him having loosened his fetters, with him having released his mummy-bindings" (see Pierre-Croisiau 2001, pl. XXII l. 15 for the completion of this passage); fPT 665 Pyr 1904d-e (Nt) (Sequence 127): wHa n=k zAr.w=k Hr is imi pr=f | sSm n=k mD.wt=k stS is imi Hn.t "loosen your bonds, as Horus the one who is in his house; release (lit. lead) your fetters, as Seth who is in Henet"; fPT 666 Pyr 1921f-g (Nt) (Sequence 127; Subsequences 164-165): wDa n=k zAr.w=k Hr is imi pr=f | sSm n=k mD.wt=k stS is imi Hn.t "cut your bonds as Horus who is in his house; loosen (lit. lead) your fetters as Seth who in Henet"; PT 676 Pyr 2008b (N) (Sequence 129; Subsequences 166, 168): wHa n=k oAs.w=k "loosen your fetters"; PT 690 Pyr 2105c (N) (Sequences 129, 134): wHa Ne. pn "Neferkare is released"; Pyr 2114b (N): wHa Ssm.w=k "release your *bonds"; fPT 717 Pyr 2228c-d (N) (Sequence 133; Subsequence 170): wDa n<=k> zAr.w=k Hr is imi pr=f | [sfxx n=k mD.wt]=k stS is imi Hn.t "cut your bonds [as] Horus [who is in his house; release] your [fetters] as Seth who is in Henet".

129 PT 373 Pyr 654d (M) (Subsequence 192): wxA n=k tA ir iwf=k "throw off the earth from your flesh"; PT 612 Pyr 1732b (M) (Sequence 119; Subsequence 162): wxA n=k tA pw ir iwf=k "throw this earth off from your flesh"; fPT 666 Pyr 1916c (Nt) (Sequence 127; Subsequences 164-165): wxA n=k tA ir iwf=k "cast off the earth from your flesh"; PT 676 Pyr 2008b (N) (Sequence 129; Subsequences 166, 168): wxA n=k xm.w=k "throw off your dust!"

140

bonds or impediments, literally "what is in/at the foot" (imi-rd/iri-rd) and "what is at the

arm" (iri-a.wi).130

In these texts, the same gods who acted on the beneficiary's behalf in previous

motifs continue to appear. Geb, as Nut before, is said to be powerful (sxm),131 and Horus

appears, causing the beneficiary's resurrection (rDi Hrw aHa),132 or lifting (fAi/wTz)133 him

up, just as his children are also said to do,134 and thus Horus or his children are

commanded to betake themselves to the deceased (i.mzA).135 The gods being satisfied

(Htp) with the deceased,136 Horus also reckons or gathers (ip/xma Hrw) gods for the

130 PT 222 Pyr 211a (W) (Sequence 112; Subsequences 79, 153-154): n im(i)-rd=k "without

impediment"; fPT 718 Pyr 2232a (N) (Sequence 133; Subsequence 170): nHm.n(=i) Tw m-a ir(i)-rd=k "I have saved you from your impediment"; fPT 759 Pyr 2291b-c (Nt) (Sequence 127; Subsequence 164-165): nHm.n(=i) Tw m-a ir(i)-rd=k | n rDi.n(=i) Tw n ir(i)-a(.wi)=k "I have saved you from your impediment, not giving you to your restraint".

131 PT 592 Pyr 1619b (M) (Sequences 112, 141): sxm.ti r nTr nb "you being more powerful than any god"; Pyr 1621b (similarly Pyr 1622a, 1624a, 1626) (M): sxm.ti m psD.t nTr nb isT "you having power over the Ennead and every god".

132 PT 369 Pyr 640a (T) (Subsequence 193): rDi.n Hr aHa=k "Horus has caused that you arise"; PT 593 Pyr 1627a (N) (Sequence 114; Subsequence 205): Di=f aHa=k "that he may cause that you arise".

133 PT 364 Pyr 620b-c (T) (Sequence 92; Subsequence 191): fA.n Tw Hr m rn=f n(i) Hnw | wTz=f kw m rn=k n(i) zkr "Horus has raised you, in his name of 'Henu-bark', him lifting you up, in your name of 'Zokar'"; bPT 645A Pyr 1824a (Nt) (Sequence 140): fA.n kw Hr m Hnw "Horus has lifted you as the Henu-bark".


135 PT 600 Pyr 1657c (N) (Sequence 117): i.mz(A) kw r=f "betake yourself to him"; bPT 645B Pyr 1824j (Nt) (Sequence 140): i.mz(A)=sn r=k "let them betake (themselves) to you".

136 PT 220 Pyr 195a (W) (Sequence 112; Subsequences 153-154, 156): Htp=T Hr=f "may you (sc. the crown) be satisfied with him"; Pyr 195a (W): Htp=T Hr wab.w=f "you being satisfied with his purity (i.e. suitability to perform ritual)"; Pyr 195b (W): Htp=T Hr mdw=f "may you be satisfied with his words"; PT 357 Pyr 584c (T) (Sequences 68, 114, 190, 205): Htp=f Hr=k "even that he (sc. Horus) be satisfied with you."

141

beneficiary137 or makes them rise up (sia Hrw) to him,138 and finally brings or causes to

be brought the enemy of the deceased, Seth (ini Hrw stS/xfti).139 Concerning the latter

god, these texts sometimes make reference to a knife gone forth from (or as) Seth (mdw

pri m stS).140

In series related to Sequence 84, the god Atum emerges as an important figure,

emblematic of the core of life as well as the principle of re-integration following the

disruption of death,141 with that god embracing the deceased by enclosing him (Sni i.tm m

137 PT 364 Pyr 615a (T) (Sequence 92; Subsequence 191): i.xma.n n=k Hr nTr.w "Horus has

gathered the gods for you"; Pyr 615c (T): ip.n n=k Hr nTr.w "Horus has reckoned the gods for you"; PT 423 Pyr 766b (P) (Sequence 82): rDi.n Hr xma n=k nTr.w Dr bw nb Sm.n=k im "for Horus has caused that the gods be gathered for you, at every place you went" (parallel to Pap. BM 10209 V, 2-3); Pyr 766d (P): rDi.n Hr ip n=k ms.w=f Dr bw mH=k im "for Horus has caused that his children be reckoned for you, at the place where you drowned"; PT 649 Pyr 1831a (N) (Sequences 124-125): ip.n n=k sn Hr zmA.w "for you has Horus the Uniter reckoned them".

138 PT 364 Pyr 613a (T) (Sequence 92; Subsequence 191): sia.n n=k Hr nTr.w "Horus has made the gods rise up to you"; PT 369 Pyr 641a (T) (Subsequence 193): sia.n=f n=k sn "he has made them rise up to you"; PT 600 Pyr 1659a (N) (Sequence 117): sia.n=f n=k sn m ar.w "he has caused that they rise up to you in a *rising".

139 PT 372 Pyr 651b (T) (Sequence 82; Subsequences 120, 196): rDi.n Hr in.t n=k DHw.ti xfti=k "Horus has caused that Thoth bring you your enemy"; PT 593 Pyr 1632a (N) (Sequence 114; Subsequence 205): in(.n) n=k Hr stS "Horus has brought Seth to you"; Pyr 1632a (N): Di.n=f n=k sw "he (sc. Horus) has given him (sc. Seth) to you".

140 fPT 665 Pyr 1906d (Nt) (Sequence 127): iw n=k DHw.ti mds pr m stS "Thoth coming to you, the knife which went forth from Seth"; fPT 666A Pyr 1927d (Nt) (Sequence 127; Subsequences 164-165): mrzw.t tp(i)t-rmn.wi=k(i) m DHw.ti mds pr m stS "the White Crown which is upon you is Thoth, the knife which went forth from Seth"; PT 674 Pyr 1999b-c (N) (Sequence 129; Subsequences 166-167): abA=k nwD.t=k an.wt=k tpi(w)t Dba.w=k | m(i)Az.w tp(i)w-rmn.wi DHw.ti mds pr m stS "your 'Aba-staff, your Nudjet, your nails which are on your fingers, the knives which are upon Thoth, the knife which went forth from Seth".

141 See Billing 2002, p. 52, citing Roeder 1996, pp. 130-133.

142

Xnw-a.wi) or putting his arms around him (dw i.tm a.wi HA),142 or merging with the

deceased so that the latter's limbs are that god (Gliedervergottung).143 The god makes the

deceased rise up (sia i.tm)144 and thus the two shine together (wbn).145

142 PT 215 Pyr 140c (W) (Sequence 112; Subsequences 71, 153-154, 156): Sn n=k sw m Xnw-

a.wi=k(i) "enclose him in your embrace"; PT 216 Pyr 151e (W) (Sequence 112; Subsequences 71, 153-154, 156): m Xnw-a.wi it=f m Xnw-a.wi tm "in the embrace of his father, in the embrace of Atum"; PT 217 Pyr 160b (W) (Sequence 112; Subsequences 71, 153-154, 156): Sn n=k sw m Xnw-a.wi=k(i) "enclose him in your embrace"; PT 222 Pyr 212b (W) (Sequence 112; Subsequences 79, 153-154): obb.n{n}=k m Xnw-a.wi it=k m Xnw-a.wi tm "you have become cooled, in the embrace of your father, in the embrace of Atum"; Pyr 213a (W): Sn n=k sw m Xnw-a.wi=k(i) "enclose him in your embrace"; PT 600 Pyr 1653b-c (M) (Sequence 117): d n=k a.wi=k(i) HA M.n. | HA kA.t tn HA mr pn m a.wi kA "put your arms around Merenre, this construction, this pyramid, as the arms of a Ka". On this motif, see Billing 2002, p. 50-52.

143 PT 213 Pyr 135a (W) (Sequence 112; Subsequences 71, 153-154, 156): a=k <m> tm rmn.wi=k m tm X.t=k m tm sA=k m tm | pH=k m tm rd.wi=k m tm "with your arm being Atum, your shoulders Atum, your belly Atum, your back Atum, your haunches Atum, your legs Atum"; PT 537 Pyr 1298b (P) (Sequence 127; Subsequence 164): iwf=k tm m tm "with all of your flesh as Atum's"; PT 690 Pyr 2098a (N) (Sequences 129, 134): iwf=k m tm "your flesh as Atum". In this context, one may also consider PT 215 Pyr 149c (W) (Sequence 112; Subsequences 71, 153-154, 156): a.wt=k zA.ti tm "your limbs are the Twins of Atum (i.e. Shu and Tefenut). On "Gliedervergottung", see Assmann 2002, pp. 182-188 and 197.

144 PT 215 Pyr 140c (W) (Sequence 112; Subsequences 71, 153-154, 156): sia n=k sw "make him rise up"; PT 217 Pyr 160b (W) (Sequence 112; Subsequences 71, 153-154, 156): sia n=k sw "make him rise up"; PT 222 Pyr 213a (W) (Sequence 112; Subsequences 79, 153-154): sia n=k W. pn "make Wenis rise up".

145 PT 217 Pyr 152d (similarly 154d, 156d, 158d) (W) (Sequence 112; Subsequences 71, 153-154, 156): wbn=Tn(i) m Ax.t m bw Ax n=Tn(i) (si) im "you two (sc. the deceased and Atum) shining in the horizon, in the place where it is Ax for you"; PT 222 Pyr 207d (W) (Sequence 112; Subsequences 79, 153-154): wbn=k Hna it=k tm "that you shine with your father Atum"; Pyr 209c (W): wbn=k Hna zxn-wr "shining with the Great Reed-boat Maker".

143

With Isis loving him (mri As.t),146 the beneficiary's sisters act for him, in finding

him (gmi sn.t)147 and calling out to him (Dsw), summoning him (nis), speaking to him

(mdw), and welcoming him (nwi), especially in their roles as "mourning goddess"

(smn.tit) or "mooring-post" (mni.t).148

146 PT 366 Pyr 632a (T) (Sequences 68, 71; Subsequences 193-194): i n=k sn.t=k As.t Haa.t(i) [n

mr].wt=k "your sister Isis comes to you, even with her rejoicing [for love] of you"; PT 593 Pyr 1635b (N) (Sequence 114; Subsequence 205): i n=k As.t i.Haa.t(i) n mr.wt=k "Isis comes to you, even in rejoicing for love of you".

147 PT 357 Pyr 584a (T) (Sequences 68, 114, 190, 205): mA.n Tw As.t Hna nb.t-Hw.t gm.n=sn(i) Tw "Isis and Nephthys have seen you: they have found you"; PT 593 Pyr 1630c-d (N) (Sequence 114; Subsequence 205): gm.n=s Tw | km.t(i) <wr.t(i)> m rn=k n(i) km-wr "she having found you complete and <great>, in your name of 'Great Black (place)/Bitter Lakes'"; bPT 1008 Pyr P/S/Se 96 (P) (Sequence 139): gm {t} Tw sn.t=k As.t Hr mn.ti mw.t=k "your sister Isis finding you upon the thighs of your mother".

148 PT 412 Pyr 726a (T) (Subsequence 200): Dsw n=k smn.t(i)t "let the Mourning Goddess call out to you"; PT 422 Pyr 755a (P) (Sequence 81): mdw n=k As.t Dsw n=k nb.t-Hw.t "let Isis speak to you and Nephthys call to you"; PT 463 Pyr 876c (P) (Sequence 107): nwi.w n=k mni.t "the (Great) Mooring-post will welcome you"; PT 468 Pyr 898a (N) (Subsequence 200): Dsw n=k nb.t-Hw.t Hr is nD it=f wsir "let Nephthys call out to you as Horus, Savior of His Father Osiris"; PT 610 Pyr 1711c (M) (Sequence 119): Dsw mni.t wr[.t] "with the Great Mooring Post calling out"; fPT 665 Pyr 1906a (Nt) (Sequence 127): Dsw n=k smn.t(i)t nb.t-Hw.t is "let the Mourning Goddess call out to you, as Nephthys"; fPT 666A Pyr 1927f (Nt) (Sequence 127; Subsequences 164-165): nis Tw mn(i).t As.t [i]s "the (Great) Mooring Post summoning you [a]s Isis"; Pyr 1928a (Nt): Dsw Tw smn.t(i)[t nb.t-Hw.t is xa.t(i)] Hr rd-wr "the Mourning Goddess calling out to you [as Nephthys, you being appeared] upon the Great Stair"; fPT 667A Pyr 1947b (Nt) (Sequence 127; Subsequences 164-165): nis n=k smn.t(i)t <As.t> {wsir} is "the Mourning Goddess summoning you as <Isis>"; PT 674 Pyr 1997 (N) (Sequence 129; Subsequences 166-167): Dsw n=k smn.t(i)t As.t is "let the Mourning Goddess call to you as Isis"; PT 676 Pyr 2013b (N) (Sequence 129; Subsequences 166, 168): Dsw n=k mni.t wr.t "let the Great Mooring Post call out to you"; fPT 718 Pyr 2232d-2233a (N) (Sequence 133; Subsequence 170): [nis Tw smn.]t(i)t As.t is | Dsw n=k mn(i).t nb.t-Hw.t is | xa[.t(i)] Hr rd-wr "[the Mourning Goddess summoning you] as Isis, the Mooring Post calling out to you as Nephthys, [you] being appeared upon the Great Stair".

144

Similarly, the beneficiary is announced by the idiom Hwi sDb "to smite

obstruction",149 i.e. clear the way. Further, he is announced to the sun god, the "one

upraised of arm upon the east" (Hww/Dd n ra/Dsr-rmn Hr iAb.tit).150

Though reference is made to doorbolts, doors, or gates which exclude others

(zA/aA.w/rw.t xsf),151 the beneficiary, being addressed, is told that celestial doors or the

149 PT 246 Pyr 255c (W) (Sequence 112; Subsequences 86, 153): ao=sn(i) i.H(w)=sn(i) sDb "let

them (sc. the two Horuses) go in making announcement (lit. smiting obstruction)"; PT 537 Pyr 1299b (P) (Sequence 127; Subsequence 164): i.H(w)=f n=k sDb ir i.Dd.t=k "that he may announce you (lit. smite your obstacle for you) according to what you said"; fPT 666A Pyr 1927e (Nt) (Sequence 127; Subsequences 164-165): Hw n=k DHw.ti sDb m ir.t=f n=k "Thoth announcing *report (lit. smiting obstacle) as what he would do for you".

150 PT 246 Pyr 253d (W) (Sequence 112; Subsequences 86, 153): Hww=sn n Dsr-rmn Hr iAb.t(i)t "and announce to Upraised of Arm upon the East"; PT 424 Pyr 769b (P) (Sequence 82): siw=sn sw n Dsr<-rmn> m iAb "and announce him to the one Upraised <of Arm> in the East"; PT 659 Pyr 1862a (N) (Sequence 126): Dd=Tn xr ra Dsr-rmn m iAb "and speak to Re, Upraised of Arm in the East"; PT 673 Pyr 1991b (N) (Sequence 107): i.Dd=sn n ra "and speak to Re".

151 PT 373 Pyr 655b (M) (Subsequence 192): aHa=k r aA.w xsf rx.wt "and stand at the doors which keep out the masses"; PT 463 Pyr 876a-b (P) (Sequence 107): i.zn n=k aA.wi obHw | ipw xsf.w rx.w(t) "the Doors of the Firmament are spread open for you, these which keep out the people"; PT 611 Pyr 1726a-b (M) (Sequence 119; Subsequence 162): wn.i n=k z(A) | m zr.wi xsf.w(i) rx.wt "for you is opened the bolt from the two Zer-gates which keeps out the people"; fPT 665C Pyr 1915a (Nt) (Sequence 127; Subsequences 164-165): wn n=k zA 6 xsf.w THn.w "open the six doorbolts which keep Libya out"; fPT 667 Pyr 1934e (Nt) (Sequence 127; Subsequences 164-165): wn n=k aA.w xsf.w rx.wt Dd.ti n D.t D.t "the doors which keep out the masses are opened to you, even with you enduring for ever and ever"; fPT 667A Pyr 1945f (Nt) (Sequence 127; Subsequences 164-165): wn(=i) n=f rw.t xsf.t "but opening for him the excluding gate"; bPT 716B Pyr 2223b (N) (Sequence 133; Subsequence 170): wn=k z(A) m zr.wi xsf.w [fnx.w] "may you open the doorbolt of the two Zer-gates which keep out the Fenekhu". On passages like these, see Pavlova 1999, pp. 95, 101, and 104, who evaluates whether they, in suggesting an exclusion of rxi.t from a celestial place, support the notion of democratization of the afterlife; she concludes that in fact rxi.t in these contexts is one of a set of "geopolitical terms" employed to illustrate a theological notion "connected with ideas of ritual impurity, evil and revolt".

145

sky itself is opened to him (wn/zn/szn).152 Though literally transcending the terrestrial

world, this expression may have served as a metaphor for processes carried out in the

embalming tent;153 mummification as a result is surely the context of assurances that the

deceased will not rot (HwA) or otherwise decay and stink.154

The god of embalming, Anubis, figures into many motifs present in the

component texts of these series, beginning with references to "what Anubis should do"

for the beneficiary (ir.w inpw)155 and his attendance (literally "standing") for the

152 PT 355 Pyr 572d (T) (Sequence 116): wn n=k aA.wi p.t "the Doors of the Sky are opened for

you"; PT 412 Pyr 727a (T) (Subsequence 200): wn n=k aA.wi p.t i.zn n=k aA.wi sHd.w "the Doors of the Sky are opened to you: the Doors of the Starry Sky are spread open to you"; PT 422 Pyr 756c (P) (Sequence 81): wn n=k aA.wi p.t szn n=k aA.wi obHw "with the Doors of the Sky opened to you: with the Doors of the Firmament spread open to you"; PT 463 Pyr 876a-b (P) (Sequence 107): wn n=k aA.wi p.t i.zn n=k aA.wi obHw | ipw xsf.w rx.w(t) "the Doors of the Sky are opened for you: the Doors of the Firmament are spread open for you, these which keep out the people"; PT 610 Pyr 1720a (M) (Sequence 119): wnn n=k sbA p.t ir Ax.t "the gateway of the sky at the horizon is opened to you"; fPT 666A Pyr 1927b (Nt) (Sequence 127; Subsequences 164-165): wn n=k aA.wi p.t i.zn n=k aA.wi obH "the Doors of the Sky are opened to you: the Doors of the Firmament are spread open to you"; fPT 667 Pyr 1934e (Nt) (Sequence 127; Subsequences 164-165): wn n=k aA.w xsf.w rx.wt Dd.ti n D.t D.t "the doors which keep out the masses are opened to you, even with you enduring for ever and ever"; fPT 667A Pyr 1943d (Nt) (Sequence 127; Subsequences 164-165): wn=f n=k rA.wi p.t szn=f n=k rA.wi <obH> {wA} "with him opening for you the Doors of the Sky, him making open for you the Doors of the <Firmament>"; PT 675 Pyr 2001a (N) (Sequence 129; Subsequences 166-168): wn n=k aA.wi p.t [i.zn n=k sHd.w] "the Doors of the Sky are opened to you: [the stars are opened to you]"; PT 676 Pyr 2009b (N) (Sequence 129; Subsequences 166, 168): i.zn n=k aA.wi p.t "spread open for you are the Doors of the Sky"; fPT 718 Pyr 2232c (N) (Sequence 133; Subsequence 170): wn n=k aA.wi p.t "the doors of the sky are opened for you".

153 On the association of aA.wi p.t with the embalming tent (ibw and wab.t), see Brovarski 1977, pp. 107-108, who draws upon a combination of pictorial and iconographic evidence from a scene in the Dynasty Six tomb of Mereruka. Assmann 2005, p. 178, applies a theological interpretation to this motif as it occurs in the Pyramid Texts, holding that "Hier geht es immer um die Öffnung der Himmelstore für den zum Himmel aufgestiegenen Toten".

154 PT 412 Pyr 722b (T) (Subsequence 200): m HwA m imk m Dw sT=k "do not rot; do not decay; do not be bad of scent"; fPT 723 Pyr 2244c (Nt) (Sequence 134): n xsD.n=f n HwA.n=f "it (your body) cannot grow moldy; it (your body) cannot rot".

155 PT 610 Pyr 1723d (M) (Sequence 119): Htp-Di-ni-sw.t Di n=k m ir.w n=k inp "the offering given of the king is given to you, being what Anubis should do for you"; PT 612 Pyr 1731a-b (P) (Sequence 119; Subsequence 162): /// /// m Htp-Di-ni-sw.t | wnn n=k m ir.w n=k inp "/// /// as an offering given of the king, which is yours as what Anubis who attends should do for you".

146

beneficiary in the god's form of a herdsman (aHa mniw).156 However, the beneficiary

himself is even more often evident in motifs where he himself takes the form of Anubis

or has other jackal attributes. The deceased himself takes the role of herdsman (mniw)157

or jackal (zAb),158 or is figured in jackal-form as "foremost of Axs" (xnti Ax.w) or

"foremost of the living" (xnti anx.w), as the jackal god Wepiu (wpiw) or simply a jackal

(zAb), in phraseology similar to his adoption of the role of the god Geb159—in such cases

156 PT 468 Pyr 896c (N) (Subsequence 200): aHa n=k mniw xnti itr.ti inp is xnti zH-nTr "with the

Herdsman attending you before the Two Chapel Rows, (he) being Anubis foremost of the God's Booth"; PT 610 Pyr 1711a (M) (Sequence 119): aHa n=k mniw "the Herdsman will attend you"; PT 690 Pyr 2094b (N) (Sequences 129, 134): aHa mniw Hms psD.ti "as the Herdsman stands (i.e. attends) and the Two Enneads sit". On Anubis as a cowherd, see Quaegebeur 1977, pp. 119-130.

157 PT 424 Pyr 771b (P) (Sequence 82): mni=k HA(i) bHz.w=k "your Herdsman who is around your calves"; PT 659 Pyr 1865c (N) (Sequence 126): bHz(i)=k is mniw is pi "(he) being your one of the calf, (he) being this Herdsman"; Pyr 1867b (N): hA n=k zAb Sma is inp is Hr(i) mniw "descend as the jackal of Upper Egypt, as Anubis Master of the Herdsman's Tent"; bPT 1008 Pyr P/S/Se 96 (P) (Sequence 139): aHa=k r=k xnti nTr.w inp is Hr(i)-tp mniw "arise before the gods as Anubis Chief of the Herdsman's Tent".

158 PT 412 Pyr 727b-c (T) (Subsequence 200): hA n<=k> &. m zAb Sma | inp is Hr(i)-X.t=f wpi.w is xnti iwnw "descend, O Teti, as the jackal of Upper Egypt, as Anubis, the one upon his belly, as the Opener, Foremost of Heliopolis"; PT 610 Pyr 1719d-e (M) (Sequence 119): m zAb aD-mr psD.ti | m Hr xnti mni.t=f "as the jackal, nome administrator of the two Enneads, as Horus Khentimenitef"; PT 659 Pyr 1867b (N) (Sequence 126): hA n=k zAb Sma is inp is Hr(i) mniw "descend as the jackal of Upper Egypt, as Anubis Master of the Herdsman's Tent"; fPT 665 Pyr 1907d (Nt) (Sequence 127): d n=k rn=k n(i) z(A)b "let your name of 'Jackal' be given to you"; PT 675 Pyr 2001b-c (N) (Sequence 129; Subsequences 166-168): hA n=k <m> zAb Sma | inp is Hr(i)-gs=f {h}<w>piw.w is xnti iwnw "descend <as> the jackal of Upper Egypt, as Anubis who is beside him, as <Wepiu>, foremost of Heliopolis". Assmann 2002, p. 387, observes that the jackal is a typical "goal-form (Zielgestalt)" of the dead.

159 fPT 666 Pyr 1919c (Nt) (Sequence 127; Subsequences 164-165): xa.ti xnti=sn gbb is xnti X.t psD.t iwnw "being appeared before them as Geb Foremost of the Body of the Ennead of Heliopolis"; PT 690 Pyr 2103c-d (N) (Sequences 129, 134): xa.ti r=sn m zAb Hr is xnt(i) anx.w | gbb is xnt(i) psD.t wsir is xnt(i) Ax.w "you being appeared to them as a jackal, as Horus, foremost of the living, as Geb, foremost of the Ennead, as Osiris, Foremost of Axs"; fPT 717 Pyr 2225d-2226a (N) (Sequence 133; Subsequence 170): a[Ha] r=k xnti i.xm.w[-sk | xa.ti xnti=sn gbb is xnti X.t] psD.t iwnw "st[and] before the Im[perishable St]ars, [appeared before them as Geb Foremost of the body] of the Ennead of Heliopolis".

147

also being described as Osiris or the Ba foremost of Axs160 or the Ba foremost of the

living.161 In these jackal roles, the beneficiary is to descend (hAi).162 His intimate

association with the jackal even extends to the divinization of his body parts as such

(Gliedervergottung).163 The beneficiary's role as Anubis or jackal may foreshadow a role

later evident for him, in the Coffin Texts, where the one who is embalmed is himself

figured as the one doing the embalming,164 or it may reflect a "sacramental exegesis" of

160 PT 611 Pyr 1724c (M) (Sequence 119; Subsequence 162): sxm nn xnti Ax.w "this one is the

Power Foremost of Axs"; fPT 665 Pyr 1899b-e (Nt) (Sequence 127): [xa.ti] m wpi.w | bA [is] xnti anx.w | sxm <is> xnti Ax.w | sbA is wa.ti "[appear] as Wepiu, [as] the Ba who is Foremost of the Living, as the Power foremost of Axs, as the wa.ti-Star"; fPT 665B Pyr 1913b-1914a (Nt) (Sequence 127; Subsequences 164-165): xa.ti m wpi.w | bA is xnti anx.w sxm is xnti Ax.w "appear as Wepiu, as the Ba Foremost of the Living, as the Power Foremost of Axs"; PT 690 Pyr 2096b-d (N) (Sequences 129, 134): [sxm.ti] m D.t=k nTr is | bA is xnti anx.w | sxm is xnt(i) Ax.w "[you having power] in your body as a god, as the Ba foremost of the living, as the Power Foremost of the Axs"; Pyr 2103c-d (N): xa.ti r=sn m zAb Hr is xnt(i) anx.w | gbb is xnt(i) psD.t wsir is xnt(i) Ax.w "you being appeared to them as a jackal, as Horus, foremost of the living, as Geb, foremost of the Ennead, as Osiris, Foremost of Axs".

161 PT 611 Pyr 1724b (M) (Sequence 119; Subsequence 162): xa.ti m wpi.w bA xnti anx.w "appear as Wepiu, the Ba Foremost of the Living"; fPT 665 Pyr 1899b-e (Nt) (Sequence 127): [xa.ti] m wpi.w | bA [is] xnti anx.w | sxm <is> xnti Ax.w | sbA is wa.ti "[appear] as Wepiu, [as] the Ba who is foremost of the Living, as the Power Foremost of Axs, as the wa.ti-Star"; fPT 665B Pyr 1913b-1914a (Nt) (Sequence 127; Subsequences 164-165): xa.ti m wpi.w | bA is xnti anx.w sxm is xnti Ax.w "appear as Wepiu, as the Ba Foremost of the Living, as the Power Foremost of Axs"; bPT 716A N 709 + 1 (N) (Sequence 133; Subsequence 170): xa.ti m wp(i).w /// [bA xnti] anx.w [is] "may you appear as Wepiu, /// [as the Ba Foremost of] the Living".

162 PT 412 Pyr 727b-c (T) (Subsequence 200): hA n<=k> &. m zAb Sma | inp is Hr(i)-X.t=f wpi.w is xnti iwnw "descend, O Teti, as the jackal of Upper Egypt, as Anubis, the one upon his belly, as Wepiu, Foremost of Heliopolis"; PT 659 Pyr 1867b (N) (Sequence 126): hA n=k zAb Sma is inp is Hr(i) mniw "descend as the jackal of Upper Egypt, as Anubis Master of the Herdsman's Tent"; PT 675 Pyr 2001b-c (N) (Sequence 129; Subsequences 166-168): hA n=k <m> zAb Sma | inp is Hr(i)-gs=f {h}<w>piw.w is xnti iwnw "descend <as> the jackal of Upper Egypt, as Anubis who is beside him, as <Wepiu>, foremost of Heliopolis".

163 PT 215 Pyr 148d (W) (Sequence 112; Subsequences 71, 153-154, 156): fnD=k zAb "your nose the jackal"; PT 424 Pyr 769d (P) (Sequence 82): rmn.wi=k(i) m wpi.w "your arms are those of Wepiu"; PT 556 Pyr 1380c (P) (Sequence 102): rd.wi=k(i) m z(A)b "your feet are those of a jackal"; Pyr 1380d (P): a.wy=k(i) m z(A)b "your arms are those of a jackal".

164 Willems 1997, pp 349, 360, and 364; and Willems 1996, pp. 377 and 380.

148

the statue or more generally the cult place that the dead is to inhabit during the course of

the offering ritual.165

Narrative allusions to rites and offerings indeed form a major topic among the

texts of these series. Dance (rwi) is said to be performed for the deceased,166 and

calendrical ceremonies for him are made reference to.167 He is to remove himself from

his side (dr Hr gs)168 and place his hand over an altar or offerings (a Hr iS.t/t/xA.t et

165 See Assmann 2002, pp. 371-372.

166 fPT 665 Pyr 1906c (Nt) (Sequence 127): rww n=k rw.t "the dance being danced for you"; fPT 667A Pyr 1947a (Nt) (Sequence 127; Subsequences 164-165): ibA n=k wrS.w "with your Watchers dancing for you"; PT 676 Pyr 2014a (N) (Sequence 129; Subsequences 166, 168): riw n=k a.wy DAm n=k rd.wi "hands dancing for you, feet clapping for you". On dance in mortuary service, see Bartels 1992, pp. 140-149.

167 PT 373 Pyr 657b (M) (Subsequence 192): ir n tp(i)w-Abd.w=k im | ir n tp(i)w-smd.wt=k im "(this) being done at your first of the month festivals thereby, (this) being done at your first of the half-month festivals thereby"; PT 468 Pyr 897c (N) (Subsequence 200): Htp ib=k Ne. pw im=f m Abd m smd(.t) "may your heart be satisfied, O Neferkare, with him, at the monthly and half-monthly festivals"; PT 610 Pyr 1711a (M) (Sequence 119): ir.w n=k tp(i)-3 "the first of the 3-day festival will be performed for you".

168 PT 412 Pyr 730a (T) (Subsequence 200): i.dr Tw Hr gs=k iAb(.i) "remove yourself from upon your left side"; fPT 667 Pyr 1938b (Nt) (Sequence 127; Subsequences 164-165): i.dr Tw Hr gs=k iAb(.i) "remove yourself from upon your left side".

149

cetera),169 with multiple references to the deceased's thousands (xA.w) of offerings of

various kinds.170

In the context of things being given to him are more incorporeal items, such as his

Axs being given or alloted to him by command,171 with him also receiving his water and

flood (mw, baH).172 Thus he is supposed to see what a speaking priest has done for him

169 PT 596 Pyr 1641c (M) (Sequence 116): a.wi=k(i) Hr iS.t=k "let your hands be over your

offerings"; fPT 666 Pyr 1923a (Nt) (Sequence 127; Subsequences 164-165): a=k Hr. t=k "and your hand be over your bread"; fPT 667 Pyr 1938d-1939b (Nt) (Sequence 127; Subsequences 164-165): a=k Hr xA.t=k | xA=k m t xA=k m Hno.t xA=k m kA xA=k m Apd | xA=k m mnx.t nb(.t) xA=k m x.t nb(.t) wnm.t nTr "with your hand over your altar, and your thousand of bread, beer, beef, fowl, every clothing, everything which a god eats". The verbal image evokes scenes of the deceased with his hand over an offering table, as at Calverley and Broome 1935, pls. 32 and 35, with the caption rdi(.t) a.wi Hr <offering table> in ni-sw.t "putting the hands over <the offering table> by the king."

170 PT 223 Pyr 214b-c (W) (Subsequences 63-64): aHa Hms r xA m t xA Hno.t | ASr.t Sb.tiw=k m pr nm.t t-rtH m wsx(.t) "arise! Be seated at a thousand bread and a thousand beer, and roasted meat, your ribs from the slaughterhouse, and Reteh-bread from the Broad Hall"; fPT 665A Pyr 1910a-1911a (Nt) (Sequence 127; Subsequence 165): Tz Tw Nt. pw ir xA=k m tA xA=k m Hno.t | xA=k m kA xA=k m Apd {xA=k m} xA=k m mnx(.t) xA=k m Ss | pr {n} n=k m pr "raise yourself, O Neith, to your thousand of bread, beer, beef, fowl, linen, and alabaster, which went forth from the house"; fPT 667 Pyr 1938d-1939c (Nt) (Sequence 127; Subsequences 164-165): a=k Hr xA.t=k | xA=k m t xA=k m Hno.t xA=k m kA xA=k m Apd | xA=k m mnx.t nb(.t) xA=k m x.t nb(.t) wnm.t nTr | xA=k m t-wr xr(i=i) m Hr(i)-ib wsx.t "with your hand over your altar, and your thousand of bread, beer, beef, fowl, every clothing, everything which a god eats, and your thousand of Wer-bread which is from me, from the center of the Broad Hall"; fPT 667D Pyr 1956-1957c (N) (Sequence 127; Subsequences 164): /// /// [xA=k] m fnn.wt xA=k m a/// | xA=k m aA.wt nb(.wt) xA=k m Hbs nb | xA=k m kA xA=k m Apd xA=k m x.t nb.t bni.t "/// /// [your thousand] of Fenenet-cakes, your thousand of ///, [your thousand] of every vessel, your thousand of every cloth, of beef, of fowl, of everything sweet"; PT 675 Pyr 2006b-c (N) (Sequence 129; Subsequences 166-168): ir=f n=k xA=k m t xA=k m Hno.t xA=k m kA xA=k m Apd | xA=k m x.t nb(.t) anx.t nTr im "let him give you your thousand of bread, beer, beef, fowl, and everything on which a god lives"; PT 677 Pyr 2026b-2027b (N) (Subsequence 191): aHa | Hms r xA=k m t xA=k m Hno.t xA=k [m kA xA=k m Apd | xA=k m x.t nb(.t) anx.t nTr im] "arise! Be seated at your thousand of bread, beer, beef, [fowl and everything by which a god lives]". In this connection, one may consider a similar statement made in the ascension text PT 540 Pyr 1332a-c (P): rDi mnx.t=k | xA=k m Ss xA=k m mnx.t | in n=k M. [pn] smn(.t)=f Tw r=s "your *linen having been given, and your thousand of alabaster, and your thousand of linen, which Merire brought you, that at which he establishes you, (O Osiris)".

171 PT 610 Pyr 1714b, 1716b (M) (Sequence 119): m Ax=k pw wD.n nTr.w wnn(=f) n=k "as this your Ax which the gods commanded to be yours"; PT 676 Pyr 2011d (N) (Sequence 129; Subsequences 166, 168): rDi n=k Ax.w=k "let there be given to you your Axs".

172 PT 424 Pyr 774a (P) (Sequence 82): mw=k n=k baH=k n=k "your water be yours, your flood be yours"; PT 676 Pyr 2007a (N) (Sequence 129; Subsequences 166, 168): mw=k n=k [baH=k n=k] "you have your water; you have your abundance".

150

(mi nw ir.n=i n),173 the deceased being seated upon his or Osiris's throne (Hms Hr

xnd).174

The beneficiary's identity as a divine being is expanded beyond that of a jackal

god. His incorporation among deities is indicated in expressions that he stand before or

173 fPT 666A Pyr 1929a (Nt) (Sequence 127; Subsequences 164-165): m(i) k(w) nw ir.n(=i) n=k

"behold this which I did for you"; fPT 718 Pyr 2232a (N) (Sequence 133; Subsequence 170): m(i) k(w) nw ir.n(=i) n=k "behold this which I have done for you"; fPT 759 Pyr 2291a (Nt) (Sequence 127; Subsequence 164-165): m(i) k(w) nw ir.n(=i) n=k "behold this which I did for you".

174 PT 213 Pyr 134b (W) (Sequence 112; Subsequences 71, 153-154, 156): Hms Hr xnd wsir "sit upon the throne of Osiris"; PT 355 Pyr 573b (T) (Sequence 116): Hms=k Hr xnd=k pw "may you sit upon this throne of yours"; PT 424 Pyr 770c (M) (Sequence 82): i.Hms=k Hr xnd=k biA(.i) "that you sit upon your metal throne"; PT 537 Pyr 1298a (P) (Sequence 127; Subsequence 164): aHa Hms=k Hr xnd.w wsir "stand and sit upon the throne of Osiris"; Pyr 1301b (P): Hms=k Hr xnd.w=k biA(.i) tp mr=k obHw "may you sit upon your metal throne upon your waterway of the firmament"; PT 610 Pyr 1721a (M) (Sequence 119): Hms=k is Hr xnd=k pw biA.i wr is imi iwnw "may you sit upon this your metal throne, as the Great One who is in Heliopolis"; PT 612 Pyr 1735a-b (N) (Sequence 119; Subsequence 162): Hms Hr xnd.w=k pw biA.i | an.wt=k xbA.t Hw.t "be seated upon your metal throne, your talons which obliterate the house (sc. of Nutekenu )"; fPT 666 Pyr 1926b(Nt) (Sequence 127; Subsequences 164-165): Hms=k Hr xnd.w=k biA(.i) biA.w n=f m(w)t.w "may you be seated upon your metal throne from which the dead are distant"; fPT 667 Pyr 1934b (Nt) (Sequence 127; Subsequences 164-165): Hms Hr xnd.w=k biA(.i) "sit upon your metal throne"; fPT 667A Pyr 1945d (Nt) (Sequence 127; Subsequences 164-165): xa.n=f Hr mr Hr xnd.w=f "he has appeared upon the waterway, upon his throne"; PT 674 Pyr 1996b (N) (Sequence 129; Subsequences 166-167): [Hms=k Hr xnd.w=k] biA.ii Hr ns.t xnti-imn(.tiw) "[sit upon your] metal [throne], upon the throne of Foremost of Westerners"; PT 676 Pyr 2012a (N) (Sequence 129; Subsequences 166, 168): Hms=k Hr xnd.w=k biA "and be seated upon your metal throne".

151

among (aHa xnxti/m-m) gods or Axs,175 and he is given celestial identities, as the wa.ti-star

(sbA wa.ti)176 or one born with or like Orion (msi Hna/mr sAH).177

175 PT 222 Pyr 203a (W) (Sequence 112; Subsequences 79, 153-154): aHa=f Hr-tp wr.w m wr.w=f

"standing over the Great Ones in his Great Waters"; PT 246 Pyr 255b (W) (Sequence 112; Subsequences 86, 153): aHa=k xnti=sn gbb is xnti psD.t=f "and stand before them (sc. the gods who are in the sky) as Geb, foremost of his Ennead"; PT 412 Pyr 723c (T) (Subsequence 200): aHa bA=k m-m nTr.w m Hr Hr(i)-ib irw "let your Ba stand among the gods, as Horus who is in Iru"; PT 422 Pyr 763a (P) (Sequence 81): aHa=k m-m nTr.w m-m Ax.w "may you stand among the gods, and among the Axs"; fPT 666 Pyr 1926a (Nt) (Sequence 127; Subsequences 164-165): aHa=k m-xnt i.xm.w-sk "may you stand before the Imperishable Stars"; PT 674 Pyr 1998b (N) (Sequence 129; Subsequences 166-167): aHa=k xnti km.tiw Hp is "may you stand before the Kemtiu"; fPT 717 Pyr 2225d-2226a (N) (Sequence 133; Subsequence 170): a[Ha] r=k xnti i.xm.w[-sk | xa.ti xnti=sn gbb is xnti X.t] psD.t iwnw "st[and] before the Im[perishable St]ars, [appeared before them as Geb Foremost of the body] of the Ennead of Heliopolis"; bPT 1008 P/S/Se 96 (P) (Sequence 139): aHa=k r=k xnti nTr.w inp is Hr(i)-tp mniw "arise before the gods as Anubis Chief of the Herdsman's Tent".

176 PT 245 Pyr 251b (W) (Sequence 112; Subsequences 86, 153): n Twt is sbA wa.ti rmn.wt(i) Hw "for you are the wa.ti-Star, the companion of Utterance"; PT 463 Pyr 877c (P) (Sequence 107): Twt sbA pw wa.ti prr m gs iAb.ti n(i) p.t "you are this wa.ti-Star which ascends from the east of the sky"; PT 556 Pyr 1384a (P) (Sequence 102): [is]T it(=i) wsir P. m sbA wa.ti m gs pf iAb(.ti) n(i) p.t "even with my father Osiris Pepi being this wa.ti-Star in that eastern side of the sky" (see now Pierre-Croisiaus 2001, pl. XXII l. 14 for the text); fPT 665 Pyr 1899b-e (Nt) (Sequence 127): [xa.ti] m wpi.w | bA [is] xnti anx.w | sxm <is> xnti Ax.w | sbA is wa.ti "[appear] as Wepiu, [as] the Ba who is foremost of the Living, as the Power Foremost of Axs, as the wa.ti-Star"; fPT 666 Pyr 1920c (Nt) (Sequence 127; Subsequences 164-165): iT n=k wrr.t sbA is wa.t(i) sk xft(i)w "seize the Wereret-crown as the wa.ti-Star, the one who destroys (his) enemies"; fPT 667A Pyr 1945f-g (Nt) (Sequence 127; Subsequences 164-165): ir.n(=i) n=f ir.t m sbA wa.ti | iwt(i) sn-nw=f m-ab=sn nTr.w "I having done for him what should be done as for (i.e. he being) the wa.ti-Star, the one who has no equal among them, the gods"; fPT 717 Pyr 2226d (N) (Sequence 133; Subsequence 170): [iT n]=T wrr.t [sbA is wa.ti sk xft(i)w] "seize the Wereret-crown [as the wa.ti-Star who destroys enemies]". For the rejection of sbA wa.ti as "sole star," but rather to be interpreted as "harpoon-star," see Volten 1958, pp. 346-366.

177 PT 466 Pyr 883c (P) (Sequence 92): ms.n nw.t P. pn Hna sAH "Nut has born Pepi with Orion"; PT 690 Pyr 2116b (N) (Sequences 129, 134): ms Tw p.t mr sAH "that the sky give birth to you like Orion".

152

But the beneficiary is also given chthonic identities, such as being Horus of the

Netherworld (Hrw dwA.ti),178 a sleeper (bAn),179 or one in the tomb, either as "one who is

in his house" (imi pr=f)180 or "one hidden of places" (StA s.wt),181 or his role can simply

178 PT 215 Pyr 148a (W) (Sequence 112; Subsequences 71, 153-154, 156): tp=k m Hr dA.t(i)

"your head is Netherworld Horus"; PT 537 Pyr 1301a (P) (Sequence 127; Subsequence 164): pr=k m Hr dA.t(i) xnti i.xm.w-sk "may you ascend as Netherworld Horus, the one before the imperishable stars"; PT 612 Pyr 1734a-b (M) (Sequence 119; Subsequence 162): Sw ir=k r ir(.t) ra i(r) rn=k pw ir.n nTr.w | n(i) Hr dA[.ti n(i) Hr sk sn] "rise to the Eye of Re, to this your name which the gods made, of 'Netherworld Horus,' [of 'Horus who destroys them']"; fPT 666 Pyr 1925e-f (Nt) (Sequence 127; Subsequences 164-165): n(i) Hr dA.ti n(i) Hw sn n(i) abS sn n(i) | ski sn "of 'Netherworld Horus,' of 'one who strikes them,' of 'one who drowns them,' of 'one who destroys them'". This motif occurs in only one text of a different type, the ascension text PT 266 Pyr 362b (P): Hr is pw dA.t(i) is sbA is pw wpS p.t "as this Horus, as he of the Netherworld, as this star which illuminates the sky".

179 PT 468 Pyr 894b (N) (Subsequence 200): i.bAn r=f Ne. pn xr kA=f "Neferkare thus passing the night with his Ka"; fPT 665 Pyr 1901a (Nt) (Sequence 127): hA Nt. pw ia.w odd Hr.w bAn "O Neith, one who would rise up, who sleeps, who would be distant, who passes the night"; fPT 665C Pyr 1915f-g (Nt) (Sequence 127; Subsequences 164-165): hA Nt. pw wr odd aA sDr ir sDr wr pn | i.bAn r=f "O Neith, Great of Qeded-Sleep, who is greater of sleep than this great sleeper, O you who passes the night thus"; bPT 716B Pyr 2224c-d (N) (Sequence 133; Subsequence 170): /// /// /// aA.w sDr sDr r=f wr pn | i.bAn r=f "[O Neferkare, great of Qeded-sleep,] great of Sedjer-sleep, who sleeps thus, O Great One who thus passes the night".

180 fPT 665 Pyr 1904d (Nt) (Sequence 127): wHa n=k zAr.w=k Hr is imi pr=f "loosen your bonds, as Horus the one who is in his house"; fPT 666 Pyr 1921f (Nt) (Sequence 127; Subsequences 164-165): wDa n=k zAr.w=k Hr is imi pr=f "cut your bonds as Horus who is in his house"; PT 673 Pyr 1993b-c (N) (Sequence 107): i.wD=k mdw mdw n Hnmm.t | mnw is imi pr=f Hr is Dba.t "you issuing commands to the sun-folk, as Min who is in his house, as Horus of Djebat (i.e. Buto)"; fPT 717 Pyr 2228c (N) (Sequence 133; Subsequence 170): wDa n<=k> zAr.w=k Hr is imi pr=f "cut your bonds [as] Horus [who is in his house]".

181 fPT 667 Pyr 1936a (Nt) (Sequence 127; Subsequences 164-165): iw.n(=i) xr=k StA s.wt zxn(=i) Tw ir p.t "I (sc. Horus) have come to you, O you who are hidden of places, even seeking you at the sky"; fPT 667A Pyr 1943c (Nt) (Sequence 127; Subsequences 164-165): HA(.t)=k Nt. pw n=k n(i) ib StA s.w(t) "your tomb-shaft, O Neith, is yours, is that of the heart of the one hidden of places"; fPT 667B Pyr 1949a (Nt) (Sequence 127; Subsequences 164-165): i.(n)D-Hr=k Nt. pw St{pa}A s.wt "hail to you, O Neith, one hidden of places"; fPT 667C Pyr 1954a (Nt) (Sequence 127; Subsequences 164-165): Nt. pw StA s.wt "O Neith, hidden of places".

153

be expressed through a terrestrial title (sri, aD-mr, imi-rA).182 Additionally, the deceased

goes (Sm) as Horus,183 and as that god he is one who smites, destroys, or drowns (Hwi,

ski, abS) his enemies.184

On the other hand, the beneficiary is distinct from Horus, as he is exhorted to

make himself rise up to that god or, more precisely, to the priest in that god's role (sia n

Hrw).185 Other exhortations that he is to go up include commands and jussives that he

182 PT 610 Pyr 1713b-c (M) (Sequence 119): sAx[=f Tw] | DHw.ti is inp is sr DADA.t "that [he] make

[you] an Ax, as Thoth, as Anubis, noble of the court"; Pyr 1719d-e (M): m zAb aD-mr psD.ti | m Hr xnti mni.t=f "as the jackal, nome administrator of the two Enneads, as Horus Khentimenitef"; fPT 667A Pyr 1943a-b (Nt) (Sequence 127; Subsequences 164-165): Htp.w(i) (si) n sDm | aHa wsir imi-rA nTr.w "how satisfying (it) is to hear Osiris (Neith) the overseer of the gods arising". The statement at PT 355 Pyr 574a (T) (Sequence 116): &. pw wt-inpw=k "Teti is your Anubis-embalmer" is the result of a mistaken substitution of the beneficiary's name for the first person pronoun referring to a priest; compare exemplar M: ink wt-inpw=k "I (sc. the priest) am your Anubis embalmer"; on the mistaken correction, see Sethe 1931, p. 525 with n. 4, and Sethe 1935c, p. 74; and Schott 1964, p. 47 with n. 3.

183 PT 424 Pyr 768a-b (P) (Sequence 82): Sm=k pw Sm.wt=k ipwt | Sm pw pw n(i) Hr "this your going, these your goings—it is this going of Horus"; PT 610 Pyr 1715a (M) (Sequence 119): Sm=k m Sm Hr "may you go as Horus goes"; PT 659 Pyr 1860b-c (N) (Sequence 126): iw-sw Sm.wt=k iptn | Sm.wt Hr m zxn.w it=f wsir "indeed these your goings, are the goings of Horus in seeking his father Osiris".

184 PT 612 Pyr 1734a-b (M) (Sequence 119; Subsequence 162): Sw ir=k r ir(.t) ra i(r) rn=k pw ir.n nTr.w | n(i) Hr dA[.ti n(i) Hr sk sn] "rise to the Eye of Re, to this your name which the gods made, of 'Netherworld Horus,' [of 'Horus who destroys them']"; Pyr 1734c (P): n(i) Hr abS sn /// /// /// "of 'Horus who drowns them' ///...///"; fPT 666 Pyr 1925e-f (Nt) (Sequence 127; Subsequences 164-165): n(i) Hr dA.ti n(i) Hw sn n(i) abS sn n(i) | ski sn "of 'Netherworld Horus,' of 'one who strikes them,' of 'one who drowns them,' of 'one who destroys them'"; fPT 717 Pyr 2231a-b (N) (Sequence 133; Subsequence 170): Sw {r=k} ir=k ir p.t m-ab nTr.w n rn=k w /// | /// sk sn {z}<a>bS sn "rise to the sky among the gods, because of <th>is your name [of] /// ['Horus] who destroys them,' 'who drowns them'".

185 PT 223 Pyr 216a (W) (Subsequences 63-64): sia kw n(=i) "make yourself rise up to me (sc. priest as Horus)" (see Edel 1955/1964, §871, concerning the position of the pronominal dative); PT 357 Pyr 586a (T) (Sequences 68, 114, 190, 205): sia kw n Hr "make yourself rise up to Horus (sc. the priest)"; PT 370 Pyr 645c (M) (Subsequences 196-197): sia kw n Hr "make yourself rise up to Horus (sc. the priest)".

154

ascend (pri),186 rise (Swi),187 and go up as the eye of the sun god (pri m ir.t ra),188 (and it

should be stressed that, since they are imperatives and jussives, these few motifs are all

addressed directly to the deceased, rather than situating him in the first or third person, in

contrast to similar but much more plentifully attested motifs to be encountered in Chapter

Five). A final indication of the upward motion of the beneficiary is implicit in

exhortations that he grasp, receive, or take the hand (nDri/Szp/iTi) in respect to the

imperishable stars (i.xm.w-sk).189

186 PT 218 Pyr 162b (W) (Sequence 112; Subsequences 153-159): pr "ascend"; PT 222 Pyr 208a

(W) (Sequence 112; Subsequences 79, 153-154): pr=k "may you ascend"; Pyr 209a, 210a (W): pr=k hA=k "may you ascend and descend"; PT 412 Pyr 733c (T) (Subsequence 200): pr=k n ra "ascend to Re"; PT 537 Pyr 1301a (P) (Sequence 127; Subsequence 164): pr=k m Hr dA.t(i) xnti i.xm.w-sk "may you ascend as Netherworld Horus, the one before the imperishable stars"; fPT 667 Pyr 1935a (Nt) (Sequence 127; Subsequences 164-165): pr=k "may you ascend"; fPT 667B Pyr 1950c (Nt) (Sequence 127; Subsequences 164-165): pr=k r=k "may you ascend"; PT 690 Pyr 2099b (N) (Sequences 129, 134): pr=k m iwnw "may you ascend from Heliopolis". Contrast the motif where the beneficiary is said to ascend to the sky (pri r p.t), as this does not occur in the second person; see below at n. 53.

187 PT 612 Pyr 1734a-b (M) (Sequence 119; Subsequence 162): Sw ir=k r ir(.t) ra i(r) rn=k pw ir.n nTr.w | n(i) Hr dA[.ti n(i) Hr sk sn] "rise to the Eye of Re, to this your name which the gods made, of 'Netherworld Horus,' [of 'Horus who destroys them']"; fPT 666 Pyr 1925a (Nt) (Sequence 127; Subsequences 164-165): Sw r=k ir p.t m-ab sbA.w imiw p.t "rise to the sky in the company of the stars who are in the sky"; fPT 717 Pyr 2231a-b (N) (Sequence 133; Subsequence 170): Sw {r=k} ir=k ir p.t m-ab nTr.w n rn=k w /// | /// sk sn {z}<a>bS sn "rise to the sky among the gods, because of <th>is your name [of] /// ['Horus] who destroys them,' 'who drowns them'".

188 fPT 666 Pyr 1919b (Nt) (Sequence 127; Subsequences 164-165): pr=k im <m> ir(.t) ra is "and ascend thereby <as> the Eye of Re"; fPT 717 Pyr 2225c (N) (Sequence 133; Subsequence 170): pr=k im=sn m ir.t ra "ascend by them as the Eye of Re".

189 PT 412 Pyr 724d (T) (Subsequence 200): nDr=k ir a i.xm.w-sk "may you take the hand of the Imperishable Stars"; PT 611 Pyr 1726c (M) (Sequence 119; Subsequence 162): Szp=k a n(i) i.xm.w-sk "and receive the hand of the Imperishable Stars"; fPT 665 Pyr 1900c (Nt) (Sequence 127): iT=k a=k ir i.xm.w-sk "and you take your hand away to the Imperishable Stars"; fPT 665C Pyr 1915c (Nt) (Sequence 127; Subsequences 164-165): Szp=k a i.xm.w-sk "and receive the hand of the Imperishable Stars"; bPT 716B Pyr 2223d (N) (Sequence 133; Subsequence 170): nDr=k a n i.xm.w-sk "and take the hand to the Imperishable Stars".

155

The dangers of his travels are expressed in exhortations that he beware (zAi) a

person or place190 or a body of water (zA S).191 But he receives protection (xw.t) through

entering (ao) into it,192 or as Horus he has the protection of his eye (zA ir.t).193

Reflections of the beneficiary's exalted position are found in motifs where he is

pure in the horizon (wab m Ax.t)194 and is more powerful than (sxm ir) a god or gods.195

190 PT 224 Pyr 221b-c (T) (Subsequences 63-64): zA Tw | Dr=k pw im(i) tA "beware this end of

yours which is in the earth"; fPT 665 Pyr 1905c-1906a (Nt) (Sequence 127): mdw n=k nn | zA.t(i)wny As.t is "let this one say to you, 'beware (you two),' as Isis"; fPT 666B Pyr 1930e-1931a (Nt) (Sequence 127; Subsequences 164-165): zA Tw rmT.w iptf n(i)t pr bA Hr.t DA.t | m rn=sn pw n(i) DA.t(i)wt "beware the people, those of the house of Ba, terrible and transgressing, in this their name of 'transgressors'". In this context, one may consider the command to the beneficiary in the offering ritual text PT 68 Pyr 47d (Nt): zA im(i)=k sfxx.w im=f "beware! May you not let go of it!"

191 PT 214 Pyr 136a (W) (Sequence 112; Subsequences 71, 153-154, 156): zA=k S "may you beware the lake"; PT 466 Pyr 885 (P) (Sequence 92): zA Tw S wr "and beware the Great Lake".

192 PT 611 Pyr 1727b (M) (Sequence 119; Subsequence 162): i.ao r=k ir pr xw.t "enter into the house of protection"; fPT 666 Pyr 1922a (Nt) (Sequence 127; Subsequences 164-165): ao.t(i) m <pr> xw.t "being entered into <the house of> protection"; fPT 717 Pyr 2229a (N) (Sequence 133; Subsequence 170): ao.t(i) m pr xw.t "being entered into the house of protection".

193 PT 220 Pyr 195d (W) (Sequence 112; Subsequences 153-154, 156): Hr pw Sn m zA ir.t=f "he is Horus, encircled by the protection of his Eye"; PT 221 Pyr 198d (W) (Sequence 112; Subsequences 79, 153-154): n Twt is Hr Sn m zA ir.t=f "for you are Horus, encircled in the protection of his Eye".

194 PT 216 Pyr 151a (similarly 151b, 151c) (W) (Sequence 112; Subsequences 71, 153-154, 156): wab anx m Ax.t "let the Living One be pure in the horizon"; PT 222 Pyr 208c (W) (Sequence 112; Subsequences 79, 153-154): wab=k m Ax.t "you being pure in the horizon".

195 PT 215 Pyr 144a (similarly 144b) (W) (Sequence 112; Subsequences 71, 153-154, 156): sxm.n=k ir=f "having become more powerful than him"; PT 222 Pyr 204c (similarly 206c) (W) (Sequence 112; Subsequences 79, 153-154): m(i) Tw ir=k bA.ti sxm.ti r nTr.w Sma Ax.w=sn isT "you are a Ba, more powerful than the gods of Upper Egypt, and their Axs".

156

Finally, the deceased interacts with the world of the living through being assured

that his son is upon his throne (zA Hr ns.t),196 and, besides the beneficiary and at turns

various gods mentioned above, the crowns can be addressed.197

To summarize the present chapter up to this point, it was first of all found that

most of the component texts of Sequence 84 shared content with the others of that series,

with that content being characteristic of the series by virtue of their repetition within it.

Examination of other recurring series showed that they also possessed these

characteristics and shared still other expressions with Sequence 84. From that, and from

still more motifs shared among the texts of the related series, the texts may be understood

as members of a type.

Because the membership of the type and its characteristics were identified from

the starting point of ancient groupings, it may be assumed that some degree of

faithfulness to the ancient classificatory sensibility has been maintained. And a mark of

that is in the homogeneous character of the texts gathered together in this type: of the

eighty-three texts from the recurring series related to Sequence 84,198 there are only four

for which were noted no distinctive intertextual connections with the others.199

196 PT 225 Pyr 223a (N) (Subsequence 63): zA=k Hr ns.t=k "that your son be upon your throne";

PT 422 Pyr 760a (P) (Sequence 81): aHa zA=k Hr ns.t=k apr m ir.w=k "may your son arise upon your throne, equipped in your form (sc. of Horus)"; PT 557 Pyr 1388a (P) (Sequence 102): iwa.w=k Hr ns.t=k "with your heir upon your throne".

197 PT 220 Pyr 194b (similarly 194c, 195d, 195e) (W) (Sequence 112; Subsequences 153-154, 156): iw.n=f xr=T n.t iw.n=f xr=T nzr.t "to you has he come, O Red Crown; to you has he come, O Fiery One"; PT 221 Pyr 196a-b (W) (Sequence 112; Subsequences 79, 153-154): hi n.t hi ini hi wr.t | hi wr.t-HkA.w hi nzr.t "hail, Red Crown! Hail, Ini-crown! Hail, Great Crown! Hail, Great of Magic! Hail, Fiery One!"; Pyr 198a (W): hi ini "hail, Ini-crown".

198 For their listing, see above n. 63.

199 Specifically PT 464, bPT 1013, and the fragmentary PT 663 and bPT 1007.

157

Meanwhile, concerning the two texts of Sequence 84 that were not found to possess such

connections with their fellows of that series, only one remains without an immediate link

to the others.200 In short, the assemblage of motifs collected above may be regarded as

textual characteristics of a type.

However, among the type's characteristics is its performance structure. Of the

eighty-three texts in the recurring series related to Sequence 84, fifty-four of them

exclusively address the beneficiary in the second person,201 ten only speak of him in the

third,202 and nineteen switch between the second and third.203 Meanwhile, there are none

that show an original first person pronoun or a true204 sign of editing away from the first.

As there is no evidence that any of them were originally in the first person, the

component texts of the series related to Sequence 84 may be understood as possessing the

sacerdotal performance structure.


Because not all Pyramid Texts are attested as components of a recurring series,

while the examination thus far has been restricted to the same, it may be supposed that

there are other members of the type as yet unidentified. That this is so may be seen

200 PT 433 Pyr 783a-b (P): Dd-mdw (i)n pnd.n(=i) Tm m gbb m rn=T n(i) p.t | zmA.n(=i) n=T tA r-

Dr=f m bw nb "Recitation. Indeed I as Geb have made you *fruitful, in your name of 'sky,' even as I have joined for you (sc. Nut) the whole land everywhere." For the other, PT 426, see above at n. 119.

201 PT 213-214, 246, 355, 364-366, 369-373, 412, 422-424, 462-464, 537, 557, 588, 593, 596, 604, 610, 612, bPT 645A-B, PT 646, 649, 663, fPT 665, 665A, 665C, 666, 666B, 667, 667B-D, PT 673-676, bPT 716A-B, fPT 717-718, 723, 759, bPT 1008, 1013-1014.

202 PT 216, 218-220, 587, 592, 600-601, 650, bPT 1007.

203 PT 215, 217, 221-225, 245, 357, 466, 468, 556, 611, 659, fPT 665B, 666A, 667A, PT 677, 690.

204 Among these texts, there is one instance of mistakenly replacing the name of the beneficiary for a first person pronoun with priest as referent; see above n. 182.

158

through consideration of texts without regard to their belonging to any series; there are

about seventy more texts205 bearing the motifs and performance structure characteristic

of the type currently under investigation.

In them, the beneficiary is exhorted to resurrect himself, through commands that

he raise himself (Tzi Tw),206 arise (aHa),207 and awaken (rs),208 or he is commanded

to

205 PT 3, 6, 11, 33, 358, 374, 413, 419-420, 436-438, 442, 457-461, 465, 482-483, 487-488, 512,

523, 532, 534-536, 541-548, 553, 574, 577-580, 595, 599, 606, 619-620, 628-629, 631, 636, 640, 643-644, 647-648, 660, PT 662B, fPT 664, 664B, PT 670, 679, 685, 697, bPT 701A, PT 703, fPT 721-722, fPT 734, bPT 1009, 1023.

206 PT 413 Pyr 734a (T): Tz Tw "raise yourself"; Pyr 734c-d (T): Tz Tw ms Hr ms imi Dba.wt-p | stS is imi HnHn.t "raise yourself, O child of Horus, as the child who is in Djebaut-Pe, as Seth, the one who is in Henhenet"; Pyr 735b (T): Tz Tw "raise yourself"; PT 419 Pyr 747b (T): aHa i.dr tA=k wxA xm.w=k Tz Tw "arise! Throw off your earth! Cast off your dust! Raise yourself"; PT 436 Pyr 792c (P): Tz Tw "raise yourself"; PT 437 Pyr 793b (P): Tz Tw m wsir Ax is zA gbb tpi=f "raise yourself as Osiris, as the Ax, the son of Geb, his first (born)"; PT 457 Pyr 858a (N): Tz Tw "raise yourself"; Pyr 859a-b (N): Tz Tw r t=k pn i.xm xsD.w | Hno.t=k i.xm.t amA "raise yourself, to this your bread, which cannot grow stale, your beer, which cannot grow stale"; PT 459 Pyr 867b (M): aHa Tz Tw "arise! Raise yourself"; PT 460 Pyr 870a (M): Tz Tw "raise yourself"; PT 483 Pyr 1012a (N): Tz Tw "raise yourself"; PT 512 Pyr 1164a, 1167c (P): Tz Tw "raise yourself"; PT 532 Pyr 1259b (N): Tz Tw ir=k "raise yourself"; Pyr 1262c (N): Tz Tw "raise yourself"; PT 536 Pyr 1292b (P): Tz Tw "raise yourself"; PT 553 Pyr 1357a, 1360a, 1363a (P): Tz Tw "raise yourself"; PT 606 Pyr 1700 (M): Tz Tw "raise yourself"; PT 619 Pyr 1747a (M): Tz Tw "raise yourself"; bPT 701A Pyr 2193a (N): Tz [Tw] "raise [yourself]"; fPT 721 Pyr 2241a (N): Tz Tw r wr.w ir=k "raise yourself to those who are greater than you!"

207 PT 419 Pyr 747b (T): aHa i.dr tA=k wxA xm.w=k Tz Tw "arise! Throw off your earth! Cast off your dust! Raise yourself"; PT 437 Pyr 793c (P): aHa=k m inp Hr(i) mniw "and arise as Anubis Master of the Herdsman's Tent"; PT 457 Pyr 858b (N): aHa r=k Hr rd.wi=k(i) "arise upon your feet"; PT 459 Pyr 867b (M): aHa Tz Tw "arise! Raise yourself"; PT 482 Pyr 1007a (N): aHa mA=k nn "arise and see this (which was done for you)"; Pyr 1007a-b (N): aha sDm=k nn | ir.n n=k zA=k ir.n n=k Hr "arise and hear this which your son did for you, which Horus did for you"; PT 545 Pyr 1340b (P): aHa r=k "arise"; PT 662B Pyr 1877c (N): aHa "arise"; PT 670 Pyr 1976a (N): aHa mA=k ir.t.n n=k zA=k "arise, and see what your son has done for you"; bPT 1023 P/P/S 13 (P): aHa[=k m inp Hr(i)] mniw "and arise [as Anubis, Master of the] Herdsman's Tent" (for the restoration, see PT 437 Pyr 793c). Only one text of another type bears this motif, the ascension text PT 485 Pyr 1033c (P): aHa n it=k gbb "arise for your father Geb!"

208 PT 413 Pyr 735b (T): i.rs "awaken"; PT 482 Pyr 1006 (N): rs n=k sDr.n=k "awaken, having passed the night, "; PT 670 Pyr 1976b (N): rs sDm[=k ir.t.n n]=k Hr "awaken, and hear [what] Horus [did for] you"; Pyr 1986a (N): rs [nTr aHa nTr] "let [the god (sc. the beneficiary)] awaken; [let the god arise]"; bPT 1009 P/S/Se 97 (P): rs rs "awaken! Awaken!" In this context, one may consider a statement from a text of another type, the ascension text PT 515 Pyr 1180d (P): obH=s HA.t(i) n(i) nTr aA im hrw=f n(i) rs "that she may libate the heart of the great god (sc. the beneficiary) there on his day of awakening".

159

awaken and turn about (wH, inn).209

With the goal of resurrection apparent in gods bringing him to life (sDb),210 the

deceased's corpse is reconstituted, through his own collecting of his bones (sAo os.w),211

through goddesses drawing together the deceased as object (iab/ino),212 and through

exhortations that the beneficiary receive his head (Szp tp)213 and take his efflux (rDw).214

Similar to what has been encountered repeatedly before, Nut joins or protects him

(Xnm/stp zA),215 as does her male counterpart Geb.216 The goddess makes the deceased a

209 PT 574 Pyr 1491a (P): inn P. inn P. "turn about, O Pepi! Turn about, O Pepi"; PT 628 Pyr

1786a (N): wH kw Ne. inn=k Ne. "waken, O Neferkare, and turn about, O Neferkare!"; fPT 664 Pyr 1884 (N): wH kw Ne. (i)nn kw Ne. "Waken, O Neferkare! Turn about, O Neferkare!"

210 PT 541 Pyr 1333c-d (P): stp zA anx Hr it=Tn wsir M. | Dr. nw Di.t=f sDb=f xr nTr.w "put the protection of life around your father Osiris Merire, since the time of his (sc. Horus's) causing his (sc. Merire's) coming to life by the gods"; PT 545 Pyr 1340b (P): im(i) sDb=k "cause that you come to life"; PT 660 Pyr 1872a (N): [r]Di.n=k sDb={k}f "the one whom you caused that he come to life".

211 PT 413 Pyr 735c (T): sAo n=k os.w=k "collect your bones"; PT 457 Pyr 858a (N): sAo n=k os.w=k "collect your bones!"

212 PT 546 Pyr 1341b (P): ino(=i) sw "that I (sc. Nut) may draw him together"; PT 631 Pyr 1789 (N): iab.n(=i) sn(=i) "I (sc. Isis) have united my brother". Only one text of another type bears this motif, the ascension text PT 271 Pyr 388c (W): W. pi dmD.ii mw.t=f smA.t wr.t "the one whom his mother, the Great Wild Cow, joined is Wenis".

213 PT 413 Pyr 735b (T): Szp n=k tp=k "receive your head!"

214 PT 33 Pyr 24b (N): m-n=k rDw pr im=k "take the efflux which came forth from you!" Only one text of another type bears this motif, the offering ritual text PT 32 Pyr 23a (W): m-n=k rDw pri im=k "take the efflux which came forth from you!"

215 PT 6 Pyr 4d (T): stp zA Hr=f D.t "watch over him for ever, (O Nut)"; PT 11 Pyr 8h (N): Xnm(=i) nfr=k m-Xnw bA(=i) pn n anx Dd wAs snb nb "let me (sc. Nut) join your beauty within this Ba of mine, for all life, stability, dominion and health".

216 PT 640 Pyr 1812b (N): [stp=k zA]=k n(i) anx HA wsir Ne. pn "[and put] your [protection] of life around Osiris Neferkare, (O Geb)".

160

god to his enemy (rDi nw.t wnn m nTr n xfti),217 and as before Geb is said to be powerful

(sxm).218

With the phraseology Ax n si "it is Ax for" applied to him,219 Horus is again found

ministrating to the deceased, through saving him (nD Hrw),220 causing the beneficiary's

resurrection (rDi Hrw aHa),221 and lifting (fAi/wTz) him up,222 with the children of Horus

doing so likewise,223 and his children are commanded to betake themselves to the

217 PT 33 Pyr 25b (N): rDi.n nw.t wn=k m nTr n xft(i)=k m rn=k n(i) nTr "Nut has caused that you

be a god to your opponent, even in your name of 'god'".

218 PT 640 Pyr 1811c (N): sxm n=k "be powerful, (O Geb)"; Pyr 1812a (N): sxm=k "may you (sc. Geb) have power".

219 fPT 664B Pyr 1887b (N): Ax n=f (si) an xr=k m rn=k n(i) Ax.t pr.t ra im=k "it is Ax for him again with you, in your name of 'horizon, you from whom Re ascends'".

220 PT 541 Pyr 1334b (P): i.nD=f it=f wsir M. pn Ds=f "in his own saving of his father Osiris Merire"; PT 606 Pyr 1685b (M): iw nD.n=i Tw it(=i) wsir M.n. m-a ir mr.t ir=k "I have saved you, O my father Osiris Merenre, from the one who did ill against you"; PT 620 Pyr 1753b (N): i.nD(=i) kw "that I may save you"; PT 636 Pyr 1797b (N): in<k> nD kw n. Dd.n nD(=i) kw " the one who saves you once and for all (lit. that I save you does not *repeat)"; fPT 664B Pyr 1887b (N): i.nD=f Tw "him saving you"; fPT 734 Pyr 2262c (N): wr.w mr Hr i.nD=f it=f "the Great Ones, like Horus who saves his father". Only one text of another type bears this motif, the offering ritual text PT 100 Pyr 67b (N): ink nD/// /// /// "I am the one who saves [you] ///".

221 PT 636 Pyr 1796 (N): Di(=i) aHa=k "that I (sc. priest as Horus) may cause you to arise!"

222 PT 647 Pyr 1826a (B16C): f(A) kw Hr m a.wi=f(i) "let Horus raise you in his arms"; Pyr 1826b-1827a (B16C): wTz=f kw m rn=k zkr | sxm.t(i) m Sma {t} m Hr pn sxm.w "with him raising you in your name of 'Zokar', you being powerful in the South as this Horus, the Power"; fPT 721 Pyr 2240b (N): fA.n Tw Hr m rn=f n(i) /// "Horus has lifted you in his name of ///". Only one text of another type bears this motif, the ascension text PT 510 Pyr 1148a (P): fA Hr M. "let Horus lift up Merire".

223 PT 544 Pyr 1338c (P): fA sw "(O children of Horus,) lift him up"; PT 545 Pyr 1340a (P): fA it=Tn wsir P. pn "(O children of Horus,) lift up your father Osiris Pepi"; PT 644 Pyr 1823b (N): [fA=Tn sw] "[with you (sc. children of Horus) lifting him up]"; Pyr 1823c (N): [fA]=Tn wsir [Ne.] "(O children of Horus,) may you [lift] Osiris [Neferkare]"; PT 648 Pyr 1829b (N): fA=Tn [sw] "and you (sc. children of Horus) lift [him] up"; Pyr 1829d (N): fA=sn [Tw] "and you (sc. children of Horus) lift [you] up"; PT 670 Pyr 1983a-c (N): Tz.n Tw ms.w ms.w=k twt | Hp [ims]ti dwA-mw.t=f obH-sn.w=f | ir.w.n=k rn.w[=sn twt.] "together have the children of your children raised you, Hapy, [Imse]ti, Duamutef, Qebehsenuef, [whose] names [together] you [made]".

161

deceased (i.mzA).224 Horus also reckons the deceased (ip Hrw),225 just as he reckons or

gathers (ip/xma Hrw) gods for him.226 His actions are aggressive in smiting or slaying the

beneficiary's enemy (Hwi/smA)227 and in bringing or giving (ini/rDi) his opponents to

him,228 and thus the beneficiary is exhorted not to let him go (imi pr=f m-a).229 The need

for the action of gods is made explicit in references to the deeds of Seth (stS) against

224 PT 648 Pyr 1829c (N): i.mz(A)=sn ir=k "let them (sc. children of Horus) betake (themselves)

to you".

225 PT 33 Pyr 25c (N): ip Tw Hr rnpw.i rnpw.t(i) m rn=k mw rnpw "let Horus the Rejuvenated reckon you, you being rejuvenated, in your name of 'fresh water'"; PT 542 Pyr 1335a (P): iw.n=f ip=f it=f wsir P. "he has come even that he reckon his father Osiris Pepi".

226 PT 33 Pyr 24c (N): rDi.n Hr xma n=k nTr.w Dr bw Sm=k im "Horus has caused that the gods be gathered for you, even at the place where you went"; Pyr 24d (N): rDi.n Hr ip n=k ms Hr Dr bw mH.n=k im "Horus has caused that the Children of Horus be reckoned (i.e. assembled) for you, even at the place where you drowned".

227 PT 482 Pyr 1007c (N): Hw.n=f n=k Hw Tw "he smote for you the one who smote you"; PT 580 Pyr 1544a (P): Hw.n(=i) n=k Hw Tw m iH "as a bull have I smitten for you the one who smote you"; Pyr 1544b (P): smA.n(=i) n=k smA Tw m smA "as a wild bull have I slain for you the one who slew you"; Pyr 1544c (P): ngA.n(=i) n=k ngA Tw m ngA "as a long-horned bull have I broken for you the one who broke you"; PT 606 Pyr 1685a (M): Hw.n(=i) n=k Hw Tw "for I have smitten for you the one who smote you"; PT 670 Pyr 1977a (N): Hw.n=f n=k Hw Tw m [iH] "he has smitten for you the one who smote you as [a bull]"; Pyr 1977b (N): smA.n=f n=k smA Tw m smA "he (sc. Horus) has slain for you the one who slew you as a wild bull". Only one text of another type bears this motif, the offering ritual text PT 100 Pyr 67b (N): H(w).n=f k.t "he (sc. Horus) has smitten the other:" One may, however, consider in this context a statement made in the apotropaic text PT 538 Pyr 1302b (P): tp=k m a Hr "your head be in the hand of Horus".

228 PT 543 Pyr 1337b (P): in.n(=i) n=k smA kw "to you have I (sc. priest as Horus) brought the one who slew you" and Pyr 1337c-d (P); PT 545 Pyr 1339a (P): in.n(=i) n=k smA kw Sa "to you have I (sc. priest as Horus) brought the one who slew you, he being cut apart"; PT 595 Pyr 1639c (M): rDi.n(=i) n=k nwt-knw "I (sc. priest as Horus) have given you Nutekenu "; PT 670 Pyr 1979c (N): rDi.n=f n=k nTr.w xft.iw=k "him (sc. Horus) having given you the gods who oppose you".

229 PT 543 Pyr 1337b (P): m pr=f m-a=k "do not let him go forth from you!"

162

him,230 although the beneficiary is greater than his opponent (wrr ir=f).231

With the deceased's sister Isis loving him (mri As.t),232 both she and Nephthys are

said to find him (gmi sn.t),233 and the two call out to him (Dsw), summon him (nis), and

speak to him (mdw), especially in their roles as "mourning goddess" (smn.tit) or

"mooring-post" (mni.t).234 Similarly, the beneficiary is announced by the idiom Hwi sDb

230 PT 419 Pyr 746c (T): i.xm.n stS ir.t.n=f ir &. m xmn.t=f "for Seth has destroyed what he did

against Teti in his eighth day ceremony"; PT 606 Pyr 1685b (M): iw nD.n=i Tw it(=i) wsir M.n. m-a ir mr.t ir=k "I (sc. Horus) have saved you, O my father Osiris Merenre, from the one who did ill against you"; Pyr 1699a (M): i n=n irii mr.t r=f in sn=f stS "to us comes one to whom ill was done by his brother Seth".

231 PT 580 Pyr 1543a (P): Hw it(=i) smA wr ir=f "O you who smote my father, O you who slew one who is greater than him"; Pyr 1543b (P): smA.n=k wr ir=k "you have slain one who is greater than you".

232 PT 629 Pyr 1787 (N): iw.n=i i.Ha.k(i) n mr.wt=k "I (sc. Isis) have come, even while rejoicing because of love of you".

233 PT 482 Pyr 1008c (N): gm.t Tw Hr gs=k Hr. wDb ndi.t "she who found you upon your side on the bank of Nedit"; PT 532 Pyr 1256a-b (N): gm.n=sn(i) wsir | ndi.n sw sn=f stS r tA m ndi.t "they have found Osiris, even after his brother Seth cast him down in Nedit"; PT 534 Pyr 1270c (P): gm.w=k (i)n=sn(i) m nwr "you having been found by them (sc. Isis & Nephthys) as one who shakes". Only one text of another type bears this motif, the offering ritual text PT 417 Pyr 741d (T): gmii gm.n=s Hr=s "the found one whom she (sc. Isis) found is her Horus (sc. the beneficiary)".

234 PT 437 Pyr 794c (P): Dsw n=k mni.t wr.t "with the Great Mooring post calling to you"; PT 458 Pyr 863b (P): mdw n=k mni.t wr.t As.t is "the Great Mooring Post speaking to you as Isis"; Pyr 863c (P): Dsw n=k imn.t(i)t nb.t-Hw.t is Hr is nD.n=f it=f wsir "and the West calling out to you as Nephthys, as Horus, who saved his father Osiris"; PT 461 Pyr 872a (N): Dsw n=k nb.t-Hw.t "Nephthys call out to you"; PT 483 Pyr 1012d (N): Dsw n=k mni.t wr.t "with the Great Mooring Post calling out to you"; PT 553 Pyr 1366a (P): Dsw n=k mni{n}.t wr.t "the Great Mooring Post call out to you"; PT 619 Pyr 1750c (M): Dsw n=k nb.t-Hw.t "Nephthys will call out to you"; fPT 721 Pyr 2242b (N): Dsw n=k mni.t wr.t "the Great Mooring Post calling out to you"; bPT 1023 P/P/S 18 (P): nis=s ir=k m iz=k n(i) mr p.t "she (sc. Isis) summoning you from your tomb of the waterway of the sky".

163

"to smite obstruction",235 and he is announced to the sun god, the "one upraised of arm

upon the east" (siw/Dd n ra/Dsr-rmn Hr iAb.tit).236

Perhaps in alluding to the place of embalming, the beneficiary, being addressed, is

told that celestial doors or the sky itself is opened to him (wn/zn/szn),237 and reference is

made to the god of embalming, Anubis, in what he should do for the deceased (ir.w

inpw)238 and in his attendance (literally "standing") for the beneficiary in the god's form

235 PT 461 Pyr 872b-c (N): Hw n=k mni.t wr.t sDb | wsir is m s.t a.wi=f(i) "and the Great Mooring

Post announce you (lit. smite the obstacle(s) for you) as Osiris in the 'place of his hands' (stroke of malignant being, or control)".

236 PT 578 Pyr 1532c (P): siw=sn Tw n ra m Dsr-rmn iAb "that they may announce you to Re, Upraised of Arm of the East"; PT 579 Pyr 1540a (P): Dd=sn n ra "saying to Re"; PT 697 Pyr 2174b (N): i.Dd=sn n ra "and say to Re..."; fPT 722 Pyr 2243b (Nt): Dd n=k n ra "say to Re...". Only one text of another type bears this motif, the ascension text PT 359 Pyr 597c (T): siw &. n ra "announce Teti to Re".

237 PT 374 Pyr 659a (T): wn aA.wi p.t "but the Doors of the Sky are opened to you"; PT 437 Pyr 799a (P): wn n=k sbA m p.t ir Ax.t "the gate in the sky to the horizon is open to you"; PT 461 Pyr 873c (N): wn n=k aA.wi p.t i.zn n=k aA.wi obH "the Doors of the Sky are opened to you: the Doors of the Firmament are spread open to you"; PT 482 Pyr 1004b (N): wn n=k aA.wi p.t i.zn.ii n=k aA.wi pD.wt "the Doors of the Sky are opened for you: the Doors of the Celestial Expanses are spread open for you"; PT 536 Pyr 1291b-c (P): wn n=k aA.wi p.t i.zn n=k aA.wi nw.t | wn n=k aA.wi p.t i.zn n=k aA.wi obHw "the Doors of the Sky are opened for you: the Doors of Nut are spread open for you: the Doors of the Sky are opened for you: the Doors of the Firmament are spread open for you"; PT 553 Pyr 1361a (P): wn n=k aA.wi p.t i.zn n=k aA.wi obH | ... nxbxb n=k aA.wi nw.t "the Doors of the Sky are opened for you: spread open for you are the Doors of the Firmament; ...let the Doors of Nut be opened to you"; PT 697 Pyr 2170c (N): wn n=k aA iAb.t(i) n(i) p.t in i.mn-kA.w "for the eastern gate of the sky has been opened for you by Enduring of Kas".

238 PT 437 Pyr 808b (P): m ir.w n=k inp "—(an offering given,) being what Anubis should do for you".

164

of a herdsman (aHa mniw).239 Mummification is the context of assurances that the

deceased will not rot (HwA) or otherwise decay.240

Even though such expressions may refer to mummification procedures, the

beneficiary is sometimes urged to remove (wHa/sfxi/wDa) his mummy-wrappings, these

being referred to as "fetters" (oAs), "bandages" (wt.w), or other terms.241 Rejections of the

buried state are also found in exhortations that he remove earth or dust (wxA/dr tA/xm.w)

or other covering242 and in asseverations that an impediment has been removed.243

239 PT 458 Pyr 861a (P): aHa n=k mniw "the Herdsman will attend you"; PT 532 Pyr 1260a (N):

aHa n=k mniw "the Herdsman will attend you"; PT 685 Pyr 2069b (N): aHa mniw "let the Herdsman stand (for him, i.e. attend him)".

240 PT 532 Pyr 1257a (N): xw=sn(i) rpw=k ir rn=k pw n(i) inpw "let them prevent that you rot, in accordance with this your name of 'Anubis'"; Pyr 1257b-c (N): xw=sn(i) zAb HwAA.wt=k ir tA | ir rn=k pw n(i) zAb Sma "let them prevent that your putrefaction drip down, in accordance with this your name of 'Jackal of Upper Egypt'"]; Pyr 1257d (N): xw=sn(i) Dw sT SA.t=k ir rn=k pw n(i) Hr XA.ti "let them prevent that the smell of your corpse be bad, in accordance with this your name of 'Horus of Shaty'"; PT 535 Pyr 1283a (P): n imk=k "your decay is not".

241 PT 358 Pyr 593b (T): wHa Tz.wt=k in nb.wi nww "your knots have been untied even by the Two Lords and Nu"; PT 536 Pyr 1292c (P): wHa n=k oAs.w=k "release your fetters"; PT 553 Pyr 1363b (P): wHa n=k oAs.w=k "loosen your fetters"; Pyr 1363c (P): n oAs.w is p(w) "as they are not fetters"; PT 662B Pyr 1878a (N): sfxx.w wt.w=Tn "release your mummy-bindings"; PT 703 Pyr 2202a (N): i n=k Hr wDa=f zA r nwH.w=k xAa=f mD.wt=k "Horus comes to you even that he cut the *byre from your bonds, that he cast off your bonds". Only one text of another type bears this motif, the ascension text PT 259 Pyr 312f (T): sfx.n &. pn rwD.w=f m gsA r tA "Teti having loosened his cords in Qus to the ground".

242 PT 413 Pyr 735c (T): wxA n=k xm.w=k "cast off your dust"; PT 419 Pyr 747b (T): aHa i.dr tA=k wxA xm.w=k Tz Tw "arise! Throw off your earth! Cast off your dust! Raise yourself"; PT 535 Pyr 1283b (P): n xm.w=k "your dust is not"; PT 536 Pyr 1292c (P): wxA n=k xm.w=k "throw off your dust"; PT 553 Pyr 1363a (P): wxA n=k xm.w=k "cast off your dust"; Pyr 1363b (P): i.dr n=k nTn(.t) ir(i)t Hr=k "remove the *mud-mask which is upon your face" (but on nTn, see Youssef 1897, pp. 261-264); PT 662B Pyr 1878b (N): wxA Sa.w ir Hr=k "clear the sand from your face!"

243 PT 703 Pyr 2202b (N): dr.n Hr imi-rd=k "Horus having removed your shackle". Only one text of another type bears this motif, the ascension text PT 573 Pyr 1484d (P): nHm P. pn m-a imi-rd im(i) tA "Pepi being saved from the impediment which is in the earth"; Pyr 1484e (P): sfx P. pn m-a imi-a.wi "Pepi being freed from the restrainer".

165

The beneficiary himself adopts the role of Anubis in several motifs, as when he is

called a herdsman (mniw)244 or jackal (zAb),245 and when a body part of his is identified

as a jackal's.246

Ritual and offerings continue to play an important role, with earthly places—

presumably cult places—being given to the beneficiary and made to endure,247 and with

244 PT 437 Pyr 793c (P): aHa=k m inp Hr(i) mniw "and arise as Anubis Master of the Herdsman's

Tent"; PT 548 Pyr 1348a (P): ptx=s sw m-m xntiw-S mniw bHz.w is "setting him down among the Khentiuesh, as the Herdsman of Calves"; PT 578 Pyr 1533b (P): d.n=k sn m Xnw-a.wi=k(i) mniw bHz.w=k is "you have put them (sc. the Followers of Re) in your embrace, even as the herdsman of your calves"; bPT 1023 Pyr P/P/S 13 (P): aHa[=k m inp Hr(i)] mniw "and arise [as Anubis, Master of the] Herdsman's Tent" (completed by PT 437 Pyr 793c). Only one text of another type bears this motif, the ascension text PT 516 Pyr 1183b (P): P. pw nr-kA.w=k Hrii msxn.t=k "Pepi is your herdsman, master of your *birthing-place".

245 PT 374 Pyr 659a-b (T): pr=k im=sn | Hr is zAb is Hr(i)-gs=f zn ir.w=f ir. xftiw[=f] "may you ascend through them (sc. the doors), as Horus, as the jackal who is beside him, whose form passes away from [his] opponents"; PT 437 Pyr 804d (P): m zAb aD-mr pD.wt m zAb xnti tA wab "as the jackal, nome administrator of the bows, as the jackal, foremost of the pure land"; PT 483 Pyr 1015a-c (N): Hr xnti mni.t=f | sAT.wti nb sbw.t | zAb Sma aD-mr psD.t wr.t "'Horus Foremost of His Menit, Satjuti, Lord of Sebut, the jackal of Upper Egypt, the nome administrator of the Great Ennead'"; PT 532 Pyr 1257b-c (N): xw=sn(i) zAb HwAA.wt=k ir tA | ir rn=k pw n(i) zAb Sma "let them prevent that your putrefaction drip down, in accordance with this your name of 'Jackal of Upper Egypt'"; bPT 1023 P/P/S 18 (P): zAb aD-mr psD.t "'O jackal, nome administrator of the Ennead". In this connection, one may consider a similar statement in the ascension text PT 506 Pyr 1097a (P): P. p(i) wnS.t "Pepi is the *she-jackal".

246 PT 459 Pyr 865b (M): HA.t=k m zAb "your front as a jackal".

247 PT 534 Pyr 1266a (P): iw.n(=i) wdn.n(=i) pr pn n P. pn "I (Horus) have come: I have presented this house to Pepi"; Pyr 1277b (P): wdn mr pn Hw.t-nTr tn n P. n kA=f "that this pyramid and this temple be presented to Pepi and to his Ka"; Pyr 1277c-d (P): Snn.t(i) mr pn Hw.t-nTr tn n P. n kA=f | wab ir.t Hr tw "that this pyramid and this temple be enclosed for Pepi and for his Ka, whom this Eye of Horus purifies"; PT 599 Pyr 1649c (N): rDi.t(i)=sn(i) rwD mr pn n(i) Ne. "who will cause that this pyramid of Neferkare endure"; Pyr 1650a (N): nTr.w nb(.w) rDi.t(i)=sn(i) nfr rwD mr pn kA.t tn n(i)t Ne. "as for all the gods who will cause that this pyramid and this construction of Neferkare be beautiful and endure". In this connection consider also the epithet given the deceased at PT 662B Pyr 1881b (N): nb pr "O Lord of the House".

166

dance248 and calendrical ceremonies performed for him.249 He is to raise himself from

his side (Tzi/aHa Hr gs)250 and let his hand be over his offerings (a Hr iS.t).251 In the context

of offerings, more incorporeal items are given to him, as with him receiving his water and

flood (mw, baH).252 The beneficiary is also to witness actions done for him (mA nw ir.n=i

248 PT 419 Pyr 743d (T): Abxx n=k a.w(i) rww n=k rd.w(i) DAm n=k Dr.wt "let arms be linked for

you, legs dance for you, and hands clap for you"; PT 436 Pyr 791b (P): n rd.wi=k(i) sor=sn(i) HAb=k "for your feet stamp your ceremony"; PT 482 Pyr 1005a (N): rwi n=k bA.w p "with the Bas of Pe dancing for you; PT 536 Pyr 1296a (P): sor wAS.t(i)w a.wy=sn(i) r-rd.w s.t=k "with the mighty ones clapping their hands before (lit. at the steps of) your place"; PT 553 Pyr 1358b (P): rd.wi=k(i) sor=sn n=k rw(.t)=sn "your legs stamp out for you their dance"; Pyr 1366b (P): sor n=k rd.wi DAm n=k a.wi "with feet stamping for you and hands clapping for you"; PT 670 Pyr 1974a (N): [riw n=k] bA.w p "with the Bas of Pe dancing for you; Pyr 1974b (N): sor=sn n=k a.wi=sn(i) "them clapping their hands for you"; fPT 734 Pyr 2263d-2264a (N): z(A)T z(A)T rw.t(i) rw.t(i) i.gr i.gr | sDm sDm mdw pw Dd.n Hr n it=f wsir "libate, libate; dance, dance; be silent, be silent; hear, hear this word that Horus said to his father Osiris".

249 PT 437 Pyr 794a (P): ir.w n=k tp(i)-3 "the first of the three (day festival) will be performed for you"; Pyr 794b (P): xa.w=k n tp-Abd "you will appear at the first of the month festival"; PT 458 Pyr 861a (P): ir.w n=k psDn.tiw "the New Moon ritual will be performed for you"; Pyr 861b (P): ir.w n=k tp-Abd "the First of the Month ritual will be performed for you"; Pyr 861b (P): xpr n=k smd.t "the Half-Month ritual will take place for you"; Pyr 861c (P): ir.w n=k sni.t "the Sixth Day ritual will be performed for you"; Pyr 861c-862b (P): xpr n=k Dni.t | wr is xnt(i) iwnw "the Seventh Day ritual will take place for you, as the Great One, foremost of Heliopolis"; PT 483 Pyr 1012c (N): i.xa=k n psDn.tiw "you will appear at the New Moon festival"; Pyr 1012c (N): ir.t(i) n=k tp(i)-3 "the 3-day festival will be performed for you"; PT 532 Pyr 1260a (N): ir.w n=k psDn.tiw "the New Moon festival will be performed for you"; Pyr 1260a (N): xa=k n smd.t "you will appear at the Half Month festival"; bPT 1023 P/P/S 14 (P): iri.w n=k tp(i)[-3] "the [3rd-]day festival will be performed for you".

250 PT 247 Pyr 260a (W): Tz Tw Hr gs=k "raise yourself from upon your side"; PT 482 Pyr 1002b (N): Tz Tw Hr gs=k iAb(.i) "raise yourself from upon your left side"; Pyr 1003b (N): Tz Tw Hr gs=k iAb(.i) "raise yourself from upon your left side"; PT 487 Pyr 1047a (M): aHa Hr gs=k iAb.i "arise from upon your left side"; PT 619 Pyr 1747b (M): Tz Tw Hr iAb=k "raise yourself from upon your left"; PT 662B Pyr 1878c (N): Tz Tw Hr gs=k iAb(.i) "raise yourself from upon your left side"; fPT 734 Pyr 2262d (N): Tz Tw Hr gs=k iAb(.i) "raise yourself from upon your left side"; bPT 1009 P/S/Se 97 (P): [Tz Tw Hr] gs=k pw iAb(.i) "[raise yourself from upon] this your left side".

251 PT 662B Pyr 1881b (N): a=k Hr iS.wt=k "let your hand be over your offerings!"

252 PT 413 Pyr 734a (T): mw=k n=k baH=k n=k "your water be yours, your flood be yours"; PT 436 Pyr 788a-b (P): mw=k n=k baH=k n=k | rDw pr m nTr HwAA.wt pr.t m wsir "your water be yours, your flood be yours—the efflux which went forth from the god, the putrefaction which went forth from Osiris"; PT 536 Pyr 1291a (P): mw=k n=k baH=k n=k "your water be yours, your flood be yours"; PT 553 Pyr 1360a (P): mw=k n=k baH=k n=k "your water be yours, your flood be yours"; PT 679 Pyr 2031a-b (N): mw=k n=k baH=k n=k | pr m wsir "your water be yours, your abundance be yours, which went forth from Osiris".

167

n)253 by a priest, and is seated upon his or the sun god's throne (Hms Hr xnd).254 In this

context also belong statements where the beneficiary is made into an Ax (sAx),255 with the

result that he is an Ax before the Axs (Ax xnti Ax.w)256 and is said to stand before them (aHa

xnti Ax.w).257

253 PT 482 Pyr 1007a (N): aHa mA=k nn "arise and see this (which was done for you)"; PT 662B

Pyr 1879a (N): mA=k n nn ir.n(=i) n=k "that you may see this which I did for you"; PT 670 Pyr 1976a (N): aHa mA=k ir.t.n n=k zA=k "arise, and see what your son has done for you!"

254 PT 413 Pyr 736a (T): Hms r=k Hr xnd.w=k {w} biA.i "be seated upon your metal throne"; PT 437 Pyr 800d (P): Hms.ti Hr xnd.w=k biA.i "be seated upon your metal throne"; Pyr 805b (P): Hms.ti Hr xnd.w=k "be seated upon your throne"; PT 459 Pyr 865a (M): Hms=k Hr xnd.w=k biA(.i) "may you be seated upon your metal throne"; PT 461 Pyr 873a (N): Hms r=k Hr xnd=k p(w) biA(.i) "be seated upon this metal throne of yours"; PT 483 Pyr 1016a (N): biA=k ir p.t Hr xnd.w=k biA "may you rise (lit. be distant) to the sky upon your metal throne" (on sense of "rise" for biA=k, compare the Roman Pap. Carlsberg I VI, 23: "they rise in the sky, becoming distant from the earth"); PT 512 Pyr 1165c (P): Hms r=k Hr xnd.w=k pw biA(.i) "be seated upon this this your metal throne"; PT 536 Pyr 1293a (P): Hms r=k Hr xnd.w=k pw biA.i "be seated upon this your metal dais"; PT 553 Pyr 1364b (P): Hms.t(i) Hr. xnd.w=k biA(.i) "be seated upon your metal throne"; PT 606 Pyr 1688a (M): Hms.w=k r=k Hr xnd.w pw n(i) ra "'you will sit upon this throne of Re"; fPT 734 Pyr 2264b (N): Hms=k r=k Hr xnd[.w=k] "and be seated upon [your] throne". This motif occurs in only two texts of another type, the ascension texts PT 509 Pyr 1124a-c (P): Hmsi=f r=f Hr xndw=f ipf biA.i | nti Hr.w=f m mA-HzA | rd.w=f m aAg.wt smA wr "let him sit thus upon this metal throne of his, the faces of which are those of lions, its feet the hooves of the Great Wild Bull"; and PT 582 Pyr 1562b (P): Hms.w=f Hr xndw=f biA.i "he will sit upon his metal throne".

255 PT 436 Pyr 789a (P): sAx.i sxm pn n bA=f "let this Power be made an Ax because of his Ba"; PT 437 Pyr 795b (P): sAx.w=f P. pn "is that he would make Pepi an Ax"; Pyr 796c (P): sAx=f Tw m DHw.ti "that he make you an Ax as Thoth"; Pyr 797b (P): m sAx=k pn wD.n inp "through this your sAx.w which Anubis commanded"; Pyr 806a (P): sAx=k n=k "your sAx.w being yours"; PT 483 Pyr 1013a (N): i.sAx=f wsir m nTr "when he made Osiris (sc. the beneficiary) an Ax, into a god". This motif occurs in only one text of another type, the offering ritual text PT 77 Pyr 52c (W): sAx=T sw Xr=T "that you make him an Ax through your influence".

256 PT 457 Pyr 858b (N): Ax.t(i) xnti Ax.w "be an Ax before Axs"; PT 460 Pyr 869a (M): Ax=f xnt(i) Ax.w "that he be an Ax before the Axs"; PT 465 Pyr 880c (P): rDi n=Tn Ax=f m-m Ax.w "place his Ax among the Axs". This motif occurs in only two texts of a different type, the ascension text PT 439 Pyr 813d (P): wnn P. Ax ir Ax.w "that Pepi is more an Ax than the Axs" and the offering ritual text PT 637 Pyr 1804b (N): i.Ax=k im [i]r Ax.w m wD.t Hr Ds=f nb pa.t "being an Ax thereby more than the Axs, by the command of Horus himself, Lord of Princes".

257 PT 523 Pyr 1232c-d (P): aHa r=f P. pn xnti Ax.w i.xm.w-sk | mr aHa wsir xnti Ax.w "let Pepi stand before the Axs, the Imperishable Stars, just as Osiris stands before the Axs".

168

In the context of such divine and priestly actions performed on his behalf, the

beneficiary's identity and state are developed. His identity is expressed through the "name

formula,"258 and he is given celestial identities, being the wa.ti-star (sbA wa.ti)259 and one

born with or like Orion (msi Hna/mr sAH),260 but is also given chthonic identities, being

258 PT 33 Pyr 24a-b (N): ob n=k xr Hr | m rn=k n(i) pr m obH "be cool because of Horus, in your

name of 'one who came forth from the libation'"; Pyr 25b (N): rDi.n nw.t wn=k m nTr n xft(i)=k m rn=k n(i) nTr "Nut has caused that you be a god to your opponent, even in your name of 'god'"; Pyr 25c (N): ip Tw Hr rnpw.i rnpw.t(i) m rn=k mw rnpw "let Horus the Rejuvenated reckon you, you being rejuvenated, in your name of 'fresh water'"; PT 532 Pyr 1257a (N): xw=sn(i) rpw=k ir rn=k pw n(i) inpw "let them prevent that you rot, in accordance with this your name of 'Anubis'"; Pyr 1257b-c (N): xw=sn(i) zAb HwAA.wt=k ir tA | ir rn=k pw n(i) zAb Sma "let them prevent that your putrefaction drip down, in accordance with this your name of 'Jackal of Upper Egypt'" (compare CT I 307c zAb rDw pr m Ax pn "while the efflux which goes forth from this Ax drips down"); Pyr 1257d (N): xw=sn(i) Dw sT SA.t=k ir rn=k pw n(i) Hr XA.ti "let them prevent that the smell of your corpse be bad, in accordance with this your name of 'Horus of Shaty'"; PT 535 Pyr 1287a (P): ip ib.w=sn m rn=k pw n(i) inp ip ib.w "assess their hearts, in this your name of 'Anubis, reckoner of hearts'"; PT 578 Pyr 1536b (P): m(ii) r=k Hr=sn m rn=k pw n(i) mHii.t "come upon them, in this your name of 'Mehyt'"; Pyr 1537a (P): ip=sn Tw m rn=k pw n(i) inp "let them (sc. the gods) assign you, in this your name of 'Anubis'"; Pyr 1537b (P): n hA.w nTr.w r=k m rn=k pw n(i) iA(.t) "the gods will not descend against you, in this your name of 'Iat'"; PT 606 Pyr 1695a (M): sxpr=sn(i) M.n. pn mr ra m rn=f pw n(i) xprr "let them make Merenre come to be like Re in this his (sc. the beneficiary's) name of 'Kheprer'"; Pyr 1695b (M): ia=k n=sn(i) mr ra m rn=f pw n(i) ra "may you rise up to them (the gods) like Re in this his (benef's) name of 'Re'"; Pyr 1695c (M): tnm=k m Hr=sn(i) mr ra m rn=f pw n(i) tm "may you turn aside their faces like Re, in this his (the beneficiary's) name of 'Atum'"; PT 647 Pyr 1826b-1827a (B16C): wTz=f kw m rn=k zkr | sxm.t(i) m Sma {t} m Hr pn sxm.w "with him raising you in your name of 'Zokar', you being powerful in the South as this Horus, the Power"; PT 660 Pyr 1871a (N): iSS.n Tw tm m rA=f m rn=k n(i) Sw "Atum having spat you from his mouth, in your name of 'Shu'"; Pyr 1871b (N): Tn ms.w ir=k m rn=k n(i) mns.t Hr(i)t "count those born *toward you, in your name of 'Upper Menset''"; fPT 664B Pyr 1887b (N): Ax n=f (si) an xr=k m rn=k n(i) Ax.t pr.t ra im=k "it is Ax for him again with you, in your name of 'horizon, you from whom Re ascends'"; fPT 721 Pyr 2240b-c (N): /// kw m rn=k n(i) zkr | anx.ti n m/// iAb "/// you in your name of 'Zokar,' you being alive /// /// East". This motif occurs in only a few texts of different types, the three ascension texts PT 254 Pyr 286d (W): iw wsr.t W. Hr mk.t=f m rn=f pw n(i) Tz tp "and the neck of Wenis is upon his proper place, in this his name of 'bound of head'"; PT 306 Pyr 480c-d (W): dwA=sn Tw | m rn=k pw n(i) dwAw spd.w is Xr(i) ksb.wt=f "let them (sc. mounds) hymn you, in this your name of 'Duau, as Soped who has his *acacia-grove'"; PT 540 Pyr 1331b (P): P. pi zA mr=f it=f m rn=f pw n(i) zA mr=f "Pepi is a son beloved of him, of his father, in his name of 'son beloved of him'" and the offering ritual text PT 417 Pyr 741c (T): fA=s Tw r p.t m rn=s pw n(i) Dr.t "and lift you up to the sky, in this (Tait's) her name of 'kite'".

259 PT 488 Pyr 1048b (P): sSd=k m sbA wa.t(i) Hr-ib nw.t "you flashing as the wa.ti-Star in the center of Nut". For the rejection of sbA wa.ti as "sole star," but rather to be interpreted as "harpoon-star," see Volten 1958, pp. 346-366.

260 PT 442 Pyr 820d (P): iwr Tw p.t Hna sAH "may the sky conceive you together with Orion"; Pyr 820d (P): ms Tw dwA.t Hna sAH "may the Netherworld bear you together with Orion"; PT 697 Pyr 2172a (N): mss Tw Ne. mr sAH "she (sc. Nut) bears you, O Neferkare, like Orion".

169

referred to as "one who is in his house" (imi pr=f)261 and "one who passes the night"

(bAn),262 or his role can simply be expressed through a terrestrial title (wrS p/nxn, aD-mr,

xtm.wi).263 Additionally, the deceased goes (Sm) as Horus.264

But the deceased's motion may be distinct from that of Horus and can be vertical,

with him exhorted to make himself rise up to Horus or, more precisely, to the priest in

that god's role (sia n Hrw).265 Other exhortations that he is to go up include jussives that

he ascend (pri)266 and rise up as the eye of the sun god (Swi m ir.t ra).267 A final

indication of his upward motion is in an exhortation that he grasp the hand of the

261 PT 536 Pyr 1294a-b (P): Di.n=f n=k Ax.w=f zAb.(i)w | Hr is imi pr=f xnti is xnt(i) sxm.w "he

having given you his jackal Axs, (you being) as Horus who is in his house, as the foremost one, Foremost of Powers (sc. Osiris)"; fPT 734 Pyr 2263c (N): /// /// [Hr is] imi pr=f is stS imi [Hn.t] "/// [as Horus], as the one who is in his house, as Seth who is in [Henet]".

262 PT 413 Pyr 735a (T): sDr r=f wr pn i.bAn r=f "O you who thus passes the night, O Great One, O you who spends the night"; fPT 721 Pyr 2240c (N): i.bAn r=f "O you who passes the night thus".

263 PT 437 Pyr 795d (P): Di=f n=f Ax=f imi wrS.w p "him (sc. Re) giving him his Ax, which is 'Watcher of Pe'"; Pyr 795e (P): saH=f sw m nTr imi wrS.w nxn "him (sc. Re) entitling him as a god, which is 'Watcher of Nekhen'"; Pyr 804d (P): m zAb aD-mr pD.wt m zAb xnti tA wab "being the jackal, nome administrator of the bows, as the jackal, foremost of the pure land"; PT 483 Pyr 1015a-c (N): Hr xnti mni.t=f | sAT.wti nb sbw.t | zAb Sma aD-mr psD.t wr.t "'Horus Foremost of His Menit, Satjuti, Lord of Sebut, the jackal of Upper Egypt, the nome administrator of the Great Ennead'"; PT 577 Pyr 1523b (P): sDA.wi anx xtm.wi nTr.w "'seal-bearer of life, sealer of the gods'"; bPT 1023 P/P/S 18 (P): zAb aD-mr psD.t "'O jackal, nome administrator of the Ennead". This motif occurs in only one text of a different type, the ascension text bPT 625A Pyr 1765b (N): /// Ne. m sr r p.t "Neferkare /// as a Ser-noble to the sky".

264 PT 436 Pyr 790a (P): Sm.t=k tn s.ti wsir is "this going of yours, is as the successor of Osiris (i.e. as Horus)"; PT 437 Pyr 798a (P): i.Sm=k i.Sm Hr "if you go, Horus goes"; PT 553 Pyr 1355a (P): Sm.wt 4=k iptw tp(iw)t-a.wy HA.t Hr "these four goings of yours (are) those which are before the tomb-shaft of Horus"; Pyr 1358a (P): Sm.t=k tw s.t(i) is wsir "this going of yours, is as the successor of Osiris".

265 PT 547 Pyr 1342a (P): sia n(=i) kw "make yourself rise up to me (sc. Horus, the officiant)!"

266 PT 374 Pyr 659a-b (T): pr=k im=sn | Hr is zAb is Hr(i)-gs=f zn ir.w=f ir xftiw[=f] "may you ascend through them (sc. doors), as Horus, as the jackal who is beside him, whose form passes away from [his] opponents"; PT 619 Pyr 1749b (M): pr=k "may you ascend".

267 PT 523 Pyr 1231b (P): i.Swii r=f P. pn ir p.t ir(.t) ra is "let Pepi thus rise to the sky as the Eye of Re".

170

imperishable stars (nDri a i.xm.w-sk).268 The dangers of his travels are expressed in

exhortation that he beware the "Great Lake" (zAi S wr).269

His perfected state is indicated in exhortations that the beneficiary be pure

(wab)270 and that his Ka be clean (ia kA).271 More simply, the beneficiary is exhorted to be

great (wr.ti).272 In addition, he is said to have power over (sxm m) the gods.273

The gods being satisfied (Htp) with the deceased,274 his incorporation among

divine beings is indicated in expressions that he stand before or among (aHa xnxti/m-m)

268 PT 459 Pyr 866d (M): nDr=k n=k a n(i) i.xm.w-sk "may you take the hand of the Imperishable

Stars".

269 PT 461 Pyr 872d (N): zA Tw S wr "beware the Great Lake"; PT 619 Pyr 1752c (M): zA Tw S wr "beware the Great Lake!"

270 PT 420 Pyr 750a (T): wab "be pure!" This motif occurs in only one text of a different type, the ascension text PT 513 Pyr 1171a (P): wab "be pure" (within a quotation).

271 PT 436 Pyr 789b (P): i[a] sw kA=k "that your Ka may bathe itself". The motif of the Ka being pure (wab) or clean (iai) occurs in only text of a different type, the apotropaic text PT 390 Pyr 683a (T): wab kA=f "his Ka is pure".

272 PT 374 Pyr 658a (T): wr.t(i) "be great"; PT 697 Pyr 2169b (N): wr.t(i) mr ni-sw.t swt.t(i) mr ra "be great like a king, he of the sedge-plant like Re".

273 PT 6 Pyr 4b (T): sxm=f im=sn Hr Ax.t(i) is "even that he have power over them as Horus the Horizoner"; fPT 721 Pyr 2240a (N): sxm=k im=sn "you having power over them". This motif occurs in only one text of a different type, the ascension text PT 456 Pyr 853c (N): i sxm m Ax.t sxm m nTr.w "one who has power in the horizon comes, having power over the gods".

274 PT 3 Pyr 2a-b (T): zA(=i) pw tti mrr(=i) | wti.w Hr ns.t gbb Htp.n=f Hr=f "Teti is my son, beloved of me (sc. Nut), the eldest upon the Throne of Geb, the one with whom he is satisfied"; Pyr 3a (T): Htp it=f gbb Hr=f "his father Geb being satisfied because of him"; PT 247 Pyr 258c (W): Htp Hr Hr it=f "Horus is satisfied concerning his father"; see also PT 577 Pyr 1521a (P): Htp tm it nTr.w "Satisfied is Atum, father of the gods".

171

gods or Axs,275 and when a divine being is said not to be distant from him (biAi r)276 and

when he is not to be distant from them (imi Hr ir).277 Rather, he is to take gods into his

embrace (m Xnw-a.wi),278 and have specifically Horus in his arms,279 since the

beneficiary is the origin of the sun god's resurrection, being the horizon from which that

god ascends (Ax.t prr.t ra im).280

275 PT 523 Pyr 1232a-b (P): aHa.ti xnti Ax.w | mr aHa Hr xnti anx.w "stand before the Axs, just as

Horus Foremost of the Living stands"; Pyr 1232c-d (P): aHa r=f P. pn xnti Ax.w i.xm.w-sk | mr aHa wsir xnti Ax.w "let Pepi stand before the Axs, the Imperishable Stars, just as Osiris stands before the Axs"; PT 578 Pyr 1538a-b (P): aHa=k r=k m-xnt nTr.w zA smsw.ii | iwa is Hr(i) ns.t gbb is "may you stand before the gods, O eldest son, as the heir, as the one upon the Throne of Geb"; PT 643 Pyr 1821b (N): aHa kA=k m-m [nTr.w] "let your Ka stand among [the gods]". This motif occurs in only two texts of different types, the offering ritual text PT 81 Pyr 57d (W): aHa=f xnti Ax.w inp is xnti-imn.tiw "that he stand before the Axs, as Anubis Foremost of the Westerners"; and the ascension text PT 481 Pyr 1001a (N): aHa r=f Ne. m-m=sn "let Neferkare thus stand among them (sc. Imperishable Stars)".

276 PT 648 Pyr 1829b (N): [im(i) biA.t(i)=f(i) im=Tn] "[with there not being one among you who will be distant (from him)]"; Pyr 1829d (N): [n biA.t(i)=f(i) im=sn] "[there not being one among them (sc. the children of Horus who would be distant (from you)]".

277 PT 606 Pyr 1693c (M): m Hr ir nTr.w "do not be distant from the gods".

278 PT 578 Pyr 1533b (P): d.n=k sn m Xnw-a.wi=k(i) mniw bHz.w=k is "you have put them (sc. the Followers of Re) in your embrace, even as the herdsman of your calves"; Pyr 1534a (P): in Twt is xw nn.w=sn m Xnw-a.wi=k(i) "it is you who prevents that they (sc. the Followers of Re) be motionless in your embrace"; Pyr 1536a (P): in Twt is xw znbA.w=sn m Xnw-a.wy=k(i) "it is you who prevents that they *slip from your embrace".

279 fPT 664B Pyr 1887a (N): Hr xw m Xnw-a.(w)y=k(i) "Horus who protects is within your embrace"; Pyr 1888 (N): sbx n=k a.(w)y=k(i) HA=f HA=f "wrap your arms around him, around him".

280 fPT 664B Pyr 1887b (N): Ax n=f (si) an xr=k m rn=k n(i) Ax.t pr.t ra im=k "it is Ax for him again with you, in your name of 'horizon, you from whom Re ascends'".

172

Finally, he interacts with the world of the living in making his gate flourish (srwD

arr.wt),281 with mourning ceasing (tm/nHm iAkb).282

Having reviewed the connections between these seventy-odd texts and the others

of the type, their performance structure may be considered. Thirty-six only address the

beneficiary in the second person,283 fourteen only speak of him in the third,284 and

twenty-two situate him in both, switching between the two persons.285 Meanwhile, none

shows any sign of editing away from the first, nor do any show a maintained first person.

As with Sequence 84 and the recurring series related to it, they may all be interpreted as

possessing the sacerdotal performance structure.


It was shown that the overwhelming majority of the component texts of Sequence

84 possess intertextual connections with other texts in that series, which at this point

should seem hardly surprising. More important is the fact that these motifs are shared

with the texts of other recurring series. Still more connections were drawn out among the

sum total texts of these series, with virtually none of their component texts lacking an

281 fPT 734 Pyr 2263b (N): srwD n=k arr.wt=k "make firm your gate".

282 PT 482 Pyr 1009a (N): i.tm iAkb Hr itr.ti "ceased is the sorrow at the Two Chapel Rows"; PT 670 Pyr 1978a (N): tm iAkb Hr itr.ti nTr.w "ceased is the sorrow at the Two Chapel Rows of the gods"; fPT 721 Pyr 2242d (N): /// /// iAkb "/// /// from sorrow (compare the variant CT 516 VI 105b: nHm=k ms.w=k m-a iAkb.w "and save your children from sorrow")"; fPT 734 Pyr 2263b (N): n<H>m ms.w=k m-a iAkb "sa<v>e your children from mourning".

283 PT 11, 33, 358, 374, 413, 420, 437-438, 459, 461, 482-483, 487-488, 532, 547, 578-579, 595, 619-620, 628-629, 636, 643, 647-648, PT 662B, fPT 664, 664B, bPT 701A, PT 703, fPT 721, 734, bPT 1009, 1023.

284 PT 3, 6, 465, 523, 541-542, 544, 546, 548, 577, 599, 631, 640, 644.

285 PT 247, 419, 436, 442, 457-458, 460, 512, 534-536, 543, 545, 553, 574, 580, 606, 660, 670, 679, 685, 697, fPT 722.

173

intertextual connection with the others. Their mutual ownership of a set of motifs,

together with shared performance structure, led to the texts being accepted as members of

a type. The overarching significance of this procedure is to have identified the

characteristics distinctive of a type anciently regarded as such, as evidenced by these

texts being grouped together.

The texts of this type above all deal with the beneficiary's self-resurrection and

the reconstitution of his corpse on the part of gods and himself. They also are replete with

mention of the specific actions and attributes by an array of gods for him: Nut and Geb

act to protect and exalt him, these two gods being puissant and possessing royal traits;

Horus operates as savior, as subjugator of the beneficiary's foes, and, with his children, as

his supporter or bearer; Seth is seen to be one who acts against the beneficiary, and as

such is to be brought under his control; the creator god Atum encloses the beneficiary and

merges with him, with the two rising together as the sun; the beneficiary's sisters Isis and

Nephthys greet him, find him, and love him; and Anubis, the god of embalming, attends

to him and acts for him. A ritual context is prominent, with narrative allusions made to

the performance of dance and calendrical ceremonies, and to the deceased's positioning at

the offering place. The texts also deal with other actions of the beneficiary besides his

self-resurrection and self-reconstitution, in particular his rejection of the buried state and

exhortations to him that he go up. His condition is such that he is equipped with

protection, devoid of fault, and is in a state of purity. Furthermore, he is identified as a

divine jackal and Horus, and he is given various other identies—celestial, chthonic, and

divine. Last, he is incorporated among the gods, and they are satisfied with him. The

motifs constitutive of these themes are not found dispersed indiscriminately throughout

174

the Pyramid Texts but rather are concentrated in these texts.286 In other words, it is

exceptionally rare that these motifs appear in texts of other types; they are distinctive to

this one.

While offering ritual texts were termed as such by virtue of their being dominated

by motifs involving imperatives to the beneficiary that he take the Eye of Horus, with the

Eye typically symbolized in items ubiquitously specified, the texts of the present type are

dominated by imperatives to the deceased that he arise (aHa),287 awaken (rs),288 and raise

himself (Tzi Tw).289 Indeed, the number of such statements is so great that Mathieu holds

that these three appeals serve to mark an entire genre—except that he cites only a fraction

of the total number of texts with these motifs,290 and, as observed above,291 not all

members of an ancient type possess all of its characteristics. Consequently, to suppose

that merely these three motifs also serve to define a type would fail to account for the

clear associations among all the texts of Sequence 84 or any other recurring series

discussed in this chapter, because not every component has them. Nevertheless,

Mathieu's statement certainly does justice to the prominence of these particular motifs.

286 For exceptions, see above nn. 79, 207-208, 212, 214, 220, 222, 227, 233, 236, 241, 243-244,

and 254-255.

287 See above nn. 24, 74, and 207.

288 See above nn. 70, 95, and 208.

289 See above nn. 96 and 206.

290 Mathieu 2004, p. 255, citing only PT 365, 366, 437, 451, 460, 497, fPT 603, 604, bPT 665A, bPT 665B, bPT 667B, bPT 667D, 675, fPT 723, bPT 1009, holding that a second critical feature is their incipit position. As shown in this chapter, the motifs do not occur merely at the beginning of texts.

291 See above at nn. 109-110.

175

As their significance is literally resurrection, they happily dovetail with a group of

twelve texts termed the "resurrection ritual" by J. P. Allen, based on the correspondences

between two series of texts recurring between Wenis and Senwosretankh.292 As with

Mathieu's assertion, Allen's label is provocative, since all twelve were identified as

members of this chapter's type by a different procedure. Interestingly, Mathieu supposed

the existence of a set of texts based on a limited number of motifs, and Allen supposed

the existence of a set based on two short sequences; neither of them dealt with the same

texts, but both sets are to involve resurrection. One could do worse than to extend this

prominent significance to the texts identified in this chapter.

C. RESURRECTION TEXTS

1. RELATIONS WITH OFFERING RITUAL TEXTS

On the basis of their close association with offering lists, it was suggested in the

preceding chapter that mortuary service was the original cultural setting of offering ritual

texts, prior to their being inscribed in tombs. In view of that association, statements made

by an officiant referring to himself in the first person fleshed out our picture of the rites,

not only in vividly revealing the actions of the officiants as they manipulated the items

regularly specified in such texts, but also in underscoring the texts' sacerdotal structure in

respect to their verbal performance.

As has been seen, resurrection texts share that sacerdotal structure: their

performance is dependent upon someone other than the beneficiary. And as that

beneficiary is deceased, their performance naturally falls into the milieu of mortuary

service, like offering ritual texts. Indeed, in resurrection texts the reciter sometimes

292 PT 213-222 and 245-246; see J. P. Allen 1994, pp. 9-12 (Sequences D and E) and 15-17; and

J. P. Allen 1988, pp. 38-39.

176

makes reference to himself in the first person,293 and, as with offering ritual texts, the

content of these particular statements is useful in clarifying the setting of the texts'

performance—but with a difference. While several give clear indications of an offering

ritual topos by allusions to the presentation of the Eye of Horus294 and to giving bread—

as with aHa Hr gs=k iAb.i d Tw Hr gs=k wnm.i | Szp n=k t=k pn rDi.n(=i) n=k ink zA=k

iwa=k "arise from upon your left side; set yourself upon your right side! Receive this your

293 In addition to the passages cited in the following two notes, a first person officiant appears in

resurrection texts at PT 6 Pyr 4b; PT 216 Pyr 150a; PT 223 Pyr 216a-217b; PT 355 Pyr 573c-574a; PT 425 Pyr 775a-c; PT 433 Pyr 783a-b; PT 438 Pyr 809a; PT 468 Pyr 905a; PT 482 Pyr 1002a, 1002c-1004a; PT 487 Pyr 1046a, 1047b; PT 512 Pyr 1163b; PT 541 Pyr 1334c; PT 542 Pyr 1336a-b; PT 543 Pyr 1337b-d; PT 545 Pyr 1339a; PT 546 Pyr 1341a-b; PT 547 Pyr 1342a-b; PT 556 Pyr 1379a, 1379c; PT 556 Pyr 1380a, 1382a-e, 1384a, 1385b-1386a; PT 580 Pyr 1543a-b; PT 580 Pyr 1544a, 1545c-d, 1550a-b; PT 595 Pyr 1639b-1640a; PT 604 Pyr 1680a, 1680d; PT 606 Pyr 1683a-b, 1684a-1685b, 1686a, 1698b; PT 606 Pyr 1698d; PT 606 Pyr 1699d, 1700; PT 611 Pyr 1724a, 1725c; PT 619 Pyr 1748b-c; PT 620 Pyr 1753a-b, 1786b; PT 628 Pyr 1786b; PT 629 Pyr 1787; PT 631 Pyr 1789; PT 636 Pyr 1796, 1797a; PT 662B Pyr 1877c-1878; PT 663 Pyr 1882a-b; fPT 665 Pyr 1898a-b, 1900c; fPT 666 Pyr 1924a-b; fPT 666A Pyr 1929a; fPT 667 Pyr 1936a-b; fPT 667 Pyr 1936d-f, 1939c, 1942b; fPT 667A Pyr 1945e-g; fPT 667B Pyr 1950a-e; PT 673 Pyr 1990a; PT 674 Pyr 1994a, 1995a; PT 685 Pyr 2070a; PT 690 Pyr 2100c, 2112a, 2114a, 2117, 2118a, 2119; fPT 718 Pyr 2232a, 2233d; fPT 718 Pyr 2233e; fPT 759 Pyr 2291a-b; fPT 759 Pyr 2291c-d.

294 As at PT 223 Pyr 216c (W): Di.n(=i) n=k ir.t Hr ip.n(=i) n=k s(i) "I have given you the Eye of Horus: I have reckoned it to you"; PT 636 Pyr 1798b (N): anx r=f d(=i) n=k ir(.t) Hr xr=k "Live, then! And let me give you the Eye of Horus for you"; PT 662B Pyr 1879a-1881a (N): fA Hr=k mA=k n nn ir.n(=i) n=k | ink zA=k ink iwa=k | (x)bA.n(=i) n=k bd.t skA.n(=i) n=k it.w | it.w n wAg=k bd.t n rnp.t=k | Hnk(=i) n=k ir.t Hr "lift up your sight, that you see this which I did for you, for I am your son; for I am your heir. I have hoed emmer for you: I have sowed barley for you, with barley for your Wag-festival, and emmer for your year(-festival). To you do I present the Eye of Horus"; bPT 1009 P/S/Se 97 (P): [Tz Tw Hr] gs=k pw iAb(.i) d Tw Hr gs=k [wnm(.i)] in.t(i) n=k ir(.t) tw n(i)t Hr d(=i) {k) n=k s(i) tp-a.wy=k(i) "[raise yourself from upon] this your left side; set yourself upon your [right] side! Let this Eye of Horus be brought to you, I placing it before you for you".

177

bread which I gave to you, for I am your son, your heir"295—the plethora of item and

action specifications typically accompanying the texts of the preceding chapter are not to

be found.296 Thus, while helping contextualize texts of the present type through drawing

a connection to the offering ritual, and thereby more generally to mortuary service, one

may perceive statements like this as commenting less upon the manipulation of items at

the very moment of their utterance and more upon their manipulation during the overall

course of a larger ritual: they are narrative allusions to physical acts, not instructions

specifying items to be physically manipulated or actions to be performed. In view of the

295 PT 487 Pyr 1047a (M). See also PT 223 Pyr 217a (W): hA W. aHa Szp n=k t=k pn m-a(=i) "O

Wenis, arise; receive this bread of yours from me"; PT 247 Pyr 260b-c (W): msDD odd sbAgii aHa imi ndi.t | ir(=i) t=k nfr m p "O you who hates sleep and being made still, O you who would arise, O you who is in Nedit, let me make your good bread in Pe"; PT 482 Pyr 1003a-c (N): iA it(=i) Ne. | Tz Tw Hr gs=k iAb(.i) d Tw Hr. gs=k wnm(.i) | ir t pn srf ir.n(=i) n=k "Greeting, O my father Neferkare! Raise yourself from upon your left side; put yourself upon your right side, for this warm bread which I have prepared for you"; fPT 666 Pyr 1923b-1924c (Nt): hA Nt. pw Hnk(=i) Tw m t=k | mr Hnk sw Hr m ir.t=f | rnTn pw p(w) nn Hnk.t wAg(=i) Tw m t=k pn | mr. wAgi.t sw Hr m ir.t=f | rnTn pw p(w) nn wAg=k "O Neith, let me present you with your bread, as Horus presents him (sc. Osiris) with his Eye. This is this Rentjen, the presentation. Let me present you with this your bread, just as Horus presents him with his Eye. This is this Rentjen, your Wag-offering".

296 With the single possible exception of PT 436 Pyr 788a (M): rDi.t obH "giving libation", understood by Grimm 1986, p. 105 with n. 48, to be an instruction for the performance of a ritual action, but as a title by Faulkner 1998, p. 143. The first option is probably correct, since the noun phrase precedes the recitation mark.

178

absence of such instructions, the texts of the present type may be understood as purely

oral.297

The difference in manner of performance may be illuminated through

consideration of two resurrection texts, PT 357 and 364. The first of them consists of

three addresses to the deceased, each initiated by the vocative hA, and in one of these

addresses a series of intriguing statements are made: PT 357 Pyr 590-592 (T) 590a hA wsir &. pw 590a m gA.w 590a m aS.w

297 In that respect, a text of the present type may be correctly called "ein Sprechritus (rite oral),

der nicht kultische Handlungen begleitet, sondern selbst eine kultische Handlung darstellt und in der Rezitation vollzieht", to apply a description given by Assmann 1986, col. 1002, to sets of texts called by him "mortuary liturgies" (Assmann 1990), "Totenliturgien" (Assmann 2002, Assmann 2001b), and "Verklärungsliturgien" (Assmann 1986). (See also the less careful formulation of Assmann 1990, p. 21: "Liturgies consist of recitations and perhaps accompanying performances, while rituals consist of performances with concomitant recitations".) Based on the further qualification to this description in a note by Assmann 1986, col. 1006 n. 58, "Die ihrerseits von nicht-sprachlichen Handlungen (bes. Räucherungen und Libationen) begleitet sein können", Willems 2001, p. 356, challenged the description's utility, seeing "little point in differentiating ritual acts accompanied by recitations from recitations accompanied by cultic acts". Phrased in that fashion, one can only agree. And, perhaps for its weakness, Assmann 2002 and Assmann 2000 refrain from similar formulations. In the context of the resurrection texts of the present work, there is fortunately no need for such a qualification. However, with Assmann 1986 and Assmann 1990, such a qualification was necessary since the intent was not to describe individual texts belonging to a type but to describe the overall character of longer series of texts, with some of these series being heterogeneous in composition. Thus, while most component texts of mortuary liturgies are indeed purely recitational, some liturgies also contain texts that involve the physical manipulation of items—above offering ritual texts drawn from the Pyramid Texts. Notable are PT 94-95 appearing within Assmann's "Liturgie CT.4" (see Assmann 2002, pp. 490-491), maintaining their item specifications even within their mortuary liturgy context in TT 353. A further heterogeneous mortuary liturgy identified by him likewise includes some offering ritual texts, namely Assmann's "Liturgie NR.3" (see Assmann 2002, p. 19), from the unpublished Pap. BM 10819 (concerning which, see Quirke 1993, pp. 17, 51, and 80; Dorman 1988, p. 83 with n. 73; Assmann 1984, pp. 284-285; Assmann 1986, col. 999; Assmann 1990, pp. 26-27; and Assmann 2000, pp. 92 and 98-101): PT 25, parallel to vo. 115-119 (BM Photo 197550), the parallel noted by Assmann 1990, p. 44; PT 32 (with extensive additions), parallel to ro. II 20-23 (BM Photo 197545), the parallel noted by Assmann 1990, p. 44; compare also ro. II 8-11 (BM Photo 197546), which gives PT 32 with only minor differences; PT 94-95, parallel to vo. 44-47 (BM Photo 197541); and PT 196, parallel to vo. 48-49 (BM Photo 197541). In summary, while the description of Assmann 1986, col. 1002, is not uniformly suited to the description of all members of mortuary liturgies, it is fortuitously apt as a description of this chapter's resurrection texts.

179

590b in.n n=k gbb Hr 590b ip=f n=k ib.w=sn 590c in.n=f n=k nTr.w nb(.w) m zp 590c n i.biA im(i)=sn m-a=f 591a nD.n Tw Hr n. Dd.n nD=f Tw 591b nHm.n Hr ir.t=f m-a stS 591b rDi.n=f n=k s(i) 591c ir.t=f itn bn(i).t sxt n=k s(i) 591c ip n=k s(i) 591c H(w) hA nxx (si) xr=k 592a iab.n Tw As.t 592b xnt ib Hr xr=k m rn=k n(i) xnt(i)-imn.tiw 592c in Hr nD=f ir.t.n stS ir=k 590a O Osiris Teti, 590a do not lack; 590a do not cry out. 590b Geb has brought Horus to you, 590b that he reckon their (sc. the gods') hearts to you: 590c he having fetched all the gods to you at once 590c with none of them having escaped from him. 591a Horus has saved you, once and for all:298 591b Horus has wrested his Eye from Seth: 591b he has given it to you. 591c As for this his sweet eye, make it return to you; 591c reckon it to yourself! 591c Ah, oh, (it) is *given to you! 592a Isis has joined you, 592b even with Horus happy with you, in your name of 'Foremost of the Westerners'. 592c It is Horus who will redeem what Seth did against you.

This passage is rich in expressions characteristic of resurrection texts: the

beneficiary does not lack (imi gAi); Geb brings Horus (ini gbb Hrw); Horus twice saves

the deceased (nD Hrw), a goddess draws him together (iab As.t), he is identified with the

"in your name of" formula (m rn=k ni), and Seth's adversarial action is mentioned (iri stS

ir). And yet there is an instance of a motif regarded as characteristic of offering ritual

298 Lit. "that he saves you does not *repeat".

180

texts—making the Eye of Horus return (sxt ir.t Hrw). In fact, it is the sole instance of this

particular motif falling outside of an offering ritual text, and it appears here for good

reason: it falls within an extensive quotation of the recitations of three texts of another

type entirely: from "as for this his sweet eye" to "ah, oh, (it) is *given to you", PT 357 is

citing statements made in the offering ritual texts PT 194-196: PT 194 Pyr 111a (N) 111a Dd-mdw 111a hA wsir Ne. 111a ir(.t) Hr tn bni.t sxt n=k s(i) 111a i.bn(i) x.t nb.t 2 111a Recitation. 111a O Osiris Neferkare, 111a as for this sweet Eye of Horus, make it return to you. 111a Two of every sort of sweet. PT 195 Pyr 111b (N) 111b Dd-mdw 111b ip n=k s(i) 111b rnp.t nb(.t) 2 111b Recitation. 111b Reckon it to yourself. 111b Two of every kind of vegetable. PT 196 Pyr 112 (N) 112 Dd-mdw 112 H(w) hA nxx (si) xr=k 112 Hnk(.t) [2] 112 Recitation. 112 Ah, oh, (it) is *given to you! 112 [Two] Henket-items.

181

As may readily be seen, PT 357's citations of these texts are virtually verbatim,

with the only difference being replacement of ir(.t) Hr tn at Pyr 111a with ir.t=f itn in the

corresponding passage of Pyr 591c—a very minor difference indeed. The citations are all

the more striking since PT 194-196 consistently appear together in that order, as in

Sequence 26 and Subsequence 62,299 recurring series homogeneously consisting of

offering ritual texts. In directly drawing from a set of texts inextricably bound to the

offering ritual, PT 357 connotes300 their context.

More will be said on the nature of these citations in a moment, including their

obvious differences, but first a similar situation may be observed as with PT 364.

Consisting of five addresses to the deceased, similarly initiated by vocatives with the

particle hA, the longest of them contains the citations in question: PT 364 Pyr 613-616 (T) 612a wsir &. ... 613c mr.n sw Hr ir=k 613c n wp.n=f ir=k 614a sanx.n Tw Hr m rn=k pw n(i) anD.ti 614b [rDi].n n=k Hr ir.t=f rwD.t 614c d.n(=f) n=k s(i) mm=k 614c nr n=k xfti=k nb 614d mH.n kw <Hr301> tm.ti m ir.t=f m rn=s pw n(i) wAH.t nTr 615a i.xma.n n=k Hr nTr.w 615b n biA.n=sn ir=k Dr bw Sm.n=k im 615c ip.n n=k Hr nTr.w 615d n biA.n=sn ir=k Dr bw mH.n=k im

299 Sequence 26 consisting of PT81 PT25 PT32 PT82-96 PT108-198 on Ibi/S/Nm and S/S/N;

Subsequence 62 consisting of PT173-198 on P/S/Ne and Nt/S/N.

300 On connotation versus denotation, see Barthes 1974, pp. 6-7, 17, and 22-23.

301 Present in M.

182

616a-b ino.n n=k nb.t-Hw.t a.wt=k nb.(w)t | m rn=s pw n(i) sSA.t nb.t i.od.w i.od.w 616c sDA.n(=s) n=k sn 616d rDi.t(i) n mw.t=k nw.t m rn=s n(i) ors.wt 616e ino.n=s Tw m rn=s n(i) ors.w 612a O Osiris Teti, ... 613c Horus has bound himself to you, 613c him not separating from you: 614a Horus has made you live, in this your name of 'Andjeti.' 614b Horus has [given] you his enduring Eye: 614c he has given it to you that you be strong, 614c that every opponent of yours be terrified of you: 614d <Horus> has filled you completely with his Eye, in its name of 'god's offering'. 615a Horus has gathered the gods for you, 615b they not being distant from you, at the place where you went: 615c Horus has gathered the gods for you, 615d they not being distant from you, at the place where you drowned. 616a-b Nephthys has drawn together all your limbs for you, in this her name of 'Seshat,

Lady of Building:' 616c she has made them well for you, 616d you being given to your mother Nut, in her name of 'sarcophagus': 616e she has drawn you together, in her name of 'coffin'.

The excerpt is rich in expressions characteristic of resurrection texts: gods are

thrice said not to be apart from the deceased (n wpi/biAi ir), he is identified with the "in

your name of" formula (m rn=k ni), Horus twice gathers gods (ip/xma Hrw nTr.w) for him,

and he is drawn (ino) together by the goddesses Neith and Nut. But again there are

exceptional instances of motifs from offering ritual texts, and again they occur within the

citations, this time from PT 197-198: PT 197 Pyr 113 (N) 113a Dd-mdw 113a wsir Ne. 113a ir(.t) Hr tn rwD.t d(=i) n=k s(i) 113a imim=k 113b nr n=k xft(i)=k 113b t dwA m-Dr=f

183

113a Recitation. 113a O Osiris Neferkare, 113a as for the enduring Eye of Horus, let me give it to you that you be strong, 113b that your opponent be terrified of you. 113b Morning bread beside him. PT 198 Pyr 114 (N) 114 Dd-mdw 114 wsir Ne. 114 mH.n kw Hr tm.ti m ir.t=f m-tp wAH.t 114 Recitation. 114 O Osiris Neferkare, 114 upon the oblation has Horus filled you completely with his Eye.

While their origin is unmistakable, PT 364 makes considerable modification to its

citations from these offering ritual texts. Indeed, it was on the basis of such changes as

that between "as for the enduring Eye of Horus, let me give it to you" in PT 197 and

"Horus has [given] you his enduring Eye" in PT 364 that Schott argued for perceiving

two different temporal strata in the development of Egyptian myth. While offering ritual

texts were clearly of a ritual character, texts like PT 364 were narratives drawn from the

ritualistic material of mortuary cult through the replacement of first person statements by

the names of gods. Thus, for example, the first person in PT 197 (a priest filling the role

of a god according to Schott) is supposed to have been replaced with the name of Horus

in PT 364 (not a priest, but the god as such).302 And thus did ritual take a step toward

myth. In rejecting Schott's interpretation, Assmann draws upon PT 364 as his argument's

chief evidence, observing that, properly speaking, in function the text is not precisely a

302 See Schott 1964, pp. 37-42, with these two passages cited at his p. 38; "die dramatische Texte"

mentioned by him correspond to the present work's offering ritual texts, and "die Hymnen mit der Namensformel" include texts like PT 364. To complicate matters, it is implied that the ritualistic statements converted into narratives were employed in divine cult, presumably on the level of Homeric Hymns.

184

narrative, a sequentially arranged account of events; rather, its mode is the achievement

of a result through the illocutionary form of the direct address, as evidenced by the

repetition of the second person throughout.303 PT 364 is not a story, but an oral rite

intended to make its audience into an Ax.

To Assmann's valid objection may be added another: the second offering ritual

text cited within PT 364 already narrates the activities of Horus in the third person. As

that narrative is present within an offering ritual text, it shows that the supposed

conversion from ritual statement to mythic statement has already been achieved—in a

ritual text. Thus, Schott is undoubtedly correct that, as has been long recognized,304 the

roles of deities such as Horus were performed by human priests in mortuary service, with

the result that the statement in PT 198 that "Horus has filled you completely with his

Eye" must be a reference to priestly action. Moreover, he is also undoubtedly correct that

statements like this are narrations; however, what they narrate is not a myth or a fragment

of a myth, but rather the prior accomplishment of that priestly action. Uttered within the

context of an offering ritual, in which most every manipulated item is a foodstuff

303 See Assmann 1977b, pp. 22-23, with PT 364 presented as an example of the Egyptian mode of

"verklären" versus "erzählen", inasmuch as it is dominated by repeated references to the deceased in the second person. Though not referenced there, the discussion of Assmann 1977b is the context of Assmann 2002, pp. 30-31. Although the position of Assmann 1977b concerning myth and narrative (see esp. pp. 20-21) are critiqued by Baines 1991, pp. 89-92, his criticisms do not address the distinction between "verklären" and "erzählen".

304 See already Blackman 1998a [1918], pp. 121-123; and, for example, Sauneron 2000, p. 67, for the roles of Isis and Nephthys played by priestesses, on which see further Münster 1968, pp. 23 and 53-70. On the role of Horus adopted by officiants in mortuary cult, see already Rusch 1917, p. 76 n. 2; and Assmann 1976, pp. 40-41; Assmann 2001a, p. 51; and Hays 2002, pp. 164-165 with nn. 85-86. For Thoth's relationship to the priesthood, see above n. 161.

185

emblematic of the Eye of Horus, the conclusion is inexorable that the "filling" (mH) refers

to the ethereal consumption of food and liquids by the deceased.305

It is precisely because the function of this statement is to summarize an act or

actions already accomplished that PT 198 lacks the specification of an item; it is a purely

oral reference to accomplished rites that included a physical component. So also with PT

357 and 364: in orally citing from offering ritual texts while omitting the specification of

items to be manipulated, they connote the performance of the corresponding rites, but

they do not prescribe the performance of accompanying physical actions. Nevertheless, in

citing from offering ritual texts, in making allusion to actions carried out during their

performance, and in sharing the same performance structure, it may be presumed that

resurrection texts shared the same general context as offering ritual texts: mortuary

service.

Interpreting resurrection texts as being originally performed within the context of

mortuary service helps explain later features of their display. In the Middle and New

Kingdoms, resurrection texts can be found juxtaposed to scenes of mortuary service of

precisely the same character as those discussed in the preceding chapter, complete with

ritualists and offering lists. The first example of this kind occurs with PT 223 in the cultic

305 Even more generally, the Eye of Horus as oil—something that is not eaten—is said to be the

instrument of filling the deceased, as at PT 72 Pyr 50b (W): mH.n(=i) n=k ir.t=k (m) mD.t "(with) oil have I filled your eye for you"; PT 637 Pyr 1801a (N): i.mH(=i) Tw im=s "let me fill you with it"; Pyr 1800b-c (N): iw.n(=i) xr=k Dd-T | i.mH(=i) Tw m mD.t pr.t m ir.t Hr "I also have come to you, even that I fill you with the oil which went forth from the Eye of Horus". The general relationship of the Eye of Horus to fullness and emptiness is indicated at PT 605 Pyr 1682b (N): mH.n Hr ir.t=f Sw.t m ir.t=f mH.t "after Horus filled his empty eye with his full eye", and as the mH.t "the full one", it in turn is within the deceased, as at PT 48 Pyr 36c (W): mH.t im=k "let the full one be in you". For the Eye of Horus being eaten, see PT 46 Pyr 35c (W): wnm=k "that you may eat (it)"; PT 123 Pyr 78a (W): wnm=k "and eat (it)"; PT 219 Pyr 192b (W): wnm.t.n=k ir.t "what you have eaten is the Eye"; CT 935 VII 136o (A1C): Hwn imi ir(.t) Hr wnm n=k sw (let me give you) "the pupil which is in the Eye of Horus; eat it". See also PT 90 Pyr 61a (W): nDs wnm.t.n stS im=s "little is what Seth ate of it"; PT 145 Pyr 88c (W): nDs wnm.t.n stS im=s "little is what Seth ate of it"; CT 935 VII 136m (A1C): nDs.t wnm.t.n stS im=s "little is what Seth ate of it".

186

area of a Middle Kingdom tomb at Meir.306 The same text appears in similar context in

the cultic area of the New Kingdom tomb of Rekhmire at Thebes, together with the

resurrection texts PT 222 and 224.307

Tellingly, PT 224 in the latter case receives the title rA n(i) ao r wDb x.wt

"utterance of going in to the reversion of offerings".308 The title underscores the

relationship of the text to the offering ritual, since the reversion of offerings occurs at the

very climax of the offering ritual309 and is represented by the offering ritual text PT

199.310 Thus, in being performed at the "going in to the reversion of offerings", PT 224 is

being presented as being performed prior to that rite. Another resurrection text is

temporally positioned adjacent to the offering ritual with a Middle Kingdom copy of PT

213, which on the coffin M1C receives the title rA n(i) sAx.w m-xt wDb x.wt "utterance of

sAx.w after the reversion of offerings".311 Thus one sees that, at least in later periods,

some resurrection texts were performed before and after portions of the offering ritual

and are inscribed in juxtaposition to depictions of mortuary service.

2. RESURRECTION TEXTS AS A TRADITION

Assuming the original setting of resurrection texts to be mortuary service, one

must consequently see that they, like offering ritual texts, underwent a transformation in

306 Meir M-B2; see Blackman 1915, pp. 16-17 and pls. 7-8.

307 TT 100; see Davies 1943, pl. 108.

308 See Davies 1943, pl. 54, l. 1, this title being noted by Schott 1955, p. 295 n. 1

309 See Lapp 1986, §315.

310 At PT 199 Pyr 115c; see above at n. 81.

311 This title being noted by J.P. Allen 1994, p. 17.

187

setting; the ritual script became a representation of rites. And similarly to offering ritual

texts as with all other types, the complex of resurrection texts transferred to the burial

chambers of Old Kingdom pyramids was not fixed in composition and order, since the

static phenomenon of recurring series was in tension with the variability of the total

inventory of texts. With resurrection texts it was a matter of a living tradition, enlivened

from pyramid to pyramid by modifications in composition and order.

If variability in composition and order is an indication of the type's living nature,

then the type continued to live in the Middle Kingdom, for the same dynamic was

manifest then as well. To continue with Sequence 84 as a touchstone, there are sequences

not attested before the Middle Kingdom that take some of its component texts and

recombine them with others,312 and there are new sequences consisting entirely of

components from it but in different order.313 The recombination and rearrangement of its

texts show that arrangements of resurrection texts continued to undergo editorial

adjustment, with that adjustment constituting a sign of later engagement with the same

material.

The Middle Kingdom editors of mortuary literature drew liberally from the palette

of Old Kingdom resurrection texts: of about one hundred and eighty texts identified in

312 Sequence 72 consisting of PT366 PT368 on KH1KH/S, and Ps/inner coffin, and

Tchannehibu/inner coffin; Sequence 74 consisting of PT368 PT373 on KH1KH/S and Nesuizet/xL; Sequence 75 consisting of PT368 PT593 on Sq10C/BO and Sq3Sq/L; Sequence 115 consisting of PT593 PT447 on Sq3Sq/L and Sq5Sq/BO; Subsequence 189 consisting of PT356-357 PT364 on Sq13C/L; Subsequence 195 consisting of PT368-369 on Sq13C/L; Subsequence 201 consisting of PT593 PT356-357 PT364 PT677 PT365 PT373 CT516 PT422 PT374 CT517 PT424 PT366 on B10C/L; Subsequence 202 consisting of PT593 PT356-357 PT364 PT677 PT365 PT373 CT516 on Sq4C/BO and S/S/E--C/W-E--S/N; and Subsequence 228 consisting of PT429-430 PT588 PT431-432 on S1C/xL.

313 Sequence 73 consisting of PT367 PT356 on T1C/S/S and L-MH1A/L; Subsequence 136 consisting of PT446 PT428 PT447 on Sq4Sq/L; Sequence 86 consisting of PT448 PT451 on L3Li/B and Sq10C/BO; Subsequence 137 consisting of PT451 PT589 on Sq10C/BO; Sequence 89 consisting of PT451-453 PT367 on L3Li/B and T1C/S/S; Subsequence 145 consisting of PT428 PT447-448 PT450-451 on Sq5Sq/L.

188

this chapter, nearly half were copied onto Middle Kingdom sources in more or less

verbatim form.314 An indication of their importance to the Middle Kingdom officials

making use of them is in their tremendously high frequency of attestation. Above all, PT

213—called rA n(i) sAx.w m-xt wDb x.wt "utterance of sAx.w after the reversion of

offerings" in one Middle Kingdom source315—is second in frequency of attestation316 to

just one Coffin Text, CT 355.317

Another sign of the tradition's life is in the production of Middle Kingdom

versions of Old Kingdom resurrection texts, but with modifications extensive enough to

warrant their being viewed as variants rather than more or less verbatim copies. For

example, PT 659 may be compared to its variant, CT 65, the latter receiving the title rDi.t

mw t.w n Ax mAa.w "giving water and bread to a true Ax"318 in one exemplar: PT 659 Pyr 1860-1869 (N) CT 65 I 276d-279 (T2C) 1860a Dd-mdw I 276e in.n=i Tw it(=i) I 276f in.n=i Tw it(=i)

314 PT 33, 213-225, 245-247, 356-358, 364-374, 412, 422-434, 437, 443-444, 446-448, 450-455,

462, 468, 532, 579, 588-590, 592-593, 600, 628, 643-644, bPT 645A, PT 646-650, fPT 665, 667, PT 670, 674-677, 690, fPT 722, bPT 1013.

315 On M1C, this title being noted by J. P. Allen 1994, p. 17. The same text also receives the title pr.t m sbA.w dwA.t "going forth from the gates of the Netherworld" on S5C.

316 Ab1Le, Ab2Le, Ab2Le, B19C, L-A1, L-JMH1, Sq1X, Sq2Be, Sq9C, T1NY, T4Be, T8C, TT 240, TT319, T9C, T1L, BH1C, BH2Ox, B4Bo, B6Bo, B6C, BH3C, KH1KH, S5C, Y2C, M5C, R1X, B10C, B10C, B10C, M1C, M2C, TT 60, B4C, T3L, B1P, S. Six other resurrection texts from the pyramids are the next most frequently attested in the Middle Kingdom mortuary literature: PT 214-215, 220-222, and 588.

317 Attested over forty-five times.

318 CT 65 I 279i (Sq3C).

189

I 276g-7a z.ti r=k r iA.wt | p.(i)w I 277b xnz[=k] iA.wt nxn.(i)w I 277c it(=i) zS=k pw Hr I 277d wa.t(i)=k pw stS I 277e a.wi=ki r iS.wt=k I 277f pr=k r=k r p.t I 277g imi=k rDi n=sn 1860a iw-sw Sm.t=k tn I 277h Sm=k Sm.wt=k iptn 1860b iw-sw Sm.wt=k iptn I 277h Sm=k Sm.wt=k iptn 1860c Sm.wt Hr m zxn.w it=f wsir I 277i Sm Hr m z<x>n{tx}.w it=f wsir

1861a zi in.w=f bT sin.w=f I 278b z in.w=k bt sin.w=k imiw tA 1861b ntA i.Hw.t(i)w=f 1862a i.zii xr ra 1862a Dd=Tn xr. ra Dsr-rmn m iAb I 278c Dd=sn n ra Dsr-HA.t m iAb.t 1862b wn.t=f i m nTr I 278d pr.n=k is m nTr 1862b aHa Ne. r=f m itr.ti Ax.t 1863a sDm=k mdw<=f> ra nTr is Hr is ms.t(i)t 1863b ink sn=k I 278e z.n=k is m nTr I 278f hA.n=k is m nTr I 278g str.T m rn=k pw n(i) 1863b spd is I 278g spd.w 1864a m(i) sw i 1864a m(i) sw i 1864b m(i) sn=k i I 278h inp wp-wA.wt 1864b m(i) mxnt-ir(.t)i i I 278i mxnt(i)-n(i)-ir.ty I 278i-9a wDA | ib=k wr.t 1865a [ir] xm=k sw 1865a-b sDr=k r=k m Xnw-a.wy=f(i) | ir Dr.w rDw=k 1865c bHz(i)=k is mniw is pi I 279b Di n=k sw Hna nw=k n(i) bHz.w I 279c swt zAA n=k sn tp tA 1866a Szp n=k ibH.w=k ipw HD.w m Hnw 1866b pSr.w HA=sn m Ssr m rn=sn pw n(i) Ssr 1867a xpS=k m tA-wr I 279d xpS=k m tA-wr 1867a wa.t=f m tA-zt(i) I 279e war.t=k m tA-zti 1867b hA n=k zAb Sma is inp is Hr(i) mniw 1868a-b aHa=k r=k ir. rd-wr | gbb is xnti] psD.t=f 1869a ib=k n=k 1869a kA=k n Ne. 1869b Hn Ne. pr=k 1869b srwD Ne. arr.wt=k I 279f bA=k m-xt=k

190

I 279f wAS=k tp-a.wy=k(i) I 279g Di.w Hr-tp=k I 279h ink iwa.w=k ink tp(i)=k tA PT 659 Pyr 1860-1869 (N) 1860a Recitation. 1860a Indeed, this your going, 1860b indeed these your goings, 1860c are the goings of Horus in seeking his father Osiris. 1861a Let his bearers go, his runners hurry, 1861b his announcers hasten! 1862a Go to Re, 1862a and say to Re, Upraised of Arm in the East, 1862b that he is come as a god. 1862b Let Neferkare thus stand at the Two Chapel Rows of the horizon, 1863a and may you hear <his> words, O Re, (he) being a god, being Horus of Mestit: 1863b 'I am your brother, 1863b being Soped.' 1864a Behold: he is come; 1864a behold: he is come; 1864b behold: your brother is come; 1864b behold: Mekhentirti is come. 1865a If you do not know him, 1865a-b then pass the night in his embrace until your efflux ends, 1865c (he) being your one of the calf, being this Herdsman. 1866a Receive these white teeth of yours in a bowl; 1866b go around them with an arrow, in this their name of 'arrow.' 1867a Your foreleg is in the Thinite nome; 1867a his hindleg is in Nubia. 1867b Descend as the jackal of Upper Egypt, as Anubis Master of the Herdsman's Tent! 1868a-b May you stand at the Great Stair [as Geb, foremost of] his Ennead. 1869a Let your heart be yours; 1869a your Ka be Neferkare's! 1869b Let Neferkare provide your house; 1869b let Neferkare make firm your gates. CT 65 I 276d-279 (T2C) I 276e I have brought you, O my father: I 276f I have brought you, O my father! I 276g-7a Go to the Mounds of those of Pe I 277b and pass through the Mounds of those of Nekhen!

191

I 277c O my father, Horus is your scribe, I 277d Seth is your *sole one, I 277e your hands at your meal. I 277f May you ascend to the sky; I 277g may you not give to them! I 277h May you go these your goings, I 277i as Horus goes in seeking his father Osiris; I 278b let your bearers go, your runners who are in the earth hurry I 278c and say to Re, the one upraised of brow in the East, I 278d that you have ascended as a god, I 278e that you have gone as a god, I 278f that you have descended as a god, I 278g you being *fragrant in this your name of I 278g Sopedu. I 278h It is Anubis, Wepwawet, I 278i and Mekhentinirti I 278i-9a who much make you well, I 279b who put him with your calves for you: I 279c he is the one who guards them for you upon earth. I 279d Your foreleg is in the Thinite nome; I 279e your lower leg is in Nubia: I 279f your Ba is behind you; I 279f your might is before you, I 279g they having been set upon you. I 279h I am your heir; I am your survivor.

The modifications are numerous: CT 65 attaches a new beginning and a different

end, removes and modifies sections from the middle and adds others. And yet the new

text maintains the same order of passages, no matter how altered the overall text has

become, with the result that the two texts are still recognizably related. The production of

variants like CT 65319 is a further indication that the tradition of resurrection texts

continued to live in the Middle Kingdom.

319 CT 28 (< PT 595); CT 42 (< bPT1013 PT646 bPT645A); CT 66 (< bPT 1009); CT 73 (< PT

532); CT 327 (< PT 457); CT 349 (< PT 247); CT 516 (< fPT 721); CT 754 (< PT 670); CT 833 (< PT 436).

192

Finally, new texts were generated in the Middle Kingdom that possess motifs and

the performance structure characteristic of the resurrection type. CT 835 can serve as

illustration:320 CT 835 VII 36a-h (T1C) VII 36a-b wsir N. pn | n rDi.n Hr znw=k VII 36c rDi.n n=k Hr xft(i)w=k Xr=k VII 36d rDi.n n=k Hr nTr.w VII 36e Sms=sn kw VII 36f sxm[=k] im=sn VII 36g nn ibA im=sn VII 36h m-k DHw.ti iab sn VII 36h i.tm ir(i)t=sn VII 36a O Osiris N., Horus does not permit that you suffer, VII 36c Horus having put your enemies under you for you, VII 36d Horus having given you the gods, VII 36e that they serve you, VII 36f that [you] have power over them, VII 36g there not being one who would dance among them. VII 36h Behold Thoth, who joins them (sc. your limbs321), VII 36h that what pertains to them may cease.

Half of the texts's clauses constitute motifs characteristic to Old Kingdom

resurrection texts: Horus places the beneficiary's enemies under him (rDi Hrw xfti Xr),322

he has power over the gods (sxm m nTr.w),323 a god joins his limbs (iab sn),324 and

320 Other examples of this kind include CT 42, 44-45, 47-48, 50-51, 63, 72, 74, 235, 520, 523,

833, 838, 840, and 850.

321 See PT 368 Pyr 639b (M): rDi.n=f iab Tw DHw.ti i.tm ir(i)t=k "he (sc. Geb) having caused that Thoth join you, with what is against you coming to an end".




193

negative attributes pertaining to them are eliminated (tm irit=sn).325 And yet, as they are

not combined in this fashion before, CT 835 does not represent a variant of any single

resurrection text; it is a new text replete with motifs characteristic of the older type.

D. SUMMARY

Texts of the resurrection type are characterized by a sacerdotal peformance

structure and a set of distinctive motifs, especially dealing with the resurrection of the

deceased and the reconstitution of the corpse. They are also concerned with the specific

actions and attributes of the divinities Nut, Geb, Horus, Seth, Atum, Isis, Nephthys, and

Anubis, resulting in the beneficiary's divine and perfected state, with him incorporated

among the gods. In addition to allusions to embalming and the rejection of the buried

condition, there are references to the performance of ritual, physical acts. These last may

be understood as simply that—as allusions, as references, as verbal evocations of such

acts—since, unlike offering ritual texts, there is little to speak of in respect to the

specifications of items to be manipulated and actions to be performed by the officiants

reciting the texts. Rather, on those grounds, resurrection texts may be regarded as purely

oral in their manner of performance. But since they were performed by officiants for the

deceased, they may be regarded as originally participating in the same mortuary service

setting as offering ritual texts. Consequently, their transfer to a tomb setting may be

understood in a similar light. In the recombination and rearrangement of texts to yield

new series, in the production of variants, and in the generation of new resurrection texts,

it is evident that the tradition invented with the inscription of resurrection texts in the

pyramids lived on into the Middle Kingdom.


194

SECTION TWO

TEXTS ORIGINALLY OF PERSONAL STRUCTURE

195

CHAPTER FOUR

APOTROPAIC TEXTS

A. SUBSEQUENCE 210

The sarcophagus chambers of two Middle Kingdom tombs at Saqqara, Sq1Sq and

Sq2Sq, present an identical series of texts on their north-to-west and west walls

respectively: Sequence 150, consisting of CT 397 PT 226-243.1 The first text of this

series, a ferryman text2 first attested in the Middle Kingdom,3 may be regarded as an

independent composition, since it twice elsewhere appears completely bounded—marked

off from the texts alongside it by graphically depicted water.4 In Sq1Sq and Sq2Sq, the

separation of CT 397 from PT 226-243 is brought about by the presence of a title just

before the presumably more ancient texts. Since no other paratextual indication of

1 Additionally, Subsequence 225, consisting of CT397 PT226-231, occurs on T1Be/BO.

Subsequence 226, consisting of CT397 PT226-229, occurs on T3L/FR; CT 397 at the head of this subsequence is truncated in mid-statement, at V 81c (T3L 163): ir.t(i)=f(i) n=T(n) n sk "as for that which he will make for you, ... will not perish"; PT 226-229 interrupt at this point, with CT 397 continuing where it left off, beginning with the omitted suffix-pronoun subject of sk, at V 81c (T3L 173): =s n Htm<=s> m tA pn D.t "it..., nor will <it> be destroyed in this land for ever." The disjointed nature of the interruption indicates a copyist's random mistake rather than an intelligible, intentional modification. One may note also that PT 230 appears after the second portion of CT 397 on T3L.

2 By virtue of its graphic boundaries, it is described as a "Bild-Text-Komposition", on a par with the Book of Two Ways, by Hermsen 1995, p. 76 with n. 19.

3 A text at Ibi/S/S (Aba 587-596) is related to CT 397, as observed by Bickel 2004, pp. 91 and 113; Bidoli 1976, pp. 27 and 34, refers to the Ibi text as a prototype of CT 397; no doubt based on Kees 1955, pp. 176-185, T. G. Allen 1950, p. 59, refers to it as "BD 99 «Einl.»". The Ibi text is followed by the ascension text PT 475.

4 On the coffins Sq1C and M2C; see CT V 75, nn. *3 and *4. In Sq1C, CT 397 appears on BO, while Subsequence 212 consisting of PT226-240 appears on B. Compare Sq2C/B, where the same subsequence is followed by CT 397.

196

content occurs in the sequence, the title, rA n(i) xsf rrk m Xrit-nTr "utterance of repelling

the Rererek-serpent in the necropolis," evidently embraces all of the older texts under its

heading, in addition to separating them from CT 397.

Even though the word rrk is not attested in Old Kingdom exemplars of Pyramid

Texts,5 PT 226-243 appear together in that order already in the pyramid of Wenis,

sarcophagus chamber west wall, as well as on three later sources.6 The title is appropriate

to the texts of this series, labelled Subsequence 210, since their principal concern is the

warding-away of hostile creatures, especially serpents.

Virtually all of them are addressed to hostile entities. Vocatives specifically to

serpents occur in at least six texts, where they are called by generic names (hiw "Hiu-

serpent"7 and hpnw "Hepenu-serpent"8) and epithets9 of varying degrees of obscurity,

such as Hri-ri.t=f "one who is over his *door",10 and imi-naw.t=f "one who is in his

5 See the list of serpent-names at Meuer 2002, pp. 273-276. Additionally, although the term Xrit-

nTr is well attested in the Old Kingdom outside of the pyramids, it is exceptionally rarely attested within them, with the sole instance of it known to me being at fPT 721 Pyr 2242a (N): pXr n=k imiw Xrit-nTr "those who are in the necropolis serving you".

6 The subsequence occurs also at S/S/E, Bek, and TT 33.

7 PT 226 Pyr 225c (W) and PT 236 Pyr 240a (W); and perhaps also as suffix to ikin at PT 238 Pyr 242a (W): t ni tk.n=k ikin-hii "the bread cast down by the one whom you attacked, O Ikin-serpent" and Pyr 242b (W): t=k nt(i)=k ni tk.n=k ik(i)n-hii "is your bread which is yours, cast down by the one whom you attacked, O Ikin-serpent", although the passage is far from clear; on ikin-hii, see Leitz 1996, p. 416, or read ikny with Borghouts 1971, p. 101 n. 184. On the term hiw as "serpent" and its typhonian connotations emerging in the Coffin Texts, see Ward 1978, pp. 26-29; and Westendorf 1970, pp. 147-148.

8 PT 227 Pyr 227b (W). Presumably to be distinguished from the later Hnp-serpent, according to Sauneron 1989, p. 153.

9 For insight provided by these kinds of epithets (or "'sprechende' Namen) on the character of these and other serpents, see Meuer 2002, pp. 277-279.

10 With coiled-serpent determinative at PT 234 Pyr 238a (W).

197

thicket",11 and iS.w inb oAa.w Db.t "one whom the wall spat out, brick-vomit".12 Since

these epithets do not always receive a determinative,13 further instances of vocatives by

epithet may indicate serpents in still other texts (mtw.ti "poisonous one",14 Aw "long

one",15 nti ti "one who is trampled",16 and tf i.tm im "spitter who does not lament"17). But

at least two of the texts address a scorpion (sro.t),18 with two more addressing the gods

11 With coiled-serpent determinative at PT 240 Pyr 245a (W). Compare Pap. Tur Hier 54003 R 9:

HfAw imi iA.t=f sptx.w imi-nAii.t=f "O Hefau-serpent who is in his mound, O stretched-out serpent who is in his thicket".

12 PT 241 Pyr 246a (W); identified as a serpent by Meuer 2002, pp. 273, and 275-276. Compare the expression to CT 461 V 334b (B3L): iS=i tr Db.t m i{mi}<z> n(i) it n(i) mn "let me spit out the block from the tomb of the father of (name)".

13 Being omitted from imi-naw.t=f in W but present in T.

14 PT 232 Pyr 236a (W). For how poison is dealt with in this type of texts, see Meuer 2002, pp. 279-280. For poison's responsiveness to magicians and gods, see Sauneron 1989, p. 12 n. 6, and Pap. Turin Hier 54003 R 9-10 (Rocatti 1970): HfAw ... | ... pSn mtw.t=k "O Hefau-serpent, ... dispersed is your poison", Pap. BM 9997 IV 10-11 (Leitz 1999, pl. 4): HkA[.w=i r] | xft.(i)w=i r nHm a n(i) mtw.t n[HA.w-Hr] "[my] magic [is against] my enemies, to take away the action of the poison of the Ne[haher]-serpents", and Pap. Brooklyn 47.218.48+85, 2, 19-20 (Sauneron 1989, §41): mdw.t=f r sxr mtw.t=k m s.t=s "his (sc. Re's) speech will knock down your poison from its place".

15 PT 235 Pyr 239a (W). The reading Aw is through the tripling of the A-bird, so as to form a pseudo-plural vocalization, in this passage and at PT 232 Pyr 236b. tiw-birds alternate with A-birds among exemplars at PT 281 Pyr 422a and c (WT) and PT 286 Pyr 427a (WTP). The Aw-serpent possibly appears also at PT 285 Pyr 426d (W), though there employing the biliteral Aw. There is reason to understand that the word's referent is a serpent, owing to the parallelism of the statement containing it at PT 232 Pyr 236b: Aw mw.t=f zp-2 "O Au-(*serpent) of his mother, O Au-(*serpent) of his mother" with PT 287 Pyr 428a: nni mw.t=f nni mw.t=f "O Neny-serpent of his mother, O Neny-serpent of his mother"; for the identification of the nni as a serpent, see the ophidian determinative at PT 382 Pyr 670c: nnii "Neny-serpent".

16 PT 235 Pyr 239b (W).

17 PT 237 Pyr 241a (W).

18 PT 227 Pyr 227b (W) and PT 230 Pyr 234a (W). The scorpion is not universally hostile in the Pyramid Texts; see Stoof 2002, pp. 106-107. For the scorpion and other hostile beings in the type of text under investigation, see below and Meuer 2002, p. 279.

198

Khaytau (xaii-tAw)19 or Hem (Hm).20 Thus rrk, though typically receiving an ophidian

determinative,21 in context may be understood not exclusively as exactly that kind of

creature but rather as any hostile beast of a more or less unreal kind.22 Understanding rrk

in this way helps explain why the serpent determinative is omitted from it in several

instances of the aforementioned title.23

An indication of the danger posed by the creatures of these texts surfaces briefly

in one motif, where the creature is said to swallow something, as with am.n=s wr.t | am.n

ns HD.t wr.t "for it (sc. the White One24) has eaten the Great One (sc. the crown of Lower

Egypt), the tongue of the White One having eaten the Great One".25 Presumably because

of the danger, vigilance against them is expressed in four texts, through mAA "to see" and

19 PT 238 Pyr 242c (W). On the deity's origin at Byblos, see Stadelmann 1975, col. 902; on xai-

tAw representing the transcription of a god of Lebanon, see Schneider 2000, pp. 215-216.

20 PT 243 Pyr 248b (W): i Hm T(i)f "O Hem, run away". The god occurs also at PT 556 Pyr 1382b-c (P): nis r=f it(=i) wsir P. ir Hm | ir sm.t(i) "my father Osiris Pepi thus making summons to Hem and to Semti".

21 See Wb ii 440.2 and Van Der Molen 2000, p. 283.

22 The word does not appear among the many different terms for serpents in Pap. Brooklyn 47.218.48+85, a late quasi-scientific treatise on serpents, on which see Sauneron 1989, pp. 145-165. Borghouts 1999, p. 156, holds for a "cosmic character" for serpents in the texts under discussion.

23 At L-MH1A (before Subsequence 215, consisting of PT226-228), L1NY (before Subsequence 211, consisting of PT226-241), T1Be (after CT 397 of Subsequence 225, consisting of CT397 PT226-231), and T3Be (before Subsequence 85, consisting of PT226 and 228).

24 HD.t here constituting the name of a serpent according to Meuer 2002, p. 275.

25 PT 239 Pyr 243a-b (W). The motif of swallowing occurs also at PT 228 Pyr 228b (W): am.n=f n=f i.nsb.n=f "for it has swallowed for itself the one whom it had licked". For i.nsb.n, compare PT 166 Pyr 98c (W): m-n=k ir.t Hr i.nsb.t.n=sn "take the Eye of Horus, which they licked".

199

Hr "sight", as with Hr Hr=k "sight is upon you."26 But the majority of motifs involve their

repulsion and suppression, precisely the sort of activity indicated by xsf in the

subsequence's Middle Kingdom title. Above all, the repelling is accomplished by

imperatives to lie down, slither away, or fall down (sDr, zbn, xr, and possibly xbx) in five

or six27 of the eighteen texts of the subsequence, as well as exhortations that the hostile

creature be overturned or on its back (pna, Hr Tz, sTAz).28 At the same time, the verb Sni,

"to encircle," is employed to indicate restraint or binding in two spells, as with Sn p.t Sn

tA Sn mDr HA rxi.t "the sky is encircled: the earth is encircled: the one who goes around

the masses is encircled",29 while the sense of binding may underlie the word bi, as with

26 PT 240 Pyr 245a (W), following Leitz 1996, p. 406 (on Pyr 238a), as opposed to Ogdon 1989,

p. 66, who understands the expression to mean "upon your face". The other instances of this motif appearing at PT 226 Pyr 226b (W): mA Tw ra "and let Re see you"; PT 228 Pyr 228a (W): xr Hr r Hr "if sight fall upon (lit. to) sight"; and PT 234 Pyr 238a (W): Hr Hr=k "sight is upon you". On this motif, see Meuer 2002, p. 287.

27 PT 226 Pyr 225c (W): sDr zbn "lie down! Slither away!"; PT 229 Pyr 229c (W) and PT 233 Pyr 237b: i.xr zbn "fall down! Slither away!"; PT 237 Pyr 241b (W): sDr "lie down!"; and PT 240 Pyr 245b (W): zbn "slither away!" One may add PT 227 Pyr 227c (W): xbx {n}<tA> "slither into <the earth>" (see Mathieu 1996, p. 290 with n. 5 for the correction). On sDr, zbn, and xr, see Meuer 2002, pp. 282-283, and 285; and Ogdon 1989, pp. 63-65.

28 PT 226 Pyr 226b (W): pna "be overturned"; PT 227 Pyr 227c (W): pna Tw "overturn yourself"; PT 234 Pyr 238a (W): hA Hr Tz=k "down on your back (lit. descend onto your vertebra)"; PT 240 Pyr 245a (W): sTAz.ti "lie down on your back". On the meaning of sTAz as "to be upon the back", see Wb iv 357 (sTAs) and 362 (sTs); and Meuer 2002, p. 283 with n. 1; for the sense of "to be stretched out", see Vernus 1991, p. 29 n. 30.

29 PT 230 Pyr 233b (W). The other two instances being from PT 226, at Pyr 225a (W): Sn naw in naw "N'au-serpent is encircled by N'au-serpent" and Pyr 225b (W): Sn bHz xAbw pr m Hzp "the calf of the hippopotamus is encircled"; for the meaning of bHz xAbw, see Lacau 1951, pp. 13-19; and Leitz 1996, pp. 393-394. On Sni in the Pyramid Texts, see Anthes 1961, p. 87, who understands its meaning as "umschließen, festhalten, in magischem Bann halten". On the hostile dimension of the act of encircling, see Ritner 1993, pp. 64-66.

200

kbb hi(w) ti.ti bi.ti "be *restrained, O Hiu-serpent, being trampled and *bound",30

although interpretations of the passage's semantic content get no farther than guesswork.

The hostile being is the direct or indirect object of violence as by trampling (ti) in the

passage cited just now and in a vocative mentioned above,31 or by being otherwise

attacked, as with HfAw pzH xtxt pr "the Hefau-serpent is bitten throughout the house".32

All but one33 of the texts of Subsequence 210 possess one or more of these motifs. The

manner in which they are deployed may be illustrated by a concrete example. PT 227 Pyr 227 (W) 227a Dd-mdw 227a Hso(=i) m tp kA km wr 227b hpnw Dd(=i) nn r=k 227b xsr-nTr sro(.t) Dd(=i) nn r=k 227c pna Tw 227c xbx {n}<tA> 227c Dd.n(=i) nn r=k

30 PT 236 Pyr 240a (W). The other instance in this subsequence being PT 237 Pyr 241a (W): tf

i.tm im i.b.w "O spitter who does not lament, who is *bound". The structure of the statement, consisting of vocative plus attributive participle with negative complement, with additional attributive participle, is paralleled by PT 499 Pyr 1070a: i tf i.tm mhii "O spitter who does not forget". The existence of the verb bi may be induced from comparison of similarly structured statements bearing it under various orthographies: PT 285 Pyr 426d (W): H(w) ti i.bi.ti; Pyr 426c (W): H(w) ti i.bi; PT 236 Pyr 240a (W): kbb hi(w) ti.ti bi.ti; and PT 281 Pyr 422a (W): kw kbb h(iw) Aw bi; and PT 237 Pyr 241a (W): tf i.tm im i.b.w. Together with the phraseology appearing alongside it, the word bi, whatever it means, links these texts together.

31 As well as probably at PT 243 Pyr 248a (W): Hts.wi Hts.wi n Dam.wi zp-2 t is ti rw r=k "two Hetes-scepters, two Hetes-scepters for the Djam-staves—twice—are as the bread which the lion trampled against you."

32 PT 242 Pyr 247b (W); Meuer 2002, p. 275, treats pzH as an attributive participle rather than stative, yielding "beissende Schlange". The motif of the serpent being attacked occurs also at PT 227 Pyr 227a (W): Hso(=i) m tp kA km wr "I will cut off even the head of the Great Black Bull-serpent (lit. I will cut off from the head...)" (on kA km wr as a serpent, see Leitz 1996, pp. 396-397; and Meuer 2002, p. 275 with n. 6); and PT 230 Pyr 231a-b (W): pzH.n W. tA pzH.n W. gbb | pzH.n W. it n(i) pzH sw "Wenis's having bitten the earth, Wenis's having bitten Geb, was Wenis's having bitten the father of the one who bit him". On this motif, see Meuer 2002, pp. 286-287.

33 The exception being PT 231.

201

227a Recitation. 227a I will cut off even the head of the bull, the Great Black One! 227b O Hepnu-serpent, against you do I say this! 227b O god-beaten one, O scorpion, against you do I say this! 227c Overturn yourself; 227c slither into <the earth>,34 227c for I have said this against you!

PT 227 fits into a category of performance situation different than what is found

for offering ritual texts and resurrection texts. In this text, the beneficiary speaks on his

own behalf in the first person, and thus, from the point of view of the text, he is the one

performing it. Two other texts of the recurring series similarly place the beneficiary in the

first person, with m xm w(i) "do not forget me" in one35 and nii(=i)36 nw pr m rA=k r=k

Ds=k "I will cast down this which goes forth from your mouth against you yourself" in

another.37 In view of these instances of the beneficiary speaking for himself, when two

texts refer to him in the third person,38 they can be understood as having been edited

away from the first according to the practice observed in Chapter One, especially since

they are transmitted together with three texts preserving the first person. The performance

34 See above n. 27 on the correction.

35 PT 232 Pyr 236c (W).

36 Compare Pap. Tur Hier 54003 R 1-8 R 7: ni.w=i n=k sw "and I will cast him down for you".

37 PT 241 Pyr 246b.

38 PT 230, as at Pyr 231a-b (W): pzH.n W. tA pzH.n W. gbb | pzH.n W. it n(i) pzH sw "Wenis's having bitten the earth, Wenis's having bitten Geb, was Wenis's having bitten the father of the one who bit him" and PT 240, as at Pyr 244b (W): xnd.n W. Hr. zbn(.t) Hr "Wenis has trodden upon the *serpent-track of Horus" (on the latter passage, compare PT 378 Pyr 663b-c (T): Tbw.t Hr xnd.t nxi | nxi n(i) Hr Xrd nxn "the sandal of Horus is that which treads the Nekhi-serpent, the Nekhi-serpent of Horus the Young Child" and PT 313 Pyr 503a (W): zbn.t Hr zp-2 zbn(.t) W. [i]m m bxx pn Xr(i) ikn.t nTr.w "the *serpent-track of Horus (twice) is the *serpent-track of Wenis, there in this fire which bears what the gods draw out".

202

structure of these three likewise helps situate the remaining texts of the subsequence,

which make no reference to the beneficiary.39 In short, because of the maintenance of the

first person in some of the texts of the subsequence, and because of the tendency in the

Pyramid Texts to edit texts away from the first, there is basis for interpreting all of them

as personal recitations. In this respect, they are distinguishable from texts of sacerdotal

structure, offering ritual and resurrection texts, and they are further distinguishable from

them by their shared content. Even as this content distinguishes the texts from those of

the preceding chapters, it also serves to draw the texts together; combined with a

common performance situation, it is suggestive of a third type of text.

B. TEXTS OF MATCHING CHARACTERSTICS

Since Subsequence 210 appears in just one Old Kingdom pyramid, its identity as

a recurring series is apparent only through consultation of post-Old Kingdom sources,

when it is attested in the Middle Kingdom tomb of Senwosretankh and in the Late

Period.40 A later date holds also for its shorter segments: these also are attested only in

39 PT 226, 228-229, 231, 233-239, and 242-243.

40 See above n. 6.

203

the Middle Kingdom and afterwards.41 Despite the fact that the identity of Subsequence

210 as a recurring series is discernible only through consideration of later material, the

characteristics of its component texts are nevertheless not unique to its sole Old Kingdom

source of attestation.


A first indication of their wider Old Kingdom distribution is the transmission of

three of the component texts of Subsequence 210 alongside different texts in other

recurring series from the pyramids: Sequence 9742 and a subsequence of it,43 and

Sequence 135,44 all three appearing on the antechamber, east wall. Their affinity in being

transmitted together is matched by their affinity in content. A concrete example can

illustrate how the different texts in these series are related to those of Subsequence 210.

41 In the Middle Kingdom at Subsequence 212 consisting of PT226-240 on Sq1C/B and Sq2C/B;

Subsequence 211 consisting of PT226-241on L1NY/L; Subsequence 213 consisting of PT226-230 on M7C/B; Subsequence 215 consisting of PT226-228 on L-MH1A/B; Subsequence 216 consisting of PT226-227 on Q1Q/S/E; Subsequence 219 consisting of PT229-240 on Q1Q/S/E; Subsequence 221 consisting of PT230-238 on L-PW1A/B. Note also Subsequence 85 consisting of PT226 PT228 on T3Be/B, exclusively containing texts found in Subsequence 210, but in different order, and two subsequences beginning with CT 397: Subsequence 225 consisting of CT397 PT226-231 on T1Be/BO; and Subsequence 226 consisting of CT397 PT226-229 on T3L/FR. After the Middle Kingdom at Subsequence 214 consisting of PT226-229 on Psamtik/2; Subsequence 215 consisting of PT226-228 on Teperet/X and Pediniese/110-18; Subsequence 217 consisting of PT227-233 in Psamtiknebpehti; Subsequence 218 consisting of PT227-228 on Pedineit/1, and Pediniese/110-18, and Tchannehibu/4; Subsequence 220 consisting of PT229-230 in Ahmose; Subsequence 222 consisting of PT232-234 on Pediniese/347-50; Subsequence 223 consisting of PT233-234 on Sq B/Z; and Subsequence 224 consisting of PT237-242 on Sq B/A. Note also some recurring series exclusively containing texts found in Subsequence 210, but in different order: Sequence 44 consisting of PT226 PT228-229 on Nesuqedu vault and Sq B/Y; Subsequence 85 consisting of PT226 PT228 on CJ 50246; Sequence 45 consisting of PT226 PT236 on Pedineit/1 and Tchannehibu/4; Sequence 46 consisting of PT234 PT242 on Pediniese/6 and Ps./9-11.

42 See below.

43 Subsequence 140, containing PT 233 in the series PT233 PT284-287 PT280 PT292 on P/A/E.

44 Containing PT 240 and 227 in the series bPT729B PT240 PT227 fPT730 bPT502B bPT502D fPT731 bPT502E-F fPT732 on N/A/E and M/A/E.

204

Sequence 97 appears on the east wall of the antechamber of the pyramids of Merenre and

Pepi II, and consists of PT 499, 289, 500, 297, 233, 284-287, 280, 292. Naturally the two

series share the full contents of PT 233, as this text also appears as a component of

Subsequence 210, but plenty of relations are to be found within the other texts of

Sequence 97 as well. To bring focus upon its first text: PT 499 Pyr 1070a-b (P) 1070a Dd-mdw 1070a HA=k i tf i.tm mhii 1070b sTAz 1070b zAw Tw aHa mds=i 1070a Recitation. 1070a Back, O spitter who does not forget! 1070b Lie down on your back! 1070b Beware, lest my knife arise!

In this short text, the vocative tf i.tm mhii "spitter who does not forget" recalls tf

i.tm im "spitter who does not lament"45 of Subsequence 210, and the imperative sTAz "lie

down on your back" of PT 499 is equivalent in value to a hortatory stative, sTAz.ti, found

in Subsequence 210.46

PT 499 is not unique in its connections to Subsequence 210: most of Sequence

97's eleven texts show motifs already encountered. Vocatives specifically to serpents

45 See n. 17 above.

46 See n. 28 above.

205

occur in several texts47 and once to a hostile non-serpent, with mA Tif "O lion, run

away!"48 Vigilance is expressed,49 creatures are repelled by imperatives to lie down,

slither away, or fall down (sDr, zbn, xr),50 there is a reference to a serpent being

restrained or bound (in this case by nTi instead of Sni)51 and a possible instance where a

47 PT 285 Pyr 426b (W): i ii "O (eye)-injurer"; (on ii in this passage, compare Leitz 1996, p.

418); Pyr 426c (W): Hw.t Xzii D.t twr "O storm of the vile one, O cobra, O reject"; Pyr 426d (W): Aw "O Au-(*serpent)"; PT 287 Pyr 428a (W): nni mw.t=f nni mw.t=f "O Neny-serpent of his mother, O Neny-serpent of his mother"; PT 500 Pyr 1071b (P): imn wr pr m a.t imn.t "O great hidden-(serpent), who came forth from the Hidden Chamber"; perhaps also PT 286 Pyr 427a (W): abS.w m Aw S.w TmT iT hnw.w "be drowned as the Au-(*serpent) of the lakes, O Tjemetj-*serpent"; Pyr 427c (W): Aw Sii Aw Sii "O Au-(*serpent) of the *lakes, O Au-(*serpent) of the *lakes", although the meaning of the text is far from clear; and perhaps also at PT 292 Pyr 433a (W): n(i) tk tk=k n(i) tk.i ik(i)n-hi(w) "that which was cast down of the one who was attacked, the one whom you attacked, is that which was cast down by the one who was attacked, O Ikin-serpent", although the meaning and rendering of the passage is far from clear.

48 PT 287 Pyr 428b (W), where mA has a lion-determinative. Meuer 2002, p. 273, understands this word to refer to a serpent. But compare the present passage with PT 288 Pyr 429c: Tif miw "run away, O cat!"; and in the same light one may interpret PT 391 Pyr 687b: miw miw "O cat, O cat!" See also CT 369 V 31d (B2L): iw wSa.n=k os.w miw.t HwAA.wt "and you have chewed the bones of the cat of putrefaction," where miw.t receives an animal-skin determinative. For other references to lions in the type of text under investigation, see PT 243 Pyr 248a: Hts.wi Hts.wi n Dam.wi zp-2 t is ti rw r=k "two Hetes-scepters, two Hetes-scepters for the Djam-staves—twice—are as the bread which the lion trampled against you"; PT 284 Pyr 425d: pf rw m-Xnw pn rw "one lion within the other lion"; PT 294 Pyr 436b: wDD n=f zAw Tw rw pr wD n=f zAw Tw rw "for whom it was commanded 'Beware, O lion!', for whom the command went forth, 'Beware, O lion!'"; PT 394 Pyr 690: rw HA rw n anx "lion behind lion, for life"; and PT 551 Pyr 1351b: rw "O (forepart of a) lion!"; PT 551 Pyr 1351b: pH.wi "O rear (of a lion)!"; and possibly PT 281 Pyr 422b: rw n(i) phti rw n(i) pTti phti pTti "the lion of Pehti, the lion of Petjti, Pehti Petjti". Apotropaic texts specifically against lions are attested in the New Kingdom Pap. Turin 1999, as observed by Borghouts 1999, p. 165 with n. 63.

49 PT 297 Pyr 441b (W): mA Tw mw.t=k nw.t "and let your mother Nut see you".

50 PT 289 Pyr 430b (W): i.xr zbn "fall! Slither away!"; PT 297 Pyr 441a-b (W): i.xr=k m Hs=k zbn=k m wzS.t=k | i.xr sDr zbn "may you fall into your excrement; may you slither into your urine! Fall! Lie down! Slither away!"; and possibly also PT 286 Pyr 427b (W): k(w) bn.w zbn.w Hz n.wt "then, O Benu, who slithers away, praised of the Red Crowns".

51 PT 285 Pyr 426b (W): i ii b(A)b(ii) nT sSAw "O (eye)-injurer, O Babay, O you whom Shesau bound".

206

serpent is attacked,52 and the word bi—however one wishes to translate it or not—

appears in a configuration similar to what was encountered before.53

Subsequence 210's connections to Sequence 97 extend further; they are linked by

five more textual points of contact. Enemies of the deceased are exhorted to go away

(from the speaker) through imperatives, such as Tif "to run away",54 the verb xr "to fall"

occurs with a serpent in the third person, as with xr kA n sDH xr sDH n kA "the bull(-

serpent) is fallen because of the Sedjeh-serpent; the Sedjeh-serpent is fallen because of

the bull(-serpent)",55 with this passage exhibiting also the discursive figure of reciprocal

violence, another feature in common to both series.56 More violence is signalled by the

figure of the goddess Mafdet (mAfd.t), who acts aggressively for the beneficiary,57 and

both series contain texts with passages playing with the consonants t, n, and k, as with t ni

52 PT 286 Pyr 427a (W): abS.w m Aw S.w TmT "be drowned as the Au-(*serpent) of the lakes, O

Tjemetj-*serpent"; for abS "to drown" in a hostile sense, see PT 397 Pyr 692c: abS sw abS sw "drown it! Drown it!"

53 PT 285 Pyr 426c (W): H(w) ti i.bi "who would smite, who would trample, being *bound"; Pyr 426d (W): H(w) ti i.bi.ti "smite and trample, being *bound". See above n. 30.

54 PT 243 Pyr 248b (W) (Subsequence 210): Hm T(i)f "O Hem, run away" and PT 287 428b (W) (Sequence 97): mA Tif "O lion, run away!"

55 PT 289 Pyr 430a (W) (Sequence 97). PT 233 Pyr 237a (W) (Subsequence 210): xr D.t pr.t m tA "let fall the cobra which rose from the earth".

56 PT 230 Pyr 233a (W) (Subsequence 210): pzH naw in na.t pzH na.t in naw "the N'au-serpent is bitten by the female N'au-serpent: the female N'au-serpent is bitten by the N'au-serpent"; PT 284 Pyr 425c (W) (Sequence 97): Hw zpA in Hw.ti Hw Hw.ti in zpA "the centipede was smitten by He of the House, just as He of the House was smitten by the centipede"; PT 289 Pyr 430a (W) (Sequence 97): xr kA n sDH xr sDH n kA "the bull(-serpent) is fallen because of the Sedjeh-serpent; the Sedjeh-serpent is fallen because of the bull(-serpent)".

57 PT 230 Pyr 230c (W) (Subsequence 210): tmm rA n(i) Sms.t in mAfd.t "may the mouth of she who serves be shut by Mafdet"; PT 297 Pyr 440b-d (W) (Sequence 97): nAS.wt nn iw.t(i) Hr=k | mAfd.t xnt(i)t Hw.t-anx | i.H(w)=s Tw ir Hr=k pAx=s Tw ir ir.t(i)=k "the proscription of this one is come upon you, namely Mafdet, Foremost of the House of Life; let her strike you upon your face; let her scratch you in your eyes".

207

tk.n=k ikin-hii | t=k nt(i)=k ni tk.n=k ik(i)n-hii.58 In short, the two series are connected in

more ways than by just the motifs found repeated in one of them. With a network of

connections between the components of Subsequence 210 and those of Sequence 97, one

may see how the texts operate within a semantic field extending beyond the boundaries of

the series holding them.

But the components of Subsequence 210 and Sequence 97 still constitute only a

portion of a larger body of texts, since even more ancient groupings are related to them.

There is, first of all, Sequence 135 mentioned above, to which may be added especially

thirteen other recurring series attested in the Old Kingdom with no texts in common with

Subsequence 210 at all;59 in the pyramids of kings these are consistently found on the

58 PT 238 Pyr 242a-b (W) (Subsequence 210): "the bread cast down of the one whom you

attacked, O Ikin-serpent, is your bread, that which is yours, cast down of the one whom you attacked, O Ikin-serpent". PT 292 Pyr 433a (W) (Sequence 97): n(i) tk tk=k n(i) tk.i ik(i)n-hi(w) | t=k nt(i)=k n(i) tk.n=k ik.n h(iw) "that which was cast down by the one who was attacked, the one whom you attacked, is that which was cast down by the one who was attacked, O Ikin-serpent, is your bread which is yours, cast down by the one whom you attacked, the one whom the Hiu-serpent attacked", although the meaning and rendering is far from certain. J.P. Allen 1988, p. 38, comments upon the "abracadabra" character of such statements.

59 Subsequence 102 consisting of PT281-283 on T/A/E; Subsequence 104 consisting of PT285-289 on T/A/E; Subsequence 105 consisting of PT286-287 on Nt/S/E; Subsequence 106 consisting of PT290-291 on T/A/E; Subsequence 107 consisting of PT295-296 on T/A/E; Sequence 53 consisting of PT280 PT292-293 on P/A/E and T/A/E; Sequence 54 consisting of PT283 PT285 on T/A/E and Nt/S/E; Sequence 55 consisting of PT290 fPT727 on N/A/E and M/A/E; Sequence 56 consisting of PT298 PT295 on N/A/E and Nt/S/E; Sequence 77 consisting of PT375-377 on P/D/E and T/A/E; Subsequence 141 consisting of PT499 PT289 on P/A/E; Subsequence 171 consisting of bPT502B bPT502D on P/A/E; Sequence 136 consisting of fPT731 bPT502E-F fPT732 bPT502H on P/A/E and N/A/E. From the Late Period, there is additionally Subsequence 103 consisting of PT284-285 in TT 33.

208

east wall of the antechamber (with one exception60), embracing over thirty texts

altogether.61 These series possess motifs found to be characteristic of Subsequence 210.

Thus there are vocatives specifically to serpents62 and other hostile beings.63

Vigilance expressed,64 creatures are repelled by imperatives to lie down and slither away

60 See the preceding note for Sequence 77, as it occurs on P/D/E in addition to T/A/E. Note that

the pyramid of Neith, being a queen's pyramid, is not bicameral and thus has no antechamber.

61 Including the texts of Sequences 97 and 135, there are a total of thirty-three texts in the specified series, namely PT 280-293, 295-298, 375-377, 499-500, bPT 502B, 502D-F, 502H, fPT 727, bPT 729B, and fPT 730-732.

62 PT 281 Pyr 422d (W) (Subsequence 102): naii naii "O N'au-serpent, N'au-serpent" (on the naii serpent, see Sauneron 1989, p. 148); PT 288 Pyr 429a (W) (Subsequence 104): hki hkr.t "O Heki-serpent, O Hekeret-serpent"; PT 291 Pyr 432a (W) (Subsequence 106): dr Hkn.w=k bAA-HD in. pr m fnT "praise of you is expelled, O Baahedj, by the one who goes forth as the Fenetj-serpent" (on the bAA-HD as "heller Baubewohner (eine Schlange)", see Leitz 1996, p. 420); Pyr 432b (W): nHm Hkn.w=k bAA-HD in pr m fnT "praise of you is removed, O Baahedj, by the one who goes forth as the Fenetj-serpent"; PT 293 Pyr 434a (T) (Sequence 53): imn "O Imen-serpent" (with serpent-determinative); Pyr 434c (T): imn "O Imen-serpent"; Pyr 435b (W): hiw "O Hiu-serpent"; PT 296 Pyr 439b (W) (Subsequence 107): HmT sn ni hmT.t "O Hemetj-serpent, brother of a Hemetj-serpent" (see Meuer 2002, p. 274, for the identification of the HmT as a serpent); PT 298 Pyr 443c (W) (Sequence 56): hiw sDr kA zbn "O Hiu-serpent, lie down! O Bull-(serpent), slither away"; bPT 502B Pyr 1073a (P) (Sequence 135; Subsequence 171): ht.tii ht.tii Sm Hr. fd=f oAb.w "O Hetety, O Hetety who walks upon his four coils"; Pyr 1073b (N): hiw "O Hiu-serpent"; fPT 727 Pyr 2255b (Nt) (Sequence 55): hiw "O Hiu-serpent"; bPT 729B Pyr 2257a (N) (Sequence 135): hiw sDr hpn zbn "O Hiu-serpent, lie down! O Hepenu-serpent, slither away!" Pyr 2257b (N): imi-nAw.t=f "O One Who Is in His Thicket"; fPT 731 Pyr 2259 (N) (Sequences 135-136): i gg "O *staring-serpent" (compare PT 538 Pyr 1302a (P): <n>gA{n} i.gA "O *staring long-horned bull (sc. Seth), and see Borghouts 1973, pp. 140-142 with n. 9); PT 732 Pyr 2260 (N) (Sequences 135-136): ptpt A hpnw hip.ti imn.i "Ah, one who is trodden, O Hepenu-serpent, O Hipeti-serpent, O Imeni-serpent" (see Meuer 2002, p. 274, for the identification of hip.ti as a serpent).

63 PT 282 Pyr 423a (W) (Subsequence 102): i xAz.t tn "O Khazet"; Pyr 423b (W): xAz.t tn "O Khazet"; Pyr 423c (W): xaitA.w "O Khaytau"; PT 283 Pyr 424b (W) (Sequence 54; Subsequence 102): i iTT "O you who seizes" (or read iT with the same meaning); PT 288 Pyr 429c (W) (Subsequence 104): miw "O cat" (see above n. 48); PT 375 Pyr 660c and 661a (T) (Sequence 77): Dwa Tsb.w "O knife of the castrator"; fPT 730 Pyr 2258 (N) (Sequence 135): mzH "O crocodile".

64 PT 290 Pyr 431a and 431b (W) (Sequence 55; Subsequence 106): xr Hr Hr Hr "if sight fall upon sight".

209

(sDr, zbn),65 and they are the objects of violence.66 The verb nTi "to bind" appears again,

though evidently with mw "water" as object,67 and, last, the word bi appears in a

configuration similar to what was encountered before.68

And yet there are even more connections between Subsequence 210 and these

other recurring series—just as there were between it and Sequence 97—constituting what

may be understood as additional motifs characteristic of the type. By imperatives,

enemies of the deceased are exhorted to go away from the speaker, as with Tif "to run

away",69 zi "to go",70 nai "to go",71 and pri "to go out".72

65 PT 293 Pyr 435b (W) (Sequence 53): sDr "lie down"; PT 298 Pyr 443c (W) (Sequence 56):

hiw sDr kA zbn "O Hiu-serpent, lie down! O Bull-(serpent), slither away"; bPT 502B Pyr 1073b (P) (Sequence 135; Subsequence 171): m(ii) sDr m pr mw.t=k wn.t(i) [hiw] sDr "come! Lie down in the house of your mother, as you are! [O Hiu-serpent], lie down"; bPT 729B Pyr 2257a (N) (Sequence 135): hiw sDr hpn zbn "O Hiu-serpent, lie down! O Hepenu-serpent, slither away!"; Pyr 2257b (N): zbn Hr nw "slither away because of Nu".

66 fPT 732 Pyr 2260 (N) (Sequences 135-136): ptpt A hpnw hip.ti imn.i "Ah, one who is trodden, O Hepenu-serpent, O Hipeti-serpent, O Imeni-serpent".

67 bPT 502H Pyr 1076 (P) (Sequence 136): P. i.sp.i Tmi sn nTi mw "Pepi is the one who lashed together and *formed, who untied and bound together the water".

68 PT 281 Pyr 422a (W) (Subsequence 102): kw kbb h(iw) Aw bi "then the Hiu-serpent is *restrained and the Au-(*serpent) *bound".

69 PT 288 Pyr 429c (W) (Subsequence 104): Tif "run away".

70 PT 288 Pyr 429a (W) (Subsequence 104): i.zi r=k "go"; PT 377 Pyr 662e (T): i.zi r=k ir=s "go then".

71 PT 281 Pyr 422d (W) (Subsequence 102): naii naii "go, go".

72 fPT 731 Pyr 2259 (N) (Sequences 135-136): pr n=k m wx(A).t "go out into the darkness".

210

The verb xr "to fall" occurs again with a serpent in the third person, with73 or

without74 the discursive figure of reciprocal violence, and the goddess Mafdet (mAfd.t)

acts violently for the beneficiary in two more texts.75 Finally, present in both

Subsequence 210 and these related series are two additional motifs, where a pelican is

said to fall into water (xr Hm-psD.t m mw/Hap),76 and the origin of serpents is localized as

the earth (pri m tA).77 In short, the series are connected to Subsequence 210 in more ways

than just the expressions found to be characteristic of that particular series. As there is a

network of connections between these other recurring series and the components of

Subsequence 210, one sees its texts engaged in a semantic field extending beyond the

boundaries of any single text or series; from this point of view the subsequence's texts

represent a portion of a wider ranging type, expanded now to include the texts of the

recurring series related to it.

73 fPT 727 Pyr 2254a (Nt) (Sequence 55): xr kA n sDH xr sDH n kA "the bull-serpent is fallen

because of the Sedjeh-serpent; the Sedjeh-serpent is fallen because of the bull-serpent".

74 fPT 727 Pyr 2254c (Nt): xr r=f zA-tA "thus let the Zata serpent fall".

75 PT 295 Pyr 438a-b (W) (Sequence 56; Subsequence 107): sTp mAfd.t ir nHb.t in=f-Di=f wHm=s ir nHb.t Dsr-<tp> "let Mafdet pounce upon the neck of the Inifdjif-serpent, and repeat (it) at the neck of the serpent raised of <head>" (or translate "sacred of <head>", as with the meaning attributed to the name by Borghouts 1971, p. 89 n. 148, and Hoffmeier 1985, p. 43); PT 298 Pyr 442c (W) (Sequence 56): i.Sa=f tp=k m ds pn imi Dr.t mAfd.t Hr<it-ib Hw.t-anx> "let him (sc. Re) cut off your (serpent's) head with this Des-knife which is in the hand of Mafdet, <resident in the House of Life>".

76 PT 226 Pyr 226a (W) (Subsequence 210): xr Hm-psD.t m mw "let the Hem-pesdjet pelican fall into the water"; PT 293 Pyr 435a (W) (Sequence 53): xr Hm-psD.t m Hap "and the Hem-pesdjet pelican fall into the Nile".

77 PT 233 Pyr 237a (W) (Subsequence 210): xr D.t pr.t m tA "let fall the cobra which rose from the earth"; PT 298 Pyr 442a-b (W) (Sequence 56): Ax.t=f tp=f | ir hfAw pn pr m tA Xri Dba.w W. "with his Ax.t-diadem upon him, against this Hefau-serpent, which rose from the earth, which is under the fingers of Wenis".

211

Along with the expansion of the identification of its member texts, the type's

inventory in respect to our knowledge of its catalog of characteristics has also increased,

through finding additional points of contact shared between Subsequence 210 and the

other recurring series. And that catalog may be expanded a bit more upon comparing the

component texts of the other series to one another, because they are further interrelated in

content beyond the expressions found only in Subsequence 210. There are vocatives to

the god Babay,78 perhaps not uniformly in a hostile relationship to the deceased, but the

theme of the remaining motifs, as before, is the repelling or attacking of foes, as with

exhortations to a hostile being that it turn from the beneficiary or reverse its direction,

through expressions such as the prepositional HA=k "back!" and the imperatives ifn and

Hmi "turn back!"79 Threats are evident also with imperatives from the verb zAw

"beware!"80 And aggressive action or control is evident with the beneficiary's hand or

78 PT 278 Pyr 419a (W): bAbi "O Babai"; PT 285 Pyr 426b (W): i ii b(A)b(ii) "O (eye)-injurer, O

Babay"! For this god representing the poison inflicted by a serpent bite, see the Dynasty Nineteen Pap. Geneva MAH 15274 V 3-5, translated at Massart 1957, p. 178.

79 PT 280 Pyr 421b (W): Hr=k HA=k "your face behind you"; PT 293 Pyr 434a (W): HA=k "back"; Pyr 434c (T): HA=k "back"; Pyr 435a (W): ifn ifn "turn back! Turn back"; PT 314 Pyr 504a (W): HA=k "back"; PT 377 Pyr 662e (T): Hmi "fall back"; PT 499 Pyr 1070a (P): HA=k "back"; PT 500 Pyr 1071b (P): HA=k "back!"

80 PT 280 Pyr 421b (W): zA Tw "beware"; PT 294 Pyr 436b (W): wDD n=f zAw Tw rw pr wD n=f zAw Tw rw "for whom it was commanded 'Beware, O lion!', for whom the command went forth, 'Beware, O lion!'"; PT 499 Pyr 1070b (P): zAw Tw "beware"; PT 500 Pyr 1071c (P): zAw Tw "beware!"

212

fingers (Dr.t/Dba.w) upon a being,81 or when a creature is outright attacked by the

beneficiary as indicated through the verb iki "to attack, thrust".82

In interim summary, it was observed that a number of the components of

Subsequence 210 shared content with other texts in that series, and on those grounds it

was supposed that the texts of the series were characteristic of a type. A form of

confirmation was obtained through consideration of other recurring series possessing

these characteristics, and the supposition was further supported through identifying more

intertextual connections among them, placing Subsequence 210 within a larger body of

related texts, which body houses a broader spectrum of shared motifs. Accepting all of

these texts as a type, I expanded its inventory of textual characteristics from those simply

found repeated in Subsequence 210 to include motifs shared among it and all of the

recurring series related to it.

A degree of faithfulness to the ancient classificatory sensibility may be assumed,

since the typological structure was built up from the starting point of ancient groupings.

As a mark of the homogeneous character of the component texts gathered from the

groupings, of the fifty-one texts of Subsequence 210 and the recurring series related to

it,83 only four have no distinctive intertextual connections with the others.84 In short, the

81 PT 297 Pyr 440a (W): Dr.t n(i)t W. iw.t(i) Hr=k "the hand of Wenis is come upon you"; PT 298

Pyr 442a-b (W): Ax.t=f tp=f | ir hfAw pn pr m tA Xri Dba.w W. "with his Ax.t-diadem upon him, against this Hefau-serpent, which rose from the earth, which is under the fingers of Wenis".

82 PT 282 Pyr 423a (W): rA=i ik tk pi "my utterance, it is that which Ik-attacks and Tek-attacks"; PT 283 Pyr 424a (W): ik r-r W. an.t=f tn ir=k iAb(.i)t "Wenis will indeed thrust this talon of his against you, the left one"; PT 287 Pyr 428b (W): ik(=i) r-r m nn ik(=i) r-r m nn "I will indeed attack with this: I will indeed attack with this!"

83 For the listing of the thirty-three texts of the related series, see above n. 61.

84 Specifically PT 231, the fragmentary bPT 502D, and bPT 502E-F.

213

assemblage of motifs cited above may be said to constitute textual characteristics of a

type.

But among a type's characteristics is also its performance situation. Toward the

beginning of the present chapter, it was shown how the texts of Subsequence 210 can be

understood as falling within the personal recitation category, and such is likewise the case

with the thirty-three texts in the recurring series related to it. While eight of them situate

the beneficiary in the third person,85 and fifteen make no reference to him at all,86 seven

preserve the first person,87 with three more showing signs of editing away from the

first—in vacillation to the first person88 and in recarvings.89 Since nearly a third of the

texts indicate an original first person, one has grounds to assume that the practice of

editing was simply carried out elsewhere completely. By that assumption, the texts of the

recurring series shown to be related to Subsequence 210 may be understood as personal

recitations.


As thus far the examination of texts has been restricted to those appearing in

recurring series, it may be supposed that not all texts appropriate to the type have been

identified, because a substantial number of Pyramid Texts are not attested in any

recurring series, and at least with texts of a sacerdotal structure it has proven to be the

85 PT 288, 291, 293, 295, PT 297-298, 375, bPT 502D.

86 PT 280, 285, 289-290, 292, 376-377, 500, bPT 502B, 502F, fPT 727, bPT 729B, fPT 730-732.

87 PT 281-282, 284, 286-287, 499, bPT 502E.

88 bPT 502H Pyr 1076.

89 PT 283 Pyr 424a; and PT 296 Pyr 439a.

214

case that types of texts are not restricted to recurring series. That this holds true for the

type currently under consideration is shown through examining texts without regard to

their belonging to any series: there are about thirty more texts that may be ascribed to the

present type,90 since they may be seen to possess the motifs and performance situation

characteristic of it.

Virtually all of them are addressed to hostile entities, most often specifically

serpents,91 but also other hostile creatures, such as bulls (ngA, kA wr, i.gA),92 as well as the

90 PT 276-279, 299, 314, 378-393, 395-399, 501, bPT 502A, PT 538, 549-551.

91 PT 276 Pyr 417b (W): zkzk imi orr.t=f imi-rd "O Zekzek-serpent, O you who are in his hole, O obstructor"; PT 278 Pyr 419c (W): wfi "O viper"; PT 299 Pyr 444c (W): SnT "O Shenetj-serpent"; PT 379 Pyr 667 (T): isii-HA "O Isyha-serpent" (isii-HA being a serpent, according to Meuer 2002, p. 273); PT 382 Pyr 670a (T): ior.w ior.t "O Iqeru-serpent, O Iqeret-serpent"; Pyr 670c (T): nnii "O Neny-serpent"; PT 383 Pyr 671a (T): TTw TTw "O Tjetju-serpent, O Tjetju-serpent"; Pyr 671c (T): imi hpnn "O you who are in Hepenen"; PT 385 Pyr 674b (T): Hfnw Hfnn.t "O Hefenu-serpent, O Hefenenet-serpent"; Pyr 675c (T): sriw "O Seriu-serpent"; PT 386 Pyr 679e (T): Dsr-tp imi-nAw.t "O serpent raised of head, one who is in (his) thicket" (or for Dsr-tp, understand "sacred of head", as with Borghouts 1971, p. 89 n. 148); PT 387 Pyr 680b (T): hiw "O Hiu-serpent"; PT 389 Pyr 682a (T): imi TpH.t=f "O you who are in his naos"; Pyr 682b (T): [pA]z Tw nTr imi=s tp-a.wi &. "suffer, O god-*serpent who is in it, before Teti" (with nTr here indicating a serpent, according to Meuer 2002, p. 274); Pyr 682f (T): sriw "O Seriu-serpent"; Pyr 682f (T): imi-nAw.t "O you who are in the thicket"; PT 390 Pyr 686c (T): siw "O Siu-serpent"; Pyr 686c (T): naw "O N'au-serpent"; PT 392 Pyr 688 (T): zk-ib "O Zek-ib-serpent" (zk-ib representing a serpent, according to Meuer 2002, p. 275 with n. 4); PT 393 Pyr 689b (T): SnT "O Shenetj-serpent"; Pyr 689d (T): zA-tA "O son of earth serpent"; PT 395 Pyr 691a and 691b (T): zA-tA "O son of earth serpent"; PT 396 Pyr 692a (T): Tirf "O Tjiref-serpent"; PT 399 Pyr 694 (T): hii "O Hiu-serpent"; PT 501 Pyr 1072c (P): SnT "O Shenetj-serpent"; Pyr 1072c (P): HfAw "O Hefau-serpent"; Pyr 1072c (P): hiw sDr imi-nAw.t=f i.xr"O Hiu-serpent, lie down! O you who are in his thicket, fall down"; and with the following either representing serpents or lions: PT 551 Pyr 1351b (P): rw "O (forepart of a) lion"; Pyr 1351b (P): pH.wi "O rear (of a lion)".

92 PT 314 Pyr 504a (W): ngA ngA "O broken long-horned bull"; PT 385 Pyr 673d (T): Dsr ddi zA sro.t-Htw(.t) "O Djeser, O Dedi son of Serqet-hetut (i.e. a scorpion, son of Serqet)"; PT 386 Pyr 679a (T): iw.tiw "O Iutiu"; PT 391 Pyr 687b (T): miw miw "O cat, O cat" (see above n. 48, contra Wb ii 41.16); PT 393 Pyr 689b (T): kA wr "O Great Bull" (with bull-determinative); PT 398 Pyr 693a (T): xbs tA xbs tA "O hacker of earth, O hacker of earth" (possibly a serpent); bPT 502A P/A/E 34 (P): mzHw "O crocodile"; PT 538 Pyr 1302a (P): <n>gA{n} i.gA "O *staring long-horned bull (sc. Seth; see fPT 731 Pyr 2259)" (with bull's-head-determinative); PT 550 Pyr 1350a (P): km-wr "O Great Black One" (possibly a serpent). The motif of addressing a hostile non-ophidian creature occurs in only one text of a different type, the ascension text PT 324 Pyr 522a (T): i.(n)D-Hr=T db.t nHH(.i)wt "hail to you, eternal she-hippopotamus"; Pyr 523a (T): i.(n)D-Hr=T i.aA.t Hm[.t] "hail to you, O she-ass". Owing to the indeterminacy of the identity of the person addressed, mention may also be made of the ascension text PT 522 Pyr 1230c (P): Dw.t "O Evil One!"

215

god Babay.93 With a serpent again coming forth from the earth (pri m tA),94 vigilance

against creatures is expressed, through mAA "to see" and Hr "sight", as with Hr Hr=k "sight

is upon you".95

The majority of motifs involve the repulsion and suppression of creatures; the

repelling is accomplished by imperatives to lie down, slither away, or fall down (sDr, zbn,

xr),96 and there are also more exhortations that the hostile creature be overturned, or on

its back or side (pna, Hr gs, sTAz, pAxd).97 Enemies of the deceased are exhorted to go

away (from the speaker) in another instance of an imperative from zi "to go",98 and there

93 PT 549 Pyr 1349a (P): bAbii dSr msDr Tms ar.t "O Babay, red-eared, blood-red of buttocks!"

94 PT 385 Pyr 673b (T): dwn Hr psD.t=f pD.wt r Ax pn pr m tA "may Horus spread his Nine Bows against this Ax which rose from the earth" (on the psD.t pDw.t, see Stadnikow 1998, pp. 1095-1102). One may consider also the resurrection text PT 670 Pyr 1986b (N): [Ax pn pr m] dA.t wsir Ne. pr m gbb "[this Ax who ascends from] the Netherworld, Osiris Neferkare, who ascends from Geb".

95 PT 389 Pyr 682a (T): Hr Hr=k "sight is upon you"; Pyr 682d (T): mAA &. n anx=f "the one whom Teti sees, he will not live"; Pyr 682e (T): i.xr Hr n(i) &. Hr=f n Tz tp=f "the one upon whom the sight of Teti falls, his head will not be bound"; PT 390 Pyr 685a (T): Hr Hr=k "sight is upon you"; Pyr 685b (T): Hr Hr=k "sight is upon you"; bPT 502A P/A/E 34 (P): Hr Hr=k "sight is upon you".

96 PT 277 Pyr 418b (W); PT 314 Pyr 504b (W); and PT 384 Pyr 672d (T): i.xr zbn "fall! Slither away"; PT 385 Pyr 675c (T): sDr "lie down"; Pyr 678a (T): i.xr "fall down"; PT 386 Pyr 679e (T): i.xr zbn "fall down! Slither away"; PT 387 Pyr 680b (T): sDr "lie down"; PT 389 Pyr 682f (T): zbn "slither away"; PT 390 Pyr 686c (T): sDr "lie down"; Pyr 686c (T): zbn "slither away"; PT 391 Pyr 687a (T): sDr.ti "lie down"; PT 501 Pyr 1072c (P): hiw sDr imi-nAw.t=f i.xr zbn "O Hiu-serpent, lie down! O you who are in his thicket, fall down! Slither away"; bPT 502A Pyr P/A/E 34 (P): xr /// "fall down, ///"; PT 550 Pyr 1350b (P): zbn m Xr-aHA m bw pw zbn.n=sn im "slither away from Cher'aha, from the place from which they slithered". The following passage may be understood in the same light: PT 385 Pyr 676a (T): xbx tA "slither into the earth!"

97 PT 385 Pyr 674a, Pyr 677c (T): pna Tw "be overturned"; Pyr 678a (T): pna "be overturned"; PT 389 Pyr 682f (T): pna "be overturned!"; PT 390 Pyr 685a (T): pAxd.ti "be overturned"; Pyr 685b (T): sTAz.ti "lie down on your back"; PT 391 Pyr 687a (T): Hr gs[=k] "Upon your side!" Only one text of a different type possesses this motif, namely the ascension text PT 322 Pyr 518c (P): pna=k n=f "May you be overturned for him!"

98 PT 399 Pyr 694 (T): i.zii "go" (for other instances of the verb zi in the imperative with afformative prefix, see PT 254 Pyr 284b, PT 288 Pyr 429a, PT 338 Pyr 551b, PT 377 Pyr 662e, and PT 508 Pyr 1113b). Only one text of a different type bears this motif, the ascension text PT 508 Pyr 1113b (P): i.zii i.zii "Go! Go! (addressed to an unspecified hostile being)"

216

are exhortations to hostile beings that they turn from the beneficiary or reverse direction,

through expressions such as the prepositional HA=k "back!" and imperatives, including

pXr "turn around!" and xti "turn back!"99 And the verb Sni, "to encircle," is employed to

indicate restraint or binding.100

The hostile being is the direct or indirect object of violence, being threatened with

imperatives from the verb zAw "beware!"101 Creatures are attacked in various ways,102

possibly once more by trampling (ti),103 but specifically the goddess Mafdet (mAfd.t) acts

99 PT 380 Pyr 668b (T): rd=k HA=k "your foot behind you"; PT 385 Pyr 674a and Pyr 677c (T):

pXr Tw "turn around"; Pyr 678a (T): ifn "turn back"; PT 391 Pyr 687b (T): xt.t(i) xt.t(i) "turn back! Turn back"; PT 393 Pyr 689b (T): pXr pXr=k "turn truly around"; bPT 502A P/A/E 34 (P): xt n=k "turn back"; PT 538 Pyr 1302a (P): HA=k "back"; PT 549 Pyr 1349a (P): HA=k "back"; PT 550 Pyr 1350a (P): HA=k "back"; PT 551 Pyr 1351b (P): HA=k "back"; Pyr 1351b (P): Hmi "turn back!" On HA in the context of texts of this type, see Ogdon 1989, p. 62.

100 PT 381 Pyr 669a (T): Sn.n=f Hw.ti "having encircled He of the House"; Pyr 669b (T): Sn Hw.ti in zpA "He of the House having been encircled by the centipede". Only one text of a different type bears this motif, the ascension text PT 524 Pyr 1236c (P): Sn.n P. wA.wt stS "Pepi has encircled the ways of Seth".

101 PT 378 Pyr 666b (T): zA &. "beware of Teti"; PT 380 Pyr 668b (T): zAw Tw wr.wi "beware the Two Great Ones"; PT 393 Pyr 689d (T): zAw Tw tA "beware of the earth"; Pyr 689d (T): zAw Tw "beware"; PT 395 Pyr 691a (T): zAw Tw tA "beware of the earth"; Pyr 691a (T): zAw Tw "beware"; Pyr 691b (T): zAw Tw it=k wtT wsir "beware of your father, whom Osiris begot"; Pyr 691b (T): zAw Tw "beware"; PT 398 Pyr 693b (T): zAw Tw xftiw "beware the enemies!" Only two texts of different type show this motif: the resurrection text fPT 666A Pyr 1929c (Nt): zA Tw "take care"; and the ascension text PT 271 Pyr 391a (W): zA Tw wD n=f "beware the one who is commanded (sc. Horus)"; Pyr 391b (W): zA Tw ii.n=f "beware the one who dealt an (eye)-injury (sc. Seth)!"

102 PT 378 Pyr 663b-c (T): Tbw.t Hr xnd.t nxi | nxi n(i) Hr Xrd nxn "the sandal of Horus is that which treads the Nekhi-serpent, the Nekhi-serpent of Horus the Young Child"; Pyr 664b (T): xnd.n=f Hr=k "upon you has he trod"; PT 385 Pyr 673c (T): Sa tp "let head be cut off"; Pyr 673c (T): HAk sd "and tail be cut off"; Pyr 675b (T): sDm.kA mrb.t=f imit tp=k "then his *ax which is in your head will listen"; Pyr 676a (T): sTp "Leap up"; Pyr 676a (T): i.nDr sw "grasp him"; Pyr 678c (T): inin.n Tw stS "Seth has cut you up"; PT 388 Pyr 681e (T): Tbb.n Hr rA=f m Tbw=f "Horus has *shattered his mouth even with his sandal"; PT 397 Pyr 692c (T): abS sw abS sw "drown it; drown it!"

103 PT 279 Pyr 420a (W): ti ki tAH mr.w "trample the *mud of the waterways" and Pyr 420b (W): ti kk.i ti kk.i "trample the dark one; trample the dark one", although the meaning of these passages is by no means clear.

217

violently for the beneficiary,104 sometimes in connection with aggressive action or

control by the beneficiary's hand or fingers (Dr.t/a/Dba.w) being upon or against a

being.105 Finally, a pelican is said to fall (xr Hm-psD.t).106

As with Subsequence 210 and the series related to it, the performance situation of

the thirty-three additional texts may be understood as personal recitations. While the

group is nearly evenly split between texts in the third person107 and texts making no

reference to the beneficiary,108 one shows evidence of editing in the vacillation to the

first person,109 and another preserves the first person throughout.110 Based upon the

104 PT 384 Pyr 672a-b (T): Dr.t tn n(i)t &. i.t ir=k | Dr.t TT.t aA.t Hr(i)t-ib Hw.t-anx "this hand of Teti

which came against you is the hand of the Great Binder (sc. Mafdet), resident in the House of Life "; Pyr 672c (T): nDr=s n anx=f "As for the one whom she will take hold of, he will not live"; Pyr 672c (T): zxii=s n Tz tp=f "as for the one whom she will strike, his head will not be bound"; PT 385 Pyr 677d (T): Dba.w &. Hr(i)w=k Dba.w mAfd.t Hr(i)t-ib Hw.t-anx "the fingers of Teti, which are upon you, are the fingers of Mafdet, resident in the House of Life"; PT 390 Pyr 685c (T): rd pn n(i) &. [dd.w=f Hr=k] rd n(i) mAfd.t "this foot of Teti [which he puts upon you] is the foot of Mafdet"; Pyr 685d (T): a [pf] n(i) &. wAH=f Hr=k a n(i) mAfd.t Hr(i)t-ib Hw.t-anx "[that] hand of Teti which he sets upon you is the hand of Mafdet, resident in the House of Life". Only one text of a different type has this motif, the ascension text PT 519 Pyr 1212d-f (M): os.wi=s(i) an.wt mAfd.t | i.Sa n=f M.n. tp.w im | n(i)w DAii.tiw imiw sx.t-Htp "its two points the claws of Mafdet, with which Merenre cuts off the heads for himself of the opponents who are in the Field of Offerings".

105 PT 384 Pyr 672a-b (T): Dr.t tn n(i)t &. i.t ir=k | Dr.t TT.t aA.t Hr(i)t-ib Hw.t-anx "this hand of Teti which came against you is the hand of the Great Binder (sc. Mafdet), resident in the House of Life "; PT 385 Pyr 676b (T): iT &. a=f ir=k mwt=k "if Teti takes his hand to you, you will die"; Pyr 677d (T): Dba.w &. Hr(i)w=k Dba.w mAfd.t Hr(i)t-ib Hw.t-anx "the fingers of Teti, which are upon you, are the fingers of Mafdet, resident in the House of Life"; PT 390 Pyr 685d (T): a [pf] n(i) &. wAH=f Hr=k a n(i) mAfd.t Hr(i)t-ib Hw.t-anx "[that] hand of Teti which he sets upon you is the hand of Mafdet, resident in the House of Life".

106 PT 383 Pyr 671c (T): xr Hm-psD.t m Hap pn "is the Hem-pesdjet pelican to fall into this Nile?"; PT 387 Pyr 680a (T): xr wr xr Hm-psD.t "if the Great One should fall, then the Hem-pesdjet pelican would fall!"

107 PT 278-279, 378, 382-392, 397-398.

108 PT 276-277, 314, 379-381, 393, 395-396, 399, 501, bPT 502A, PT 538, 549-550.

109 PT 299 Pyr 444c.

110 PT 551 Pyr 1351c.

218

person of these texts—together with the noted tendency to edit texts away from the

first—one may assume that the practice of editing was simply carried out completely in

those texts showing the third person.


It was shown that most of the components of Subsequence 210 shared content

with other texts in the series, and that they in turn shared content with about thirty

component texts of other recurring series. Together with the common performance

situation of the texts (as interpreted), this shared content, this broad array of intertextual

connections, these motifs—they provide basis for considering them to represent texts of a

certain type. Assuming a degree of faithfulness to the ancient classificatory sensibility

because of having proceeded in the identification of the type from the starting point of

ancient groupings, the rest of the corpus of Pyramid Texts was examined to find about

thirty more texts with these characteristics. These texts may be understood in their

original forms to have been personal recitations, owing to various indications of editing

and some preserved instances of the first person.

Understood as having been recited by the beneficiary himself in their original

forms, these texts express vigilance against hostile beings, with their principal concern

being the repelling or attacking of the same. In revolving around that general theme, the

texts of this chapter constitute one of the most readily recognizable types of Pyramid

Texts, and on the basis of that theme they have often been discussed as a unit, most

recently by Meuer, whose central point is to argue that the serpents prevalent in these

texts are representative of the god Seth.111 It is noteworthy that Meuer's list of the

111 See Meuer 2002, pp. 269-315.

219

members of the type—the most comprehensive of any account to date112—conforms

closely to those collected together in the present chapter,113 because the conformity

stands as an independent validation of the procedure of identification followed in this

chapter and the others.

As most of the texts of this type are addressed to hostile serpents, one could refer

to them as "Schlangensprüche", with Meuer, a description that would conform to the title

appearing in advance of Subsequence 210 in the Middle Kingdom, but since other beings

such as lions and scorpions are involved, that designation is too specific. Instead, while

still maintaining contact with the Middle Kingdom title through its use of the word xsf,

this type may be justly called "apotropaic texts". As observed by Borghouts, they are

112 Compare the shorter listing of Borghouts 1999, p. 170, and the comparatively limited number

of texts of this kind translated at Leitz 1996, pp. 392-427.

113 One of the texts called "Schlangensprüche" by Meuer 2002, p. 269, may be understood as other than apotropaic, namely the ascension text PT 332 (see below nn. 206 and 244; in addition to the characteristics listed there, PT 332 is also related to other ascension texts by the motif of the beneficiary awakening and/or turning about (wAH/wAHwAH/wH, inni) in statements other than imperatives (for which contrasting motif see above at n. 123); see PT 258 Pyr 310c (W): W. pi (i)nn.w "Wenis is one who turns about"; PT 332 Pyr 541b (T): pr.n &. m hh=f innii "Teti has ascended even by his fire, having turned about"; PT 514 Pyr 1175b (P): (i)nni [Hr] nxn.i xnti xm anx.w=f ir ban.t=f "let turn about Nekhen [Horu]s, Foremost of Letopolis, whose Ankh-amulets are at his neck (sc. the beneficiary)"; PT 684 Pyr 2060 (N): inn Ne. wAHwAH Ne. "let Neferkare turn about; let Neferkare awaken"; Pyr 2061a (N): iri nfr sTz kA inn wAHwAH "one who pertains to good, who raises the Ka, who turns about, who awakens"; PT 332's transmitted neighbors are exclusively ascension texts at T/S/W, both sacerdotal and ascension texts at M/S/W, and purely sacerdotal at N/S/W and in the subsequent attestations of the text in the Middle Kingdom, at B9C/L and B10C/L, within Sequence 148). In addition to the other texts listed by Meuer, PT 501, bPT 502A-B, D-F, H, and PT 549 may be counted as examples of the apotropaic type, on account of their associations noted above in the course of this chapter's presentation.

220

primarily defensive in nature114 because their intent is preventative,115 and are "usually

regarded as 'magical texts' by convention".116

C. APOTROPAIC TEXTS

1. ORIGINAL AND TRANSFORMED SETTINGS

Texts of sacerdotal structure, it was argued, had mortuary service as their original

context: they were recitations uttered by priests during ritual performances for the dead.

In being inscribed for tomb use, their function necessarily changed; in the sealed tomb,

they were no longer ritual scripts for texts to be recited by priests, but rather were

representations of that ritual. Importantly, even though their function changed upon

transferral to the tomb, there is little in the way of modifications for their new

environment,117 but several traits superficially maintaining their dependence upon an

officiant engaged with reading and reciting them. There are, first of all, textual marks

such as Dd mdw zp 4 "recite four times" appearing in both resurrection and offering ritual

texts.118 The proper function of such marks is dependent upon a reader's interaction with

114 Similarly Ogdon 1989, p. 59.

115 Similarly Leitz 1996, p. 385.

116 See Borghouts 1999, pp. 151-152 and 154, where he contrasts between texts that seek to adapt the deceased to a new mode of existence, assuming new identities, and passing through different regions ("productive magic") as opposed to those that seek to prevent things from happening to him ("defensive magic").

117 In presumed replacement of original split-column writing for PT 215, and the presumed replacement of zp 2 and Tz pHr in other cases; on these, see Grimm 1986, pp. 100-102. However, the latter two phrases do appear in texts of the sacerdotal category, with zp 2 "twice" in the offering ritual text PT 84 Pyr 59a (W): Htp-ni-sw.t zp 2 "the offering of the king, twice"; with Tz pXr in the resurrection text PT 215 Pyr 143b (W): n ii pn n. nkn pn Tz pXr "the Iy-injury of this one is not; the Neken-injury of that one not, and vice versa".

118 See Grimm 1986, p. 102. There are dozens of examples of this kind.

221

the text: Dd mdw zp 4 is not a representation of the voice; rather, it is an instruction to the

reader that he is to repeat a section of the text. Also not a representation of orality are the

item and action specifications of offering lists: the words designating the items were not

to be pronounced; they are visual notes indicating objects that are to be physically

manipulated. For them to fulfill their purpose, a reader knowledgable of the rites is to

read them and carry out what they indicate; although in the sealed tomb no priest would

be available, the editors left the notations, in their new environment now simply

representing the indicated items and actions. And above all, the first person officiant in

texts of sacerdotal structure was rarely changed, and then only by mistake.119 In their

inscribed forms, then, the texts maintained their identity as a kind of script requiring a

reader's involvement. Phrased another way, despite the transferral of setting, resurrection

and offering ritual texts were not modified so as to become more suited to their new

environment.

The situation is different for texts originally of the personal structure: by editing

the grammatical person of the beneficiary away from the first person, the manner in

which the texts was to be performed has been overtly altered. And in that alteration, one

has an explicit acknowledgment of the transferral of setting. Because the modifications

occurred even on the tomb wall, it follows that the texts as originally written were, in the

Old Kingdom, not deemed suitable for that environment. The editing made them suitable

for it.

If instead one supposes that texts of an originally personal structure had in fact

been composed specifically for the use of the deceased in the tomb, then they would


222

properly belong to that category of texts that Barta calls "Grabinventar".120 But for the

Pyramid Texts, that sort of account is inadequate to answer the following question: why,

then, were these texts changed wholesale once it came time to put them in the tomb and

thereby achieve their intended purpose? On the contrary, the modifications explicitly

show what can only be inferred for texts of a sacerdotal structure: texts of a personal

structure were adapted for the tomb.

In other words, the change in performance structure shows that the original setting

of such texts was not the tomb. And indeed an extra-tomb setting is held for apotropaic

texts by Meuer, in seeing possible allusions to field hands at agricultural work, to stone

workers, and to encounters with serpents in walking through the desert;121 these

circumstances are resonant of what one envisions for the context of use of New Kingdom

"magical" texts against serpents and scorpions,122 and what is indeed explicitly stated in

the title of a non-mortuary apotropaic text from the First Intermediate Period.123 But,

while Meuer's interpretation is welcome in tacitly supporting the present argument—for it

directly asserts that the texts were originally performed by the living—he goes astray in

afterwards insisting that they were not ritual texts, since they "wirken als Aussprüche an

sich und sind nicht auf den Vollzug eines Rituals angewiesen" and, besides, they were

120 See Barta 1981, p. 69, and the following note.

121 See Meuer 2002, pp. 270 n. 1 and 278-279. A similar view for Pyramid Texts "directed against snakes and scorpions, may have been used in life on earth as well as in life beyond by kings and private persons alike" is held by Nordh 1996, p. 172.

122 As held by Borghouts 1999, p. 164 with n. 62, in consideration of Deir el Medina workers' absences on account of scorpion bites.

123 See Pap. Tur Hier 54003 (Roccati 1970) R 9: rA n(i) hA.t r nAii.wt HA=k HfAw imi iA.t=f sptx.w imi-nAii.t=f "Utterance of descending to a thicket. Back, O Hefau-serpent who is in his mound, O stretched-out serpent who is in his thicket!" The text was to be recited upon entering the sort of environment where a serpent might be.

223

"aus dem alltäglichen Leben übertragen, wo sie in Anwesenheit einer Schlange laut

gesprochen wurden".124 Such a viewpoint begs the question as to just what a ritual is, if

not a repeated, formulaic act—even if only a speech act. On the contrary, because the

recitations are fixed utterances rather than extemporaneous speeches, they are properly

understood as ritual recitations.125

Although one may be justified in seeing these texts as first composed for

individual use—perhaps for manual laborers and later inscribed for kings—to insist that

they are incompatible with a group ritual setting is not possible, since after the Old

Kingdom utterances against serpents are found in just such a setting. Boards inscribed

with apotropaic texts and found under a coffin after the Old Kingdom126 were no doubt

employed in introducing it into the tomb, and thus made use of by pallbearers in the

formal deposition of the embalmed and equipped corpse. Much later, apotropaic

utterances against serpents evidently initiate a section of rites performed for the god

Amun-Re upon his arrival at the small temple of Medinet Habu,127 and still later an entire

complex of temple rites revolves around the execration of the serpent 'Aapep, with some

124 Meuer 2002, p. 270 n. 1.

125 Compare Mauss and Hubert 1972, p. 57.

126 With their date no earlier than the First Intermediate Period; see Osing 1987, pp. 205-210; two of the utterances are paralleled by passages of apotropaic Coffin Texts (CT 885 VII 97p-s and CT 930 VII 131b-e).

127 See Parker et al. 1979, pp. 52-53 and pl. 22.2 "Be driven away(?), back, he who enters(?)! Mayest thou fall at the place of thy head, and vice-versa!" and pl. 22.9-10 "He comes out [before him(?) as ... Wepwawet] so that human beings see [him(?)] and the bTw-serpent is driven away(?)".

224

of the same phraseology from these Pyramid Texts.128 In light of later evidence, group

use in addition to individual129 use remains within the realm of possibility.

The latter two temple ritual contexts also imply a significance beyond the

physical; they are to ward off malevolent forces as incorporeal as gods. An incorporeal

component is clearly evident in apotropaic texts found in the New Kingdom

manifestation of the mortuary literature, the Book of the Dead. There one finds, for

example, rA n(i) xsf mzH ii r it.t HkA.w n(i) N. | m-a=f "utterance of stopping a crocodile

which comes in order to take away the magic of N. from him".130 The reality of the

situation in which such a text might be used is signalled by the nature of the threat: it is

not the beneficiary's life that is in danger from the jaws of the crocodile, but the loss of an

intangible. The distance of the situation from the physical world is signalled also by the

circumstances in which such a text might be employed, since another Book of the Dead

utterance against crocodiles is specified for use m Xrit-nTr "in the necropolis",131 a desert

locale inhospitable to an amphibian.

Ogdon, in pursuing the "vocalic quality" that he supposes apotropaic texts to have

had, awards appropriate emphasis to their spoken dimension.132 To refine and extend his

128 As at Pap. Bremner-Rhind (Faulkner 1933) 23, 1-2: tp=k mwt aApp | xt Hm xft(i) n(i) ra xr zbn

Hm HA=k "may you taste death, O 'Aapep! Turn back! Depart, O enemy of Re! Fall down! Slither away! Depart! Back!"

129 For the later prophylactic significance of apotropaic texts to individuals, of special significance is the incorporation of a derivation of PT 289 among the texts inscribed on the socle of a Late Period "statue guérisseuse", for which see Klasens 1952, pp. 5, 63, and 111-112.

130 BD 31 (Pc) 1-2.

131 BD 32 (Ba) 1.

132 See Ogdon 1989, pp. 59-62.

225

point, it may be more precisely said that their efficacy was by voice, prior to their

inscription in tombs. Their vocalic quality is clear not only by the ubiquitous mark Dd-

mdw "recitation" at the beginnings of these texts133 and by the much more specific Dd-

mdw zp 2 "recite twice" in that position,134 but also by statements such as hpnw Dd(=i) nn

r=k "O Hepnu-serpent, against you do I say this"135 and HA=k imn imn Tw | im=k iw r bw

nt(i) &. im | im=f Dd rn=k pw r=k ni nm zA nm.t "back, Imen-serpent! Be hidden, and do

not come to the place where Teti is, lest he say this your name of 'Traveller son of

Traveller' against you!"136 Both statements bear witness to their originally recitative as

opposed to inscribed character: the procedure of uttering the words is to produce the

effect;137 the speech act is potent as such.138 That is the principle evidenced by a ritual

instruction appended to two Coffin Texts against serpents: Dd z(i) rA pn Hr=f | tm rDi wnm

sw {Di} HfA.wt pw m Xrit-nTr | wnm=f HfA.wt nb.t pw "let a man speak this utterance over

himself; it means that serpents will not be permitted to eat him in the necropolis and that

he eats all the serpents".139

133 As noted by Eyre 2002, p. 26: the "recitational style of ritual texts is generally explicit in their

formulaic heading: Dd mdw".

134 At PT 391 Pyr 687a (T) and PT 395 Pyr 691a (T).

135 PT 227 Pyr 227b (W).

136 PT 293 Pyr 434c-e (T).

137 Compare Austin 1962, p. 26. Post-structuralistically, one may add the dimension of the group's acceptance of an utterance as efficacious as a prerequisite of its efficacy, as concluding in the critique of Bourdieu 1991, p. 116, of Austin 1962.

138 Compare Eyre 2002, p. 28.

139 CT 370 V 33a-c (B2L); similarly CT 372 V 34d-f (B1C).

226

From their explicit dependence upon vocal performance and from the alteration of

the person of the beneficiary, it is clear that apotropaic texts were brought over from

another setting in life—whatever precisely that might have been—and converted for use

in the tomb. In that new setting, their function must inhere purely in their inscriptional

state; their efficacy was direct, even while the texts ostensibly retained a vocalic

dimension.

2. APOTROPAIC TEXTS AS A TRADITION

As noted above, three component texts of Subsequence 210 are found combined

with different texts in three different recurring series in the Old Kingdom: Sequence 135,

Sequence 97, and the latter's Subseqence 140. It was also observed that no shorter

segments of it are attested in the Old Kingdom, although they are attested afterwards.

These circumstances are different from what was observed for the offering ritual

Sequence 23 and the resurrection Sequence 84. The texts of Sequence 23 were found

combined with different texts in ten different recurring series, and there are fifteen

subsequences of it attested on Old Kingdom sources. The texts of Sequence 84 were

found recombined into six different recurrings series, with ten Old Kingdom

subsequences of it. The lesser frequency of rearrangement and recombination of the

component texts of Subsequence 210 into different series shows less editorial

engagement with the type.

A similar circumstance would appear to pertain in the Middle Kingdom, when

several identically ordered segments of Subsequence 210's component texts recur,140 but

140 Subsequence 211 consisting of PT226-241on L1NY/L; Subsequence 212 consisting of PT226-

240 on Sq1C/B and Sq2C/B; Subsequence 213 consisting of PT226-230 on M7C/B; Subsequence 215 consisting of PT226-228 on L-MH1A/B, and later in Teperet and Pediniese; Subsequence 216 consisting of PT226-227 on Q1Q/S/E; Subsequence 219 consisting of PT229-240 on Q1Q/S/E; and Subsequence 221 consisting of PT230-238 on L-PW1A/B.

227

only one recombination exists.141 The comparatively lesser degree of flexibility in the

transmission of series of apotropaic texts is suggestive of a less vibrant tradition for these

texts in both periods, adding to the impression of greater age for them than for the rest of

the corpus:142 one sees that the texts of this type had been fixed into groups of virtually

canonical order, with that canonicity imposing the restraint of tradition. So also for their

content. While dozens of apotropaic texts from the pyramids are transmitted on Middle

Kingdom sources,143 there are no variants of the sort noted for offering ritual and

resurrection texts: the structure and content of the Old Kingdom apotropaic texts were not

subject to modification in the way that offering ritual and resurrection texts were.

Nevertheless, this is not to say that the type itself was stultified into immobility in

the Middle Kingdom—far from it. As may already have been assumed by reference to the

instruction to CT 370 and to the utterances inscribed on coffin support boards noted

above, in the Middle Kingdom several new texts of the apotropaic type are attested and

were presumably composed at that time. In their possessing motifs characteristic of Old

Kingdom apotropaic texts,144 they display a continued involvement with the ancient

notions. One will serve as illustration: CT 381 V 44a-d (B1L)

141 Subsequence 85 consisting of PT226 PT228 on T3Be/B and CJ 50246, the latter being a Late

Period source; the "parent" of Subsequence 85 is Sequence 44 consisting of PT226 PT228-229 in Nesuqedu and Sq B, both of them Late sources.

142 As held by Mathieu 2004, p. 253; Altenmüller 1984, col. 20; and Schott 1964, p. 84. In contrast, Leitz 1996, p. 385, feels that a contemporaneous dating is possible.

143 PT 226-243, 276-299, 314, and 379.

144 In addition to CT 381 cited below, see CT 209, 342, 369, 377-380, 418, 424, 435-436, 586, 717, and 885.

228

V 44a HA=k tAS sn anx m sma V 44b zAw Tw i.Ao V 44d Dd z(i) rA pn xft rrk | xsf=f pw V 44a Back, O you whom the brother of the Living One bounded with a sounding-

pole! V 44b Beware, O climbing-serpent! V 44d-e Let a man recite this utterance against a Rerek-serpent; it is the case that it is

stopped.

The text makes use of an exhortation to turn back (HA=k) and a warning to beware

(zAw Tw), but the names of the beings addressed are not found in Pyramid Texts; it is a

new text formed according to the Old Kingdom type. So also for the texts alongside

which these are transmitted, except for one. CT 381 is always attested in Sequence 282,

consisting of CT 379-382,145 all of which but the last contain motifs found in apotropaic

Pyramid Texts. The exception of that series is worth considering. CT 382 V 44f-i (B1C) V 44f iw it=i (m) bAA.w V 44g mw.t=i pw ppw.w V 44h-i xsf rrk m Xrit-nTr | xsf=f pw V 44f My father is Baau; V 44g my mother is Pepuu. V 44h-i Stopping a Rerek-serpent in the necropolis; it is the case that it is stopped.

As CT 382's statements of paternity are not found as a motif among Pyramid

Texts,146 while it is nevertheless transmitted alongside texts formed according to the Old

145 On B1C/B, B1L/F, and B3L/F.

146 See, however, the ascension texts PT 307 Pyr 482c (W): it n(i) W. iwnw mw.t n(i)t W. iwnw(.it) "the father of Wenis is a Heliopolitan, and the mother of Wenis is a Heliopolitan,"; PT 576 Pyr 1507b (P): it n(i) P. iwnw.i mw.t n(i)t P. iwnw.(i)t=k "for the father of Pepi is a Heliopolitan, for the mother of Pepi is your Heliopolitan".

229

Kingdom type, and is overtly linked to CT 381 by its title and notation of benefit, CT 382

shows that apotropaic texts were undergoing development in the Middle Kingdom. Thus,

the ideas expressed in the older motifs were being maintained in the verbatim

transmission of Pyramid Texts in the Middle Kingdom and in the production of new texts

according to the type's characteristics, but the type's scope was being extended through

the creation of related texts consisting of different motifs.147

D. SUMMARY

Apotropaic texts are characterized by a personal performance structure and a set

of distinctive motifs, particularly the expression of vigilance against hostile beings and

their being warded away and attacked. Unlike texts of sacerdotal structure, where a

transfer in setting from the world of the living to the tomb is implicit, in these texts that

transfer is explicit in modification to the person of the beneficiary. Prior to their being

inscribed, they might have found individual use in daily life situations, but, based on later

evidence, a setting in group ritual cannot be ruled out. In either situation, their efficacy

was vocalic, superficially retained upon their conversion for inscription within the tomb.

While there was a lesser degree of flexibility in the transmission of series of apotropaic

Pyramid Texts in the Middle Kingdom, new texts continued to be produced according to

the more ancient characteristics, alongside entirely new but related texts.

147 Besides the Coffin Texts of the Pyramid Text type identified above at n. 144, see Meuer 2002,

p. 270; and Borghouts 1999, p. 156-157 with n. 13, for reference to additional apotropaic Coffin Texts, and for the observation that apotropaic texts in the Middle Kingdom become more diverse. Add to their citations CT 930 VII 130g-131r, in light of its parallel to the texts of the coffin support boards noted above at n. 126.

230

CHAPTER FIVE

ASCENSION TEXTS

A. SEQUENCE 57

In the apotropaic text PT 314, a hostile creature is addressed. As there is no

reference to the beneficiary, one presumes that it is he who is to recite the text. PT 314 Pyr 504 (W) 504a Dd-mdw 504a HA=k ngA ngA Dba.w Akr m wp.t=f 504b i.xr zbn 504a Recitation. 504a Back, O broken long-horned bull (sc. Seth1), at whose horns are the fingers of

Aker! 504b Fall down! Slither away!

Understanding PT 314 as having the personal performance structure places it in

line with the texts transmitted alongside it in all three of its attestations. In two of these, it

1 ngA is written with a bull determinative; for the transliteration, see Wb ii 349. The play on words,

ngA "long-horned bull" and ngA "to break", together reveal the identity of the bull, via PT 580 Pyr 1544c (P): ngA.n(=i) n=k ngA Tw m ngA "as a long-horned bull have I (sc. Horus) broken for you (sc. Osiris) the one who broke you (sc. Seth)", observed by Otto 1950, p. 169.

231

is a component of Sequence 57, consisting of PT 302-321,2 and in the other it is a part of

a segment of that sequence, Subsequence 110, consisting of PT 306-321.3 While fourteen

texts of Sequence 57 refer to the beneficiary in the third person,4 four show signs of

editing away from the first—a residual trace of the first person in double reed-leaves,5

disagreement in person among exemplars,6 the agrammatical advancement of a noun,7

and recarving8—and still another text actually maintains the first person.9 Since one

2 Appearing at W/A/N—C/W-E and S/S/N + C/W-E; in both cases, it is a matter of PT 302-312

on a north wall and PT 313-321 on corridor walls. The sequential relationship between PT 302-312 and 313-321 in W and S varies somewhat in the secondary literature; see J. P. Allen 1994, 19, for PT 302-312, 313-317, and 318-321 to be read in that order; see similarly Osing 1986, pp. 133, and 140-142, for PT 302-312 before 313-321, but held to be thematically distinguishable from it; and see contrastively Altenmüller 1972, pp. 34 and 37, for PT 260-276 (at W/A/W-S-Eg and S/S/S-E) placed immediately before PT 313-321. The alleged thematic distinction between PT 302-312 and PT 313-321 is disproven by several motifs held in common between the texts of the two segments; see below nn. 22 (on PT 302, 306, 321); 25 (on PT 302 and 320); 29 (on PT 311 and 315); 30 (on PT 308 and 317); and 32-33 (on PT 310 and 321). Concerning the interpretation of Altenmüller 1972, the disposition of PT 373 in S shows that its corridor texts are to be read after PT 302-312 and before the texts of its northeast corner: in that tomb the first part of the text in question is the last of its corridor texts, beginning at S/C/E (Hayes 1937, pl. 12, lines 534-536), finishing immediately after PT 312 at S/S/N (Hayes 1937, pl. 5, lines 334-335); while for W, it is more complicated to read PT 260-276 of W/A/W-S-Eg after the texts of W/A/N, because PT 247-258 separate these texts on W/A/W. The architectural juxtaposition of W/A/N to W/C/W-E lets PT 302-312 and 313-321 most simply be read together. As observed by J. P. Allen 1994, p. 19, their sequential relationship is further supported by architectural juxtaposition in L-JMH1, since PT 306-312 occupies L-JMH1/S/N and PT 313-321 occupies L-JMH1/S/W (see the following note). It is worth noting that only part of the series PT 260-276 appears in L-JMH1, and then immediately after PT 321, as part of Subsequence 93 (PT254-258 PT260-263 PT267).

3 Subsequence 110, appearing on L-JMH1/S/N-W.

4 PT 303-310, 313, and 315-320.

5 PT 302 Pyr 461a.

6 PT 306; on the exemplar disagreement of this text, see above at n. 57.

7 PT 321 Pyr 517a.

8 PT 311 Pyr 495c.

9 PT 312 Pyr 501.

232

quarter of the sequence's texts indicate an original first person, one has reason to assume

that the practice of editing was simply carried out completely with those texts attested

exclusively in the third. In their original forms, the texts of Sequence 57 may be

understood as having originally had the personal structure along with PT 314.

As to its content, PT 314's relationship with texts of the apotropaic type is clear:

the exhortation to turn back (HA=k),10 the vocative to a hostile bull (ngA),11 and the

commands that it fall down and slither away (i.xr zbn) are all common to that type.12 But

as clear as its membership in the apotropaic type is, none of its motifs is found in the

other texts of Sequence 57,13 nor do these others exhibit any of the motifs characteristic

of the apotropaic type.

On the contrary, most of them share content of a quite different nature. The

sequence's first text can serve as a starting-point for consideration of what is in common

to them:

PT 302 Pyr 458-463 (W) 458a sbS p.t anx spd(.t) 458a n W. is anx zA spd.t

10 See Chapter Four, n. 79 above.

11 See Chapter Four, n. 92 above.

12 See Chapter Four, n. 96 above. In addition to these three motifs, PT 314 shares a motif of fingers being at a bull's horns (Dba.w m wp.t=f) with the apotropaic text PT 538 Pyr 1302a-c (P): HA=k <n>gA{n} i.gA | ... | Dba.w tm m wp.t=k "back, O *staring long-horned bull (sc. Seth)! ... with the fingers of Atum at your horns!"

13 While PT 314 Pyr 504a contains a vocative to a bull, that bull is clearly hostile, owing to an exhortation that it turn back and to its identity as Seth; see n. 1 above. Another component text of Sequence 57 does also contain a vocative to a bull, but that bull is clearly benevolent; see PT 304 Pyr 470a-c (W): i.(n)D-Hr=k ngA ra Xr(i) fd ab | ... | [oaH ab=k] pw imn.t n W. swA W. "hail to you, O long-horned bull, O Re who has four horns...! [Lower] this western [horn of yours] to Wenis, that Wenis pass".

233

458b-c wab.n n=f psD.ti | m msx.tiw i.xm-sk 458d n sk pr W. r p.t n Htm ns.t W. r tA 459a dx r=sn rmT pAii r=sn nTr.w 459b spA.n spd.t W. r p.t m-ab sn.w=f nTr.w 459c kf.n nw.t wr.t rmn.wi=s(i) n W. 460a ofn.n=sn(i) sn(i) bA.wi xntiw bA.w iwnw Xr-tp ra 460b sDr ir=sn(i) nn n(i) rm.wt nTr 460c ns.t W. xr=k ra 460c n rDi=f s(i) n kii nb 461a prii r=f W. r p.t xr=k ra 461b Hr n(i) W. m b(i)k.w 461c DnH.w W. m Apd.w 461d an.wt=f m wxA.w Dwf(.tit) 462a n mdw n(i) W. r tA xr. rmT 462b n xbn.t=f r p.t xr. nTr.w 462c dr.n W. mdw=f sk.n W. ir ia n p.t 463a spA.n wp-wA.w(t) W. r p.t m-m sn.w=f nTr.w 463b iT.n W. a.w(i) m smn 463c Hw.n W. DnH(.w) m Dr.t 463d pA pA rmT 463d pA W. (i)ri m-a=Tn 458a The sky is clear,14 and Sothis lives, 458a and Wenis is the Living One, the son of Sothis, 458b-c the Two Enneads have performed priestly service for him, as the Plough, the

Imperishable Star(s); 458d the house of Wenis will not perish in the sky; the throne of Wenis will not be

destroyed on earth. 459a Let men thus hide and gods thus fly, 459b for Sothis has made Wenis fly up to the sky among his brothers the gods, 459c for Nut the Great One has revealed her arms to Wenis, 460a-b the two Bas foremost of the Bas of Heliopolis15 having bowed before Re, 460b having passed the night making these lamentations of the god: 460c 'The throne of Wenis is yours, O Re; 460c he will not give it to any other!

14 Following Sethe 1935b, p. 254 in interpreting the sense of sbS. The verb appears also in the

same motif in the resurrection text PT 667A Pyr 1948e: sbS n=k p.t "the sky being clear for you".

15 For xnti bA.w iwnw, see also PT 539 Pyr 1305a: ir.ti M. <m> wr.t xntit bA.w iwnw "the eyes of Meryre are <as> the Great One, Foremost of the Bas of Heliopolis"; and PT 606 Pyr 1689c: i.n psD.ti wr.t(i) aA.t(i) xnt(i)t bA.w iwnw "—say the Great and Magnificent Enneads which are before the Bas of Heliopolis".

234

461a Thus let Wenis ascend to the sky, to you, O Re!' 461b The face of Wenis is that of falcons; 461c the wings of Wenis are those of birds; 461d his nails are those of Wekhau of Djuftit. 462a And there is no issue with (lit. word of) Wenis in the land with men; 462b there is no condemnation of him in the sky with the gods, 462c for Wenis drove out the words against him, what Wenis destroyed in order to rise

up to the sky. 463a Wepwawet has made Wenis fly up to the sky even among his brothers the gods; 463b Wenis has taken (his) wings (lit. arms16) as a goose: 463c Wenis has beaten (his) wings as a kite. 463d The one who would fly up is flown up, O men; 463d Wenis is thus flown away from you.

PT 302 begins by setting the stage,17 as it were, in speaking of the sky's being

clear; that notion is matched in another text of the sequence through a series of

imperatives to the sun god toward the end of the text.18 With the skies cleared, figures

other than the beneficiary are found flying (pAi) at the beginning and end of this text19

and in two others.20 The beneficiary himself ascends to the sky (pri r p.t)21 here and in

16 For a.wi "arms" referring to the wings of a bird, see CT 474 VI 17l (B1Bo): ir.n=f a.wy pAii

r=Tn "he has made the hands of one who would fly away from you".

17 On the grammatical structure of stage-setting statements, see J. P. Allen 1984, §304 (called "'dramatic' passages); or, alternatively, Schenkel 1978, p. 115 (called "einleitende Situations-schilderungen"); on such statements appearing at the beginning of a text or a section of a text, being typically built out of motifs involving the actions or conditions of the earth and sky, thus indicating a "(kosmischer) Zustand", see Assmann 2002, p. 94.

18 PT 311 Pyr 500b (W): nfa n=k SAp.t xsr n=k i.gp i.sD n=k Sni.wt "remove the storm; drive out the clouds; break up the storms!"

19 PT 302 Pyr 459a and 463d.

20 PT 310 Pyr 494b (W): in n W. i.pA=s xnn=s "bring to Wenis 'It-flies-it-alights (the name of a ferryboat)'"; PT 312 Pyr 501 (W): pA t pA A t r Hw.wt=i Hw.wt n.t "let the bread fly! Ah, let fly the bread to my two houses, to the Houses of Neith!"

21 On pri in the sense of "to ascend," see Assmann 1977a, col. 1207.

235

two other texts.22 Two additional points of contact between PT 302 and the other texts of

Sequence 57 are the texts' audience, at turns being the sun god (ra)23 and humans (rmT,

rxi.t)24 in PT 302; a vocative to the latter occurs in one other text,25 while vocatives to

the sun god occur in three more, as with mAA ra W. siA ra W. "see Wenis, O Re; perceive

Wenis, O Re".26 In all, PT 302 is related in content to nine other texts of Sequence 57.

Outside of PT 302, there are additional connections among the texts of this series,

developing the beneficiary's position, attributes, actions, and identity, as well as the

theme of ascending, which itself may be more generally understood as passage or

transition. He is said to sit (Hmsi) with divine beings;27 he is not to be opposed by others,

22 PT 321 Pyr 517b (W): pr W. Hr=s r p.t "that Wenis ascend upon it to the sky"; PT 306 Pyr 476b

(W): pr.t r=f nTr pn ir p.t pr=k r=k W. ir p.t "that this god ascends thus to the sky, that Wenis ascends thus to the sky" and Pyr 479a (W): pr=k r=k W. ir p.t "may you ascend, O Wenis, to the sky".

23 PT 302 Pyr 460c and 461a.

24 PT 302 Pyr 463d (W). See Pavlova 1999, pp. 93 and 103, for the contrastive opposition of rxi.t, in its "neutral sense", to gods in the Pyramid Texts.

25 PT 320 Pyr 516a (W): imn Tn rx.t tp-a(.wi) W. "be hidden, O masses, before Wenis".

26 PT 311 Pyr 495a (W). The other two instances of vocatives to Re occur at PT 304 Pyr 470a (W): i.(n)D-Hr=k ngA ra Xr(i) fd ab "hail to you, O long-horned bull, O Re who has four horns"; and PT 307 Pyr 482b (W): ra "O Re".

27 PT 316 Pyr 506b (W): Hms W. sA=f ir Dsr.t m iwnw "while Wenis sits with his back to the sacred one in Heliopolis", where Dsr.t is presumed to be an epithet of psD.t "Ennead" by Sethe 1935b, p. 353, followed by Hoffmeier 1985, p. 55; PT 315 Pyr 505c (W): Hms=f m-m=Tn HaA.tiw "with him sitting among you, O H'aati-baboons".

236

in the sense of an arm not being placed or crossed (wdi/DAi a) against him.28 The

beneficiary acts as priest in performing the Henu-gesture (hni/hnn), as with ir W. hni

hn.t(i)t "with Wenis making Henu-gesture and that which pertains to it".29 He is

identified as a god, specifically as Sobek (sbk).30 The identity as Sobek may be owed to

the crocodile's governing waterways31 that must be crossed, since Sequence 57 also

includes texts sharing ferryman motifs, with vocatives to the ferryman such as Hr=f-m-

xnt=f Hr=f-m-mHA=f "O Herefemkhenetef, O Herefemmehaf",32 and references to a

ferryboat (typically mXn.t "ferryboat" or simply nw "this") being brought (ini), as with

28 PT 311 Pyr 498b (W): im(i)=sn DA a=sn "let them (sc. the four who roar; PT 311 Pyr 497b 4

ipw khA.w, the "Daemonen des Windes", according to Meuer 2002, p. 20; "Art Wesen am Himmel", according to Wb v 137.1) not cross their arms (sc. against the beneficiary)"; PT 307 Pyr 484a-d (W): nTr nb wd.t(i)=f(i) a=f | ... | n t=f "as for any god who would put his arm (sc. against the beneficiary), ... his bread is not". On such threat formulations, see Meuer 2002, pp. 16-18. Bodily opposition occurs in other texts of the type currently being investigated, with TwA a "hindrance of the arm" and DAi plus reflexive pronoun "to cross the self (against)", encountered again below at nn. 73 and 199. DAi's association with opposition is evident in participles built from the verb mDAi, itself evidently derived from DAi, as at PT 524 Pyr 1237b: n mDA.w DA sw m wA.t P. pn "there is no adversary who would cross himself in the way of Pepi"; and PT 683 Pyr 2048c-d: xpr mii r mDA | zA.t ra Hr(i)t mn.ti=fi "the like will come to be against the adversary, the daughter of Re who is upon his lap (i.e. the violent uraeus)". Borghouts 1999, p. 154, also identifies DAi as an indication of a hostile force.

29 PT 315 Pyr 505c (W). The motif appears again with a geminated form from the third-weak hni at PT 311 Pyr 500c (W): ir n=k W. hnn hnn "let Wenis make Henu-gesture and again for you". On the Henu-gesture, see Assmann 2002, pp. 14-15; Dominicus 1994, pp. 61-65 (note however that she confuses i.kii "to cry out" of PT 337 Pyr 550b with iki "to attack" at PT 477 Pyr 959a and PT 283 Pyr 424a); Lapp 1986b, pp. 155-162; Junker 1940, pp. 25-28. On the beneficiary taking the role of a priest in the Pyramid Texts, see Hays 2002, pp. 164-166.

30 PT 317 Pyr 507b (W): W. pi sbk wAD Sw.t rs Hr Tz HA.t "Wenis is Sobek, green of plumage, vigilant of sight, who raises the brow" (for Tz HA.t, see PT 328 Pyr 537a and PT 329 Pyr 538a); Pyr 510a (W): xa W. m sbk zA n.t "let Wenis appear as Sobek, son of Neith"; PT 308 Pyr 489c (W): mAn n=Tn W. mr mAA sbk n n(.t) "that Wenis may look upon you just as Sobek looks upon Neith".

31 See, for example, CT 268 IV 4g (T1L): mzH nb Hap.w "the crocodile, lord of the Nile"; CT 268 IV 1a: nb mr-nxA(i) "Sobek, lord of the Shifting Waterway"; and CT 268 IV 5e (B1Bo): sbk ... nb Hzp.w "Sobek, lord of gardens".

32 PT 310 Pyr 493b (W), with a vocative to the ferryman also at PT 321 Pyr 517a (W): HA=f-m-HA=f "O Hafemhaf". On the names of the ferryman, see Bickel 2004, p. 92 with further references there at n. 5, and add to them Depuydt 1992, pp. 33-38; and Bonnet 1971, pp. 333-334.

237

in.t(i) n=k W. zii mXn.t "which ferryboat should be brought to you, O Wenis?"33 in a

quoted interrogative. The motif of bringing a ferryboat signals a desire to cross a body of

water; it involves a transition or passage by motion. In this sense, the motif is akin to the

motifs of ascending to the sky and rising, as they also deal with transition or passage.34 In

the same vein is the last motif common to the texts of Sequence 57, setting up a ladder

(mAo.t), as in Tz mAo.t in. ra xft wsir | Tz mAo.t in. Hr xft it=f wsir "the ladder is built by Re

before Osiris: the ladder is built by Horus before his father Osiris".35

Altogether, fourteen texts of Sequence 57 are related to their fellows through one

or more intertextual connections,36 while none of the texts in the series shares motifs with

PT 314: this apotropaic text is transmitted among texts distinguishable from it by their

33 PT 310 Pyr 494a (W), with the same line including the demand in nw n W. "bring this to

Wenis", and the text later saying Pyr 494b (W): in n W. i.pA=s xnn=s "bring to Wenis 'it-flies-it-alights (a ferryboat)'". The motif occurs also at PT 321 Pyr 517a (W): in n W. sfr.t Htp.t Hr(i)t psD.w wsir "bring to Wenis the Seferet-Hetepet (a ferryboat) which is on the back of Osiris".

34 The affinity of waterborne to airborne passage is noted by Bickel 2004, pp. 91-92 and 108. Assmann 1977a, col. 1206, believes that "die Entrückung der Menschen aus der Welt der Lebenden vorwiegend in Formen der Horizontalität begriffen wird" while the "offizielle Dogma des Königstodes" expressed the royal forms of transport "im Zeichen der Vertikalität"; the opposition is erroneous, since both forms of transport are attested in the Pyramid Texts and thus are equally applicable to a king. Piankoff 1974, p. 6, observes that both the transport of the corpse across a body of water is found equally for both the king and his officials in the Old Kingdom. Nordh 1996, p. 171, cites several Old Kingdom texts clearly showing that non-royal individuals aspired to a celestial afterlife by means of ascent.

35 PT 305 Pyr 472a-b (W). In the other text with this motif, wTz.w "supports" is intelligible in relation to the ladder given the statement's context, at PT 306 Pyr 478b-479a (W): ir=sn wTz.w n W. Hr-a.wi=sn | pr=k r=k W. ir. p.t i.Ao<=k> Hr=s m rn=s pw n(i) mAo.t "them making supports for Wenis before them. May you ascend, O Wenis, to the sky, climbing up it in this its name of 'ladder'". Additionally, PT 304 in the Middle Kingdom source T3Be receives the title: rA n(i) /// Tz mAo.t m Xrit-nTr in N. "utterance of /// building a ladder in the necropolis by N.".

36 Besides the apotropaic PT 314, the texts without distinctive intertextual connections to one another are PT 303, 309, 313, and 318-319. However, it will be seen in passing that these texts possess intertextual connections with the components of recurring series otherwise related to Sequence 57; see n. 156 below.

238

shared textual content. Setting PT 314 aside, one is left with a set of texts whose

intertextual connections and shared performance structure are suggestive of a fourth type.


Sequence 57's sole Old Kingdom attestation is in the pyramid of Wenis, where it

extends from the north wall of the antechamber to the west and east walls of the corridor.

Again it is a matter of isolating the series through consideration of later material, since its

first recurrence is in the tomb of Senwosretankh,37 and so also for shorter segments of it,

as they are attested only in the Middle Kingdom38 and later.39 Despite the very narrow

attestation of this series in the Old Kingdom, the characteristics of its texts enjoy very

broad distribution among the pyramids.


Hints of their wider distribution are found in Old Kingdom attestations of

recurring series built entirely of Sequence 57's components but abbreviated and re-

arranged—principally PT 305, 308, 304, 303, attested on the north walls of the pyramids

of Merenre and Pepi II,40 with shorter segments of it attested in three other Old Kingdom

37 See above n. 2.

38 Subsequence 109 consisting of PT304-305 on T3Be/B; and Subsequence 110 consisting of PT306-321 on L-JMH1/S/N-W.

39 Subsequence 111 consisting of PT311-312 in TT 57/C/S; and Subsequence 112 consisting of PT317-320 in TT 33.

40 Sequence 58.

239

sources41—and in three later sources, where one finds a few texts from the sequence

combined with others to form new recurring series.42

But most significant is the presence of Sequence 57's characteristics in twenty-

three recurring series that have no texts in common with it at all, especially since these

are already attested in the Old Kingdom. In the kings' pyramids, most of these series

appear in an area outside of the sarcophagus chamber43—with the areas including the

descending passage,44 the vestibule,45 the corridor,46 and above all the antechamber,47 or

41 Subsequence 113 consisting of PT305 PT308 PT304 on P/A/N; Subsequence 114 consisting of

PT305 PT308 on Nt/C/W; and Subsequence 115 consisting of PT308 PT304 PT303 on Oudj/S/E.

42 Sequence 52 consisting of PT270-272 PT302-304 on Q1Q/S/Sw-W and in TT 33; and Sequence 59 consisting of PT320 PT267 in TT 33 and Tchannehibu.

43 Four occur exclusively there: Sequence 120 consisting of PT624 PT268 bPT625A on N/S/N and M/S/Nw; Subsequence 169 consisting of bPT738B-C bPT739A-B fPT740 on M/S/Nw; Sequence 62 consisting of PT335-336 on M/S/W and T/S/W; Sequence 61 consisting of PT330-331 on N/S/N, T/S/W, (and Nt/S/N). One appears in both the antechamber and sarcophagus chamber: Sequence 132 consisting of fPT704 bPT655B-C fPT736-737 bPT738A-C bPT739A-B fPT740 on P/A/N and N/S/N.

44 Sequence 137 consisting of fPT736-737 bPT738A-C bPT739A-B fPT740 bPT586A-D PT474 on P/D/Wn (and Nt/S/N).

45 Sequence 103 consisting of PT569 bPT570A-B on P/V/W and M/V/E; Subsequence 143 consisting of PT569 bPT570A on N/V/W; Sequence 106 consisting of PT582 PT562 on N/V/N and M/V/W.

46 Sequence 98 consisting of PT515-519 on P/C/Wn, N/C/Em, and M/C/Em; Sequence 101 consisting of PT526-531 on P/C/Wn and M/C/Wm; Subsequence 142 consisting of PT527-531 on N/C/Wm.

47 Especially on the west wall, with Subsequence 94 consisting of PT254-258 on T/A/W; Sequence 93 consisting of PT473-477 PT270 on P/A/W and N/A/W; Subsequence 139 consisting of PT473-476 on M/A/W; Sequence 94 consisting of PT477 PT270 PT478-479 on P/A/W and M/A/W; Sequence 95 consisting of PT478-480 on P/A/W, and N/A/W; but also on the south, east, and north walls, with Sequence 96 consisting of PT484-485 on P/A/W and M/A/S; Subsequence 97 consisting of PT267-268 on T/A/S; Sequence 50 consisting of PT267 bPT1025 on P/A/S (and Ibi/S/Se); Subsequence 100 consisting of PT273-274 on T/A/E; and Sequence 130 consisting of fPT691 fPT691A-691B on N/A/N (and Nt/C/E).

240

both the corridor and vestibule.48 Altogether, they contain seventy-four texts not found in

Sequence 57.49

A specific example can illustrate the nature of the connections between these

recurring series and Sequence 57. Appearing on the west walls of the antechambers of the

pyramids of Pepi I and II, the three texts of Sequence 9550 together exhibit five of the

motifs found to be characteristic of Sequence 57. The sharing of content between the two

is not surprising, since the last text of the former (PT 480) is a variant of a component of

the latter (PT 306). But the textual connections between the two series are not merely

between the two variants, as may be seen through considering selections from the first

text of Sequence 95, PT 478 (N): ... 971c aHa mAo.t nTr 971d aHa mAo.t stS 971d-e aHa mAo.t Hr | ir.t n wsir 971e pr=f Hr=s ir p.t stp=f zA ir ra ... 975a imi swt rDi.t(i) n Ne. mAo.t nTr 975a rDi.t(i) n Ne. mAo.t stS 975b pr Ne. Hr=s ir p.t stp=f zA r ra ... 976c rmT D(.t) ir p.t 976c Ne. pw ir.t Hr ... 978a Ax nb nTr nb DA.t(i)=f(i) a=f m Ne. 978b pr=f r p.t Hr mAo.t nTr 978c n xbss n=f tA

48 Sequence 104 consisting of PT573 PT359 on P/V/W and N/C/En.

49 PT 249, 251-258, 260-263, 267-274, 330-331, 335-336, 359, 473-480, 484-485, 515-519, 526-531, 562, 569, bPT 570A-B, PT 573, 581-582, bPT 586A-D, PT 624, bPT 625A, 655B-C, fPT 691, 691A-B, 704, 736-737, bPT 738A-C, bPT 739A-B, fPT 740, bPT 1025, 1064, and 1071.

50 PT 478-480, as observed in the preceding note. Also observed there is the presence of PT 478-479 in Sequence 94, consisting of PT477 PT270 PT478-479, appearing on P/A/W and M/A/W.

241

978c n sor n=f wdn.t 978d n DA=f ir x.t xAw m iwnw 978e n DA=f ir x.t nhp.w m iwnw ... ... 971c Arise, O ladder of the god (sc. Horus)! 971d Arise, O ladder of Seth! 971d-e Arise, O ladder of Horus, which was made for Osiris, 971e that he ascend upon it to the sky, that he protect51 Re. ... 975a Cause that the ladder of the god be given to Neferkare 975a and that the ladder of Seth be given to Neferkare, 975b that Neferkare ascend upon it to the sky, that he protect Re. ... 976c O men, let the cobra be for the sky, 976c for Neferkare is the Eye of Horus. ... 978a As for any Ax or any god whose hand will cross against (lit. into) Neferkare 978b when he would ascend to the sky on the god's ladder, 978c the earth will not be hacked up for him, 978c an offering will not be presented for him, 978d and he will not cross to the evening meal in Heliopolis, 978e nor cross to the meal of the morning in Heliopolis. ...

A ladder (mAo.t) is erected—literally commanded to stand up—corresponding to

the setting up encountered in Sequence 57.52 Likewise in that sequence as in this text, the

beneficiary is said to ascend to the sky (pri r p.t),53 and a vocative is made to men

51 See Goelet 1986, pp. 85-98, on the sense of the phrase stp zA as "to protect".

52 In PT 305 Pyr 472a-b (W), PT 306 Pyr 478b-479a (W), and the Middle Kingdom title to PT 304; see n. 35 above.

53 The motif appears again later in the text, at PT 478 Pyr 979a-b (N): mAA.t(i)=f(i) sDm.t(i)=f(i) | pr.t=f ir p.t Hr mAo.t nTr "as for ... the one who will see and hear his ascending to the sky upon the ladder of the god". In Sequence 57, it appears at PT 302 Pyr 461a (W), PT 306 Pyr 476b and Pyr 479a (W), and PT 321 Pyr 517b (W). In this motif, the beneficiary is not directly addressed, as he is in imperatives and jussives that he ascend (pri), for which contrasting motif see above at n. 186.

242

(rmT),54 and the beneficiary is not to be opposed by others, in the sense of an arm or hand

not being crossed (DAi a) against him.55 To add to the connections between Sequences 57

and 95, two of these motifs are also found in the final text of the latter, PT 480,56 while

its other text, PT 479, shows a vocative to the sun god.57 As Sequence 95 exhibits five

motifs found to be characteristic of Sequence 57, the two recurring series are empirically

related.

And not only in these five points are they connected: the two recurring series

share eight other textual points of contact. These expressions develop the themes of the

beneficiary's transit, describe the movement of gods (in parallel to the deceased's), and

further clarify the beneficiary's position, attributes, identity, and action. Specifically, gods

are said to witness his ascent (mAA/ptr pri),58 he ascends via a ladder (Ao/Hfd/pri Hr

54 In Sequence 57, it appears at PT 302 Pyr 463d (W) and PT 320 Pyr 516a (W); see nn. 24 and

25 above.

55 In Sequence 57, it appears at PT 307 Pyr 484a-d (W) and PT 311 Pyr 498b (W); see n. 28 above.

56 Showing ascent to the sky at Pyr 992a-b (N): nfr.w(i) A mA.w i.oA.wi mA.w | pr.t nTr pn Ne. ir p.t "how good it is to see, how exalting to see, the ascending of this god Neferkare to the sky", and the setting up of the ladder at Pyr 995a (N): fA=sn mAo.t n Ne. | saHa=sn mAo.t n Ne. | Tz=sn mAo.t n Ne. "let them lift up the ladder for Neferkare, let them set up the ladder for Neferkare, let them tie together the ladder for Neferkare".

57 PT 479 Pyr 990a (N): ra "O Re". In Sequence 57, it occurs at PT 302 Pyr 460c and 461a, PT 304 Pyr 470a (W), PT 307 Pyr 482b (W), and PT 311 Pyr 495a (W); see nn. 23 and 26 above.

58 PT 306 Pyr 476a-b (W): nfr.w(i) A mA.w Htp.w(i) A ptr i.n=sn i.n nTr.w | pr.t r=f nTr pn ir p.t pr.t r=f W. r p.t "'Ah! How beautiful to see! Ah! How satisfying to behold'—say they, say the gods—'that this god ascends thus to the sky, that Wenis ascends thus to the sky"; PT 478 Pyr 979a-b (N): mAA.t(i)=f(i) sDm.t(i)=f(i) | pr.t=f ir p.t Hr mAo.t nTr "the one who will see and hear his ascending to the sky upon the ladder of the god"; PT 480 Pyr 992a (N): nfr.w(i) A mA.w i.oA.wi mA.w | pr.t nTr pn Ne. ir p.t "how good it is to see, how exalting to see, the ascending of this god Neferkare to the sky".

243

mAo.t),59 the doors of the sky are opened for gods (wn/zn aA.wi),60 the god Osiris ascends

to the sky (pri wsir r p.t),61 receives his place in the sky (Szp s.t m Ax.t/obHw),62 possesses

magic (HkA.w tp-rd.wi/r-gs.wi)63 and dread (Sa.t r-gs.wi/r-rd.wi),64 is the i.mn.w "enduring

bull",65 and protects the sun god (stp zA ra).66 In short, the connections between the two

series reach significantly farther beyond merely the motifs found repeated in one of them.

59 PT 306 Pyr 479a (W): i.Ao<=k> Hr=s m rn=s pw n(i) mAo.t "climbing up it in this its name of

'ladder'"; PT 478 Pyr 974c (N): pr=f Hr=s ir p.t "that he ascend upon it (sc. ladder) to the sky"; Pyr 975b (N): pr Ne. Hr=s ir p.t "that Neferkare ascend upon it (sc. ladder) to the sky"; Pyr 978b (N): pr=f r p.t Hr mAo.t nTr "when he would ascend to the sky on the god's ladder"; Pyr 979a-b (N): mAA.t(i)=f(i) sDm.t(i)=f(i) | pr.t=f ir p.t Hr mAo.t nTr "the one who will see and hear his ascending to the sky upon the ladder of the god".

60 PT 311 Pyr 496a (W): i.wn iw.t-iw=s aA.wi Ax.t n pr.w manD.t "when Yutyus opens the Doors of the Horizon for the ascent of the day-bark"; PT 479 Pyr 981a (N): i.zn aA.wi obH n Hr nTr.w "the Doors of the Firmament are spread to Horus of the Gods"; Pyr 982a (N): i.zn aA.wi obH n Hr iAb.ti "the Doors of the Firmament are spread to the Eastern Horus"; Pyr 983a (N): i.zn aA.wi obH n Hr Szm.t(i) "the Doors of the Firmament are spread open for Shezmet Horus"; Pyr 984a (N): i.zn aA.wi obH n wsir "the Doors of the Firmament are opened for Osiris".

61 PT 303 Pyr 464b-c (W): fdw ipw zxn wab dw.n=Tn n wsir | m pr.t=f ir p.t "as for these four pure reed-boats, which you gave to Osiris in his ascent to the sky"; PT 478 Pyr 971e (N): pr=f Hr=s ir p.t "that he (sc. Osiris) ascend upon it to the sky"; PT 479 Pyr 988b (N): pr wsir m {m} tp(i) hrw "let Osiris ascend at dawn".

62 PT 317 Pyr 509c (W): Szp W. s.t=f imit Ax.t "let Wenis receive his place which is in the horizon"; PT 479 Pyr 991b (N): Szp Ne. s.t=f imit obHw "let Neferkare receive his place which is in the firmament".

63 PT 306 Pyr 477b (W): HkA.w=f tp-rd.wi=f(i) "and his magic before him"; PT 480 Pyr 992c (N): HkA.w=f ir-gs.wi=f(i) "his magic on either side of him".

64 PT 306 Pyr 477a (W): Sa.t=f r-gs.wi=f(i) "dread of him on either side of him"; PT 480 Pyr 992c (N): Sa.t=f ir-rd.wi=f(i) "and his dread before him".

65 PT 306 Pyr 481b (W): m-k(w) ir=k Tw xpr.t(i) r=f m i.mn.w n(i) smA "then behold: you are become the Enduring Bull of the Wild Bulls"; Pyr 481c (W): i.mn.w "O Enduring Bull"; PT 480 Pyr 998b (N): m-Tn Ne. mn m-xnt=Tn m i.mn.w n(i) smA "behold, Neferkare endures before you as the Enduring Bull of the Wild Bulls".

66 PT 478 Pyr 971e and 975b—for which see above—and PT 321 Pyr 517b (W): stp W. zA r ra m p.t "that Wenis protect Re in the sky".

244

The additional motifs help show how the texts of Sequence 57 participate in a broader

semantic field: they are linked by a network of connections to Sequence 95.

That network extends quite a bit farther still, since, as was stated above, the

component texts of more than twenty sequences and subsequences67 possess motifs

found to be characteristic of Sequence 57. In these other series also, the heavens are

cleared,68 the deceased is repeatedly said to ascend to the sky (pri r p.t),69 and there is

still another instance of a ladder being prepared, in this case being brought like a

ferryboat.70

67 See nn. 43-48 above.

68 PT 262 Pyr 336b (T) (Subsequence 93): xsb=f Sni.wt im=sn(i) ia n ra "even that he repel the storms from them, being risen up to Re"; bPT 570A Pyr 1443a (M) (Sequence 103; Subsequence 143): ia Hr p.t bAo pD.t "the face of the sky is bathed; the stretch (sc. the sky) is cleared"; Pyr 1449a-b (M): xsr=k HA.ti p.t | r di.t sw Hr Ax.ti "dispelling the bleariness (of the eye) of the sky in order that Harakhti present himself" (compare CT VII 393c: xsr HA.t(i) m-Dr=f "the bleariness having been dispelled beside him," where HA.ti includes an eye-determinative).

69 PT 267 Pyr 365a (W) (Sequences 50, 59; Subsequences 21, 93, 96-97): pr=f im r p.t "that he ascend thereby to the sky"; PT 330 Pyr 539a (T) (Sequence 61): pr &. ir p.t Hr. SdSd imi wp.t "let Teti ascend to the sky upon the Shedshed which is in the horns"; PT 331 Pyr 540a (T) (Sequence 61): pr &. ir p.t Hr SdSd imi wp.t "let Teti ascend to the sky upon the Shedshed which is in the horns (i.e. the apex of sky)"; PT 335 Pyr 546c (T) (Sequence 62): pr=f r=f ir p.t m-m sn.w=f nTr.w "him ascending thus to the sky among his brothers the gods"; PT 474 Pyr 940a (M) (Sequence 93; Subsequences 137, 139): pr=f r=f r p.t m-m sbA.w m-m i.xm.w-sk "when he thus ascends to the sky to be among the stars, among the Imperishable Stars"; PT 484 Pyr 1020a (P) (Sequence 96): P. pw wr pr ir p.t xprr pr ir /// "Pepi is a Great One who ascends to the sky, Kheprer who ascends to the ///"; PT 485 Pyr 1030d (P) (Sequence 96): pr P. pn ir p.t xr. mw.t=f nw.t "that Pepi may ascend to the sky, to his mother Nut"; Pyr 1036b (P): pri P. pn ir p.t n nw.t "that Pepi go forth to the sky, to Nut"; Pyr 1038 (P): pri=f r=f Sw=f r=f ir p.t m sbA aA Hr-ib iAb "thus let him ascend, thus let him rise up to the sky, as the great star in the middle of the East"; PT 527 Pyr 1249c (P) (Sequence 101; Subsequence 142): pr P. pn ir p.t "let Pepi ascend to the sky"; bPT 586D Pyr 1585b (Nt) (Sequence 137): pr Nt. Hr=s r p.t "that Neith ascend upon it to the sky"; PT 624 Pyr 1761d (Nt) (Sequence 120): Nt. pw wsir pr m SsA.t "Neith is Osiris, the one who ascends from the night sky".

70 bPT 586D Pyr 1585b (Nt) (Sequence 137): in [mAo].t n Nt. ir.t Xnm "bring the [ladder] to Neith, the 'that which Chnum built'-boat", with the restoration [mAo].t predicated by the preservation of a ladder-determinative. Naturally this passage illustrates the identity of ladder with ferryboat.

245

Continuing the themes of transit in these series, ferryboats are brought in various

guises,71 and there are multiple vocatives to ferrymen and gatekeepers.72 Having made

passage from one point to another, and with those who might cross (DAi) themselves

against him being eliminated,73 the deceased is again figured as sitting (Hmsi) with

gods74 and is himself a god, namely Sobek.75

71 PT 359 Pyr 599b (T) (Sequence 104): in.t=f mXn.t tf n(i)t mr-nxA(i) n &. "that he might bring

that ferryboat of the Shifting Waterway to Teti"; PT 475 Pyr 946b (M) (Sequence 93; Subsequence 139): in nw n Hr "bring this (sc. Eye of Horus as ferryboat) to Horus"; Pyr 946c (M): in nw n stS "bring this (sc. testicles as ferryboat) to Seth"; PT 518 Pyr 1193b (P) (Sequence 98): in nw n P. pn "bring this to Pepi!"; PT 519 Pyr 1201b-c (M) (Sequence 98): im(i) in.t(i=i) n M.n. wiA=k pw | DAA.w wab.w=k im=f "cause that I bring to Merenre this bark of yours in which your pure ones are ferried,"; PT 531 Pyr 1254c (P) (Sequence 101; Subsequence 142): in nw n P. pn "bring this to Pepi"; bPT 586D Pyr 1585b (Nt) (Sequence 137): in [mAo].t n Nt. ir.t Xnm "bring the [ladder] to Neith, the 'that which Chnum built'-boat".

72 The identification of Hr=f-HA=f as both ferryman (PT 569 Pyr 1441a: Hr=f-HA=f mSn.ti) and gatekeeper (PT 519 Pyr 1201a: Hr=f-HA=f ir(i) aA) links the functions of these two offices. PT 270 Pyr 383a (W) (Sequences 52, 93-94; Subsequences 21-22, 96, 98): Hr=f-HA=f m Htp mA-HA=f m Htp mXn.t(i) p.t m Htp "O Herefhaf, in peace! O Mahaf, in peace! O ferryman of the sky, in peace!"; Pyr 383b-c (W): mXn.t(i) nw.t m Htp | mXn.t(i) nTr.w m Htp "O ferryman of Nut, in peace! O ferryman of the gods, in peace!"; PT 359 Pyr 597a (T) (Sequence 104): rs=k m Htp mA-HA=f m Htp "may you awaken in peace, O Mahaf, in peace!"; Pyr 597b (T): rs=k m Htp imi-Xn(w) nw.t m Htp "may you awaken in peace, O you who are in Nut, in peace!"; Pyr 597b (T): mXn.ti n(i) mr-nxA(i) "O Ferryman of the Shifting Waterway"; PT 475 Pyr 946a (M) (Sequence 93; Subsequence 139): ii mXn.t(i) pw "O ferryman"; PT 476 Pyr 952a (M) (Sequence 93; Subsequence 139): ii mTn(.i) ir(i) arr.wt wr.t "O One of the Way, Doorkeeper of the Great Gate"; PT 516 Pyr 1183a (P) (Sequence 98): i nwr.w mXn.ti n(i) sx.t-pAa.t "O you who quakes, ferryman of the Field of Pa'at"; PT 517 Pyr 1188a-b (M) (Sequence 98): i DA iwi mAa | mXn.t(i) n(i) sx.t-iAr.w "O you who ferries the true stranded one, O ferryman of the Field of Rushes"; PT 518 Pyr 1193a (P) (Sequence 98): i iw mXn.t(i) n(i) sx.t-Htp "O Yuu, ferryman of the Field of Offerings"; PT 519 Pyr 1201a (M) (Sequence 98): i Hr=f-HA=f ir(i) aA wsir "O Herefhaf, gatekeeper of Osiris"; PT 529 Pyr 1252a (P) (Sequence 101; Subsequence 142): hA ir(i) aA pi n(i) p.t "O gatekeeper of the sky"; bPT 586D Pyr 1585a (Nt) (Sequence 137): i HA=f-m-HA=f "O Hafemhaf".

73 PT 477 Pyr 963b (N) (Sequences 93-94): Hso=f HA.t(i)w n(i)w DA.t(i)=sn sn m Ne. "let him (sc. Thoth) cut out the hearts of those who would cross themselves to Neferkare".

74 PT 252 Pyr 274b (W) (Sequence 49; Subsequences 91-92): Hms W. Hna Xnn.w ra "let Wenis sit with those who row Re"; PT 273 Pyr 398c (W) (Subsequence 100): Hms=f sA=f ir gbb "with him sitting with his back to (i.e. beside) Geb"; PT 476 Pyr 953a (M) (Sequence 93; Subsequence 139): Hms M.n. m-m=Tn "let Merenre sit among you"; PT 530 Pyr 1253e (P) (Sequence 101; Subsequence 142): Hms=f m-m sbA.w imiw p.t "that he sit among the stars which are in the sky".

75 PT 582 Pyr 1564b-c (P) (Sequence 106): wDa=f mdw sbk <is> imi Sd.t | inp is imi tAb.t "with him passing judgment as Sobek who is in Shedet, as Anubis who is in Tabet".

246

As before, men (rmT) can be an audience,76 but especially the sun god (ra) is

addressed.77 These are the motifs found to be characteristic of the texts of Sequence 57;

that they are found in these other series begins to show how they are all related together.

But there is more. One might recall that several expressions were found once in

Sequence 57 but also among the texts of Sequence 95, constituting what may be

understood as additional motifs characteristic of a certain type; the same circumstance

applies for the other series, with them having additional points of contact with

expressions found only once in Sequence 57. And as might be expected, a number of

these expressions were encountered already with the example Sequence 95. The motifs

further develop the themes of the beneficiary's transit—mirroring the movement of

gods—and of his exalted position, attributes, and identity. And added to these themes are

the beneficiary's service for the sun god and himself, and very general statements

concerning the service and opposition of deities for him. Others open or make a way for

76 PT 573 Pyr 1484a (P) (Sequence 104): i.pA=f m-a=Tn rmT.w m Apd.w "let him fly from you, O

men, as (do) birds".

77 PT 254 Pyr 276c (W) (Subsequences 93-94): i nTr aA xmm rn=f "O great god whose name is unknown (sc. Re; see Sethe 1935a, pp. 307-308)"; Pyr 277a (W): i nb Ax.t "O Lord of the Horizon"; PT 255 Pyr 296b (T) (Subsequences 93-94): i xbD pw xbD od xbD ir.w "O hated one, hateful of Qed-form, hateful of Iru-form" (Krauss 1997, pp. 145 and 237 wrongly identifies xbD ir.w as Seth; Sethe 1935a, p. 350, and Meuer 2002, p. 24 with n. 2 correctly identify the god as Re); PT 262 Pyr 328a (T) (Subsequence 93): ra "O Re"; PT 267 Pyr 366c, 367b, 368a, 368c (W) (Sequences 50, 59; Subsequences 21, 93, 96-97): ra "O Re"; PT 336 Pyr 547a (T) (Sequence 62): i.(n)D-Hr=k ngA n(i) kA.w "hail to you, O long-horn bull of Ka-bulls (sc. Re; see PT 304 Pyr 470a)"; Pyr 548a (T): i.(n)D-Hr=k aA imi nTr.w "hail to you, O great one who is among the gods; PT 359 Pyr 599a (T) (Sequence 104): ra "O Re"; PT 476 Pyr 955a (M) (Sequence 93; Subsequence 139): ra "O Re"; Pyr 955c (M): ra "O Re"; PT 485 Pyr 1029a (P) (Sequence 96): ra "O Re"; PT 569 Pyr 1442a (P) (Sequence 103; Subsequence 143): ra "O Re"; bPT 570B Pyr 1461a and b (M) (Sequence 103): ra "O Re"; PT 573 Pyr 1479c and 1481a (P) (Sequence 104): it n(i) P. ra "O father of Pepi, O Re"; fPT 691 Pyr 2120a and 2123a (Nt) (Sequence 130): wii it(=i) wii ra "O my father, O Re"; Pyr (Nt): wii it(=i) wii ra "O my father, O Re"; fPT 740 Pyr 2270a (Nt) (Sequences 132, 137; Subsequence 169): ra "O Re".

247

the deceased (ir/zn wA.t),78 the doors of the heavens are opened for gods (zn aA.wi),79 the

sun god takes him out (Sdi/iTi) to the sky,80 gods witness the beneficiary's ascent (mAA

pri),81 and he ascends via a ladder (Ao/Hfd/pri Hr mAo.t),82 takes the form of a bird83 as a

means of flying, and is questioned in a non-rhetorical fashion as a pre-requisite for

passage.84 Having made transit, the deceased's position is marked by his possession of a

78 PT 313 Pyr 503b (W) (Sequence 57; Subsequence 110): ir=sn wA.t n W. "let them (sc. gods)

make a way for Wenis"; PT 624 Pyr 1758a (Nt) (Sequence 120): in nw.t ir.t n=s wA.t "it is Nut who has made a way for her"; fPT 736 Pyr 2266b (Nt) (Sequences 132, 137): /// Ax.w imi zn.w wA.t n wr n gbb "/// the Axs who are among those who open the way for the Great One, and for Geb".

79 PT 485 Pyr 1025a (P) (Sequence 96): [i.zn].ii aA.wi obH tp-a.wy nTr.w "the Doors of the Firmament are [spread open] before the gods".

80 PT 311 Pyr 500a (W) (Sequence 57; Subsequences 110-111): iT=k n=k W. Hna=k Hna=k "may you take Wenis with you, with you"; PT 573 Pyr 1479c (P) (Sequence 104): Sd n=k P. pn Hna=k n anx xr. mw.t=k nw.t "take Pepi out with you to the Living One, to your mother Nut".

81 PT 335 Pyr 546a-c (T): nfr.w(i) A mA.iw &. ... | ... | ... pr=f r=f ir p.t m-m sn.w=f nTr.w "Ah, how good to see Teti ... as he ascends thus to the sky among his brothers the gods"; PT 474 Pyr 939a-940a (M): nfr.w(i) A mAA i.t(i) in As.t | ... | pr=f r=f r p.t m-m sbA.w m-m i.xm.w-sk "'Ah, how good it is to see'—said by Isis—when he thus ascends to the sky to be among the stars, among the Imperishable Stars".

82 PT 271 Pyr 390a (W): pr W. Hr mAo.t tn ir.t.n n=f it=f ra "and Wenis ascend upon this ladder which his father Re made for him"; PT 474 Pyr 941b (M): i.Ao=k Hr=s m rn=s pw n(i) mAo.t "may you climb up it in this her name of 'ladder'"; bPT 625A Pyr 1763b (Nt): pr.n=i Hr mAo.t "I have ascended upon the ladder".

83 PT 267 Pyr 366a (W) (Sequences 50, 59; Subsequences 21, 93, 96-97): i.pA W. pn m Apd "Wenis flies as a bird"; Pyr 366b (W): i.pA=f m Apd "he flies as a bird"; PT 302 Pyr 463b (W) (Sequences 52, 57; Subsequence 108): iT.n W. a.w(i) m smn "Wenis has taken (his) wings (lit. arms) as a goose"; Pyr 463c (W): Hw.n W. DnH(.w) m Dr.t "Wenis has beaten (his) wings as a kite"; PT 573 Pyr 1484a (P) (Sequence 104): i.pA=f m-a=Tn rmT.w m Apd.w "let him fly from you, O men, as (do) birds"; Pyr 1484c (P): iT.n=f D.t=f m-a=Tn m Dr.t "with him having taken himself from you as a kite".

84 PT 310 Pyr 494a (W) (Sequence 57; Subsequence 110): in.t(i) n=k W. zii mXn.t "which ferryboat should be brought to you, O Wenis?"; PT 473 Pyr 930d (M) (Sequence 93; Subsequence 139): i(n)-m tw=k "who are you?"; Pyr 931a (M): xpr.n ir=f n=k nn mr iSs.t "how then did this happen to you?" On this motif, see Bickel 2004, p. 93.

248

throne (ns.t),85 and his attributes are similarly lofty, with him possessing magic (HkA.w ir-

rd.wi)86 and dread (Sa.t r-gs.wi).87 Concerning his identity, the beneficiary is sometimes

the i.mn.w "enduring bull",88 the third (3-nw) of a set of deities,89 and the god

Nefertem.90

85 PT 302 Pyr 460c (W) (Sequences 52, 57; Subsequence 108): ns.t W. xr=k "'the throne of

Wenis is yours"; PT 359 Pyr 602b (T) (Sequence 104): gm.n &. ns.t=f Sw.t "Teti having found his empty throne"; PT 573 Pyr 1482b (P) (Sequence 104): smn.n=f n P. pn ns.t ir. p.t "he having set up for Pepi a throne in the sky"; fPT 691 Pyr 2122b (Nt) (Sequence 130): sHD=i ns.t=i m rmn p.t "I will brighten my throne in the side of the sky"; Pyr 2125b (Nt): sHD=i ns.t=i m psD.t "I will brighten my throne among the Ennead".

86 PT 474 Pyr 940c (M) (Sequence 93; Subsequences 137, 139): HkA.w=f ir-rd.wi=f(i) "his magic before him".

87 PT 474 Pyr 940c (M) (Sequence 93; Subsequences 137, 139): Sa.t=f r-gs.wi=f(i) "dread of him on either side of him".

88 PT 474 Pyr 944c (M) (Sequence 93; Subsequences 137, 139): smn=k Tw ir=f m i.mn.w n(i) smA "you making yourself enduring thus as the Enduring (Bull) of the Wild Bulls".

89 PT 319 Pyr 514e (W) (Sequence 57; Subsequences 110, 112): W. pi xmt-nw m xa=f "Wenis is the third in his appearing"; bPT 570A Pyr 1457a (M) (Sequence 103; Subsequence 143): M.n. pw 3-nw=Tn "for Merenre is your third"; Pyr 1458a (P): P. pw [3]-nw=Tn "for Pepi is your [third]"; bPT 738A Pyr 2268a-b (Nt) (Sequences 132, 137): i.n Nt. xr=Tn nTr.w ipw xtm<-nw> xww wr | aHa.w m [Htr.t] tA.wi xtm-nw Sw "to you has Neith come, O gods, (as) the Third, the one who protects the Great One who stands at the [riverside/join] of the Two Lands, the Third of Shu".

90 PT 249 Pyr 266a (W) (Sequence 49): xa W. m nfr-tm m zSSn r Sr.t ra "Let Wenis appear as Nefertem, as the lotus at the nostrils of Re"; PT 307 Pyr 483b-c (W) (Sequence 57; Subsequence 110): nfr-tm | iwt(i) sn-nw=f iwa it=f gbb "Nefertem, one who has no equal, the heir of his father Geb".

249

His active functions are to protect the sun god (stp zA ra),91 send messengers (hAb

wp.wti),92 bestow and take away Kas (nHb/nHm kA.w),93 and take (nHm) various other

items away from divine beings for his own use.94

For their part, the actions of divine beings for the deceased are expressed in

general terms, including statements to the effect that ir.t n=f p(i) "it is what is to be done

for him";95 divine beings also are said to serve (pXr) him,96 and the sun god commends

91 PT 475 Pyr 948a-b (M) (Sequence 93; Subsequence 139): stp=f zA ir ra | m s.t nTr.w z n

kA.w=sn "and protect Re in the place of the gods who have gone to their Kas"; PT 569 Pyr 1442c (P) (Sequence 103; Subsequence 143): stp-zA=f ir=k "let him protect you"; bPT 586D Pyr 1586 (Nt) (Sequence 137): stp=s zA ir ra m p.t "that she protect Re in the sky".

92 PT 273 Pyr 402c (W) (Subsequence 100): wp.(w)t(i) pw hAb.w=f r xsf "he (sc. Khonzu) is the messenger, the one whom he (sc. Wenis) sent against the opponent"; PT 309 Pyr 491c (W) (Sequence 57; Subsequence 110): hAb W. wp(.wtiw)=f i.tm.w wrD "Wenis sending his (sc. Re's) messengers tirelessly". On the motif of sending a messenger as a characteristic of divine power, see Firchow 1955, pp. 88-92.

93 PT 258 Pyr 311a (W) (Subsequences 93-94): nHb W. kA.w nHm=f kA.w "let Wenis bestow Kas; let him take away Kas"; PT 318 Pyr 512d (T) (Sequence 57; Subsequences 110, 112): nHb.n=f kA.w=Tn "he having bestowed your Kas".

94 PT 268 Pyr 371a (W) (Sequence 120; Subsequences 96-98): nHm W. pn pa.t m iwa.t im=f "let Wenis take nobility as inheritance in himself"; PT 318 Pyr 512c (T) (Sequence 57; Subsequences 110, 112): i.n &. nHm=f wsr.wt=Tn "Teti has come, even that he take away your strength"; PT 573 Pyr 1484b (P) (Sequence 104): nHm=f a.wy=f(i) m-a=Tn m bik "let him take away his hands from you, as (do) falcons".

95 PT 474 Pyr 942c and 943d (M) (Sequence 93; Subsequences 137, 139); the motif occurs also at PT 306 Pyr 477c (W) (Sequence 57; Subsequence 110): ir.n n=f gbb mr-od irii n=f im "Geb has acted for him precisely according to what should be done there for him".

96 PT 257 Pyr 304e (W) (Subsequences 93-94): pXr n=f psD.ti tm.t(i) "the Two Enneads serving him"; PT 260 Pyr 319c (W) (Subsequence 93): pXr n=f imiw nww anx "and those who are in Nu serve him, he being alive"; PT 274 Pyr 406a (W) (Subsequence 100): iw pXr imiw p.t n W. "those who are in the sky serve Wenis"; Pyr 408b (W): iw pXr n=f xA.w "thousands serve him" (compare CT 187 III 90g: rdi.n=f aHa n=i xA.w Hms n=i S.wt "he caused that thousands stand for me and hundreds sit for me": the thousands and hundreds are animate beings (rather than inanimate offerings); PT 318 Pyr 512d (T) (Sequence 57; Subsequences 110, 112): pXr &. "serve Teti (O gods)".

250

(wD) him to other deities.97 Adversarially, references are made to Seth's speaking98 and

in it being rhetorically asked whether Seth has slain or will slay (smA) him.99 Finally, the

texts sometimes have an additional audience in the form of a benevolent bull, typically of

solar aspect,100 as opposed to the hostile bull of PT 314 and other apotropaic texts.

To summarize the last few paragraphs, Sequence 57 is related to twenty-three

other recurring series through a network of textual points of contact: first, by expressions

found to be characteristic of its own components; and second, by expressions found once

in it but also in these others. In view of the affinity of its texts with those found in other

ancient groupings, one may regard the texts of Sequence 57 as just a portion of a wider

ranging type. And in the process of demonstrating the connections of the component texts

of the series to those of others, our knowledge of the type's inventory has expanded in

respect to the type's member texts.

97 PT 311 Pyr 497b (W) (Sequence 57; Subsequences 110-111): wD W. r=k wD sw wD sw Dd-mdw

zp-4 n 4 ipw khA.w "commend Wenis, commend him, commend him—recite four times—to these Four who roar"; PT 359 Pyr 599a (T) (Sequence 104): i.wD &. n mA-HA=f mXn.ti n(i) mr-nxA(i) "commend Teti to Mahaf, ferryman of the Shifting Waterway"; PT 517 Pyr 1192b (M) (Sequence 98): wD=f M.n. n kA.w "let him (sc. the great god, i.e. Re) commend Merenre to the Kas"; PT 573 Pyr 1482a (P) (Sequence 104): i.wD (wi) n anx zA spd.t "commend me to the Living One, the son of Sothis"; Pyr 1482c (P): wD P. pn n wr-Sps=f mrii ptH zA ptH "commend Pepi to 'Whose Rank is Great,' beloved of Ptah, son of Ptah".

98 PT 305 Pyr 473b (W) (Sequences 57-58; Subsequences 109, 113-114): aHa W. i.n Hr Hms W. i.n stS "'stand, O Wenis,' says Horus. 'Be seated, O Wenis,' says Seth"; PT 474 Pyr 944a (M) (Sequence 93; Subsequences 137, 139): i.n=f ir=k Dd.n=f smA=f Tw "has he (sc. Seth) come against you even having said he would slay you?"; PT 477 Pyr 958a, 959a, and 959c (N) (Sequences 93-94): m Dd=k "with you saying..."; PT 485 Pyr 1031b (P) (Sequence 96): mdw.n stS xft=f "when Seth spoke against him". Compare Griffiths 1960, pp. 8-10.

99 PT 306 Pyr 481a (W) (Sequence 57; Subsequence 110): in smA.n=f Tw "has he slain you?"; PT 474 Pyr 944a (M) (Sequence 93; Subsequences 137, 139): i.n=f ir=k Dd.n=f smA=f Tw "has he come against you even having said he would slay you?" See Griffiths 1960, p. 5.

100 PT 262 Pyr 332a (T) (Subsequence 93): kA p.t "O Bull of the Sky"; PT 304 Pyr 470a (W) (Sequences 52, 57-58; Subsequences 109, 113, 115): i.(n)D-Hr=k ngA ra Xr(i) fd ab "hail to you, O long-horned bull, O Re who has four horns"; PT 336 Pyr 547a (T) (Sequence 62): i.(n)D-Hr=k ngA n(i) kA.w "hail to you, O long-horned bull of Ka-bulls".

251

It also may be expanded in respect to our knowledge of the type's catalog of

characteristics. The interrelations of the texts of these other series to one another is

evident in their often sharing motifs not only with Sequence 57 but also between them.

For example, in addition to appearing in three texts of Sequence 57, the motif of

ascending to the sky (pri r p.t) is found in PT 478 and 480 of Sequence 95, as well as ten

texts surfacing in thirteen other recurring series.101 But just as the component texts of

Sequence 57 constitute only a portion of what may be viewed as a more widely

distributed type, so also are the motifs shared between it and the others only a portion of

the type's characteristics. In other words, there are a few other motifs found among these

recurring series that do not appear in Sequence 57; the motifs of that particular series are

only some of the type's total inventory.

To rigorously support that last paragraph, to further cement the ties between the

component texts of the other series, and to expand our knowledge of the attributes of the

type of text under consideration, these other motifs will now be identified. They further

develop the themes of the beneficiary's transition by ascent, flight, and crossing—

mirroring the movement of gods—and they deal with his exalted attributes and identity,

and added to these themes are more expressions concerning the activities of gods for him.

101 See above nn. 22, 53, 56, and 69.

252

The deceased in the third person is said to rise up (Swi)102 on his own power, but

Horus can also extract him (Sdi),103 as can Atum or Shu.104 In view of the prevalence of

the motif of ascending to the sky (pri r p.t) in this type of text, the expression pri m hrw

can be understood as having a similar upward thrust in its several attestations,105

although later the title of the New Kingdom Book of the Dead is formed from it,106

where it more typically possesses the sense of "to go out" instead of "to ascend";107 and

so also when the deceased ascends from or between the thighs of gods (pri Hr/imitw

102 PT 269 Pyr 379b (W) (Subsequences 21-22, 96, 98): i Swi.w i Swi.w "the one who would rise

comes: the one who would rise comes"; PT 480 Pyr 996b (N) (Sequence 95): i Swi.w [i] Swi.w "the one who would rise comes: the one who would rise comes".

103 PT 271 Pyr 390b (W) (Sequence 52; Subsequences 96, 98): Sd=sn(i) sw r dA.t "they (sc. Horus and Seth) taking him out to the Netherworld"; PT 485 Pyr 1030a (P) (Sequence 96): Sd n=k P. pn Hna=k anx Dd "take Pepi out with you, alive and enduring"; Pyr 1034b (P): Sd sw Hna=k ir p.t "take him out with you to the sky"; bPT 570A Pyr 1448d (M) (Sequence 103; Subsequence 143): Sd M.n. Hna=k "take Merenre out with you".

104 PT 526 Pyr 1247d (M) (Sequence 101): Sd M.n. ir p.t "take Merenre out to the sky"; bPT 570A Pyr 1447c (M) (Sequence 103; Subsequence 143): Sd M.n. Hna=k "take Merenre out with you".

105 PT 260 Pyr 318c (W) (Subsequence 93): sk W. pr m hrw pn m ir.w mAa n(i) Ax anx "and with Wenis having ascended on this day in the true form of a living Ax"; Pyr 323c (W): pr W. m hrw pn "let Wenis ascend on this day"; PT 624 Pyr 1761c (Nt) (Sequence 120): Nt. pw ir=f [mnw] pr m hrw "it is Neith, acting <as> [Min], who ascends on the day".

106 See Naville 1971, Einleitung pp. 23-25.

107 As indicated when in opposition to the verb ao "to enter"; but both senses continue to be encountered then, as seen at BD 1 (Ag) 1-2: HA.t-a m rA.w n(i)w pr.t m hrw sTz.w sAx.w pr.t hA.t imi Xrit-nTr Dd.t-mdw hrw n(i) ors | wsir zS hw-nfr mAa xrw ao m-xt pr.t "beginning of the utterances of ascending on the day, of the resurrections, of the sAx.w, of the ascending and descending of the one who is in the necropolis. That which is recited on the day of burial of the Osiris the scribe Hunefer, true of voice, who would enter in after having gone forth". In the Middle Kingdom, pri m hrw is seen to be opposed to motion at night at CT 501 VI 86c-d (B9C): bw.t(=i) pw pr.t m grH | prr=i m hrw "what I detest is ascending at night; by day do I ascend".

253

mn.ti),108 where the ambiguity of pri as "to ascend" and "to go out" as much results in an

image of birth as it does in an image of ascent. The play between generation and ascent

figures also in cases where the beneficiary, like Athena, issues from a god's head via the

expression pri m wp.t,109 as well in at least two of three cases where he is the ascending

uraeus (pri iar.t), as from the brow of Seth or simply from that god (m stS).110 Without

immediate connotation of birth, there are more expressions of transition by air, as with

the deceased's flight (pAi/gp) specifically as a bird,111 and as is implied by references to

108 PT 269 Pyr 379c (W) (Subsequences 21-22, 96, 98): pr W. Hr. mn.ti As.t Hfd W. pn Hr. mn.ti

nb.t-Hw.t "Wenis will ascend from the thighs of Isis: Wenis will climb up from the thighs of Nephthys"; PT 480 Pyr 996c (N) (Sequence 95): pr Ne. Hr mn.ti As.t Hfd.w P. Hr mn.ti nb.t-Hw.t "Neferkare will ascend upon the thighs of Isis: Pepi will climb up upon the thighs of Nephthys"; fPT 704 Pyr 2206b (Nt) (Sequence 132): pr.n Nt. imit(w) mn.ti psD.t[i] "Neith has ascended right from between the thighs of the Two Enneads."

109 fPT 736 Pyr 2266a (Nt) (Sequences 132, 137): Nt. pw wr pr m wp.t DHw.ti "Neith is the Great One who went forth from the brow of Thoth"; bPT 738B Pyr 2268d (Nt) (Sequences 132, 137; Subsequence 169): Nt. pw fd-nw n(i) fd pw nTr.w prr.w m wp.t gbb "Neith is the Fourth of these Four Gods who go forth from the brow of Geb".

110 PT 478 Pyr 979c (N) (Sequences 94-95): xa m iar.t imit wp.t stS "he being appeared as the uraeus which is from the brow of Seth"; bPT 570B Pyr 1459b (M) (Sequence 103): M.n. pw iar.t pr.t m stS iT.t in.t "Merenre is the uraeus which went forth from Seth—that which is taken, that which is brought"; with the third instance making no reference fPT 704 Pyr 2206d-e (Nt) (Sequence 132): Nt. pw bik pr [m ra] | m iar.t pr.t m bik{m} pr.t m ir.t Hr "Neith is the falcon who ascended [as Re], is the uraeus which ascended as the falcon, that which ascended as the Eye of Horus".

111 PT 267 Pyr 366a (W) (Sequences 50, 59; Subsequences 21, 93, 96-97): i.pA W. pn m Apd "Wenis flies as a bird"; Pyr 366b (W): i.pA=f m Apd "he flies as a bird"; PT 573 Pyr 1484a (P) (Sequence 104): i.pA=f m-a=Tn rmT.w m Apd.w "let him fly from you, O men, as (do) birds"; PT 582 Pyr 1560a (P) (Sequence 106): i.gp=f r=f ir. p.t m aHaw "he will fly to the sky as an Ahau-heron".

254

the wing of the ibis-god Thoth (DnH DHw.ti),112 vocatives to ladders (mAo.t/pAo.t),113 and

general expressions indicating his climbing (Hfd/iAd).114 As a result of the upward

motion, the deceased reaches the sky or height of the sky (pH p.t/oAw p.t).115

As was encountered with ferryman motifs, the beneficiary's motion may be

expressed as waterborne, but when a ferryboat is named "As-soon-as-it-flies-it-alights" or

is said to be a ladder,116 the motion's surreality or "unreal" character is underscored: the

boat becomes a metaphor for flight. So also when the verb DAi "to cross/ferry" and sDAi

112 PT 270 Pyr 387b (W) (Sequences 52, 93-94; Subsequences 21-22, 96, 98): d=f sw tp DnH n(i)

DHw.ti "and set himself upon the wing of Thoth"; PT 359 Pyr 594f (T) (Sequence 104): xr tp DnH DHw.ti m pf gs n(i) mr-nxA(i) "when he is fallen upon the wing of Thoth in that side of the Shifting Waterway"; Pyr 595a-b (T): nTr.w ipw DAA.w tp DnH DHw.ti | ir pf gs n(i) mr-nxA(i) ir gs iAb.t(i) n(i) p.t "O gods who cross upon the wing of Thoth, to that side of the Shifting Waterway, to that eastern side of the sky"; Pyr 596a-b (T): DA &. Hna=Tn tp DnH DHw.ti | ir pf gs n(i) mr-nxA(i) ir gs iAb.t(i) n(i) p.t "let Teti cross with you upon the wing of Thoth, to that side of the Shifting Waterway, to that eastern side of the sky"; PT 478 Pyr 976a-b (N) (Sequences 94-95): nbDbD ir.t Hr tp DnH DHw.ti | m gs iAb(.t) n(i) mAo.t nTr "let the Eye of Horus be *gleam upon the wing of Thoth on the left side of the ladder of the god"; PT 515 Pyr 1176a (P) (Sequence 98): sma.wi Hr DnH.wi DHw.ti "O *sounding-poles of Horus, O wings of Thoth"; PT 531 Pyr 1254a-b (P) (Sequence 101; Subsequence 142): Dr.ti iptw tp.ti DnH DHw.ti | whnn.wti dndn "O Two Kites who are upon the wing of Thoth, upon the head of the Traverser".

113 PT 478 Pyr 971a (similarly 971c) (N) (Sequences 94-95): i.(n)D-Hr=T mAo.t nTr "Hail, O ladder of the god"; Pyr 971b (similarly 971d) (N): i.nD-Hr=T mAo.t stS "Hail, O ladder of Seth"; PT 480 Pyr 995d (N) (Sequence 95): mAo.t "O Maqet-ladder"; Pyr 995d (N): pAo.t "O Paqet-ladder"; PT 530 Pyr 1253a (P) (Sequence 101; Subsequence 142): i(.n)D-Hr mAo.t=T wTz.t nb.t bA.w p bA.w nxn "Hail to your ladder, which the Bas of Pe and Nekhen raised up and gilded".

114 PT 269 Pyr 379a (W) (Subsequences 21-22, 96, 98): i Hfd.w i Hfd.w "the one who would climb comes: the one who would climb comes"; PT 480 Pyr 996a (N) (Sequence 95): i Hfd.w i Hfd.w "the one who would climb comes: the one who would climb comes"; PT 624 Pyr 1757b (Nt) (Sequence 120): Hfd.n Nt. [Hr. DnH] xprr "Neith has flown up (lit. climbed up) [upon the wing] of Kheprer"; fPT 737 Pyr 2267b (Nt) (Sequences 132, 137): in Nt. m Hfd.t r pr /// wp.t psD.wt "it is Neith climbing to the house, [to] judge the Enneads".

115 PT 262 Pyr 335a (T) (Subsequence 93): m-k(w) &. pH.n=f oAw p.t "behold: Teti has reached the Height of the Sky"; PT 475 Pyr 949b (M) (Sequence 93; Subsequence 139): pH.n=f oAw p.t "he has reached the Height of the Sky"; bPT 655B Pyr 1845b-1846 (N) (Sequence 132): pH=f p.t m bik.w nTr.w [r] sx.t-iAr[.w] | sbA DA wAD-wr "with him reaching the sky as do divine falcons, [at] the Field of Rushes, (as) a star which crosses the Great Green".


255

"to ferry" are involved, as quite often the beneficiary is said to cross or be ferried to the

sky or horizon or to ascend (pri) to it by means of reed-boats (zxn.wi).117 General

expressions of crossing (DAi) without direct reference to the sky, also frequently

encountered in the texts of these series,118 may be understood as partaking of this vertical

thrust, and so too for the beneficiary or his hand being taken to the Field of Offerings

(iTi/Szp ir sx.t-Htp).119 It is demanded that the beneficiary not be stranded (mii iwi);120

117 PT 263 Pyr 337c (W) (Subsequence 93): DA=f im ir Ax.t xr ra "that he cross thereby to the

horizon, to Re"; Pyr 341a (W): DA.t(i) DA.t W. pn ir. gs iAb.t(i) n(i) Ax.t "that Wenis really be ferried to the eastern side of the horizon"; Pyr 341b (W): DA.t(i) DA.t W. pn ir. gs iAb.t(i) n(i) p.t "that Wenis really be ferried to the eastern side of the sky"; PT 270 Pyr 387c (P) (Sequences 52, 93-94; Subsequences 21-22, 96, 98): swt sDA.w=f P. pn ir gs pf Ax.t "he is the one who will ferry Pepi to that side, the horizon"; PT 359 Pyr 596a-b (T) (Sequence 104): DA &. Hna=Tn tp DnH DHw.ti | ir pf gs n(i) mr-nxA(i) ir gs iAb.t(i) n(i) p.t "let Teti cross with you upon the wing of Thoth, to that side of the Shifting Waterway, to that eastern side of the sky"; Pyr 600a-b (T): DA=f &. | ir pf gs n(i) mr-nxA(i) ir gs iAb.t(i) n(i) p.t "let him ferry Teti to that side of the Shifting Waterway, to the eastern side of the sky"; PT 473 Pyr 927b and 933b (M) (Sequence 93; Subsequence 139): pr M.n. Hr=sn(i) xr ra r Ax.t "that Merenre ascend upon them to Re, to the horizon"; Pyr 927d and 933d (M): pr M.n. Hr=sn(i) xr Hr Ax.ti r Ax.t "that Merenre ascend upon them to Harakhti, to the horizon"; PT 475 Pyr 947b (P) (Sequence 93; Subsequence 139): sDA P. pn m gs iAb.t(i) n(i) p.t "let Pepi travel in the eastern side of the sky"; PT 519 Pyr 1206f (M) (Sequence 98): Sm=f im ir Ax.t xr ra "that he may go thereby to the horizon, to Re".

118 PT 262 Pyr 334b (T) (Subsequence 93): DA.n &. (m) mXn.t wr.t "Teti has crossed by the great ferryboat"; PT 263 Pyr 337d (W) (Subsequence 93): DA=f im xr Hr Ax.ti xr ra "that he cross thereby to Harakhti, to Re"; PT 270 Pyr 384a-b (W) (Sequences 52, 93-94; Subsequences 21-22, 96, 98): i.n W. xr=k | DA=k sw (m) mXn.t tw DAA.t=k nTr.w im=s "Wenis has come to you, even that you ferry him in this ferryboat in which you ferry the gods"; PT 515 Pyr 1176b (P) (Sequence 98): DAii P. pn "ferry Pepi across"; PT 516 Pyr 1187a-b (P) (Sequence 98): DA sw ir sin | ir tA zmA n(i) sx.t tw n(it) ir.t nTr.w "ferry him quickly to the landing place of this field of that which the gods made"; PT 517 Pyr 1188a-b (M) (Sequence 98): i DA iwi mAa | mXn.t(i) n(i) sx.t-iAr.w "O you who ferries the true stranded one, O ferryman of the Field of Rushes"; Pyr 1191a-b (M): DA M.n. ir sx.t s.t nfr.t n(i)t nTr aA | irr.t=f ir.w im=s m imAxw.w "ferry Merenre to the field of the good place of the great god, in which he does what is to be done among the venerated"; PT 519 Pyr 1202a (M) (Sequence 98): DAii M.n. im=f "let Merenre cross by it"; PT 528 Pyr 1250c (P) (Sequence 101; Subsequence 142): DA=k sw m S pn "and ferry him in this lake".

119 PT 519 Pyr 1203d-e (M) (Sequence 98): iT n=Tn M.n. Hna=Tn | ir sx.t-Htp ir swn=f pw n(i) imAx.w "take Merenre with you to the Field of Offerings, at this his *cult-place of the venerated ones"; Pyr 1217a-b (M): iT=k A=k M.n. n=k Hna=k | ir sx.t=k tw wr.t "ah, may you take Merenre with you to this great field of yours"; PT 530 Pyr 1253d (P) (Sequence 101; Subsequence 142): Szp a=f ir sx.t-Htp "take his hand to the Field of Offerings". See Hays 2004, p. 177 n. 15, for references to the celestial localization of the Field of Offerings.

120 PT 485 Pyr 1028c (P) (Sequence 96): m iw sw "do not strand him"; Pyr 1030b (P): m iw P. pn "do not strand Pepi"; PT 515 Pyr 1176b (P) (Sequence 98): mii iwii sw "do not strand him".

256

instead, boats are lashed together (sp/zmA) for him,121 and reed-boats are given or brought

down (dw/shAi zxn.wi) to him.122 The beneficiary's travel by boat is in parallel to the

same sort of travel by gods: reed-boats are given to them (dw zxn.wi),123 and the sun

god124 and Harakhti125 cross to the horizon (DAi r Ax.t) and each other.

121 PT 519 Pyr 1206e (M) (Sequence 98): sp=sn zxn.wi n M.n. "let them lash together the two

reed-boats for Merenre"; Pyr 1209b (M): sp.n n=k nTr.w p.(i)w aro.n n=k nTr.w iAb.tiw "which the Pe Gods lashed together for you, which the eastern gods tied together for you"; PT 569 Pyr 1441a (P) (Sequence 103; Subsequence 143): zmA.n n=f Hr=f-HA=f mSn.ti ni mr-nxA(i) "for Herefhaf, ferryman of the Shifting Waterway, has put together (the ferryboat) for him".

122 PT 263 Pyr 337c (W) (Subsequence 93): d zxn.wi p.t n W. "the two reed-boats of the sky are given to Wenis"; Pyr 337d (W): d zxn.wi p.t n W. "the two reed-boats of the sky are given to Wenis"; PT 473 Pyr 927a (M) (Sequence 93; Subsequence 139): "let the two reed-boats of the sky be brought down to Merenre by the day-bark"; Pyr 927c (M): shA n=f zxn.wi p.t in msk.t(i)t "let the two reed-boats of the sky be brought down to him by the night-bark"; Pyr 933a (M): shA.t(i) n M.n. zxn.wi p.t in manD.t "with the two reed-boats of the sky being brought down to Merenre by the day-bark"; Pyr 933c (M): shA.t(i) n M.n. zxn.wi p.t in msk.t(i)t "with the two reed-boats of the sky being brought down to Merenre by the night-bark"; fPT 691A Pyr 2126e (Nt) (Sequence 130): dii zxn.wi p.t n Nt. pn "the two reed-boats of the sky are given to Neith"; Pyr 2126e (Nt): dii zxn.wi p.t n Nt. pn "the two reed-boats of the sky are given to Neith".

123 PT 263 Pyr 337a (W) (Subsequence 93): d zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; Pyr 337b (W): d zxn.wi p.t n Hr Ax.ti "the two reed-boats of the sky are given to Harakhti"; PT 473 Pyr 926a (M) (Sequence 93; Subsequence 139): dii zxn.wi p.t in manD.t n ra "the two reed-boats of the sky are given by the day-bark to Re"; Pyr 926c (M): dii zxn.wi p.t in msk.t(i)t n Hr Ax.ti "the two reed-boats of the sky are given by the night-bark to Harakhti"; Pyr 932a (M): dii zxn.wi p.t in manD.t n ra "the two reed-boats of the sky are given by the day-bark to Re"; Pyr 932c (M): dii zxn.wi p.t in msk.t(i)t n Hr Ax.ti "the two reed-boats of the sky are given by the night-bark to Harakhti"; fPT 691A Pyr 2126a (Nt) (Sequence 130): dii zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; Pyr 2126a (Nt): dii zx<n>.wi p.t n ra "the two reed-boats of the sky are given to Re".

124 PT 263 Pyr 337a (W) (Subsequence 93): DA=f im ir Ax.t "that he cross thereby to the horizon"; PT 473 Pyr 926b (M) (Sequence 93; Subsequence 139): DA ra Hr=sn(i) xr Hr Ax.ti r Ax.t "that Re cross upon them to Harakhti, to the horizon"; Pyr 932b (M): DA ra Hr=sn xr Hr Ax.ti r Ax.t "that Re cross upon them to Harakhti, to the horizon".

125 PT 263 Pyr 337b (W) (Subsequence 93): DA Hr Ax.ti im xr ra "that Harakhti cross thereby to Re"; PT 473 Pyr 926d (M) (Sequence 93; Subsequence 139): DA Hr Ax.ti Hr=sn(i) xr ra r Ax.t "that Harakhti might cross upon them to Re, to the horizon"; Pyr 932d (M): DA Hr Ax.ti Hr=sn xr ra r Ax.t "that Harakhti cross upon them to Re, to the horizon".

257

Concerning the beneficiary's attributes and identity, in these series he is

sometimes said to know (rx) another or his name (rn),126 to have the writ or authorization

(a127) of the sun god,128 to possess the sun god's attributes of Hu and Sia,129 to be fiery130

while others are burned,131 to possess strength (nxt)132 or to have strength (wsr/nxt) by

126 PT 262 Pyr 327a, 327b, 328a, 328b, 329a, 329b, 330a, 330b, 331a, 331b, 332a, 332b (T)

(Subsequence 93): sk sw i.rx Tw "for he knows you"; PT 569 Pyr 1434a (P) (Sequence 103; Subsequence 143): i.rx.k(i) rn=k "I know your name".

127 See Baer 1966, 6 n. s for references to a word as "(official/legal) document." An a "writ" or "authorization" is more or less synonymous with mDA.t "book"; see Pap. Boulaq 8 (CGC 58043) 9-10: iw swt d.n mHw a=f m sanx=s | [r mDA].t tn | rDi.t.n(=i) in.t=f n(=i) "but Mehu set down his authorization as her endowment, [in the book] which I caused him to bring for me".

128 PT 253 Pyr 275e (W) (Sequence 49; Subsequences 91-92): a n(i) W. m a ra "the writ of Wenis is the writ of Re"; PT 254 Pyr 286a (W) (Subsequences 93-94): nb Htp.w Di=f n=k a=k "the Lord of Offerings (sc. Re) giving you your writ"; PT 274 Pyr 408c (W) (Subsequence 100): iw rDi n=f a m sxm-wr in sAH it nTr.w "a writ (for) being the Great Power (sc. Re) has been given to him by Orion, father of the gods".

129 PT 255 Pyr 300c (T) (Subsequences 93-94): iT.n &. pn Hw "for Teti has seized Hu"; Pyr 300c (T): sxm &. pn m siA "Teti having power over Sia"; PT 257 Pyr 307a (W) (Subsequences 93-94): iT W. Hw "let Wenis seize Hu"; Pyr 307b (W): smn.t(i) n=f siA ir-rd.wi=f(i) "and Sia be established before him".

130 PT 255 Pyr 298a (T) (Subsequences 93-94): rDi.kA &. pn nsr.w n(i) ir.t=f "and then will Teti send out the flame of his Eye"; PT 256 Pyr 302a-b (W) (Subsequences 93-94): iw nsr n(i) hh n Ax.t=f | m rnn-wt.(i)t tp(i)t=f "the flame of the fire belongs to his Ax.t-diadem, as Renenutit who is upon him"; PT 261 Pyr 324a-b (W) (Subsequence 93): W. pi wiT ib zA ib Sw | Awii Aw.t Azb iAxw "Wenis is one *stormy of heart, a son of the heart of Shu, truly extended, burning of radiance"; Pyr 324c (W): W. pi nsr m-tp TAw r Dr.w p.t r Dr tA "Wenis is a flame in the wind, to the ends of the sky, to the ends of the earth".

131 PT 254 Pyr 276b (W) (Subsequences 93-94): nsr hh r=Tn "and the flame of the fire against you"; Pyr 292d (W): pr.w=sn n zn.wt "their houses for the fire"; PT 255 Pyr 295c (T) (Subsequences 93-94): nsr n(i) hh=s r=Tn "and the flame of her fire against you"; Pyr 295d (T): xfxft hh=s r=Tn "let its fire leap up against you"; Pyr 298a-c (T): pXr=s HA=Tn | d=s nSn m-m ir.w ir.wt | xfxft=s m pAw.tiw ipw "it (sc. the flame of the beneficiary's eye) going around you, roaring among those who would do deeds, leaping among these Primeval Ones"; PT 260 Pyr 321c (W) (Subsequence 93): Am.n Tn Ax.t tw {D}<r>nn-wt.(i)t "for this Ax.t-diadem, <R>enenutit, has burned you". Only one other text of a different type has this motif, the apotropaic text fPT 727 Pyr 2254d (Nt): pr sD.t r Akr "and the flame go forth against Aker"; Pyr 2255a (Nt): i.Am nHb-kA.w m mtw.t "and Nehebkau burn with the poison".

132 PT 251 Pyr 270b-c (W) (Subsequence 91): DbA Hnw.t spd.t nxt(.t) | Xr(i) is ds spd zwA Ht.t "adorned of horn sharp and strong, as the one who bears the sharp knife, the cutter of throats"; PT 254 Pyr 291d (W) (Subsequences 93-94): nxt W. r=sn xa Hr wDb=f "Wenis is stronger than them, is appeared upon his bank".

258

the eye (ir.t),133 and to be pure in the Field of Rushes (wab m sx.t-iAr.w).134 His purity

there matches the purity of gods—specifically that of the sun god135 and Osiris.136

133 PT 254 Pyr 290a (W) (Subsequences 93-94): sk wsr=f m wsr.w ir.t tbi "for his strength is as

the strength of the eye of Tebi"; Pyr 290b (W): nxt=f nxt.w ir.t tbi "and his power the power of the eye of Tebi"; PT 256 Pyr 301c (W) (Subsequences 93-94): iw ir.t=f m nxt=f "his eye is his strength"; PT 260 Pyr 320b (W) (Subsequence 93): iw nxt W. m ir.t=f "the strength of Wenis is his eye"; Pyr 320b (W): iw wsr W. m ir.t=f "the strength of Wenis is his eye".

134 PT 253 Pyr 275d (W) (Sequence 49; Subsequences 91-92): wab.n W. pn m sx.t-iArw "Wenis has become pure even in the Field of Rushes"; PT 479 Pyr 985b (N) (Sequences 94-95): wab<.n>=f m sx.t-iAr.w "<having> become pure in the Field of Rushes"; Pyr 989b (N): wab.n=f m sx.t-iAr.w "him having become pure in the Field of Rushes"; PT 526 Pyr 1247a-b (M) (Sequence 101): wab.n M.n. m mr-iAr.w | wab.n ra im=f "Merenre has become pure even in the Pool of Rushes in which Re became pure"; bPT 1025 Pyr P/A/S 7-8 (P) (Sequence 50): wab=k m sx.t | iAr.w "may you be pure in the Field of Rushes".

135 PT 253 Pyr 275b (W) (Sequence 49; Subsequences 91-92): wab.n ra m sx.t-iArw "Re has become pure even in the Field of Rushes"; PT 526 Pyr 1247a-b (M) (Sequence 101): wab.n M.n. m mr-iAr.w | wab.n ra im=f "Merenre has become pure even in the Pool of Rushes in which Re became pure".

136 PT 477 Pyr 964c (P) (Sequences 93-94): wab=k n=k m Ddi.t "that you (sc. Osiris) be pure for yourself in Djedut"; PT 479 Pyr 984b (N) (Sequences 94-95): wab<.n>=f m sx.t-iAr.w "he <having> become pure in the Field of Rushes"; Pyr 988b (N): wab.n=f m sx.t-iAr.w "him having become pure in the Field of Rushes".

259

Further, the beneficiary is figured as a god in the texts of these series when his

sister is said to be Sothis (sn.t spd.t),137 and when he is stated as being the fourth (4-

nw)138 or fifth (5-nw)139 of gods. In two texts he is identified as a flower

(zSzS/zSSn/nxb).140

Although the beneficiary loves (mri) certain gods, such as the sun god,141

aggressive action against others is at hand when in these series he eats, swallows, or

137 PT 263 Pyr 341c (W) (Subsequence 93): sn.t=f spd.t "for his sister is Sothis"; PT 473 Pyr

929b (M) (Sequence 93; Subsequence 139): sn.t M.n. spd.t "for the sister of Merenre is Sothis"; Pyr 935c (M): sn.t M.n. spd.t "for the sister of Merenre is Sothis"; fPT 691A Pyr 2126c (Nt) (Sequence 130): sn.t=f pi spd.t "and Sothis is his sister"; Pyr 2126g (Nt): sn.t=f pi spd.t "and Sothis is his sister".

138 PT 260 Pyr 316b-c (W) (Subsequence 93): W. pi zii i.ii fd-nw n(i) fdw ipw nTr.w "it is Wenis who goes and comes, the fourth of these Four Gods"; bPT 570A Pyr 1457a (P) (Sequence 103; Subsequence 143): P. pw fd-nw=Tn "for Pepi is your fourth"; Pyr 1458a (M): M.n. pw fd-nw=Tn "for Merenre is your fourth"; PT 573 Pyr 1483a-b (P) (Sequence 104): n P. is wa m 4 ipw nTr.w | imst(i) Hp(i) dwA-mw.t=f obH-sn.w[=f] "for Pepi is one of these Four Gods—Imseti, Hapi, Duamutef, and Qebehsenuef"; bPT 738B Pyr 2268d (Nt) (Sequences 132, 137; Subsequence 169): Nt. pw fd-nw n(i) fd pw nTr.w prr.w m wp.t gbb "Neith is the Fourth of these Four Gods who go forth from the brow of Geb".

139 bPT 738C Pyr 2268e (Nt) (Sequences 132, 137; Subsequence 169): [hA.n] Nt. n mA(A) tn<m>{s}.w 5-nw=Tn "Neith [has descended] only to see the one who is tu<rn>ed aside, (she being) your fifth"; bPT 739A Pyr 2269a (Nt) (Sequences 132, 137; Subsequence 169): [in] Nt. m 5-nw=Tn "Neith is your Fifth".

140 PT 249 Pyr 264b (W) (Sequence 49): W. pi nw n(i) zSzS wbn m tA "Wenis is this Zeshzesh-plant which rose from the earth"; Pyr 266a (W): xa W. m nfr-tm m zSSn r Sr.t ra "let Wenis appear as Nefertem, as the lotus at the nostrils of Re"; PT 260 Pyr 322b (W) (Subsequence 93): W. pi DsDs n(i) it=f nxb n(i) mw.t=f "for Wenis is the very self of his father, the lotus of his mother".

141 PT 269 Pyr 378a (W): mr Tn W. "let Wenis love you"; PT 569 Pyr 1442d (P): mr Tw P. pn m X.t=f "Pepi loving you in his body"; Pyr 1442d (P): mr Tw P. pn m HA.t(i)=f "Pepi loving you in his heart"; fPT 691B Pyr 2127a (Nt): ink zA=k mrr Tw "I am your son who loves you"; Pyr 2127a (Nt): ink zA<=k> Hr mrr Tw "I am <your> son Horus who loves you".

260

otherwise lives (wnm/am/anx) from other sentient beings,142 they having been lassoed

(spH) for him143 like cattle. Rites are performed for him when he is censed (idi)144 and

fires are lit (dw/wdi sD.t).145

142 PT 254 Pyr 278a (W) (Subsequences 93-94): gmii W. m wA.t=f wnm=f n=f sw mwmw "as for

one whom Wenis might find in his way, he will eat him, he being *devoured" (compare the CT version of this statement, at CT VI 180j: wnm.n=i n=i sw mmww "I will eat him for myself, he being *devoured"; the last word, no matter how curious it might be in meaning, clearly has the eaten as its referent, and not the eater.); PT 273 Pyr 394a-b (W) (Subsequence 100): mAn=sn W. xa bA | m nTr anx m it.w=f wSb m mw.wt=f "let them see Wenis, appeared and a Ba as a god who lives on his fathers, who is nourished of his mothers"; Pyr 397a (W): W. pi kA p.t nhd m ib=f anx m xpr n(i) nTr nb "Wenis is the Bull of the Sky, in whose heart is rage, who lives on the metamorphose(s) of every god"; Pyr 397b-c (W): wnm.w zm(A).w=sn iw.w mH X.t=sn m HkA.w | m iw-n(i)-sisi "one who eats of the lungs of them, of those who come with their bodies having been filled with magic from the Isle of Fire"; Pyr 400a (W): W. pi wnm rmT anx m nTr.w "Wenis is one who eats men, who lives on gods"; PT 274 Pyr 403c (W) (Subsequence 100): W. pi wnm HkA.w=sn i.am Ax.w=sn "Wenis is one who eats their magic, who swallows their Ax-power"; Pyr 404a (W): iw wr.w=sn n iS.t=f dwA.(i)t "their great ones are for his (morning) repast"; Pyr 404b (W): iw Hr(i)w-ib=sn n mSr.wt=f "their middle ones are for his evening repast" (on this passage, see Dorman 1994, p. 457 n. 17); Pyr 404c (W): iw Srr.w=sn n iS.t=f xAw "their little ones are for his evening meal"; Pyr 407c (W): gmii=f m wA.t=f wnm=f n=f sw mwmw "(as for) the one whom he might find in his way, he will eat him for himself, he being *devoured"; Pyr 410b (W): wSb W. m zmA.w sAA.w "Wenis being nourished from the lungs of the wise ones"; Pyr 411d (W): iw am.n=f siA n(i) nTr nb "he has swallowed the perception of every god". Only two texts of a different type have this motif, the resurrection text fPT 665 Pyr 1899e (Nt): wnm n=f xft(i)=f "the one who eats his enemy for himself"; and the apotropaic text PT 299 Pyr 444e (W): gmii W. m wA.t=f wnm=f n=f sw mwmw "as for the one whom Wenis might find in his way, he will eat him, he being *devoured".

143 PT 254 Pyr 286e (W) (Subsequences 93-94): Tz=f tp. n(i) Hp im=f hrw pw n(i) spH ng(A) "that by which he binds the head of the Apis on that day of lassoing the long-horned bull"; PT 273 Pyr 401a (W) (Subsequence 100): in i.xma wp.wt imi kHA.w spH sn n W. "it is the one who grasps the horns of those who are in Kehau, who lassoes them for Wenis".

144 PT 267 Pyr 365b (W) (Sequences 50, 59; Subsequences 21, 93, 96-97): prr=f Hr Hti n(i) id.t wr.t "he ascends even upon the smoke of the great censing"; PT 519 Pyr 1214c (M) (Sequence 98): idi=s tp-a.wi zA=s Hr Xrd nxn "and censes before her son Horus the Young Child (sc. the beneficiary)".

145 PT 269 Pyr 376a (W) (Subsequences 21-22, 96, 98): d sD.t wbn sD.t "let the fire be set and the fire rise"; PT 274 Pyr 405a (W) (Subsequence 100): in aA(.w) mH.tiw p.t wd.w n=f sD.t "it is the magnificent one(s), those of the north of the sky, who set fire for him".

261

Gods also act for him in announcing his name to the sun god (Dd rn n ra),146 and

quoted speech by Nut is given within a text.147 With the Ennead shining (psDi psD.t),148

and those upon their Dam-staves (Hr Dam.w) present,149 protection (mki) is given to the

beneficiary,150 and Atum grasps his hand (nDrw tm a),151 with that god assembling

146 PT 263 Pyr 340a (W) (Subsequence 93): Dd=sn rn nfr n(i) W. pn n ra "with them saying the

good name of Wenis to Re"; PT 359 Pyr 597c (T) (Sequence 104): i.Dd rn n(i) &. n ra "say the name of Teti to Re".

147 PT 484 Pyr 1021a (P) (Sequence 96): i.n nw.t "--says Nut"; Pyr 1021a (P): i.t(i) "--says she"; Pyr 1021b (P): i.t(i) in nw.t "--said by Nut"; bPT 586B Pyr 1584a (Nt) (Sequence 137): Dd n=k mw.t=k "to you your mother says".

148 PT 268 Pyr 370a (W) (Sequence 120; Subsequences 96-98): psDi psD.t wr.t "that the Great Ennead shine"; bPT 586A Pyr 1582b (Nt) (Sequence 137): psD psD.t ra nb n imi Ax.t n(i)t p.t "let the Ennead shine daily for the one who is in the horizon of the sky".

149 PT 263 Pyr 339b-c (W) (Subsequence 93): in.n=sn n=f fdw ipw Ax.w smsw xntiw Hnzk.tiw | aHa.w m gs iAb.t(i) n(i) p.t Dsr.w Hr Dam.w=sn "to him have they brought these four elder Axs, foremost of those of the side-lock, who stand in the eastern side of the sky, who are supported upon their Djam-staves"; bPT 570A Pyr 1456b-c (M) (Sequence 103; Subsequence 143): nTr.w niw.tiw i.xm.w-sk | xnz.w tA THnw Dsr.w Hr Dam.w=sn "O gods of the Lower Sky, Imperishable Stars, who traverse the land of Libya, who are supported upon their Djam-staves"; Pyr 1457b-c (M): nTr.w niw.tiw i.xm.w-sk | xnz.w tA THnw Dsr.w Hr Dam.w=sn "O gods of the Lower Sky, Imperishable Stars, who traverse the land of Libya, who are supported upon their Djam-staves"; Pyr 1458b-c (M): nTr.w niw.tiw i.xm.w-sk | xnz.w tA THnw Dsr.w Hr Dam.w=sn "O gods of the Lower Sky, Imperishable Stars, who traverse the land of Libya, who are supported upon their Djam-staves"; PT 573 Pyr 1483c-d (P) (Sequence 104): [a]nx.iw m mAa.t twA.iw Hr Dam.w=sn | mnhz.iw tA Sma "who live on right, who lean on their Djam-staves, who watch over the Land of the South".

150 PT 252 Pyr 272c-273a (W) (Sequence 49; Subsequences 91-92): DbA W. | mk=Tn r-Dr=Tn "adorn Wenis, the one whom all of you are to protect"; PT 254 Pyr 287c (W) (Subsequences 93-94): ix mk.t(i) W. im in mAA.w sw "let Wenis be protected there by those who see him"; PT 256 Pyr 301c (W) (Subsequences 93-94): iw mk.t(i)=f m irii.t=f r=f "he is protected from that which might be done against him"; PT 260 Pyr 320a (W) (Subsequence 93): iw mk.t W. m ir.t<=f> "the Mek-protection of Wenis is <his> Eye"; Pyr 321a (W): mkii W. "protect Wenis". There is only one text of another type containing this motif, the apotropaic text PT 278 Pyr 419c (W): im(i) mk.ti W. "cause that Wenis be protected".

151 PT 269 Pyr 380a (W) (Subsequences 21-22, 96, 98): nDr.w n=f it W. tm a n(i) W. "the father of Wenis, Atum, will grasp the hand of Wenis for him"; PT 480 Pyr 997a (N) (Sequence 95): nDr n=f it n(i) Ne. tm a n(i) Ne. "the father of Neferkare, Atum, will grasp the hand of Neferkare for him".

262

districts or "Mesem-lands" (dmD/ino tm spA.wt/msm.w)152 for the beneficiary or Osiris,

with cities likewise brought or given (ini/rDi niw.wt)153 to one or the other.

To summarize the present chapter thus far, with the notable exception of the

apotropaic text PT 314, it was initially found that a number of the components of

Sequence 57 shared content with other texts in that series, and on those grounds it was

supposed that the sequence's texts were characteristic of a type. Confirmation of that

supposition was obtained through consideration of other recurring series possessing these

characteristics and further supported through identifying more intertextual connections

between them. In the process, the inventory of the type's textual characteristics was

expanded, and so also was the inventory of the type's membership.

Some degree of faithfulness of that inventory to the ancient classificatory

sensibility may be assumed, because the process of choosing texts for consideration was

guided by the ancient groupings. As evidence of the homogeneous character of the

component texts gathered from these groupings, only three of the seventy-four

component texts of the related recurring series154 have no distinctive intertextual

connections with the others.155 Although five texts of Sequence 57 were not found to

possess such connections with their fellows of that series, four of them do in fact have

152 PT 477 Pyr 961c (N) (Sequences 93-94): dmD n=k spA.wt in tm "the nomes have been brought

together for you (sc. Osiris) by Atum"; PT 480 Pyr 993a (N) (Sequence 95): ino.n=f n Ne. spA.wt "with him having assembled the nomes for Neferkare"; Pyr 993b (N): dmD.n=f n Ne. msm.w "with him having joined the Mesem-lands for Neferkare".

153 PT 477 Pyr 961c (N) (Sequences 93-94): rDi n=k niw(.t) "the cities have been given to you (O Osiris)"; PT 480 Pyr 993a (N) (Sequence 95): in.n=f n Ne. niw.wt "with him having fetched the cities for Neferkare".

154 For their listing, see above n. 49.

155 Specifically PT 272, bPT 586C, and the fragmentary bPT 739B.

263

connections with texts of the other series,156 the sole exception remaining the anomalous

apotropaic text PT 314. In short, the assemblage of motifs passed-in-review may be said

to constitute textual characteristics of a type.

But among the type's characteristics is also its performance structure. Early on, it

was seen how the texts of Sequence 57 can be understood as having originally had the

personal structure, and that is the case with the other seventy-four texts in the recurring

series related to it. While over forty of them situate the beneficiary in the third person,157

and one in the second,158 twenty-five show signs of editing away from the first159—

residual traces of the first person in one or two reed-leaves,160 the agrammatical

advancement of a noun,161 disagreement in person among exemplars,162 vacillation to the

first person, typically with concomittant disagreement among exemplars,163 doubling of a

156 For them, see above n. 36. For their links by content with texts of other series examined in this

chapter, see above nn. 61, 78, 89, 92, 93, 94, and 96.

157 PT 249, 251-258, 260-261, 263, 267-268, 272-274, 330-331, 359, 476, 479, 516, 526, 530, bPT 570B, PT 582, bPT 586A-B, 586C-D, PT 624, bPT 655B-C, fPT 691A, 704, 736-737, bPT 738A-C, 739A, fPT 740. bPT 739B is too fragmentary to be certain of the beneficiary's person. PT 529 makes no direct reference to the beneficiary.

158 The fragmentary bPT 1025 shows shifting between the second and third.

159 PT 262, PT 269-271, PT 335-336, PT 473, PT 475, PT 477-478, PT 480, PT 484-485, PT 515, PT 517-519, PT 527-528, PT 531, PT 562, PT 569, bPT 570A, PT 573, and bPT 625A.

160 PT 271 Pyr 390a; PT 473 Pyr 927d; PT 477 Pyr 967d; PT 485 Pyr 1036b; PT 519 Pyr 1204a; PT 527 Pyr 1249c; PT 569 Pyr 1442c.

161 PT 473 Pyr 927a; PT 477 Pyr 968c; PT 478 Pyr 975a; PT 480 Pyr 993a; PT 515 Pyr 1181a; PT 518 Pyr 1193b; PT 519 Pyr 1208a-b; PT 531 Pyr 1254c; PT 573 Pyr 1480a.

162 PT 473 Pyr 930f; PT 474 Pyr 941b; PT 475 Pyr 947b; PT 517 Pyr 1189e-f; bPT 625A Pyr 1762b.

163 PT 262 Pyr 329c; PT 335 Pyr 546a; PT 477 Pyr 966d; PT 484 Pyr 1023b; PT 528 Pyr 1251a; PT 562 Pyr 1406a-b; PT 569 Pyr 1440c; bPT 570A Pyr 1443b; PT 573 Pyr 1482a.

264

first person pronoun with a proper name,164 and recarving165—and two other texts

maintain the first person throughout.166 Since over a quarter of the seventy-four texts

indicate an original first person, one has grounds to assume that the practice of editing

was elsewhere simply carried out completely. By that assumption, the texts of the

recurring series shown to be related to Sequence 57 may be understood as originally

having been personal in structure.


As it is the case that so far the examination of texts has been strictly confined to

those appearing in recurring series, it may be supposed that not all members of the type

have been identified, because a substantial number of Pyramid Texts are not attested in

any recurring series, and in the preceding chapters it has turned out that types of texts are

not restricted to repeated ancient groups. That this holds true for this chapter's type is

shown through considerations of texts without regard to their belonging to any series:

there are about seventy more texts that may be ascribed to the present type,167 as they

may be seen to possess the motifs and performance situation characteristic of it.

164 PT 269 Pyr 378a; PT 270 Pyr 386a; PT 336 Pyr 548a; PT 515 Pyr 1181a; bPT 570A Pyr

1451b.

165 PT 515 Pyr 1176b.

166 fPT 691 Pyr 2121a; fPT 691B Pyr 2127f.

167 PT 248, 250, 259, 264-266, 275, 300-301, 323-325, 327, 332-334, 337, 361-363, 407, 439-440, 456, 467, 469-472, 481, 503-511, 513-514, 520-522, 524-525, 539-540, 555, 558, 563-568, 571-572, 575-576, 609, 615-616, 668, 671, 678, 681-684, 688-699, fPT 726.

265

In them, the heavens are cleared,168 others open or make a way for the deceased

(wpi/iri wA.t),169 just as the doors of the heavens are opened for gods (zn aA.wi).170 The

beneficiary is repeatedly said to ascend to the sky (pri r p.t),171 or in the third person he is

to rise up (Swi) on his own power,172 but the sun god can also take him out, i.e. extract

168 PT 511 Pyr 1150b (P): xsr.i n=f Sni.t "the storm is broken for him". Only one text of a

different type has this motif, the resurrection text fPT 667A Pyr 1948e (Nt): sbS n=k p.t "the sky being clear for you".

169 PT 505 Pyr 1090a (P): wp-wA.wt wp=f n=f wA.t "Wepwawet opens a way for him"; PT 511 Pyr 1153a (P): nm.t-S ir=s wA.wt=f nfr.(w)t "she who traverses the lake (sc. Sothis) makes his Beautiful Ways". Only one text of another type has this motif, the resurrection text fPT 667A Pyr 1943e (Nt): ir=f n=k wA.t "him (sc. hidden of place) making for you a way".

170 PT 325 Pyr 525a-b (similarly 526a-b, 527a-b, 528a-b) (T): i.zn aA.wi obHw | n Hr nTr.w m tp(i) hrw "spread open are the Doors of the Firmament for Horus of the Gods at dawn"; PT 510 Pyr 1132a-b (similarly 1134a-b, 1136a-b, (P): i.zn.ii aA.wi obHw n Hr iAb.ti | ir tp(i) hrw "the Doors of the Firmament are spread open to Horus of the East at dawn"; PT 563 Pyr 1408a (similarly 1409a, 1410a, 1411a) (N): i.zn.ii aA.wi obH n Hr nTr.w "the Doors of the Firmament are spread open for Horus of the Gods".

171 PT 439 Pyr 812c (P): pr.n{=i} P. r p.t "{I} Pepi has ascended to the sky"; PT 471 Pyr 922a (P): pr P. pn ir p.t n anx wAs "that Pepi might ascend to the sky, for life and dominion"; PT 503 Pyr 1079a (P): pr=f r=f ir p.t "that he may thus ascend to the sky"; PT 509 Pyr 1121a (P): pr=f r=f ir p.t "let him thus ascend to the sky"; Pyr 1122a (P): pr=f r=f ir p.t "and ascend to the sky thus"; Pyr 1123a (P): prii=f r=f ir. p.t m-m sbA.w i.xm.w-sk "let him thus ascend to the sky among the stars, the Imperishable Stars"; PT 511 Pyr 1149b (P): pr P. ir p.t "as Pepi ascends to the sky"; PT 513 Pyr 1168a (P): pr r=f {i} P. ir p.t m-m nTr.w imiw p.t "let Pepi ascend to the sky among the gods who are in the sky"; PT 539 Pyr 1303b (as a refrain, appearing throughout the remainder of the text forty more times) (P): pr=f r=f Swii=f r=f ir p.t "thus let him ascend; thus let him rise to the sky"; PT 555 Pyr 1378b (M): pr.n M.n. ir p.t m mnT "Merenre has ascended to the sky as Montju"; PT 563 Pyr 1416b (N): prii Ne. ir p.t "let Neferkare ascend to the sky"; Pyr 1416b (P): prr P. pn ir p.t "to the sky does Pepi ascend"; PT 572 Pyr 1472b (P): prr nTr pn ir p.t "'that this god ascends to the sky"; PT 576 Pyr 1517b (P): prii=f r=f Swii=f r=f ir p.t "let him thus ascend; let him thus rise to the sky"; PT 681 Pyr 2035a (N): i.n Ne. pr=f ir p.t "Neferkare has come, even that he ascend to the sky"; PT 684 Pyr 2062a (N): prr Ne. ir p.t "Neferkare ascends to the sky"; fPT 726 Pyr 2252b (Nt): xsf=k w {xsf w} aA.wi=s Dr. pr.t kA n(i) Nt. r p.t "and do not close its doors until the Ka of Neith ascends to the sky". Only one text of another type has this motif, the resurrection text PT 512 Pyr 1162a-b (P): Sd.n=f SAk=f | ir. pr=f r=f ir p.t "he has removed its disaffection even that he thus ascend to the sky".

172 PT 525 Pyr 1245e (P): iri=sn n P. pn Swi.w "with them performing (them) for Pepi, who rises"; Pyr 1246b (M): Sw=i "let me rise"; Pyr 1246d (P): Sw=i Sw=i "let me rise! Let me rise"; PT 539 Pyr 1303b (as a refrain, appearing throughout the remainder of the text forty more times) (P): pr=f r=f Swii=f r=f ir p.t "thus let him ascend; thus let him rise to the sky"; PT 576 Pyr 1517b (P): prii=f r=f Swii=f r=f ir p.t "Let him thus ascend; let him thus rise to the sky".

266

him (Sdi),173 as can Horus,174 and Atum or Shu.175 The gods witness the beneficiary's

ascent (mAA pri),176 with him "ascending on the day" (pri m hrw),177 from between the

thighs of gods (pri imitw mn.ti),178 or ascending as the uraeus (pri iar.t).179 In parallel to

the vertical motion of the deceased, Osiris also is said to ascend (pri wsir).180

173 PT 571 Pyr 1469b (P): Sd.n n=f ra M. pn r p.t "for himself has Re taken Merire out to the

sky"; PT 575 Pyr 1496c (similarly 1497c, 1498d) (P): Sd n=k sw Hna=k ir gs iAb(.ti) n(i) p.t "take him out with you to the eastern side of the sky".

174 PT 440 Pyr 815c (P): Dr Sd.t=k kA n(i) P. r p.t tn "until you (sc. Horus) take out the Ka of Pepi to this the sky". Only one text of another type has this motif, the resurrection text PT 373 Pyr 655d (M): Sd=f Tw ir. p.t xr it=k gbb "even that he (sc. Khentimenutef, i.e. Horus) may take you out to the sky to your father Geb".

175 PT 325 Pyr 531b (T): Sdd sw Sw r rmn.wti Sw "Shu takes him out even to be the companion of Shu"; PT 361 Pyr 604e (T): Sd n=k &. ir p.t "take Teti out to the sky"; PT 684 Pyr 2053b (N): Sd=sn(i) Ne. ir p.t ir p.t Hr. Hti n(i) snTr "let them take Neferkare out to the sky, to the sky upon the smoke of incense".

176 PT 572 Pyr 1472a (P): nfr.w(i) A mA.w Htp.w(i) A ptr i.n As.t | prr nTr pn ir p.t "'ah! How good to see! Ah! How satisfying to behold'—says Isis—'that this god ascends to the sky'".

177 PT 508 Pyr 1107b-c (P): nxnx ib n(i) Hr(it)-ib nxb | hrw pw pr.n P. im m s.t ra "and *glad be she who is in Nekheb on that day on which Pepi ascended from the place of Re (i.e. from the east)".

178 PT 248 Pyr 262a (W): pr.n W. imit(w) mn.ti psD.t "Wenis has ascended even from between the thighs of the Ennead"; PT 504 Pyr 1087c (P): pr=f imit(w) mn.ti psD.ti "he ascending from between the thighs of the Two Enneads".

179 PT 505 Pyr 1091c (P): isw.t(i)=f D.t pr.t m nTr iar.t pr.t m ra "his Isuti-uraeus is the cobra which ascended as the god, the uraeus which ascended as Re"; PT 668 Pyr 1959a (N): Ne. pw b(i)k ngg dbn ir.t Hr Hr(i)-ib dA<.t> /// /// /// "Neferkare is a screeching falcon who circles around, the Eye of Horus inside the Netherworld /// /// ///"; PT 683 Pyr 2047d (N): D(.t) pw nn pr.t m ra "this one is the cobra, who ascends as Re"; Pyr 2047d (N): iar.t nn pr.t m stS "this one is the uraeus, who came forth from Seth".

180 PT 337 Pyr 549b (P): ir=k pri.w "as you (sc. Osiris) make the ascent".

267

Further expressions of transition by air include the deceased's flight specifically as

a bird,181 and flight is also implied by references to the wing of the ibis-god Thoth

(DnH/anD DHw.ti).182 The flight of the deceased is in parallel to the flight of another, pAi

"the one who would fly".183 Vertical motion is present, too, with the preparation of

various ladders,184 vocatives to them (mAo.t/pAo.t), statements that the beneficiary is to

ascend to the sky via a ladder (Ao mAo.t).185 As a result of the upward motion, the

deceased reaches the sky (pH p.t).186

181 PT 467 Pyr 891b (N): gp.n Ne. ir p.t m aHaw "Neferkare has flown (as a storm) to the sky even

as an Ahau-heron"; PT 521 Pyr 1225a (P): i.gp P. mr aHaw "let Pepi fly like an Ahau-heron"; Pyr 1225b (P): itt.t=k mr it-Ha.w "your flight being like an It-hau-bird"; PT 682 Pyr 2042c (N): i.gp Ne. m bik nTr(.i) "let Neferkare fly as a divine falcon"; Pyr 2042d (N): obH Ne. m aHaw "let Neferkare fly up as an Ahau-heron"; Pyr 2042d (N): iTT Ne. m smn "let Neferkare fly up as a Smen-goose"; PT 699 Pyr 2179a (N): i.gp=k mr bik "that you fly like a falcon"; Pyr 2179a (N): zSii=k mr nwr "that you soar up like a Nur-heron". Only one text of another type contains the motif of simply being a bird, the resurrection text PT 577 Pyr 1530b (P): hA.w=f m Apd wAD<AD> "he will descend even as a green bird".

182 PT 327 Pyr 535c (N): in.n n=f Ne. a=f "for Neferkare has brought him his arm (sc. Thoth's wing)"; PT 555 Pyr 1377b-c (M): di M.n. tp anD DnH=k | m pf gs mH.t(i) n(i) mr-nxA(i) "put Merenre upon your wingtip on that northern side of the Shifting Waterway"; PT 566 Pyr 1429b-c (P): DA sw DHwti m tp anD=k | zkr is xnti mAa.t "ferry him, O Thoth, on your wingtip, (he being) as Zokar, foremost of the Ma'at-boat"; PT 615 Pyr 1742a (M): Dii ir(.t) Hr Hr DnH ni sn=f stS "the Eye of Horus is set upon the wing of his brother Seth".

183 PT 467 Pyr 890a (N): pA pA "let fly the one who would fly".

184 PT 333 Pyr 542b (T): d=f Hb "placing a *Heb-ladder"; Pyr 542b (T): saHa=f mAo.t "and setting up a ladder"; Pyr 542b (P): d=i Hb-ib "me placing a *Hebib-ladder"; PT 568 Pyr 1431c (P): sor n=f mAo.t "let a ladder be set up for him"; PT 572 Pyr 1474b (P): ir=sn mAo.t n M. "that they may make a ladder for Merire"; PT 688 Pyr 2079a (N): oAs=sn oAs n Ne. pn "binding the rope ladder for Neferkare"; Pyr 2079b (N): srwD=sn mAo.t n Ne. "making firm the ladder for Neferkare"; Pyr 2082b (N): oAs=f n=f oAs "binding for him a rope-ladder"; Pyr 2082b (N): srwD=f mAo.t n Ne. pn "making firm a ladder for Neferkare".

185 PT 568 Pyr 1431c (P): i.Ao=f Hr=s m rn=s n(i) Ao.t r p.t "that he may climb it, in its name of 'what is climbed to the sky' (sc. the name of the ladder mentioned in the previous clause, sor n=f mAo.t "let a ladder be set up for him")"; PT 572 Pyr 1474b (P): i.Ao=f Hr=s ir p.t "that he may climb up it to the sky".

186 PT 467 Pyr 891c (N): pH.n Ne. p.t m znHm "Neferkare has reached the sky even as a grasshopper".

268

Indicating transition are themes of crossing, as when quite often the beneficiary is

said to cross or be ferried to the sky or horizon (DAi/sDAi ir p.t/Ax.t),187 or simply to cross

(DAi) without direct reference to the sky.188 The beneficiary's hand is taken to the Field of

Offerings (nDr a ir sx.t-Htp),189 and he is not stranded (n iwi).190 Rather, boats are lashed

together (zmA) for him,191 or reed-boats are given or brought down (dw/wAh zxn.wi) to

187 PT 264 Pyr 342b (T): DA=f im ir Ax.t xr Hr Ax.ti "that he cross thereby to the horizon, to

Harakhti"; Pyr 342d (T): DA=f im ir Ax.t xr Hr Ax.ti "that he cross thereby to the horizon, to Harakhti"; Pyr 344a-b (T): DA.t(i) DA.wt &. im ir gs pf iAb.ti n(i) p.t | ir bw msi sw nTr.w im "that Teti really be ferried thereon to that eastern side of the sky, to the place where where he and the gods are born"; PT 265 Pyr 351d (P): DA=f im r Ax.t xr ra xr Hr Ax.t(i) "that he cross thereby to the horizon, to Re, to Harakhti"; Pyr 353a-b (P): DA P. DA.wt ir gs iAb.t(i) n(i) p.t | ir bw pw mss.w nTr.w im "that Pepi really be ferried to the eastern side of the sky, to this place where the gods are born"; PT 266 Pyr 358d (P): DA=f im=sn ir Ax.t xr Hr Ax.ti "that he cross by them to the horizon, to Harakhti"; Pyr 358h (P): DAii P. pn im=sn ir Ax.t xr ra "that Pepi cross by them to the horizon, to Re"; Pyr 360a (P): DA.t(i) P. pn im DA.wt ir Ax.t xr Hr Ax.ti "that Pepi really be ferried thereby to the horizon, to Harakhti"; PT 301 Pyr 448c (W): DA=f xr=f ir Ax.t "when he crosses to him, to the horizon"; PT 363 Pyr 607c-d (T): m(ii) DA &. ir pf gs | mr DA.t=k Sms.w=k wng mrr.w=k "come! Ferry Teti to that side, just as you ferry your follower Weneg, beloved of you"; PT 481 Pyr 999b (N): DAii Ne. im xr ra ir Ax.t "that Neferkare cross thereby to Re, to the horizon"; Pyr 1000b (N): DA=f im xr ra r Ax.t "that he cross thereby to Re, to the horizon"; PT 504 Pyr 1086b (P): DAii=f r=f xr ra ir Ax.t "that he thus cross to Re, to the horizon"; PT 520 Pyr 1222c (P): sDA=f ir gs pw nti i.xm.w-sk im "that he may travel to that side where the Imperishable Stars are"; PT 609 Pyr 1704c (M): DA=f im ir Ax.t ir bw ms.w nTr.w im "that he cross thereby to the horizon, to the place where the gods are born"; Pyr 1706b (M): DA=f im ir Ax.t ir bw ms.w <nTr.w> im "that he cross thereby to the horizon, even to the place where <the gods> are born"; PT 556 Pyr 1382d-e (P): DA=sny i[t(=i)] wsir P. | ir gs pf iAb(.ti) n(i) p.t "that they may ferry [my fath]er Osiris Pepi to that eastern side of the sky".

188 PT 481 Pyr 999a (N): DA Ne. "ferry Neferkare!"; PT 505 Pyr 1092a (P): DA sw "ferry him"; PT 509 Pyr 1121a (P): DA=f biA n anx wAs "and cross the distant realm, for life and dominion"; PT 568 Pyr 1433c (P): DA<=sn(i)> sw "let <them> ferry him"; PT 609 Pyr 1709b (M): hA=i DA=i "let me descend and cross"; PT 616 Pyr 1743b (M): DA=k M.n. "and ferry Merenre across".

189 PT 509 Pyr 1123c (P): nDr=sny a=f ir sx.t-Htp "them taking him by the hand to the Field of Offerings".

190 PT 566 Pyr 1429e (P): n Hm iwi.w P. pn "Pepi will not be stranded"; PT 615 Pyr 1742c (M): n zA i.tm iwii "and the son of Atum is not stranded"; Pyr 1742d (M): n zA i.tm iwii "and the son of Atum is not stranded".

191 PT 555 Pyr 1376a-c (M): zmA.ii mXn.wt M.n. | n zA i.tm Hor ibii ibii Hor | m pn gs rsi n(i) mr-nxA(i) "put together are the ferryboats of Merenre, for the son of Atum, hungry and thirsty, thirsty and hungry, on this southern side of the Shifting Waterway"; PT 615 Pyr 1742b-c (M): zmA.ii mXn.wt | n zA i.tm "assembled are the ferryboats for the son of Atum".

269

him,192 and his travel by boat is in parallel to the same sort of travel by gods: reed-boats

are given to them (dw/wAH zxn.wi),193 and the sun god194 and other gods195 cross to the

horizon (DAi r Ax.t) and each other.

192 PT 264 Pyr 342b (T): wAH zxn.wi p.t n &. "the two reed-boats of the sky are set down for

Teti"; Pyr 342d (T): wAH zxn.wi p.t n &. "the two reed-boats of the sky are set down for Teti"; PT 265 Pyr 351c (P): d zxn.wi p.t n P. pn Ds=f "the two reed-boats of the sky are given to Pepi also"; PT 266 Pyr 358c (P): d zxn.wi p.t n P. pn "the two reed-boats of the sky are given to Pepi"; Pyr 358g (P): d zxn.wi p.t n P. pn "the two reed-boats of the sky are given to Pepi"; PT 481 Pyr 999b (N): dii zxn.wi p.t "the two reed-boats of the sky are given"; Pyr 1000a (N): dii zxn.wi p.t n Ne. "the two reed-boats of the sky are given to Neferkare"; PT 504 Pyr 1086a (P): d n=i zxn.wi p.t "the two reed-boats of the sky are given to me"; PT 609 Pyr 1706a (M): d zxn.wi p.t n M.n. pn "the two reed-boats of the sky are given to Merenre".

193 PT 264 Pyr 342a (T): wAH zxn.wi p.t n Hr "the two reed-boats of the sky are set down for Horus"; Pyr 342c (T): wAH zxn.wi p.t n Szm.ti "the two reed-boats of the sky are set down for Shezemti"; PT 265 Pyr 351a (P): d zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; Pyr 351b (P): d zxn.wi p.t n Hr Ax.t(i) "the two reed-boats of the sky are given to Harakhti"; PT 266 Pyr 358a (P): d zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; Pyr 358e (P): d zxn.wi p.t n Hr Ax.ti "the two reed-boats of the sky are given to Harakhti"; PT 481 Pyr 999c (N): dii zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; PT 504 Pyr 1084c (P): d zxn.wi p.t n Hr "and the two reed-boats of the sky are given to Horus"; Pyr 1085a (P): d zxn.wi p.t n Ax.ti "the two reed-boats of the sky are given to Akhti"; Pyr 1085c (P): "the two reed-boats of the sky are given to Shezmet Horus"; Pyr 1085e (P): d zxn.wi p.t n Hr iAb.ti "the two reed-boats of the sky are given to Eastern Horus"; PT 507 Pyr 1103a (P): d zxn.wi p.t n Hr "and the two reed-boats of the sky are given to Horus"; Pyr 1103b (P): d zxn.wi p.t n ra "the two reed-boats of the sky are given to Re"; PT 609 Pyr 1705a (M): d zxn.wi p.t n ra "the two reed-boats of the sky are given to Re".

194 PT 265 Pyr 351a (P): DA=f im ir Ax.t xr Hr Ax.t(i) "that he cross thereby to the horizon, to Harakhti"; PT 266 Pyr 358b (P): DAi ra [i]m=sn ir Ax.t xr Hr Ax.ti "that Re cross by them to the horizon, to Harakhti"; PT 334 Pyr 543a (T): i.nD-Hr=k ra nm p.t DA nw.t "hail to you, O Re, who traverses the sky, who crosses Nut"; PT 481 Pyr 999c (N): DA=f im xr Hr nTr.w ir Ax.t "that he (sc. Re) cross thereby to Horus of the Gods, to the horizon"; PT 507 Pyr 1103b (P): DA=f im xr Hr Ax.ti "that he cross thereby to Harakhti"; PT 609 Pyr 1705b (M): DA=f im ir Ax.t ir bw ms.w nTr.w im "that he (sc. Re) cross thereby to the horizon, even to the place where the gods are born".

195 PT 264 Pyr 342a (T): DA=f im ir Ax.t xr Hr Ax.ti "that he (sc. Horus) cross thereby to the horizon, to Harakhti"; Pyr 342c (T): DA=f im ir Ax.t xr Hr Ax.ti "that he (sc. Shezmeti) cross thereby to the horizon, to Harakhti"; PT 265 Pyr 351b (P): DA=f im ir Ax.t xr ra "that he (sc. Harakhti) cross thereby to the horizon, to Re"; PT 266 Pyr 358f (P): DA Hr Ax.ti im=sn ir Ax.t xr ra "that Harakhti cross by them to the horizon, to Re"; PT 504 Pyr 1084d (P): DAii=f xr ra ir Ax.t "that he (sc. Horus) cross to Re, to the horizon"; Pyr 1085b (P): DA=f xr ra ir Ax.t "that he (sc. Akhti) cross to Re, to the horizon"; Pyr 1085d (P): DA=f xr ra ir Ax.t "that he (sc. Shezmet Horus) cross to Re, to the horizon"; Pyr 1085f (P): DA=f xr.ra ir Ax.t "that he (sc. Eastern Horus) cross to Re, to the horizon"; PT 507 Pyr 1103a (P): DA=f im xr ra "that he (sc. Horus) cross thereby to Re".

270

Continuing the theme of transit in these texts, there are multiple vocatives to

ferrymen and gatekeepers,196 especially to the effect that they bring ferryboats in various

guises,197 and he is questioned in a non-rhetorical fashion as a pre-requisite for

passage.198

Having made passage from one point to another, and with the elimination of his

adversary "one who would cross" (mDAi),199 the deceased receives a place (Szp s.t),

196 PT 300 Pyr 445a (W): i Xr(i)t(i) n(i) nzA.t mXn.ti ni ioh.t ir.t Xnm "O Cheriti of Nezat, O

ferryman of the Iqehet-boat which Khnum made"; PT 324 Pyr 520a (T): i.(n)D-Hr=k ir(i) aA n(i) Hr [ir(i)] arr.wt n(i)t wsir "hail to you, O doorkeeper of Horus, O you at the gate of Osiris"; PT 470 Pyr 913c (N): hDhD "O Hedjhedj"; PT 472 Pyr 925c (P): mA-HA=f kA nTr.w "O Mahaf, bull of the gods"; PT 481 Pyr 999a (N): iww Hr=f-HA=f "O Yuu, O Herefhaf"; PT 505 Pyr 1091a (P): Hr=f-HA=f "O Herefhaf,"; PT 522 Pyr 1227a (P): mA-HA=f Hr=f-HA=f "O Mahaf, Herefhaf,"; PT 566 Pyr 1429a-b (P): sDA P. pn Hna=k Hr | DA sw DHwti m tp anD=k "convey Pepi with you, O Horus! Ferry him, O Thoth, on your wingtip"; PT 616 Pyr 1743a (M): i im[i] xfa mXn.t(i) n(i) sx.t-iAr.w "O you who are in the grasp, ferryman of the Field of Rushes".

197 PT 266 Pyr 363e (P): in nw n P. pn "bring this to Pepi"; PT 300 Pyr 445b (W): in nw n W. "bring this to Wenis"; Pyr 445d (W): in nw n mAD.w ipn n(i)w zmi.t "bring this to these Madju of the desert"; PT 470 Pyr 913c (N): in nw n Ne. "bring this to Neferkare"; PT 472 Pyr 925c (P): in nw n P. pn "bring this to Pepi"; PT 520 Pyr 1222a (P): in mXn.t tw n P. pn "bring this ferryboat to Pepi"; Pyr 1222a (P): in in.wt tw n P. "bring this Bringer-boat to Pepi"; Pyr 1222b (P): in Horr DAA s(i) n P. pn Hna mA-HA=f "it is Heqerer and Mahaf who cross it to Pepi"; Pyr 1223a (P): ir wdfi DAA=Tn mXn.t n P. pn "if you delay in crossing the ferryboat to Pepi"; PT 522 Pyr 1227d (P): in nw n P. pn ir.t-Xnm "bring this to Pepi, the 'that-which-Chnum-built'-boat"; Pyr 1228b-c (P): in nw n P. n(i) ir.t-Xnm | imit mr-nxA(i) imit mr pw n(i) Htm "bring this 'that-which-Chnum-built'-boat to Pepi, that which is in the Shifting Waterway, which is in the waterway of the Hetem-bird"; PT 568 Pyr 1432a (P): DA n=f mSn.t=s (i)n Dam.w i.xm.w-sk "let his ferryboat be ferried to him by the Djam-staves of the Imperishable Stars"; PT 616 Pyr 1743b (M): in nw n M.n. "bring this to Merenre".

198 PT 470 Pyr 914c (N): Sm=k Tnii "where will you go?"; PT 505 Pyr 1091b (P): pr.n=k Tni "from where have you ascended?"; PT 508 Pyr 1116c (similarly 1117a, 1117c, 1118a) (P): iw.n=k tri Tn "to where have you come?"

199 PT 524 Pyr 1237b (P): n mDA.w DA sw m wA.t P. pn "there is no adversary who would cross himself in the way of Pepi"; and probably also to be understood in this light is PT 688 Pyr 2086b-c (N): dr TwA a.w ir(i)w Ne. pn in i.dr izf.t | m-bAH xnti-ir.ti m xm "the hindrance of arms on Neferkare having been removed by the One who removes injustice before Khentirti in Letopolis".

271

typically in the sky,200 or his position is marked by his possession of a throne (ns.t) or

some other exalted seat,201 with him again figured as sitting (Hmsi) with gods.202

His attributes are lofty, with him possessing magic (HkA.w),203 dread (Sa.t ir-

gs.wi),204 and strength (nxt).205 A fiery one,206 in these texts he is sometimes said to

know (rx) another or his name (rn),207 or to have the authorization (a) or book (mDA.t) of

200 PT 407 Pyr 710a (T): Szp=f n=f s.t=f wab.t imit p.t "let him receive his pure place which is in

the sky"; Pyr 710c (T): Szp n=f &. s.t=f wab.t imit HA.t wiA ra "let Teti receive his pure place which is in the prow of the bark of Re"; PT 456 Pyr 854c (N): Szp s.t=f m wp.t p.t m bw Htp.n ib=k im "O you who receives his place at the horns of the sky, at the place where your heart is satisfied".

201 PT 469 Pyr 906e (P): smn=f ns.t P. pn tp nb.w kA.w "with him establishing the throne of Pepi above the Possessors of Kas"; PT 503 Pyr 1079c (P): Hmsi=i w(i) Hr=s anx.t mAa.t "seating myself upon it, (my) Anekhet-ma'at"; PT 504 Pyr 1086c (P): Szp.i=f n=f ns.t=f imit sx.t-iAr.w "let him receive for himself his throne which is in the Field of Rushes"; PT 511 Pyr 1153b (P): s[Sm]=s sw ir s.t wr.t ir.t nTr.w ir.t Hr wtT.t DHw.ti "she guiding him to the Great Seat which the gods made, which Horus made, which Thoth begot (i.e fashioned)"; PT 514 Pyr 1175c (P): s.t=T [n] zA=T "your seat is your son's"; Pyr 1175c (P): s[.t=k] n zA=k "your seat is your son's"; PT 671 Pyr 1987c (N): Szp=k ns.t=k m sx.t-iAr.w "and receive your throne in the Field of Rushes".

202 PT 684 Pyr 2055a (N): Hms Ne. r-rmn=k "let Neferkare sit beside you, (O Osiris)"; Pyr 2056a (N): Hms Ne. ir-rmn=k "let Neferkare sit beside you, (O Horus)". This motif occurs in only one text of a different type, the resurrection text PT 460 Pyr 869b (M): Hms=f r smA xnt(i)-imn.tiw "that he sit beside Foremost of the Westerners".

203 PT 472 Pyr 924b (P): P. pw Xr(i) HkA "for Pepi is one who bears magic"; PT 539 Pyr 1318c (P): HkA pn ir(i)=f imi X.t n(i)t M. "and what is in the belly of Merire is this magic which is against him"; Pyr 1324c (P): M. pw ir(i) iA.t Xr(i)t HkA "it is Merire, keeper of the mound bearing magic"; PT 572 Pyr 1472c (P): HkA.w=f tp-rd.wi=f(i) "and his magic before him"; PT 678 Pyr 2030a (N): HkA n(i) Ne. n=f "the magic of Neferkare is his".

204 PT 572 Pyr 1472c (P): Sa.t=f ir-gs.wi=f(i) "dread of him on either side of him".

205 PT 524 Pyr 1237c (P): P. pw DHw.ti nxt nTr.w "for Pepi is Thoth, mightiest of the gods".

206 PT 332 Pyr 541b (T): pr.n &. m hh=f innii "Teti has ascended even by his fire, having turned about".

207 PT 301 Pyr 449a (W): iw W. rx sw rx rn=f "for Wenis knows him and knows his name"; PT 470 Pyr 910a (N): i.rx Ne. mw.t=f "Neferkare knows his mother"; PT 520 Pyr 1223b-c (P): Dd.kA P. pn rn=Tn pw n rmT.w rx.n=f | n tm.iw "then Pepi will tell this name of yours to men, that which he knows to everyone".

272

the sun god.208 And he is pure in the Pool or Field of Rushes (wab m mr-/sx.t-iAr.w).209

His purity there matches the purity of gods—specifically that of the sun god210 and

Osiris.211

208 PT 250 Pyr 267b (W): Xr(i) mDA(.t) nTr siA wnm.t(i) ra "the one bearing the god's book, Sia, the

one at the right of Re" (reading mDA(.t) with Mathieu 2004, p. 252); Pyr 267d (W): xpr W. m siA Xr(i) mDA(.t) nTr imn.t(i) ra "even that Wenis might become Sia, the one bearing the god's book, the one at the right of Re"; PT 576 Pyr 1519 (P): d=f zS n P. pn ir a=f tp(i) nDm.w sT "let him (sc. Medi = Re) set a writing for Pepi to be his writ, the one who is upon sweetness of scent".

209 PT 323 Pyr 519a (P): wab.n P. Hna ra m mr-iAr.w "Pepi and Re have become pure even in the Pool of Rushes" (for the identity of the mr-iAr.w with the sx.t-iAr.w, see Leclant 1972, col. 1156); PT 325 Pyr 529c (T): wab &. m sx.t-iAr.w "that Teti become pure in the Field of Rushes"; PT 470 Pyr 918a (N): wab Ne. m sx.t-iAr.w "Neferkare is pure in the Field of Rushes"; PT 471 Pyr 920b (P): i.n P. wab=f P. m sx.t-iAr.w "Pepi has come, only that he, Pepi, become pure in the Field of Rushes"; PT 510 Pyr 1133b (P): wab P. m sx.t-iAr.w "Pepi having been made pure in the Field of Rushes"; Pyr 1135b (P): wab{=i}=f m sx.t-iAr.w "he {I} having been made pure in the Field of Rushes"; Pyr 1137b (P): wab{=i}=f m sx.t-iAr.w "he {I} having been made pure in the Field of Rushes"; PT 525 Pyr 1245b (M): wab=k m sx.t-iAr.w "that you become pure in the Field of Rushes"; PT 563 Pyr 1408d (similarly 1409d, 1410d, 1411d, 1412b, 1413b, 1414b, 1415b) (N): wab=f m sx.t-iAr.w "he having been made pure in the Field of Rushes" (interpreting tense and voice with J. P. Allen 1984, § 23); PT 564 Pyr 1421c (P): wab P. pn Ds=f m mr-iAr.w "Pepi himself is pure in the Pool of Rushes"; Pyr 1421e (P): wab P. Ds=f m mr-iAr.w "Pepi himself is pure in the Pool of Rushes"; PT 567 Pyr 1430c (P): wab.n P. pn m sx.t-iAr.w "Pepi has become pure even in the Field of Rushes". Only one text of a different type has this motif, the resurrection text PT 512 Pyr 1164d (P): sab.w=k Hr-tp SAb.t=k m sx.t-iAr.w "and purified upon your Shab-flower in the Field of Rushes" (according to Baum 1988, p. 89, the exact meaning of the word Sab.t is unknown; but Sab.w in this place has a flower-determinative).

210 PT 333 Pyr 542a (T): wab.n &. Hr. xa pw n(i) tA wab.n ra Hr=f "Teti has become pure even upon this risen land (i.e. primeval hill) upon which Re became pure"; PT 323 Pyr 519a (P): wab.n P. Hna ra m mr-iAr.w "Pepi and Re have become pure even in the Pool of Rushes"; PT 525 Pyr 1244a (M): wab n=k ra "let Re be pure for you"; PT 564 Pyr 1421a (P): wab ra m mr-iAr.w "Re has become pure in the Pool of Rushes"; PT 567 Pyr 1430a (P): wab.n ra m sx.t-iAr.w "Re has become pure even in the Field of Rushes".

211 PT 540 Pyr 1332a (P): wab=k "may you be pure (O Osiris)".

273

Concerning his identity, the beneficiary is at turns figured as a god when his sister

is said to be Sothis (sn.t spd.t),212 or he is the third (3-nw)213 or fourth (4-nw)214 of a set

of deities. Or he is explicitly named as Sobek215 or the god Sia, which attribute may be

related to the deceased's elsewhere simply possessing Sia.216 Additionally, he can be the

i.mn.w "enduring bull",217 and in two further texts he is identified as a flower

(ama/wnb).218

212 PT 265 Pyr 357a (P): sn.t P. pw spd.t "for the sister of Pepi is Sothis"; PT 266 Pyr 363a (P):

sn.t P. pw spd.t "for the sister of Pepi is Sothis"; PT 509 Pyr 1123b (P): sn.t=f spd.t "for his sister is Sothis"; PT 609 Pyr 1707a (M): sn.t=k spd.t "for your sister is Sothis"; fPT 691A Pyr 2126c (Nt): sn.t=f pi spd.t "and Sothis is his sister".

213 PT 266 Pyr 363f (P): iw=f r xmt-nw=Tn m iwnw "he will be your third in Heliopolis"; PT 565 Pyr 1424a (P): xmt-nw n=i nti Hna{n}=i "the third is mine, my companion"; Pyr 1424a (N): xmt(=i) sni "while I make a third to the two". There is only one text of a different type with this motif, the resurrection text PT 685 Pyr 2068b (N): 3-nw=Tn wD Htp "(O gods), your third is one who commands offerings (sc. the deceased)".

214 PT 576 Pyr 1510a-c (P): P. pw wa m fd ipw nTr.w ms.w gbb | xnz.iw Sma xnz.iw tA [mH] | aHa.w Hr Dam.w=sn "for Pepi is one of these four gods, the children of Geb, who traverse the South, who traverse the North, who stand upon their Djam-staves"; PT 684 Pyr 2057 (N): Ne. pw wa m fd ipw wnn.w ms.w tm ms.w nw.t "Neferkare is one of these Four who exist, the children of Atum, the children of Nut".

215 PT 275 Pyr 416c (W): xpr W. m wr imi Sd.t "Wenis becoming the Great One who is in Shedet (i.e. Sobek)".

216 PT 250 Pyr 268c-d (W): W. pi W. pi siA wnm.t(i) ra | snk ib xnti TpH.t nww "for it is Wenis; Wenis is Sia, the one at the right of Re, dark of heart before the naos of Nu".

217 PT 572 Pyr 1477c (P): xpr P. pn ir=sn m i.mn.iw n(i) smA.w "let Pepi be against them as the Enduring Bull of the Wild Bulls".

218 PT 324 Pyr 524b (T): Twt ama=f pw /// rd=f "you are his 'Am'a-plant which his foot /// "; PT 334 Pyr 544a-b (T): &. pw wnb pr m kA | wnb nbw pr m nTrw "Teti is the flower which went forth from the Ka, the flower of gold which went forth from Netjeru".

274

He protects the sun god (stp zA ra),219 and, although the beneficiary loves (mri)

other gods,220 a god may be lassoed (spH)221 for him like cattle. He bestows and takes

away Kas (nHb/nHm kA.w),222 and can take (nHm) away bread and beer from a divine

being for his own use.223

For their part, the actions of divine beings for the deceased are expressed in

general terms, including a statement to the effect that ir.w (si) n=f "it is to be done for

him"224 and statements that divine beings also are to serve (pXr) him.225 More

specifically, rites are performed for him when he is censed (idi)226 and a lamp is lit for

him (sti tkA),227 in parallel to the lighting of fires for him elsewhere.

219 PT 576 Pyr 1517c-1518a (P): stp=f zA ir ra | Hr xnt(i) Ax.w tp(i) [nDm.w] sT "that he protect Re,

Horus Foremost of Axs, the one atop [sweetness] of scent"; fPT 726 Pyr 2253a (Nt): stp kA n(i) Nt. zA ir nTr aA "as the Ka of Neith protect the great god (sc. Re)".

220 PT 522 Pyr 1230b (P): mr P. pn mr Tn P. pn "love Pepi, and Pepi will love you".

221 PT 688 Pyr 2080f (N): dii wTz-wr Xr=s in spH wr.t "the Great Lifter put under it by the one who lassoed the Great One".

222 PT 259 Pyr 315b (T): nHb=f kA.w nHm=f kA.w "just as he bestows Kas, so does he take away Kas"; PT 681 Pyr 2040a (N): nHb Ne. kA.w "Neferkare bestow Kas".

223 PT 521 Pyr 1226e (P): nHm.n<=f> sw m-a knm.t "<he> having taken it (sc. his bread & beer) from the Kenmet-bird".

224 PT 572 Pyr 1473a (M): ir.w n=f "let (it) be done for him".

225 PT 337 Pyr 550b (P): pXr HA=f "serve him". There is only one text of a different type bearing this motif, the resurrection text fPT 721 Pyr 2242a (N): pXr n=k imiw Xrit-nTr "those who are in the necropolis serving you".

226 PT 301 Pyr 456c (W): ssn fnD=k id.wt Szm.t "for your nose has been made to smell the incense of Shezmet"; PT 558 Pyr 1390d (M): idi n=k id.t oAi smk m iwnw "the censing of the one High of *Hair having been censed for you in Heliopolis"; PT 668 Pyr 1959b (N): Ne. pw b(i)k idii "Neferkare is a falcon who is censed".

227 PT 362 Pyr 606a (T): st=f n=k tkA "that he light a lamp for you".

275

The sun god commends (wD) him to other deities,228 and Atum grasps his hand

(nDrw tm a),229 with that god assembling districts (ino tm spA.w) for the beneficiary,230

and cities are likewise given (rDi niw.wt) to him.231

With those upon their Dam-staves (Hr Dam.w) present,232 gods also act for him in

announcing his name to the sun god or Harakhti (Dd rn n ra/wTz rn Hr Ax.ti),233 but

228 PT 507 Pyr 1104a (P): i.wD=f M. n it=f iaH "let him commend Merire to his father the moon

(sc. Thoth as ferryman)"; Pyr 1104c-d (P): i.wD=f M. n fdw ipw HaA.w | Hms.w Hr gs iAb(.ti) n(i) p.t "let him commend Merire to these Four Children who sit upon the eastern side of the sky"; Pyr 1105a-b (P): i.wD=f M. n fdw ipw HaA.w | Hms.w Hr gs iAb(.ti) n(i) p.t "let him commend Merire to these Four Children who sit upon the eastern side of the sky".

229 PT 361 Pyr 604e (T): nDr n=k &. Hr. a=f "take Teti by his hand".

230 PT 572 Pyr 1473c (P): ino.n=f n=f nTr.w ir(i)w tA "even as he has assembled for him the gods of the earth"; Pyr 1475a (P): dmD.n tm spA.t n P. pn "Atum has gathered the nomes for Pepi".

231 PT 572 Pyr 1475b (P): Di.n=f niw.w(t) gbb n P. pn mdw Hr=s "he has given the cities [of Geb] to Pepi, (Geb) who spoke concerning it".

232 PT 264 Pyr 348a-b (T): in.n n=f sn fdw ipw nTr.w | aHa.w Hr Dam.w p.t "these Four Gods who stand upon their Djam-staves of the sky have brought themselves to him"; PT 265 Pyr 355b-c (P): in=sn n P. pn fd ipw swA.tiw Hnzk.tiw | aHa.iw Hr Dam.w=sn m gs iAb(.ti) n(i) p.t "bringing to Pepi these Four of the passing-by, the side-lock wearers, who stand upon their Djam-staves in the eastern side of the sky"; PT 266 Pyr 360b-d (P): in m(ii) n P. pn fdw ipw sn.w | swA.tiw Hnzk.tiw | Hms.w Hr Dam.w=sn m gs iAb.ti n(i) p.t "do bring to Pepi these four brothers, the ones of passing-by, the ones of the side-lock, who sit upon their Djam-staves in the eastern side of the sky"; PT 440 Pyr 815d-816a (P): {r}x<r> Sps.w nTr n mr.w nTr | twA.w Hr. Dam.w=sn mnhz.w tA Sma "to the worthy ones of the god, to the ones loved of the god, who lean upon their Djam-staves, who watch over the Land of the South"; PT 481 Pyr 1000d-e (N): m-m i.xm.w-sk | aHa.w Hr Dam.w=sn isd.w Hr. iAb=sn "among the Imperishable Stars, who stand upon their Djam-staves, who spit(?) upon their East/left"; PT 576 Pyr 1510a-c (P): P. pw wa m fd ipw nTr.w ms.w gbb | xnz.iw Sma xnz.iw tA [mH] | aHa.w Hr Dam.w=sn "for Pepi is one of these four gods, the children of Geb, who traverse the South, who traverse the North, who stand upon their Djam-staves"; PT 609 Pyr 1708a-b (M): in m(ii). n(=i) fd ipw iA.tiw | Hms.w Hr Dam=sn prr.iw m gs iAb(.ti) n(i) p.t "bring to me these Four of the Mounds, who sit upon their Djam-staves, who ascend in the eastern side of the sky".

233 PT 264 Pyr 348c (T): i.Dd=sn rn n(i) &. n ra "let them say the name of Teti to Re"; Pyr 348c (T): wTz=sn rn=f n Hr Ax.ti "let them lift up (i.e. announce) his name to Harakhti"; PT 265 Pyr 356a (P): i.Dd=sn rn n(i) P. nfr n ra "let them say the good name of Pepi to Re"; PT 324 Pyr 520b (T): i.Dd mii rn n(i) &. [m nw] n Hr "speak the name of Teti [now] to Horus".

276

references are also made to Seth's speaking,234 and it is rhetorically asked whether the

confederates of Seth have slain (smA) him.235

As before, men (rmT) can be an audience,236 or a benevolent bull,237 but

especially the sun god (ra) is addressed.238

The performance structure of these additional texts may be considered. As with

Sequence 57 and the series related to it, they may be understood having originally had the

personal performance structure. While twenty-seven of them situate the beneficiary

exclusively in the third person,239 a few in the second,240 and a few more in both,241

234 PT 575 Pyr 1493c (P): i.n stS "—says Seth".

235 PT 572 Pyr 1477a (M): in smA.n=sn Tw "have they (sc. confederates of Seth) slain you?"

236 PT 467 Pyr 890a (N): rmT "O men"; PT 506 Pyr 1101a (P): rmT.w nTr.w "O men and gods".

237 PT 470 Pyr 914a (N): kA Htp.wt "O Bull of Offerings".

238 PT 325 Pyr 531a (T): ra "O Re"; PT 363 Pyr 607c (T): ra "O Re"; PT 467 Pyr 886a (N): wii ra "O Re"; Pyr 886a-b (N): Hw zA(=i) i.t(i) Tw ra | bA.i sxm wAS.i "'Oh, that my son,' you said, O Re, 'be a Ba, capable, and mighty'"; Pyr 887a (N): ra "O Re"; Pyr 888d (N): ra "O Re"; Pyr 886a (N): ra "O Re"; PT 524 Pyr 1238b (P): ra "O Re"; PT 571 Pyr 1471c (P): ra "O Re"; Pyr 1471c (P): nTr aA "O Great God (sc. Re)"; PT 575 Pyr 1496a (P): iA ra "greeting, O Re"; Pyr 1498a (P): iA ra "greeting, O Re"; PT 576 Pyr 1508b (P): M. pw mtw.t=k ra spd.t(i) "Merire is your seed, O Re, it being effective" (on spd.t(i), compare Pyr. 632ba-d and 1635b-1636b; Pyr 1518b (P): rs=k m Htp rs ra m Htp "may you awaken in peace; awaken, O Re, in peace". A few texts of other types bear this motif: the offering ritual text PT 50 Pyr 37b (W): ra "O Re"; the resurrection texts PT 222 Pyr 200a (W): iw.n=f xr=k ra "he has come to you, Re"; PT 659 Pyr 1863a (N): sDm=k mdw<=f> ra nTr is Hr is ms.t(i)t "and may you hear <his> words, O Re, (he) being a god, being Horus of Mestit"; and the apotropaic text PT 230 Pyr 231a (W): i ra "O Re" (ra is possibly a mistake, since only one out of five Middle Kingdom exemplars show it).

239 PT 250, 259, 264-265, 275, 300, 325, 334, 337, 363, 440, 472, 514, 522, 524, 539-540, 564, 566, 575, 615-616, 668, 678, 683, 688, fPT 726.

240 PT 558, 671, 699.

241 PT 323-324, 568, 682.

277

nearly forty show signs of editing away from the first242—residual traces of the first

person in one or two reed-leaves,243 the agrammatical advancement of a noun,244

disagreement in person among exemplars,245 vacillation to the first person (often with

concomittant disagreement among exemplars),246 doubling of a first person pronoun with

a proper name,247 and recarving.248 Since over half of the texts indicate an original first

person, one may assume that the practice of editing was carried out completely in the

others. By that assumption, they may all be interpreted as originally of the personal

structure.


Excepting the apotropaic text PT 314, it was shown that most of the components

of Sequence 57 shared content with other texts in the series, and that nineteen of them

242 PT 266, 301, 327, 332-333, 361-362, 407, 439, 456, 467, 469-471, 481, 503-504, 506-511,

520, 555, 563, 565, 567, 571, 576, 681, 684, and PT 505, 521, 525, 513, 572, 609.

243 PT 266 Pyr 358h; PT 362 Pyr 606a-b; PT 456 Pyr 856b; PT 467 Pyr 889c; PT 469 Pyr 906d; PT 471 Pyr 922b; PT 481 Pyr 1000b; PT 504 Pyr 1087a; PT 509 Pyr 1123a; PT 510 Pyr 1143b; PT 511 Pyr 1159c; PT 555 Pyr 1374a; PT 563 Pyr 1416b; PT 571 Pyr 1467a; PT 576 Pyr 1517b; PT 681 Pyr 2037a; PT 684 Pyr 2054.

244 PT 572 Pyr 1473b; PT 266 Pyr 360b-d; PT 332 Pyr 541c; PT 361 Pyr 604c; PT 407 Pyr 710b; PT 471 Pyr 921c; PT 504 Pyr 1087a; PT 511 Pyr 1151a; PT 520 Pyr 1222a; PT 681 Pyr 2036c.

245 PT 521 Pyr 1225c-d; PT 525 Pyr 1245a.

246 PT 525 Pyr 1246b; PT 609 Pyr 1708a-b; PT 327 Pyr 536b; PT 469 Pyr 909c; PT 470 Pyr 911b; PT 503 Pyr 1079b; PT 504 Pyr 1086a; PT 508 Pyr 1113c; PT 510 Pyr 1140c; PT 511 Pyr 1152b; PT 555 Pyr 1376a; PT 565 Pyr 1423a; PT 567 Pyr 1430e.

247 PT 505 Pyr 1093d; PT 513 Pyr 1168a; PT 439 Pyr 812c; PT 467 Pyr 890b; PT 469 Pyr 909a; PT 508 Pyr 1116d; PT 510 Pyr 1135b; PT 511 Pyr 1150c.

248 PT 505 Pyr 1090e-f; PT 513 Pyr 1174b; PT 301 Pyr 448b; PT 333 Pyr 542c; PT 407 Pyr 710a; PT 503 Pyr 1079a; PT 504 Pyr 1083a; PT 506 Pyr 1094a; PT 507 Pyr 1104a; PT 508 Pyr 1107a; PT 509 Pyr 1120c; PT 510 Pyr 1133a-b; PT 511 Pyr 1149b.

278

shared content with about seventy components of other recurring series. A broad array of

intertextual connections was drawn out among these texts, which, together with their

common performance structure (as interpreted), provides basis for considering them as

texts of a certain type. Assuming a degree of faithfulness to the ancient classificatory

sensibility because of having proceeded in the identification of the type from the starting

point of ancient groupings, the rest of the corpus of Pyramid Texts was examined to find

about seventy more texts sharing content with them. These additional texts may also be

assumed to have originally been of the same performance structure, owing to various

indications of editing among them and some preserved instances of the first person.

With these texts understood as having been recited in their original forms by the

beneficiary himself, they are preoccupied with his transition from one place to another,

especially by ascending to the sky or horizon or crossing to it as by water, but they also

deal with his exalted position, attributes, and identity. In addition, they make reference to

his actions for the sun god and for himself, and they make general statements concerning

the service of deities for him and sometimes their opposition to him.

Inasmuch as they tend to appear in the antechambers and corridors of the kings'

pyramids, it is presumably these very texts that J. P. Allen means when he speaks of

"'personal' spells",249 as opposed to apotropaic texts.250 But the term "personal" is more

appropriately applied to both the texts of this chapter and the preceding, since both may

equally be understood as having originally been performed personally by the deceased.

His thumbnail description of them as often possessing "metaphors for passage from this

249 See J. P. Allen 1988, p. 39.

250 Called "Incantations" by J. P. Allen 1988, p. 38.

279

life to the next, such as ladders to the sky or crossing of a waterway"251 is apt but

naturally insufficient to embrace all of the texts identified in this chapter. In seeking a

loosely descriptive appellation for these texts, "transition texts" or "ascension texts" may

be applied to them, in view of their most common theme.

Some justification for the latter term may be found in a set of ancient titles cited

within two texts identified as being of the present type.252 These make reference to the

performance of "utterances of ascent" or "rising": PT 525 Pyr 1244-1246 (M) ... 1245a sDA P. pn m mr-knz.t(i) 1245b wab P. pn m sx.t-iAr.w 1245c wab.ti P. pn in Sms-Hr 1245d iri=sn n P. rA n(i) pri.w 1245e iri=sn n=k Swi.w ... ... 1245a Let Pepi travel through the Kenzet Waterway, 1245b that Pepi become pure in the Field of Rushes, 1245c that Pepi be purified by the Followers of Horus, 1245d as they perform for Pepi the utterance of ascent, 1245e as they perform for Pepi the (utterance of) rising ... PT 471 Pyr 920-923 (P) ... 920b i.n P. wab=f P. m sx.t-iAr.w 920c hAii P. pn ir sx.t-knz.t 921a wab Sms-Hr P. pn 921b sab=sn P. pn Sw=sn P. pn 921c ir=sn n P. pn rA n(i) mAa.w

251 J. P. Allen 1988, p. 39.

252 For PT 525, see above nn. 172, 209, and 210. For PT 471, see above nn. 171 and 209.

280

921d ir=sn n P. pn rA n(i) pr.w n anx wAs 922a pr P. pn ir p.t n anx wAs ... ... 920b Pepi has come, only that he, Pepi, become pure in the Field of Rushes 920c only that Pepi go down to the Field of Kenzet 921a Let the Followers of Horus purify Pepi; 921b with them bathing Pepi, drying Pepi, 921c performing the utterance of service for Pepi, 921d performing the utterance of ascent for Pepi, for life and dominion, 922a that Pepi might ascend to the sky, for life and dominion ...

While Schott assumed that the Followers of Horus in these texts represent lector

priests performing the utterances,253 in the context of these two passages Mathieu draws

attention254 to an Old Kingdom inscription of the official Sabni showing that utterances

of rising up were known by the one who would be an Ax: ink Ax io{t}r rx rA=f iw(=i)

rx.k(i) rA n(i) ia n nTr aA nb p.t "I am an effective Ax who knows his utterance; I know the

utterance of rising up to the great god, lord of the sky".255 Assuming a correlation

between the rA n(i) ia "utterance of rising up" in the inscription and the rA n(i) pr.w

"utterance of ascent" in PT 471 and 525, Mathieu leaves unaddressed the fact that in the

two Pyramid Texts the utterances are still presented as being performed by beings other

than the deceased, while in the Sabni inscription it is a question of his own personal

knowledge of it.

253 Schott 1964, p. 46.

254 Mathieu 2004, p. 257. In the context of knowledge of arcana, the inscription is cited at Hays 2004, p. 190 n. 119.

255 Habachi 1977, p. 40 fig. 16, l. 3 = Habachi 1981, p. 21 fig. 5. On the significance of this and similar passages in respect to access to esoteric knowledge by persons other than the king in the Old Kingdom, see Nordh 1996, p. 171. See also Junker 1949, p. 92.

281

The resolution of the disparity can be found in other ascension texts. PT 473

makes explicit what is only implicit in the Sabni inscription. ink Ne. Ax m rA=f apr "{I

am} Neferkare is an effective Ax through his utterance";256 it is through (m) his own spell

that the deceased actually attains the state of being an Ax. Another text links personal

knowledge of a spell to the performance of it. rx sw r-r {i} rA {n} pn n(i) ra | ir=f sn

HkA.w ipn n(i) Hr Ax.t(i) | wnn=f m rx.i n(i) ra | wn(n)=f m smr n(i) Hr Ax.ti "as for the one

who truly knows this utterance of Re, with him performing this magic of Harakhti,257 he

is one known of Re; he is a companion of Harakhti";258 knowing a spell implies

performance of it. By such statements, it is clear that the deceased held significant

responsibility for his post-mortem destiny in his own hands. But in the ethereal condition

of a spell's performance in the afterlife, its motive force can be attributed to divine beings

rather than the deceased himself. Thus, following a series of addresses originally recited

by the deceased259 to gods including Re, Thoth, and Horus, he is said to be ascended as

follows: PT 262 Pyr 327-336 (T) ... 333a m-k(w) &. pr m-k(w) &. iw=f 333b n iw.n=f is Ds=f 333c in wp.wt=Tn in.t sw 333c mdw-nTr sia sw ...

256 PT 473 Pyr 930f (N). apr modifies Ax; see Edel 1955/1964, § 355 for the syntax.

257 Lit. "while he performs them, these magical spells of Harakhti".

258 PT 456 Pyr 855a-d (N). On this passage and its implications as a paratextual mark, see further Coulon 2004, p. 138; Baines 1990, p. 11; and Grimm 1986, p. 106.

259 As indicated by vacillation to the first person at PT 262 Pyr 329c (T).

282

... 333a Behold: Teti is ascended; behold: Teti comes. 333b It is not of himself that he comes; 333c it is your message which has brought him; 333c it is the hieroglyphs which have made him rise up. ...

Although in its original form this text was to be recited by the deceased, it is

declared that his motion is not Ds=f "of himself", but rather is the result of wp.wt=tn

"your message", namely, that of Re, Thoth, and Horus. That message is the mdw-nTr

"hieroglyphs" or "god's words", the text itself. The motive force behind the ascent of the

deceased is in the words recited by him, and yet their origin from him is denied. Rather,

their power is attributed to the activity of the gods; it is their words that have caused him

to ascend. In short, although it is the deceased who performs the text, that fact is

explicitly denied while it is asserted that it is the gods who perform it. Similarly, in PT

471 and 525 the utterances of ascent are said to be performed by divine beings, even

though the deceased is the one who actually knows and performs them. The shifting of

the source of the efficacy of the text away from human performance provides a

theological basis for understanding how the Pyramid Texts, as inscriptions in the

darkness of the tomb, could be beneficial to the deceased. In that context, their mode of

operation need not depend upon the deceased's performance of them or even his

knowledge of them. The hieroglyphs themselves were enough to bring about the desired

result. His post-mortem destiny is secured by the words themselves and their divine

performance.

283

C. ASCENSION TEXTS

1. TRANSFORMATION OF SETTING

In Chapter One, it was remarked that, since texts showed signs that the person of

the beneficiary was edited away from the first, they had in effect been converted from the

personal to the sacerdotal performance structure.260 A similar observation is made by

Doret in the course of investigating the impact of such alterations on the so-called "cleft-

sentence": such texts seem to have been "adaptés à une situation où les formules devaient

être prononcées par le prêtre-ritualiste".261 This simple conclusion provides a key for

understanding a marked difference between recurring series of offering ritual and

resurrection texts on the one hand, and ascension and apotropaic texts on the other: while

recurring series of the latter two types have component texts showing signs of editing,

none of the former do. The lack of modification with the former shows that the sacerdotal

structure was an acceptable form for the tomb context, and texts originally of the personal

structure were converted to that form; the intent was to cause all of the texts in the

pyramids' sepulchral chambers to appear as recitations performed by priests on behalf of

the deceased, with him not engaged in the performance of any of them. In contrast to

their original forms, they were not to be inscribed as texts to be learned or recited by the

deceased,262 but rather were to be a representation of rites done for him.

260 See above at n. 76.

261 Doret 1991, p. 64, followed in this regard by Kruchten 1996, p. 57 with n. 36.

262 Although it is clear that the Egyptians deemed the deceased capable of reading texts, as shown clearly by the employment of mAA "to see, to read" in the First Intermediate Period Letter to the Dead MFA 47.1705 (Simpson 1970, pl. 46A, 2): in r-r iw. mA.n=k nn n(i) iw.w[t] "is it not the case that you have seen this cry?" with this translation following Simpson 1970, p. 59 with n. d, who suggests that iw.w[t] derives from iw "to lament". For the mortuary relevance of iw, see ASAE 43 (1943) p. 503, 4: if you have nothing, then you will speak with your mouth, offering with your hands various items, iw.kA=Tn ink Ax iqr "and you will make the cry, because I am an efficient Ax".

284

A kind of confirmation of the reworking of texts of a personal structure may be

found in a handful of recurring series where they are combined with resurrection texts.263

Chief of these by virtue of its length is a series spanning the west, south, and east walls of

the antechamber of the pyramid of Wenis, recurring on the south and east walls of the

burial chamber of the Middle Kingdom tomb of Senwosretankh, consisting of PT 247-

258, 260-263, and 267-301. The first text of this series, labelled Sequence 48, is a

resurrection text; most of the latter half of the series consists of apotropaic texts (PT 276-

299); and the remainder are ascension texts (PT 248-258, 260-263, 267-275, and 300-

301). As a text of sacerdotal structure, the first text frames those that follow as if they

were texts performed by officiants for the deceased, and these texts of originally personal

structure have been reworked accordingly. It is no longer a question of them being

performed by the deceased himself; their operation is represented as being separate from

him, even as the Followers of Horus, and Re, Thoth, and Horus are said to perform spells

for the deceased.

To consider Sequence 48 in detail, as J. P. Allen observes, the resurrection text PT

247 begins with a reference to the texts of Wenis's sarcophagus chamber,264 which are

uniformly offering ritual and resurrection texts—ir.n n=k zA=k Hr "your son Horus has

263 In addition to Sequence 48, there are four Old Kingdom recurring series consisting of both

ascension and resurrection texts: Sequence 47 consisting of PT245-248 on W/P/S-A/W and Q1Q/S/Se; Sequence 99 consisting of PT523 PT521 on N/C/Wm and M/C/Wmid; Sequence 105 consisting of PT574-575 on P/V/W, N/V/E, and M/V/W; Sequence 67 consisting of PT357 PT407 PT594 on N/S/E and M/S/E. In the Old Kingdom, there are no other recurring series besides Sequence 48 containing both apotropaic and ascension texts.

264 J. P. Allen 1994, p. 18; however, his statement that this passage somehow marks a distinction between the nature of the texts in the sarcophagus chamber and antechamber is left unsupported. If the distinction is supposed to reside somehow in the past tense of the statement, then it is erased by the futurity implicit in PT 247 Pyr 260b-c (W), cited below.

285

acted for you".265 The statement makes allusion to the activities of a priest in the divine

role of the deceased's son, Horus,266 who in the same text is said to be satisfied (Htp) with

him,267 a formulation found in other resurrection texts.268 PT 247 goes on to allude to

further rites to be performed for the deceased, by a priest referring to himself in the first

person—msDD odd sbAgii aHa imi ndi.t | ir(=i) t=k nfr m p "O you who hates sleep and

being made stilll, O you who would arise, O you who is in Nedit, let me do your good

bread in Pe"269—and the speaking officiant commands the deceased to raise himself from

upon his side (Tz Hr gs),270 as is found in other resurrection texts.271 With the deceased

directly addressed by a priest speaking of himself in the first person, the performance

structure is clear, and so also is the type to which the text belongs, owing to its

265 PT 247 Pyr 257a (W).

266 According to a well-known formula, perhaps first observed at Rusch 1917, p. 76 n. 2, and on which see Assmann 1976, pp. 30-33 and 38.

267 PT 247 Pyr 258c (W): Htp Hr Hr it=f "Horus is satisfied concerning his father".


269 PT 247 Pyr 260b-c (W).

270 PT 247 Pyr 260a (W): W. Tz Tw Hr gs=k "O Wenis, raise yourself from upon your side".


286

intertextual connections with other resurrection texts.272 Indeed, even without

considering the person of the beneficiary, Garnot identified this particular text as a ritual

recitation, imagining its performance by priests.273

The resurrection text PT 247 sets the stage that follow it in Sequence 48, but they

are different from it in content and performance structure. There are no distinctive

272 To the two connections noted above, others may be added. The beneficiary is described as

being in the locality of Nedit at PT 247 Pyr 260b (W): msDD odd sbAgii aHa imi ndi.t "O you who hates sleep and being made still, O you who would arise, O you who are in Nedit"; see the resurrection texts PT 422 Pyr 754c (P): i Ax pw imi ndi.t sxm imi tA-wr "this Ax who is in Nedit comes, the Power who is in the Thinite nome"; PT 442 Pyr 819a (P): ndi r=f imi ndi.t "he who is in Nedit is cast down"; PT 468 Pyr 899a (N): anx Ax imi ndi.t "let live the Ax who is in Nedit"; PT 690 Pyr 2108a-b (N): wsir is | bA pw imi ndi.t sxm pw imi niw.t wr.t "as Osiris, this Ba who is in Nedit, this Power who is in the Great City". There is a reference to the spittle of Seth at PT 247 Pyr 261a (W): nb or(i) i.sAH n=f isd stS "the lord of storm, who *drew out the spittle of Seth for him"; see the resurrection text PT 455 Pyr 850a-b (P): iSS pr m rA Hr isd pr m rA [s]tS | wab Hr im=f "the spittle which went forth from the mouth of Horus, the spittle which went forth from the mouth of Seth, by which Horus was purified"; and see also the offering ritual text PT 34 Pyr 26c-d (W): iSS.w Hr zmrn | iSS.w stS zmrn "the spittle of Horus is Zemern-natron, the spittle of Seth is Zemern-natron". And the beneficiary is said to ascend from the Netherworld at PT 247 Pyr 257c (W): pr=k m dwA.t "when you ascend from the Netherworld"; see the resurrection text PT 670 Pyr 1973c-d (N): Hr iww Ax.[ti iptw(i) | n wr pn p]r m dA.t "upon the cry of [these] two Ax.t-diadems, [for this Great One who would ascend] from the Netherworld"; Pyr 1986b (N): [m Ax pn pr m] dA.t wsir Ne. pr m gbb "[as this Ax who ascends from] the Netherworld, Osiris Neferkare, who ascends from Geb".

273 See Garnot 1949, p. 102.

287

intertextual connections to speak of between PT 247 and the texts coming afterwards.274

And while PT 247 has the beneficiary being addressed by an officiant, a number of texts

coming after it show maintenance of the first person beneficiary275 and signs of editing

away from the first person,276 including recarving.277 That some of the texts show

274 The very barest connections that may be summoned are the shared use of words from the root

ori "to storm" at PT 247 Pyr 261a-b (W): nb or(i) i.sAH n=f isd stS "the lord of storm, who *drew out the saliva of Seth for him" and the ascension text PT 254 Pyr 281a (W): hA snD sdA mds.w tp-a(.wi) orr n(i) p.t "Oh, be fearful! And tremble, O knife, before the storm of the sky" (on this passage, see Hays 2005, pp. 51-56); and possibly the sharing of a command made to Horus (wD n Hrw) at PT 247 Pyr 261a (W): Hr pw wD n=f ir.t n it=f "it is Horus, the one who is commanded to act for his father", clearly a reference to mortuary service, and an obscure passage in the apotropaic text PT 294 Pyr 436a-b (W): Hr pi W. ... | wDD n=f zAw Tw rw pr wD n=f zAw Tw rw "Wenis is Horus... for whom it was commanded 'Beware, O lion!', for whom the command went forth, 'Beware, O lion!'" Aside from these, there is the motif of gods trembling (sdA, snhd, Agbgb) at the beneficiary in PT 247 Pyr 257b (W): sdA wr.w mAn=sn Sa.t imit a=k "even that the Great Ones tremble, even that they see the knife which is in your hand" and in the ascension texts PT 251 Pyr 270d-e (W): wDa.t Snw m-tp kA sAhd.t imiw kkw | Hnw.t wsr.t HA(i)t nTr aA "what parts the wall before the bull, what makes those in the darkness tremble, is the strong horn which is around the Great God"; PT 252 Pyr 272c (W): i.bz W. m sdA "induct Wenis while trembling (O gods)"; PT 254 Pyr 281a (W): hA snD sdA mds.w tp-a(.wi) orr n(i) p.t "'Oh, be fearful! And tremble, O knife, before the storm of the sky"; PT 257 Pyr 304d (W): snhd.n=f nb.w ir.w "he having made the possessors of forms tremble"; Pyr 306d (W): snhd.n W. nTr.w smsw r wr "with Wenis having made the gods tremble, those older than the Great One". While plentiful in Sequence 48, this motif is found equally in resurrection texts and ascension texts alike, in the former at PT 437 Pyr 794a (P): sdA.w n=k psD.t "O you at whom the Ennead trembles" (see J. P. Allen 1984, § 54A3 on the relative form sdA.w); PT 483 Pyr 1012b (N): sdA n=f psD.t wr.t "one at whom the Great Ennead trembled"; PT 532 Pyr 1259b-c (N): wsir zA gbb tpi=f | sdA.w n=f psD.ti "O Osiris (sc. Neferkare), son of Geb, his first, one because of whom the Two Enneads tremble"; and PT 592 Pyr 1615b (M): Agbgb ib mw.t=k Hr=k m rn=k n(i) gbb "the heart of your mother (sc. Tefenet) trembles for you, in your name of 'Geb'"; PT 610 Pyr 1710b-c (M): zA gbb tpi=f | sdA.w n=f psD.ti "O son of Geb, his eldest, one at whom the Two Enneads tremble"; and in the latter at PT 327 Pyr 536a (T): sdA.n n=sn psD.ti "the Two Enneads having trembled because of them (sc. Horus, Seth, Thoth, and the beneficiary)"; PT 328 Pyr 537b (T): sbA kss.w n=f nTr.w sdA.w n=f psD.ti "a star to whom the gods bow, because of whom the Two Enneads tremble"; PT 329 Pyr 538b (T): sdA.w n=f psD.ti "one because of whom the Two Enneads tremble"; PT 508 Pyr 1110a-b (P): Agbgb nTr.w iwnw | xr xrw wdn.t tp-a.wy M. "the gods of Heliopolis tremble, at the sound of the litany before Merire" (on wdn.t, see Schott 1955, pp. 289-295); PT 581 Pyr 1553b (P): sdA mAA.w Hap Hw=f "and trembling those who see the flooding Nile". Because the motif is found in texts of two different types, it is distinctive to neither one of them.

275 PT 281 Pyr 422c (W); PT 282 Pyr 423b (W); PT 284 Pyr 425e (P); PT 286 Pyr 427d (W); PT 287 Pyr 428b (W).

276 With vacillation to the first person at PT 262 Pyr 329c (T) and PT 299 Pyr 444c (W); doubling at PT 269 Pyr 378a (P); PT 270 Pyr 386a (M); residue at PT 271 Pyr 390a (N).

277 PT 301 Pyr 448b (W); PT 283 Pyr 424a (W); and PT 296 Pyr 439a (W).

288

recarving strongly suggests that they had not already been transformed in performance

structure prior to their inclusion in the tomb. Their conversion on the spot is an important

point for understanding their history: prior to their sepulchral advent, they were to be

recited by the beneficiary himself; upon their transfer there, they were reworked into texts

represented as being recited by officiants on his behalf. The addition of the resurrection

text PT 247 helped frame their conversion to the sacerdotal structure.

After the Old Kingdom, several ascension texts are regularly represented in their

converted forms. The Middle Kingdom stele of Amenemhatseneb situates PT 247 next to

a depiction of a priest in the recitation gesture standing before the beneficiary,278 a scene

in the New Kingdom tomb TT 112 similarly shows a priest in the recitation gesture

before the beneficiary with an excerpt of PT 249,279 and a scene inscribed on a New

Kingdom offering table juxtaposes PT 268-269 and 275-276 with two priests censing and

libating for the beneficiary and his family.280 To round out these connections, PT 268-

269 are incorporated into the Opening of the Mouth ritual, necessarily performed by

priests for a passive beneficiary, as its Episodes 63-64.281 PT 269 is especially telling,

since an Old Kingdom exemplar of it shows the doubling of a first person pronoun with

the name of the deceased—mr=Tn {wi} P. pn nTr.w "may you love {me} Pepi, O

278 See Boeser 1909, pl. 23.24.

279 Davies 1933, pl. 27: Dd-mdw xa it-nTr tp(i) n(i) imn mn-xpr-ra-snb m nfr-tm m zSSn r Sr.t ra wab nTr.w n mA n=f ra nb, parallel to PT 249 Pyr 266a + b (W): xa W. m nfr-tm m zSSn r Sr.t ra ... | wab.w nTr.w n mA=f. An excerpt of this text is found also in the north chapel of the New Kingdom tomb TT 39 on the chapel's false door, the natural focus of worship during mortuary service, and most tellingly integrated with excerpts of other texts, all of which are of the resurrection type; see Davies 1923, pl. 48: PT 677 Pyr 2023; PT 422 Pyr 752-753b; PT 249 Pyr 266a-b; PT 677 Pyr 2028; aand PT 252 Pyr 272a-c.

280 See Clère 1981, pl. 27.2.

281 As observed by Otto 1960, vol. ii, pp. 144 and 146.

289

gods"282—thus revealing the originally personal structure of the text, while its Opening

the Mouth parallel naturally conforms to the sacerdotal structure throughout, as with mr

sw nTr.w "love him, O gods" in the Late Period tomb of Padymenipet.283 In parallel to

Ritner's observation that the same text may be employed for private as well as temple

rites,284 in the heterogeneous Sequence 48 one sees texts originally composed for

personal use being transformed into recitations performed by priests. Their combination

with a text of sacerdotal structure served to mark their new role, and in that role they

continued to appear even after the Old Kingdom.

2. ASCENSION TEXTS AS A TRADITION

The complex of ascension texts transferred to the burial chambers of Old

Kingdom pyramids was not absolutely fixed in composition and order; rather, the static

phenomenon of recurring series was in tension with the variability of the total inventory

of ascension texts in each pyramid. Indeed, the play between the static and the variable

underscores the living character of the tradition as it first became manifest: ascension

texts helped forge a tradition because texts of this type were inscribed in each of the

pyramids from Wenis on, but it was a flexible tradition, subject to modification in

composition and order.

From the recurrence of Sequence 57's texts in the tomb of the Middle Kingdom

official Senwosretankh, it goes without saying that ascension texts were transmitted after

282 PT 269 Pyr 378a (P).

283 MÖR 64g (TT 33). Not insignificantly, PT 268 and MÖR 63 show exemplar disagreement, in Chapter One assumed to be a sign of modification away from the first person, as at PT 268 Pyr 374b (W): DA=f r sx.t-iAr.w "let him cross to the Field of Rushes" versus MÖR 63m (Source 4): DAii=k r sx.t-iAr.w "may you ...".

284 Ritner 1989, p. 103.

290

the Old Kingdom. But, as with apotropaic texts, the patterns of transmission were not

identical to those found with texts of sacerdotal structure. For example, there is only one

instance of a new recurring series being constructed out of components of Sequence

57,285 and there are only two instances of subsequences of it appearing outside of

Senwosretankh.286 In addition, only about fifty287 of the one hundred and seventy or so

ascension texts identified in this chapter are attested in the Middle Kingdom. In

comparing these facts to what was observed with offering ritual and resurrection texts, it

would appear at first glance that the tradition of ascension texts had not maintained so

much of its strength.

But the reverse is actually the case. As J. P. Allen has noted, most Coffin Texts

are descendants of spells in the antechambers and corridors of pyramids,288 which is

precisely where texts of this type tend to appear.

Many of them are direct descendants, as is richly attested by numerous variants.

Not attested before the Middle Kingdom, these texts are closely related to Pyramid Texts

in content and structure but with modifications extensive enough so as to regard them as

separate texts rather than more or less exact copies of older ones. For example, CT 374

may be compared to the text of which it is a variant, PT 318:289 PT 318 Pyr 511-512 (T) CT 374 V 36f-37l (B2L)

285 Sequence 52 consisting of PT270-272 PT302-304 on Q1Q/S/Sw-W and TT 33.

286 Subsequence 110 consisting of PT306-321 on L-JMH1/H-B, mentioned above at n. 3; and Subsequence 109 consisting of PT304-305 on T3Be/B.

287 PT 248-258, 260-263, 267-275, 300-313, 315-321, 332-333, 509, 511.

288 J. P. Allen 1988, p. 40.

289 Their intimate relationship being observed by Barguet 1970, p. 12.

291

V 36f xpr.w m kA naw 511a Dd-mdw 511a &. pw naw Ssm V 36g ink naw Ssm.w 511a am sfx.t iar.wt V 36h am iar.wt=f 511b xpr.n sfx.t=f nHb.wt V 37a xpr.n=i m nHb.wt ipwt 511c wD mdw n sfx.t pD.wt V 37b wD.t psD.wt ipwt 511c wD mdw n iti.w 511d mw.t pw n(i)t &. Hn.t V 37d mw.t=i Hn.t 511d &. pw zA=s V 37d ink zA=s 512a-b i.n &. | Szp=f an.t m ant.iw V 37e+g i.n=i | Szp.n=i an.tiw V 37h anii=i m an.tiw 512b ant.iw m an.t V 37i an.wt=i m an.tiw 512c i.n &. nHm=f wsr.wt=Tn 512c nTr.w V 37k nTr.w 512d pXr &. V 37k pXr n=i 512d nHb.n=f kA.w=Tn V 37k nHb=i kA.w=Tn V 37l ink nHb-kA.w PT 318 Pyr 511-512 (T) 511a Recitation. 511a Teti is the *irritated290 N'au-serpent, 511a the one who swallowed the seven uraei, 511b his seven vertabrae having come into being, 511c the one who issues commands to the seven expanses, 511c who issues commands to the sovereigns. 511d The mother of Teti is the Henet-pelican; 511d Teti is her son. 512a-b Teti has come, even that he receive a fingernail of resin,291 512b resin being in his fingernail; 512c Teti has come, even that he take away your strength, 512c O gods! 512d Serve Teti, 512d he having bestowed your Kas. CT 374 V 36f-37l (B2L)

290 Following the translation of Sauneron 1989, p. 143 n. 6.

291 For "resin", see Nunn 1996, p. 158.

292

V 36f Metamorphose into a bull-serpent. V 36g I am the *irritated N'au serpent, V 36h who swallowed the uraei, V 37a I having come into being as these vertebrae V 37b which commanded these Enneads: V 37d my mother is the Henet-pelican, V 37d and I am her son. V 37e+g I have come even after having received resin, V 37h that I go with resin, V 37i my fingernail being resin. V 37k O gods, V 37k serve me, V 37k as I bestow your Kas, V 37l for I am Nehebkau ("Bestower of Kas").

Structure and meaning are paralleled to such an extent that the genetic

relationship between the two texts is unmistakable. To be sure, there are plenty of

differences, such as the omission of two clauses from the Pyramid Text, "Teti has come,

even that he take away your strength," matched by the addition of another in CT 374, "I

am Nehebkau." In addition, there are subtle variations in phraseology in the statements

that they have in common, and yet both texts are fully intelligible. It is not a question of a

garbled Middle Kingdom copy of an Old Kingdom text; it is a matter of a modified

version of an older text. Indeed, there are three other Coffin Texts variants of this

particular Pyramid Text, none of them precisely like the other, and all of them

meaningful.292 With such genetic affinities present in several other Coffin Texts,293 one

has a clear sign of the tradition's vitality in the Middle Kingdom. It was not a process of

292 CT 85-87.

293 CT 121-125, 127 (< PT 737, 738A-C, 739A-B, 740); CT 128 (< PT 586A); CT 255 (< PT 268); CT 288 (< PT 261); CT 326 (< PT 257); CT 364 (< PT 248, 704); CT 421 (< PT 315); CT 573 (< PT 273-274); CT 575 (< PT 260); CT 613 (< PT 655C); CT 619 (< PT 254); CT 622 (< PT 254); CT 712 (< PT 312); CT 768 (< PT 262); CT 832 (< PT 306, 474, 480, 572); CT 837 (< PT 477); CT 1016 (< PT 255).

293

the mere mechanical transmission of ascension texts from the Old Kingdom; the authors

of these texts newly attested in the Middle Kingdom were familiar with the old ones, and

they were producing new ones based on them. It was a living tradition.

The very productive nature of that tradition is especially evident through the

example of PT 318, since all four of its Coffin Texts variants receive titles with the

elements xpr.w m "metamorphose into...."294 Texts bearing titles with these elements

being very well attested in the Coffin Texts,295 they, the so-called "transformation texts",

are one of the most readily recognizable types from the Middle Kingdom phase of

mortuary literature. In a tomb context, their aim was to bring about a result in the cosmic

or netherworldly environment, in which the practitioner assumes a new temporary

identity296—in the present case, a serpent, both in the Pyramid Texts and its Coffin Texts

variants. With the application of titles of this kind occurring with Coffin Texts variants of

five other Pyramid Texts,297 in retrospect, one finds a type recognizably distinct in the

Middle Kingdom already nascently attested in Old Kingdom ascension texts.

Very closely allied to the phenomenon of the production of variants of Old

Kingdom offering ritual texts was the generation of completely new texts of the same

294 In addition to that given at CT 374 V 36f, they are CT 84 II 49a (T1L): xpr.w m nHb-kA.w m

Xrit-nTr "metamorphose into Nehebkau in the necropolis"; CT 85 II 51j (Sq6C) and CT 86 II 52a (Sq1C): xpr.w m nHb-kA.w "metamorphose into Nehebkau".

295 See Buchberger 1993, pp. 82-84, where "explizite Verwandlungssprüche" are those texts bearing such titles.

296 See Borghouts 1999, pp. 152-153.

297 PT 255 > CT 1016 VII 235a (Pap. Gard II): xpr m Hr nxn "metamorphose into Horus of Nekhen"; PT 257 > CT 326 IV 157c (S1C): xpr m Hr "metamorphose into Horus"; PT 261 > CT 288 IV 39i (Sq1C): xpr.w m TA.w "metamorphose into air"; PT 273-274 > CT 573 VI 177a (S1C): Dd-mdw ir.t xpr[.w m] /// "recitation of making metamorphose[s into] ///". It may be added that in the New Kingdom tomb TT 87 (see Guksch 1995 pl. 16 l. 48), the ascension text PT 251 receives the title rA n(i) xpr {A} N. {niw.t} m nTr "utterance of the metamorphose of N. into a god".

294

type, as indicated by their possession of motifs characteristic of the type and by their

being of the same performance structure. The following will serve as illustration:298 CT 550 VI 148 (B1Bo) VI 148a Tz mAo.t aHa mAo.t VI 148b wHa HA.t(i)wt in p(i)w VI 148c pH.wt(i)w=sn in. nTr.w nxn VI 148d r pr.t N. Hr=s r p.t VI 148e mn=s Xr N. pn <r> zp.t wr.t n(i)t p.t VI 148f i zwS pr m nw VI 148g d a=k n N. pn VI 148h N. pn pr m knm.t VI 148i Tz mAo.t r p.t m Xrit-nTr VI 148a The ladder is bound; the ladder stands, VI 148b with the prow ropes untied by those of Pe, VI 148c their stern ropes by the gods of Nekhen, VI 148d in order that N. ascend upon it to the sky, VI 148e it remaining under N. <at> the great threshing floor of the sky. VI 148f O bandaged one who went forth from Nu, VI 148g give your hand to N., VI 148h for N. is gone forth from Kenmut. VI 148i Tying the ladder to the sky in the necropolis.

Most of the statements made in the text are unique to the Middle Kingdom, as

with "the prow ropes untied by those of Pe" and with the reference to going forth from

Kenmut, a seemingly mythological locale associated with that same Delta city,299 even

though the last is resonant of an expression in a Pyramid Text.300 But the references to

298 Other examples of this kind include CT 233 and 935 (with CT 935 in fact being a series of six

offering ritual texts edited as a unit).

299 According to Gauthier 1975, vol. v p. 204, "elle ne semble pas avoir eu une existence géographique réelle, mais avoir appartenu au monde funéraire".

300 PT 334 Pyr 545b (T): DA.n=f knm.wt m Szmw imi-nwd.t=f mr nTr "he has crossed Kenmut as Shezmu, the one who is in his Nudet-bark, the one beloved of the god"; Pyr 544c (T): nm.n &. p DA.n=f knm.wt "Teti has traversed Pe: he has crossed Kenmut". Compare CT 210 III 164/5c-d (B2L): pr.n=i m p | sDr.n=i m knm.t "I have gone forth from Pe: I have passed the night in Kenmut".

295

ascending to the sky, in particular by a ladder, and tying and setting it up are adapted

from Old Kingdom phraseology. That ascent by means of a ladder is what the text is all

about is underscored by the title appended to the text. What one is dealing with is an

already ancient pair of motifs interwoven with new expressions; the purpose of the text

remains the same, but it has been enlivened with the spirit of its time. The production of

new texts according to the characteristics of the Old Kingdom types is important for

showing how ideas central to the Pyramid Texts were still in currency in the Middle

Kingdom; it is also a further sign that the authors of these new texts were familiar with

the more ancient material.

D. SUMMARY

Texts of the ascension type are characterized by a personal performance structure

and a set of distinctive motifs developing themes involving the transition of the deceased

from one place to another, especially by ascending to the sky or to the horizon or crossing

to it as if by water. Such texts also deal with the exalted position of the beneficiary and

his attributes and identity. Like apotropaic texts but unlike texts of sacerdotal structure, in

ascension texts a transfer in setting of performance from the world of the living to the

tomb is explicit in editorial modifications to the person of the beneficiary, including by

means of recarving on the tomb wall itself. In such modifications, ascension and

apotropaic texts were converted to a format like texts of sacerdotal structure, and thus

they were made to represent recitations performed by priests, as opposed to texts learned

and presumably performed by the beneficiary himself, their original setting. While, as

with apotropaic texts, there was a lesser degree of flexibility in the transmission of series

of Old Kingdom ascension texts in the Middle Kingdom, variants of them were produced

then, along with new texts containing the more ancient characteristics, for which reasons

296

it is clear that the Old Kingdom tradition of ascension texts lived on into the Middle

Kingdom.

THE UNIVERSITY OF CHICAGO

THE TYPOLOGICAL STRUCTURE OF THE PYRAMID TEXTS

AND ITS CONTINUITIES WITH MIDDLE KINGDOM MORTUARY LITERATURE

VOLUME TWO

A DISSERTATION SUBMITTED TO

THE FACULTY OF THE DIVISION OF THE HUMANITIES

IN CANDIDACY FOR THE DEGREE OF

DOCTOR OF PHILOSOPHY

DEPARTMENT OF NEAR EASTERN LANGUAGES AND CIVILIZATIONS

BY

HAROLD M. HAYS

CHICAGO, ILLINOIS

MARCH 2006

297

CHAPTER SIX

THE INVENTION OF THE MORTUARY LITERATURE TRADITION

As described in the preceding chapters, the tradition of inscribing mortuary texts

on the sepulchral walls of the pyramids of kings and queens was invented when texts

were transferred to the tomb from settings outside of it. Inasmuch as they had already

enjoyed a separate existence, and thus presumably already participated in traditions of

their own, their advent in the tomb did not involve the fabrication of new material, but the

diversion of pre-existing material into a second channel. As shown here, that same stream

coursed into the Middle Kingdom and beyond.

Upon their introduction to the tomb, the texts exhibit spatial affinities to texts of

the same type, as J. P. Allen showed in "Reading a Pyramid" for Wenis, a feature of

transmission capitalized upon here for all of the pyramids. These spatial affinities are

evidenced most clearly by recurring series of texts. While examining these recurring

series along the axes of performance structure and intertextual connections, four types of

texts were identified and discussed, corresponding to divisions sketched out by J. P.

Allen.1 In brief, the texts provided the deceased with foodstuff and other items, brought

about his resurrection, warded away danger, and effected his transit to a celestial afterlife.

As shown in more detail in the preceding chapters, offering ritual texts are

characterized by a sacerdotal peformance structure and by motifs appropriate to the

priestly presentation of items emblematic of the Eye of Horus, including the explicit

specification of these items as instructions to the officiants. Owing to the intimate

1 See above Introduction, nn. 18-22.

298

relations of many offering ritual texts with offering lists, their original setting is seen to

be mortuary service.

Texts of the resurrection type are likewise characterized by a sacerdotal

peformance structure, but they are dominated especially by motifs indicating the

resurrection of the deceased and the reconstitution of his corpse. While these texts have

virtually no explicit specifications of items, and thus may be regarded as purely oral in

their manner of performance, they do make reference to rites of the sort indicated in

offering ritual texts and even cite them. Understanding these texts to have been situated

in mortuary service like offering ritual texts helps explain why, in the Middle and New

Kingdoms, some resurrection texts are juxtaposed next to pictorial depictions of priests

performing rites for the deceased and why some receive titles indicating that they were to

be performed prior to and after the reversion of offerings.

As argued in Chapters Two and Three, texts of sacerdotal structure had in effect

been scripts for the use of priests performing rites for the deceased, of the sort carried out

in the above-ground sanctuary of the pyramid temple of Pepi II; they thus originally

served as a cue from which to learn the rites or to be prompted by them. In this respect,

the text as an object served a practical function, as an aid to a flesh-and-blood officiant.

After being inscribed in the tomb, the role of a text was necessarily different.

Sealed off from the eyes of any living priest, it only represented the rite to which it

corresponded. Whereas the original efficacy of the text as ritual script included the

vocalic dimension of its words being uttered by a priest, after its inscription upon walls

the efficacy of the text inhered to the hieroglyphs alone, independently of any human

voice or effort. Within the tomb, no living priest addressed himself to the deceased, nor

did any human eyes in the darkness read the inscribed lines so as to remember what

words are to be said in a rite. The text had gone from being a script for a rite to being

299

purely a representation of a rite. Its function had become independent of performance by

humans.

Apotropaic and ascension texts are different. The former are characterized by

motifs especially expressing vigilance against hostile beings, with them warded away and

attacked. Prior to their inscription in tombs, they might have found practical use in daily

life situations, as in warding off serpents in a field or in the desert, but, in consideration

of their use in the Book of the Dead, their incorporeal significance cannot be ruled out.

As argued in Chapter Four, their efficacy was vocalic; prior to their inscription in the

tomb, they were oral recitations, and, since they constitute repeated formulae, they were

ritual texts. Texts of the ascension type are characterized by motifs developing themes

involving the transition of the deceased from one place to another, as by ascending to the

sky or crossing to it as if by water. Both types are of an originally personal structure,

implying that they were to be known and performed by the beneficiary on his own behalf.

Both apotropaic and ascension texts were modified in performance structure upon their

introduction to the tomb, for which reason it is evident that they were not composed

specifically for the purpose of being inscribed there, as tomb equipment. If they had been,

there would have been no reason to modify them when made to fulfill that role.

In view of this last point, Assmann's division of mortuary literature into two

categories2 may be considered. Texts of the first category, "Totenliturgien"3 belong to

"das zugängliche 'Außen'" of a tomb, its cultic areas, were performed by priests for the

2 Assmann 1986, cols. 1000, 1004 n. 4, and 1005 n. 29; Assmann 1990, p. 2; Assmann 2000, pp.

31-32; Assmann 2001, pp. 322, 335, and 338; and Assmann 2002, pp. 13 and 18. The distinction is already nascently signalled at Assmann 1970, p. 57 n. 2, in comparing the Book of Two Ways to Amduat.

3 For references, see above n. 297.

300

deceased,4 and were not originally composed to "serve the dead as a text to be read in the

hereafter".5 According to him, when texts of this category are found in burial chambers,

it is through a secondary use,6 an "Umfunktionierung" or reworking of their purpose,7 in

effect a conversion of them into the second category. By his interpretation, that second

category consists of texts intended to be magical tomb equipment, "Totenliteratur"

proper: it is "einer magischen Grabbeigabe (Ausrüstung des Toten mit Jenseit-Wissen)",8

belongs to "das unzugängliche 'Innen'" of the tomb, its sepulchral chambers,9 and indeed

"gehört demgegenüber dorthin, wo sie aufgezeichnet wird".10 Assmann makes a final

distinction between the two categories based upon differences in the function of the

writing of each; while Totenliturgien stood as an artificial voice for priests, Totenliteratur

stood as an artificial memory for the deceased, designed "à équiper le mort d'un répertoire

de textes dont il aura besoin dans l'autre monde. Il s'agit donc de pourvoir le mort comme

«esprit akh qui connaît ses formules», de ces formules mêmes qu'il est supposé

connaître".11

4 Assmann 2002, pp. 13 and 18; similarly Assmann 2001, p. 322.

5 Assmann 1990, p. 2.

6 Assmann 1986, col. 1005 n. 29.

7 Assmann 2002, pp. 13 and 18.

8 Assmann 1986, col. 1005 n. 29; similarly Assmann 2001, p. 322.

9 Assmann 2002, p. 13; similarly Assmann 2001, p. 322.

10 Assmann 2001, p. 322.

11 Assmann 2000, p. 32; similarly Assmann 2001, p. 335.

301

While it is easy to see that features of Totenliturgien correspond to texts of

sacerdotal structure, neither of Assmann's categories can fit texts originally of a personal

structure. They, like texts of a sacerdotal structure, only belonged to the tomb through a

secondary use; indeed, with them it was through an overt redesign of purpose. However,

they were not originally written to be recited by priests for the deceased; they were no

more priestly "liturgies" than a transformation text from the Coffin Texts was. Given

their original performance structure, given that their conversion to a sacerdotal structure

was concurrent with their transferral to the wall, and given that they represent a sizable

percentage of the corpus, it is not possible to hold, as he does, that "Die Pyramidentexte

sind sogar weitgehend der Rezitationsliteratur des königlichen Totenkults entnommen".12

It is pertinent to observe that Assmann's dichotomy is at best incomplete at the

other end of mortuary literature's temporal spectrum, with the New Kingdom Book of the

Dead. While in it one has a number of texts of a sacerdotal structure overtly "reworked"

so as to make them suitable for the performance by the deceased himself13—and thus that

portion of Assmann's dichotomy is realized concretely after the Old Kingdom14—a

number of paratextual postscripts among its texts make explicit reference to their

personal knowledge and performance by their beneficiary tp tA "upon earth", that is, by

12 Assmann 2002, p. 13; similarly Assmann 2000, p. 33 with n. 1.

13 As with BD 174 (Pb and Af) 4: Tz.w=i Hr gs=i "let me be raised from upon my side", converted to the first person from the original second person of PT 247 Pyr 260a (W): Tz Tw Hr gs=k "raise yourself from upon your side".

14 To a certain extent, the process of conversion of texts of a sacerdotal structure to a personal structure (the exact reverse of what occurs in the Pyramid Texts) is perceivable already in the Coffin Texts, as with the statement at CT 344 IV 366a (B9C): Tz wi "I am raised", clearly derived from the frequently encountered Tz Tw "raise yourself" of resurrection texts. The fluctuation in pronouns observed by Assmann 2002, p. 73, between exemplars of CT 1 I 2b-e, is of a different nature, since according to his interpretation, it is a matter of converting an original first person priest to the second person deceased, thus still maintaining a sacerdotal structure.

302

the living for himself, as with ir rx mDA.t | tn tp tA iw pr=f m hrw wnn=f Hr Sm.t tp tA m-m

anx.w nb.w "as for the one who knows this book upon earth, he goes out by day and goes

upon earth among all the living".15 In respect to where they situate the experience of such

texts, the significance of these kinds of statements has long been recognized: already in

the Nineteenth Century, Lepsius commented upon how they showed their relevance to

the living,16 similarly held for the Book of the Dead and other mortuary texts

continuously afterwards, by Sethe,17 Kees,18 Barguet,19 Hornung,20 Wente,21 Eyre,22

and others.23

15 BD 70 (Pb) 5-6.

16 Lepsius 1867, pp. 8-9.

17 Sethe 1931, p. 531 with n. 3.

18 Kees 1954, pp. 37-38; and Kees 1983 [1956], pp. 218-219.

19 Barguet 1967, pp. 21-23.

20 Hornung 1963, p. 40 n. 72; Hornung 1991, p. 31; and Hornung 1992, p. 125.

21 Wente 1982, pp. 175-176.

22 Eyre 2002, p. 66.

23 For further references in scholarship on the performance of mortuary texts by the living, see below n. 25; Federn 1960, pp. 245-246 with nn. 54-55; and Wente 1982, p. 162 n. 9.

303

Granted, the modern label to be applied to such practices performed upon earth

might be quibbled over; in particular, there have been complaints24 against the

appropriateness of the term "mysticism"25 in this context, even though the word is

actually quite broad in meaning.26 But what remains outside dispute27 is the simple fact

that the living personally engaged themselves with mortuary texts in the New

Kingdom,28 because it is an assertion made by the texts themselves. The in-life

dimension of their personal performance entails that utterances from the Book of the

Dead did not simply belong to the tomb, that they were not composed purely for it, and

that their function and use straddled the boundary between this world and the next.

24 As against it by Assmann 2001a, p. 250 n. 33; Assmann 2001b, pp. 511-515; Willems 1996, pp.

279-283; Assmann 1995c, pp. 52-53 with n. 43; and Demarée 1983, p. 256 n. 311; see also Roulin 1996, vol. i, p. 121 n. 610. Note that Federn 1960, p. 246, holds as "a matter of personal opinion" rather than demonstrable conclusion, that the transformation texts of the Coffin Texts involved the "transformations of a living person into various divinities (or aspects of the one divinity)", and on that speculative basis associates these texts with yogic samadhi; setting aside the validity of the speculation, the association is incorrect, since samadhi is not a practice involving the assumption of a divine identity (as occurs, for example, in the tantric practices devayoga and devamana, on which see Cozort 1986, pp. 57-58), but rather is a state resulting from a practice, a state involving the union of the subject, the mystic, with the object of his contemplation, whatever it may be; see Grimes 1996, pp. 269-270.

25 As employed by DuQuesne 2002, p. 46; Englund 1999, p. 108; and Wente 1982, p. 161.

26 See Parrinder 1972, p. 317.

27 The application of the term "Einweihungstexte" to mortuary texts by Thausing 1943, p. 43, provoked a series of objections against that appelation by Morenz 1952, p. 80; Morenz 1957, col. 124; and Morenz 1975, pp. 200-202, with him seeing in the third work the phrase tp tA "in der geistigen Nachbarschaft zur artverwandten Zauberliteratur, in besonderen Fällen zur vielfältig expansiven Gattung der Weisheitslehren, und stellen außerdem einen Bezug auf gottesdienstliche, also den Priestern vorbehaltene Rituale fest". This is not a disputation of the phrase's this-worldly significance, but an acknowledgment of it. For the position of Morenz on the translation of Egyptian ideas into initiatory Hellenistic mystery cults, see Morenz 1973, p. 250.

28 Because Book of the Dead papyri were by their nature easily portable, in comparison to wooden coffins and stone walls, it is of no avail to minimize the significance of these ancient statements by asserting, as does Servajean 2003, p. 31, that the comparative rarity of mortuary texts reproduced on ostraca shows "que leur lecture dans le monde des vivants était peu fréquente".

304

That, however, is far from saying that their purpose was not to obtain a beneficial

afterlife. Without contemplating whatever mental or spiritual states were provoked by

encounters with the texts by the living, at a minimum the texts of the Book of the Dead

were read with the aim of preparing oneself for the inevitable catastrophe of death, in

order to learn the magical knowledge requisite to the transition from this world to the

next.29 That trajectory is implicit in the phraseology "going out by day" as in the passage

mentioned above, since it implies departure from the tomb.30 The preparatory function,

abundantly31 perceivable in mortuary literature eight centuries after its invention in the

Old Kingdom, provides a context for understanding the purpose of Pyramid Texts

originally of personal structure. Prior to their being reworked for inscription in the tomb,

they were learned by the living in order to become an Ax after death.

For ascension and apotropaic texts, their "Umfunktionierung", plainly evident in

physical recarvings, reformulated them upon their introduction to the tomb so as to give

them the same appearance as texts of sacerdotal structure. In view of the significance of

the alteration, it is thus not the case that, when the tradition of inscribing texts in tombs

was invented, they "were written down so that the dead themselves could 'proclaim the

provision of supplies (nis dbHt-Htp)' instead of this being done by unreliable priests", as

Morenz once held.32 On the contrary, since texts originally of a personal structure were

29 Within the mortuary literature, an obsession with knowledge of arcana emerges in the Middle

Kingdom; see Hays 2004, p. 190 with nn. 115-118.

30 As observed by Morenz 1975, p. 201.

31 It is present also in the Middle Kingdom mortuary literature, but to a lesser degree, as with the title appended to the end of CT 154 II 288/9a-c (S2P): wAH tp tA Ax m Xrit-nTr | ao Hr nb.w iwnw | pr.t r p.t "enduring on earth, being an Ax in the necropolis, entering in to the Lords of Heliopolis, and ascending to the sky"; for references to usage on earth in the Coffin Texts, see above nn. 17 and 18.

32 Morenz 1973, p. 229.

305

reworked so that their performance no longer depended upon the deceased at all, the

reverse is seen to be true. But in the sealed tomb environment they, like texts of

sacerdotal structure, necessarily stood only as a representation of rites performed for him:

by virtue of their new location and by virtue of the alterations made to them, their

efficacy was made to reside in the inscribed hieroglyphs alone. Alongside the deceased's

having learned the texts and obtained their virtues in life, they appeared on the walls of

his tomb in close proximity to him but in a form edited out of his mouth, so that the

hieroglyphs of themselves might assist in bringing about the fate that he sought. They

acted in parallel to the knowledge he had already gained in life.

Upon their introduction to the tomb, for texts of all types the editorial hand is

clear in the reconfiguration of the component texts of recurring series into different series

from one pyramid to the next. On the one hand, the recurrence of fixed sets of texts

shows an adherence to traditions already in place or in the making, but on the other the

reconfiguration of texts, along with a good number of texts not recurring in any series,

shows that the process of selection was dynamic and far from fixed. While at least some

texts, such as the offering ritual texts of Sequence 23, predate their inscription on

sepulchral walls, it may be supposed by the flexibility of the total content of the tombs

and its order (and by the existence of variants among the Pyramid Texts themselves33)

that more contemporaneous texts34 were also being brought into the sepulcher from

external contexts. One may assume, then, that the tradition of inscribing texts in tombs

was a reflection of a living stream: the differences between pyramids reflected changes

33 On the vitality of the discourse that generated these variants, see further Hays 2004, pp. 180-

181.

34 Compare Eyre 2002, p. 24.

306

going on in the external source material, and thus a tradition outside the pyramids alive

and productive with innovation and modification. Reciprocally, the continuities and

likenesses from one pyramid to the next, as with the sharing of texts and whole recurring

series, are indications of the fixity of that external tradition.

But the tension between the flexible and the fixed must have also been fueled by

other factors, including the "structuring structure" of mortuary literature as such, as soon

as the decoration of sepulchral chambers became a tradition in its own right. That tension

is evident in the gradual diversification of the decorative program as successive pyramids

were decorated with texts. In Wenis and Teti, the first two pyramids with texts, the

arrangement of texts is more focused, generally with only one or two types of texts

appearing on any given surface and without cycling among types on the surfaces. In

Wenis, for example, a single series occurs on the the west wall of the sarcophagus

chamber, Subsequence 210, which contains only apotropaic texts (see Appendix C,

Figures 1 and 2). On the corresponding wall in Teti, the texts are quite different in

content, being ascension texts, but here again there is just one type. With this wall as

most others in both tombs, the surface is homogeneous in content.

Underneath the homogeneity, however, there is a revealing difference in the

nature of the assemblage of texts. While the Wenis west wall apotropaic texts appear in a

single series (Subsequence 210), the Teti west wall ascension texts consist of 1) loose

texts appearing outside of any recurring series intermingled with 2) three sequences: PT

322-325, Sequence 60, PT 328-329, Sequence 61, PT 332-334, Sequence 62, PT 337 (see

Appendix C, Figure 2). Even though the texts of the Teti wall are all of the same type,

one sees in the combination of different sequences and un-sequenced texts a sign of

diversification from the tradition's more focused inception in Wenis, where most

surfaces—and sometimes more than one set of surfaces—have just one series of texts. It

307

is true that the pyramid of Wenis is a special case, since unlike any other pyramid its texts

are matched nearly exactly by another source, the tomb of the Middle Kingdom official

Senwosretankh. The very uniqueness of that feature sets the pyramid slightly apart from

the others, since the driving causes of the anomaly must have been as unique as their

result. Nevertheless, the less unified set of texts on the Teti surface fit into a trend.

Although the texts of Sequences 60-62 appear elsewhere as such, their particular

configuration with PT 322-325, 328-329, 332-334, and 337 is unique to Teti. In later

pyramids, the set of texts on this wall is sundered and dispersed across different surfaces:

chunks of Teti's west wall set can be found on different walls of the sarcophagus chamber

in later pyramids35 and even in completely different rooms.36 Like the apotropaic texts

that first appeared on the Wenis west wall, the assemblage of ascension texts first

appearing on the Teti west wall had no invariably fixed position in a pyramid.

One might add that even the intrusion of a whole assemblage of ascension texts to

the sarcophagus chamber is another mark of editorial freedom, since in Wenis texts of

that type occur only in the antechamber and corridor (see Appendix C, Figure 1).

Conversely, the presence of apotropaic texts on the Wenis west wall is one of the tomb's

other anomalies, since such texts are not found in the sarcophagus chamber at all in any

of the later pyramids (see Appendix C, Figures 2-5). Because the ancient editor or editors

of the Wenis texts were not slavishly followed by their successors in the choice of texts

for surfaces, if there is an ontologically meaningful relation between texts and the

surfaces bearing them, then that relationship was under development. The relationships

35 As with Sequence 60, appearing again at P/S/Sw; and with Sequence 61, appearing again at

N/S/N.

36 As with PT 322, found later at P/C/W, M/C/W, and N/C/E; and with PT 324, found later at P/A/N.

308

were not fixed conceptualizations in the minds of the Egyptians but were in the course of

being modified or clarified.

While the surfaces in Wenis and Teti generally homogeneously consist of only

one or two types of texts, in the later pyramids there is progressively greater diversity.

For example, the sarcophagus chamber west wall in Pepi I has twenty-three resurrection

texts followed by four ascension texts; then the wall cycles back to resurrection texts,

concluding with seventeen of them (see Appendix C, Figure 3). In effect, the surface is

now dominated by two long sets of resurrection texts, split by a short band of ascension

texts. In the next pyramid, that of Merenre, the corresponding surface cycles between

ascension texts in two short sets, resurrection texts in two very long sets, and a short set

of offering ritual texts (see Appendix C, Figure 4). In the last great pyramid of the Old

Kingdom, that of Pepi II, five different blocks of resurrection texts appear, sprinkled with

a few short ascension and offering ritual texts (see Appendix C, Figure 5). As

exemplified by this one particular surface, focused or concentrated uniformity of type on

a given surface in the earliest pyramids developed into a progressively greater variety of

texts. The first two pyramids exhibit more concentrated masses of texts of a single type.

The later three pyramids by contrast still have surfaces with distinguishable masses of

texts of a single type, but these masses typically appear within a cycle of different types.

The greater diversity may be attributed at least in part to the conventions of the

mortuary literature tradition as they were being forged. To consider the sarcophagus

chamber west wall in Pepi II, it is dominated by the twenty-six resurrection texts of

Sequence 84—fully half of the texts there. The remainder of the wall consists mostly of

sets of three or four resurrection texts separated by single instances of ascension texts.

Thus, a single surface as it were cycles between texts of a different type. To a lesser

extent, that kind of cycling is evident also on the corresponding surface in Merenre, and

309

even in Pepi I, with its two blocks of resurrection texts separated by a brief band of

ascension texts. From the progressively greater intermingling of texts of different types,

as seen at its extreme at Pepi II, it may be hypothesized that the boundaries between the

types were becoming blurred over time.

That blurring may be attributed to the alteration of the performance structure of

originally personal texts. In modifying them so that they were now represented as being

performed for as opposed to by the beneficiary, they were drawn into the same milieu of

mortuary ritual as performed by officiants for the deceased. As they were now being

regularly framed as sacerdotal texts with the very invention of pyramid texts in Wenis, as

seen initially on a small scale with Sequence 48 in Chapter Five, and on a large scale with

the Pepi II surface, there was greater freedom as to how texts of a personal structure

could be deployed in the tomb. The greater freedom is directly reflected in the

progressive diversification of the types of texts deployed on wall surfaces. They were

now compatible with the other texts.

In the overall diversification of display, one may detect a subversive counter-

tendency running against whatever "canon" the texts of Wenis might have represented.

This is a point of some significance, since the seminal character of the Wenis texts has

often been commented upon.37 But in the progressive diversification of texts in the later

pyramids, with different types intermingling more readily with one another, one may see

a kind of canon at the very moment of the practice of putting texts in tombs and each

successive pyramid committing more and more violations of it. The "canon" was

37 As by Baines 2004, pp. 20 and 30; Goebs 2004, p. 145; Barta 1986, pp. 1-8; and Barta 1991,

pp. 7-12. Their centrality is based upon a perception that the Wenis texts are the most frequently attested Pyramid Texts among sources after the end of the Old Kingdom. As the stemma of PT 220-222 developed by Kahl 1999, p. 94, shows, the Wenis exemplars were not direct sources to later exemplars; in fact, they occupy a spur in the manuscript tradition.

310

undergoing fragmentation, with the boundaries between the fragments becoming less and

less distinct. This tendency runs counter to the structure one expects with a canon; one

expects canonicity to be the result of compromises after conflicts about what texts are to

form the core scriptural texts of a religion: it is to fix a flexible inventory of texts and

thereby establish uniformity. At the invention of the Pyramid Texts as mortuary

literature, one has uniformity present at the beginning, in the homogeneity of surfaces in

Wenis. Each of the later pyramids depart progressively more from that homogeneity of

display, in addition to incorporating texts not even found in Wenis. If the texts of Wenis

were at all canonical, that canon was unraveling from the moment of its inception.

It may be better to conceive of things less in terms of canon and more in terms of

the dynamism of the mortuary literature tradition. A dynamic tradition is at hand in the

following period, when the sheer abundance of newly attested material in the Middle

Kingdom is of itself an argument that most Coffin Texts were produced in that period.38

Among these new compositions were variants of the older types as well as new

exemplars constructed with their characteristics, a very tangible indication of the vitality

of the tradition. And it was indeed a tradition reaching back to the Old Kingdom, since

alongside these newly generated texts were examples from each Old Kingdom type,

copied verbatim, and in that form representing a stable anchor with the past. Thus, should

one really wonder when might have been the "productive phase" that generated the texts

found statically reproduced in the New Kingdom Book of the Dead,39 the dynamic

38 For an account of various datings of the corpus of Coffin Texts, ranging from the First

Intermediate Period into the Middle Kingdom, see Jürgens 1995, pp. 5-6, with his own views at pp. 73-84. See also Lapp 1996, p. 87; and Lapp 1997, p. 56. Naturally, as observed already by Kees 1983, p. 169, some texts known only from Middle Kingdom sources had doubtless been composed in the Old Kingdom.

39 For this query, see Assmann 1995a, p. 4. On the reproductive versus productive transmission of texts, see Kahl 1999, pp. 37-38, citing Assmann 1983, pp. 7-15.

311

creativity intermingling with faithful copying in the Middle Kingdom provides the

obvious answer. Far from being separate and distinct from what came before, the authors

of the new texts were familiar with the tradition of the mortuary literature as it had

poured into tombs in the Old Kingdom, and they appropriated, adapted, and extended that

tradition. In a very real sense, the priests and scribes of the Coffin Texts reinvigorated

and even reinvented it. With feet planted firmly in foundations of the past, their genius

was enabled to realize its potential in the present.

312

APPENDIX A

THE PERSON OF THE BENEFICIARY IN PYRAMID TEXTS

Abbreviations: -- beneficiary not explicit 1 beneficiary in first person 2 beneficiary in second person 3 beneficiary in third person 2-3 beneficiary in second and third person 2-3 < *1 beneficiary edited into second and third1 person from first 2/3 < *1 beneficiary edited into second or third2 person from first 3 < *1 beneficiary edited into third person from first Advanced Noun showing a noun advanced to a position appropriate to a pronoun Disagreement showing where different exemplars of the same text disagree Doubling showing both first person pronoun and proper noun Recarved showing an older version of a passage, later modified on the wall Reference showing typical person of a text Residue showing a flexional ending appropriate to the first person Switching (2-3) showing where the person switches between the second and third Vacillation to 1st showing where the person switches to the 1st person

1 In other words, in at least one exemplar of a text, the beneficiary appears in both second and

third persons.

2 In other words, the beneficiary consistently appears in the second person in at least one exemplar of a text, and in at least one other exemplar he consistently appears in the third person.

313

PT 1: 3rd person Reference 3 Pyr 1a (T) zA(=i) pw smsw tti "Teti is my eldest son" PT 7: 3rd person Reference 3 Pyr 5a (T) zA pw tti n(i) ib(=i) "Teti is the son of my heart" PT 8: 3rd person Reference 3 Pyr 6 (P) anx (titles) mrii-ra "let live ... Merire" PT 9: 3rd person Reference 3 Pyr 7a (M) anx (titles) mr-n(i)-ra "let live Merenre" PT 20: 2nd person Reference 2 Pyr 12c (N) wsir Ne. wp

3 n=k rA=k

"O Osiris Neferkare, your mouth has been split open for you"

PT 23: 3rd person Reference 3 Pyr 16a (W) msDD.w W. nb.w "all who hate Wenis" PT 24: 3rd person Reference 3 Pyr 16f (Nt) iT xft(i) n(i) n.t

4 "take the opponent of Neit" PT 25: 2nd person Reference 2 Pyr 18a (W) hA W. a kA=k m-bAH=k "O Wenis, the arm of your Ka is before you" PT 26: 2nd person Reference 2 Pyr 19a (N) Hr imi wsir Ne. m-n=k ir(.t) Hr "O Horus who is in Osiris Neferkare, take the Eye of

Horus" PT 27: 2nd person Reference 2 Pyr 19b (N) wsir Ne. (i)m ir(.t) Hr "O Osiris Neferkare, take the Eye of Horus" PT 28: 2nd person Reference 2 Pyr 19c (N) wsir Ne. Di.n n=k Hr ir.t=f

3 Not wp(=i), but past passive sDm=f, since Pyr 11b shows the act of wpi rA in the past.

4 Sim. Pyr 635c.

314

"O Osiris Neferkare, to you has Horus given his eye" PT 29: 2nd person Reference 2 Pyr 20a (N) hA Ne. pw i{o}w.n(=i) "O Neferkare, I have come" PT 30: 2nd person Reference 2 Pyr 21b (N) Hr imi wsir Ne. Htm k(w)

5 "O Horus who is in the Osiris Neferkare, provide

yourself...." PT 31: 2nd person Reference 2 Pyr 21b (N) wsir Ne. pn mH.n kw Hr "O Osiris Neferkare, has Horus filled you6" PT 32: 2nd person Reference 2 Pyr 22a (W) obH=k ipn hA W. hA W. "this libation of yours, O Wenis" PT 33: 2nd person Reference 2 Pyr 24a (N) wsir Ne. m-n=k obH=k ipn "O Osiris Neferkare, take this your libation" PT 34: 2nd person Reference 2 Pyr 26b (W) hA W. i.dp=k dp.t=f "O Wenis, may you taste the taste of it" PT 35: 2nd person Reference 2 Pyr 27a-b (W) nTr(w)

7=k nTr(w) Hr

"your purification is the purification of Horus" PT 36: 2nd person Reference 2 Pyr 28a (W) snTr=k

8 snTr Hr "your censing is the censing of Horus"

5 Sim. Pyr 901a.

6 Cf. Pyr 114: mH.n kw Hr tm.ti m ir.t=f m-tp wAH.t 'before the oblation has Horus filled you completely with his Eye' and Pyr 614d: mH.n kw <Hr> tm.ti m ir.t=f '<Horus> has filled you completely with his eye.'

7 The final -r shows that nTr(w) is meant, but note that the OM version of this passage can substitute bd "purification" or even snTr.w "incense"; see OM 5c (version 4), while versions 3, 6, and 9 show phonetics for nTrw. IHR 62 (XXXV, 6) gives ab "purification." The present translation as "purification" follows Otto 1960, vol. 2 p. 48 n. 6.

8 At Pyr 29c spelled with full phonetic complements. OM 6a consistently shows snTr.w, as does IHR 61 (Pap. Berlin 3055 XXXV, 1) by my reading. The translation "censing" follows the alternative mentioned at Otto 1960, vol. 2 p. 49 n. 5, "'Dein Weihrauch is der Weihrauch des Horus' usw."

315

PT 37: 2nd person Reference 2 Pyr 30a (W) hA W. i.smn(=i) n=k ar.ti=k(i) "O Wenis, let me fix your jaws for you" PT 38: 2nd person Reference 2 Pyr 30b (W) wsir W. wp=i n=k rA=k

9 "O Wenis, let me open your mouth for you" PT 39: 2nd person Reference 2 Pyr 31a (W) W. m-n=k ir(.t) Hr "O Wenis, take the Eye of Horus" PT 40: 2nd person Reference 2 Pyr 31c (W) hA W. m-n=k Sik.w "O Wenis, take the Shik-*fruit" PT 41: 2nd person Reference 2 Pyr 32a (W) (i)m tp n(i) mn{n}D "take the tip of the breast" PT 42: 2nd person Reference 2 Pyr 32b (W) (i)m mnD sn.t=k "take the breast of your sister" PT 43: 2nd person Reference 2 Pyr 33a (W) (i)m ir.ti Hr "take the Eyes of Horus" PT 44: 2nd person Reference 2 Pyr 34a (W) Htp n=k ra "Re is satisfied with you" PT 45: 2nd person Reference 2 Pyr 35a (W) wsir W. m-n=k ibH.w Hr "O Osiris Wenis, take the teeth of Horus" PT 46: 2nd & 3rd Reference 3 Pyr 35b (W) Htp-Di-ni-sw.t n kA n(i) W. "the offering given of the king for the Ka of Wenis" Switching (2-3) 2 Pyr 35b-c (W) wsir W. m-n=k ir(.t) Hr "O Osiris Wenis, take the Eye of Horus" PT 47: 2nd person Reference 2 Pyr 36a-b (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus"

9 AIV 308 holds that the original form of this passage was wp.n=i n=k r=k.

316

PT 48: 2nd person Reference 2 Pyr 36c (W) wsir W. wp rA=k "O Osiris Wenis, open your mouth" PT 49: 2nd person Reference 2 Pyr 37a (W) wsir W. m-n=k Hno "O Osiris Wenis, take the outflow" PT 50: 3rd person Reference 3 Pyr 37c (W) n(i) kA W. x.t nb(.t) "what belongs to the Ka of Wenis is everything" PT 51: 2nd person Reference 2 Pyr 38a (W) W. m-n=k ir.t Hr "O Wenis, take the Eye of Horus" PT 52: 2nd person Reference 2 Pyr 38b (W) AHAH.i kki "O you who are *brought under the earth, who is in

darkness!"10 PT 53: 2nd person Reference 2 Pyr 38c (W) W. m-n=k ir.t Hr "O Wenis, take the Eye of Horus" PT 54: 2nd person Reference 2 Pyr 39a (W) W. m-n=k ir(.t) Hr "O Wenis, take the Eye of Horus" PT 55: 2nd person Reference 2 Pyr 39c (W) W. m-n=k Hno "O Wenis, take the outflow" PT 56: 2nd person Reference 2 Pyr 40a (W) W. m-n=k ir.t Hr "O Wenis, take the Eye of Horus" PT 57: 2nd person Reference 2 Pyr 40b (W) W. m-n=k ir.t Hr "O Wenis, take the Eye of Horus" fPT 57A: -- Reference -- Pyr 40+1 (Nt) in.n(=i) ir.ti Hr "for I have brought the two Eyes of Horus" fPT 57B: 2nd person Reference 2 Pyr 40+2 (Nt) (i)m bxr.n=sn im

10 The meaning of the statement is uncertain; concerning AHAH.i, see Sethe 1928, p. 214.

317

"take that by which they Bekher'ed11" fPT 57C: 2nd person Reference 2 Pyr 40+3 (Nt) (i)m sn "take them" fPT 57D: -- Reference -- Pyr 40+4 (Nt) d.n=f sn r tA "on the ground has he put them" fPT 57E: 2nd person Reference 2 Pyr 40+5 (Nt) wsir [Nt.] in.n(=i) n=k ir.ti Hr "O Osiris [Neit,] to you have I brought the Eyes of

Horus" fPT 57F: -- Reference -- Pyr 40+6 (Nt) [in pD.t ib

12] stS

"[for I have brought that which stretches the heart] of Seth"

fPT 57G: -- Reference -- Pyr 40+7 (Nt) rDi.n(=i) [pD.t

13] ib stS

"for I have given [that which stretches] the heart of Seth"

fPT 57H: 2nd person Reference 2 Pyr 40+8 (P) d.n(=i) s(i) [n=k

14]

"[to you] have I given it." fPT 57I: 2nd person Reference 2 Pyr 40+9 (Nt) nDr n=k

15 sn(i)

"take hold of them" fPT 57L: 2nd person Reference 2 Pyr 40+12 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus"

11 The meaning of the verb bxr (or bixr; see CT 859 VII 62x) is unknown.

12 Restored by CT 859 VII 62bb.

13 Restored by CT 859 VII 62cc.

14 Restored by CT859 VII 62dd.

15 =k written as nb. See P. (Pierre-Croisiau 2001, pl. 4B, sec. IV, col. 39) for =k properly written.

318

fPT 57M: 2nd person Reference 2 Pyr 40+13 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 57O: 2nd person Reference 2 Pyr 40+15 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 57P: 2nd person Reference 2 Pyr 40+16 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 57Q: 2nd person Reference 2 Pyr 40+17 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 57R: 2nd person Reference 2 Pyr 40+18 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 57S: 2nd person Reference 2 Pyr 40+19 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" PT 58: 2nd person Reference 2 Pyr 41a (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" PT 59: 2nd person Reference 2 Pyr 41b (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 59A: 2nd person Reference 2 Pyr 41c (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" aPT 60A: 2nd person Reference 2 Pyr 42a-b (Nt) wsir Nt. rDi.n(=i) n=k sw "O Osiris Neit, to you have I given it" PT 61: 2nd person Reference 2 Pyr 42c (Nt) wsir Nt. m-n=k xpS "O Osiris Neit, take the foreleg" PT 62: 2nd person Reference 2 Pyr 43a (Nt) wsir Nt. m-n=k mw "O Osiris Neit, take the water" fPT 62A: 2nd person Reference 2 Pyr 43b (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" PT 63: 2nd person

319

Reference 2 Pyr 44b (N) d n=k sw m-Xn=k "put him (sc. Horus) within you" PT 64: 2nd person Reference 2 Pyr 44a-b (Nt) wsir Nt. Dsr=k Hr=f "O Osiris Neit, may you be supported upon him"16 PT 65: 2nd person Reference 2 Pyr 45c (Nt) wsir Nt. mr k(w)

17 swt Hr

"O Osiris Neit, the one who loves you is Horus" PT 66: 2nd person Reference 2 Pyr 46a (Nt) wsir Nt. s{n}xt

18 n=k ir.t Hr xr=k

"O Osiris Neit, make the Eye of Horus return to you" PT 67: 2nd person Reference 2 Pyr 46b (Nt) wsir Nt. m nXX.w Hr=k "O Osiris Neit, do not let your sight flow out" PT 68: 2nd person Reference 2 Pyr 47a (Nt) wsir Nt. m-n=k mw "O Osiris Neit, take the water" PT 69: 2nd person Reference 2 Pyr 48a (Nt) wsir Nt. m-n=k Dba stS "O Osiris Neit, take the finger of Seth" PT 70: 2nd person Reference 2 Pyr 48b (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 71: 2nd person Reference 2 Pyr 49a (Nt) wsir Nt. nDr n=k a=f "O Osiris Neit, grasp his hand" fPT 71A: 2nd person Reference 2 Pyr 49b+1 (Nt) wsir Nt. m wA=f m-a=k "O Osiris Neit, do not let him be far from you" fPT 71B: 2nd person Reference 2 Pyr 49c+2 (Nt) wsir Nt. Dsr.t(i) Dsr.t "O Osiris Neit, be truly supported"

16 Cf. the proximate Pyr 49+2 (Nt): Dsr.t(i) Dsr.t Hr. Dba.wi=f(i) "Be truly supported upon his

(Seth's) fingers," i.e. his staves.

17 k(w); see CT 858 VII 60u.

18 snxt (rather than a miswriting of sxt), as is clear in Pediniese (Maspero 1900, 240 l. 126).

320

fPT 71C: 2nd person Reference 2 Pyr 49+3 (Nt) wsir Nt. anx.t(i) anx.t "O Osiris Neit, truly live" fPT 71D: 2nd person Reference 2 Pyr 49+4 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 71E: 2nd person Reference 2 Pyr 49+5 (Nt) wsir Nt. m-n=k a n(i) nb.t-Hw.t "O Osiris Neit, take the hand of Nephthys" fPT 71F: -- Reference -- Pyr 49+6 (Nt) DHw.ti in sw "O Thoth, bring it" fPT 71G: -- Reference -- Pyr 49+7a (Nt) DHw.ti in sw "O Thoth, bring it" fPT 71H: 2nd & 3rd Reference 2 Pyr 49+8a (Nt) wsir Nt. nDr n=k sw "O Osiris Neit, grasp hold of it" Switching (2-3) 3 Pyr 49+8a (Nt) i.zi(=i) Xr wsir Nt. "let me set out bearing the Osiris Neit" fPT 71I: 3rd person Reference 3 Pyr 49+9 (Nt) npD(=i)

19 xft(i) Nt. pn

"let me slaughter the enemy of Neit" PT 72: 2nd person Reference 2 Pyr 50b (W) wsir W. mH.n(=i) n=k ir.t=k "O Osiris Wenis, I filled your eye for you" PT 73: 2nd person Reference 2 Pyr 50c (W) wsir W. m-n=k Hno "O Osiris Wenis, take the outflow" PT 74: 2nd person Reference 2 Pyr 51a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 75: 2nd person Reference 2 Pyr 51b (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 76: 2nd person

19 For npD(=i), see fPT 71F Pyr 49+6.

321

Reference 2 Pyr 51c (W) wsir W. m-n=k ir(.t) Hr "O Osiris Wenis, take the Eye of Horus" PT 77: 3rd person Reference 3 Pyr 52b (W) dd(=i) T(m) m HA.t W. pn "in the brow of Wenis do I put you"" PT 78: 2nd person Reference 2 Pyr 54a (W) wsir W. in.n(=i) n=k ir.t Hr "O Osiris Wenis, to you I have brought the Eye of

Horus" PT 79: 2nd person Reference 2 Pyr 54c (W) wsir W. sdm n=k ir(.t) Hr "O Osiris Wenis, paint20 the Eye of Horus" PT 80: 2nd person Reference 2 Pyr 55a (N) Hr imi wsir Ne. pn m-n=k ir(.t) Hr "O Horus who is in Osiris Neferkare, take the Eye of

Horus" PT 81: 3rd person Reference 3 Pyr 57a (W) Di=T ksi tA.wi n W. "may you cause that the Two Lands bow to Wenis" PT 82: -- Reference -- Pyr 58b (W) DHw.ti in sw Xr=s "it is Thoth who brought him while bearing it" PT 83: 3rd person Reference 3 Pyr 58c (W) im(i) n=f ir.t Hr "give him the Eye of Horus" PT 84: 2nd person Reference 2 Pyr 59a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 85: 2nd person Reference 2 Pyr 59c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 86: 2nd person Reference 2 Pyr 59d (W) sHm n=k s(i) xr=k "make it return to you" PT 87: 2nd person Reference 2 Pyr 60a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus"

20 An imperative; see Pyr 55a and 55c.

322

PT 88: 2nd person Reference 2 Pyr 60b (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 89: 2nd person Reference 2 Pyr 60c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 90: 2nd person Reference 2 Pyr 61a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 91: 2nd person Reference 2 Pyr 61b (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 92: 2nd person Reference 2 Pyr 61c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 93: 2nd person Reference 2 Pyr 63c (W) W. Szp n=k t=k pn "O Wenis, receive this your bread" PT 94: 2nd person Reference 2 Pyr 64b (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 95: 2nd person Reference 2 Pyr 64c (W) Htm k(w)

21 m Hno

"provide yourself with the outflow" PT 96: 2nd person Reference 2 Pyr 64d (W) wsir W. m-n=k (i)sw.ti

22 "O Osiris Wenis, take the Isuti-uraeus" PT 97: 2nd person Reference 2 Pyr 65b (N) wsir Ne. "O Osiris Neferkare" PT 103: 2nd person Reference 2 Pyr 68f (N) wsir Ne. /// /// /// "O Osiris Neferkare, /// /// ///"

21 k(w); see N.

22 (i)sw.ti rather than (i)sw t(w)t; note the position of the determinative after the two final –.t's (written to indicate a dual-like sound). For the isw.ti-uraeus, see PT 129 Pyr 81a; PT 359 Pyr 600c; PT 505 Pyr 1091c; and PT 686 Pyr 2072b.

323

PT 104: 2nd person Reference 2 Pyr 68g (N) wsir Ne. /// /// /// "O Osiris Neferkare, /// /// ///" PT 106: 2nd & 3rd Reference 2 Pyr 69a (N) hA Ne. pw ink zA=k "O Neferkare, I am your son" Switching (2-3) 3 Pyr 70b (N) sSm=sn(i) Ne. [r obHw

23]

"that they guide Neferkare [to the firmament] PT 107: 2nd person Reference 2 Pyr 71b (B16C) iab

24 n=k sn(i)

"join with them" PT 108: 2nd person Reference 2 Pyr 72a (W) wsir W. iab n=k mw "O Osiris Wenis, unite with the water" PT 109: 2nd person Reference 2 Pyr 72c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 110: 2nd person Reference 2 Pyr 72e (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 111: 2nd person Reference 2 Pyr 73a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 112: 2nd person Reference 2 Pyr 73c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 113: 2nd person Reference 2 Pyr 73e (W) wsir W. iT n=k Hr(i)=k "O Osiris Wenis, take that which is on you25" PT 114: 2nd person Reference 2 Pyr 74a (W) wsir W. in n=k nHr.w "O Osiris Wenis, don the Neher-clothing"

23 Restore by Pierre-Croisiau 2001, pl. IVB sec. IV, col. 41); Sq3C; and B16C *34.

24 Read iab with J. P. Allen 1976, 11.

25 Or read Hr=k, thus "take your sight."

324

PT 115: 2nd person Reference 2 Pyr 74c (W) wsir W. d=i n(=i) ir.t=k "O Osiris Wenis, let me place your eye" PT 116: 2nd person Reference 2 Pyr 74e (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 117: 2nd person Reference 2 Pyr 75a (W) wsir W. Szp n=k tpi=k "O Osiris Wenis, receive that which is upon you" PT 118: 2nd person Reference 2 Pyr 75c (W) wsir W. (i)m ir.t=k "O Osiris Wenis, take your eye" PT 119: 2nd person Reference 2 Pyr 76a (W) wsir W. m-n=k ir(.t) Hr "O Osiris Wenis, take the Eye of Horus" PT 120: 2nd person Reference 2 Pyr 76c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 121: 2nd person Reference 2 Pyr 77a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 122: 2nd person Reference 2 Pyr 77c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 123: 2nd person Reference 2 Pyr 78a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 124: 2nd person Reference 2 Pyr 78c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 125: 2nd person Reference 2 Pyr 79a (W) wsir W. in n=k ibH.w=f "O Osiris Wenis, acquire his teeth" PT 126: 2nd person Reference 2 Pyr 79c (W) wsir W. (i)m xpx ir.t Hr "O Osiris Wenis, take the Khepekh of the Eye of Horus" PT 127: 2nd person Reference 2 Pyr 80a (W) wsir W. ibA "O Osiris Wenis, dance" PT 128: 2nd person

325

Reference 2 Pyr 80c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 129: 2nd person Reference 2 Pyr 81a (W) wsir W. m-n=k (i)sw.ti

26 "O Osiris Wenis, take the Isuti-uraeus" PT 130: 2nd person Reference 2 Pyr 81c (W) wsir W. m-n=k sb.w ir=k "O Osiris Wenis, take those who would rebel against

you" PT 131: 2nd person Reference 2 Pyr 82a (W) wsir W. m-n=k isSAw=k "O Osiris Wenis, take your *Sesha-bird" PT 132: 2nd person Reference 2 Pyr 82c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 133: 2nd person Reference 2 Pyr 83a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 134: 2nd person Reference 2 Pyr 83c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 135: 2nd person Reference 2 Pyr 84a (W) wsir W. (i)m ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 136: 2nd person Reference 2 Pyr 84c (W) wsir W. m-n=k tp.w "O Osiris Wenis, take the heads" PT 137: 2nd person Reference 2 Pyr 85a (W) wsir W. m-n=k Dr ib pn "O Osiris Wenis, take the end of this heart" PT 138: 2nd person Reference 2 Pyr 85c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 139: 2nd person Reference 2 Pyr 86a (W) wsir W. m-n=k iw.w "O Osiris Wenis, take those who have come"

26 See above n. 22.

326

PT 140: 2nd person Reference 2 Pyr 86c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 141: 2nd person Reference 2 Pyr 86e (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 142: 2nd person Reference 2 Pyr 87a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 143: 2nd person Reference 2 Pyr 87c (W) wsir W. sip n=k ir.t Hr "O Osiris Wenis, to you has the Eye of Horus been

alloted" PT 144: 2nd person Reference 2 Pyr 88a (W) wsir W. (i)m ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 145: 2nd person Reference 2 Pyr 88c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 146: 2nd person Reference 2 Pyr 89a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 147: 2nd person Reference 2 Pyr 89c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 148: 2nd person Reference 2 Pyr 90a (W) wsir W. Htm Tw m Hno "O Osiris Wenis, provide yourself with the outflow" PT 149: 2nd person Reference 2 Pyr 90c (W) wsir W. Htm Tw m Hno "O Osiris Wenis, provide yourself with the outflow" PT 150: 2nd person Reference 2 Pyr 90e (W) wsir W. Htm Tw m Hno "O Osiris Wenis, provide yourself with the outflow" PT 151: 2nd person Reference 2 Pyr 91a (W) wsir W. Htm Tw m Hno "O Osiris Wenis, provide yourself with the outflow" PT 152: 2nd person Reference 2 Pyr 91c (W) wsir W. m-n=k mnD n(i) Hr "O Osiris Wenis, take the breast of Horus"

327

PT 153: 2nd person Reference 2 Pyr 92a (W) wsir W. wp rA=k im=s "O Osiris Wenis, open your mouth with it"" PT 154: 2nd person Reference 2 Pyr 92c (W) wsir W. m-n=k ir(.t) Hr "O Osiris Wenis, take the Eye of Horus" PT 155: 2nd person Reference 2 Pyr 93a (W) wsir W. m-n=k Hwn.t "O Osiris Wenis, take the pupil (maiden)" PT 156: 2nd person Reference 2 Pyr 93c (W) wsir W. m-n=k ir(.t) Hr "O Osiris Wenis, take the Eye of Horus" PT 157: 2nd person Reference 2 Pyr 94a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 158: 2nd person Reference 2 Pyr 94c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 159: 2nd person Reference 2 Pyr 95a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 160: 2nd person Reference 2 Pyr 95c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 161: 2nd person Reference 2 Pyr 96a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 162: 2nd person Reference 2 Pyr 96c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 163: 2nd person Reference 2 Pyr 97a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 164: 2nd person Reference 2 Pyr 97c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 165: 2nd person Reference 2 Pyr 98a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 166: 2nd person Reference 2 Pyr 98c (W) wsir W. m-n=k ir.t Hr

328

"O Osiris Wenis, take the Eye of Horus" PT 167: 2nd person Reference 2 Pyr 99a (W) wsir W. i.wn(=i) ir.t(i)=k(i) "O Osiris Wenis, let me open your eyes" PT 168: 2nd person Reference 2 Pyr 99c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 169: 2nd person Reference 2 Pyr 100a (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 170: 2nd person Reference 2 Pyr 100c (W) wsir W. m-n=k ir.t Hr "O Osiris Wenis, take the Eye of Horus" PT 171: 2nd person Reference 2 Pyr 100e (W) wsir W. hA nxx n=k (si) xr=k "O Osiris Wenis, oh, for you it *is given to you" PT 172: 2nd & 3rd Reference 3 Pyr 101b (T) Htp-Di-ni-sw.t ... n &. pn "the offering given of the king ... for Teti" Switching (2-3) 2 Pyr 101c (T) Di n=k Hnk.t nb.t "let there be given you every presentation" PT 173: 2nd person Reference 2 Pyr 101e (T) wsir &. iw.n Hr "O Osiris Teti, Horus has come" PT 174: 2nd person Reference 2 Pyr 101g (N) i.mz(A) kw ir gbb "betake yourself to Geb" PT 175: 2nd person Reference 2 Pyr 102a (N) Di.n n=k gbb ir(.t)i=k(i) "Geb has given you your eyes" PT 176: 2nd person Reference 2 Pyr 102b (N) wsir Ne. Twt kA=f "O Osiris Neferkare, you are his Ka" PT 177: 2nd person Reference 2 Pyr 103a (N) im ir(.t)i wr pn wsir Ne. "take the Eyes of this Great One, O Osiris Neferkare" PT 178: 2nd person Reference 2 Pyr 103b (N) Htp Hr=sn(i) "be satisfied with them" PT 179: 2nd person

329

Reference 2 Pyr 103c (N) Htp Hr=k n Hr "your sight is satisfied with Horus" PT 180: 2nd person Reference 2 Pyr 104a (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 181: 2nd person Reference 2 Pyr 104b (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 182: 2nd person Reference 2 Pyr 105a (N) Di.n(=i) n=k [Hr] "to you have I given [Horus]" PT 183: 2nd person Reference 2 Pyr 105b (N) m-n=k Hno "take the outflow" PT 184: 2nd person Reference 2 Pyr 106a (N) wsir Ne. im mw im(i)w=k "O Osiris Neferkare, take the waters which are in you" PT 185: 2nd person Reference 2 Pyr 106b (N) m-n=k ir(.t) Hr "take the Eye of Horus" PT 186: 2nd person Reference 2 Pyr 107a (N) wsir Ne. (i)m ir(.t) Hr "O Osiris Neferkare, take the Eye of Horus" PT 187: 2nd person Reference 2 Pyr 107b (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 188: 2nd person Reference 2 Pyr 108a (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 189: 2nd person Reference 2 Pyr 108b (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 190: 2nd person Reference 2 Pyr 108c (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 191: 2nd person Reference 2 Pyr 109a (N) Di.n(=i) n=k Hr "to you have I given Horus" PT 192: 2nd person Reference 2 Pyr 109b (N) Di.n(=i) n=k Hr

330

"to you have I given Horus" PT 193: 2nd person Reference 2 Pyr 110 (N) wsir Ne. m-n=k ir(.t) Hr "O Osiris Neferkare, take the Eye of Horus" PT 194: 2nd person Reference 2 Pyr 111a (N) hA wsir Ne. ... sxt n=k s(i) "O Osiris Neferkare, ... make it return to you" PT 195: 2nd person Reference 2 Pyr 111b (N) ip n=k s(i) "reckon it to yourself" PT 196: 2nd person Reference 2 Pyr 112 (N) H(w) hA nxx (si) xr=k "Ah, oh, (it) is *given to you!" PT 197: 2nd person Reference 2 Pyr 113a (N) wsir Ne. ... d(=i) n=k s(i) "O Osiris Neferkare, ... let me give it to you" PT 198: 2nd person Reference 2 Pyr 114 (N) wsir Ne. mH.n kw Hr "O Osiris Neferkare, Horus has filled you" PT 199: 2nd person Reference 2 Pyr 115a (M) hA wsir M.n. wDb Tw Hr. t=k pn "O Osiris Merenre, turn yourself toward this bread of

yours" PT 201: 2nd person Reference 2 Pyr 117a (N) it(=i) Ne. m-n=k ir(.t) Hr "O my father Neferkare, take the Eye of Horus" PT 202: 2nd person Reference 2 Pyr 117b (N) it(=i) Ne. m-n=k Hn<o> "O my father Neferkare, take the outfl<ow>" PT 203: 2nd person Reference 2 Pyr 117c (N) (i)m s(i) ir(.t) Hr ir=k "take it, the Eye of Horus to you!" PT 204: 3rd person Reference 2 Pyr 118c (W) Dba W. Srr.w Sd nw "it is the little finger of Wenis which removed this" PT 205: 3rd person Reference 3 Pyr 120b (W) wD W. n ftk(t) "commend Wenis to Fetket" PT 206: 3rd person Reference 3 Pyr 123g (T) wD &. "commend Teti"

331

PT 207: 1st person Reference 1 Pyr 124a (W) x.t n(=i) "the offering to me" PT 208: 1st person Reference 1 Pyr 124e (N) x.t n(=i) "the offering to me" PT 209: 3rd person Reference 3 Pyr 125b (W) wAD W. "Wenis flourishes" PT 210: 3rd person Reference 3 Pyr 127a (W) wab rA n(i) W. "purify the mouth of Wenis" PT 211: 3rd person Reference 3 Pyr 131a (W) b(w).t W. pi Hor "hunger is what Wenis detests" PT 212: 3rd person Reference 3 Pyr 133d (W) anx W. "let Wenis live" PT 213: 2nd person Reference 2 Pyr 134a (W) hA W. n Sm.n=k is m(w)t.ti "O Wenis, you cannot27 go dead" PT 214: 2nd person Reference 2 Pyr 136a (W) hA W. zA=k S O Wenis, may you beware the lake" PT 215: 2nd & 3rd Reference 2 Pyr 140b (W) hA W. z in.w=k "O Wenis, let your bearers go" Switching (2-3) 3 Pyr 140c (W) tm sia n=k sw "O Atum, make him rise up" PT 216: 3rd person Reference 3 Pyr 150c (W) sxA=Tn sw W. pn "may you remember him, this Wenis"

27 Cf. Pyr 134a (W): hA W. n Sm.n=k is m(w)t.ti Sm n=k anx.[t(i)] "O Wenis, you cannot go dead;

go alive!"; Pyr 833a hA P. pw Sm n=k anx=k n Sm.n=k is m(w)t=k "O Pepi, go alive! You cannot go dead!"; CT VII 34l: wsir N. pn Sm=k anx=k n Sm=k is m(w)t=k "O Osiris N, may you go alive; you cannot go dead!"

332

Mistake28 3 Pyr 150a (Ab1Le) iw.n=f xr=t "to you has he come" PT 217: 2nd & 3rd Reference 3 Pyr 152b (W) i n=k W. pn "to you comes Wenis" PT 218: 3rd person Reference 3 Pyr 161a (W) i r=f W. pn "thus does Wenis come" PT 219: 3rd person Reference 3 Pyr 167b (W) anx W. pn "Wenis lives" PT 220: 3rd person Reference 3 Pyr 194b (W) iw.n=f xr=T "to you has he come" PT 221: 2nd & 3rd Reference 3 Pyr 197a (W) Di=T Sa.t W. mr Sa.t=T "may you cause that dread of Wenis be like the dread of

you" Switching (2-3) 2 Pyr 198d (W) n Twt is Hr "for you are Horus" PT 222: 2nd & 3rd Reference 2 Pyr 199c (W) mA Tw it=k "let your father see you" Switching (2-3) 3 Pyr 200b (W) iw.n=f xr=k it=f "he has come to you, his father" PT 223: 2nd & 3rd Reference 2 Pyr 214b-c (W) hA W. aHa "O Wenis, arise" Switching (2-3) 3 Pyr 215a (W) Htm W. m t=f pn "Wenis is provided with this bread of his" PT 224: 2nd & 3rd Reference 2 Pyr 221a (T) Ax=k hA &. m-ab sn.w=k nTr.w "you being an Ax, O Teti, among your brothers the gods"

28 The correct version, as at W: iw.n(=i) xr=T "... have I come", is spoken by a priest, who then

makes reference to the deceased at Pyr 150c in the third person, as observed by Sethe 1935a, p. 46. J. P. Allen 1994, p. 16 n. 18, believes that the first person in W refers to the king, with Middle Kingdom exemplars like Ab1Le having been altered according to the tendency observed above in Chapter One.

333

Switching (2-3) 3 Pyr 218a (T) wdn=f m saH=f nb m s.t=f nb.t "let him be addressed29 in his every title, in his every

office" PT 225: 2nd & 3rd Reference 2 Pyr 222a (N) wH T(w) Ne. pn "waken, O Neferkare" Switching (2-3) 3 Pyr 224c (N) i.Sm iAw i.nD=f zA=f "let the old one go; let him save his son" PT 226: -- Reference -- Pyr 225c (W) sDr zbn "Lie down! Slither away!" PT 227: 1st person Reference 1 Pyr 227b (N) Dd=i nn ir=k "against you do i say this" PT 228: -- Reference -- Pyr 228a (W) xr Hr r Hr "if sight fall upon sight" PT 229: -- Reference Pyr 229c (W) i.xr zbn "Fall! Slither away!" PT 230: 3rd person Reference 3 Pyr 231a-b (W) pzH.n W. tA "Wenis has bitten the earth" PT 231: -- Reference -- Pyr 235a (W) os=k os "a harpoon-point is your bone" PT 232: 1st person Reference 1 Pyr 236c (W) i.wab.ti hiw(?)

30 n(=i)

"be pure, O hiu-serpent(?), for me" PT 233: -- Reference -- Pyr 237b (W) i.xr zbn "Fall! Slither away!" PT 234: --

29 On this instance of wdn, see Schott 1955, p. 295.

30 See the determinative of hiw at Pyr 245b, and the determinative of the noxious creature at CT 52 I 240b (B10Cb).

334

Reference -- Pyr 238a (W) hA Hr Tz=k "down onto your back" PT 235: -- Reference -- Pyr 239b (W) iw nk.n=k ... nti ti "for you have copulated ... O you who are trampled" PT 236: -- Reference -- Pyr 240a (W) Ss zA Hifg.t rn=k pw "Shes son of Hifeget is your name" PT 237: -- Reference -- Pyr 241b (W) sDr "lie down" PT 238: -- Reference -- Pyr 242c (W) kA=k pw nn "this one is your bull" PT 239: -- Reference -- Pyr 243a (W) pr HD.t "let the White Crown ascend" PT 240: 3rd person Reference 3 Pyr 244c (W) nii rx W. "Wenis unknowing" PT 241: 1st person Reference 1 Pyr 246b (W) nii (=i) nw "I will cast this down" PT 242: -- Reference -- Pyr 247a (W) axm sD.t "let the flame be extinguished" PT 243: -- Reference -- Pyr 248b (W) Tf "run away!" PT 244: 2nd person Reference 2 Pyr 249b (W) d(=i) n=k s(i) "let me give it to you" PT 245: 2nd & 3rd Reference 3 Pyr 250a (W) i n=T W. pn "Wenis comes even to you" Switching (2-3) 2 Pyr 251a (W) wp=k s.t=k m p.t "may you open your place in the sky" PT 246: 2nd person

335

Reference 2 Pyr 252a (W) aHa.t(i) W. pn "stand,31 O Wenis32" PT 247: 2nd & 3rd Reference 2 Pyr 257a (W) ir.n n=k zA=k Hr "your son Horus has acted for you" Switching (2-3) 3 Pyr 259a (W) W. pi W. mA "it t is Wenis, Wenis who witnessed" PT 248: 3rd person Reference 3 Pyr 262a (W) W. pi aA "Wenis is the Great One" PT 249: 3rd person Reference 3 Pyr 266a (W) xa W. m nfr-tm "Wenis is appeared as Nefertum" PT 250: 3rd person Reference 3 Pyr 267a (W) W. p(w) Hr(i) kA.w "Wenis is the one who is over Kas" PT 251: 3rd person Reference 3 Pyr 269a (W) irii wA.t n W. "make a way for Wenis" PT 252: 3rd person Reference 3 Pyr 272b (W) i.n W. "Wenis has come" PT 253: 3rd person Reference 3 Pyr 275d (W) wab.n W. pn "Wenis has become pure" PT 254: 3rd person Reference 2 Pyr 277a (W) ir s(.t) n W. "make a place for Wenis" PT 255: 3rd person Reference 3 Pyr 297a (T) wAH saH=k r-tA n &. pn "set your title down for Teti" PT 256: 3rd person Reference 3 Pyr 301a (W) iwa.n W. gbb "Wenis has inherited from Geb"

31 For aHa.ti employed with hortatory force, see also Pyr 1232a: aHa.ti xnti Ax.w "Stand at the front

of the Axs!"

32 Because the immediately following statement of Pyr 252b is circumstantial (as it begins with a preposition), and since that statement addresses the beneficiary in the second person, then it must be the case that W. pn of 252a is a vocative.

336

PT 257: 3rd person Reference 3 Pyr 305a (W) iT W. p.t "let Wenis seize the sky" PT 258: 3rd person Reference 3 Pyr 308b (W) n ao W. m gbb "Wenis will not enter into Geb" PT 260: 3rd person Reference 3 Pyr 316a (W) Hr pi W. "Wenis is Horus" Note33 3 Pyr 317c (W) Tzii=f sw "let him raise himself up" PT 261: 3rd person Reference 3 Pyr 324c (W) W. pi nsr "Wenis is a flame" PT 262: 3 < *1 Reference 3 Pyr 327a (T) m xm &. "do not forget Teti" Vacillation to 1st 1 Pyr 329c (T) i.Dd(=i) ir(i) Htp wa "I thus saying 'One who is at peace who is alone!'" Disagreement 3 Pyr 329c (P) i.Dd P. [pn] /// /// "Pepi saying ///" PT 263: 3rd person Reference 3 Pyr 337c (W) d zxn.wi p.t n W. "the two reed-boats of the sky are given to Wenis" PT 265: 3 Reference 3 Pyr 351c (P) d zxn.wi p.t n P. pn "the two reed-boats of the sky are given to Pepi" Advanced Noun34 3 Pyr 355b-c (P) in=sn n P. pn fd ipw swA.tiw "bringing to Pepi these four of the passing-by" PT 266: 3 < *1 Reference 3 Pyr 358c (P) d zxn.wi p.t n P. pn "the two reed-boats of the sky are given to Pepi"

33 J. P. Allen 1984, sec. 777 A. (5) cites Tzii=f as an instance of -ii from original first person;

similarly Faulkner 1998, 69 n. 1 of Utterance 260. Here, it is considered to simply stand as the final -i of Tzi, and thus not a sign of doubling.

34 The nominal dative has been advanced in the interest of clarity, ahead of a very long direct object.

337

Residue 3 < *1 Pyr 358h (P) DAii P. pn "that Pepi cross" Advanced Noun35 3 Pyr 360b-d (P) in m(ii). n P. pn fdw ipw sn.w "bring to Pepi these four brothers" PT 267: 3rd person Reference 3 Pyr 364b (W) ib n(i) W. n=f "the heart of Wenis is his" PT 268: 3rd person Reference36 3 Pyr 374b (W) DA=f "let him cross" PT 269: 3 < *1 Reference 3 Pyr 376c (P) i sT=k ir. P. pn "your scent comes to Pepi" Doubling 3 < 1 Pyr 378a (P) mr=Tn wi P. pn "may you love Pepi" PT 270: 3 < *1 Reference 3 Pyr 385c (M) i.n M.n. "Merenre has come" Doubling 3 < 1 Pyr 386a (M) n srx.w anx ir{=ii} M.n. "no one living will accuse {me} Merenre" PT 271: 3 < *1 Reference 3 Pyr 388b (N) Ne. pw zmA tA.wi "the one who joined the Two Lands is Neferkare" Residue 3 < *1 Pyr 390a (N) prii Ne. "let Neferkare ascend" PT 272: 3rd person Reference 3 Pyr 392b (W) i.n W. xr=T "to you has Wenis come" PT 273: 3 < *3 Reference 3 Pyr 395b (W) wsr sw r=f "he (sc. Wenis) is stronger than him"

35 The nominal dative has been advanced in the interest of clarity, ahead of a very long direct

object.

36 OM 63m (OM Source 4): DAii=k "may you cross." The –ii of iaii at Pyr 370a (Nt) "let Neit bathe her hands" is simply the final consonant of the verb.

338

Note37 3 < *3 Pyr 395b (T) wsr &. r=f "Teti is stronger than him" PT 274: 3rd person Reference 3 Pyr 403c (W) W. pi wnm "Wenis is one who eats" PT 275: 3rd person Reference 3 Pyr 415a (W) i.n W. xr=Tn "to you has Wenis come" PT 276: -- Reference -- Pyr 417a (W) ir=k ir=k ir.t=k ir=k "may you do against yourself what you would do

against yourself" PT 277: -- Reference -- Pyr 418b (W) i.xr zbn "Fall! Slither away!" PT 278: 3rd person Reference 3 Pyr 419c (W) im(i) mk.ti W. "cause thatWenis be protected" PT 279: 3rd person Reference 3 Pyr 420a (W) W. pi "It is Wenis" PT 280: -- Reference -- Pyr 421b (W) Hr=k HA=k "your face behind you" PT 281: 1st person Reference 1 Pyr 422c (W) (i)mi n(=i) "give to me" PT 282: 1st person Reference 1 Pyr 423b (W) rA=i n=i "my utterance is mine" PT 283: 3 < *1 Reference 3 Pyr 424a (W) ik r-r W. an.t=f "Wenis will indeed thrust his nail" Recarved 1 Pyr 424a (W) iki=i [r-r] an.t(=i) "I will [indeed] thrust my nail"

37 Replacement of third person pronoun with noun (or vice versa).

339

PT 284: 1st person Reference 1 Pyr 425e (P) aHA=i "with me fighting" PT 285: -- Reference -- Pyr 426a (W) bSi "spit out" PT 286: 1st person Reference 1 Pyr 427d (W) iAT rn=i "'maimed one' is my name" PT 287: 1st person Reference 1 Pyr 428b (W) ik(=i) "I will attack" PT 288: 3rd person Reference 3 Pyr 429c (W) im=k ir wp.t=k m W. "do not perform your task with Wenis" PT 289: -- Reference -- Pyr 430b (W) i.xr zbn "Fall! Slither away!" PT 290: -- Reference -- Pyr 431a (W) xr Hr Hr Hr "if sight fall upon sight" PT 291: 3rd person Reference 3 Pyr 432a (W) dr Hkn.w=k ... in. pr m fnT "praise of you is expelled by the one gone forth as the

serpent" PT 292: -- Reference -- Pyr 433b (W) n(i) tk.n=k "which was cast down by (lit. of) the one whom you

attacked" PT 293: 3rd person Reference 3 Pyr 434b (W) im=k rDi mA Tw W. "do not let Wenis see you" PT 294: 3rd person Reference 3 Pyr 436a (W) Hr pi W. "Wenis is Horus" PT 295: 3rd person Reference 3 Pyr 438c (W) W. zp.t(i)=f(i) "Wenis is the one who will survive" PT 296: 3 < *1 Reference 3 Pyr 439a (W) aHa n W. "attend to Wenis"

340

Recarved 1 Pyr 439a (W) aHa n=i38

"attend me" PT 297: 3rd person Reference 3 Pyr 440a (W) Dr.t n(i)t W. iw.t(i) Hr=k "the hand of Wenis is come upon you" PT 299: 3 < *1 Reference 3 Pyr 444e (W) gmii W. "as for the one whom Wenis might find" Vacillation to 1st 1 Pyr 444c (W) n SnT=i "I will not be striven with" PT 300: 3rd person Reference 3 Pyr 445b (W) in nw n W. "bring this to Wenis" PT 301: 3 < *1 Reference 3 Pyr 448b (W) wn.t rDi.n n=Tn W. pA.wt=Tn "that Wenis has given you your Pat-cake" Recarved 3 < *1 Pyr 448b (W) wn.t rDi.n W. n=Tn pA.wt=Tn

39 "that Wenis has given you your Pat-cake" PT 302: 3 < *1 Reference 3 Pyr 460c (W) ns.t W. xr=k "the throne of Wenis is yours" Residue 3 < *1 Pyr 461a (W) prii r=f W. "thus let Wenis ascend" PT 303: 3rd person Reference 3 Pyr 465c (W) dw sn n W. "set them down for Wenis" PT 304: 3rd person Reference 3 Pyr 468c (W) i.wn wA.t W. "open the way of Wenis" Vacillation to 1st 1 Pyr 471d (W) aAb wab imi=i "pleasant is the purity which is in me" Disagreement -- Pyr 471d (T) aAb wab imi=T

40

38 See Mathieu 1996, p. 291 with n. 12.

39 See Sethe 1908-1922, vol. 3, p. 24, and Sethe 1935b, p. 240.

40 The referent of =T is sx.t-Htp "Field of Offerings," addressed by vocative at Pyr 471b.

341

"pleasant is the purity which is in you (f.)" PT 305: 3rd person Reference 3 Pyr 472d (W) iw W. imitw=sn "Wenis is between them" PT 306: 2/3 < *1 Reference 3 Pyr 478b (W) ir=sn wTz.w n W. Hr-a.wi=sn "them making supports for Wenis before them" Disagreement 2 Pyr 478b (M) ir=sn n=k wTz.w Hr-a.wi=sn "them making supports for you before them" Switching (2-3) 2 Pyr 479a (W) pr=k r=k W. ir p.t "may you ascend, O Wenis, to the sky" PT 307: 3rd person Reference 3 Pyr 482a (W) iwnw(.i) m W. "a Heliopolitan is Wenis" PT 308: 3rd person Reference 3 Pyr 488b (W) pr.ti xrw n W. "send the voice forth to Wenis" PT 309: 3rd person Reference 3 Pyr 490c (W) Hms W. m-bAH=f "Wenis sitting before him" PT 310: 3rd person Reference 3 Pyr 493a (W) W. pw Hr "Wenis is Horus" Note Pyr 494a (W) in.t(i) n=k W. zii mXn.t "Which ferryboat should be brought to you, O

Wenis?"41

PT 311: 3 < *1 Reference 3 Pyr 495c (W) n xm=f "he would not forget" Recarved 1 Pyr 495c (W) n xm(=i) "I would not forget" Vacillation to 1st 1 Pyr 499a (W) Dd(=i) n=k "me saying to you" Disagreement 3 Pyr 499a (TT 5742) Dd=f n=k

41 Quoted speech. P omits the quoted vocative, yielding in.ti n=k zii mXn(.t) "which ferryboat

should be brought to you?"

42 See MMA photos T 840 and T 841.

342

"him saying to you" PT 312: 1st person Reference 1 Pyr 501 (W) pA A t r Hw.wt=i "Ah, let fly the bread to my houses" PT 313: 3rd person Reference 3 Pyr 503b (W) W. pi Hr "Wenis is Horus" PT 314: -- Reference -- Pyr 504b (W) i.xr zbn "Fall! Slither away!" PT 315: 3rd person Reference 3 Pyr 505a (W) W. pi "it is Wenis" PT 316: 3rd person Reference 3 Pyr 506a (W) n rDi.n n=Tn W. HkA=f "Wenis does not give you his magic" PT 317: 3rd person Reference 3 Pyr 507b (W) W. pi sbk "Wenis is Sobek" PT 318: 3rd person Reference 3 Pyr 511a (T) &. pw naw "Teti is the N'au-serpent" PT 319: 3rd person Reference 3 Pyr 513a (W) W. pi kA "Wenis is a bull" PT 320: 3rd person Reference 3 Pyr 515c (W) W. pi zA pw n(i) i.xm.t "Wenis is this son of she who is not known" PT 321: 3 < *1 Reference 3 Pyr 517b (W) pr W. Hr=s "that Wenis ascend upon it" Advanced Noun 3 < *1 Pyr 517a (W) in n W. sfr.t Htp.t "bring to Wenis the Seferet-Hetepet" PT 322: 3 < *1 Reference 3 Pyr 518c (P) swA.n P. pn Hr=Tn "Pepi has passed by you" Recarved 1 Pyr 518c (P) swA.n=i Hr=Tn "I have passed by you" PT 323: 2nd & 3rd Reference 3 Pyr 519a (P) wab.n P. Hna ra

343

"Pepi and Re have become pure" Switching (2-3) 2 Pyr 519b (P) Hr zin=f iwf=k P. "Horus rubs your flesh, O Pepi" PT 324: 2nd & 3rd Reference 3 Pyr 520b (T) i.Dd mii rn n(i) &. "speak the name of Teti" Switching (2-3) 2 Pyr 521c (T) sobb=k

43 sw m HkA "may you cool it with magic" PT 325: 3rd person Reference 3 Pyr 530a (T) wab ir(i) &. "let Teti thus be pure" PT 326: 3rd person Reference 3 Pyr 534b (T) iw &. ir p.t "Teti is for the sky" PT 327: 3 < *1 Reference 3 Pyr 535a (T) in.w Hr mr=f &. "the bearer of Horus loves Teti" Vacillation to 1st 1 Pyr 536b (T) in.w www r Htp "who bring me to the offering" Disagreement 3 Pyr 536b (N) in.w Ne. r Htp.t "who bring Neferkare to the offering" PT 328: 3rd person Reference 3 Pyr 537a (T) &. pw "it is Teti" PT 329: 3rd person Reference 3 Pyr 538c (T) &. pw fnD ssn "Teti is the nose which has been made to breathe" PT 330: 3rd person Reference 3 Pyr 539a (T) pr &. ir p.t "let Teti ascend to the sky" PT 331: 3rd person Reference 3 Pyr 540a (T) pr &. ir p.t "let Teti ascend to the sky" PT 332: 3 < *1 Reference 3 Pyr 541a (T) &. pw nw pr m mHn

43 See CT 164 III 4b: sobb=i smA "I cooling (i.e. spitting on) the hair."

344

"Teti is this one who went forth from the coil"44 Advanced Noun 3 < *1 Pyr 541c (T) zi n &. p.ti "the two skies going to Teti" PT 333: 3 < *1 Reference 3 Pyr 542c (P) nDr=sn a=f "they take his hand" Recarved 1 Pyr 542c (P) nDr=sn a=i "they take my hand" PT 334: 3rd person Reference 3 Pyr 543c (T) nDr.n n=f &. sd=k "Teti has grasped your tail for himself" PT 335: 3 < *1 Reference 3 Pyr 546a (T) nfr.w(i) A mA.iw

45 &.

"ah, how good to see Teti" Vacillation to 1st 1 Pyr 546a (T) sSd=i "let me don the fillet" Disagreement 3 Pyr 546a (N) sSd=f "let him don the fillet" PT 336: 3 < *1 Reference 3 Pyr 548a (T) Szp n=k &. "accept Teti" Doubling 3 < 1 Pyr 548a (M) Szp wi n=k M.n. "accept {me} Merenre PT 337: 3rd person Reference 3 Pyr 550c (P) P. i.Sm=f r=f ir p.t "as Pepi goes thus to the sky" PT 338: 3rd person Reference 3 Pyr 551a (T) m iw ir &. "do not come to Teti" PT 339: 3rd person Reference 3 Pyr 553c (T) anx &.

44 Cf. CT 175 III 61h-i: prr=Tn r p.t m HfA.w | prr=i Hr. oAb.w=Tn "just as you ascend to the sky as

Hefau-serpents, so do I ascend upon your coils".

45 The same formula occurs at Pyr 476a, 992a, 1472a, and 1980a, with the inflection mA.w; in those instances also, an infinitival form is at hand.

345

"Teti lives" PT 340: 3rd person Reference 3 Pyr 554a (T) iw.n &. xr=k "to you has Teti come" PT 341: 3rd person Reference 3 Pyr 555b (M) rDi.n baH.t a.w(i)=s(i) r M.n. "Abundance has given her arms to Merenre" PT 342: 3rd person Reference 3 Pyr 556a (M) M.n. pw "It is Merenre" PT 343: 3rd person Reference 3 Pyr 558b (N) rDi x.t n Ne. "an offering having been given to Neferkare" PT 344: 3 < *1 Reference 3 Pyr 559c (T) sHtp=k rmT nTr.w n &. "may you make men and gods be satisfied with Teti" Advanced Noun 3 < *1 Pyr 559c (N) sHtp=k n Ne. rmT nTr.w "may you make men and gods be satisfied with

Neferkare" PT 345: 3 < *1 Reference 3 Pyr 560c (N) wnm Ne. ir DD=k "that Neferkare eat according as you give" Advanced Noun 3 < *1 Pyr 560c (N) im(i) n Ne. wr "give Wer-meat to Neferkare" PT 346: 3 < *1 Reference 3 Pyr 561b-c (N) kA n(i) Ne. m p "the Ka of Neferkare is in Pe" Vacillation to 1st 1 Pyr 561d (N) x.t n(=i) "the offering to me" PT 347: 3rd person Reference 3 Pyr 563a (N) rA n(i) Ne. m snTr "the mouth of Neferkare is incense" PT 348: 3rd person Reference 3 Pyr 565c (P) sHtp=k nTr.w n M. "may you make the gods satisfied with Merire" PT 349: 3 < *1 Advanced Noun 3 < *1 Pyr 566c (N) im(i) n Ne. wr "give Neferkare a great (piece of meat)" PT 350: 3rd person Reference 3 Pyr 567c (P) wAD M. "then Merire flourishes"

346

PT 351: 3rd person Reference 3 Pyr 568c (P) M. wAD "then Merire flourishes" PT 352: 3rd person Reference 3 Pyr 569c (N) wAD=T wAD Ne. "if you flourish, then Neferkare flourishes" PT 353: 3rd person Reference 3 Pyr 570 (N) iw.n Ne. m p "Neferkare has come from Pe" PT 354: 1st person Reference 1 Pyr 571a (T) ix.t n(=i) "the offering to me" PT 355: 2nd person Reference 2 Pyr 572c (T) hA &. pw Tz n=k tp=k ir os.w=k "O Teti, your head is bound to your bones for you" Mistake46 3 Pyr 574a (T) &. pw wt-inpw=k "Teti is your Anubis-embalmer" PT 356: 2nd person Reference 2 Pyr 575a (T) hA wsir &. pw iw.n Hr "O Osiris Teti, Horus has come" PT 357: 2nd & 3rd Reference 2 Pyr 583a-b (P) hA wsir P. pw rDi.n n=k gbb ir.ti=k(i) "O Osiris Pepi, Geb has given you your eyes" Switching (2-3) 3 Pyr 583a (P) in Hr gbb Di Htp n wsir P. "it is Horus and Geb who give an offering to Osiris

Pepi" PT 358: 2nd person Reference 2 Pyr 593a (N) Ne. Twt wti.ti Sw "O Neferkare, you are the eldest of Shu" PT 359: 3rd person Reference 3 Pyr 596a-b (T) DA &. Hna=Tn "let Teti cross with you" PT 360: 3 < *3

46 As observed at Sethe 1931, p. 525 with n. 4, and Sethe 1935c, p. 74, the original first person of

the text (present in M: ink wt-inpw=k "I am your Wet-Inpu-priest") has been incorrectly changed to the third person. The first person's referent in the original is a priest, who continues to address the beneficiary in the second person.

347

Reference 3 Pyr 603d (N) m-k(w) sw i "he is come" Note 3 < *3 Pyr 603d (T) m-k(w) &. i.ii "Teti is come" PT 361: 3 < *1 Reference 3 Pyr 604a (T) wD.n nww &. n tm "Nu has commended Teti to Atum" Advanced Noun 3 < *1 Pyr 604c (N) im(i) wn.t(i) n Ne. <aA.wi> p.t ipf "cause that those doors of the sky be opened to Teti" PT 362: 3 < *1 Reference 3 Pyr 605b (T) in n=k &. "bring Teti" Residue 3 < *1 Pyr 606a-b (T) zAii=f Tw "that he guard you" PT 363: 3rd person Reference 3 Pyr 607c-d (T) ra m(ii) DA &. "O Re, come and ferry Teti" PT 364: 2nd person Reference 2 Pyr 609a (T) hA wsir &. pw aHa r=k "O Osiris Teti, arise" PT 365: 2nd person Reference 2 Pyr 622a (T) Tz Tw &. pw "raise yourself, O Teti" PT 366: 2nd person Reference 2 Pyr 626a (T) hA wsir &. aHa "O Osiris Teti, arise" PT 367: 2nd person Reference 2 Pyr 634a (M) hA wsir M.n. in.n n=k gbb Hr "O Osiris Merenre, Geb has brought you Horus" PT 368: 2nd person Reference 2 Pyr 636a (M) hA wsir M.n. Hr nw "O Osiris Merenre, this is Horus" PT 369: 2nd person Reference 2 Pyr 640a (T) hA wsir &. aHa "O Osiris Teti, arise" PT 370: 2nd person Reference 2 Pyr 645a (M) hA wsir M.n. rDi.n Hr dmD Tw nTr.w "O Osiris Merenre, Horus has caused that the gods join

you"

348

PT 371: 2nd person Reference 2 Pyr 648a (T) hA wsir &. d.n Tw Hr "O Osiris Teti, Horus has placed you" PT 372: 2nd person Reference 2 Pyr 651a (T) hA wsir &. i.rs ir=k "O Osiris Teti, awaken" PT 373: 2nd person Reference 2 Pyr 654a (M) Tz Tw M.n. pw "raise yourself, O Merenre" PT 374: 2nd person Reference 2 Pyr 658a (T) wr.t(i) &. pw "be great, O Teti" PT 375: 3rd person Reference 3 Pyr 660c (T) im(i)=k iw Hr &. "may you not come upon Teti" PT 376: -- Reference -- Pyr 661a (T) Dwa Tsb.w "O knife of the castrator" PT 377: -- Reference -- Pyr 662e (T) Hmi "fall back" PT 378: 3rd person Reference 3 Pyr 664a (T) &. pw Hm Hr Xrd nxn "Teti is indeed Horus the Young Child" PT 379: -- Reference -- Pyr 667 (T) mw=k r p.t "your water to the sky" PT 380: -- Reference -- Pyr 668b (T) rd=k HA=k "your foot behind you" PT 381: -- Reference -- Pyr 669a (T) hA zpA wr "let the great centipede descend" PT 382: 3rd person Reference 3 Pyr 670a (T) Hr.t(i) r &. "be far from Teti" PT 383: 3rd person Reference 3 Pyr 671b (T) aHa n &. "attend to Teti" PT 384: 3rd person Reference 3 Pyr 672a-b (T) Dr.t tn n(i)t &. ... | Dr.t TT.t aA.t

349

"this hand of Teti which ... is the hand of the Great Binder"

PT 385: 3rd person Reference 3 Pyr 676b (T) iT &. a=f ir=k "if Teti takes his hand to you" PT 386: 3rd person Reference 3 Pyr 679a (T) i.n &. xr=k "to you has Teti come" PT 387: 3rd person Reference 3 Pyr 680a (T) xr wr "if the Great One should fall" PT 388: 3rd person Reference 3 Pyr 681b (T) &. pw Hr "Teti is Horus" PT 389: 3rd person Reference 3 Pyr 682c (T) &. pw Hwn.t wr.t "Teti is the Great Maiden" PT 390: 3rd person Reference 3 Pyr 683a (T) wab &. "Teti is pure" PT 391: 3rd person Reference 3 Pyr 687c (T) nhi &. "protect Teti" PT 392: 3rd person Reference 3 Pyr 688 (T) mw n(i)w &. m p.t "the water of Teti in the sky" PT 393: -- Reference -- Pyr 689b (T) sd=k tp rA=k SnT "your tail upon your mouth, O Shenetj-serpent" PT 394: -- Reference -- Pyr 690 (T) rw HA rw "lion behind lion" PT 395: -- Reference -- Pyr 691a (T) tA zAw Tw tA "O earth, beware of the earth" PT 396: -- Reference -- Pyr 692a (T) sTA tA "draw (away), O earth" PT 397: 3rd person Reference 3 Pyr 692c (T) Sw a.wi=k(i) HA &. "O Shu, may your arms be around Teti"

350

PT 398: 3rd person Reference 3 Pyr 693c (T) iwr &. (i)n Daamw "Teti is conceived by Dj'a'amiu" PT 399: -- Reference -- Pyr 694 (T) mw=k r p.t "your water for the sky" PT 400: 3rd person Reference 3 Pyr 695c (T) Di=k t n &. "may you give bread to Teti" PT 401: 3rd person Reference 3 Pyr 697a (N) i.n Ne. m p "Neferkare has come from Pe" PT 402: 3rd person Reference 3 Pyr 698d (T) &. pw ir.t tw n(i)t ra "Teti is this Eye of Re" PT 403: 3rd person Reference 3 Pyr 701b (T) swAD &. "make Teti flourish" PT 404: 3rd person Reference 3 Pyr 702a (T) na.w &. Hna=k "Teti will go even with you" PT 405: 3rd person Reference 3 Pyr 703b (T) &. pw Tw "Teti is you" PT 406: 3 < 1 Reference 3 Pyr 707a (T) in n=k irT.wt As.t n &. ... "bring the milk of Isis to Teti" Advanced Noun 3 < *1 Pyr 707a (N) in n=k n Ne. irT.t As.t... "bring the milk of Isis... to Neferkare" Vacillation to 1st 1 Pyr 708a (T) sDm n(=i) af.tiw "let the brewers hear me" Disagreement 3 Pyr 708a (N

47) sDm n=f af.tiw "let the brewers hear him" PT 407: 3 < *1 Reference 3 Pyr 710a (T) wab sw &. "let Teti purify himself"

47 N 1055 + 42, at Jéquier 1936, pl. 13; similarly Ibi 645, at Jéquier 1935, pl. 23.

351

Recarved 3 < 1 Pyr 710a (P) wab {=i} P. pn "let Pepi be pure" Advanced Noun48 3 < *1 Pyr 710b (T) i.mn s.wt &. nfr.t "let the beautiful places of Teti remain" PT 408: 3 < *1 Reference 3 Pyr 714a (P) ms P. pn "Pepi will be born" Recarved 1 Pyr 714a (P) ms=i "I will be born" PT 409: 3rd person Reference 3 Pyr 717a-b (T) &. pw kA psD.t "Teti is the Bull of the Ennead" PT 410: 3rd person Reference 3 Pyr 719c-d (T) gm Tw &. Hms.t(i) "with Teti finding you" PT 412: 2nd person Reference 2 Pyr 727b-c (T) hA n<=k

49> &. m zAb Sma

"descend, O Teti, as the jackal of Upper Egypt" PT 414: 2nd person Reference 2 Pyr 737b (M) hA wsir M.n. pw Szp n=k sSp=k "O Osiris Merenre, receive your Seshep-cloth" PT 415: 3rd person Reference 3 Pyr 739b (T) sAo=T os.w &. "collect the bones of Teti" PT 416: -- Reference -- Pyr 740 (T) wDA.t pw nw ir.n Hr "this is a whole-garment which Horus made" PT 417: 2nd & 3rd Reference 2 Pyr 741b (T) Hbs Tw mw.t=k tAi.t "let your mother Tait clothe you" Switching (2-3) 3 Pyr 741e (T) Hr=T pw nn As.t

48 Genitival noun replacing genitival suffix of s.wt, advanced ahead of participle.

49 See two other texts employing virtually the same phraseology, Pyr 1867b and 2001b-c, as well as 727b (N), all showing imperative plus reinforcing pronominal dative. T. has an interjectional vocative here, as at Pyr 731a, 731c, and 733d, and has accidentally omitted the suffix pronoun from n<=k>, as also occurs with reinforcing pronominal dative at Pyr 1278a and 1916a.

352

"this is your Horus, O Isis" PT 418: 3rd person Reference 3 Pyr 742c (M) d=i Tn m wp.t it(=i) M.n. "let me place you on the brow of my father Merenre" Mistake50 -- Pyr 742c (T) d Tn &. m wp.t=f "let Teti place you on his brow" PT 419: 2nd & 3rd Reference 2 Pyr 743a (T) i.(n)D-Hr=k &. "Hail to you, O Teti" Mistake51 2 Pyr 743a (M) i.nD-Hr=k it=f "Hail to you, O father of him" Switching (2-3) 3 Pyr 748c (T) n ks.w xA.tiw Hr &. "the assessors will not bow over Teti" Disagreement 2 Pyr 748c (M) n ks.w xA.t(i)w Hr=k "the assessors will not bow over you" PT 420: 2nd person Reference 2 Pyr 750a (T) hA &. pw wab "O Teti, be pure" PT 421: 2nd person Reference 2 Pyr 751a (T) &. Hfd=k "O Teti, may you climb" PT 422: 2nd person Reference 2 Pyr 752b (P) hA P. pw Sm n=k "O Pepi, go" PT 423: 2nd person Reference 2 Pyr 765a (P) hA wsir P. m-n=k obH=k ipn "O Osiris Pepi, take this libation of yours" PT 424: 2nd person Reference 2 Pyr 769d (P) Hr=k m wp-wA.wt [h]A P. pw "your face is Wepwawet, O Pepi" PT 425: 2nd person

50 As observed Sethe 1935d, pp. 378-379, an officiant speaking of himself in the first person has

been incorrectly replaced with the name of the beneficiary.

51 The first person suffix referring to the officiant has been incorrectly replaced by the third, but the statement remains a vocative to the beneficiary.

353

Reference 2 Pyr 775a (P) wsir P. nD.ti52

"O Osiris Pepi, may you be saved" PT 426: 2nd person Reference 2 Pyr 776a (P) wsir P. xa.n=k "O Osiris Pepi, you have appeared" PT 427: 3rd person Reference 3 Pyr 777a (P) pSS Tn Hr. zA=T wsir P. "spread yourself over your son Osiris Pepi" Note53 3 Pyr 777c (P) Xnm=T wr pn "that you (sc. Nut) may protect this Great One" PT 428: 3rd person Reference 3 Pyr 778a (P) i.xr Hr. zA=T wsir P. "fall upon your son Osiris Pepi" PT 429: 3rd person Reference 3 Pyr 779c (P) Xnm=T P. m anx wAs "may you endow Pepi with life and dominion" PT 430: -- Reference -- Pyr 780a (P) sxm ib=T

54 "your heart is strong" PT 431: 3rd person Reference 3 Pyr 781b (P) sAx=T P. pn m-Xnw=T "may you make Pepi an Ax within you" PT 432: 3rd person Reference 3 Pyr 782e (P) d.n=T n=T P. pn m i.xm-sk imi=T "you having placed Pepi as an Imperishable Star within

you" PT 433: -- Reference -- Pyr 783b (P) zmA.n(=i

55) n=T tA

52 Given that wsir P. is clearly a vocative, this is evidently an exclamatory stative in the second

person from a transitive verb, unexpectedly with passive sense.

53 M shows Xnm(=i) wr pn "that I (sc. Nut) may protect this Great One (sc. Merenre)": alteration of the person of a god (or officiant in the guise of a god).

54 The goddess Nut is the referent.

55 The speaker is Geb; see exemplar M, with zmA.n n=T gbb tA "as Geb has joined the land for you."

354

"as I have joined for you the land" PT 434: 3rd person Reference 3 Pyr 785d (P) imi=T rDi Hr P. r=T "may you not let Pepi be far from you" PT 435: 2nd & 3rd Reference 3 Pyr 786a (P) nis.k(i) rn wsir P. "I have called the name 'Osiris Pepi'" Switching (2-3) 2 Pyr 787b (P) anx.ti D.t 'may you live for ever' PT 436: 2nd & 3rd Switching (2-3) 3 Pyr 789a (P) sAx.i sxm pn "let this Power be made an Ax" PT 437: 2nd person Reference Pyr 793b (P) Tz Tw m wsir "raise yourself as Osiris" PT 438: 2nd person Reference 2 Pyr 809a (N) ir(=i) n=k sw ihi pn "let me make it for you, this cry" PT 439: 3 < *1 Reference 3 Pyr 812a-b (P) P. pw sT(i).t iT.t tA.wi "Pepi is Satis who seizes the Two Lands" Doubling Pyr 812c (P) pr.n=i P. r p.t "{I} Pepi has ascended to the sky" PT 440: 3rd person Reference 3 Pyr 815c (P) Dr Sd.t=k kA n(i) P. r p.t tn "until you take out the Ka of Pepi to this the sky" PT 441: 2nd person Reference 2 Pyr 817a (P) xbs n=k tA "the earth is hacked up for you" PT 442: 2nd & 3rd Reference 2 Pyr 819b (P) Szp a=k in ra "let your hand be taken by Re" Switching (2-3) 3 Pyr 819c (P) m-k(w) sw i.ii m sAH "behold, he is come as Orion" PT 443: 3rd person Reference 3 Pyr 823e (P) ip=T P. pn "you reckoning Pepi" PT 444: 3rd person Reference 3 Pyr 824d (P) DDi=T sDb=f

355

"you are to cause that he live again" PT 445: 3rd person Reference 3 Pyr 824e (P) anx=T anx P. "just as you live, so does Pepi live" PT 446: 3rd person Reference 3 Pyr 825a (P) wsir P. pSS.n s(i) mw.t=k Hr=k "O Osiris Pepi, your mother Nut has spread herself over

you" PT 447: 2nd person Reference 2 Pyr 827a (P) hA P. pw i i "O Pepi, the one who would come comes" PT 448: 3rd person Reference 3 Pyr 830a (P) DHw.ti iab {i

56} P.

"O Thoth, join Pepi" PT 449: 2nd person Reference 2 Pyr 831 (P) Hr imi wsir P. m-n=k ir.t Hr "O Horus who is in Osiris Pepi, take the eye of Horus" PT 450: 2nd & 3rd Reference 3 Pyr 832b (P) z P. xr. kA=f "let Pepi go to his Ka" Switching (2-3) 3 Pyr 833a (P) hA P. pw Sm n=k anx=k

57 "O Pepi, go alive" PT 451: 2nd person Reference 2 Pyr 837a-b (P) hA P. pw i.rs "O Pepi, awaken" PT 452: 2nd person Reference 2 Pyr 841a (P) hA P. pw aHa "O Pepi, arise" PT 453: 2nd person Reference 2 Pyr 844a (P) hA P. pw aHa ir=k "O Pepi, arise" PT 454: 2nd person

56 Sethe 1935d, p. 85, sees the {i} as a remnant of an original first person (doubling).

57 Cf. CT 833 VII 34l: wsir N. pn, Sm=k anx=k; n Sm=k is m(w)t=k "O Osiris N, may you go alive; you have not gone dead!" and Pyr 134a (W): hA W. n Sm.n=k is m(w)t.ti Sm n=k anx.[t(i)] "O Wenis, you do not go dead; go alive!

356

Reference 2 Pyr 847a-b (P) wsir P. pn Sn n=k58

nTr nb "O Osiris Pepi, enclose every god" PT 455: 2nd & 3rd Reference 3 Pyr 851a (P) wab P. pn im=f "let Pepi be pure by it" Switching (2-3) 2 Pyr 851a-b (P) ir.t n nw.t=k-nw ir=k "that which Nutekenu did against you" PT 456: 3 < *1 Reference 3 Pyr 856a (N) i.rx sw Ne. "Neferkare knows it" Residue 3 < *1 Pyr 856b (N) irii Ne. HkA.w ipn "with Neferkare performing this magic" PT 457: 2nd & 3rd Reference 3 Pyr 857a-b (N) iAxii mrn.wt | n Ne. pw "the reservoirs are filled for Neferkare" Switching (2-3) 2 Pyr 858a (N) Tz Tw Ne. pi "raise yourself, O Neferkare" PT 458: 2nd & 3rd Reference 3 Pyr 862b (P) wn n=f aA.wi p.t "the Doors of the Sky are opened to him" Switching (2-3) 2 Pyr 863a (P) rDi n=k a.wi "hands are given to you" PT 459: 2nd person Reference 2 Pyr 864b-c (M) Szp n=k mw=k ipn wab "receive this your pure water" PT 460: 2nd & 3rd Reference 2 Pyr 868b (M) hA M.n. pn mw=k obH=k "O Merenre, your water, your libation!" Switching (2-3) 3 Pyr 868c (M) sDm=Tn sw mdw pn i.Dd.w M.n. p(w) "Hear it, this word which Merenre says" PT 461: 2nd person Reference 2 Pyr 871a (N) hA Ne. pw "O Neferkare" PT 462: 2nd person Reference 2 Pyr 875c (P) P. pw n m(w)t=k "O Pepi, you have not died"

58 =k written as if nb; see Berger-el Naggar 2001, 34 n. 31.

357

PT 463: 2nd person Reference 2 Pyr 876a (P) wn n=k aA.wi p.t "the Doors of the Sky are opened for you" PT 464: 2nd person Reference 2 Pyr 878b (P) n sk=k D.t "you will never perish" PT 465: 3rd person Reference 3 Pyr 880a (P) Szp=Tn n=Tn a n(i) P. pn "may you take the hand of Pepi" PT 466: 2nd & 3rd Reference 2 Pyr 882b-c (P) hA P. pw Twt sbA pw aA "you are this great star" Switching (2-3) 3 Pyr 883c (P) ms.n nw.t P. pn Hna sAH "Nut has born Pepi with Orion" Disagreement 2 Pyr 883c (M) ms.n Tw nw.t Hna sAH "Nut has born you with Orion" PT 467: 3 < *1 Reference 3 Pyr 887a (N) m-k(w) Ne. "it is Neferkare" Residue 3 < *1 Pyr 889c (N) Xnii Ne. "let Neferkare row" Doubling 3 < 1 Pyr 890b (N) n wi Ne. ir tA "Neferkare is not for the earth" PT 468: 2nd & 3rd Reference 2 Pyr 900e (N) x.t nb(.t) mAA.t(i)=sn Tw "everything which will see you" Switching (2-3) 3 Pyr 900e (N) sDm.t(i)=sn rn=f isT "and which will hear his name" Disagreement 2 Pyr 900e (P) sDm.t(i)=sn rn=k isT "and which will hear your name" PT 469: 3 < *1 Reference 3 Pyr 906a (P) wab P. pn "let Pepi be pure" Residue 3 < *1 Pyr 906d (P) Xnii P. "that Pepi row" Doubling 3 < 1 Pyr 909a (P) mA {=i} P. "let Pepi see"

358

Vacillation to 1st 1 Pyr 909c (P) ink nxx "I am a renewed one" PT 470: 3 < *1 Reference 3 Pyr 910a (P) i.rx P. pn mw.t=f "Pepi knows his mother" Disagreement 3 Pyr 911b (N) i.i in Ne. "said by Neferkare" Vacillation to 1st 1 Pyr 911b (P) i.k(i) "say I" PT 471: 3 < *1 Reference 3 Pyr 920b (P) i.n P. "Pepi has come" Advanced Noun 3 < *1 Pyr 921c (P) ir=sn n P. pn rA "performing the spell for Pepi" Residue 3 < *1 Pyr 922b (N) hAii Ne. "that Neferkare board" PT 472: 3rd person Reference 3 Pyr 924a (P) sdA tA tp-a.wy P. pn "let the earth tremble before Pepi" PT 473: 3 < *1 Reference 3 Pyr 930f (M) M.n. pw Ax "He is Merenre, one who is an Ax" Doubling 1 Pyr 930f (N) {ink} Ne. Ax "Neferkare is an Ax" Advanced Noun 3 Pyr 927a (P) shA.t(i) n P. zxn.wi p.t "let the two reed-boats of the sky be brought down to

Pepi" Residue 3 < *1 Pyr 927d (N) prii Ne. "that Neferkare ascend" PT 474: 2/3 < *1 Reference 2 Pyr 941b (M) i.Ao=k Hr=s m rn=s pw n(i) mAo.t "may you climb up it in this her name of 'ladder'" Disagreement 3 Pyr 941b (N) i.Ao Ne. Hr=s m rn=s pw n(i) mAo.t "let Neferkare climb up it in this her name of 'ladder'" PT 475: 2-3 < *1 Reference 2 Pyr 947b (M) sTp=k "may you leap up" Disagreement 3 Pyr 947b (N) sTp Ne.

359

"let Neferkare leap up" Switching (2-3) 3 Pyr 948a (M) Sm M.n. "let Merenre go" PT 476: 3rd person Reference 3 Pyr 951b (M) sab=f M.n. "he purifies Merenre" PT 477: 3 < *1 Reference 3 Pyr 966a (N) i.n Ne. xr=k "to you has Neferkare come" Vacillation to 1st 1 Pyr 966d (N) wnm=i a.t "me eating the limb" Disagreement 3 Pyr 966d (P) stm=f a.t "him consuming the limb" Residue 3 < *1 Pyr 967d (M) fAii M.n. a=k "that Merenre lift up your hand" Advanced Noun 3 < *1 Pyr 968c (N) wab Ne. n=k "Neferkare performing service for you" PT 478: 3 < *1 Reference 3 Pyr 973b (N) Ne. pw zA=k 'Neferkare is your son" Advanced Noun 3 < *1 Pyr 975a (N) imi swt rDi.t(i) n Ne. mAo.t nTr "but cause that the ladder of the god be given to

Neferkare" PT 479: 3rd person Reference 3 Pyr 985a (N) i.zn aA.wi obH n Ne. pn "the Doors of the Firmament are spread open to

Neferkare" PT 480: 3 < *1 Reference 3 Pyr 992b (N) pr.t nTr pn Ne. "the ascending of this god Neferkare" Advanced Noun 3 < *1 Pyr 993a (N) in.n=f n Ne. niw.wt "him having brought the cities for Neferkare" PT 481: 3 < *1 Reference 3 Pyr 999b (P) DA P. pn "that Pepi cross" Residue 3 < *1 Pyr 1000b (N) [D]Aii P. pn "that Pepi [c]ross" PT 482: 2nd person Reference 2 Pyr 1002a (N) iA it(=i) Ne. "greeting, O my father Neferkare"

360

PT 483: 2nd person Reference 2 Pyr 1012c (N) wab=k n Abd "you will be pure at the monthly festival" PT 484: 3 < *1 Reference 3 Pyr 1020a (P) P. pw wr "Pepi is a Great One" Vacillation to 1st 1 Pyr 1023b (P) dmD=f sw Hna sn=i "him joining him with my brother" PT 485: 2-3 < *1 Reference 3 Pyr 1030c (P) iw.n P. xr=k gbb "to you has Pepi come, O Geb" Switching (2-3) 2 Pyr 1033c (P) wsir aHa n it=k gbb "O Osiris (Pepi), arise for your father Geb" Residue 3 < *159Pyr 1036b (P) pri P. pn ir p.t "that Pepi may go forth to the sky" PT 486: 3rd person Reference 3 Pyr 1041a (N) Ne. pw wa n(i) X.t tw aA.t "Neferkare is one of this great body" PT 487: 2nd person Reference 2 Pyr 1046a (P) iA it(=i) wsir P. pn "Greeting, O my father Osiris Pepi" PT 488: 2nd person Reference 2 Pyr 1048a (P) hA P. pn rDi n=k kz in Hr "O Pepi, by Horus has *free course been given you" PT 489: 3rd person Reference 3 Pyr 1050b (P) d n=k M. /// /// "put Merire /// ///" Reference 3 Pyr 1051 (P) in=f kA=f i/// "bringing his Ka ///" PT 493: 3rd person Reference 3 Pyr 1059d-e (Nt) Di=Tn wnm Nt. pn "May you cause that Neit eat " PT 494: 3 < *1 Reference 3 Pyr 1063c (P) sHtp=k n=f psD.ti "that you make the Two Enneads satisfied with him"

59 So also J. P. Allen 1984, Sec. 777 (2).

361

Recarved 3 < 1 Pyr 1063c (P) sHtp=k n=i psD.ti "that you make the Two Enneads satisfied with me" PT 495: 3 < *1 Reference 3 Pyr 1064c (P) iS.wt=f m-xnt itr.t "his offerings are before the Chapel Row" Recarved 3 < 1 Pyr 1064c (P) iS.wt=i m-xnt itr.t "my offerings are before the Chapel Row" PT 499: 1st person Reference 1 Pyr 1070b (P60) aHa mds=i "lest my knife arise" PT 500: -- Reference -- Pyr 1071b (P) HA=k "back!" PT 501: -- Reference -- Pyr 1072c (P) im(i)=k pzH HfAw "May you not bite, O Hefau-serpent!" bPT 502A: -- Reference -- P/A/E 34 (P) xt n=k "turn back" bPT 502B: -- Reference -- Pyr 1073a (P) ht.tii Sm Hr. fd=f oAb.w rs[.ti] "O Hetety who walks upon his four coils, awaken!" bPT 502D: 3rd person Reference 3 P/A/E 35 (P) swA<.n> M. "Merire <has> passed" bPT 502E: 1st person Reference 1 Pyr 1074d (Nt) ir n(=i) wA.t "make for me a way" bPT 502F: -- Reference -- Pyr 1075 (N) i.bS "spit out" bPT 502G: -- Reference -- Pyr 1076a (N) tmm tA "let the earth be complete" bPT 502H: 3 < *1 Reference 3 Pyr 1076 (P) P. i.sp.i

60 Pierre-Croisiau 2001, pl. 9 l. 22 (P/A/E 22).

362

"Pepi is the one who lashed together" Vacillation to 1st 1 Pyr 1076 (P) DHw.ti m zA=i "for Thoth is my protection" PT 503: 3 < *1 Reference 3 Pyr 1079a (P) Dd n=f nw tp(i)-a.wi=f(i) "let speak to him this one who is before him" Recarved 1 Pyr 1079a (P) Dd n=i nw tp(i)-a.wi=i "let speak to me this one who is before me" Vacillation to 1st 1 Pyr 1079b (P) wrH=i "with me anointed" PT 504: 3 < *1 Reference 3 Pyr 1083a (P) wab.n=f "he has become pure" Recarved 1 Pyr 1083a (P) wab.n=i "I have become pure" Vacillation to 1st 1 Pyr 1086a (P) d n=i zxn.wi p.t "the two reed-boats of the sky are given to me" Residue 3 < *1 Pyr 1087a (M) hAii r=f M.n. "let Merenre thus descend" Advanced Noun 3 < *1 Pyr 1087a (N) hAii Ne. ir=f "let Neferkare thus descend" PT 505: 2-3 < *1 Reference 3 Pyr 1089a (M) pr.n M.n. "Merenre has ascended" Doubling 3 < 1 Pyr 1093d (P) Hms.w{=i}=f "he will sit" Switching (2-3) 2 Pyr 1090e-f (M) a.wy=s(i) ir=k "her hands to you" Recarved 1 Pyr 1090e-f (P) a.wi=s(i) ir=i "her hands to me" PT 506: 3 < *1 Reference 3 Pyr 1094a (P) P. p(i) zT.ti "Pepi is Zetjeti" Recarved 1 Pyr 1094a (P) ink zT.ti "I am Zetjeti" PT 507: 3 < *1

363

Reference 3 Pyr 1104a (P) i.wD=f M. n it=f iaH "let him commend Merire to his father the moon" Recarved 1 Pyr 1104a (P) i.wD=f wi n it=i iaH "let him commend me to my father the moon" PT 508: 3 < *1 Reference 3 Pyr 1107a (P) pr M. pn "Merire is ascended" Recarved 1 Pyr 1107a (P) pri.k(i) "I am ascended" Vacillation to 1st 1 Pyr 1113c (P) fd.t=i fd.t Hr "my sweat is the sweat of Horus" Doubling 3 < 1 Pyr 1116d (P) sHtp=f {=i} s(i) "that he satisfy it" PT 509: 3 < *1 Reference 3 Pyr 1120c (P) sor wdn.t tp-a.wy M. pn "the offering presented before Merire" Recarved 1 Pyr 1120c (P) sor wdn.t tp-a.wy=i "the offering presented before me" Residue 3 < *1 Pyr 1123a (P) prii=f "let him ascend" PT 510: 3 < *1 Reference 3 Pyr 1133a-b (P) i.zn.ii aA.wi obHw n P. "the Doors of the Firmament are spread open to Pepi" Recarved 1 Pyr 1133a-b (P) i.zn.ii aA.wi obHw n=i "the Doors of the Firmament are spread open to me" Doubling 3 < 1 Pyr 1135b (P) wab{=i}=f "he having been made pure" Vacillation to 1st 1 Pyr 1140c (P) sT As.t wr.t sSw=s (wi) Hr is "when Isis the Great made me rise up as Horus" Residue 3 < *1 Pyr 1143b (M) iTii M.n. "let Merenre seize" PT 511: 3 < *1 Reference 3 Pyr 1149b (P) pr P. "as Pepi ascends" Recarved 1 Pyr 1149b (P) pr=i "as I ascend" Doubling 3 < 1 Pyr 1150c (P) nhmhm{=i}=f

364

"when he roars" Advanced Noun 3 < *1 Pyr 1151a (N) i.wn n Ne. ir(i)w ... aA.w p.t "let the keepers ... open the doors of the sky for

Neferkare" Vacillation to 1st 1 Pyr 1152b (P) xmt-nw.t n(=i) spd.t "with me having a third, Sothis" Residue 3 < *1 Pyr 1159c (N) H(w)ii=f "let him strike" PT 512: 2nd & 3rd Reference 3 Pyr 1162a-b (P) Sd.n=f SAk=f "he has removed its disaffection" Switching (2-3) 2 Pyr 1163a (P) rDi.n n=k gbb a=f it(=i) P. "Geb having given you his hand, O my father Pepi" Mistake61 3 Pyr 1162a (P) ir.n n=f it=i {=f} ib=f "my father made his heart even for myself" Mistake62 -- Pyr 1163b (P) rmm=i{=f} rmii.t "deeply do I weep" Mistake63 2 Pyr 1163b (P) rmm=i{=f} rmii.t it=i{=f} "deeply do I weep, O my father" PT 513: 3 < *1 Reference 3 Pyr 1174b (P) ir.n=f Dd.t.n=f "he (Atum) having done what he (benef) said" Recarved 1 Pyr 1174b (P) ir.n=f Dd.t.n=i "he having done what I said" Doubling 3 < 1 Pyr 1168a (P) pr r=f {i} P. ir p.t "let Pepi ascend to the sky" PT 514: 3rd person Reference 3 Pyr 1175c (P) s[.t=k] n zA=k "your seat is your son's" PT 515: 3 < *1 Reference 3 Pyr 1176b (M) mii iwii sw "do not strand him"

61 Mistaken alteration of person of officiant from first to third person.

365

Recarved 1 Pyr 1176b (M) mii iwii wi "do not strand me" Doubling 3 < 1 Pyr 1181a (P) sobH=s {n=i} HA.t(i) n(i) P. pn "that she may make the heart be libated for Pepi" Advanced Noun 3 < *1 Pyr 1181a (N) sobH=s n Ne. HA.t(i)=f "that she make his heart be libated for Neferkare" PT 516: 3rd person Reference 3 Pyr 1183b (P) P. pw nr-kA.w=k "Pepi is your herdsman" PT 517: 2/3 < *1 Reference 2 Pyr 1189e-f (M) hrw pw n(i) nis=k "on that day of your being summoned" Disagreement 3 Pyr 1189e-f (P) hrw pw ni<s> ir P. pn "on that day of the summons made to Pepi" PT 518: 3 < *1 Reference 3 Pyr 1193b (P) in nw n P. pn "bring this to Pepi" Advanced Noun 3 < *1 Pyr 1193b (M) in n M.n. nw "bring this to Merenre" PT 519: 3 < *1 Reference 3 Pyr 1203d-e (M) iT n=Tn M.n. "take Merenre" Residue 3 < *1 Pyr 1204a (M) i.H(w)ii M.n. "let Merenre strike" Advanced Noun 3 < *1 Pyr 1208a-b (M) Di=k n M.n. Dba.wi=k(i) ipw(i) "may you give Merenre these two fingers of yours" PT 520: 3 < *1 Reference 3 Pyr 1222a (P) in mXn.t tw n P. pn "bring this ferryboat to Pepi"; Advanced Noun 3 < *1 Pyr 1222a (M) in n M.n. mXn.t tw "bring this ferryboat to Merenre" PT 521: 2-3 < *1 Reference 3 Pyr 1225c-d (P) Sm P. | xr it.w=f "may Pepi go to these fathers of his" Disagreement 2 Pyr 1225c-d (M) M.n. Sm=k r=k | xr it.w=k "O Merenre, may you thus go to these fathers of yours" Switching (2-3) 2 Pyr 1225b (P) itt.t=k mr. it-Ha.w

366

"your flight like an It-hau-bird" PT 522: 3rd person Reference 3 Pyr 1227b (P) m-k(w) P. pn "Pepi is come" PT 523: 3rd person Reference 3 Pyr 1231a (P) snxt.n p.t iAxw n P. "the sky has made the light strong even for Pepi" PT 524: 3rd person Reference 3 Pyr 1233b (P) P. pw DHw.ti "Pepi is Thoth" PT 525: 2-3 < *1 Reference 2 Pyr 1244a (P) wab n=k ra "let Re be pure for you" Switching (2-3) 3 Pyr 1245a (P) sDA P. pn "let Pepi travel" Disagreement 2 Pyr 1245a (M) hA=k "may you descend" Vacillation to 1st 1 Pyr 1246b (M) Sw=i "let me rise" PT 526: 3rd person Reference 3 Pyr 1247a-b (M) wab.n M.n "Merenre has become pure" PT 527: 3 < *1 Reference 3 Pyr 1249c (M) d=sn n=sn M.n "let them place Merenre" Residue 3 < *1 Pyr 1249c (M) prii M.n. "let Merenre ascend" PT 528: 3 < *1 Reference 3 Pyr 1250f (P) Xn.t(i) P. pn "let Pepi be rowed" Vacillation to 1st 1 Pyr 1251a (P) irii(=i) n=k rA "let me perform for you the utterance" Disagreement

64 3 Pyr 1251a (M) irii n=k M.n. rA "let Merenre perform for you the utterance"

64 And residue.

367

PT 529: -- Reference -- Pyr 1252b (P) ir Tw ir. wp.(w)t(i) pw "act in respect to this messenger" PT 530: 3rd person Reference 3 Pyr 1253b (P) Di=T a=T ir. P. pn "may you give your hand to Pepi" PT 531: 3 < *1 Reference 3 Pyr 1254d (M) iw M.n. m wp.(w)t(i) Hr "Merenre is the messenger of Horus" Advanced Noun 3 < *1 Pyr 1254c (M) inii n M.n. nw "Bring this to Merenre" PT 532: 2nd person Reference 2 Pyr 1260b (N) xnt ir=k ir S Ne. "may you go upstream to the lake, O Neferkare" PT 533: 3rd person Reference 3 Pyr 1263c (P) P. pw Tr.w pr.w m ra "Pepi is the blood which went forth from Re" PT 534: 2nd & 3rd Reference 3 Pyr 1266a (P) wdn.n(=i) pr pn n P. pn "I have presented this house to Pepi" Switching (2-3) 2 Pyr 1267b (P) m wn=k a.wi=k(i) n=f "do not open your arms to him" PT 535: 2nd & 3rd Switching (2-3) 2 Pyr 1283a (P) P. pw n fd.wt=k "O Pepi, your sweat is not" Reference 3 Pyr 1280c-d (P) m zxn.w sn=sn(i) P. pn "in seeking their brother Pepi" PT 536: 2nd & 3rd Reference 2 Pyr 1292b (P) Tz Tw "raise yourself" Switching (2-3) 3 Pyr 1296b (P) i.n=f xr=k gbb "to you has he come, O Geb" PT 537: 2nd person Reference 2 Pyr 1298a (P) hA P. p(w) aHa Hms=k "O Pepi, stand and sit" PT 538: -- Reference -- Pyr 1302a (P) HA=k "back!" PT 539: 3rd person

368

Reference 3 Pyr 1303a (P) tp n(i) M. pn "the head of Merire" Note65 3 Pyr 1323d (P) prii r=f Swii r=f M. pn ir p.t "thus let ascend, thus let Meryre rise to the sky" Note66 3 Pyr 1303b (P) Swii=f "let him rise" PT 540: 3rd person Reference 3 Pyr 1328a (P) i.n P. pn xr<=k> "to <you> has Pepi come" PT 541: 3rd person Reference 3 Pyr 1333c-d (P) stp zA anx Hr. it=Tn wsir M. "perform the protection of life around your father Osiris

Merire" PT 542: 3rd person Reference 3 Pyr 1335a (P) ip=f it=f wsir P. "that he reckon his father Osiris Pepi" PT 543: 2nd & 3rd Reference 3 Pyr 1337a (P) i.Sm n wsir M. pw "Go to Osiris Merire!" Switching (2-3) 2 Pyr 1337b (P) in.n(=i) n=k smA kw "to you have I brought the one who would slaughter

you" PT 544: 3rd person Reference 3 Pyr 1338a (P) i.Sm n wsir P. pn "go to Osiris Pepi" PT 545: 2nd & 3rd Reference 2 Pyr 1339a (P) in.n(=i) n=k smA kw "to you have I brought the one who would slaughter

you" Switching (2-3) 3 Pyr 1340a (P) fA it=Tn wsir P. pn "lift up your father Pepi" PT 546: 3rd person Reference 3 Pyr 1341a (P) sia n(=i) wsir M. pn

65 Ellipsis of =f after prii as elegant variation, occurring in this text also at Pyr 1320d, 1321b,

1321d, 1325b, and 1325d.

66 The -ii ending reflects the final consonant.

369

"make Osiris Merire rise up to me" PT 547: 2nd person Reference 2 Pyr 1342a (P) hA it(=i) wsir P. pn "O my father Osiris Pepi" PT 548: 3rd person Reference 3 Pyr 1343a (P) wp rA n(i) n wsir P. pn "the mouth of the earth is opened for Osiris Pepi" PT 550: -- Reference -- Pyr 1350a (P) HA=k km-wr "back, O Great Black One!" PT 551: 1st person Reference 1 Pyr 1351c (P) swA.k(i) swA.t nTr "I have passed the passing of the god" PT 552: 2nd person Reference 2 Pyr 1352 (P) anx=k n(=i) M. pn "may you live for me, O Merire" PT 553: 2nd & 3rd Reference 2 Pyr 1353a (P) Tz Tw gbb "let Geb raise you" Switching (2-3) 3 Pyr 1367a (P) i.n P. xr=k "to you has Pepi come" PT 554: 2nd & 3rd Reference Pyr 1370a (P) in P. pn zA "it is Pepi who is the son" Switching (2-3) 2 Pyr 1370c (P) nmi=s siw im=k "let her traverse the Siu-canal with you" PT 555: 3 < *1 Reference 3 Pyr 1373b (N) DbA Ne. "Neferkare clothed" Vacillation to 1st 1 Pyr 1376a (N) Tz.i aH.w=ii "my lines are tied" Disagreement 3 Pyr 1376a (M) Tz.ii aH.w=f "his lines are tied" Residue 3 < *1 Pyr 1374a (N) oAii Ne. "let Neferkare be on high" PT 556: 2nd & 3rd Reference 3 Pyr 1379c (P) oA.w it(=i) wsir P. "my father, Osiris Pepi, will be on high"

370

Switching (2-3) 2 Pyr 1380a (P67) Tz Tw it(=i) wsir P. "raise yourself, O my father Osiris Pepi" PT 557: 2nd person Reference 2 Pyr 1387b (P) pXr Tw n pr=k "turn yourself to your house" PT 558: 2nd person Reference 2 Pyr 1390a (M) iA M.n. p(w) "greeting, O Merenre" PT 559: 2nd person Reference 2 Pyr 1392a (M) M.n. m(ii) m Htp "O Merenre, come in peace" PT 560: 3rd person Reference 3 Pyr 1395a (M) gbb i.wn rA=k ir zA=k wsir "O Geb, open your mouth to your son Osiris" PT 562: 3 < *1 Reference 3 Pyr 1405b (P) nDr.n=k a n(i) P. "you took the hand of Pepi" Vacillation to 1st 1 Pyr 1406a-b (P) wDa(=i) mdw n(i) nTr.w "that I may judge the gods" PT 563: 3 < *1 Reference 3 Pyr 1409d (N) pr Ne. "that Neferkare ascend" Residue 3 < *1 Pyr 1416b (N) prii Ne. "let Neferkare ascend" PT 564: 3rd person Reference 3 Pyr 1421e (P) wab P. Ds=f "Pepi himself is pure" PT 565: 3 < *1 Reference 3 Pyr 1423a (P) P. pw "it is Pepi" Vacillation to 1st 1 Pyr 1423a (P) na.ti(=i) "I being conveyed" Disagreement 3 Pyr 1423a (N) na.ti Ne. "Neferkare being conveyed"

67 Pierre-Croisiau 2001, pl. XXII l. 11.

371

PT 566: 3rd person Reference 3 Pyr 1429a (P) sDA P. pn Hna=k "convey Pepi with you" PT 567: 3 < *1 Reference 3 Pyr 1430d (N) im(i) a=T n Ne. "give your hand to Neferkare" Vacillation to 1st 1 Pyr 1430e (N) i.pA(=i) "let me fly" Disagreement68 3 Pyr 1430e (P) i.pAi=f "let him fly" PT 568: 2nd & 3rd Reference 3 Pyr 1431b (P) z P. pn xr kA=f "let Pepi go to his Ka" Switching (2-3) 2 Pyr 1433a (P) hA P. pn n xr=k it tA "O Pepi, you will not fall to the earth" PT 569: 3 < *1 Reference 3 Pyr 1440b (P) xsf=k w hA.w M. pn "you are not to keep Merire from boarding" Vacillation to 1st 1 Pyr 1440c (P) ink sk sn "for I am the one who destroys them" Disagreement 3 Pyr 1440c (M) M.n. pw sk sn "Merenre is the one who destroys them" Residue 3 < *1 Pyr 1442c (M) Xnii=f Tw "let him row you" bPT 570A: 3 < *1 Reference 3 Pyr 1450b (P) n am.n P. pn ir.t Hr "Pepi does not eat the Eye of Horus" Vacillation to 1st 1 Pyr 1443b (P) ms nTr ... Hr-a.wi=i "for the god is born ... before me" Disagreement 3 Pyr 1443b-44a (M) ms nTr ... Hr-a.wi M.n. "for the god is born ... before Merenre" Doubling 3 < 1 Pyr 1451b (P) [xw] n=T {w(i)} <P.> nxb.t {P.} "[protect] <Pepi>, O Nekhebet"

68 J. P. Allen 1984, sec. 777 A. (2) sees the final -i as residue from original first person.

372

bPT 570B: 3rd person Reference 3 Pyr 1459a (M) M.n. pw xfa "Merenre is one who grasps" PT 571: 3 < *1 Reference 3 Pyr 1466b (P) ms P. pn in it=f tm "Pepi was born by his father Atum" Residue 3 < *1 Pyr 1467a (P) nhi P. pn hrw Xr(i) m(w)t "Pepi will escape the day of death" PT 572: 2/3 < *1 Reference 2 Pyr 1473b (M) in.n=f n=k nTr.w ir(i)w p.t "he has brought you the gods who are in the sky" Advanced Noun69 3 < *1 Pyr 1473b (P) in n P. pn nTr.w ir(i)w p.t "the gods who are in the sky are brought to Pepi" PT 573: 3 < *1 Vacillation to 1st 1 Pyr 1482a (P) i.wD (wi) n anx zA spd.t

"commend me to70 the Living One, the son of Sothis" Disagreement 3 Pyr 1482a (M) i.wD M.n. n ni-anx "commend Merenre to the Living One71" Reference 2 Pyr 1479c (P) ra Sd n=k P. pn Hna=k "O Re, take Pepi out with you" Advanced Noun 3 < *1 Pyr 1480a (P) i.wn.t(i) n P. pn aA.wi p.t "the Doors of the Sky being opened to Pepi" Vacillation to 1st 1 Pyr 1484d (M) Di w(i) imi-rd im=f "his obstructor giving me up from him" PT 574: 2nd & 3rd Reference 3 Pyr 1489b-90a (P) Dd=k | wnn is P. n (i)m(i)-ab=sn "may you say that Pepi belongs to their company" Switching (2-3) 2 Pyr 1491a (P) inn P. "turn about, O Pepi"

69 And disagreement.

70 MN have ni-anx zA spd.t "one who has life, the son of Sothis." But for anx zA spd.t, see PT 302 Pyr 458a (W): n W. is anx zA spd.t "for Wenis is the Living One, the son of Sothis."

71 Lit. "the one to whom is life."

373

PT 575: 3rd person Reference 3 Pyr 1496a (P) aHa=sn Hr-gs P. pn "while they stand beside Pepi" PT 576: 3 < *1 Reference 3 Pyr 1517a (P) Sw a n(i) P. "the hand of Pepi is risen" Residue 3 < *1 Pyr 1517b (P) prii=f "let him ascend" PT 578: 2nd person Reference 2 Pyr 1531a (P) im(i)=k zii m tA.w ipw iAb.tiw "may you not go in these eastern lands" PT 579: 2nd person Reference 2 Pyr 1539a (P) pr.t=k tn m pr=k wsir M. pn "this ascent of yours from your house, O Osiris Merire" PT 580: 2nd & 3rd Reference 3 Pyr 1543b (P) Hw.n=k it(=i) "you have smitten my father" Switching (2-3) 2 Pyr 1544a (P) Hw.n(=i) n=k Hw Tw "I smitten for you the one who smote you" PT 581: 2nd person Reference 2 Pyr 1551c (P) wTz=s Tw m wsir P. pn "it raising you up as Osiris Pepi" PT 582: 3rd person Reference 3 Pyr 1558a (P) i.n M. xr=k "to you has Merire come" bPT 586A: 3rd person Reference 3 Pyr 1582a (Nt) psD Nt. m ra "let Neit shine as Re" bPT 586B: 3rd person Reference 3 Pyr 1583b (Nt) Nt. pw sHd "Neit is a star" bPT 586C: 3rd person Reference 3 Pyr 1585a (Nt) rDi=k a ir Nt. "while you put a hand on Neit" bPT 586D: 3rd person Reference 3 Pyr 1585b (Nt) pr Nt. "that Neit may ascend" PT 587: 3rd person Reference 3 Pyr 1596c (N) Ne. p(w) Hr "Neferkare is Horus"

374

Advanced Noun72 3 Pyr 1597d (P) ir=T n M. x.t nb(.t) mr[.t ib n(i)] M. pn "May you do for Merire everything which is desired [of

the heart of] Merire" PT 588: 2nd person Reference 2 Pyr 1607a (M) wsir M.n. pSS.n s(i) mw.t=k "O Osiris Merenre, your mother Nut has spread herself" PT 589: 2nd person Reference 2 Pyr 1609a (M) wsir M.n. Twt kA n(i) nTr.w nb(.w) "O Osiris Merenre, you are the Ka of all the gods" PT 590: 2nd person Reference 2 Pyr 1610a (M) wsir M.n. m-kw nD.ti "O Osiris Merenre, behold: you are saved" PT 591: 2nd person Reference 2 Pyr 1614c (M) hA M.n. siA.n Tw kA=k "O Merenre, your Ka has discerned you" PT 592: 3rd person Reference 3 Pyr 1616a (M) hA gbb wsir M.n. pw nn "O Geb, this one is Osiris Merenre" PT 593: 2nd person Reference 2 Pyr 1627a (N) aHa im(i) n=k [a=k] n Hr "arise; give [your hand] to Horus" PT 594: 2/3 < *1 Reference 2 Pyr 1638a (M) pr.n=k ir r(w).t "you have gone forth at the gate" Disagreement 3 Pyr 1638a (N) pr.n Ne. ir r(w).t "Neferkare has gone forth at the gate" PT 595: 2nd person Reference 2 Pyr 1639a (M) i.nD-Hr=k M.n. "Hail to you, Merenre!" PT 596: 2nd person Reference 2 Pyr 1641c (M) Tz Tw "raise yourself" PT 597: 2nd person

72 The nominal dative has presumably been advanced in the interest of clarity, ahead of a long

direct object. However, N more simply shows: ir=T n Ne. x.t nb(.t) nfr.t "may you do everything that is good for Neferkare."

375

Reference 2 Pyr 1642 (M) hA M.n. m(ii) "O Merenre, come" PT 598: 3rd person Reference 3 Pyr 1643b (M) im(i) n=k n=f s(i) "give it to him" PT 599: 3rd person Reference 3 Pyr 1645a (N) Ne. pw gbb "Neferkare is Geb" PT 600: 3rd person Reference 3 Pyr 1653b-c (M) tm d n=k a.wi=k(i) HA M.n. "O Atum, put your arms around Merenre" PT 601: 3rd person Reference 3 Pyr 1660a (N) rDi Tn rwD Ne. "cause that Neferkare be enduring" PT 602: 3rd person Reference 3 Pyr 1672b (M) Di=k Hbii M.n. "May you cause that Merenre be the object of

ceremony" Advanced Noun73 3 < *3 Pyr 1673b (M) wp=Tn n M.n. rA=f "open for M. his mouth" PT 604: 2nd person Reference 2 Pyr 1680a (N) Tz Tw it(=i) Ne. "raise yourself, O my father, O Neferkare" PT 605: 2nd & 3rd Reference 2 Pyr 1681a (N) it(=i) Ne. i.n(=i) "O my father Neferkare, I have come" Switching (2-3) 3 Pyr 1682a (N) d(=i) Tw n it(=i) Ne. "let me give you to my father Neferkare" PT 606: 2nd & 3rd Reference 3 Pyr 1687c (M) hA.w M.n. "Merenre will board" Switching (2-3) 2 Pyr 1688a (M) Hms.w=k "you will sit" PT 607: 3rd person Reference 3 Pyr 1701a-b (M) ms.n nw M.n.

73 Seemingly an intentional violation of proper word order; compare N, also with a violation of

word order: wp=Tn rA n(i) Ne. n=f "and open the mouth of Neferkare for him."

376

"Nu bore Merenre" PT 608: 2nd person Reference 2 Pyr 1702a (M) M.n. aHa n it=k "O Merenre, arise for your father" PT 609: 2/3 < *1 Reference 3 Pyr 1704c (M) DA=f "that he cross" Switching (2-3) 2 Pyr 1704d (M) ms.t(i)=k "you will be born" Vacillation to 1st 1 Pyr 1708a-b (M) in m(ii) n(=i) fd ipw iA.tiw "bring to me74 these Four of the Mounds" PT 610: 2nd person Reference 2 Pyr 1719c (N) nis ra ir=k Ne. "Re summoning you, O Neferkare" PT 611: 2nd & 3rd Reference 2 Pyr 1724a (M) anx anx.ti it(=i) "live, being alive, O my father" Switching (2-3) 3 Pyr 1725c (M) DHw.ti pi it(=i) M.n. "Thoth is my father Merenre" Note75 3 < *2 Pyr 1726a (N) wn n=k n Ne. z(A) "for you, for Neferkare, is the bolt opened" PT 612: 2nd person Reference 2 Pyr 1731b (P) Tz Tw it(=i) P. pn "raise yourself, O my father Pepi" PT 615: 3rd person Reference 3 Pyr 1742d (M) M.n. pw ir(i) zA i.tm "the son of Atum is thus Merenre" PT 616: 3rd person Reference 3 Pyr 1743b (M) in nw n M.n. "bring this to Merenre" PT 619: 2nd person Reference 2 Pyr 1747a (M) Tz Tw M.n. "raise yourself, O Merenre"

74 The referent is the beneficiary; see the variants of this passage at PT 263 Pyr 339b, PT 264 Pyr

348a, PT 265 Pyr 355b, and PT 266 Pyr 360b.

75 Doubling, pronominal dative in second person with nominal dative.

377

PT 620: 2nd person Reference 2 Pyr 1753a (N) ink Hr wsir Ne. "I am Horus, O Osiris Neferkare" PT 621: 2nd person Reference 2 Pyr 1754 (N) wsir Ne. (i)m sT ir.t Hr "O Osiris Neferkare, take the scent of the Eye of Horus" PT 622: 2nd person Reference 2 Pyr 1755a-b (N) wsir Ne. DbA.n(=i) kw "O Osiris Neferkare, I have clothed you" PT 623: 2nd person Reference 2 Pyr 1756 (N) wsir Ne. m-n=k ir.t Hr "O Osiris Neferkare, take the Eye of Horus" PT 624: 3rd person Reference 3 Pyr 1757a (Nt) pr.n Nt. "Neit has ascended" bPT 625A: 3 < *1 Reference 1 Pyr 1762b (Nt) hA.n=i "I have descended" Disagreement 3 Pyr 1762b (N) hA.n Ne. "Neferkare has descended" PT 626: 3 < *1 Reference 3 Pyr 1770a (P) pr.n P. "Pepi has ascended" Vacillation to 1st 1 Pyr 1770c (P76) tAS=i nb.w<t> "my boundary is the islands" Disagreement 3 Pyr 1770c (N) tAS=f nb.wt "his boundary is the islands" bPT 627A: 3rd person Reference 3 Pyr 1771a (N) Ne. pw Ax apr "Neferkare is an equipped Ax" bPT 627B: 3rd person Reference 3 Pyr 1778a (N) Ne. pw bik aA "Neferkare is a great falcon" PT 629: 2nd person

76 Pierre-Croisiau 2001, pl. 10 l. 1.

378

Reference 2 Pyr 1787 (N) wsir Ne. iw.n=i "O Osiris Neferkare, I have come" PT 630: 2nd person Reference 2 Pyr 1788a (N) wsir Ne. nn aAa im=k "O Osiris Neferkare, the watercourse is *still in you" PT 631: 3rd person Reference 3 Pyr 1789 (N) iab.n(=i) sn(=i) "I have united my brother" PT 632: -- Reference -- Pyr 1790b (N) iAb.w(i) sT=k "How offensive is your (sc. Seth's) smell!" PT 633: 3rd person Reference 3 Pyr 1791 (N) Tmt HA.t Hr=f "You are the one who mourns over him." fPT 634: 2nd person Reference 2 Pyr 1792 (Amenirdis) in.n(=i) n=t ir.t Hr "to you have brought the Eye of Horus" bPT 635A: 2nd person Reference 2 Pyr 1794a-b (N) wsir Ne. in(.n=i) n=k ir(.t) Hr "O Osiris Neferkare, to you have I brought the Eye of

Horus" PT 636: 2nd person Reference 2 Pyr 1796 (N) im(i) n(=i) a=k "give me your hand" PT 637: 2nd person Reference 2 Pyr 1800b-c (N) hA Ne. iw.n(=i) xr=k Dd-T "O Neferkare, I also have come to you" PT 638: 2nd person Reference 2 Pyr 1805a (N) wsir Ne. Tz.n n=k nTr.w Hr=k "O Osiris Neferkare, the gods have bound your face for

you" PT 639: 2nd person Reference 2 Pyr 1807b (N) wsir Ne. wp Hr=k "O Osiris Neferkare, let your sight be opened" PT 640: 3rd person Reference 3 Pyr 1810a (N) zA=k pw wsir Ne. pn "your son is Neferkare" PT 643: 2nd person Reference 2 Pyr 1821b (N) aHa kA=k m-m [nTr.w] "let your Ka stand among [the gods]"

379

PT 644: 3rd person Reference 3 Pyr 1823a (N) izA Tn Xr [Ne.

77]

"set out bearing [Neferkare]" bPT 645A: 2nd person Reference 2 Pyr 1824d-e (N) wsir Ne. Xnm=f Tw "O Osiris Neferkare, let him join you" bPT 645B: 2nd person Reference 2 Pyr 1824h (Nt) hA wsir Nt. Twt nTr "O Osiris Neit, you are a god" PT 646: 2nd person Reference 2 Pyr 1825 (Nt) wsir Nt. rDi.n Hr wr HkA.w=k "O Osiris Neit, Horus has caused that your magic be

great" PT 647: 2nd person Reference 2 Pyr 1827a (B16C) Htm=k im=f "may you be provided with it" PT 648: 2nd person Reference 2 Pyr 1828a (B16C) wsir Xtii rDi.n n=k Hr ms.w<=f> "O Osiris Chety, to you has Horus given <his>

children" PT 649: 2nd person Reference 2 Pyr 1831c (N) [wsir] Ne. Twt kA n(i) nTr.w "O [Osiris] Neferkare, you are the Ka of the gods" PT 650: 3rd person Reference 3 Pyr 1833a (N) wsir pw Ne. pn "Osiris is Neferkare" bPT 655B: 3rd person Reference 3 Pyr 1845a (N) Sw.t n(it) Ne. [m] ipd "the plumage of Neferkare [is] that of a bird" bPT 655C: 3rd person Reference 3 Pyr 1847b (N) zkr Ne. zkr.t ir=Tn "let Neferkare truly *go to you" PT 659: 2nd & 3rd Reference 3 Pyr 1864a (N) m(i) sw i "behold: he is come"

77 For the restoration, compare Pyr 1823a (B16C, *37): iz(A) {Hr} Tn Xr wsir imi-rA-pr nfr.i pn "set

out bearing the Osiris the steward Nefri."

380

Switching (2-3) 2 Pyr 1867b (N) hA n=k zAb Sma is "descend as the jackal of Upper Egypt" Note78 3 < *3 Pyr 1862b (N) aHa Ne. r=f "let Neferkare thus stand" PT 660: 2nd & 3rd Reference 3 Pyr 1870a (N) Sw zA tm pw wsir Ne. pn "Shu the son of Atum is Neferkare" Switching (2-3) 2 Pyr 1870b (N) Twt zA wr n(i) tm "you are the eldest son of Atum" PT 661: 2nd person Reference 2 Pyr 1873a-b (N) it(=i) Ne. m-n=k mw=k ipn "O my father Neferkare, take this your water" PT 662A: 2nd & 3rd Reference 3 Pyr 1874b (N) i(w)=k r Ne. "you are bound for Neferkare" PT 662B: 2nd person Reference 2 Pyr 1877c (N) it(=i) Ne. aHa "O my father Neferkare, arise" PT 663: 2nd person Reference 2 Pyr 1882a (N) Ne. iw t=k xr(=i

79) ra nb

"O Pepi Neferkare, your bread is from me every day" fPT 665: 2nd person Reference 2 Pyr 1898a (Nt) rs Nt. pn "awaken, O Neit" fPT 665A: 2nd person Reference 2 Pyr 1908a (Nt) Tz <

80T>w Nt. pw

"raise yourself, O Neit" fPT 665B: 2nd & 3rd Reference 2 Pyr 1913a (Nt) hA Nt. pw anx "O Neit, live" Switching (2-3) 3 Pyr 1914b (Nt) DHw.ti pw Nt. pn "Neit is Thoth"

78 Noun subject advanced ahead of enclitic particle.

79 Cf. Pyr 1939c: xA=k m t-wr xr(i=i) "your thousand of Wer-bread which is from me."

80 See N. for Tw.

381

fPT 665C: 2nd person Reference 2 Pyr 1915b (Nt) abA=k biA(.i) m Dr.t=k "your metal 'Aba-staff being in your hand" fPT 666: 2nd person Reference 2 Pyr 1916a (Nt) hA Nt. pw ino n=k os.w=k "O Neit, assemble your bones" fPT 666A: 2nd & 3rd Reference 2 Pyr 1929a (Nt) hA Nt. pw m k(w) nw ir.n(=i) n=k "O Neit, see this which I did for you" Switching (2-3) 3 Pyr 1929e (Nt) t=k s{T}<r>f xr Nt. pw "your warm bread is with Neit" fPT 666B: 2nd person Reference 2 Pyr 1931b (Nt) im(i)=sn nDr.w a=k "let them not take your hand" fPT 667: 2nd person Reference 2 Pyr 1934d (Nt) hA Nt. pw Szp n=k tp=k "O Neit, receive your head" fPT 667A: 2nd & 3rd Reference 2 Pyr 1944a (Nt) hA Nt. pw n m(w)t.n=k "O Neit, you cannot die" Switching (2-3) 3 Pyr 1945b (Nt) wab Nt. pw "let Neit be purified" fPT 667B: 2nd person Reference 2 Pyr 1949a (Nt) i.(n)D-Hr=k Nt. pw "hail to you, O Neit" fPT 667C: 2nd person Reference 2 Pyr 1952a (Nt) Tz Tw Nt. pw "raise yourself, O Neit" fPT 667D: 2nd person Reference 2 Pyr 1958a (N) Htm Tw m nTr "provide yourself as a god" PT 670: 2nd & 3rd Reference 2 Pyr 1973a (N) iw=sn n wsir Ne. "they come to Osiris Neferkare" Switching (2-3) 2 Pyr 1974b (N) H(w)=sn n=k iwf "them beating their flesh for you" PT 671: 2nd person Reference 2 Pyr 1987a (N) i Ne. Twt zA wr "O Neferkare, you are the son of the Great One"

382

PT 672: 2nd & 3rd Reference 2 Pyr 1988b (N) Ne. z.n=k "O Neferkare, you have gone" Switching (2-3) 3 Pyr 1989a (N) (i)wa.n Ne. "Neferkare has inherited" PT 673: 2nd person Reference 2 Pyr 1990a (N) iA it(=i) Ne. "greeting, O my father Neferkare" PT 674: 2nd person Reference 2 Pyr 1994a (N) Ne. pw ink Hr "O Neferkare, I am Horus" PT 675: 2nd person Reference 2 Pyr 2000a (N) hA Ne. m(ii) m Htp "O Neferkare, come in peace" PT 676: 2nd person Reference 2 Pyr 2012a (N) Tz Tw Ne. p(w) "raise yourself, O Neferkare" PT 677: 2nd & 3rd Reference 3 Pyr 2019a (N) xr Ne. pn Hr gs=f "Neferkare is fallen upon his side" Switching (2-3) 2 Pyr 2020a (N) hA Ne. pw Tz Tw "O Neferkare, raise yourself" PT 678: 3rd person Reference 3 Pyr 2029d (N) im(i)=k dbH HkA n(i) Ne. "may you not ask for the magic of Neferkare" PT 679: 2nd & 3rd Reference 2 Pyr 2032a (N) wp=k sn "may you open them" Switching (2-3) 3 Pyr 2032b (N) n Ne. is wr "for Neferkare is a Great One" PT 680: 2nd person Reference 2 Pyr 2033 (N) wsir Ne. m-n=k ir(.t) Hr "O Osiris Neferkare, take the Eye of Horus" PT 681: 3 < *1 Reference 3 Pyr 2036a (N) i.n Ne. "Neferkare has come" Advanced Noun 3 < *1 Pyr 2036c (N) smn=f n Ne. nTr.wi=f(i) "that he establish for Neferkare his two divine eyes"

383

Residue 3 < 1 Pyr 2037a (N) prii Ne. "let Neferkare ascend" PT 682: 2nd & 3rd Reference 2 Pyr 2042a (N) nD Hr=k in zkr "that you are greeted by Zokar" Switching (2-3) 3 Pyr 2042c (N) i.gp Ne. m bik nTr(.i) "let Neferkare fly as a divine falcon: PT 683: 3rd person Reference 3 Pyr 2047a (N) nn Dd.n=sn ir Ne. "this which they said concerning Neferkare" PT 684: 3 < *1 Reference 3 Pyr 2054 (N) anx Ne. "Neferkare lives" Residue 3 < *1 Pyr 2054 (N) irii Ne. s.t=f "let Neferkare make his place" PT 685: 2nd & 3rd Reference 2 Pyr 2063b (N) nbi n=k p.t "the sky burns for you" Switching (2-3) 3 Pyr 2064b (N) xpr Ne. pn "Neferkare is come to be" PT 686: 3rd person Reference 3 Pyr 2073a (N) mrH.t p(w) n(it) Ne. pn "it is the unguent of Neferkare" PT 688: 3rd person Reference 3 Pyr 2079a (N) oAs=sn oAs n Ne. pn "them binding the rope ladder for Neferkare" PT 690: 2nd & 3rd Reference 3 Pyr 2093a (N) rs Ne. pn "let Neferkare awaken" Switching (2-3) 2 Pyr 2095a (N) hA Ne. pn aHa "O Neferkare, arise" fPT 691: 1st person Reference 1 Pyr 2121a (Nt) ink Nt. "I am Neit" fPT 691A: 3rd person Reference 3 Pyr 2126e (Nt) dii zxn.wi p.t n Nt. pn "the two reed-boats of the sky are given to Neit" fPT 691B: 1st person

384

Reference 1 Pyr 2127f (Nt) im(i)=k zni w(i) Hnii.n(=i) Tw "may you not pass me by" PT 697: 2nd & 3rd Reference 2 Pyr 2171b (N) HTT=s n=s Tw ir. p.t "her carrying you up" Switching (2-3) 3 Pyr 2171b (N) n ptx.n=s Ne. ir. tA "without her setting Neferkare down" PT 699: 2nd person Reference 2 Pyr 2178b (N) inp nDr=f a=k "Anubis takes your hand" bPT 701A: 2nd person Reference 2 Pyr 2193a (N) hA Ne. pw Tz [Tw] "O Neferkare, raise [yourself]" PT 702: 3rd person Reference 3 Pyr 2200a (N) iw.n Ne. xr=Tny "to you two Neferkare has returned" PT 703: 2nd person Reference 2 Pyr 2201a (N) hA Ne. pw bA=k n=k xr=k "O Neferkare, your Ba is yours with you" fPT 704: 3rd person Reference 3 Pyr 2206f (Nt) pA.n Nt. "Neit has flown" bPT 716A: 2nd person Reference 2 N 709 + 1 (N) xa.ti m wp(i).w "may you appear as the Opener" bPT 716B: 2nd person Reference 2 Pyr 2224d (N) Tz Tw "raise yourself" fPT 717: 2nd person Reference 2 Pyr 2225a (N) ia Tw "bathe yourself" fPT 718: 2nd person Reference 2 Pyr 2232a (N) m k(w) nw ir.n(=i) n=k it(=i) Ne. "behold this which I have done for you, O my father

Neferkare" fPT 721: 2nd person Reference 2 Pyr 2241a (N) hA Ne. pw Tz Tw "O Neferkare, raise yourself" fPT 722: 2nd & 3rd Reference 2 Pyr 2243c (Nt) iA Nt. pw zi.t(i)

385

"Greeting, O Neit! Go!" Switching (2-3) 3 Pyr 2243e (Nt) im(i)=k xsf s(i) "may you not stop her" fPT 723: 2nd person Reference 2 Pyr 2244a (Nt) hA Nt. pn Tz Tw "O Neit, raise yourself" fPT 726: 3rd person Reference 3 Pyr 2253b (Nt) sia=f Nt. n nTr aA "he making Neit rise up to the great god" fPT 727: -- Reference -- Pyr 2254c (Nt) xr r=f zA-tA "thus let the Za-ta serpent fall" fPT 730: -- Reference -- Pyr 2258 (N) Hr Hr=k mzH "upon your face, O crocodile" fPT 731: -- Reference -- Pyr 2259 (N) i gg pr n=k "O Geg-serpent, go out" fPT 732: -- Reference -- Pyr 2260 (N) hpnw hip.ti imn.i rA=k m /// "O Hepenu-, Hipeti-, Imeni-serpent, your mouth is ///" fPT 736: 3rd person Reference 3 Pyr 2266a (Nt) Nt. pw wr "Neit is the Great One" fPT 737: 3rd person Reference 3 Pyr 2267a (Nt) Nt. pw zA tm "Neit is the son of Atum" bPT 738A: 3rd person Reference 3 Pyr 2268a-b (Nt) i.n Nt. xr=Tn "to you has Neit come" bPT 738B: 3rd person Reference 3 Pyr 2268c (Nt) nn fd.n Nt. oA "Neit does not remove the high one" bPT 738C: 3rd person Reference 3 Pyr 2268e (Nt) [hA.n

81] Nt.

"Neit [has descended] "

81 Restored by CT 124 II 147a (Pap. Gard II).

386

bPT 739A: 3rd person Reference 3 Pyr 2269a (Nt) [in] Nt. m 5-nw=Tn "Neit is your Fifth" fPT 740: 3rd person Reference 3 Pyr 2270a (Nt) xm.n Nt. S<Ab> {o}

82 "Neit does not know cro<okedness>" fPT 742: -- Reference -- Pyr 2272 (Nt) iw Hr nb.n=f Hr ir.t=f "Horus has gilded his Eye" fPT 752: 2nd person Reference 2 Pyr 2282 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 753: 2nd person Reference 2 Pyr 2283 (Nt) dmD.t i.spD s(i) "a Demedjet-vulture: make it stretched!" fPT 754: -- Reference -- Pyr 2284 (Nt) n nr=s "it will not be terrified" fPT 755: 2nd person Reference 2 Pyr 2285a (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 756: 2nd person Reference 2 Pyr 2286 (Nt) wsir Nt. m-n=k ir(.t) Hr "O Osiris Neit, take the Eye of Horus" fPT 759: 2nd person Reference 2 Pyr 2291a (Nt) hA Nt. pw m-k nw ir.n(=i) n=k "O Neit, see this which I did for you" bPT 1002: 2nd person Reference 2 P/S/Se 45 [DA=s

83] mnD=s m rA=k

"[with her drawing] her breast to your mouth" bPT 1007: 3rd person Reference 3 P/S/Se 96 i.n=f x[r]=Tn nTr.w "to you has he come, O gods"

82 Cf. CT 127 II 148c (S1C, supplemented by Pap. Gard II): xm.n=i SAb <bw> nb xmnw "I having

forgotten the crookedness <which> the Lord of Hermopolis <detests>." Read SAb instead of So.

83 Restored by Pyr 1427d (similarly Pyr 1119a, CT 66 I 281f [T2C]): DA.n=s mnD=s tp rA n(i) P. pn "with her having drawn her breast to the mouth of Pepi."

387

bPT 1008: 2nd person Reference 2 P/S/Se 96 aHa=k r=k xnti nTr.w "arise before the gods" bPT 1009: 2nd person Reference 2 P/S/Se 99 Sm=k ir rd-wr "may you go to the Great Stair" bPT 1013: 2nd person Reference 2 P/S/Ne III 87 wsir P. Twt zA wr "O Osiris Pepi, you are the son of a great one" bPT 1014: 2nd person Reference 2 P/S/Ne III 94 wTz=sn Tw "let them raise you up" bPT 1023: 2nd person Reference 2 P/P/S 13 i.rs n Hr "awaken to Horus" bPT 1025: 2nd & 3rd Reference 2 P/A/S 7-8 wab=k m sx.t | iAr.w "may you be pure in the Field of Rushes" Switching (2-3) 3 P/A/S 10 Hms P. pn ir-rmn-n(i) ra "let Pepi sit beside Re" bPT 1064: 3rd person Reference 3 P/V/E 44 xa P. pn "let Pepi appear" bPT 1071: 2nd person Reference 2 P/V/E 86 sSm=sn Tw "let them guide you"

388

APPENDIX B

RECURRING SERIES OF PYRAMID AND COFFIN TEXTS

As defined in the Introduction, a sequence is "a series of texts occurring together in the same order on more than one source". A subsequence is "a segment of a sequence, consisting of some but not all of its texts while retaining the same order, and attested as such on at least one source". This appendix lists the sequences and subsequences known to the present author, with a numerical label arbitrarily assigned to each of them by him. Section 1 lists recurring series consisting only of Pyramid Texts, Section 2 lists those consisting of both Pyramid and Coffin Texts, and Section 3 lists those consisting of only Coffin Texts. The sequences are presented in the order of their numerical label. Subsequences are presented immediately after the sequences of which they are segments. Under the heading of each sequence and subsequence are enumerated the component texts and details for each attesting source: source sigla, location of attestation, and period. For abbreviations of source sigla, see T. G. Allen Occurrences of Pyramid Texts with Cross Indexes of These and Other Egyptian Mortuary Texts. SAOC, vol. 27. Chicago: The University of Chicago Press, 1950, augmented by L. Lesko, Index of the Spells on Egyptian Middle Kingdom Coffins and Related Documents, Berkeley: B.C. Scribe Publications, 1979, and H. Willems, Chests of Life: A Study of the Typology and Conceptual Development of Middle Kingdom Standard Class Coffins, MVEG, vol. 25. Leiden: Ex Oriente Lux, 1988. For all abbreviations of location and period, see above pp. vii-xiii.

1. Series Bearing PT Only

Sequence 1 PT8-9 N Sarc OK M Sarc OK Sequence 21 PT23 PT25 PT32 PT34-42 PT32 PT43 W S/N OK BH3C FR MK Subsequence 12

1 Compare "Gruppe B" of Osing 1986,

pp. 136-138.

2 Compare "Sequence A" of J. P. Allen 1994, p. 9.

PT23 PT25 PT32 PT34-42 PT32 S S/N MK Subsequence 2 PT23 PT25 PT32 PT34-36 BH1Ox FR MK Subsequence 3 PT23 PT25 PT32 PT34 TT 33 I, pls. V-VI Late Subsequence 4 PT23 PT25 PT32 BH1C FR MK Subsequence 5 PT23 PT25 BH6C FR MK BH2Ox FR MK Ap frag11 i OK

389

Subsequence 6 PT25 PT32 PT34 Tchannehibu 2 Late Subsequence 7 PT25 PT32 C 23099 unknown Late C 23241 unknown Ptolemaic Pediniese 300-313 Late Psamtik -- Late Subsequence 8 PT37-42 PT32 Ap frag10 OK Sequence 33 PT23-30 P S/Ne I OK N S/N XI OK Subsequence 9 PT27-30 L-PW1A B MK Sequence 4 PT23-25 PT32 Nt S/Ne AI OK Ibi fragE OK Subsequence 7 PT25 PT32 See above under Sequence 2 Sequence 54 PT25 PT32 PT34-42 PT32 PT43-57 PT72-79 W S/N OK Nt S/N OK

3 In addition to Subsequence 9,

Sequence 3 probably has a subsequence consisting of PT 23-29 in AII; see Mathieu 2004, p. 249 n. 15.

4 Compare "Gruppe B" of Osing 1986, pp. 136-138.

Subsequence 6 PT25 PT32 PT34 See above under Sequence 2 Subsequence 7 PT25 PT32 See above under Sequence 2 Subsequence 10 PT32 PT43-57 TT 33 I, pls. VI-VIII Late Subsequence 11 PT32 PT43-44 Oudj. S/N OK Subsequence 12 PT34-42 PT32 PT43-57 N S/N XI OK Ibi S/Nm OK Subsequence 8 PT37-42 PT32 See above under Sequence 2 Subsequence 13 PT45-46 M1Ba FR MK Subsequence 14 PT47-57 PT72-77 M1Ba FR MK Subsequence 15 PT47-48 Oudj. S/N OK Subsequence 16 PT55-57 Oudj. S/N OK Subsequence 17 PT72-78 D1D B OK Subsequence 18 PT72-77 Sq6C H MK T2C H MK T9C H MK Subsequence 19 PT72-76

390

Sq3C H MK Sq B X Late Subsequence 20 PT77-78 KH1KH S MK Psamtik -- Late Sequence 6 PT25 PT32 PT267 PT269-270 Pedineit 1 Late Ps. 3-4 Late Subsequence 7 PT25 PT32 See above under Sequence 2 Subsequence 21 PT267 PT269-270 Sq B ? Late Tchannehibu 3 Late Subsequence 22 PT269-270 pSchmitt 15 Ptolemaic Sequence 7 PT25 PT223 PT222 TT 95 Pillars B-C NK TT 29 Pillars 3-4 NK Sequence 8 PT26-30 PT32-33 P S/Ne I OK N S/N XII OK Subsequence 9 PT27-30 See above under Sequence 3 Sequence 9 PT29-31 N S/N XI OK Sq2Sq S/N MK Sequence 10 PT32-42 PT32 P S/Ne I OK

N S/N XI OK Subsequence 23 PT33-38 Oudj. S/N OK Subsequence 8 PT37-42 PT32 See above under Sequence 2 Sequence 11 PT32 PT25 Sarenenutit Front NK M1Ba FR MK Sequence 12 PT34-42 PT32-33 P S/Ne I OK S5 S/N MK Subsequence 8 PT37-42 PT32 See above under Sequence 2 Sequence 13 PT43-57 PT72-80 P S/Ne I-II OK Nt S/N OK Subsequence 13 PT45-46 See above under Sequence 5 Subsequence 14 PT47-57 PT72-77 See above under Sequence 5 Subsequence 15 PT47-48 See above under Sequence 5 Subsequence 16 PT55-57 See above under Sequence 5

5 Compare "Sequence A" of J. P. Allen

1994, p. 9.

391

Subsequence 24 PT72-80 Ibi S/Nm OK Subsequence 17 PT72-78 See above under Sequence 5 Subsequence 18 PT72-77 See above under Sequence 5 Subsequence 19 PT72-76 See above under Sequence 5 Subsequence 25 PT77-80 L-MH1A H MK Subsequence 20 PT77-78 See above under Sequence 5 Sequence 14 PT43-57 PT32 PT72-79 S6 S/N MK TT 33 I, pls. VII-VIII Late Subsequence 26 PT32 PT72 Hekamsaf E-W Late Subsequence 13 PT45-46 See above under Sequence 5 Subsequence 15 PT47-48 See above under Sequence 5 Subsequence 16 PT55-57 See above under Sequence 5 Subsequence 17


1994, p. 9.

PT72-78 See above under Sequence 5 Subsequence 18 PT72-77 See above under Sequence 5 Subsequence 19 PT72-76 See above under Sequence 5 Subsequence 20 PT77-78 See above under Sequence 5 Sequence 15 fPT57A-57I PT106-107 P S/Ne IV OK B16C H MK Subsequence 277 fPT57A-I Nt S/N OK Subsequence 28 fPT57A-H Sq1Sq S/E MK Subsequence 29 fPT57F-I PT106-107 Sq3C FR MK Subsequence 30 PT106-107 N S/N XII OK Sequence 16 PT58-59 aPT60A PT61-62 PT68 PT63-65 Ibi S/Nw OK B16C H MK Subsequence 31 PT58-59 Nt S/N OK

7 A further instance of this subsequence

may occur in AII; see Mathieu 2004, p. 249 n. 15.

392

Subsequence 32 aPT60A PT61-62 Nt S/N OK Sequence 17 PT62 fPT62A Nt S/N OK Sq1Sq S/E MK Sequence 18 PT64-70 fPT71 fPT71A-71I N S/N XI OK Nt S/N OK Subsequence 33 PT66-70 fPT71 fPT71A-I P S/Ne IV OK Subsequence 34 PT70 fPT71 fPT71A-F Sq1Sq S/E MK Sequence 19 PT67 PT70 Ibi S/Nw OK B16C H MK Sequence 20 PT70 fPT71 fPT71A-I N306+11-14 fPT57A-I N S/N XI OK B16C H MK Subsequence 27 fPT57A-I See above under Sequence 15 Subsequence 28 fPT57A-H See above under Sequence 15 Subsequence 34 PT70 fPT71 fPT71A-F See above under Sequence 18 Sequence 21 fPT71G fPT57A-D Sq3C FR MK Sq1Sq S/E MK

Sequence 228 PT72-81 PT25 PT32 PT82-96 PT108-171 PT223 W S/N-En OK TT 33 I, Pls. VIII-XII Late Subsequence 35 PT25 PT32 PT82-96 PT108-171 PT223 P S/Ne II-III OK B2Bo FR-2 MK Subsequence 7 PT25 PT32 See above under Sequence 2 Subsequence 36 PT72-79 PT81 Pedineit 1 Late Ps. 5 Late Tchannehibu 193-210 Late Subsequence 17 PT72-78 See above under Sequence 5 Subsequence 18 PT72-77 See above under Sequence 5 Subsequence 19 PT72-76 See above under Sequence 5 Subsequence 20 PT77-78 See above under Sequence 5 Subsequence 37 PT78-79 PT81 Pediniese 7-7.1 Late Subsequence 38 PT79 PT81 T2C H MK Subsequence 39

8 Compare "Gruppe B" of Osing 1986,

pp. 136-138.

393

PT81 PT25 PT32 M1Ba FR MK Subsequence 40 PT81 PT25 Oudj. S/N OK S5C B MK Subsequence 41 PT82-96 N S/N XII OK Subsequence 42 PT82-88 Ap frag11 ii OK Subsequence 43 PT83-92 Oudj. S/N OK Subsequence 44 PT83-86 M1NY FR MK Subsequence 45 PT85-86 Sq2C FR MK Sq4Sq BO MK Subsequence 46 PT94-95 C 23162 unknown Ptolemaic Subsequence 47 PT108-171 PT223 M1Ba FR MK Subsequence 48 PT108-171 Oudj. S/N OK M1NY B MK Subsequence 49 PT108-121 N S/N XIII OK Subsequence 50 PT117-122 Ap frag13 i OK Subsequence 51 PT123-171 N S/N XIII OK

Subsequence 52 PT126-128 P S/Ne II OK Ap frag15 OK Subsequence 53 PT142-171 P S/Ne II-III OK T S/E III OK Subsequence 54 PT148-150 Ap frag14 OK Subsequence 55 PT167-168 Ap frag16 OK Sequence 23

9 PT72-81 PT25 PT32 PT82-96 PT108-171 Nt S/N OK S S/N MK Subsequence 7 PT25 PT32 See above under Sequence 2 Subsequence 56 PT72-81 PT25 N S/N XII OK Subsequence 24 PT72-80 See above under Sequence 13 Subsequence 17 PT72-78 See above under Sequence 5 Subsequence 18 PT72-77 See above under Sequence 5 Subsequence 19 PT72-76


1994, p. 9.

394

See above under Sequence 5 Subsequence 57 PT74-81 Sq2Sq S/N MK Subsequence 25 PT77-80 See above under Sequence 13 Subsequence 20 PT77-78 See above under Sequence 5 Subsequence 39 PT81 PT25 PT32 See above under Sequence 22 Subsequence 40 PT81 PT25 See above under Sequence 22 Subsequence 41 PT82-96 See above under Sequence 22 Subsequence 42 PT82-88 See above under Sequence 22 Subsequence 43 PT83-92 See above under Sequence 22 Subsequence 44 PT83-86 See above under Sequence 22 Subsequence 45 PT85-86 See above under Sequence 22 Subsequence 46 PT94-95 See above under Sequence 22 Subsequence 48 PT108-171 See above under Sequence 22 Subsequence 49 PT108-121 See above under Sequence 22

Subsequence 50 PT117-122 See above under Sequence 22 Subsequence 51 PT123-171 See above under Sequence 22 Subsequence 52 PT126-128 See above under Sequence 22 Subsequence 58 PT141-178 B2Ph L MK Subsequence 53 PT142-171 See above under Sequence 22 Subsequence 54 PT148-150 See above under Sequence 22 Subsequence 55 PT167-168 See above under Sequence 22 Sequence 24 PT72-77 PT25 B2Bo H MK Pediniese 427-434 Late Subsequence 18 PT72-77 See above under Sequence 5 Subsequence 19 PT72-76 See above under Sequence 5 Sequence 25 PT72-77 PT81 Sq A A? Late M1Ba FR MK Subsequence 18 PT72-77 See above under Sequence 5

395

Subsequence 19 PT72-76 See above under Sequence 5 Subsequence 59 PT73-77 PT81 Hekamsaf W Late Subsequence 60 PT77 PT81 B1Bo H MK Tod1C L-BO MK TT 240 H-F MK M6War H MK Sequence 2610 PT81 PT25 PT32 PT82-96 PT108-198 Ibi S/Nm OK S11 S/N MK Subsequence 62 PT173-198 P12 S/Ne V OK Nt S/N OK Sequence 27 PT81 PT414 KH1KH E MK Amenirdis bottom Late Pediniese 7.1 Late Sequence 28 PT81 PT249 Sq A A-B? Late Ps. 5-outer coffin Late

10 A further instance of this sequence

may occur in AII; see Mathieu 2004, p. 249 n. 15.

11 Compare "Sequences A and B" of J. P. Allen 1994, p. 9.

12 See Berger-el Naggar 2001 p. 215.

Sequence 29 PT172-198 PT223 N S/N XIV OK S13 S/N MK Subsequence 61 PT172-173 T S/E IVn OK Subsequence 62 PT173-198 See above under Sequence 26 Sequence 3014 PT191-198 PT223-225 N S/N XIV OK Oudj. S/N OK Subsequence 63 PT223-225 Nt S/N OK M1Ba FR MK Subsequence 64 PT223-224 W15 S/En OK TT 100 chapel/Nw NK L-MH1A FR MK Sequence 31 PT199 PT32 N S/N XIV OK W16 P/Nw OK

13 Compare "Sequences B and C" of J.

P. Allen 1994, p. 9.

14 A further subsequence contained within this sequence, consisting of PT 224-225, may occur in AII; see Mathieu 2004, p. 249 n. 15.

15 "Sequence C1" of J. P. Allen 1994, p. 12.

16 Cf. "Sequence C2" of J. P. Allen 1994, p. 12.

396

Sequence 3217 PT204-205 PT207 PT209-212 W S/Eg OK Q1Q S/E MK S S/N MK S1Bas B-H MK Deir el-Bahri S chapel/N & S NK TT 39 N chapel/S NK Ramses I Temple NK Cg scroll TIP TT 36 court/W Late TT 279 court Late L-JMH1 FR MK Subsequence 65 PT204-205 PT207 PT209-210 C 20520 d MK Subsequence 66 PT204-205 Da4C Stele MK Subsequence 67 PT210-212 Ibi fragQ+R OK Subsequence 68 PT210-211 Da8X x1-6 MK Sequence 33 PT206 PT404 PT350-351 PT405 PT353 PT401-403 P D post/E 3-24 OK Ibi S/E OK Subsequence 69 PT401-403 M S/E VIIs OK T A/Es OK

17 "Sequence D" of J. P. Allen 1994,

pp. 9 and 12. On the texts of this sequence as such, see Altenmüller 1967, pp. 9-18; Altenmüller, 1968, pp. 1-8; Barta 1973, pp. 84-91; Kees 1922, pp. 92-120; Kuhlmann and Schenkel 1983, pp. 166ff; and Osing 1986, p. 136.

Subsequence 70 PT405 PT353 PT401-403 N S/E XVII-XIXs OK Sequence 34 PT206 PT404-405 N S/E XVII-XIXs OK T A/Es OK Sequence 35 PT213-217 PT220-222 M1C B MK TT 240 S/W-S MK B10C F MK L-A1 BO MK Subsequence 71 PT213-217 Oudj. S/S OK Ab2Le BO MK B4Bo L MK B4C B MK KH1KH L MK T8C L MK Subsequence 72 PT213-215 B1P B MK Sq1X L MK T1NY B MK L-JMH1 FR MK Subsequence 73 PT213-214 B19C unstated MK BH1C B MK Sq2Be L MK T3L FR MK Pediniese 470-87 Late Subsequence 74 PT214-217 M25C side MK Subsequence 75 PT215-217 B6Bo L MK R1X B MK Subsequence 76

397

PT215-216 B19C unstated MK Subsequence 7718 PT220-222 B2Bo L MK BH1C L MK KH1KH W MK Sid1Sid BO MK Sq2Be L MK Sq1Ch L MK Sq1Sq S/E MK T1C S/E MK MC105 F MK Sq2Sq FR MK Subsequence 78 PT220-221 L3Li FR MK Sed1Cop B MK Sq5C FR MK Subsequence 79 PT221-222 Oudj. fragO OK L3Li B MK Sequence 36 PT213-215 PT220-222 BH3C B-L MK Sq9C BO-L MK Subsequence 72 PT213-215 See above under Sequence 35 Subsequence 73 PT213-214 See above under Sequence 35 Subsequence 77 PT220-222 See above under Sequence 35

18 Compare Kahl 2000, p. 217. On the

distribution of these particular texts and their stemma (within the context of Sequence 155 below), see Kahl 1999, pp. 82-125.

Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35 Sequence 37 PT215 PT219 T9C B MK Ab1Le BO-FR MK Sequence 38 PT219 PT215 T9C B MK Pediniese -- Late Sequence 39 PT220-222 PT213-217 Y2C L MK B10C B MK Subsequence 71 PT213-217 See above under Sequence 35 Subsequence 72 PT213-215 See above under Sequence 35 Subsequence 73 PT213-214 See above under Sequence 35 Subsequence 74 PT214-217 See above under Sequence 35 Subsequence 75 PT215-217 See above under Sequence 35 Subsequence 76 PT215-216 See above under Sequence 35 Subsequence 80 PT220-222 PT213-215 B6Bo L MK

398

Subsequence 81 PT220-222 PT213-214 T4Be F+B-FR MK Subsequence 77 PT220-222 See above under Sequence 35 Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35 Subsequence 82 PT222 PT213-214 BH2Ox L-B MK Sequence 40 PT220-222 PT593 Sq2X L-BO MK TT 82 S/S NK Subsequence 77 PT220-222 See above under Sequence 35 Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35 Sequence 41 PT220 PT222 BH2Ox L MK Sq10C L MK Sequence 42

PT223 PT199 PT244 PT32 PT23 PT25 PT224-22519 P S/Ne III OK S20 S/N MK Subsequence 5 PT23 PT25 See above under Sequence 2 Subsequence 83 PT32 PT23 PT25 W S/N + P/Nw OK Ibi fragS OK Subsequence 84 PT199 PT244 M S/E VIIn OK Sequence 43 PT223 PT25 PT32 Pedineit 1 Late Pediniese 91-109 Late Tchannehibu 2 Late Subsequence 7 PT25 PT32 See above under Sequence 2 Sequence 44 PT226 PT228-229 Nesuqedu ? Late Sq B Y Late Subsequence 85 PT226 PT228 T3Be B MK CJ 50246 -- Late Sequence 45 PT226 PT236

19 Compare elements of "Sequence C"

at J. P. Allen 1994, p. 9.

20 PT 225 follows PT 224 by the attribution of Berger-el Naggar et al. 2001, p. 97.

399

Pedineit 1 Late Tchannehibu 4 Late Sequence 46 PT234 PT242 Pediniese 6 Late Ps. 9-11 Late Sequence 47 PT245-248 W P/S-A/W OK Q1Q S/Se MK Subsequence 8621 PT245-246 P S/Se OK T S/S OK S S/N MK TT 33 II Pl. XXIV Late Subsequence 87 PT247-248 TT 87 S/N-W NK Sequence 4822 PT247-258 PT260-263 PT267-301 W A/W-S-Eg-E OK S S/S-E MK Subsequence 88 PT247-258 PT260-263 PT267-273 Siese obv MK Subsequence 89 PT247-258 Da1X frags MK Subsequence 87 PT247-248

21 "Sequence E2" of J. P. Allen 1994, p.

12.

22 Compare "Sequence F1-3" of J. P. Allen 1994, p. 12; and "Gruppe A2" and "Gruppe D" of Osing 1986, pp. 132 and 140-141.

See above under Sequence 47 Subsequence 90 PT249-250 T7C xFR MK Subsequence 91 PT251-253 TT 87 S/W NK Subsequence 92 PT252-253 T13C xL MK Subsequence 93 PT254-258 PT260-263 PT267 L-JMH1 B-F MK Subsequence 94 PT254-258 T A/W OK Subsequence 95 PT256-257 Ibi fragDd ii OK Subsequence 96 PT267-272 TT 33 II Pls. XXV-XXVIII Late Subsequence 97 PT267-268 T A/S OK Subsequence 98 PT268-272 L-JMH1 FR MK Subsequence 99 PT268-269 Sarenenutit Back NK Subsequence 22 PT269-270 See above under Sequence 6 Subsequence 100 PT273-274 T A/E OK Subsequence 101 PT275-276 Sarenenutit Back NK

400

Subsequence 102 PT281-283 T A/E OK Subsequence 103 PT284-285 TT 33 III Pl. XXXI Late Subsequence 104 PT285-289 T A/E OK Subsequence 105 PT286-287 Nt S/E OK Subsequence 106 PT290-291 T A/E OK Subsequence 10723 PT295-296 T A/E OK Sequence 49 PT251-253 PT249 Pediusir -- Ptolemaic pSekowski a Roman Subsequence 92 PT252-253 See above under Sequence 48 Sequence 50 PT267 bPT1025 P A/S OK Ibi S/Se OK Sequence 51 PT269 PT565 P V/W OK M C/Wn OK

23 Another instance of this subsequence

is perhaps at AII; see Mathieu 2004, p. 249 n. 15.

Sequence 5224 PT270-272 PT302-304 Q1Q S/S-W MK TT 33 II Pls. XXVII-XXIX Late Subsequence 108 PT302-303 Sheshonq ? TIP Sequence 53 PT280 PT292-293 P A/E OK T A/E OK Sequence 5425 PT283 PT285 T A/E OK Nt S/E OK Sequence 55 PT290 fPT727 N A/E OK M A/E inf OK Sequence 56 PT298 PT295 N A/E OK Nt S/E OK

24 Compare Kahl 1996, p. 24; and Kahl

1995b, pp. 195-209.

25 Another instance of this sequence is perhaps at AII; see Mathieu 2004, p. 249 n. 15.

401

Sequence 5726 PT302-321 W A/N—C/W-E OK S S/N + C/W-E MK Subsequence 108 PT302-303 See above under Sequence 52 Subsequence 109 PT304-305 T3Be B MK Subsequence 11027 PT306-321 L-JMH1 H-B MK Subsequence 111 PT311-312 TT 57 C/S NK Subsequence 112 PT317-320 TT 33 II Pls. XXIV-XXV Late Sequence 5828 PT305 PT308 PT304 PT303 N A/N OK M A/N OK Subsequence 113 PT305 PT308 PT304

26 See n. 2 above. Compare

Altenmüller 1972, pp. 34 and 37; Osing 1986, pp. 133, and 140-142 (Gruppen D and E); J. P. Allen 1994, pp. 8-9 and 12 (Sequences G, I, and J). For a consideration of the transmission history of PT 302-312, see Kahl 1995b, pp. 195-209; Kahl 1996, p. 24; and Kahl 2000, p. 218. For a consideration of PT 306-312 as a unit, see Altenmüller 1974, pp. 8-17.

27 For a consideration of PT 306-312 as a unit, see Altenmüller 1974, pp. 8-17.

28 See Kahl 1996, p. 24 and Kahl 1995b, pp. 195-209.

P A/N OK Subsequence 114 PT305 PT308 Nt C/W OK Subsequence 115 PT308 PT304 PT303 Oudj. S/E OK Sequence 59 PT320 PT267 TT 33 II Pls. XXIV-XXVI Late Tchannehibu 3 Late Sequence 60 PT326-327 P S/Sw B OK T S/W OK Sequence 61 PT330-331 N S/N IX OK T S/W OK Nt S/N OK Sequence 62 PT335-336 M S/W OK T S/W OK Sequence 63 PT338-339 PT210-212 PT340-346 PT208 M S/E VIIs OK T S/E II OK Subsequence 67 PT210-212 See above under Sequence 32 Subsequence 68 PT210-211 See above under Sequence 32 Subsequence 116 PT338-339 PT210-212 PT340-346 N S/E XVII OK

402

Sequence 64 PT347-349 N S/E XVII OK T S/E II OK Subsequence 117 PT347-348 Ibi S/E OK Sequence 65 PT348-351 PT353 M S/E VIIs OK T S/E II OK Sequence 66 PT348-349 PT206 PT404 P D/Es OK N S/E XVII OK Sequence 67 PT357 PT407 PT594 N S/E XIXn OK M S/E V OK Sequence 68 PT357 PT366 Oudj. Fr. Sec. 1 OK Sq5Sq BO MK Sequence 69 PT360-361 N P/S OK T P/N OK Sequence 70 PT364 PT588 TT 353 (Tm) S NK Sams coffin -- Late Sequence 71 PT365-366 P S/W I OK M S/W OK T A/W OK

Sequence 72 PT366 PT368 KH1KH S MK Ps. inner coffin Late Tchannehibu inner coffin Late Sequence 73 PT367 PT356 T1C S/S MK L-MH1A L MK Sequence 74 PT368 PT373 KH1KH S MK Nesuizet xL Late Sequence 75 PT368 PT593 Sq10C BO MK Sq3Sq L MK Sequence 76 PT373 PT72-76 TT 33 I, Pl. XIV Late Pediniese 426-433 Late Subsequence 19 PT72-76 See above under Sequence 5 Sequence 77 PT375-377 P D/En OK T A/E OK Sequence 78 PT400 PT208 PT406 N S/E XVII OK Ibi S/E OK Sequence 79 PT414 fPT634 bPT635A-B N S/N XIII OK

403

Amenirdis 97-10629 Late Subsequence 118 PT414 fPT634 bPT635A P S/Ne II OK Pediniese 456-463 Late Subsequence 119 fPT634 bPT635A M S/Sw C OK Sequence 80 PT421 PT418 N A/E OK M A/E OK Sequence 81 PT422 PT365 P S/W I OK N S/W III OK Sequence 82 PT423 PT371-372 PT424 P S/W I OK Nt S/W-S/S OK Subsequence 120 PT371-372 M S/W OK Sequence 83 PT443-44530

29 RdT 23, p. 7.

30 Berger-el Naggar et al. 2001, p. 32, observe wrongly that PT 444-445 constitute a "une formule unique", with this single text being more developed in P than in "les versions parallèles". Their modern view is incorrect, since PT 444 in P ends with a Hw.t-"stanza"-mark at Pyr 824d, and thus is clearly anciently separated from what follows it. For this reason, it is likely that PT 445 must be struck from the inventory of texts in AII/S/W, as presented at Dobrev et al. 2000, p. 281; and Mathieu 2004, p. 249 n. 15.

P S/W III OK AII S/W OK Sequence 8431 PT446-448 PT450-451 PT367-368 PT589-590 PT426-434 PT443-444 PT454 PT425 PT455 PT452-453 PT356 N S/W III OK Nt S/W OK Subsequence 121 PT367-368 P S/W II OK M S/W OK Ibi fragW OK L3Li B MK Subsequence 122 PT426-434 P S/W II OK Subsequence 123 PT428-430 Sq7C xFR-xB MK Subsequence 124 PT430-432 C 41071 L Late Subsequence 125 PT431-434 M1War B MK Subsequence 126 PT433-434 AII S/W OK S1C xB MK Subsequence 127 PT443-444 P S/W III OK S1C xH-xF MK

31 Compare "Spruchfolge C" of

Altenmüller 1972, pp. 26-32, and 47-49. Note that PT 443 through PT 356 occupy Nt/S/W 26-44 (old Nt 410-427).

404

Subsequence 12832 PT447-448 PT450-451 M S/W OK Subsequence 129 PT447-448 Sq10C L MK Subsequence 130 PT448 PT450-451 T1C S/S MK Subsequence 131 PT451 PT367 L-MH1A L MK Subsequence 132 PT452-453 PT356 P S/W III OK Subsequence 133 PT454 PT425 PT455 P S/W III-IV OK Subsequence 134 PT455 PT452-453 AII S/W OK Subsequence 13533 PT589-590 PT426-434 PT443-444 PT454 PT425 PT455 PT452-453 M S/W OK Subsequence 138 PT450-451 AII S/W OK Sequence 85 PT446 PT428 PT447-448 P S/W III OK

32 In connection with Subsequence 128

and Sequence 87, see "Spruchfolge C" of Altenmüller 1972, pp. 26-32, and 47-49.

33 In connection with Subsequence 128 and Sequence 87, see "Spruchfolge C" of Altenmüller 1972, pp. 26-32, and 47-49.

Sq5Sq L MK Subsequence 136 PT446 PT428 PT447 Sq4Sq L MK Subsequence 129 PT447-448 See above under Sequence 84 Sequence 86 PT448 PT451 L3Li B MK Sq10C BO MK Sequence 87 PT450-451 PT589-590 PT426-431 M34 S/W OK Ibi35 fragW OK Subsequence 123 PT428-430 See above under Sequence 84 Subsequence 137 PT451 PT589 Sq10C BO MK Sequence 88 PT450-453 P S/W III OK T1C S/S MK Subsequence 138 PT450-451 See above under Sequence 84

34 In connection with Subsequences

128 and 135, see "Spruchfolge C" of Altenmüller 1972, pp. 26-32, and 47-49.

35 Contra Billing 2002, p. 112, Ibi Frag. W 7 ends at most with PT 431; Ibi Frag W 8 begins with PT 367; see T G. Allen 1950, p. 60, and Berger-el Naggar et al. 2001, pp. 29-30.

405

Sequence 89 PT451-453 PT367 L3Li B MK T1C S/S MK Sequence 90 PT465-466 P A/W OK T A/S OK Sequence 91 PT465 PT488 N A/S OK M A/S OK Sequence 92 PT466 PT364 N A/E OK M A/E OK Sequence 93 PT473-477 PT270 P A/W OK N A/W XXXIII OK Subsequence 139 PT473-476 M A/W OK Sequence 94 PT477 PT270 PT478-479 P A/W OK M A/W OK Sequence 95 PT478-480 P A/W OK N A/W XXXIII OK Sequence 96 PT484-485 P A/W OK M A/S OK

Sequence 97 PT499 PT289 PT500 PT297 PT233 PT284-287 PT280 PT292 N A/E OK M A/E inf OK Subsequence 140 PT233 PT284-287 PT280 PT292 P A/E OK Subsequence 103 PT284-285 See above under Sequence 48 Subsequence 105 PT286-287 See above under Sequence 48 Subsequence 141 PT499 PT289 P A/E OK Sequence 98 PT515-519 P C/Wn OK N C/Em OK M C/Em OK Sequence 99 PT523 PT521 N C/Wm OK M C/Wm OK Sequence 100 PT525 PT507 N C/Wm OK M C/Wm OK Sequence 101 PT526-531 P C/Wn OK M C/Wm OK Subsequence 142 PT527-531 N C/Wm OK Sequence 102

406

PT556-557 P V/E OK M V/W OK Sequence 103 PT569 bPT570A-B P V/W OK M V/E OK Subsequence 143 PT569 bPT570A N V/W OK Sequence 104 PT573 PT359 P V/W OK N C/En OK Sequence 105 PT574-575 P V/W OK N V/E OK M V/W OK Sequence 106 PT582 PT562 N V/N OK M V/W OK Sequence 107 PT587 PT463-464 PT673 N P/S OK M P/N OK Subsequence 14436 PT463-464 P P/N OK

36 A further instance of this

subsequence is perhaps at AII; see Mathieu 2004, p. 249 n. 15.

Sequence 10837 PT588 PT446 PT449 PT428 PT447-448 PT450-451 PT367-368 PT589-590 PT426-434 PT443-444 PT454 PT425 PT455 PT448-449 PT356 Sq3C L MK Sq4C L MK Subsequence 121 PT367-368 See above under Sequence 84 Subsequence 122 PT426-434 See above under Sequence 84 Subsequence 145 PT428 PT447-448 PT450-451 Sq5Sq L MK Subsequence 123 PT428-430 See above under Sequence 84 Subsequence 124 PT430-432 See above under Sequence 84 Subsequence 125 PT431-434 See above under Sequence 84 Subsequence 126 PT433-434 See above under Sequence 84 Subsequence 127 PT443-444 See above under Sequence 84 Subsequence 128 PT447-448 PT450-451 See above under Sequence 84 Subsequence 129 PT447-448 See above under Sequence 84

37 "Spruchfolge C" of Altenmüller

1972, pp. 26-32, and 47-49.

407

Subsequence 130 PT448 PT450-451 See above under Sequence 84 Subsequence 146 PT448-449 P S/W III OK Subsequence 147 PT449 PT428 N S/W III OK T1Be H MK Subsequence 131 PT451 PT367 See above under Sequence 84 Subsequence 133 PT454 PT425 PT455 See above under Sequence 84 Subsequence 14838 PT588 PT446 PT449 PT428 PT447-448 PT450-451 PT367-368 PT589-590 PT426-434 PT443-444 PT454 PT425 PT455 Sq6C L MK Subsequence 14939 PT588 PT446 PT449 PT428 PT447-448 PT450-451 PT367-368 PT589-590 PT426-434 PT443-444 PT454 Sq5C L MK Subsequence 150 PT588 PT446 Nt S/W OK Sq5Sq L MK Sequence 109

38 On this subsequence and its

relationship to Sequence 108 ("Spruchfolge C"), see Altenmüller 1972, p. 27.

39 On this subsequence and its relationship to Sequence 108 ("Spruchfolge C"), see Altenmüller 1972, p. 27.

PT588 PT446 PT449 PT428 PT447 PT449 PT448 L3Li B MK T1C S/S MK Subsequence 147 PT449 PT428 See above under Sequence 108 Subsequence 151 PT449 PT448 T1Be H MK Subsequence 152 PT588 PT446 PT449 PT428 PT447 PT449 L-MH1A L MK Subsequence 150 PT588 PT446 See above under Sequence 108 Sequence 110 PT588 PT446 PT449 PT447-448 M S/W OK Sq13C L MK Subsequence 129 PT447-448 See above under Sequence 84 Subsequence 150 PT588 PT446 See above under Sequence 108 Sequence 111 PT591 PT414 M S/W OK T1C S/E MK Sequence 11240 PT592 PT213-222 PT245-246

40 A further instance of this sequence

(or of Subsequence 153) is perhaps at AII; see Dobrev et al. 2000, p. 281, together with Mathieu 2004, p. 249 n. 15.

408

N S/S41 OK Nt S/N+S42 OK Subsequence 15343 PT213-222 PT245-246 M S/Se OK Ibi S/Ne OK Subsequence 15444 PT213-222 P S/Se OK W S/S-E OK T S/S OK S S/S MK Subsequence 155 PT213-221 TT319 B MK Subsequence 15645 PT213-219

41 PT 592 appears at N/S, section Sw D

1-7, and PT 213 appears on the same wall, section Se 1ff. by the terminology of Berger-el Naggar et al. 2001, pp. 63 and 44.

42 PT 592 ends Nt/S/N at the west end of the wall; PT 213 occurs on Nt/S/S at the beginning of a new section there (labelled XVIII at Jéquier 1933, p. 17 fig. 8, called "Se I" at Berger-el Naggar et al. 2001, p. 44).

43 A further instance of this subsequence (or of Sequence 112) is perhaps at AII; see Dobrev et al. 2000, p. 281, together with Mathieu 2004, p. 249 n. 15.

44 "Sequence E1" by J. P. Allen 1994, 12. Compare "Liturgie PTA" of Assmann 2001b, p. 335; and see Assmann 2002, p. 40; Assmann 2000, p. 38; Assmann 1990, p. 14; and Assmann 1986, col. 1000.

45 "Spruchfolge A" by Altenmüller 1972, pp. 46-47; "Gruppe C" by Osing 1986, p. 138; "suite A" by Bène and Guilhou 2004, p. 57.

T1L FR MK T9C FR MK B6C L MK M5C F+B-H MK B10C B MK TT 33 2 II Pls. XVI-XX Late C 41002 sides Late Ap frags OK Subsequence 157 PT213-218 Ab1Le L MK M2C B MK B10C FR MK Subsequence 71 PT213-217 See above under Sequence 35 Subsequence 72 PT213-215 See above under Sequence 35 Subsequence 73 PT213-214 See above under Sequence 35 Subsequence 74 PT214-217 See above under Sequence 35 Subsequence 75 PT215-217 See above under Sequence 35 Subsequence 76 PT215-216 See above under Sequence 35 Subsequence 158 PT217-219 L2Li BO SIP Subsequence 159 PT218-219 Pediniese 181-205 Late Subsequence 160 PT219-221 T9C B MK Subsequence 77 PT220-222

409

See above under Sequence 35 Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35 Subsequence 86 PT245-246 See above under Sequence 47 Sequence 113 PT593 PT213-215 Ab1Le BO MK Sq9C BO MK Subsequence 72 PT213-215 See above under Sequence 35 Subsequence 73 PT213-214 See above under Sequence 35 Sequence 114 PT593 PT357 N S/E XIXn OK Nt S/W OK Sequence 115 PT593 PT447 Sq3Sq L MK Sq5Sq BO MK Sequence 116 PT596 PT355 N S/E XIXn OK M S/E V OK Sequence 117 PT600-601 N S/E XIXn OK M S/E VIIs OK

Sequence 118 PT609 PT558-560 N C/Es OK M C/Wn OK Subsequence 161 PT558-560 P V/E OK Sequence 119 PT610-612 N V/E OK M V/S OK Subsequence 162 PT611-612 P V/E OK Sequence 120 PT624 PT268 bPT625A N S/N VII-VIIIe OK M S/Nw B OK Sequence 121 PT626 bPT627A-B P A/N OK N S/N VII-VIIIe OK Subsequence 163 PT626 bPT627A M S/Nw A OK Sequence 122 PT628-631 P S/Sw B OK N S/N IX OK Sequence 12346 PT638-639 T9C H MK N S/N XIII OK

46 Another instance of this sequence is

perhaps at AII; see Mathieu 2004, p. 249 n. 15.

410

Sequence 124 PT646-649 PT364 B16C F MK S10C BO MK Sequence 125 PT649-650 N S/N XIV OK B4C B MK Sequence 126 PT659 PT604 P S/E OK N S/E XIXn OK Sequence 12747 fPT665 fPT665A-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-D PT537 P S/Se OK N S/Se OK Subsequence 164 fPT665B-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-D PT537 M S/Se OK Subsequence 165 fPT665A-C fPT666 fPT759 fPT666A-B fPT667 fPT667A-C Nt S/E inf OK Sequence 128 PT671-672 P S/Se OK N S/Se OK

47 One or more further subsequences

are perhaps at AII, consisting of two or more of the following texts: fPT665 fPT665A-C fPT666 fPT666A-B fPT667 fPT667A; see Mathieu 2004, p. 249 n. 15.

Sequence 12948 PT690 PT674 PT462 PT675-676 Nt S/Se II OK B10C L MK pSchmitt 21 Ptolemaic Subsequence 166 PT674 PT462 PT675-676 N P/N OK Subsequence 167 PT674 PT462 PT675 M P/S OK Subsequence 168 PT675-676 Ibi fragCc i OK Sequence 130 fPT691 fPT691A-691B N A/N OK Nt C/E OK Sequence 131 PT703 bPT701A P S/Se OK M V/E OK Sequence 13249 fPT704 bPT655B-C fPT736-737 bPT738A-C bPT739A-B fPT740 P A/N OK N S/N XIV OK Subsequence 169 bPT738B-C bPT739A-B fPT740 M S/Nw C OK

48 A further subsequence contained

within this sequence, consisting of PT690 PT674 PT462, is perhaps at AII; see Mathieu 2004, p. 249 n. 15.

49 On this sequence, see Berger-el Naggar et al. 2001, pp. 149-150; and Mathieu 2004, p. 250.

411

Sequence 133 bPT716A-B fPT717-718 PT663 P S/Nw B OK Ibi S/Se OK Subsequence 170 bPT716A-B fPT717-718 N S/S OK Sequence 134 fPT723 PT690 M A/E inf OK Nt S/Se II OK Oudj. S/N -fragJ? OK Sequence 135 bPT729B PT240 PT227 fPT730 bPT502B bPT502D fPT731 bPT502E-F fPT732 N A/E OK M A/E inf OK Subsequence 171 bPT502B bPT502D P A/E OK Sequence 136 fPT731 bPT502E-F fPT732 bPT502H P A/E OK N A/E OK Sequence 13750 fPT736-737 bPT738A-C bPT739A-B fPT740 bPT586A-D PT474 P D/Wn OK Nt S/N OK Subsequence 169 bPT738B-C bPT739A-B fPT740 See above under Sequence 131

50 On this sequence, see Berger-el

Naggar et al. 2001, 149-150; and Mathieu 2004, p. 250.

Sequence 138 fPT752-756 N S/N OK Nt S/N OK Sequence 139 bPT1007-1008 P S/Se OK Oudj. fragG OK Sequence 14051 bPT1013 PT646 bPT645A-B bPT1014 P S/Ne III OK Nt S/N OK Sequence 141 bPT1014 PT592 Nt S/N OK Ibi S/Se OK Sequence 142 bPT1064 PT581 bPT1071 N V/W OK M V/E OK

51 On this sequence, see Pierre-Croisiau

2004, pp. 265-266.

412

2. Sequences with a Mix of PT and CT Sequence 143 PT25 CT530 BH1Ox FR-H MK T1C S/E MK Sequence 144 PT220-222 CT1-1752 B3Bo L MK B4Bo L MK Subsequence 172 PT220-222 CT1 BH5C FR-B MK Subsequence 77 PT220-222 See above under Sequence 35 Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35 Subsequence 173 CT1-17 B2Bo BO MK Subsequence 174 CT1-6 B15C L MK Subsequence 175 CT1-3 MC105 L MK Subsequence 176 CT1-2 KH1KH W MK

52 Less PT 220-222, CT 1-17 is

considered to be a portion of "Gruppe I", itself a part of a larger abstract consisting of CT 1-27 by Jürgens 1996, p. 57; on this abstract, see further Kahl 1999, pp. 189-191.

Subsequence 177 CT2-3 KH1KH W MK Subsequence 178 CT4-6 MC105 L MK Subsequence 179 CT7-11 B4C B MK Subsequence 180 CT7-9 T1L L MK S10C BO MK Subsequence 181 CT16-17 MC105 L MK Sequence 145 PT443 CTtemp361 PT444 CT788 CTtemp331 PT433-434 Da2X H-F-B MK Da4X H-F-B MK Subsequence 126 PT433-434 See above under Sequence 84 Subsequence 182 PT443 CTtemp361 PT444 CT788 Da3X H-F MK Sequence 146 PT493 CT208 M A/E OK N A/E OK Sequence 14753

53 Compare "Liturgie CT3" of Assmann

2002, pp. 63-65, and Assmann 2000, p. 38; "Liturgy 3" of Assmann 1990, pp. 21-22; and "Liturgie Nr. 3" of Assmann 1986, col. 999.

413

PT579 PT358 CT63-74 Sq3C B MK B10C H MK Subsequence 183 PT579 PT358 CT63-65 Q1Q S/W MK Subsequence 184 PT579 PT358 Sq6C FR MK Subsequence 185 CT63-69 T1C S/N MK T2C B-FR MK Subsequence 186 CT63-67 TT 353 (Tm) S/SE NK Subsequence 187 CT67-72 T2C B-FR MK Subsequence 188 CT72-73 T2C FR-F MK

Sequence 14854

PT593 PT356-357 PT364 PT677 PT365 PT373 CT51655 PT422 PT374 CT51756 PT424 PT366-369 PT423 PT370-372 PT332 PT722 CT518 PT468 PT412 CT519 PT690 PT674 B10C B MK B9C L MK Subsequence 189 PT356-357 PT364 Sq13C L MK Subsequence 190 PT356-357 P S/E OK T S/E IVs OK Sq5Sq BO MK Subsequence 191 PT364 PT677 Mutirdis S/E Late Ap frag8 + 24 OK Subsequence 192 PT365 PT373 N S/W III OK

54 Compare "Spruchfolgen E und F" of

Altenmüller 1972, p. 50; the series discussed at Pierre-Croisiau 2004, p. 265 (with the series PT593 through PT366); "sAxw II: Nr. 14" of Assmann 1990, pp. 8-11 and 35 Fig. 5; and "Liturgie PTB" of Assmann 2001b, p. 335 (emending his "539" to "593" and his "364" to "363"); see also Assmann 2002, p. 40 with n. 6.

55 Aka bPT 721B (= fPT 721 end Pyr 2240c-2242c); concerning the nomenclature, see Pierre-Croisiau 2004, pp. 264-265 with n. 11. The presence of CT 516 in an Old Kingdom pyramid was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

56 Aka bPT 1002; concerning the nomenclature, see Berger et al. 2001, p. 47; Mathieu 2004, p. 250; Pierre-Croisiau 200, p. 264. The presence of CT 517 in Old Kingdom pyramids was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

414

AII S/W OK Subsequence 19357 PT366-369 T A/W OK Subsequence 194 PT366-367 Oudj. Fr. Sec. 1 OK TT 353 (Tm) A (ceiling) NK Subsequence 121 PT367-368 See above under Sequence 84 Subsequence 195 PT368-369 Sq13C L MK Subsequence 196 PT370-372 T A/W OK AII S/W OK Subsequence 197 PT370-371 N S/W II OK Subsequence 120 PT371-372 See above under Sequence 82 Subsequence 198 PT374 CT51758 P S/Se OK M S/Se OK

57 Another instance of this subsequence

is perhaps at AII; see Dobrev et al. 2000, p. 281; and Mathieu 2004, p. 249 n. 15.

58 Aka bPT 1002; concerning the nomenclature, see Berger et al. 2001, p. 47; Mathieu 2004, p. 250; Pierre-Croisiau 2004, p. 264. The presence of CT 517 in Old Kingdom pyramids was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

Ibi59 S/Se OK Ap60 frag8 OK pSchmitt 23.31-39 Ptolemaic Subsequence 199 PT424 PT366-369 PT423 PT370-372 pSchmitt 18.4-19 Ptolemaic Subsequence 20061 PT468 PT412 Nt S/Sw 7-30 OK Amenirdis bottom Late pSchmitt 20 Ptolemaic Subsequence 20162 PT593 PT356-357 PT364 PT677 PT365 PT373 CT51663 PT422 PT374 CT51764 PT424 PT366

59 See Pierre-Croisiau 2004, pp. 264

and 271 Fig. 4, for the arrangement of the two texts.

60 Berger et al. 2001, p. 47, joining old Frag. 24 with Frag. 8; see Pierre-Croisiau 2004, p. 271 Fig. 5 for the arrangement of the two texts.

61 Another instance of this subsequence is perhaps at AII; see Mathieu 2004, p. 249 n. 15.

62 Compare "Spruchfolge E" of Altenmüller 1972, p. 50, and the series discussed at Pierre-Croisiau 2004, p. 265.

63 Aka bPT 721B (= fPT 721 end Pyr 2240c-2242c); concerning the nomenclature, see Pierre-Croisiau 2004, pp. 264-265 with n. 11. The presence of CT 516 in an Old Kingdom pyramid was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

64 Aka bPT 1002; concerning the nomenclature, see Berger et al. 2001, 47; Mathieu 2004, 250; Pierre-Croisiau 200, 264. The presence of CT 517 in Old Kingdom pyramids was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

415

B10C L MK Subsequence 20265 PT593 PT356-357 PT364 PT677 PT365 PT373 CT51666 Sq4C BO MK S S/E + C/W-E + S/N MK Subsequence 203 PT593 PT356-357 PT364 PT677 PT365 PT373 Psamtik 4 Late Subsequence 204 PT593 PT356-357 PT364 PT677 TT 82 S/S NK Subsequence 205 PT593 PT356-357 M S/E V OK Subsequence 206 PT677 PT365 PT373 pSchmitt 14-24 Ptolemaic Subsequence 207 PT677 PT365 B6C B MK Sequence 14967 CT63-74 CT832 PT670 PT532 CT837-839

65 "Spruchfolge D" of Altenmüller

1972, pp. 49-50, on which see Kahl 2000, pp. 218-219; Kahl 1999, pp. 186-188; and Kahl 1996, pp. 19-20 (correcting his listing for S to match Hayes 1937, p. 15, in respect to the splitting of PT 373 cols. 534-536 on S/C/E and cols. 334-335 on S/S/N).

66 Aka bPT 721B (= fPT 721 end Pyr 2240c-2242c); concerning the nomenclature, see Pierre-Croisiau 2004, 264-265 with n. 11. The presence of CT 516 in an Old Kingdom pyramid was observed by J. P. Allen 1988, p. 40; and J. P. Allen 1984, pp. 697-698.

67 Compare "Spruchfolge B" of Altenmüller 1972, p. 47. Compare "Liturgy 3" of Assmann 1990, pp. 21-22 and 41 Fig. 11.

T9C BO MK B10C H MK Subsequence 185 CT63-69 See above under Sequence 147 Subsequence 186 CT63-67 See above under Sequence 147 Subsequence 187 CT67-72 See above under Sequence 147 Subsequence 208 CT72-74 CT832 PT670 T1C S/N MK Subsequence 188 CT72-73 See above under Sequence 147 Subsequence 209 CT74 CT832 T2C F MK Sequence 150 CT397 PT226-243 Sq1Sq S/N-W MK Sq2Sq S/W MK Subsequence 21068 PT226-243 W S/W OK S S/E MK Bek. Room 5.1-5.2 Late TT 33 III, Pls. XXX-XXXI Late Subsequence 211 PT226-241 L1NY L MK Subsequence 212 PT226-240

68 "Sequence H" of J. P. Allen 1986, p.

12; and "Gruppe A1" of Osing 1986, pp. 132-136. See also Kahl 1995a, pp. 92-93.

416

Sq1C69 B MK Sq2C70 B MK Subsequence 213 PT226-230 M7C B MK Subsequence 214 PT226-229 Psamtik 2 Late Subsequence 215 PT226-228 Teperet X Late Pediniese 110-18 Late L-MH1A B MK Subsequence 216 PT226-227 Q1Q S/E MK Subsequence 217 PT227-233 Psamtiknebpehti ? Late Subsequence 218 PT227-228 Pedineit 1 Late Pediniese 110-18 Late Tchannehibu 4 Late Subsequence 219 PT229-240 Q1Q S/E MK Subsequence 220 PT229-230 Ahmose unknown Late Subsequence 221 PT230-238 L-PW1A B MK Subsequence 222 PT232-234

69 With CT 397 on BO.

70 Followed by CT 397 on B.

Pediniese 347-50 Late Subsequence 223 PT233-234 Sq B Z Late Subsequence 224 PT237-242 Sq B A Late Subsequence 225 CT397 PT226-231 T1Be BO MK Subsequence 226 CT397 PT226-229 T3L FR MK Sequence 151 CT530 PT25 T9C H MK Sq10C L MK Sequence 152 CT788 CTtemp252 CTtemp328 PT429-430 PT588 CTtemp323 Da1C F-L MK Da3X F-L MK Subsequence 227 CTtemp252 CTtemp328 PT429-430 PT588 CTtemp323 Da2X L MK Da4X L MK Sequence 153 CT788 PT588 Da3C xF?-xL? MK Da4C xF?-xL? MK L2Li L?-ext. L? SIP Sequence 154 cfCTtemp331 PT429 PT430 PT588 PT431 PT432 CTtemp331 PT433 PT434 PT443 CTtemp361 PT444 Da1C FR-B-H-F MK Da3X FR-B-H-F MK Subsequence 228

417

PT429-430 PT588 PT431-432 S1C xL MK Subsequence 126 PT433-434 See above under Sequence 84 Subsequence 229 cfCTtemp331 PT429-430 PT588 PT431-432 Da2X FR MK Sequence 15571 ML4/5-6 PT220-222 PT94-95 CT723 CT751 ML4/12 S1S S/N MK TT 353 (Tm) S/SE-S NK Subsequence 46 PT94-95 See above under Sequence 22 Subsequence 77 PT220-222 See above under Sequence 35 Subsequence 78 PT220-221 See above under Sequence 35 Subsequence 79 PT221-222 See above under Sequence 35

71 On this sequence, see further

Assmann 1986, col. 999 ("Liturgie Nr. 7); Assmann 1990, pp. 22-23 ("no. 7"); Assmann 2002, pp. 469-515 ("Liturgie CT4"); and Kahl 1999, pp 53-185.

418

3. Sequences Bearing CT Only Sequence 15672 CT1-26 CT228 B1P H-B MK B6C L MK Subsequence 23073 CT1-24 B3Bo L MK Subsequence 173 CT1-17 See above under Sequence 144 Subsequence 174 CT1-6 See above under Sequence 144 Subsequence 175 CT1-3 See above under Sequence 144 Subsequence 176 CT1-2 See above under Sequence 144 Subsequence 177 CT2-3 See above under Sequence 144 Subsequence 178 CT4-6 See above under Sequence 144 Subsequence 179

72 Compare "Liturgie CT1" of Assmann

2002, pp. 54-60; "sAxw 1" of Assmannn 1990, pp. 15-18; and "Liturgie Nr. 1" of Assmann 1986, col. 999; and see Assmann 2000, pp. 38 and 57-80. Less CT 228, CT 1-26 is considered to be a portion of "Gruppe I", itself a part of a larger abstract consisting of CT 1-27 by Jürgens 1996, p. 57; on this abstract, see further Kahl 1999, pp. 189-191.

73 On this subsequence, see Jürgens 1996, p. 57.

CT7-11 See above under Sequence 144 Subsequence 180 CT7-9 See above under Sequence 144 Subsequence 231 CT12-19 B15C L MK Subsequence 181 CT16-17 See above under Sequence 144 Subsequence 232 CT19-26 CT228 B4C B MK Subsequence 233 CT20-21 KH1KH W MK Subsequence 234 CT22-23 Sid1Sid F MK T1C S/S MK Subsequence 235 CT23-25 Sid1Sid FR MK Subsequence 236 CT23-24 T1C S/S MK Sequence 157

74 CT1 CT20-25 T1L B MK T9C F MK BH5C B MK Subsequence 237 CT1 CT20-23

74 On this sequence, see "Gruppe II",

considered to be a part of a larger abstract consisting of CT 1-27, at Jürgens 1996, p. 58; on this abstract, see further Kahl 1999, pp. 189-191.

419

T1C F MK Subsequence 238 CT1 CT20-22 Sed2Cop L MK MC105 L MK Subsequence 239 CT1 CT20-21 Sid1Sid B MK Subsequence 240 CT1 CT20 Sed1Cop F MK Sed2Cop L MK Subsequence 233 CT20-21 See above under Sequence 156 Subsequence 234 CT22-23 See above under Sequence 156 Subsequence 235 CT23-25 See above under Sequence 156 Subsequence 236 CT23-24 See above under Sequence 156 Sequence 158

75 CT1-2 CT4-6 B4C B MK S10C BO MK Subsequence 241 CT1-2 CT4 Y1C BO MK TT319 H MK

75 This sequence is considered to be a

part of "Gruppe III", itself considered part of a larger abstract consisting of CT 1-27, at Jürgens 1996, p. 59; on this abstract, see further Kahl 1999, pp. 189-191.

Subsequence 176 CT1-2 See above under Sequence 144 Subsequence 178 CT4-6 See above under Sequence 144 Sequence 15976 CT7-9 CT12 CT14-15 CT10 CT27 CT11 CT225 T9C B MK MC105 L MK Subsequence 180 CT7-9 See above under Sequence 144 Sequence 16077 CT13 CT12 CT14-17 S10C BO MK T2C BO MK Subsequence 242 CT13 CT12 CT14-15 B4C B MK Sequence 161 CT20 CT1 Sed2Cop L MK Sequence 162 CT28-29 T9C F MK

76 Less CT 225, this sequence is

considered to be a part of "Gruppe III", itself considered part of a larger abstract consisting of CT 1-27, at Jürgens 1996, p. 59; on this abstract, see further Kahl 1999, pp. 189-191.

77 This sequence is considered to be a part of "Gruppe III", itself considered part of a larger abstract consisting of CT 1-27, at Jürgens 1996, p. 59; on this abstract, see further Kahl 1999, pp. 189-191.

420

Sid1Cam FR MK Sequence 16378 CT30-37 B3Bo L MK B13C F-H MK B4L F-B MK L2Li B-F-FR SIP Subsequence 243 CT30-36 B1P B MK B12C B MK B3L B MK Subsequence 244 CT30-32 S2Tü xFR-xH-xF MK Sequence 164 CT30 CT32 CT31-34 B2Bo BO MK B1L B MK Sequence 16579 CT30-32 CT345 S10C xFR-xH-xF-xL MK S11C xFR-xH-xF-xL MK Subsequence 244 CT30-32 See above under Sequence 163 Subsequence 245 CT31-32 CT345 S5C xF-xH-xL MK

78 On this sequence, see Willems 2001,

p. 255; Jürgens 1995, pp. 193-202; Lapp 1990, p. 226; Lapp 1989, p. 175; Lapp 1988, pp. 271-273; and Ogdon 1982, pp. 37-43.

79 On this sequence, see Jürgens 1995, pp. 225-242.

Sequence 166 CT32-38 B16C B-FR-BO MK B4L F-B MK Sequence 16780 CT32 CT225 T1L BO MK M25C frag MK Sequence 16881 CT33 CT30-32 T1L H MK B12C H MK Subsequence 244 CT30-32 See above under Sequence 163 Sequence 16982 CT35-40 B13C FR MK B16C FR-BO MK Subsequence 246 CT35-39 B12C B MK Subsequence 247 CT37-39 B20C B MK Sequence 170 CT36 CT35 B12C B MK B1L B MK

80 On this sequence, see Jürgens 1995,

pp. 225-241.

81 On this sequence, see Jürgens 1995, pp. 193-202.

82 On this sequence, see Willems 2001, p. 255.

421

Sequence 17183 CT37 CT42-43 B3Bo L MK B2Bo BO MK Sequence 17284 CT44-53 B13C B MK B10C F & B MK Subsequence 248 CT44-50 B12C FR MK B1Y FR MK Subsequence 249 CT45-51 B17C B-FR MK Subsequence 250 CT51-53 B16C B MK Sequence 173 CT51-54 B12C BO MK B13C B MK Subsequence 250 CT51-53 See above under Sequence 172 Sequence 174 CT60-61 B1Y FR MK

83 Compare "Liturgie Nr. 6" of

Assmann 1986, col. 999.

84 Compare "Liturgie CT2" of Assmann 2002, pp. 60-62 and Assmann 2000, p. 38; "Liturgy 2" of Assmann 1990, pp. 19-21; and "Liturgie Nr. 2" of Assmann 1986, col. 999.

B10C FR & F & B MK Sequence 175 CT67-69 CT72-74 T1C S/N MK TT 353 (Tm) NE-N NK Subsequence 188 CT72-73 See above under Sequence 147 Sequence 17685 CT75-76 CT78-83 CT318 B1P FR MK B7C side MK Subsequence 251 CT75-76 CT78-83 B1C B MK Subsequence 252 CT75-76 B1Bo BO MK B2L FR MK Subsequence 253 CT78-83 B2L B MK Subsequence 254 CT78-80 B1Bo BO MK Sequence 177 CT75 CT312 B4C F MK B6C B MK Sequence 178 CT75 CT83 M23C frag1 MK S1C B MK


pp. 123-186 and 371-402.

422

Sequence 179 CT76-78 B1Bo BO MK G1T FR FIP Sequence 180 CT77-78 CT80 CT75 A1C FR FIP G1T FR FIP Sequence 181 CT84 CT89 CT98-101 CT103-105 CT107 CT111-112 CT114-123 CT125-135 G2T B FIP-MK S1C B MK Subsequence 255 CT89 CT98-100 CT101 CT103-105 CT107 S2C L MK Subsequence 256 CT111-112 CT114-119 S2C F-H MK Subsequence 257 CT115-123 CT125-128 S2C L MK Sequence 182 CT89 CT91 CT93 CT90 B4C FR MK S1Bas FR MK Subsequence 258 CT89 CT91 CT93 B2Bo BO MK Sequence 183 CT93 CT90 CT89 CT91 B1Bo F MK B2Bo BO MK Subsequence 259 CT90 CT89 CT91 T1L BO MK

Sequence 184 CT94-97 CT515 CT619-620 CT503 B1L FR MK B3L L MK Subsequence 260 CT94-97 M3C B MK M28C B MK M37C B MK Subsequence 261 CT94-96 B1C L MK S2C FR MK Sequence 185 CT108 CT208 S2C B MK H2H ? MK Sequence 186 CT109 CT388 M6C B MK M22C FR MK Sequence 187 CT109 CT879 M48C F MK S1C L MK Sequence 188 CT109 CT329 pBerlin 10482 recto MK S2C B MK Sequence 189 CT114 CT75 B4C F MK M3C F-L MK M4C F-B MK Sequence 190 CT116-118 CT642 A1C B FIP G1T B FIP

423

Sequence 191 CT131-135 CT586 S1C B MK S2C L MK Sequence 192 CT136-140 B2L FR MK Sq4C B MK Sequence 193 CT146 CT101-102 CT98 CT363-37286 B2L H MK B2P FR-B MK Subsequence 262 CT101-102 CT98 CT363-372 B1C FR MK Subsequence 263 CT101-102 CT98 B1Y B MK Subsequence 264 CT365-366 Sq3C BO MK Subsequence 265 CT366-367 Sq6C B MK Sequence 194 CT147-149 CT197-199 S2C FR MK S2P L-B MK Subsequence 266 CT147-149 S1P L MK Subsequence 267 CT148-149

86 For a consideration of CT 363-366 as

a unit, see Zandee 1988, pp. 165-182.

S1C L MK Subsequence 268 CT197-199 S6C B MK S2Chass B MK S1Tü FR MK Sequence 195 CT149 CT225 S1C B MK S2C B MK Sequence 196 CT151 CT625 L1Li xB SIP S14C L MK Sequence 197 CT152-153 CT342-343 CT345 CT225 B1C L MK B2L L MK Subsequence 269 CT152-153 CT342-343 B1P H MK Subsequence 270 CT152-153 B2Bo BO MK B5C B MK B9C FR MK Subsequence 271 CT343 CT345 B1P B MK S2C B MK Sequence 198 CT154-160 CT146 B1C F-B MK B17C L MK B4L B; H-FR MK Subsequence 272 CT154-160 B2Bo L MK B4Bo FR MK B1L H-F MK

424

S2P L MK B9C H-F MK Subsequence 273 CT154-158 B1Y F MK B2P H-F-FR MK S1C H MK Subsequence 274 CT154-157 S2C B MK S3C FR MK Subsequence 275 CT154-155 S1C FR MK S1Tü B-FR MK TT 87 S/E-N NK X2Bas B Subsequence 276 CT157-160 B15C FR MK S2C L MK Subsequence 277 CT158-160 CT146 B2P FR-B MK Subsequence 278 CT159-160 Ba1X ? OK Sequence 199 CT160 CT335 B3C B MK B15C FR MK Sequence 200 CT162 CT385 B2Bo FR MK B4Bo BO MK B6C B MK Sequence 201 CT162 CT75 BH2C B-FR MK T3C FR-B MK

Sequence 20287 CT162 CT164 G1T B FIP M22C B MK Sequence 203 CT164 CT390 CT108 M22C B MK S2C B MK Sequence 204 CT165-170 CT388 CT416-417 CT109 CT253 B2Bo F MK B4Bo F MK Subsequence 279 CT165-168 B1Be BO MK B1C FR MK B5C F MK S1C B MK S2C B MK Subsequence 280 CT165-167 B3C FR MK M22C FR MK Sq5Sq FR MK Subsequence 281 CT165-166 B3Bo FR MK M2C F MK M12War FR MK M13War B MK Subsequence 282 CT168-170 M5C BO MK Subsequence 283 CT168-169 B4C B MK M46C BO MK


pp. 93-119 and 359-370.

425

Subsequence 284 CT388 CT416 B7Bo H MK Sequence 205 CT165-168 CT453-454 B17C L MK B2L L MK Subsequence 279 CT165-168 See above under Sequence 204 Subsequence 280 CT165-167 See above under Sequence 204 Subsequence 281 CT165-166 See above under Sequence 204 Sequence 206 CT171 CT400 M2NY BO MK M13War BO MK Sequence 207 CT173-174 CT352 B1C FR MK B3C H MK Subsequence 285 CT173-174 B2L B MK Sequence 208 CT177 CT179 B4C FR MK L1Li xB SIP M57C H MK Sequence 209 CT178-179 BH3C H MK M21C BO MK M2NY B MK

Sequence 210 CT179-180 B3Bo H MK T1L L MK B2L L MK T2C BO MK Sequence 211 CT184-189 B15C F MK B9C F-B MK Subsequence 286 CT184-188 B3Bo BO MK Subsequence 287 CT184-187 B1L B MK Sequence 212 CT184 CT195 T1L BO MK B4C FR MK Sequence 213 CT187-194 B1L FR MK B9C B MK Subsequence 288 CT192-193 B2Bo FR MK Sequence 214 CT192-193 CT215-216 S1C L MK S2C B MK Subsequence 288 CT192-193 See above under Sequence 213 Sequence 215 CT197-199 CT575 S2C FR MK

426

S1Hil B MK Subsequence 268 CT197-199 See above under Sequence 194 Sequence 216 CT201-202 CT192 B1Bo FR MK S1C FR MK Sequence 217 CT203-204 CT574 S1C FR MK S1Cam unknown MK Sequence 218 CT205-207 S1C L MK S2C B MK Subsequence 289 CT206-207 B2Bo FR MK B4Bo BO MK Sequence 219 CT207 CT209-210 CT355 CT383 A1C FR FIP G1T FR FIP Subsequence 290 CT207 CT209-210 B1Bo B MK Sequence 220 CT207 CT355 CT335 H1H ? MK H2H ? MK Subsequence 291 CT207 CT355 B4Bo BO MK Sequence 221 CT208-212 B2Bo FR MK

S2C B MK Subsequence 292 CT208-211 B1Bo BO MK S1C L MK Subsequence 293 CT209-212 B1Bo FR MK Sequence 222 CT210 CT172 CT422 CT431-433 CT353 S1C FR MK S2C B MK Subsequence 294 CT431-433 B2Be BO MK B1Bo FR MK Subsequence 295 CT432-433 M22C FR MK M1War H MK Sequence 223 CT210 CT407 CT356-357 CT386 CT297 B1C L MK B2L L MK Subsequence 296 CT356-357 L1Li xB SIP Sequence 224 CT216 CT418 CT389 CT421-429 CT171 CT353 B2Bo FR MK B4Bo BO MK Subsequence 297 CT171 CT353 S10C B MK Subsequence 298 CT389 CT421-422 M1War FR MK Subsequence 299 CT389 CT421 B1B Register D MK

427

Subsequence 300 CT421-423 B1Y B MK Subsequence 301 CT424-425 H1H ? MK Subsequence 302 CT425-426 M18C H? MK Sequence 225 CT217 CT207 B2Bo FR MK B2L L MK M22C FR MK M12War B MK Sequence 226 CT224-225 T1Be B MK T2Be B MK T3Be H MK T2L B MK Sequence 22788 CT225-226 CT30 CT33 CT32 S1C B MK S2C B MK Subsequence 303 CT30 CT33 CT32 M25C frag MK Subsequence 304 CT30 CT33 T1L BO MK Subsequence 30589


pp. 225-242 and 403-464.

89 On this subsequence, see Jürgens 1995, pp. 207-213. Compare "Liturgie Nr. 4" of Assmann 1986, col. 999.

CT225-226 T1L B MK B1L B MK M25C frag MK Sequence 228 CT225 CT169 CT170-171 pBerlin 10482 recto MK S2C B MK Sequence 229 CT225 CT640 M2NY B MK T2Be B MK M5War F MK Sequence 230 CT227-228 B2L F MK L1Li xL SIP S1Bas B MK Sequence 231 CT228 CT455-456 CT290 CT298-301 CT457-458 CT219-220 CT459-461 CT337 CT341 B1L B MK B3L B MK Subsequence 306 CT301 CT457 L1Li xB SIP Subsequence 307 CT337 CT341 B1Y H MK Subsequence 308 CT455-456 S10C L MK Sequence 232 CT228 CT395 B5C B MK L1Li xL SIP Sequence 233 CT228 CT75 B7C F-side MK B2Ph H MK

428

Sequence 234 CT230-231 CT934 A1C H FIP G1T H FIP Sequence 235 CT233-236 A1C F FIP G1T F FIP Subsequence 309 CT235-236 T3C F MK Sequence 236 CT237 CT398 A1C B FIP G1T B FIP G2T B FIP-MK T3L B MK Sequence 237 CT237-238 H unknown MK T2L B MK Sequence 238 CT239-240 A1C FR FIP G1T FR FIP T3C FR MK Sequence 239 CT242 CT598-599 S5C FR MK S9C FR MK Subsequence 310 CT598-599 S1C FR MK Sequence 240 CT243-253 S1C F MK S2C FR MK

Subsequence 311 CT243-244 S2P FR MK S3P FR MK Sequence 241 CT252-261 S2C FR MK S3C H-F-B MK Subsequence 312 CT252-259 S1C L MK Subsequence 313 CT252-258 S1Hil FR MK Sequence 242 CT255-262 CT316 S1C B MK S2C FR MK Sequence 243 CT267 CT406 B2Bo FR MK S2C H MK Sequence 244 CT268-274 CT84-85 CT278 T1L F MK Sq6C BO MK Subsequence 314 CT84-85 KH1KH W MK Subsequence 315 CT272-274 B1Y B MK Subsequence 316 CT272-273 B3L L MK Sq1C B MK Sequence 245

429

CT277 CT193 CT205 CT170-171 CT170 CT550-551 CT268 CT275-276 B2Be BO MK B1Bo B MK Subsequence 317 CT193 CT205 B2Bo FR MK Sequence 246 CT279 CT253 CT634 T1L BO MK Sq6C BO MK Sequence 247 CT280-282 Sq3C BO MK Sq6C BO MK Subsequence 318 CT280-281 KH1KH E MK Sequence 248 CT289 CT360 B1C B MK B2L BO MK Sequence 249 CT293-295 B1C L MK B2L L MK Sequence 250 CT302-304 B1P BO MK B3L L MK Sequence 251 CT317-318 S2C FR MK S1Chass L MK S1P FR-F-H-B-L MK Sequence 252 CT318-319

B7C side MK B2L B MK Sequence 253 CT322-326 CT147-148 S1C B MK S2C FR MK Sequence 254 CT326 CT147-149 S2C FR MK S1Chass L MK Subsequence 266 CT147-149 See above under Sequence 194 Subsequence 267 CT148-149 See above under Sequence 194 Sequence 255 CT327 CT449 B3Bo BO MK B4Bo BO MK Sequence 256 CT329-330 B2Bo F MK S1C B MK S2C B MK Sequence 257 CT331-332 A1C BO FIP G1T B FIP Sequence 258 CT332 CT162 A1C BO FIP G1T B FIP Sequence 259 CT335 CT451 CT351 CT287 Sq1C L-FR MK Sq7C L-FR MK

430

Sequence 260 CT335 CT338 CT340 M7C L MK M8C L MK M42C L MK T1Be L MK Subsequence 319 CT335 CT338 T2Be L MK Sequence 261 CT335 CT337 B1Y H MK B6C H-F MK Sequence 262 CT335 CT154 B3C B MK B9C H MK Sequence 263 CT335 CT340 H unknown MK L-A1 L MK Sequence 264 CT335 CT831 T3Be L-FR MK L1X L-B MK Sequence 265 CT335 CT397 T3L B-FR MK L-MH1A L MK Sequence 266 CT343 CT345-346 CT556-557 B2Bo BO MK B4Bo BO MK Subsequence 320 CT343 CT345-346 B15C L MK

Subsequence 271 CT343 CT345 See above under Sequence 196 Sequence 267 CT343 CT1 T1L B MK B1P H MK Sequence 268 CT348 CT462 B1Y B MK B9C B MK Sequence 269 CT349-351 B1C B MK B3C B MK Subsequence 321 CT349-350 B6Bo H MK Sequence 270 CT351 CT354 CT353 CT204 CT215 B3C B MK B2L L MK Sequence 271 CT351 CT410-411 M19C F? MK M23C frag3 MK S14C FR MK Subsequence 322 CT410-411 B3Bo B MK B1Bo B MK B6Bo H MK Sequence 272 CT352 CT257 B3C H MK B2L L MK Sequence 273

431

CT353 CT413 CT215 CT388 CT109 CT361 CT225 B1Y B MK B4Bo BO MK Subsequence 323 CT353 CT413 CT215 CT388 CT109 CT361 B1B Register E MK Subsequence 324 CT388 CT109 CT361 S2C H MK B9C FR MK Subsequence 325 CT388 CT109 B2L L MK S1C L MK Sequence 274 CT353 CT204 CT413 B1Bo BO MK M5C FR MK S10C B MK Sequence 275 CT355 CT434 B1Bo L MK M22C FR MK Sequence 276 CT355 CT162 B1Bo BO MK B4Bo BO MK Sequence 277 CT359 CT391 T1L BO MK T1C xB MK Sequence 278 CT359 CT325 A1C BO FIP G1T H FIP Sequence 279 CT359 CT228

B1C B MK B2L L MK Sequence 280 CT362 CT353 CT359 B3Bo BO MK T1C xB MK Sequence 281 CT373-374 CT272-274 CT271 CT136-137 B2L FR MK B2P B MK Subsequence 315 CT272-274 See above under Sequence 244 Subsequence 316 CT272-273 See above under Sequence 244 Sequence 282 CT379-382 B1C B MK B1L F MK B3L F MK Sequence 283 CT384 CT162 CT108 H1H ? MK H2H ? MK Subsequence 326 CT384 CT162 B2Bo FR MK Sequence 284 CT387 CT113 CT421-422 CT223 H1H ? MK H2H ? MK Subsequence 327 CT387 CT113 B6Bo H MK Sequence 285 CT387 CT109 CT361 B1C B MK

432

B2L BO MK Sequence 286 CT388 CT431 B1Bo BO MK M23C F? MK M48C F MK Sequence 287 CT390-391 CT390 B1C B MK T1C xB MK Subsequence 328 CT390-391 H1H ? MK H2H ? MK Subsequence 329 CT391 CT390 T1L BO MK Sequence 288 CT390 CT351 B4C H MK K1T unknown MK Sequence 289 CT394 CT390 B1C FR MK B2L L MK Sequence 290 CT397 CT404 Aby1Ph frag 2 MK M2C BO MK Sequence 291 CT397 CT335 Sq7Sq B-L MK T1C extB MK Sequence 292 CT398 CT400 CT171 M5C BO MK M2NY BO MK

Subsequence 330 CT398 CT400 M3Bas BO MK Sequence 293 CT404 CT335 B5C FR-H MK B9C FR MK Sequence 294 CT406-407 B2Bo FR MK M22C FR MK M23C F? MK M3Bas BO MK Sequence 295 CT407 CT430 CT435-436 B2Bo FR MK B7Bo F MK Subsequence 331 CT435-436 M23C frag3 MK Sequence 296 CT413 CT215 CT388 CT109 CT361 CT225 CT414 CT149 B2Bo BO MK B4Bo BO MK Subsequence 324 CT388 CT109 CT361 See above under Sequence 273 Subsequence 325 CT388 CT109 See above under Sequence 273 Sequence 297 CT414 CT175-176 B1C B MK B2L L MK Sequence 298 CT418 CT424

433

S2C H MK S14C L MK Sequence 299 CT430 CT425-429 S1C B MK S2C H MK Subsequence 302 CT425-426 See above under Sequence 223 Sequence 300 CT433 CT353 CT355 B4C FR MK S1C FR MK Sequence 301 CT433-434 B1Bo H MK M1War H MK Sequence 302 CT434 CT473 CT488 CT491-492 CT501 CT507-509 CT344-345 CT347-348 B1Y B MK B9C B MK Subsequence 332 CT488 CT491 B1B Register F MK Subsequence 333 CT491-492 B3L L & FR MK Sequence 303 CT434 CT355 B1Bo BO MK B2Bo FR MK Sequence 304 CT436 CT375-377 B2Bo FR MK S2C H MK Subsequence 334

CT376-377 M23C frag3 MK Subsequence 335 CT436 CT375-376 B7Bo F MK Sequence 305 CT440 CT384 CT216 CT418 B1Y H-B MK B6C FR MK Subsequence 336 CT384 CT216 CT418 B4Bo BO MK Subsequence 337 CT384 CT216 B1B Register D MK Sequence 306 CT441-444 B1Bo L MK S14C L MK Subsequence 338 CT442-444 S2C L & F MK Sequence 307 CT452 CT610 B3Bo BO MK B1C B MK Sequence 308 CT464-467 B5C FR MK B6C FR MK B15C FR MK B3L FR MK Y2C L MK B9C FR MK Subsequence 339 CT464-466 B1L FR MK Subsequence 340 CT464-465

434

B1C FR MK Ri1Bas BO MK Sequence 309 CT470 CT472 CT469 B1P F MK B2L L MK Sequence 310 CT486 CT482-484 B1Bo BO MK B2L L MK Subsequence 341 CT482-484 S1C B MK S2C L & FR MK Sequence 311 CT490 CT499 CT491 B4C FR MK T3Be F MK Sequence 312 CT493-494 B3Bo FR MK B3L L MK Sequence 313 CT495-496 B3Bo FR MK B3L L MK Sequence 314 CT496-498 B3L L MK Sq12C L MK Sequence 315 CT496 CT498 B3Bo FR MK B4C FR MK Sequence 316 CT498-499

B3Bo FR MK B3L L MK Sequence 317 CT502-504 CT97 CT570 CT108 CT568-569 CT571 B1Bo BO MK S10C B MK Subsequence 342 CT568-569 B4C FR MK Sequence 318 CT502 CT504 CT427 CT887 CT389 CT421 S10C B MK M1War FR MK Subsequence 299 CT389 CT421 See above under Sequence 224 Subsequence 343 CT502 CT504 Y1C BO MK Sequence 319 CT510-511 CT340 B10C FR MK B9C B MK Sequence 320 CT521-522 CT520 CT523 B2C unstated MK B18C unknown MK Sequence 321 CT531 CT226 M2Ann unstated MK M35C mask MK M36C mask MK Sequence 322 CT533 CT925 M4C H-FR MK M13C B-FR MK

435

Sequence 323 CT541 CT110 M22C B MK pGard III unstated MK Sequence 324 CT549 CT630 CT635 Sq3C BO MK Sq4C B MK Sequence 325 CT553-554 B1Bo F MK B2Bo BO MK Sequence 326 CT560 CT353 CT558-559 B1Bo B MK BH3Ox FR MK Subsequence 344 CT558-559 BH2C BO MK Sequence 327 CT564 CT391 M2NY B MK M5War F MK Sequence 328 CT573 CT75 S1C FR MK S2C B MK Sequence 329 CT593-594 S3C FR MK S2P FR MK Sequence 33090

90 On this subsequence, see Jürgens

1995, pp. 403-464.

CT609 CT30-32 S11C xB-xFR-xH-xF MK S12C xB-xFR-xF-xH MK Subsequence 244 CT30-32 See above under Sequence 162 Subsequence 345 CT609 CT30 S1X xB-xFR MK Sequence 331 CT633 CT549 Sq3C BO MK Sq6C B MK Sequence 332 CT777-785 T6C xH-xF-xB-xFR-xL MK T10C xH-xF-xB-xFR-xL MK Sequence 333 CT874 CT94 S1C L MK S2C L & FR MK Sequence 334 CT920 CT86 M47C F MK M13War F MK Sequence 335 CT922 CT227 M13C B MK M1War B MK Sequence 336 CT925-926 M4C FR MK M5C FR MK Sequence 337 CT934 CT229 A1C H FIP G1T H FIP

436

Sequence 338 CT937-939 CT940-943 pGard III unstated MK pGard IV fragA 1-2 MK Sequence 339 CT945-948 pGard III unstated MK pGard IV frag8 (1) MK Sequence 340 CT950-951 pGard III unstated MK pGard IV frag9 (2) + 9 (1) MK Sequence 341 CT956-959 pGard III unstated MK pGard IV fragB 1 + B 2 + 7 + 3 MK Sequence 342 CT964 CT617 pGard III unstated MK pGard IV frag2 + 5 MK Sequence 343 CT988 CT288 CT989-997 CT120-128 CT998-1002 CT390 pGard II recto MK pGard III unstated MK Sequence 344 CT1029 CT1030 CT1033-1034 CT1036-1043 CT1046-1047 CT1050-1051 B12C BO MK B16C BO MK Subsequence 346 CT1029-1030 CT1033-1034 CT1036-1037 B4Bo B MK B6C BO MK B13C BO MK Subsequence 347 CT1029-1030 CT1033-1034

B1L BO MK B4L BO MK Subsequence 348 CT1029-1030 B3C BO MK B4C BO MK B17C BO MK Subsequence 349 CT1033-1034 CT1036-1038 B2Bo B MK Subsequence 350 CT1036-1042 B2P BO MK Subsequence 351 CT1039-1041 B4L BO MK Subsequence 352 CT1046-1047 CT1050-1051 B4Bo B MK Subsequence 353 CT1047 CT1050-1051 B4L BO MK Subsequence 354 CT1050-1051 B2Bo B MK B3C BO MK Sequence 345 CT1029-1030 CT1032-1038 B3L BO MK B2P BO MK Subsequence 355 CT1029-1030 CT1032-1038 B1C BO MK Subsequence 356 CT1029-1030 CT1032-1037 B9C BO MK Subsequence 357 CT1029-1030 CT1032-1034 B2Bo B MK

437

Subsequence 358 CT1029-1030 CT1032-1033 B2L BO MK Subsequence 348 CT1029-1030 See above under Sequence 344 Sequence 346 CT1033-1037 CT1040 CT1038 B1L BO MK B9C BO MK Subsequence 359 CT1036-1037 CT1040 CT1038 B13C BO MK Sequence 347 CT1033-1034 CT1036-1038 CT1040 B3C BO MK B4C BO MK Subsequence 349 CT1033-1034 CT1036-1038 See above under Sequence 344 Subsequence 360 CT1036-1038 CT1040 B1C BO MK Sequence 348 CT1033-1034 CT1036-1037 CT1040 B1Bo L MK B13C BO MK Sequence 349 CT1034-1039 CT1041-1042 B2L BO MK B3L BO MK Subsequence 361 CT1038-1039 CT1041-1042 B1L BO MK Sequence 350 CT1036-1039 CT1041-1043 B2L BO MK B4L BO MK

Subsequence 361 CT1038-1039 CT1041-1042 See above under Sequence 349 Sequence 351 CT1037-1036 B4Bo B MK B4L BO MK Sequence 352 CT1038 CT1040-1043 CT1045 B4Bo B MK B3C BO MK Subsequence 362 CT1043 CT1045 B9C BO MK Sequence 353 CT1038 CT1041 CT1039 CT1042 B2Bo B MK B13C BO MK Sequence 354 CT1039 CT1042 CT1041 B1C BO MK B13C BO MK Subsequence 363 CT1042 CT1041 B9C BO MK Sequence 355 CT1041-1042 CT1041 CT1044 CT1043 B1L BO MK B2P BO MK Subsequence 363 CT1042 CT1041 See above under Sequence 354 Sequence 356 CT1042 CT1041 CT1044 CT1043 CT1045 CT1048 B1C BO MK B1L BO MK

438

Subsequence 363 CT1042 CT1041 See above under Sequence 354 Subsequence 362 CT1043 CT1045 See above under Sequence 352 Sequence 357 CT1042-1044 B2Bo B MK B2L BO MK Sequence 358 CT1043 CT1047 B13C BO MK B4L BO MK Sequence 359 CT1044 CT1043 CT1048-1049 CT1051 B2L BO MK B2P BO MK Subsequence 364 CT1044 CT1043 CT1048 B3L BO MK Sequence 360 CT1045-1047 B4Bo B MK B4C BO MK Sequence 361 CT1046 CT1050 B3C BO MK B4L BO MK Sequence 362 CT1048-1049 CT1051-1052 B1L BO MK B2L BO MK Sequence 363 CT1049 CT1051-1053 B1C BO MK

B2L BO MK Sequence 364 CT1050 CT1054 CT1056 B2Bo B MK B4L BO MK Sequence 365 CT1050-1051 CT1054 B13C BO MK B16C BO MK Subsequence 354 CT1050-1051 See above under Sequence 346 Sequence 366 CT1052-1054 B1C BO MK B1L BO MK Sequence 367 CT1053 CT1040-1041 CT1045-1046 CT1052 B2Bo B MK B2L BO MK Subsequence 365 CT1041 CT1045-1046 B3L BO MK Subsequence 366 CT1046 CT1052 B1L BO MK Sequence 368 CT1053-1056 CT1055 CT1058 B1C BO MK B2P BO MK Subsequence 367 CT1054-1056 B16C BO MK Sequence 369 CT1054 CT1056 CT1055 CT1058 CT1057 B2Bo B MK B1L BO MK

439

Subsequence 368 CT1054 CT1056 CT1055 B13C BO MK Sequence 370 CT1054 CT1056 CT1059 CT1061 CT1063 B2L BO MK B3L BO MK Subsequence 369 CT1054 CT1056 CT1059 CT1061 B4L BO MK Sequence 371 CT1055-1068 CT1071 CT1073-1075 CT1078-1082 CT1088 CT1093 CT1089 CT1094 CT1096 B12C BO MK B16C BO MK Subsequence 370 CT1055-1060 B4Bo B MK Subsequence 371 CT1055-1058 B3C BO MK Subsequence 372 CT1058-1059 B9C BO MK Subsequence 373 CT1060-1062 B9C BO MK Subsequence 374 CT1060-1061 B1Bo L MK Subsequence 375 CT1065-1068 CT1071 B13C BO MK Subsequence 376 CT1067-1068 B1Bo L MK Subsequence 377 CT1068 CT1071 B4L BO MK

Subsequence 378 CT1071 CT1073 B1B Register B MK Subsequence 379 CT1073-1075 CT1078-1079 B13C BO MK Subsequence 380 CT1078-1082 CT1088 CT1093 CT1089 CT1094 B2Bo B MK Subsequence 381 CT1078-1081 B1L BO MK Subsequence 382 CT1078 CT1079 S1Bas FR MK Subsequence 383 CT1080-1081 B4C BO MK Subsequence 384 CT1089 CT1094 B1Bo L MK B4Bo B MK Sequence 372 CT1055 CT1058 CT1057 CT1060 CT1062 CT1064 CT1062 CT1065 CT1069-1071 B2L BO MK B3L BO MK Subsequence 385 CT1055 CT1058 CT1057 CT1060 CT1062 CT1064 CT1062 B4L BO MK Subsequence 386 CT1055 CT1058 CT1057 CT1060 B2Bo B MK Subsequence 387 CT1057 CT1060 B9C BO MK Subsequence 388 CT1060 CT1062 CT1064 CT1062 B1L BO MK

440

Subsequence 389 CT1062 CT1064 B9C BO MK Subsequence 390 CT1065 CT1069 B1C BO MK Sequence 373 CT1056 CT1055 CT1058 CT1057 CT1059-1060 CT1062 CT1064 B1C BO MK B1L BO MK Subsequence 389 CT1062 CT1064 See above under Sequence 372 Sequence 374 CT1056 CT1055-1056 B3C BO MK B9C BO MK Sequence 375 CT1057-1058 CT1060 CT1059 CT1061 B3C BO MK B13C BO MK Subsequence 391 CT1058 CT1060 B1Bo L MK Subsequence 392 CT1060 CT1059 CT1061 B2Bo B MK Subsequence 393 CT1060 CT1059 B4C BO MK Sequence 376 CT1059 CT1061 CT1064 B2Bo B MK B4L BO MK Sequence 377

CT1060 CT1059 CT1061-1068 CT1071-1076 CT1078-1082 CT1089 B4Bo B MK B3C BO MK Subsequence 392 CT1060 CT1059 CT1061 See above under Sequence 375 Subsequence 393 CT1060 CT1059 See above under Sequence 375 Subsequence 394 CT1062-1068 CT1071-1076 CT1078-1082 B2Bo B MK Subsequence 375 CT1065-1068 CT1071 See above under Sequence 371 Subsequence 376 CT1067-1068 See above under Sequence 371 Subsequence 377 CT1068 CT1071 See above under Sequence 371 Subsequence 395 CT1071-1076 CT1078-1079 B1C BO MK Subsequence 396 CT1071-1072 B4C BO MK Subsequence 397 CT1073-1076 B4C BO MK Subsequence 381 CT1078-1081 See above under Sequence 371 Subsequence 382 CT1078 CT1079 See above under Sequence 371 Subsequence 383 CT1080-1081 See above under Sequence 371

441

Sequence 378 CT1061 CT1063-1064 CT1067 B1L BO MK B3L BO MK Sequence 379 CT1061 CT1063 CT1065 B1Bo L MK B1C BO MK Sequence 380 CT1062 CT1064 CT1062-1065 B2Bo B MK B4L BO MK Subsequence 389 CT1062 CT1064 See above under Sequence 372 Sequence 381 CT1063-1065 CT1068 B4L BO MK B9C BO MK Sequence 382 CT1064 CT1066 CT1067 B4L BO MK B9C BO MK Sequence 383 CT1065 CT1069-1071 CT1070-1071 CT1070-1073 B1L BO MK B2L BO MK Subsequence 390 CT1065 CT1069 See above under Sequence 372 Subsequence 396 CT1071-1072 See above under Sequence 377 Sequence 384 CT1066-1067 CT1066 CT1069 B1C BO MK

B2L BO MK Subsequence 398 CT1067 CT1066 CT1069 B1L BO MK Sequence 385 CT1069-1071 CT1070-1071 CT1070-1075 B1C BO MK B1L BO MK Subsequence 396 CT1071-1072 See above under Sequence 377 Sequence 386 CT1069-1073 B3L BO MK B2P BO MK Subsequence 396 CT1071-1072 See above under Sequence 377 Sequence 387 CT1070-1075 CT1077-1080 B1L BO MK B9C BO MK Subsequence 399 CT1070-1075 CT1077 B2P BO MK Subsequence 396 CT1071-1072 See above under Sequence 377 Subsequence 400 CT1074-1075 CT1077-1080 B2L BO MK Subsequence 382 CT1078 CT1079 See above under Sequence 371 Sequence 388 CT1080 CT1084 B2L BO MK

442

B2P BO MK Sequence 389 CT1084-1085 B1L BO MK B2P BO MK Sequence 390 CT1085-1087 CT1085 CT513 CT577 CT1088-1090 CT1095 CT1091-1094 CT1096-1099 B1L BO MK B2L BO MK Subsequence 401 CT1085-1087 B3L BO MK Subsequence 402 CT1085 CT513 B1P BO MK B2P BO MK Subsequence 403 CT1088-1090 CT1095 B9C BO MK Subsequence 404 CT1088-1090 B2P BO MK Subsequence 405 CT1089-1090 B4C BO MK Subsequence 406 CT1090 CT1095 B2Bo B MK Subsequence 407 CT1091-1094 CT1096 B2P BO MK Sequence 391 CT1089 CT1093-1094 B3C BO MK B6C BO MK Sequence 392

CT1093-1094 CT1096-1104 CT1107 CT1105 CT1107 CT1106-1107 B1L BO MK B9C BO MK Subsequence 408 CT1098-1103 B3C BO MK Subsequence 409 CT1098-1100 B3L BO MK Subsequence 410 CT1099-1104 B1Bo L MK Subsequence 411 CT1099-1101 B12C BO MK B3L BO MK Subsequence 412 CT1100-1104 CT1107 CT1105 CT1107 CT1106 B3C BO MK Subsequence 413 CT1100-1104 CT1107 CT1105 CT1107 B3L BO MK Subsequence 414 CT1100-1102 KH1KH W MK Subsequence 415 CT1104 CT1107 CT1105 CT1107 CT1106-1107 B6C BO MK Sequence 393 CT1093-1095 B4C BO MK B6C BO MK Sequence 394 CT1094 CT1098-1099 B4Bo B MK B3C BO MK Sequence 395 CT1095 CT1098-1103 B2Bo B MK

443

B6C BO MK Subsequence 408 CT1098-1103 See above under Sequence 392 Subsequence 409 CT1098-1100 See above under Sequence 392 Subsequence 411 CT1099-1101 See above under Sequence 392 Subsequence 414 CT1100-1102 See above under Sequence 392 Sequence 396 CT1096 CT1098-1107 B4C BO MK B2P BO MK Subsequence 416 CT1098-1106 B2Bo B MK Subsequence 408 CT1098-1103 See above under Sequence 392 Subsequence 409 CT1098-1100 See above under Sequence 392 Subsequence 410 CT1099-1104 See above under Sequence 392 Subsequence 411 CT1099-1101 See above under Sequence 392 Subsequence 414 CT1100-1102 See above under Sequence 392 Subsequence 417 CT1104-1106 KH1KH W MK

Sequence 397 CT1098-1110 CT1112-1120 B1C BO MK B4C BO MK Subsequence 416 CT1098-1106 See above under Sequence 396 Subsequence 408 CT1098-1103 See above under Sequence 392 Subsequence 409 CT1098-1100 See above under Sequence 392 Subsequence 410 CT1099-1104 See above under Sequence 392 Subsequence 411 CT1099-1101 See above under Sequence 392 Subsequence 414 CT1100-1102 See above under Sequence 392 Subsequence 417 CT1104-1106 See above under Sequence 396 Subsequence 418 CT1106-1110 CT1112-1119 B9C BO MK Subsequence 419 CT1109-1110 KH1KH W MK Subsequence 420 CT1110 CT1112-1113 B2P BO MK Subsequence 421 CT1112-1114 B1Bo L MK Subsequence 422 CT1112-1113 KH1KH W MK

444

Subsequence 423 CT1115-1116 B2P BO MK Sequence 398 CT1106 CT1108 B2Bo B MK B3C BO MK Sequence 399 CT1107 CT1105 CT1107 CT1106-1108 B1L BO MK B3L BO MK Sequence 400 CT1107 CT1106-1110 B1L BO MK B9C BO MK Subsequence 419 CT1109-1110 See above under Sequence 397 Sequence 401 CT1108-1110 CT1112-1119 CT1118 CT1120 B3C BO MK B9C BO MK Subsequence 419 CT1109-1110 See above under Sequence 397 Subsequence 420 CT1110 CT1112-1113 See above under Sequence 397 Subsequence 421 CT1112-1114 See above under Sequence 397 Subsequence 422 CT1112-1113 See above under Sequence 397 Subsequence 423 CT1115-1116 See above under Sequence 397

Sequence 402 CT1110-1118 B1L BO MK B3L BO MK Subsequence 421 CT1112-1114 See above under Sequence 397 Subsequence 422 CT1112-1113 See above under Sequence 397 Subsequence 423 CT1115-1116 See above under Sequence 397 Sequence 403 CT1112-1122 B1C BO MK B3L BO MK Subsequence 421 CT1112-1114 See above under Sequence 397 Subsequence 422 CT1112-1113 See above under Sequence 397 Subsequence 423 CT1115-1116 See above under Sequence 397 Subsequence 424 CT1120-1121 B4C BO MK B9C BO MK Sequence 404 CT1118 CT1120 CT1122 B1L BO MK B9C BO MK Sequence 405 CT1120-1124 CT1121 CT1125-1126 B1C BO MK B3C BO MK Subsequence 424

445

CT1120-1121 See above under Sequence 403 Subsequence 425 CT1123-1124 B4C BO MK Sequence 406 CT1122 CT1124 B1L BO MK B3L BO MK Sequence 407 CT1124 CT1121 CT1125-1127 B3C BO MK B9C BO MK Subsequence 426 CT1125-1127 B4C BO MK Sequence 408 CT1128-1130 B3C BO MK B1L BO MK Subsequence 427 CT1129-1130 B4C BO MK Sequence 409 CT1128 CT1130 B1C BO MK B3L BO MK B9C BO MK Sequence 410 CT1131-1136 CT1135-1136 B1P BO MK B5C BO MK Subsequence 428 CT1131-1136 B1Be BO MK Sequence 411 CT1135-1136 CT1135-1146

B1P BO MK B5C BO MK Subsequence 429 CT1135-1137 B1Be BO MK Sequence 412 CT1138-1147 B1P BO MK B1Be BO MK Sequence 413 CT1147-1148 B1Be BO MK B5C BO MK B4L BO MK Sequence 414 CT1148 CT1150 CT1153 CT1149 CT1153 CT1149 B1P BO MK B5C BO MK Sequence 415 CT1150 CT1152 CT1166-1168 B1Be BO MK B4L BO MK Sequence 416 CT1151-1152 CT1154-1155 CT1157 CT1156 CT1158 CT1163 CT1165 CT1159-1162 CT1164 CT1166 CT1167-1172 B1P BO MK B5C BO MK Subsequence 430 CT1154-1155 CT1157 CT1156 CT1158 B4L BO MK Subsequence 431 CT1157 CT1156 CT1158 CT1163 CT1165 CT1159-1162 CT1164 CT1166 B1Be BO MK Subsequence 432 CT1160-1162 CT1164 B4L BO MK

446

Subsequence 433 CT1166-1169 B4L BO MK Sequence 417 CT1153 CT1149 CT1151 B1P BO MK B1Be BO MK Subsequence 434 CT1149 CT1151 B4L BO MK Sequence 418 CT1167-1169 CT1154-1155 B1Be BO MK B4L BO MK Sequence 419 CT1172 CT1170-1171 B1Be BO MK B4L BO MK

Sequence 420 CT1173-1177 CT1176 CT1178-1185 CT1086-1087 CT1085 CT513 CT577 B1P BO MK B1Be BO MK Subsequence 402 CT1085 CT513 See above under Sequence 390 Subsequence 435 CT1174-1175 B5C BO MK Subsequence 436 CT1175-1176 B4L BO MK Subsequence 437 CT1176-1177 CT1176 CT1178-1185 CT1086-1087 CT1085 CT513 CT577 B5C BO MK Subsequence 438 CT1178-1179 B4L BO MK

447

APPENDIX C

INDICATION OF RECURRING SERIES IN PYRAMIDS OF KINGS

Notes to the Appendix

1) The following set of five figures is intended to show the surface distribution of

recurring series and texts in the pyramids of kings until the end of Dynasty Six.

2) Texts not considered in the present study, usually because of fragmentary state of

preservation or generally poor condition of surface, are indicated by marks of ellipsis

(...).

3) The figures indicate type according to the following set of abbreviations:

Off: Offering Ritual

Res: Resurrection

Apo: Apotropaic

Asc: Ascension

Prov: Provisioning1

Seq: Sequence

Subseq: Subsequence

All other abbreviations are also employed.

4) The significance of the progressively greater degree of alternation among types is

discussed above, in Chapter Six.

1 See above in the Introduction at n. 56.

453

BIBLIOGRAPHY

Abou Ghazi, Dia 1968 "Bewailing the King in the Pyramid Texts", BIFAO 66: 157-164. Allen, James 1976 "The Funerary Texts of King Wahkare Akhtoy on a Middle Kingdom

Coffin", in Studies in Honor of George R. Hughes, January 12, 1977, edited by Edward F. Wente and Janet H. Johnson. SAOC, vol. 39. Chicago: The Oriental Institute, pp. 1-29.

1984 The Inflection of the Verb in the Pyramid Texts. Malibu: Undena

Publications. 1986 "The Pyramid Texts of Queens Jpwt and WDbt-n.(j)", JARCE 23: 1-25. 1988 "Funerary Texts and Their Meaning", in Mummies & Magic: the

Funerary Arts of Ancient Egypt, edited by S. D'Auria et al. Boston: Museum of Fine Arts, pp. 38-49.

1994 "Reading a Pyramid", in Hommages à Jean Leclant, edited by C. Berger et

al. BdE, vol. 106/1. Cairo: Institut Français d'Archéologie Orientale, pp. 5-28.

1995 "Pyramid Texts", in Egyptian Art in the Age of the Pyramids, edited by

John P. O'Neill et al. New York: The Metropolitan Museum of Art, p. 445.

2005 The Ancient Egyptian Pyramid Texts. Atlanta: Society of Biblical

Literature. forthcoming The Egyptian Coffin Texts, Vol. 8: Middle Kingdom Copies of

Pyramid Texts. Allen, Thomas George 1950 Occurrences of Pyramid Texts with Cross Indexes of These and Other

Egyptian Mortuary Texts. SAOC, vol. 27. Chicago: The University of Chicago Press.

454

1936 "Types of Rubrics in the Egyptian Book of the Dead", JAOS 56: 145-154. Altenmüller, Hartwig 1967 "Ein Opfertext der 5. Dynastie", MDAIK 22: 9-18 1968 "Zwei neue Exemplare des Opfertextes der 5. Dynastie", MDAIK 23: 1-8 1969 "Die abydenische Version des Kultbildrituals", MDAIK 24: 16-25. 1974 "Zur Ritualstruktur der Pyramidentexte", ZDMG Supplement 2: 8-17. 1972 Die Texte zum Begräbnisritual in den Pyramiden des Alten Reiches.

ÄgAb, vol. 24. Wiesbaden: Otto Harrassowitz. 1984 "Pyramidentexte", LÄ 5: cols. 14-23. Altenmüller-Kesting, Brigitte 1968 Reinigungsriten im ägyptischen Kult. Hamburg: Lüdke bei der Uni. Anthes, Rudolf 1961 "Das Verbum Sni 'umschliessen, bannen' in den Pyramidentexten", ZÄS

86: 86-89. Arnold, Dieter 1962 Wandrelief und Raumfunktion in ägyptischen Tempeln des Neuen Reiches.

MÄS, vol. 2. Berlin: Verlag Bruno Hessling. 1977 "Rituale und Pyramidentempel", MDAIK 33: 1-14. Assmann, Jan 1969 Liturgische Lieder an den Sonnengott. Untersuchungen zur altägyptischen

Hymnik, I. MÄS, vol. 19. Berlin: Verlag Bruno Hessling. 1970 Der König als Sonnenpriester. Ein kosmographischer Begleittext zur

kultischen Sonnenhymnik in thebanischen Tempeln und Gräbern. ADAIK, vol. 7. Gluckstadt: Verlag J. J. Augustin.

1976 "Das Bild des Vaters im Alten Ägypten", in Das Vaterbild in Mythos und

Geschichte, edited by H. Tellenbach. Stuttgart: Verlag W. Kohlhammer, pp. 12-49.

1977a "Himmelsaufstieg", LÄ 2: cols. 1206-1211. 1977b "Die Verborgenheit des Mythos in Ägypten", GM 25: 7-44.

455

1983 Re und Amun. Die Krise des polytheistischen Weltbilds im Ägypten der

18.-20. Dynastie. OBO, vol. 51. Freiburg: Universitätsverlag. 1984 "Das Grab mit gewundenem Abstieg. Zum Typenwandel des Privat-

Felsgrabes im Neuen Reich", MDAIK 40: 277-290. 1986 "Verklärung", LÄ 6: cols. 998-1006. 1987 "Hierotaxis: Textkonstitution und Bildkomposition in der altägyptischen

Kunst und Literatur", in Form und Mass. Beiträge zur Literatur, Sprache und Kunst des alten Ägypten. Festschrift für Gerhard Fecht zum 65. Geburtstag am 6. Februar 1987, edited by J. Osing and G. Dreyer. Wiesbaden: Otto Harrassowitz, pp. 18-42.

1990 "Egyptian Mortuary Liturgies", in Studies in Egyptology Presented to

Miriam Lichtheim, edited by S. Israelit-Groll. Jerusalem: Magnes Press, vol. 1, pp. 1-45.

1994a "Spruch 23 der Pyramidentexte und die Ächtung der feinde Pharaos", in

Hommages à Jean Leclant, edited by Catherine Berger et al. BdE, vol. 106/1, pp. 45-59.

1994b "Verkünden und Verklären - Grundformen hymnischer Rede im Alten

Ägypten", in Hymnen der Alten Welt im Kulturvergleich, edited by W. Burkert and F. Stolz. OBO, vol. 131. Freiburg: Universitätsverlag, pp. 33-58.

1995a Egyptian Solar Religion in the New Kingdom. Re, Amun and the Crisis of

Polytheism, translated by A. Alcock. London: Kegan Paul International. 1995b Stein und Zeit. Mensch und Gesellschaft im alten Ägypten. Munich:

Wilhelm Fink Verlag. 1995c "Unio liturgica. Die kultische Einstimmung in götterweltlichen Lobpreis

als Grundmotiv 'esoterischer' Überlieferung im alten Ägypten", in Secrecy and Concealment. Studies in the History of Mediterranean and Near Eastern Religions, edited by H.G. Kippenberg and G.G. Stroumsa. Numen Book Series, vol. 65. Leiden: E.J. Brill, pp. 37-60.

1999 Ägyptische Hymnen und Gebete, 2nd edition. Freiburg: Universitätsverlag. 2000 Images et rites de la mort dans l'Égypte ancienne l'apport des liturgies

funéraires. Paris: Cybele.

456

2001a The Search for God in Ancient Egypt, translated by D. Lorton. Ithaca:

Cornell University Press. 2001b Tod und Jenseits im alten Ägypten. Munich: Verlag C. H. Beck. 2002 Altägyptische Totenliturgien. Band 1. Totenliturgien in den Sargtexten des

Mittleren Reiches. Heidelberg: Universitätsverlag C. Winter. 2005 Altägyptische Totenliturgien. Band 2. Totenliturgien und Totensprüche in

Grabinschriften des Neuen Reiches. Heidelberg: Universitätsverlag Winter.

Austin, J.L. 1962 How to Do Things with Words. Cambridge: Harvard University Press. Baer, Klaus 1966 "A Deed of Endowment in a Letter of the Time of Ppjj I?", ZÄS 93: 1-9. Baines, John 1990 "Restricted Knowledge, Hierarchy, and Decorum: Modern Perceptions

and Ancient Institutions", JARCE 27: 1-23. 1991 "Egyptian Myth and Discourse: Myth, Gods, and the Early Written and

Iconographic Record", JNES 50: pp. 81-105. 1997 "Kingship before Literature: the World of the King in the Old Kingdom",

in Selbstverständnis und Realität: Akten des Symposiums zur ägyptischen Königsideologie in Mainz 15.-17. 6. 1995, in edited by R. Gundlach and C. Raedler. ÄAT, vol. 36/1. Wiesbaden: Harrassowitz Verlag, pp. 125-174.

2004 "Modelling Sources, Processes, and Locations of Early Mortuary Texts",

in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 15-41.

Barguet, Paul 1967 Le livre des morts de anciens égyptiens. Paris: Les Éditions du Cerf. 1970 "Les chapitres 313-321 des Textes des Pyramides et la naissance de la

lumière", RdE 22: 7-14.

457

1986 Textes des sarcophages égyptiens du Moyen Empire (LAPO 12). Paris: Éditions du Cerf.

Barta, Winfried 1963 Die altägyptische Opferliste von der Frühzeit bis zur griechisch-

römischen Epoche. MÄS, vol. 3. Berlin: Verlag Bruno Hessling. 1967 Der königliche Totentempel und seine Entstehung", MDAIK 22: 48-52. 1973 "Bemerkungen zu einem alten Götterhymnus", RdE 25: 84-91. 1981 Die Bedeutung der Pyramidentexte für den verstorbenen König. MÄS 39.

Munich: Deutscher Kunstverlag. 1986 "Die Pyramidentexte auf den Privatsärgen des Mittleren Reiches", ZÄS

113: 1-8. 1991 "Zur Überlieferung des Opferrituals der Pyramidentexte auf Privatsärgen

des Mittleren Reiches", GM 120: 7-12. Barthes, Roland 1974 S/Z, translated by Richard Miller. New York: Hill and Wang. 1977 "The Photographic Message" in R. Barthes Image – Music – Text, S.

Heath, trans. New York: Hill and Wang, pp. 15-31. Barucq, André and Daumas, François 1980 Hymnes et prieres de l'égypte ancienne. Paris: Les Éditions du Cerf. Baum, Natalie 1988 Arbres et arbustes de l'Égypte ancienne. La liste de la tombe thébaine

d'Ineni (no. 81). OLA, vol. 31. Leuven: Departement Oriëntalistiek. Bell, Catherine 1997 Ritual. Perspectives and Dimensions. New York: Oxford University Press. Bène, Élise and Nadine Guilhou 2004 "Le «Grand Départ» et la 'Suite A' dans les Textes des Sarcophages", in

D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 57-83.

Berger-el Naggar, Catherine et al.

458

2001 Les textes de la pyramid de Pépy Ier. 1. Description et analyse. MIFAO, vol. 118/1. Cairo: Institut Français d'Archéologie Orientale.

Berger-El Naggar, Catherine 2004 "Des Texts des Pyramides sur papyrus dans les archives du temple

funéraire de Pépy Ier", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 85-88.

Bickel, Susanne 2004 "D'un monde à l'autre: le thème du passeur et de sa barque dans la pensée

funéraire", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 91-117.

Bidoli, Dino 1976 Die Sprüche der Fangnetze in den altägyptischen Sargtexten. ADAIK,

vol. 9. Gluckstadt: J.J. Augustin. Billing, Nils 2002 Nut. The Goddess of Life in Text and Iconography. USE, vol. 5. Sweden:

Akademitryck AB. Blackman, Aylward M. 1915 The Rock Tombs of Meir Part II. ASE, vol. 23. London: Egypt

Exploration Fund. 1998a "Priest, Priesthood (Egyptian)", in Gods, Priests and Men: Studies in the

Religion of Pharaonic Egypt, by Aylward M. Blackman, edited by A. B. Lloyd, ed. London: Kegan Paul International, pp. 117-144.

1998b "The Sequence of the Episodes in the Egyptian Daily Temple Liturgy", in

Gods, Priests and Men: Studies in the Religion of Pharaonic Egypt, by Aylward M. Blackman, edited by A. B. Lloyd, ed. London: Kegan Paul International, pp. 215-237.

Boeser, P.A.A. 1909 Beschreibung der aegyptischen Sammlung des Niederländischen

Reichsmuseums der Altertümer in Leiden. Die Denkmäler der Zeit zwischen dem Alten und Mittleren Reich und des Mittleren Reiches, Erste Abteilung. The Hague: Martinus Nijhoff.

Bolshakov, Andrey O.

459

1997 Man and His Double in Egyptian Ideology of the Old Kingdom. ÄAT, vol. 37. Wiesbaden: Harrassowitz.

Bonnet, Hans 1971 Reallexikon der ägyptischen Religionsgeschichte. Berlin: Walter de

Gruyter. Bontty, Mónica M. 1995 "The Haunebu", GM 145: 45-58. Borchardt, Ludwig et al. 1913 Das Grabdenkmal des Königs S'aAHu-Rea II: Die Wandbilder,

Ausgrabungen der Deutschen Orients-Gesellschaft in Abusir 1902-1908. WVDOG, vol. 14. Leipzig : Hinrichs.

Borghouts, Joris F. 1971 The Magical Texts of Papyrus Leiden I 348. OMRO, vol. 51. Leiden: E.J.

Brill. 1973 "The Evil Eye of Apopis", JEA 59: 114-150. 1999 "Lexicographical Aspects of Magical Texts", in Textcorpus und

Wörterbuch. Aspekte zur ägyptischen Lexikographie, edited by S. Grunert and I. Hafemann. PdÄ, vol. 14. Leiden: Brill, pp. 149-177.

Bourdieu, Pierre 1991 "Authorized Language. The Social Conditions for the Effectiveness of

Ritual Discourse", in Language and Symbolic Power, by P. Bourdieu, edited by J. B. Thompson, translated by G. Raymond and M. Adamson. Cambridge: Harvard University Press, pp. 107-116.

1998 Distinction. A Social Critique of the Judgement of Taste, translated by R.

Nice. Cambridge: Harvard University Press. Boylan, Patrick 1922 Thoth: the Hermes of Egypt. Oxford: Oxford University Press. Breasted, James Henry 1912 Development of Religion and Thought in Ancient Egypt. New York:

Charles Scribner's Sons. 1933 The Oriental Institute. Chicago: The University of Chicago Press.

460

1959 Development of Religion and Thought in Ancient Egypt, reprinted from the original edition of 1912. New York: Harper Torchbooks.

Brovarski, Edward 1977 "The Doors of Heaven", Orientalia 46: 107-115. Buchberger, Hannes 1993 Transformation und Transformat. Sargtextstudien I. ÄgAb, vol. 52.

Wiesbaden: Harrassowitz Verlag. de Buck, Adriaan 1935 The Egyptian Coffin Texts, Vol. 1: Texts of Spells 1-75. OIP, vol. 34.

Chicago: The University of Chicago Press. 1938a "The Building Inscription of the Berlin Leather Roll", ArOr 17: 48-57. 1938b The Egyptian Coffin Texts, Vol. 2: Texts of Spells 76-163. OIP, vol. 49.

Chicago: The University of Chicago Press. 1947 The Egyptian Coffin Texts, Vol. 3: Texts of Spells 164-267. OIP, vol. 64.





Chicago: The University of Chicago Press. Calverley, A. M. and Broome, M. F. 1935 The Temple of King Sethos I at Abydos. London: The Egypt Exploration

Society. Campbell, Anthony F. 2003 "Form Criticism's Future", in The Changing Face of Form Criticism for

the Twenty-First Century, edited by M. A. Sweeney and E. Ben Zvi. Grand Rapids: William B. Eerdmans Publishing Company, pp. 15-31.

Clère, Jaqcques J.

461

1981 "La table d'offrandes de l'échanson royal Sa-Rénénoutet surnommé Tchaouy", BIFAO 81 Supplement: 213-234.

Coulon, Laurent 2004 "Rhétorique et stratégies du discours dans les formules funéraires: les

innovations des Textes des Sarcophages", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 119-142.

Cozort, Daniel 1986 Highest Yoga Tantra: an Introduction to the Esoteric Buddhism of Tibet.

Ithaca: Snow Lion. David, Rosalie 1981 A Guide to Religious Ritual at Abydos. Warminster: Aris & Phillips. Davies, Nina de Garis 1933 The Tombs of Menkheperrasonb, Amenmose, and Another (Nos. 86, 112,

42, 226). Theban Tomb Series, vol. 5. London: Egypt Exploration Society.

de Garis Davies, Nina and Gardiner, Alan 1915 The Tomb of Amenemhet (No. 82). Theban Tomb Series, vol. 1. London:

Egypt Exploration Fund. Davies, Norman de Garis 1923 The Tomb of Puyemre at Thebes. Volume II. New York: The

Metropolitan Museum of Art. 1943 The Tomb of Rekh-mi-Re at Thebes. Volume II. PMMA, vol. 11. New

York: The Metropolitan Museum of Art. Davis, Whitney 1977 "The Ascension-Myth in the Pyramid Texts", JNES 36: 161-179. Dawood, Khaled 2005 "Animate Decoration and Burial Chambers of Private Tombs during the

Old Kingdom: New Evidence from the Tomb of Kairer at Saqqara", in Des Néferkarê aux Montouhotep. Travaux archéologiques en cours sur la fin de la VIe dynastie et la Première Période Intermédiare. Actes du Colloque CNRS-Université Lumière-Lyon 2, tenu le 5-7 juillet 2001, edited by L. Pantalacci and C. Berger-el Naggar. Lyon: Maison de l'Orient et de la Méditerranée, pp. 109-127.

462

Demarée, R. J. 1983 The Ax iqr n Ra-Stelae: On Ancestor Worship in Ancient Egypt. Leiden:

Nederlands Instituut voor het Nabije Oosten. Depuydt, Leo 1992 "Der Fall des 'Hintersichschauers", GM 126: 33-38. Derchain, Phillippe 1965 Le papyrus Salt 825 (B.M. 10051). Rituel pour la conservation de la vie en

Égypte. Brussels: Palais des Académies. Derrida, Jacques 1981 "The Law of Genre", in On Narrative, edited by W.J.T. Mitchell.

Chicago: The University of Chicago Press, pp. 51-77. Dobrev, V., Labrousse, A., and Mathieu, B. 2000 "La dixième pyramide à textes de Saqqâra: Ânkhesenpépy II. Rapport

préliminaire de la campagne de fouilles 2000", BIFAO 100: 275-296. Dominicus, Brigitte 1994 Gesten un Gebärden in Darstellungen des Alten und Mittleren Reiches.

SAGA, vol. 10. Heidelberg: Heidelberger Orientverlag. Doret, Éric 1986 The Narrative Verbal System of Old and Middle Egyptian. Geneva:

Patrick Camer Éditeur. 1991 "Cleft-sentence, substitutions et contraintes sémantiques en égyptien de la

première phase (V-XVIII Dynastie)", LingAeg 1: 57-96. Dorman, Peter F. 1988 The Monuments of Senenmut: Problems in Historical Methodology.

London, Kegan Paul International. 1994 "A Note on the Royal Repast at the Jubilee of Amenhotep III", in

Hommages à Jean Leclant, edited by C. Berger et al. BdE, vol. 106/1. Cairo: Institut Français d'Archéologie Orientale, pp. 455-470.

Dümichen, Johannes 1884 Der Grabpalast des Patuamenap in der thebanischen Nekropolis, vol. 1.

Leipzig: J. C. Hinrichs. Dunham, Dows

463

1931 "A Fragment from the Mummy Wrappings of Thutmosis III", JEA 17: 209-210.

DuQuesne, Terence 2002 "'Effective in Heaven and on Earth'. Interpreting Egyptian Religious

Practice for Both Worlds", in Ägyptische Mysterien?, edited by J. Assmann and M. Bommas. Munich: Wilhelm Fink Verlag, pp. 37-46.

Edel, Elmar 1944 Untersuchungen zur Phraseologie der ägyptischen Inschriften des Alten

Reiches. MDAIK, vol. 13. Berlin: Reichsverlagsamt. 1955/1964 Altägyptische Grammatik, 2 vols. AnOr, vols. 34 and 39. Rome:

Pontificium Institum Biblicum. Englund, Gertie 1999 "The Border and the Yonder Side", in Gold of Praise: Studies on Ancient

Egypt in Honor of Edward F. Wente, edited by E. Teeter and J. A. Larson. SAOC, vol. 58. Chicago: The Oriental Institute of the University of Chicago, pp. 101-109.

Eyre, Christopher 2002 The Cannibal Hymn. A Cultural and Literary Study. Liverpool: Liverpool

University Press. Faulkner, Raymond O. 1933 The Papyrus Bremner-Rhind (British Museum No. 10188). BAe, vol. 3.

Brussels: Édition de la Fondation Égyptologique Reine Élisabeth. 1973 The Ancient Egyptian Coffin Texts. Volume I. Spells 1-354. Warminster:

Aris & Phillips. 1977 The Ancient Egyptian Coffin Texts. Volume II. Spells 355-787.

Warminster: Aris & Phillips. 1978 The Ancient Egyptian Coffin Texts. Volume III. Spells 788-1185 &

Indexes. Warminster: Aris & Phillips. 1998 The Ancient Egyptian Pyramid Texts. Oxford: Oxford University Press. Federn, Walter 1960 "The 'Transformations' in the Coffin Texts. A New Approach", JNES 19:

241-257.

464

Firchow, Otto 1953 Grundzüge der Stilistik in den altägyptischen Pyramidentexten. Berlin:

Akademie-Verlag. 1955 "Die Boten der Götter", in Ägyptologische Studien (Hermann Grapow zum

70. Geburtstag gewidmet), edited by O. Firchow. Berlin: Akademie-Verlag, pp. 85-92.

Fischer, Henry George 1963a Denderah in the Old Kingdom and its Aftermath. Unpublished thesis.

Philadelphia: University of Pennsylvania. 1963b "A Stela of the Heracleopolitan Period at Saqqara: the Osiris iti", ZÄS 90:

50-52 Foucault, Michel 1970 The Order of Things. An Archaeology of the Human Sciences. New York:

Vintage Books. Fowler, Alastair 1982 Kinds of Literature. An Introduction to the Theory of Genre and Modes.

Cambridge: Harvard University Press. Franke, Detlef 2003 "Middle Kingdom Hymns and Other Sundry Religious Texts—An

Inventory", in Egypt - Temple of the Whole World (Fs Jan Assmann), S. Meyer. Leiden: Brill. pp. 95-135.

Gardiner, Alan and Sethe, Kurt 1928 Egyptian Letters to the Dead, Mainly from the Old and Middle Kingdoms.

London: The Egypt Exploration Society. Garnot, Jean Sainte-Fare 1949 "A Hymn to Osiris in the Pyramid Texts", JNES 8: 98-103. 1954 L'hommage aux dieux sous l'ancien empire égyptien, d'après les textes des

pyramides. Paris: Presses Universitaires de France. Gauthier, Henri 1975 Dictionnaire des noms géographiques contenus dans les textes

hiéroglyphiques, 7 volumes. Osnabruck: Otto Zeller Verlag. Goebs, Katja

465

2004 "The Cannibal Spell: Continuity and Change in the Pyramid Text and Coffin Text Versions", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 143-173

Goelet, Ogden 1986 "The Term Ctp-%A in the Old Kingdom and its Later Development",

JARCE 23: 85-98. Goldwasser, Orly 1991 "On Dynamic Canonicity in Late-Egyptian: The Literary Letter and the

Personal Prayer", LingAeg 1: 129-141. Grapow, Hermann 1915 Über einen ägyptischen Totenpapyrus aus dem frühen Mittleren Reich.

Sitzungsberichte der Preußischen Akademie der Wissenschaften zu Berlin. 1955 Von den medizinischen Texten. GMAÄ, vol. 2. Berlin: Akademie

Verlag. Greven, Liselotte 1952 Der Ka in Theologie und Königskult der Ägypter des Alten Reiches. ÄF,

vol. 17. Gluckstadt: J.J. Augustin. Grimes, John 1996 A Concise Dictionary of Indian Philosophy. Sanskrit Terms Defined in

English. Albany: State University of New York Press. Griffiths, J. Gwyn

1951 "The Meaning of nD and nD-Hr", JEA 37: 32-37. 1960 The Conflict of Horus and Seth. Liverpool: Liverpool University Press. Guglielmi, Waltraud and Buroh, Knut 1997 "Die Eingangssprüche des Täglichen Tempelrituals nach Papyrus Berlin

3055 (I,1-VI,3)" in Essays on Ancient Egypt in Honour of Herman te Velde, edited by J. van Dijk Groningen: Styx Publications, pp. 101-166.

Guksch, Heike 1995 Die Gräber des Nacht-Min und des Men-chper-Ra-seneb. Theben Nr. 87

und 79. AV, vol. 34. Mainz: Verlag Philipp von Zabern. Gunkel, Hermann; completed by Begrich, Joachim

466

1928/1933 Einleitung in die Psalmen. 2 vols. Göttingen: Vandenhoeck & Ruprecht.

Habachi, Labib 1977 The Obelisks of Egypt: Skyscrapers of the Past. New York: Scribner. 1981 Sixteen Studies on Lower Nubia. CASAE, vol. 23. Cairo: Institut Français

d'Archéologie Orientale. Hassan, Selim 1948 Excavations at Gîza, Vol. IV. 1932-1933. Cairo: Government Press. Hayes, William C. 1937 Texts in the Mastabeh of Se'n-wosret-'ankh at Lisht. Egypt Epedition

Publications, vol. 11. New York: The Metropolitan Museum of Art. Hays, Harold M. 2002 "The Worshipper and the Worshipped in the Pyramid Texts", SAK 30:

153-167. 2004 "Transformation of Context: The Field of Rushes in Old and Middle

Kingdom Mortuary Literature", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 175-200.

2005 "hA snD 'Oh, be fearful!'," GM 204: 51-56. Hays, Harold M. and Schenck, William f.c. "Intersection of Ritual Space and Ritual Representation: Pyramid Texts in

Dynasty 18 Theban Tombs," to appear in the Studies in Ancient Oriental Civilization congress volume for the 2003 University of Chicago/Johns Hopkins University Theban Workshop.

Heerma Van Voss, Matthieu 1982 "Anubis in Pyr. 1713c", in L'égyptologie en 1979. Axes prioritaires de

recherches, vol. 2. Paris: Éditions du Centre National de la Recherche Scientifique, p. 25.

de Meulenaere, Herman

1981 "Le signe hiéroglyphique ", BIFAO 81 Supplement: 81-89. Helck, Wolfgang 1967 "Einige Bemerkungen zum Mundöffnungsritual", MDAIK 22: 27-41.

467

1992 "Zum Statuensockel des Djoser", in Gegengabe. Festschrift für Emma Brunner-Traut, edited by I. Gamer-Wallert und W. Helck, Tübingen: Attempto Verlag, pp. 144-145.

Hermsen, Edmund 1991 Die zwei Wege des Jenseits: das altägyptische Zweiwegebuch und seine

Topographie. OBO, vol. 112. Freiburg: Universitätsverlag. 1995 "Die Bedeutung des Flammensees im Zweiwegebuch", in Hermes

Aegyptiacus. Egyptological Studies for B.H. Stricker on his 85th birthday, edited by T. DuQuesne. Oxford: DE Publications, pp. 73-86.

Hoffmeier, James Karl 1985 Sacred in the Vocabulary of Ancient Egypt. The Term Dsr, with Special

Reference to Dynasties I-XX. OBO, vol. 59. Freiburg: Universitätsverlag. Hornung, Erik 1963 Das Amduat, Parts I & II. ÄA, vol 7. Wiesbaden: Harrassowitz. 1991 Die Nachtfahrt der Sonne. Zurich: Artemis & Winkler. 1992 "Zur Struktur des ägyptischen Jenseitsglaubens", ZÄS 119: 124-130. 1997 Das Totenbuch der Ägypter. Dusseldorf: Artemis & Winkler. 1999 The Ancient Egyptian Books of the Afterlife. Translated by David Lorton.

Ithaca: Cornell University Press. Jánosi, Peter 1994 "Die Entwicklung und Deutung des Totenopferraumes in den

Pyramidentempeln des Alten Reiches" in Rolf Gundlach und Matthias Rochholz (eds.) Ägyptische Tempel - Struktur, Funktion und Programm. (HÄB 37). Hildesheim: Gerstenberg Verlag, 1994, pp. 143-163

Jasnow, Richard and Zauzich, Karl-Th. 1995 "A Book of Thoth?", in Seventh International Congress of Egyptologists.

Cambridge, 3-9 September 1995. Abstracts of Papers, edited by C. Eyre. Oxford: Oxbow Books, pp. 89-90.

Jéquier, Gustave 1933 Les pyramides des reines Neit et Apouit. Cairo: Institut Français

d'Archéologie Orientale. 1935 La pyramide d'Aba. Cairo: Institut Français d'Archéologie Orientale.

468

1936 Le monument funéraire de Pepi II. Tome I. Le tombeau royal. Cairo:

Institut Français d'Archéologie Orientale. 1938 Le monument funéraire de Pepi II. Tome II. Le temple. Cairo: Institut

Français d'Archéologie Orientale. Junker, Hermann 1929 Gîza I. Bericht über die von der Akademie der Wissenschaften in Wien auf

germeinsame Kosten mit Dr. Wilhelm Pelizaeus unternommenen Grabungen auf dem Friedhof des Alten Reiches bein den Pyramiden von Gîza. Vienna: Hölder-Pichler-Tempsky A.G.

1934 Gîza II. Bericht über die von der Akademie der Wissenschaften in Wien

auf germeinsame Kosten mit Dr. Wilhelm Pelizaeus unternommenen Grabungen auf dem Friedhof des Alten Reiches bein den Pyramiden von Gîza. Vienna: Hölder-Pichler-Tempsky A.G.

1938 Gîza III. Bericht über die von der Akademie der Wissenschaften in Wien


1940 Gîza IV. Bericht über die von der Akademie der Wissenschaften in Wien


1949 Pyramidenzeit. Das Wesen der altägyptischen Religion. Zurich: Benziger

Verlag Einsiedeln. Jürgens, Peter 1988 "Textkritische und überlieferungsgeschichtliche Untersuchungen zu den

Sargtexten", GM 105: 27-39. 1993 "Möglichkeiten der Stemmakonstruktion bei Texten aus lebendiger

Überlieferung (am Beispiel der Sargtexten)", GM 132: 49-65. 1995 Grundlinien einer Überlieferungsgeschichte der altägyptischen Sargtexte:

Stemmata und Archetypen der Spruchgruppen 30-32 + 33-37, 75(-83), 162 + 164, 225 + 226 und 343 + 345. GOF IV Ägypten, vol. 31. Wiesbaden: Harrassowitz Verlag.

469

1996 "Textkritik der Sargtexte: CT-Sprüche 1-27", in The World of the Coffin Texts. Proceedings of the Symposium Held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden, December 17-19, 1992, edited by H. Willems. Leiden: Nederlands Institut voor het Nabije Oosten, pp. 55-72.

2000 Coffin-Texts-Index-Datenbank, Version 1.0. <http://www.aegyptologie.

uni-goettingen.de> (July 2000). Kahl, Jochem 1995a "Die Überlieferungsgeschichte einiger Spruchfolgen der Pyramidentexte",

in Seventh International Congress of Egyptologists. Cambridge, 3-9 September 1995. Abstracts of Papers, edited by C. Eyre. Oxford: Oxbow Books, pp. 92-93.

1995b "Das überlieferungsgeschichtliche Verhältnis von Unas und Sesostrisanch

am Beispiel von PT 302-312", SAK 22: 195-209. 1996 Steh auf, gib Horus deine Hand: Die Überlieferungsgeschichte von

Altenmüllers Pyramidentext-Spruchfolge D. GOF IV Ägypten, vol. 32. Wiesbaden: Harrassowitz Verlag.

1999 Siut-Theben: zur Wertschätzung von Traditionen im alten Ägypten.

Leiden: Brill. 2000 "Die Rolle von Saqqara und Abusir bei der Überlieferung altägyptischer

Jenseitsbücher" in Miroslav Barta and Jaromir Krejci (eds.) Abusir and Saqqara in the Year 2000. Prague: Academy of Sciences of the Czech Republic, Oriental Institute, pp. 215-228.

Kákosy, Lázló 1962 "The Pyramid Texts and Society in the Old Kingdom" in Annales

Universitatis Scientarum Budapestinenisis de Rolando Eotvos Nominatae. Section Historica, vol. 4: 3-16.

Kees, Hermann 1922 "Ein alter Götterhymnus als Begleittext zur Opfertafel", ZÄS 57: 92-120. 1952 "Pyramidentexte", in HdO 1.2: 30-38. 1955 "Zur lokalen Überlieferung des Totenbuch-Kapitels 99 und seiner

Vorläufer", in Ägyptologische Studien (Hermann Grapow zum 70. Geburtstag gewidmet), edited by O. Firchow. Berlin: Akademie-Verlag, pp. pp. 176-185.

470

1983 Totenglauben und Jenseitsvorstellungen der alten Ägypter, 2nd ed. Berlin: Akademie Verlag.

Klasens, Adolf 1952 A Magical Statue Base (Socle Behague) in the Museum of Antiquities at

Leiden. OMRO, vol. 33. Leiden: E.J. Brill. Königliche Museen zu Berlin 1901 Hieratische Papyrus aus den Königlichen Museen zu Berlin, vol. 1.

Leipzig: J.C. Hinrichs. Koura, Basma 1999 Die "7-Heiligen Öle" und andere Öl- und Fettnamen. Aegyptiaca

Monasteriensia, vol. 2. Aachen: Shaker Verlag. Krauss, Rolf 1997 Astronomische Konzepte und Jenseitsvorstellungen in den

Pyramidentexten. ÄgAb, vol. 59. Wiesbaden: Harrassowitz Verlag. Kruchten, J.-M. 1996 "Deux cas particuliers de phrase coupée sans l'opérateur énonciatif in",

JEA 82: 51-63. Kuhlmann, Klaus P. and Schenkel, Wolfgang 1983 Das Grab des Ibi, Obergutsverwalters der Gottesgemahlin des Amun

(Thebanisches Grab Nr. 36). Band I: Beschreibung der unterirdischen Kult- und Bestattungsanlage. AV, vol. 15. Mainz am Rhein: Verlag Philipp von Zabern.

Lacau, Pierre

1951 "Sur le mot (Pyr. § 225 b, W., Col. 302)", JNES 10: 13-19.

Lapp, Günther 1986a "Der Sarg des Jmnj mit einem Spruchgut am Übergang von Sargtexten

zum Totenbuch", SAK 13: 135-147. 1986b Die Opferformel des Alten Reiches. DAIK Sonderschrift, vol. 21. Mainz

am Rhein: Philipp von Zabern. 1988 "Zur Bedeutung von Spruchfolgen für die Redaktionsgeschichte der

Sargtexte", BSAK 3: 269-279. 1989 "Die Papyrusvorlagen der Sargtexte", SAK 16: 171-202.

471

1990 "Die Spruchkompositionen der Sargtexte", SAK 17: 221-234. 1993 Typologie der Särge und Sargkammern von der 6. bis 13. Dynastie.

SAGA, vol. 7. Heidelberg: Heidelberger Orientverlag. 1996 "Die Entwicklung der Särge von der 6. bis 13. Dynastie", in The World of

the Coffin Texts. Proceedings of the Symposium Held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden, December 17-19, 1992, edited by H. Willems. Leiden: Nederlands Institut voor het Nabije Oosten, pp. 73-87.

1997 Catalogue of Books of the Dead in the British Museum. I. The Papyrus of

Nu (BM EA 10477). London: British Museum Press. Leclant, Jean 1972 "Earu-Gefilde", LÄ 1: col. 1156. 1982 "Textes des Pyramides et Textes des Sarcophages", in L'égyptologie en

1979. Axes prioritaires de recherches, vol. 2. Paris: Éditions du Centre National de la Recherche Scientifique, pp. 9-11.

Leitz, Christian 1999 Magical and Medical Papyri of the New Kingdom, HPBM, vol. 7.

London: British Museum Press. 1996 "Die Schlangensprüche in den Pyramidentexten", Orientalia 65: 381-427. Lesko, Leonard 1979 Index of the Spells on Egyptian Middle Kingdom Coffins and Related

Documents. Berkeley: B.C. Scribe Publications. Lepsius, Richard 1842 Das Todtenbuch der Ägypter nach dem hieroglyphischen Papyrus in

Turin. Leipzig: Georg Wigand. 1867 Älteste Texte des Todtenbuchs nach Sarkophagen des altägyptischen

Reichs im Berliner Museum. Berlin: Wilhem Hertz. Lloyd, A. C. 1967 "The Later Neoplatonists", in The Cambridge History of Later Greek and

Early Medieval Philosophy, edited by A.H. Armstrong. Cambridge: Cambridge University Press, pp. 272-330.

472

Maspero, Gaston 1897 "La table d'offrandes des tombeaux égyptiens", Revue de l'Histoire des

Religions 35: 275-330. Massart, Adhémar 1957 "The Egyptian Geneva Papyrus MAH 15274", JEA 15: 172-185. Mathieu, Bernard 1996 "Modifications de texte dans la pyramide d'Ounas", BIFAO 96: 289-311. 1997 "La signification du serdab dans la pyramide d'Ounas. L'architecture des

appartements funéraires royaux à la lumière des Textes des Pyramides", in Études sur l'Ancien Empire et la nécropole de Saqqâra dédiées à Jean-Philippe Lauer, edited by C. Berger and B. Mathieu. OrMonsp, vol. 9. Montpellier: Université Paul Valéry, pp. 289-304.

1999 "Que sont les Textes des Pyramides?", Égypte. Afrique et Orient 12: 13-

22. 2004 "La distinction entre Textes des Pyramides et Textes des Sarcophages est-

elle légitime?", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 247-262.

Mauss, Marcel and Hubert, Henri 1972 A General Theory of Magic, translated by Robert Brain. New York: The

Norton Library. Mercer, Samuel B. 1952 "Heaven and How to Get There", in The Pyramid Texts in Translation and

Commentary. Volume IV: Excursuses. New York: Longmans, Green and Co., pp. 1-6.

Meskell, Lynn 2004 Object Worlds in Ancient Egypt: Material Biographies Past and Present.

New York: Berg. Meuer, Georg 2002 Die Feinde des Königs in den Pyramidentexten. OBO, vol. 189. Freiburg:

Universitätsverlag. Morenz, Ludwig 1996 Beiträge zur Schriftlichkeitskultur im Mittleren Reich und in der 2.

Zwischenzeit. ÄAT, vol. 29. Wiesbaden: Harrassowitz Verlag.

473

Morenz, Siegfriend 1952 Die Zauberflöte. Eine Studie zum Lebenszusammenhang Ägypten—

Antike—Abendland. Munster: Böhlau Verlag. 1957 Review of Hermann Kees, Göttinger Totenbuchstudien. Totenbuch Kap.

69 und 70. OLZ 52: cols. 122-125. 1973 Egyptian Religion, translated by A. E. Keep. Ithaca: Cornell University

Press. 1975 "Ägyptischer Totenglaube im Rahmen der Struktur ägyptischer Religion",

in Religion und Geschichte des alten Ägypten. Gesammelte Aufsätze, by S. Morenz, edited by E. Blumenthal and Siegfried Hermann. Cologne: Böhlau Verlag, pp. 173-213.

Moret, Alexandre 1902 Le rituel du culte divin journalier en Égypte d'après les papyrus de Berlin

et les textes du temple de Séti Ier, à Abydos. Paris : Leroux. Münster, Maria 1968 Untersuchungen zur Göttin Isis vom Alten Reich bis zum Ende des Neuen

Reiches (MÄS 11). Berlin: Bruno Hessling. Munro, Irmtraut 1994 Die Totenbuch-Handschriften der '18 Dynastie' im ägyptischen Museum

Cairo. ÄA, vol. 54. Wiesbaden: Harrassowitz Verlag. Nagel, Georges 1949 "Le linceul de Thoutmès III", ASAE 49: 316-329. Naville, Edouard 1971 Das ägyptische Totenbuch der XVIII. bis XX. Dynastie. 3 vols. Graz:

Akademische Druck- und Verlagsanstalt. Nordh, Katarina 1996 Aspects of Ancient Egyptian Curses and Blessings. Conceptual

Background and Transmission. Boreas, vol. 26. Uppsala: Acta Universitatis Upsaliensis.

Nunn, John F. 1996 Ancient Egyptian Medicine. London: British Museum Press. Ogdon, Jorge R.

474

1982 "A New Dramatic Argument in the Coffin Texts (Spells 30-37)", in L'égyptologie en 1979. Axes prioritaires de recherches, vol. 2. Paris: Éditions du Centre National de la Recherche Scientifique, pp. 37-43.

1989 "Studies in Ancient Egyptian Magical Thought IV, an Analysis of the

'Technical' Language in the Anti-Snake Magical Spells of the Pyramid Texts (PT)", DE 13: 59-71.

Osing, Jürgen 1986 "Zur Disposition der Pyramidentexte des Unas", MDAIK 42: 131-144. 1987 "Sprüche gegen die jbhAtj-Schlange", MDAIK 43: 205-210. Otto, Eberhard 1950 "An Ancient Egyptian Hunting Ritual", JNES 9: 164-177. 1960a "Der Gebrauch des Koenigstitels bjtj", ZÄS 85: 143-152. 1960b Das ägyptische Mundöffnungsritual, 2 vols. ÄgAb, vol. 3. Wiesbaden:

Otto Harrassowitz. Parker, Richard A., Jean Leclant, and Jean-Claude Goyon 1979 The Edifice of Taharqa by the Sacred Lake of Karnak. Providence: Brown

University Press. Parkinson, Richard B. 2002 Poetry and Culture in Middle Kingdom Egypt. A Dark Side to Perfection.

London: Continuum. Parkinson, Richard B. and Stephen Quirke 1992 "The Coffin of Prince Herunefer and the Early History of the Book of the

Dead", in Studies in Pharaonic Religion and Society in Honour of J. Gwyn Griffiths, edited by A. B. Lloyd. London: The Egypt Exploration Society, pp. 38-51.

Parrinder, E. G. 1972 "Definitions of Mysticism", in Ex Orbe Religionum : Studia Geo

Widengren. Numen Supplement, vol. 22. Leiden: E. J. Brill, pp. 307-317. Patane, Massimo 1993 "Deux points concernants les Textes des Pyramides à la Basse Époque",

BSEG 17: 93-95. Pavlova, Olga I.

475

1999 "Rxyt in the Pyramid Texts: Theological Idea or Political Reality", in Literatur und Politik, edited by J. Assmann and E. Blumenthal. BdE, vol. 127. Cairo: Institut Français d'Archéologie Orientale, pp. 91-104.

Piankoff, Alexandre 1974 The Wandering of the Soul. Princeton: Princeton University Press. Pierre-Croisiau, Isabelle 2004 "Nouvelles identifications de Textes des Sarcophages parmi les

«nouveaux» Textes des Pyramides de Pépy Ier et de Mérenrê", in D'un monde à l'autre: Texts des pyramides et textes des sarcophages, edited by S. Bickel and B. Mathieu. BdE, vol. 139. Cairo: Institut Français d'Archéologie Orientale, pp. 263-278.

2001 Les textes de la pyramid de Pépy Ier. 2. Fac-similés. MIFAO, vol. 118/2.

Cairo: Institut Français d'Archéologie Orientale Posener-Kriéger, P. 1973 "Le papyrus de l'Ancien Empire", in Textes et langages de l'Égypte

pharaonique. Cent cinquante années de recherches. 1822-1972. Hommage à Jean-François Champollion. BdE, vol. 64/2. Cairo: Institut Français d'Archéologie Orientale, pp. 23-35.

Quaegebeur, J. 1977 "Anubis, fils d'Osiris, le vacher," in Studia Aegyptiaca 3: 119-130. Quirke, Stephen G. J. 1993 Owners of Funerary Papyri in the British Museum. British Museum

Occasional Papers, vol. 92. London, Department of Egyptian Antiquities. Rappaport, Roy A. 1999 Ritual and Religion in the Making of Humanity. Cambridge: Cambridge

University Press. Reisner, George Andrew 1934 "The Servants of the Ka", BMFA 32: 2-12. Ridley, R. T. 1983 "The Discovery of the Pyramid Texts", ZÄS 110: 74-80. Ritner, Robert K. 1989 "Horus on the Crocodiles: A Juncture of Religion and Magic in Late

Dynastic Egypt", in Religion and Philosophy in Ancient Egypt, edited by

476

W. K. Simpson. YES, vol. 3. New Haven: Yale Egyptological Seminar, pp. 103-116.

1990 "O. Gardiner 363: A Spell against Night Terrors", JARCE 27: 25-41. 1993 The Mechanics of Ancient Egyptian Magical Practice. SAOC, vol. 54.

Chicago: The Oriental Institute. 2003 "Daily Ritual of the Temple of Amun-Re at Karnak", in The Context of

Scripture. Volume 1. Canonical Compositions from the Biblical World., edited by William W. Hallo. Leiden: Brill, pp. 55-57.

Roccati, Alessandro 1974 "I testi dei sarcofagi di Eracleopoli", Oriens Antiquus 13: 161-197 1970 Papiro ieratico N. 54003: Estratti magici e rituali del Primo Medio

Regno. Turin: Edizioni d'Arte Fratelli Pozzo. Roeder, Hubert 1993 "Themen und Motive in den Pyramidentexten", LingAeg 3: 81-119. 1996 Mit dem Auge sehen. Studien zur Semantik der Herrschaft in den Toten-

und Kulttexten. SAGA, vol. 16. Heidelberg: Heidelberger Orientverlag. Romer, John 1975 "The Tomb of Tuthmosis III", MDAIK 31: 315-351. Roulin, Gilles 1996 Le Livre de la Nuit. Une composition égyptienne de l'au-delà. OBO, vol.

147. Freibourg: Editions Universitaires. Rusch, Adolf 1917 "Der Tote im Grabe (altes Opferitual aus den Pyramidentexten)", ZÄS 53:

75-81. Sauneron, Serge 1989 Un traité égyptien d'ophiologie: Papyrus du Brooklyn Museum No.

47.218.48 et .85. Cairo: L'Institut Français d'Archéologie Orientale. 2000 The Priests of Ancient Egypt. Translated by David Lorton. Ithaca: Cornell

University Press. Schenkel, Wolfgang

477

1978 "Eine Syntax des klassischen Ägyptische ohne Verbalsatz", GM 29: 105-117.

Schneider, Thomas 2000 "Wer war der Gott 'Chajtau'?", in Les civilisations du bassin

méditerranéen: hommages à Joachim Śliwa, edited by K. Cialowicz and J. Ostrowsk. Cracow: Université Jagellonne Institut d'Archéologie, pp. 215-220.

Schott, Siegfried 1950 "Bemerkungen zum ältagyptischen Pyramidenkult", BeiträgeBf 5: 131-

224. 1955 "Eine agyptische Bezeichnung für Litaneien", in Ägyptologische Studien

(Hermann Grapow zum 70. Geburtstag gewidmet), edited by O. Firchow. Berlin: Akademie-Verlag, pp. 289-295.

1963 "Die Opferliste als Schrift des Thoth", ZÄS 90: 100-110 1964 Mythe und Mythenbildung im alten Ägypten. UGAÄ, vol. 15. Hildesheim:

Georg Olms Verlagsbuchhandlung. 1965 "Nut spricht als Mutter und Sarg", RdE 17: 81-87. Servajean, Frédéric 2003 Les formules des transformations du Livre des Morts (XVIIIe-XXe

dynasties). À la lumière d'une théorie de la performativité. BdE, vol. 137. Cairo: Institut Français d'Archéologie Orientale.

Sethe, Kurt 1908-1922 Die altägyptischen Pyramidentexte nach den Papierabdrücken und

Photographien des Berliner Museums, 4 vols. Leipzig: J.C. Hinrichs. 1926 Die Ächtung feindlicher Fürsten, Völker und Dinge auf altägyptischen

Tongefäßscherben des Mittleren Reiches : nach den Originalen im Berliner Museum. Berlin: Akademie der Wissenschaften.

1928 Dramatische Texte zu altägyptischen Mysterienspielen. UGAÄ, vol. 10.

Leipzig: J.C. Hinrichs. 1931 Die Totenliteratur der Alten Ägypter: Die Geschichte einer Sitte.

(Sitzungsberichten der preussischen Akademie der Wissenschaften Phil-Hist Klasse 1931 XVIII). Berlin: Akademie der Wissenschaften.

478

1935a Übersetzung und Kommentar zu den altägyptischen Pyramidentexten, Volume 1. Gluckstadt: J.J. Augustin.

1935b Übersetzung und Kommentar zu den altägyptischen Pyramidentexten,

Volume 2. Gluckstadt: J.J. Augustin. 1935c Übersetzung und Kommentar zu den altägyptischen Pyramidentexten,

Volume 3. Gluckstadt: J.J. Augustin. 1935d Übersetzung und Kommentar zu den altägyptischen Pyramidentexten,

Volume 4. Gluckstadt: J.J. Augustin. Silverman, David P. 1989 "Textual Criticism in the Coffin Texts", in Religion and Philosophy in

Ancient Egypt, edited by W. K. Simpson. YES, vol. 3. New Haven: Yale Egyptological Seminar, pp. 29-53.

1996 "Coffin Texts from Bersheh, Kom el Hisn, and Mendes", in The World of

the Coffin Texts. Proceedings of the Symposium Held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden, December 17-19, 1992, edited by H. Willems. Leiden: Nederlands Institut voor het Nabije Oosten, pp. 129-141.

Simpson, William Kelly 1970 "A Late Old Kingdom Letter to the Dead from Nag' Ed-Deir N 3500", JEA

56: 58-62. Spiegel, Joachim 1971 Das Auferstehungsritual der Unas-Pyramide. ÄgAb, vol. 23. Wiesbaden:

Otto Harrassowitz. Stadelmann, Rainer 1975 "Chaitau", LÄ 1: col. 902. Stoof, Magdalena 2002 Skorpion und Skorpiongöttin im alten Ägypten. Hamburg: Verlag Dr.

Kovač. Strenski, Ivan 1996 "The Rise of Ritual and the Hegemony of Myth: Sylvain Lévi, the

Durkheimians, and Max Müller", in Myth and Method, edited by L.L. Patton and W. Doniger. Charlottesville: University Press of Virginia, pp. 52-81.

479

Tambiah, S. J. 1981 A Performative Approach to Ritual. Proceedings of the British Academy,

vol. 65. Oxford: Oxford University Press. Thausing, Gertud 1943 Der Auferstehungsgedanke in ägyptischen religiösen Texten. Leipzig: Otto

Harrassowitz. Thompson, Stephen 1990 "The Origin of the Pyramid Texts found on Middle Kingdom Saqqâra

Coffins", JEA 76: 17-25. van der Molen, Rami 2000 A Hieroglyphic Dictionary of Egyptian Coffin Texts. PdÄ, vol. 15. Leiden:

Brill. Vernus, Pascal 1996 "La position linguistique des Textes des sarcophages", in The World of the

Coffin Texts. Proceedings of the Symposium Held on the Occasion of the 100th Birthday of Adriaan de Buck, Leiden, December 17-19, 1992, edited by H. Willems. Leiden: Nederlands Institut voor het Nabije Oosten, pp. 143-196.

1991 "Le Mythe d'un mythe: la pretendue noyade d'Osiris. – De la derive d'un

corps à la derive du sens", Studi di egittologia e di antichita puniche 9: 19-34.

Volten, Aksel 1958 "Das Harpunierergestirn", MDAIK 16: 346-366. Ward, William 1978 "The hiw-Ass, the hiw-Serpent, and the God Seth", JNES 37: 23-34. Wente, Edward F. 1982 "Mysticism in Pharaonic Egypt?", JNES 41: 161-179. Westendorf, Wolfhart 1970 "Beiträge aus and zu den medizinischen Texten. III. Incubus-

Vorstellungen", ZÄS 96: 145-151. Willems, Harco 1988 Chests of Life. A Study of the Typology and Conceptual Development of

Middle Kingdom Standard Class Coffins. MVEG, vol. 25. Leiden: Ex Oriente Lux.

480

1996 The Coffin of Heqata (Cairo JdE 36418) (OLA 70). Leuven: Uitgeverij

Peeters en Departement Oriëntalistiek. 1997 "The Embalmer Embalmed. Remarks on the Meaning of the Decoration of

Some Middle Kingdom Coffins", in Essays on Ancient Egypt in Honour of Herman te Velde, edited by J. van Dijk. Groningen: Styx Publications, pp. 343-372.

2001 "The Social and Ritual Context of a Mortuary Liturgy of the Middle

Kingdom (CT Spells 30-41)", in Social Aspects of Funerary Culture in the Egyptian Old and Middle Kingdoms, edited by H. Willems. OLA, vol. 103. Leuven: Uitgeverij Peeters, pp. 253-372.

Youssef, Ahmed A.-H. 1987 "Two Lines of the Pyramid Texts Reconsidered", ASAE 71: 261-264. Zandee, Jan 1960 Death as an Enemy according to Ancient Egyptian Conceptions. Leiden:

E.J. Brill. 1988 "Sargtexte, Sprüche 363-366 (Coffin Texts V 23-28)", Funerary Symbols

and Religion. Essays dedicated to Professor M.S.H.G. Heerma van Voss on the occasion of his retirement from the Chair of the History of Ancient Religions at the University of Amsterdam, edited by J.H. Kamstra et al. Kampen: J.H. Kok, pp. 165-182.

Žabkar, Louis V. 1988 Hymns to Isis in Her Temple at Philae. Hanover: Brandeis University

Press.