A Hymn to Osiris in the Pyramid Texts Author(s): Jean Sainte Fare Garnot Source: Journal of Near Eastern Studies, Vol. 8, No. 2 (Apr., 1949), pp. 99-103 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/542142 Accessed: 02-02-2017 21:53 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact
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A HYMN TO OSIRIS IN THE PYRAMID TEXTS JEAN SAINTE FARE GARNOT
3. The gods of the East and the West are
A IPASSAGE in the Pyramid Texts consatisfied with this great (event), tains a hymn to the deceased king
which has happened in the arms of the in which it is possible to recogdivine progeny. nize the adaptation of a hymn to Osiris.
B. Exhortations It is thus the earliest such composition as (?? 259-60) 4. 0 this (Osiris), (Osiris), see! yet discovered. A very brief text-it ocO this (Osiris), (Osiris), behold! cupies but a single section in Sethe's edi5. 0 this (Osiris), (Osiris), hear!
tion (? 258)--it is complemented by Osevthis (Osiris), (Osiris), be (present) eral exhortations (?? 259-60) devoted here! to
ritual acts and by a sort of final statement 6. 0 this (Osiris), (Osiris), lift thyself (? 261) which should by no means be disupon thy side!
Execute sociated from it. The pyramids of the Old mine order! Kingdom have transmitted but one 7. Overfoe of sleep! 0 torpid one!
sion of the text-included in the formulas
Rise up, thou who wert in Nedit!
belonging to the pyramid of Unis (cols. 8. Take thy good bread in Pe! Receive (again) thy sekhem-scepter in 381-89)-but the mastaba of SenusertHeliopolis! cAnkh at Lisht, dating from the Middle Kingdom, has supplied a duplicate.2 The C. Statement (? 261) 9. This Horus, he has ordered action for text is reproduced in Figure 1. Erman,3 his father. Sethe,4 Hayes,' and others8 have trans-
lated it. I offer the following render-
ing; my reasons for replacing the name of
the dead king by that of Osiris (in parentheses) are indicated below in the commentary. A. Hymn to Osiris (? 258)
is (again) complete.
? 258c, ` ==q . Sethe's translation, "Atum ist zufrieden uiber seine Jahre," while grammatically unimpeach-
2. Horus is satisfied with his father.
able, does not yield a plausible mean-
AtOm is satisfied with his offspring. 1 K. Sethe, Die altaegyptischen Pyramidentexte, I (Leipzig, 1908), 142-43 (Spruch 247).
2 w. C. . Hayes, Texts in the Masfabeb of
For it is he that carrieth the one who
PHILOLOGICAL NOTES
1. Hail to thee, 0 Sage! Gebeb has created thee (anew); the Ennead has brought thee forth (anew).
Wosret-'Ankh at Lisht (New York, 1937).
The master of the tempest, he has neutralized the saliva of Seth, 10. In order that he (Seth) may carry thee,
ing, for the fact of being very aged is
nothing specially agreeable even for a god! On the other hand, it breaks the Selnchain of thought and is unharmonious
3 ZXS, XXXII (1894), 4-7. 4 cbersetzung utnd Kommentar zu den altaegypt-
ischen Pyramidentexten, I (Hamburg-Gltickstadt-New York), 251 frt.
5 Bulletin of the Metropolitan Museum of Art,
XXVIII (1933), 34-36.
with both the preceding and the following
context. The parallelism of the two members which constitute verse 2 is obvious, and their identity of structure striking.
One logically 6 E.g., L. Speleers, Traduction des Textes des Pyra-
expects at the end of the
second member a term of relationship to
mides (Brussels), p. 41.
99
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100 JOURNAL OF NEAR EASTERN STUDIES
balance the word it.f while at the thePyramid same Texts m hnw Cwi is never as aand substitute for m hnw. It must time applying to Osiris. Since used Horus therefore be rendered not "in the midst of Atum were, respectively, the son and the ancestor of Osiris, it is natural that, the divine after offspring" but "in the arms of a substantive defining the relationship the divinein offspring." It is very probable thatHorus), the resurrection of Osiris was considline of descent (Osiris, father of one should then encounter a second exered to take place "in the arms" of Hopressing this relationship in line of ascentrus, who held the body of the god in his embrace. (Osiris, great-grandson of Atum). I propose to see, in the group fff , a deriva- ? 259a: m3, ptr, sdm, etc. Were these perfective participles in the original draft? tive in wti of the root rnp, "to be re-
Such is Sethe's opinion, but the translanewed, to be young," with the meaning tion resulting from his interpretation "offspring." For the suffix wti (pointed ("der du gesehen hast," etc.)' is not at all out by Lacau, Annuaire du Collge de satisfactory, and the fact that it was so France pour 1947-1948, p. 137) added to a triliteral verbal root see rmnwti (Ermaninterpreted in the Middle Kingdoms is a matter of secondary importance. The and Grapow, Worterbuch der dgyptischen presence of the imperatives tz in ? 260a Sprache [= WB], II, 420, and Pyr. and gzp in ? 260c as well as the general ?? 141a, 251b, 531b, 882b). For the writtenor of the passage, which is a summons ting see ~ , wpwt(i) "messenger," (cf. especially at the beginning: ind hr.k) (Pyr. ? 136b [W 208: three examples]). suggests that m., ptr, etc., are also imThe existence of this substantive *rnpwti peratives. Erman and Hayes are of this is admittedly not attested elsewhere, but opinion. The question of the imperatives the interpretation-suggested with all reof second geminating verbs is a delicate serve-is the only one which suits the conone, the reduplicated consonant being artext. bitrarily omitted (e.g., m-, "Shipwrecked ? 258d. Ms(i)wt, the complete reading of Sailor," 179) or included (e.g., m33, "Elowhich is given by Neit 24 (Jequier, Les quent Peasant," BI, 247),9 but nothing is
Pyramides des reines Neit et Apouit against taking A as the imperative of wnn. [Cairo, 1933], P1l. VII) = Pyr. ? 2078c,
? 260b. The phrase im(i) Ndit does n S 1)1-, is a collective in wet (probably vocalized twet) meaning "offspring, necessarily mean "he who is in Nedit'o a progeny" (cf. WB, II, 140, s.v. "mswt" undoubtedly refers to the past. Com
and Pyr. ?? 141b, 647b, 1333a, 1339b). Pyr. ? 632d: 1Hr imi Spdt, which Se This formation in 'wt (vocalized either renders, "Horus, der in der Sothis wa 6wet [Coptic w] or twet [Coptic n], with ? 260c. Literally, "make thy brea the sense of the word depending on the that is, "obtain thy meal consistin alternative vocalizations) was already7Sethe, op. cit. analyzed by Lacau in his "Notes de s This is proved by a copy of this text (1B 3) dating
from the Middle Kingdom in which the verb forms in phondtique et d'etymologie 6gyptiennes" question are feminine.
(Rec. de tray., XXXI [1909], 73-90) and
9 On this subject cf. G. Lefebvre, Grammaire de classique (Cairo, 1940), ? 359c.
has been studied again more recentlyI'?gyptien by
the same scholar in his course at the
10 At the time when our hymn is being recited,
Osiris has long ceased to be at Nedit.
CollAge de France (cf. Annuaire du Collhge
11 Op. cit., III, 176. Cf. also Kees, Gotterglaube, p.
de France pour 1947-1948, pp. 136-37). 331,In n. 7.
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A HYMN TO OSIRIS IN THE PYRAMID TEXTS 101
bread." Compare ir.f st.f, "hebieten)."13 makes his Since the word isd, "saliv
determined in the Pyramid Text place" = "he obtains a place never for him-
the Seth animal,14 I prefer to consid self," Pyr. ? 651d. The parallelism of the as an ideographic writing (word sig members and the presence of the imperaof Seth. To be precise, thi tive gzp in the second one call the for name the infound only in the texts of Unis, whe terpretation of ir as an imperative rather
is common: ?? 17a, 26d, 27a, 28a, than as a passive sdm.f.12 Admittedly, the
many others. The meaning of the w noun sbm in the Pyramid Texts always isd, "Geifer" (Sethe), "Speichel" (W has the sense of "power," but here we undoubtedly meet the old word 134), shm, i.e., apparently, "venomous sal is of indicated "sekhem-scepter," the existence which at once by the ideogra is guaranteed by the word sign human itself,head as in the act of expectora well as by its appearance in the lists of obwhich, preceded by its phonetic elem serves to write the word in ?? 850a ( jects in the Middle Kingdom coffins (cf. JRquier, Les Frises d'objets des sarcophages and 1628c (M, N), and also by the pa lel p. use182, of the substantives is?(w) and du Moyen Empire [Cairo, 1921], n. 1). Since the verb gzp has ain very ? 850a. conIn ? 26d Seth is likewise p crete significance, it is normal thatas its sented a spitting god. It would be in direct object should be the name estingof to aknow which quadrupeds thing rather than the expression of anof ejecting their saliva at t the habit abstract idea; besides, the word t, "bread," enemies and for what purpose they d the direct object of the verb in In the any first case, this information would member, is also a concrete term. no great importance for the interpreta ? 261a, since, as Roeder long ago ? 261a. Irt n, "action for, in of favor of"; the animal of Seth is unquestechnical meaning, "perform pointed rites out, for." tionably a fabulous creature. Nb kr(r), "master of the tempest"; Horus, ? 261b. regard wtz.f tw as a subordivanquisher of Seth, is henceforth theI one
nate to clause (purpose rather than temwho presides over storms, in order hold them in check. The writing of the poral) substanand not as an independent sen-
tence. neutralizes the saliva of Seth tive kr(r), with but a single r, is Horus found in order that the latter may be a safe again in the text supplied by the mastaba mount for Osiris to ride when the time of Senusert-cAnkh (col. 381; cf. Hayes, comes for op. cit., P1. VII). Krr being here in him theto play this role. The indeabsolute state, the vocalizationpendent must have pronoun swt can refer only to Seth. In third consequence, is certainly not been k'rr; since the second and the writing of the name of Atum but a consonant were not separated aby a vowel, periphrastic designation of Osiris-"the one r only was written. However, in Pyr. (newly) that is, the reconsti? 281a, where we find the reading krr Complete," n pt, tutedand one the (rather than "the All, the Tothe word is in the construct state, tality"). two r's are indicated in the writing to COMMENTARY point to a vocalization such as kr'r. As
Sethe has correctly seen, is3h (or sBh) That fol?? 258-61 are of distinctly Helio-
lowed by a club (word sign) ispolitan a verbinspiration deis indicated by the
fining an inhibitory action, "to inention neutralize, of Atuim (? 258c), the Ennead
turn aside," rather than "to prevent 13 Ibid., p. (ver259. 12 Op. cit., I, 258: "dir ist Brot gemacht."
14 Cf. ?? 850a and 1628c.
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102 JOURNAL OF NEAR EASTERN STUDIES
newly(?born, Osiris is not yet fully con(? 258b), and Heliopolis itself 260c).
scious ofexcept his existence, and the recitation They reveal no traces of revision for the elimination of the nameofof Osiris ? 259 andin ? 260a
probably coincides
favor of the king's name. The with use a series of the of gestures of the hand (toward theof various dependent pronoun tw (instead the sense organs?), the succession and effects archaic kw) does not suggest a very an- of which are reflected cient date of composition, but the paragraphs. hymn in these The god, torpid though the enemy of sleep, is was written at a time when (? an260b), originally independent Osirian religionroused hadby already a challenge at once forcible and been strongly integrated in complimentary: Heliopolitan"Hail to thee, O Sage!" theology. This is clearly established the recovers the power of (? 258a).by He then mythological allusions: Osiris at Nedit seeing, considered as one of the senses (? 260b), the punishment of Seth (? 261b), (m)3, "to see"), that of perception (ptr, and the role of Horus as coadjutor and "to behold, learn"; cf. the nuance of funerary-priest of his father. meaning which exists between French As I have mentioned above, this hymn entendre and &couter), and then that of to the dead king is the transposition of'a hearing. He thus becomes actually present fragment composed originally for Osiris. (? 259b: "be thou here!"); and finally he All its ideas apply precisely to Osiris: ties rises and takes his seat (? 260a-b). He is of kinship with Atfim and Horus (? 258- next invited to receive nourishment b-c), murder at Nedit (? 260b), resurrec- (? 260c) and to grasp in his hand (gzp) the
tion (? 258b-d), triumph over Seth and sekhem-scepter, the insignia of authority.
immunization against the violence of the The recitation of ? 260c must have been latter (? 261). There is not a single ele- accompanied by the double presentation ment in the composition which refers to of (1) the bread of Buto and (2) the the pharaoh considered in his exclusive scepter of Heliopolis. These rites (irt, person, apart from his assimilation with ? 261a) were performed through the
Osiris.
The main interest of this text consists
agency of one or more participants at the order of the reigning king, who was identi-
in the fact that, from all the evidence, it fied with Horus (? 261a). The latter, springs from a ritual of resurrection. The
finally, claims for himself the responsibil-
recitation of the formulas belonging to ity of the ceremonies which he has just this book was synchronized with the per- performed, under the most favorable conformance of the rites, and it is possible ditions; he announces that everything has from the formulas included in our hymn been anticipated in order to avoid subseto reconstruct to a considerable extent the quent accidents or retaliation. The "neuseries of acts corresponding to them. The tralization" of the saliva of Seth must unceremony begins at the instant when the doubtedly be interpreted as a ritual epibody of the god has just been reconstitut-
ed. This restoration is a second birth
sode the nature of which escapes us (fumi-
gations, lustrations?). But, as throughout (? 258). The entire Ennead participates in the text, the rite is linked with a mythothis birth of the god (? 258b); there is no logical traditi'on; it recalls the whole or a question therefore of the original birth of portion of some legend. Some words of Osiris, hence my translation, "the Ennead commentary may serve to clarify the matter. has brought thee forth (anew)." Thus
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A HYMN TO OSIRIS IN THE PYRAMID TEXTS 103
tial as they are to hymns. It mentions the The idea that a god could be the mount Osirian "wisdom" (? 258a); it refers to the or support of another divinity is only apjoy animating the gods when Osiris is reparently strange. Suspended from the sky, suscitated (? 258c-d) and to the process of hanging from the body of Nut, the immortals ran certain risks in their lofty the "triumph."'8 But its major interest is abode. For that reason the children of in its demonstration that, in certain circumstances, homage to the gods, such as Horus are asked in Pyramid Text ? 1823 the to "hold up (f3i) Neferkarec." However, inancient Egyptians conceived it to be, inseparable from ritual acts. The-hymn, the present context, something else isisinvolved, and that is very clearly punishfurthermore, bespeaks our interest by reason of its structure, for we have but the ment. Pyramid Text ? 1632 is explicit: information concerning the forms "Horus has brought Seth to thee; he vaguest has
placed him beneath thee, bowed (ksi[i], of Egyptian poetry, sacred or secular. Here, at least, it is clear that we have a pseudoparticiple), thy power being greater of ten verses, each with two than his!"16 Elsewhere it is the great composition Ennead which is charged with the execution members. As a general rule,"9 each verse is (? 1628b). In the most humiliating mansufficient unto itself: it states a single ner that body reduces Seth to the status theme presented under two aspects, or of a menial. "They (the gods of the Enpossibly the ideas expressed in the two nead) have placed Seth under thee," itmembers is are akin. The composition is stated in ? 1628b, "in order that he may thus based upon the use of binary rhythm, be in service under thee."'s But this subbut with whatever rigor this process may jection is not at all peaceful. Seth, thoughbe applied almost to the very end of the subdued, still retains his vicious spirit; hepoem,20 the work is by no means static. defends himself as he can, that is, in theOne may observe, as I have attempted to
manner of a quadruped, and hurls at bring out, a very distinct movement from
Osiris a spurt of saliva. The other gods one group of verses to the next, as is deinterfere: "they have prevented him from manded by the very nature of the subject
voiding his saliva against thee!"" as weunder consideration: the great experience are informed by Pyramid Text ? 1628c, of the resurrection.
which is addressed to Osiris. Such is the
legend echoed in ? 261.
ECOLE DES HAUTES ETUDES PARIS
The hymn to Osiris makes but very re- 18 Or perhaps the assimilation of Osiris with strained use of eulogistic phrases--essen-universe, if F really means, as several scholars
the
be-
lieve to be the case, "the All."
fr.f.
I5 )In n.k. IJr St di.n.f n.k sw kst(i) hr.k wr ptit.k 19 An exception to the rule is found in vs. 9, which is closely connected with vs. 10.
16 ( W)d.n.sn n.k StO &r.k hnk.f br.k. 17 Ulw.n.sn c C.f isd.f ir.k.
20 Cf. n. 19. The first member of vs. 10 continues
the second of vs. 9, if my interpretation is correct.
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