P.wilson a Lexicographical Study of the Ptolemaic Texts in the Temple of Edfu

A Lexicog=hical Study of the PtolemaicTexts in the Temple of Edfa Ibesis submittedin accordancewith the requirementsof the University of Liverpool for the Degreeof Doctor of Philosophy by PenelopeWilson March 1991.

LIvERPOOL UNIV"Fý', TTY -I,

Abstract A LexicoUaphicalStudyof thePtolemaicTextsin theTempleof Edfu - Penel= Wilson. The thesis studies four thousandand sixty words which occur in different types of texts in the Temple of Edfu. 'rbe etymology and useof each word in the Egyptian languageis establishedfrom its earliest attestationup to the Edfu texts and then in dernotic and Coptic if appropriate.The words are exemplified with varied hieroglyphic writings reflecting the diverse orthographyof the Ptolemaic texts. The investigation aimed to show that although the texts were written in adead language',no longer spokenin Egypt, they continuedto be edited,compiled and composedby priest-scribeswho created 'new' words to add to the heightenedpoetic diction of the texts, and which were appropriatefor the ideological framework of the temple embodiedin the principles of 'Maat'- order and the continuation of the kingship. Though the words reflect a local Edfu mythology they also show the full integration of other theological systemssuch as thoseof Hermopolis and Heliopolis suggestingclose contact between the Housesof Life attachedto templesin the major religious centresof Egypt. The varied vocabulary of the texts and the amount of written material suggeststhat the priests who compiled the writings worked from texts which were carefully copied and emendedor edited within firm guidelines. Ile processwas continuous throughout the Late Period from which there is comparatively little temple evidenceand the Edfu texts attest to the transmissionof the texts throughout that time. Priestswho copied the texts also understoodthe languageand they were not only capableof further developmentof the orthographyand vocabulary of the texts but they also had the confidence to composetexts in the'dead' tongue. The way in which words amused -particularly in ritual offering texts - also shows the continuity in religious practice in Egyptian temples,with the in described Offerings by being texts and augmented an expanded edited vocabulary. are more ancient varied forms using many different words in order that magically the ritual covers every possibility for example Seth is destroyedin every possible form by every possible meansof slaughter.The texts also have an artificial style and in somecasesa heightened'poetical'diction where by meansof paranomasiaand alliteradon the rituals not only are worthy for the gods to read and hear,but have a potent magical force to ensuretheir success., The study of individual words also revealsthe types of developmentthrough which they could go: intransitive verbs can also be used transitively, causativeswith an s-prefix continue to be formed and complementarynounsare derived from verbs or vice versa.

Acknowledgments Research for thethesiswasfundedfor threeyearsby a grantfrom theBritish Academy. I wouldlike to thankmy supervisorProfessorA.F.Shorefor his help especiallyin demoticmatters, , andencouragement at everystage. Themembersof staff of theSchoolof Archaeology,ClassicsandOrientalStudieshavealways offeredfriendlyencouragement andin particularI wouldlike to thankfor theloanof articles Dr.C.J.Eyre,Dr.A.M.J.Tooley for otherassistance K. A. W. A. Millard, Professor Kitchen, , Dr.P.Lawrence,Mrs.C.Bennettandfor helpin all kindsof ways,somebeyondthecall of duty, Miss P.Winker. Dr.R.J.Beynonnot only introducedmeto my Apple MactinoshPlusbut allowedme to usethe MicrobiologicalUser printerto print out thethesis Mr. StevenDownderof theAppleCentre, . LiverpoolUniversitykeptmy computergoingwhentheweightof Ptolemaicwordsprovedtoo much. TheFacultyof Arts andMYs. A.MacEwanof theDepartmentof Ifistory alsodeservemy thanks. I during Hellenic Ile EgyptExplorationSocietyawardedmea studentship Swan which cruise on a mademy first visit to theTempleof Edfu andsawthe textsin situ. TheMacGoriansandDouglases haveprovidedanenvironmentin which I couldwork easilyandin this respectI am gratefulto Miss A.Bawdenfor removingBlakeduringthe final stagesof thethesis. Finally, my family andrelationshavealwaysprovidedsupportespeciallyin nutritionalmattersand in this instanceI would like to thankMr andMrs E.H.Dickinsonmostsincerely.I perhapsdo not realise fully the waysin which Mr.J.R.Dickinsonhasaffectedmeduringthecourseof my research but my debtto him is enormous.My parentshaveassistedme in everypossibleway throughoutmy time at theUniversityof Liverpoolandwithouttheir generosityandmoralsupportI would neverhave in Durham I home Wilson is D. It Mr. Mrs. that to this offer all my love, at stage. and reached gratitudeandrespect. Dr.SamuelJohnsondefineda lexicographeras'a harmlessdrudge',but, whateverelseI am hopeI ,I am neverharmless.

ii;

Cont"n Acknowledgments

Contents Introduction Plansof Temple

................................................

i

iv iii ................................................ ................................................

v-

x1vii

x1viii -I ................................................

Map of Egypt andKey ................................................ ii - iiii 3 vulture

1-52 ................................................

i reed

53-242 ................................................

' arm

243-348 ................................................

w quail chick

349-533 ................................................

b foot

534-619 ................................................

P stool

620-698 ................................................

f homedviper

699-707 ................................................

m owl

708-870 ................................................

n water

871- 1020................................................

r mouth

1021-1071 ................................................

h shelter

1072-1094

h twistedflax

1095-1247

h placenta h animalbelly s bolt, cloth Ypool

................................................ ................................................ ................................................ ................................................ ................................................

1248-1353 1354-1385 1386-1734 1735-1838 1839-1889

q hill

................................................

k basket

1890-1923 ................................................

g pot stand

1924-1961 ................................................

t loaf of bread

1962-2029 ................................................

I tetheringrope

2030-2070 ................................................

d hand

2071-2126 ................................................

IV

d serpent

2127-2194 ................................................

Words cited erroneouslyby Wb

.................................

2195-2198

Bibliography

2199-2246 ................................................

Abbreviations

2247-2266 .................................................

V

Introduction The temple of Edfu is at the heart of the modem town of Tell Edfu, on the west bank of the Nile and the capital of the second nome of Upper Egypt. It was known as Apollonopolis Magna in Roman times and its Egyptian names were D.W in Vil documents (Coptic TB(J) and Bodt for religious .. purposes.71bebuilding was excavatedby Mariette in about 1860, having been covered by the housesof the town's inhabitants, and the central stone temple is one of the best preservedin Egypt, lacking only some roof shrines.The surrounding complex of buildings beyond the stoneenclosurewall are however still buried under the modem town. Excavations to the south and west were carried out by the Institut frangais d'arch6ologie orientale from 1914 to 1933 and by a Franco-Polish mission from 1937-1939 The difficulty of excavation because of the proximity of modem dwellings, contrasted with the completeness of the temple and its inscriptions, and the resulting lack of an overall picture of the known less Edfu, history Edfu well that the ancient community at are considerably means and people at than their god.2 The site of the town was at the centre of an area of rich agricultural potential. The land for cultivation was six kilometres across at its widest pointý stretching 13 kilometres downstream to EI-Sayada and fifteen kilometres upstream to south of Nag el-Hasaya In ancient times a branch of the Nile flowed . behind Edfu, irrigating a further expanseof land and contributing to the agricultural resources.3 The Wadi Abbad on the east bank gave connections with the gold mines of the easterndesert and the Red Seaand a trade route on the west bank brought Edfu into contact with the resourcesof Nubia. Edfu does in but in have been the Old Kingdom there is the town to archaic -period, a significant not appear importance in its here, the First IntermediatePeriod. of town apogee reached which evidenceof a walled The development of the town brought it into conflict with 1-fierakonpoliswhose governor Ankhtify for Edfu from Horus became it Edfu. The Middle is Kingdom the at prominent time cult of and controlled a

1.Publishedaccountsof the excavationslisted in LA VI 327 nn.5-6 andalsoPM V 200-6. 2. Somepapyrusdocumentsfrom the Graeco-Roman period havebeenpublished: W.Speigelberg, Die DemotischenPapyri Hauswaldt,Leipzig, 1913; B.Menu, Regusd6motiquesGr6co-Romaines provenantdEdfou, Hom.S.SauneronI pp.261-280. 3. For a diagram of the Edfu hinterland and descriptionof the townsite see M.Bietak, Urban Archaeologyand the 'Town Problem'. in Egyptologyand the SocialSciences,editedby K.Weeks, Cairo,1979p.110-114.

vi

possible the falcon god owed something to the previously dominant Horus of Nekhen (Merakonpolis)A In the 13th dynasty and the SecondIntermediate Period there is evidence for royal patronageof the god Horus which continued into the New Kingdom as attestedby blocks bearing the namesof kings such as Amenhotep 111,Tuthmosis III and Hatshepsut.More substantial temple remains in the form of the lower coursesof a pylon with the namesof Sed II, RamessesII and RamessesIII indicate that the site upon which the present temple standsmust always have been the sacredtemple area, for the Ramessidepylon lies at right angles to the main Ptolemaic pylon. There are lesser remains from the Saite period, but the great black granite naos of Nectanebo II, at the heart of the standing temple, suggeststhe possibility that during this period an important temple building stood at Edfu. The extant temple was, according to its inscriptions, founded in year 10 of Ptolemy III Euergetes237 B. C. and the final decoration and hanging of the pylon doors was completed in 57 B. C. under Ptolemy XI Alexander 11and Ptolemy XII Neos Dionysos.5 There were two stoppagesin work due to loss of royal control in Upper Egypt. In 206 B. C. Haronnophris (Hurgonaphor), a native Egyptian was proclaimed 'king'at Thebesand he was succeededby Cha :)nnophris(201/200), their revolt lasting for 20 years until 186 B. C.6 There were further breaks in construction at Edfu during the unrest of the 160s and 130s B.C. which at least demonstratesthe strong links between the king and the principles and reality of temple building and decoration. The relative completenessof the temple itself and the wealth of its inscriptions have made Edfu. a focal point for studies into Egyptian temple ritual and Ptolemaic hieroglyphs, in particular. Further, the texts are easily accessiblein published form (cited throughout this study by volume number alone 7 E) by M. de Rochemonteix begun without preceding by project to continued completion ,a

4. Early developmentssummarised by Bietak,op.cit. andalsoB.Kemp,AncientEgypt - Anatomyof a Civilization,London, 1989p.39 -41 and04 for references. 5. For the inscriptionsseea translationof IV 1-16and VII I- 10 by C.de Wit in CdE 36 no. 71,1961 p.56-97and no.72 p.277-320; historyof templeconstructionbriefly by Fairmanin ASAE 43,1943 p.93 and S.Cauville, Edfou, Le Caire, 1984p.61-64 ; S.Cauville, D.Devauchelle,RdE 35,1984 p.31-55. 6. P.W.Pestman,Harmaachiset Anchmachis,deuxrois indigýnesdu tempsdesPtoldmdes,CdE 40, 1965p.157-170; K. Vandorpe,The Chronologyof the Reignsof Hurgonaphorand Chaonnophris, CdE 61,1986 pp.294-302. f 7.1849-1891 for his career- DawsonandUphill, Who WasWho in Egyptology,London, 1972 ,

vil

E.Chassinat,8 and now revised and correctedby S.Cauville and D.Devauchelle.9 The texts are printed in the extensive font of the Imprimerie de Hnsfitut frangais d'archaeologieorientale in CairolO which, though adequateand detailed enough for certain signs, do not reproduce precisely the highly detailed carving of the actual inscriptions. For the sake of consistency and time the study relies upon the published texts, and it was only possible to collate texts from available photographs rather than from the actual temple walls. Further the texts now also, mostly, lack their colour which may have had somebearing upon the understandingof the inscriptions.1I Scholars who have studied the temple and its texts have had different areas of emphasis in their investigations made possible by the vast amount of available textl2, and the diverse nature of those texts. 13 The kaleidoscope of approaches,from the complete structural and architectural view of the temple, to a room or chamber in the temple, to one type of scene throughout the temple, to each individual hieroglyphic sign gives information about religious beliefs and ideas, cult rituals, the use of religious systemsand an overall picture of Egyptian conceptsconcerning their gods and how they were 14 served. The texts contain words so far only attestedin this temple and some am not recordedin the Worterbuch or other diction, aries and lexicographical studies.Work in this field is continuous and as more texts

p.250 ; Le Temple dEdfou 1,1892. 8.1868-1948 for his career -Dawson and Uphill, op.cit. p.61-62 Wu texts .... probably the most , magisterial publication ever produced by a single Egyptologist', Le Temple dEdfou, Tomes H to VIII

andIX to XIV (plates). TempledEdfou 1,revisedin four fasiclesandTomeII, revisedin twOfaicles andTomeXV,

185 ; however see review by A. Egberts in Bibliotheca Orientalis, 47 No. 1/2, Jan-Maart, 1990 pp. 102-107 with corrections. 10. Catalogue de la forite hieroglyphique de l'imprimerie de H. F.A. 0. . nouvelle Mtion, Cairo, 1983. 11. Chassinat notes.where signs are different from the published version, errors in the carving and tracesof colour on the walls. 12. over 3,000 printed pages (d)k complete bibliography of studies is not available, but the bibliography of S.Cauville in Essai 'snrlla thdologie du Temple d'Horus A Edfou, Le Caire, 1987 p.251-262-covers many of the most important works. For individual lines - J-C. Grenier, Temple Ptoldmaiques et Romaines, R6pertoire Bibliographique, Index des citations 1955-1974 incorporating the work of N. Sauneron 1939-1954, , Le Caire 1979. 14. The monumental study by M. Alliot, Le Culte dHorus A Edfou au temps de Ptoldmdes two , volumes, Cairo, 1954 provides an extensive survey of the cult of Horus ; S.Cauville, Essai sur la th6ologie du Temple d'Horus A Edfou , Cairo, 1987 investigates the theological systems in the temple.

viii

15 their arestudied,so componentvocabularies comeunderscrutiny. However,there hasbeenno completestudy of the building blocks of the texts - the individual words.A project hasbeenproposedfor a separatePtolemaicdictionaryto incorporateall 'Ptolemaic' words16andalsofor a completestudyandtranslationof theEdfu texts, 17 which is currentlyunder, way.Thethesiswill not includeeverysingleword usedat Edfu - theconstraintsof time andresources precludethis - but it providesthe first all-embracingstudyof wordsand how they are usedat Edfu, examiningdifferenttypesof textsand so usinga broadbaseof information.Eachentry is concerned with establishingthe earliestuseof the word and its latestoccurrencein the Eg"tian language,to provide a temporalframeworkfor the history of the word, so that in somecasesit is possibleto follow the useof a word from the Old Kingdomthroughto Coptic.Ile etymologyof eachword is establishedif possible,changesin its usearenotedandreasonswhy oneword ratherthananotheris 4%

particular sentenceor context may be indicated. The inclusion of the demotic form of the word,

if one exists, is to indicate if that word is in use in the language spoken in Egypt at the time the texts were inscribed on the temple walls. 7be core of this study is the boxes of hieroglyphic index slips held in the archives of the School of Archaeology, Classici and Oriental Studies, University of Liverpool. They were compiled over a number of years, originally by Professor Aylward M. Blackman, Brunner Professor of Egyptology 1934-1948 and then Emeritus Professor at Liverpoool University 1948-1956,18 and then by his colleague and successorProfessor Herbert W. Fairman, Brunner Professor of Egyptology 1948-1974. 19 Upon the the death of Fairman in 1982, many of his papersand the boxes of index slips were left to the University as a bequest. The slips had formed a working index for the texts of Edfu and Dendera, which were the subject of studies by Blackman and Fairman alone and in collaboration. Blackman had a lifelong interest in Egyptian religion and ritual, resulting in his contributions to the

or some'new' wordsseeAndreu-Cauville,RdE 29,1977 pp.5-13 ; RdE 30,1978 pp.10-21and ý invaluableD.Meeks,AnndeLexicographique, 1977,1978and 1979. 16.F.Daumas,Projetd'un dictionnairedgyptienptol6maique,Acts Ist ICE pp.145-147,depen&ntto someextentuponthecompletionof thepublicationof DenderatempleandalsoPhilae. 17.D.Kurth, GM 92,1986 pp. 93L andpersonalcommunication(date 26/3/87). 18.Dawsonand Uphill, op.cit. pp.29-30andobituaryby H.W.Fairmanin JEA 42,1956 pp.102-4. 19. Obituaryby A.F.Shorein JEA 70,1984 pp.123-127.

Ix

Hastings Encyclopedia2O and articles about the daily ritual in Edfu temple.21 In his lifetime, Fairman significan tly advanced Ptolemaic studies with his two main contributions to reading Ptolemaic hieroglyphic signs and understandingtheir valuesý22Together they collated and published the Morning Hymn to Horus, translatedand explained "Me Myth of Horus of Behdet!and the ritual of 'Driving the Calves' and showed that the cerern 'onies for the dedication of the temple were directly . 23 Opening funerary Mouth. They elucidated many obscure passages, of the rite of the related to the bringing to light 'new' words and opening the way for the study of texts hitherto considered to be 'difficule. After the death of Blackman, Fairman continued to contribute to Ptolemaic studies and for influence his late those he His they taught to the temple texts. wide encouraged read papersreflect index boxes the slips were of great the of contain correspondencewith eminent scholarsover years and assistancein providing references in answer to queries. It is clear from his papers that Fairman was Maat in book its the of was offering the temple particular contemplating a about whole and rituals and high among his interestsý24Though an invaluable help to Fairman for examples of words, the index slips were never intended to be a systematicand comprehensivesurvey of the temple vocabulary, or to

form thebasisof a dictionaryor similarwork, for theydo not covereveryword in the templeand

Hastings, Encyclopedia of Religion and Ethics - Priest and Priesthood (Egypticin) Vol. X

l

I

p

293,302 2 A.M.Blackman,Episodesin the EgyptianDaily TempleLiturgyi JMEOS 1918-1919pp.27-53 ff 57 31,1945 JEA Meat, King Egypt's Grace Before p. e of 22. H.W.Fairman,Noteson the AlphabeticSignsEmployedin the IlieroglyphicýInscriptionsof the Templeof Edfu, ASAE 43,1943 pp.193-310and An Introductionto the Studyof PtolemaicSigns andTheir Values,BIFAO 43,1945 pp.51-138. 23. A. M.BlackmanandH.W.Fairman,A Groupof TextsInscribedon theFaq.adeof the Sanctuaryin theTempleof Horusat Edfu, MiscellaneaGregoriana,1941pp.397-428; The Myth of Horusat Edfu I, JEA 21,1935 pp.26-36 ; II, JEA 28,'1942 pp.32-38 ; III, JEA 29,1943 pp.2-36 ; IV, JEA 30, 1944 pp.5-22 with Additions and Corrections,JEA 30,1944 pp.79-80 -The Significanceof the Ceremony bw bbsw in the Temple of Horus at Edfu, JEA 35,1949 pp.98-112 ; JEA 36,1950 According Temple Use 32,1946 Egyptian Edfu, JEA Consecration The to 63-81 the of of an ; pp. pp.75 ff. 24. All theEdfu Maatofferingsaretranslatedin the MSS collectionand eachis individually indexed interested in the'SacredMarriage,the festivals index Fairman in described set of cards. was also a and ' 1954-5 pp.165-203)and the temple 'drama' in the temple (resulting in his article in BJRL'-37, culminatifigin the play The Triumph of Horuswhich wasperformedat PadgateCollege,Chesterin 1972.

X

their coverageof texts is patchy.25 The study of the texts usesthe slips as a basis and also relies on the referencesfrom the Worterbuch Belegstellen volumes which refer only to Volumes I and 11of Chassinafs publication and other texts published elsewhere up to that time.26 The index slips provide often no more than a word and a reference for it - sometimes there is a little more text, a note on the location of the text and rarely there is a discussion of the word or referenceto (i study of it. Where appropriate theseare noted under each entry. The ten boxes of slips27 were firstly sorted and arranged alphabetically as they had not been organised in a systematicway, and from thesea working list of words and referenceswas made. Each word was studied in more detail to establish etymologies, 'dates' for words and to note their orthographies and use within the context of the sentencesand texts in which they appearedon the temple walls. In the caseof offering rituals - the item offered or function performed were studied as a group to establish the extent to which words were copied between texts and also more generally to note that they shared the samereligious symbolism as far as their inclusion in the temple texts was concerned. The study is not intended to be grammatical, the basic work still being that of Junkerý8 though the Middle from if it the deviates if is usual significantly grammar of the texts noted appropriate and Egyptian. The aim is to concentrate on the words of the texts to discover if their use provid es any in Roman, temples by the first were written how in Ptolemdic, extension the texts and clue as to how found the texts also for inscription and perhaps how temple walls they were edited upon place, their way onto the wall from original text on papyrus to inscription on stone. The stages in development of the individual words show their'historicar transmission,at least in theory, and the

25. All Mut texts are included as are the publishedtexts,but the 'Geographical'texts, and some , kýý%rjt rAkfiTipfthirm namVIe,= rjunrit at all. Vurther,bothFirman and Blackmanmusthaveretainedin their memoriesthe locationsof examplesor painstalcinglysearched out requiredreferencesasneededwithoutcommittingthemto a slip for the indexbox. i 26. E.Naville, TextesRelatifsau Mythe d'Horusrecueillesdansle Templed'Edfou,Gentve et Bale, 1870 ; Brugsch,.ThesaurusInscriptionum Aegyptiacarum,Leipzig, 1883 ; K.Piehl, Inscriptions hidroglyphiquesrecueillies en Europe ct en tgypte, 1884-1903; J.Dilmichen, Geographische Ins -hriften altAgyptischer Denkmaler4 vols. 1865-1885; AlulgyptischerKalenderinschriften1866 AltAgyptischeTempelinschriften,2 vols. 1867 amongothers. , 27. Containingan estimated32,000slips in 10 woodenboxes. 28. H.Junker,Grammatikder Denderatex LP- Leipzig, 1906. ,

xi

use of words in the context of the Edfu texts is an important factor in this. The context of a word may not only be the type of text in which it is used, but also its position on the wall of the temple, or its use in a particular part of the temple. Words have both a temporal and spatial context and this study recognizesthe interaction of words from different levels of thoseareas. Since the suggestion of the existence of the 'temple grammar', that is that temples were built and 29 inscribed their texts according to certain rules and prescribedregulations, the texts of Ptolema1cand Roman temples are no longer regardedas unoriginal, stale, pale imitations of earlier periods, but show the triumph of text transmission and the complex mechanismof mythological integration which was 30 by achieved the composersof the writings. All the texts inscribed on the walls at Edfu were written there between 237 and 57 B.C. -

ýeriod

of

180 years. This precision makesits possible to discern which words were current in the vocabulary of W" those who compo sed the texts and , unlike other templeswithffidfti could be compared- for example Dendera, Philae, Kom Ombo Esna - it has a relatively short period of construction and inscription. , The construction of the temple does not extend into the Roman era as at Dendera3l and Philae, and leader is it in the as Ptolemaic regarded that ways many was completed wholly within the period - so for the temples which the Upper Egyptian standards texts provided temples whose of this series of followed. Parts of Edfu temple can be datedmore precisely, narrowing down the date for different areasbecause there were a number of phasesof construction . The nucleus of the temple - the sanctuary, its side begun in 237 C. B. hall hall the hall, first hypostyle and gods was of the of offerings chapels, the , B. C. between 124 140 Pronaos VIII). The IV C. (Ptolemies in 142 B. dedicated added to was and was (Ptolemy VIII) and the Court, the enclosurewall and pylons were constructedbetween

.

du temple'wascoinedby P.Derchainin CdE 37, Nr. 73,1962 p.33 ff. and 29. The phrase'grammaire in Rdflexionssur la d6corationdespyl6nes', BSFE46,1966 pp.17-24. Zeit, 30. E.Winter, Untersuchungenzu den AgyptischenTemplereliefsder Griechisch-Romischen Wien, 1968and reviews: P.Derchain,RdE 22,1970 pp.242-3 ; J.Gwyn.Griffiths in JEA 56,1970 Nr. 89,1970 98-102 (among Goyon, CdE 45 J-C. 228-230 pp. others which summarisethe pp. -; historicalapproachto the studyof theLate temples)andalsoE. Winter, WeitereBeobachtungen zur Zeit in Tempelund Kult AA 46, Wiesbaden,1987 'grammairedu temple'in der griechisch-romischen pp. 61- 76. 31. At Denderathe decorationof the templewasbeginningjust as it was endingat Edfu, Fairman, ASAE 43,1945 p.194.

Xii

1 116 and 57 B.C. (Ptolemy IX to Ptolemy XII)32. The temple inscriptions are published from the inside of the temple out, working in a roughly chronological fashion from the sanctuaryin Volume I to the pylons in Volume VIII and it is noticeable that the quality of the carving of the texts deteriorates over that time, and also the pylon texts tend to be written in complex hieroglyphs and have more errors than the clearer,more accurateearlier texts. Di=Qsition of the Texts in the temple and in the Publicatien 33

Naos

19-11

Sanctuary

Room 15

112-51(int.), 52-88(exL),Niles (319-326).

'CouloirMyst6riuex'

Y

189-117; 1327-344; 1345-356

Chamberof cloth

Room21

1118-136

Hall of theEnnead

Room20

1137-155

Chamberof the Crypt

Room 19

1156-174

Chapelof the Crypt

Room 17

1175-201

Vwt-sr

Room 18

1203-225

Chapelof Mesen

Room 16

1227-245

Chapelof Khonsu

Room 22

1247-264

Chapelof Hathor

Room 23

1265-280

*,'Room 24

1281-299

Chapelof 11ironeof Re

Chapel of Mehyt or Room of the Ibrone, Room 25

Room 11

1357-385

Chapel of Mn

Room 12

1387-408

Room 13

1409-436

'Pure Placeor place of robing Room 14

1437-445

Hall of the Food Altar

I,

1301-318

Hall of associatedgods ý

(Osiris-Sokar Chambers)

32. Basic outline : Fairman,ýBJRL 37,1954-5, p. 167, more detailed analysis with historical ' by S.Cauvilleand D.Devauchellein RdE 35,1984 pp.31-55and noteby A.Egberts,'A consequences Noteon the Building Ifistory of theTempleof Edfu, RdE 38,1987 pp.55-61. 33. Numberingfollows that of Sauneronand Stierlin in Edfouet Philae,Paris, 1975 which is based , on that of Fairmanpp.36-37.

xiii

Hall of Offerings

Room 9

Antechamber of Westernstairway,Room10

1447-505 1507-533

Weststairway

1535-546

Antechamber of Easternstairway

1577-583

Eaststairway

1547-576

Antechamber to Hall of FoodAltar

1585-592

SecondHypostyleHall

Room 5

111-136

WestDoor of temple

C

11137-146

EastDoor of temple

E

11147-187

Laboratory

Room 6

11189-230

Chamberof theNile

Room 7

11231-267

Treasury

Room 8

11269-299

Pronaos,First HypostyleHall

Room2

1111-328

Houseof Morning

Room 3

111329- 338

Library

Room4

111339-351

Exterior of NaosandPronaos X

IV I- 393

Interior of EnclosureWall

VI I- 340

Court

X 1

VI-

328

from Court Connectingdoorsandpassages

V 329 - 402

Exterior of EnclosureWall

VII 1 -332

in enclosurewall Connectingpassage

VI 341 - 352

Pylon

VIII I- 149

SouthTemenosGate

VIII 151- 170

The outline enablesthe positionof a text to be roughly identified either from a referencesuchas I 327,11 (Room 25) or from a descriptionsuchas SokarChamber(Room 17 or 18). The templeis alignedwith the sanctuaryto the north,so that compassorientationfrom descriptionsof locationsof text are straightforward. Sceneson the wall arearrangedas follows from the groundupward: reed

xiv

decoration, soubassement,registers 1,2,3 and so on, architrave, corniche34. T_y1jes of Texts The main body of texts at Edfu are ritual offering texts, where the king offers an object to the god or gods, or performs some service for him. These can be subdivided into broad types of offering funerary and mortuary offerings (48 examples); kingship rituals (177 examples) ; food offerings (322) ; purification, libation and liquid offerings (414) ; offerings of symbols (Maat for example) and cosmic rituals (218); rites of adoring god (73) ; specific rituals for a goddess(146) ; specific rituals for a god (30) ; protection rituals (120)35 - many of these overlap becausethey all share the common purposeof showing the establishmentand maintenanceof Maat, or guaranteeingthe legitimacy of the kingship so that he is able to care for the gods and provide for them in the temple. They also include rituals from the 'Daily Temple Culf of attending to the god. Certain other texts appearin the temple and can be conveniently referred to as groups: Cosmozonical Texts VI 181-185 ; 36 Donation Texts : VII 215 - 251.37 Processionsof minor god with offerings: 1565-567; 11189-96and 147-151 ; IV 42-49; and 194-201 ; VI 223 - 227 ; VIII 68-76. Festival texts; V 29-35 ; 124-136 ; 343-4 ; 346-360 ; 394-40138 , list of festivals 1359. Geographic processions (the nomes of Egypt and their land, canal and pehu are brought with their 105-124 VI 19-48 VI 12-28 170-194 20-42 IV ; and 11 173-4 ;V 1329-344 and ; ; offerings) : 193-213.39 41 Eon-gargoyle 40.1118-9 147-148 VIII 328-331 VI the texts. Guardian gods and also ; and 32-34 ; Hymns: The Morning Hymn to Horus 114-1842; Good Year hymn VI 93.9943; Table god Hymn

34. Basedon Chassinat,Edfou VolumeI pp. i- xvi. 35. Basedon the figuresandtypologyof Cauville,Essaisur la th6ologiedu TempledHorus AEdfou, Cairo, 1987pp.VIII - IX n.I. 36. E.A.Reymond,The Mythical Origin of theEgyptianTemple,Manchester,1969. 37. D.Meeks,Le grandtextesdesdonationsau templed'Edfou,Cairo, 1972. 38. Alliot Le Culted'HorusAEdfouau tempsde Ptoldm6es,Cairo 1954,Vol. 11. , 39. P.Derchain,Un Manuelde geographieliturgique A Edfou, CdE 37, No.73 1962pp.31-65and , H.Beinlich,Die spezfischen OplerderOberagyptischen Gaue,SAK 7,1979 pp.11-22. 40. J.-C.Goyon,Les Dieux-gardiens Cairo, 1985. la des temples, et genýse 4 I. C.de Wit, Les InscriptionsdesLions-Gargouilles,CdE 29, No.57,1954 pp.2945. 42. BlackmanandFairman,MG 1941,pp.397428. ,

xv

VI 152-15644 ; SakhmetLitany VI 263-26945 ; Sayings of Re chant VH 28-42. Instructions to priests: 1414 ; 111360-362;V 392-3 VI 346-746. Ka and Hemsut processions: 11196-102and 152-158 VIII 112-117. List of gods at Edfu : 1122-25 ; 152-53 ; 180 also VI 48-54 ; VI 228-234. Myth of Horus. Myth of the Winged Disk. the Struggle Between Horus and Seth: VI 60 90; 109 136; 213 -223A7 Names of Horus

1118-20.

New Year Texts

1553-556 and processionof priests at the New Year festival to the temple roof :1

537-544 1556-564 ; 1567-576.48 Nile processions: 1319-326.1465-470 ; 1580-583 ; IV 332-339 VIII 31-32 50-51 ; 59-60. Temple Descriptions and dedication texts : 1327-328 ; 1345-347 1348-355 119-12 ; IV 1-2049 ; IV 327-331 *V 1-10 ;V 304-304 ; VI 5-18 ; VI 169-173 ; VI 318-327 ; VII 1-27 49 ; VIII 67-68. Various : benu bird and falcon texts VIII 106-8 ; 144-146 ; Filling the Eye ritual VIII 135-137 ; Moon texts and the hours of the day 111207-229.

43. P.Germond,LesInvocationsAla BonneAnn& autempledEdfou, Geneva,1986. 44. Blackman,The King of Egypt'sGraceBeforeMeat,JEA 31.1945 p. 57 ff 45. P.Germond,Sekhmetet la Protectiondu Monde,Geneva,1981. 46. Fairman Sceneof theOffering of Truth in theTempleof Edfu in MDAIK 16,1958p.86-92. ,A 47. BlackmanandFairman,seen.23. 48. Alliot, Cultel pp.33IFf.. 344ff. 49. Cde Wit, Les Inscriptionsd6dicatoiresdu TempledEdfou, CdE 36, N0.71,1961 pp.56-97and CdE 36, No.72 1961pp.277-320.

xvi

Statostical Analy5l& Total number of words

% lKr category

OK

526

12.95

Pyr.

814

20.05

MK

568

13.99

CT

31

0.76

Mod

100

2.46

NK

492

12.12

BD

81

1.99

Late

148

3.64

GR

831

20.47

Error

18

0.44

Not Wb

451

Total

4060

Words Occurring in Dernotic and Coptic Total of words occurring in demotic only and at Edfu

137

3.37%

Total of words occurring in Coptic only and at Edfu:

103

2.54%

Total of words occurring in both demotic and Coptic and at Edfu 591

14.56%

Total of wordsattestedfrom demoticandCopticandat Edfu : 831

20.46%

xvi ;

StatisticalSurvey A statistal analysisof the wordsin the studyshowsthat from a total of 4060 separateentries,11 % are not attestedin the W6rterbuch(andthis doesnot includeextensionsin the useof verbs- for exampleintransitiveverbsbecomingtransitive)and20.5 % areattestedfor the first time in Egyptian from GR templetextsonward.Overall,therefore,almosta third of all wordsin the studyareattested for the first time in Egyptianfrom asearly as the Edfu texts,which represents a total of 1282words. The statistic could be usedto indicatea hugeincreasein'text compositionand writing during the Ptolemaicperiod on the part of the priest scribesin the temples,who may havederivedwordsfrom the spokenlanguageand usedthemin hieroglyphictextsfor the first attestedtime. The textsin the templeare written in Middle Egyptianwhile the spokenlanguageis demotic.The term demoticis also used of the script which can be used to write Middle Egyptian texts, for examplefunerary texts.50 The vocabularyof funerary,magical(medical)andreligioustextsboth in hieroglyphicscript anddemoticscriptandlanguageis likely to havehavebeenin usem'Egyptianfrom theearlieststages 51 . in demotic. of the language,and it is rare to find a newly attestedhieroglyphicword alsoattested While statisticscanbe usedto indicatebroadtrendsor patternsin a set of results,in the caseof the Edfu vocabularythereareotherimportantfactorswhich mustbe takeninto consideration. Firstly, the extantstonetemplewalls at Edfu andcontemporarytempletownsin UpperEgypt,are buried underthe mud brick the last phaseof templebuilding at thosesites,which wassubsequently housesof the growing town. The later buildings ensuredthat the templetexts survivedto a much greater extent than either temple walls of earlier times or even contemporarypapyrus texts Statistically, one would expectto find many words attestedfor the first time from thesetemples, had been because to text, preservedandso well preserved.The earlier periods so much relative simply exactdegreeto which the factorof preservationof text affectsthe statisticis impossibleto determine, 50.For example Mark Smith,'-7he DemoticMortuary PapyrusLouvre E 3452,Diss. Chicago,1979 andcommentspp.246-7. 51. sbsb in dernoticand Coptic-;p'i demotic; dp't demotic.

xviii

though it may be high. Secondly, the extensivepublication of thosetexts has ensuredthat a large body of words is available for study, and almost three quartersof the texts were published after the Wrterbuch was completed,so that again one should expect a certain amount of 'new' words. Subsequentand continuing publication of other earlier material might be expectedto reduce the number of 'Graeco-Roman'words.52 In this context a complete index of vocabulary in Underworld Literature, in the Ramesside Inscriptions Historical53 and Religious, for the 11ibisTemple texts and for demotic 54 religious and magical texts would provide valuable comparison with the Edfu texts. Thirdly, among the vast amount of material not representedin Egyptological records, and,which have significance for the Ptolemaic and Roman temples, are the temples of the 21st to 30th dynasties Edfu, Dendera, in Egypt. The Persian temples complete of relatively those the occupation and of Philae.. have nothing comparable in terms of text except for portions of the Karnak complex and the Abydos Temple of Seti I from the New Kingdom and the temple of 11ibis in Kharga oasis from the Persian period. The New Kingdom temples show some of the ritual offerings found at Edfu but they have very little text accompanying the scenes- so that the abundant vocabulary is not present.During interest in dynasty, 25th of from there an upsurge was Late in the Egypt, Period the and especially Egypt's past and a desire, particularly on the part of of rulers whose positions were not secure,to copy 55 legitimacy kind to the present. of archaic the authentic styles and texts of the Past to give some There are cnly smaa traces QfyastbjjjjdjnZ,, vo&s whichhav e,nots ury 1,ved complete ir0 ffis period at , the centresof Tanis, Sais, Buto, Memphis itself and even at Edfu, Dendera, Philae

52. The publicationand studyof the Coffin Texts hashad a similar result of bringing to lightnew' wordsandof giving wordsalreadyknownanearlierattestation. 53. Currentlybeingpreparedby ProfesorK.A.Kitchen 54. A supplementto Erichsen's'Demotisches Glossar'is currentlybeing preparedat Chicago[R.K. Ritner, The Chicago Demotic Dictionary :A StatusReport in ed. S.P. Vleeming, Aspects of Deiiiotic Uxicography, Ieuven, 1991pp.145-149.

55.For theEgyptianviewof tht past'ordef B.Kernp,Andent,Egypt Anatomyof a Civilazation, , Undrin, 19%9 pp.20-21.

xix

the preservedform of Edfu, and and Esna. Only the temple of Hibis has anything approachingamountsof text, which by no meanscopious,at least attestto the continuedcompilationOf texts 56 in Late Period and sucha comparativelyremoteplace. Thereis evidencefor earlier evenat this templesomekind of latershrineor templebuildingsat Edfu andonewouldexpectaftertheRamesside templewould be built by -a king who wantedto patronisethe importantcult of Horus here.Such buildings may haveprovidedtexts and vocabularywith which the Edfu texts cannotbe compared becausetheir predecessors no longer exist. It hasbeensuggestedthat the Late Periodrepresentsa movetowarda culminationof religiousideasandexpression,whenpriestsbeganto collect all their form ideas it into but which explained coherent and and religious put a complex mythological Egyptian'world-view' - the importanceof the kingship,the maintenance of Nlaatandthe positionof the gods in the cosmos.The increasingforeign influencesin the country are cited as one of the influence from for 'codification' Egyptian the or thought toward this to reasons move protect 57 foreign superimpositionof a systcm. The priests of the Ptolemaicand Roman periods were Edfu textsusethevocabulary had for hundreds the that tradition so of years continuinga existed which 58 Late from Periodandmayhaverecoveredwords evenearlierperiods. of the The statisticalresultsshowthe remarkableconsistencyin Egyptianhieroglyphictextsand that no field of 'literature!wasexcludedfrom providing vocabularyfor templetexts.'Mere seemsto be no dichotomybetween'religiousand'seculaetexts.20 %.of wordsoccurfrom thePyramidTextsonward have in Edfu been from further % from Old Kingdom, at 13 use third all words therefore of a the anda periodis vital for our theOld Kingdom.TheperiodbetweentheOld KingdomandtheGraeco-Roman 'mythological' If specialist texts. of a corpus of the transmissionof understanding 56. The temple,dedicatedto Amun, was begununder Darius 1 (521 - 486 B.C.) , completedby NectaneboH andhadadditionsmadeto it by someof thePtolemies. 57. H.Stemberg,MythischeMotive und Mythenbildungin den AgyptischenTempelnund Papyrider Zeit, Wiesbaden,1985p. XVII with referenceto an unpublishedthesisof Griechisch-R(imischen , Religion,Gottingen,1981. F.Junge- Die Endsituationder Agyptischen 58. For examplea few words are attestedat Edfu and in the PyramidTexts only : m3s . mds both b'b' 'knife'and perhaps meaning -I

xx

words is assumedto exist, which were used originally to write the Pyramid texts, and these words appear in significant numbers in Graeco-Roman texts, then even allowing for coincidence, the 'mythological' vocabulary must have continued to be used in the intervening period. New' vocabulary would be introduced when the texts were reedited for the Coffin Texts or for the New Kingdom Underworld Literature, and they are addedto the corpus and usedover time, so that by Graeco-Roman times the priest-scribeshave a huge vocabulary at their disposal from which to choosewhen they edit the texts for the temple walls, other buildings or even papyri. The copying of older texts in Egypt is attested from both documents and monuments - perhaps with the use of 'pattern' books - and variations in the copies indicate that changesin texts were madeby personal choice on the part of the 59 scribe.

A surveyof the numberof wordsat Edfu whichareattestedin Copticand/ordemoticindicatesthata total of 20.5 % (831) of the words at Edfu appearin either or both Coptic and demotic,and the majority of the 831 words are attestedin both Coptic and demotic. In some respectsthe total is lessthanmayhavebeenexpectedbut suchananalysisdependsuponthematerialalready percentage published- therearealmostcertainlyfurtherexampleswhichcanbe addedto thetotal.Ibis is vividly shown as more demotic texts are edited, especiallythoseof a more specialistnaturesuch as the Among thesea Medical Book' provides Fayumtemplearchivenow in Viennaand Copenhagen§O building for 6257)61, book (P. Vindob. D in a temple of regulations a equivalences plant names dead funerary books 6319 Demotic A)62. (P. Vindob D the of or terms containstemplearchitectural andprovideexamplesof termsknownfrom textsusethesamevocabularyas their earliercounterparts hieroglyFhic texts,but written in demotic.63 Votive artefactsconnectedwith temples, 59. W. Schenkel, Zur Frage der Vorlagen spAtzeitlicher 'Kopien', in Fs.Otto, Wiesbaden 1977 , pp.417-441. 60. Described by E.Reymond,Ancient Hermetic Writings, Wien 1977 and A. Volten, The Papyrus Collection of the Egyptological Institute of Copenhagen,'Archiv Orientalni 19,1951 pp.70-74. 61. E.A. E.*Reymond, A Medical Book From Crocodilopolis, Wien 1976. 62. E.A. E.Reymond, Ancient Egyptian Hermetic Writings, Wien 1977. 63. for example G.Mbller, Die Beiden Totenpapyrus Rhind des Museums zu Edinburg, Leipzig, 1913 ; M. Smith, Demotic Papyri III - The Mortuary Texts of Papyrus BM 10507, London 1977 - listed by M. Smith, The Demotic Morutuary Papyrus Louvre E.3452; PhD Chicago University, 1979.

xx i

in particular a group of objects from Dendera,64 also use the languageof the temple texts and provide demotic examples of hieroglyphic words - the most striking example being a bronze tablet with the title of a priest who was responsible for the sgmo 'cult spear' at Edfu. Demotic is the vernacular language which is contemporary with the Edfu texts and if the need arose to express a cult object in demotic script the scribe can easily do so - there seemto be no constraints and 'sacred' vocabulary is rendered without difficulty in the 'seculae script. The exchangebetween dernotic and hieroglyph also operatesthe other way in the caseof the Donation texts, where words which are only used in demotic are written in hieroglyphs as the need arises - for example gt 'a well', di 'a type of land! c f. dni 'dyke for land demarcation'. The Coptic script, the Greek alphabet with extra signs from demotic, may have come into existence primarily to write magical and medical texts in order that the spells and recipes in them could be 66 65 is BM 10808 P. As-an an pronounced correctly and retain their magical potency. example Egyptian text written in 'Coptie script and it contains many terms common to the Edfu temple texts. The majority of words which occur at Edfu and then in the later stagesof Egyptian are words which in known from Old Nfiddle Kingdoms of words core vocabulary use the a are and represent and throughout the language. Some of the terms change their meaning slightly over time , for example Coptic demotic 'to becomes basic and and ptr'to see' the charin'in plir with meaning'to go round' becomes'to dream'. and others, especially nouns, retain the sameuse. 20.5% of the total number of terms at Edfu are words which are only attested from the Graeco-Romantemples onwards. Dendera seemsto sharemuch of the Edfti vocabulary and it seems likely that as more researchis undertakeninto- the comparative texts of Philae, Esna, Kom Ombo the Mammisi of Dendera,Edfu and Philae, the Ptolemaic and Roman buildings at Karnak andThebes

Period,in Glimpsesof Ancient 64. A.F.Shore, Votive Objectsfrom Denderaof the Graeco-Roman . Egypt pp.138ff. 65.5eeH.Satzinger,Die altkoptischenTexteals Zeugnisseder BeziehungenzwischenAgyptemund Griechen in ed. P.Nagel, Graeco-Coptica : Griechen und Kopten im byzantin Agypten, Halle-Wittenberg,1984pp.137-146. PapyrusBM 10808,Wiesbaden1976. 66. J.Osing,Der spAtAgyptische

xxii

and also into the Nubian temples of Kalabsha, Dakke, Debod - the texts at Edfu will be seento be part of a network of temple construction and developmentstretching over hundredsof years and over the whole of Egypt. Of course the emphasisin each temple is slightly different depending upon the temple god and the vocabulary of the texts will be affected as a result. Edfu is concerned with the triumph of Horus over Seth and establishing Maat therefore there are a high proportion of scenes showing the destruction of Seth requiring many variant terms for 'to kilr 'to slay' and the weapons used to achieve this end and for every conceivableform of Seth and Apopis. At Denderathe emphasis is on the goddessHathor - her pacification her identification with Maat - but both temples overlap in their concerns and reflect the basic Egyptian ideology. Both temples use a common vocabulary and sometimes the sametexts. This would be expectedat Edfu and Den dera becausethey are so closely linked - but even farther afield at Kom Ombo, Philae, Esna and Thebes the common purpose results in a common vocabulary which is modified according to the specific requirements of each temple. Contact between the temples would have been close, particularly in areaswhere land was owned by the god of another temple much further away, and even allowing for natural human quarrels and have Life Houses foundations67, between would the the of scribes or priests of animosity communicated. 'schools' temple is is discern ble to which the The extent of such communication extent nor not , libraries have known to each other but visited themselves the are gods the and workshops guarded ir Provided those houses who entered meet. would their the respective of priests and on such occasions it have in the manner correct may purified the buildings around the temple were serving priests and 68 In order to preserve the integrity of the been possible for them to consult copies of the sacredrolls. it be document all or and part of recopying copying continually scribes would - so that original master the Housesof Life were producing copies for their use and perhapsalso for the use of other

67.Thedisputebetweenthepriestsof Hermonthisandpriestsof Pathyrisconcerningthe ownershipof a fertile pieceof landandan additionalplot of landresultedin violent clashesrecordedin a dossierof documents[T.C.Skeat, Greek Papyri in the British Museum Volume VII, The Zenon Archive, London, 1974',Papyrus2188]. 68. A 'literary' precedentfor this occurson the FamineStela, whereImhotep,entersthe 'Mansionof the Net! at Hermopolis to consult the b3w-r' 'sacredbooks' in the 'Mansion of Life' Stela line,5 P.Barguet,La St6lede la FamineA S6hel,Cairo, 1953p.17.

,Axlil

temples. Only by close communication and consultation of temple rolls could the whole ideological system be harmonised and maintained throughout Egypt . In this way traces of the Heliopolitan and Hermopolite schools are mingled with the Edfu systemand incorporate the Osirian system. It is likely that the impetus for the overall system came from what was perceived to be the main religious centre of the day, Heliopolis or Karnak for example, and certainly in Ptolemaic Egypt the king himself is unlikely to have had any control over the texts in temples - though the Ptolem4ticdecreesestablisheda royal interest in the temples. It is unclear, however , whether or not the main religious centres imposed their will on outlying areasand exercised any kind of monitoring of Housesof Life and the texts which they copied.

The vocabularyat Edfu is not an homogenousgroup of words for the texts cover a numberof differenttypesso that specialistvocabularies of text: couldbe listedfor certaincategories to be usedin the textsfrom the laboratory'and copiesof them,in the recipesfor makingsubstances templecontainthe namesof plants,resins,incensesand mineralswhich do not appearelsewherein the templeor are unattestedin any other text (thoughthe Egyptiansmay havebeenuncertainof the identity of someof the substances); textsdescribingthemineralsbroughtby countriesandplacescontainthenamesof mineralsunattested elsewhere; words for the flood andcomplementarytermsfor the inundation the describing texts usemanyvariant impuritieswhich theyremove; texts describingthe produceof eachnomeand its landsusevarianttermsfor grains,flowers,fruits, found fowl there; are animals and which plants,offerings, textswritten on the frisesof the columnsof thePronaosrequirenounsfor 'column'and'heaven'with hold'. lift' 'to for 'to carry'Ao appropriateverbs Suchgroupsof words'aremainly nounswhich aremorelikely to occurin word lists which couldbe consultedduring the compositionof the texts. Ilie ritual texts in the temple also need specialist vocabularies- consistingof nounsandverbs, for "ample:

xx1v

killing of Sethian opponents requires words for Seth, Apopis and their cohorts and verbs describing the killing action. Maat offerings - variant words for 'throae, metaphorsfor Maat and verbs of offering to accompany them. Vingship rituals

for for kingship words of ruling, nouns symbols - crowns, sceptres,the testament,

the king in his palace,the uraeuskd eyesof god. Food offerings have variant terms for bread, cakes,beer, wine, water, milk, meat cuts birds, grains, , vegetationPurification rituals have nouns for the substances which purify and verbs for the action of purification. Offerings of adornment need the appropriate vocabulary to show the purpose of the offering, be it cloth, an amulet, cosmetics. The rituals then will use certain types of vocabulary so that the role of the ritual is clearly defined even if it is expressedin different forms. Other specialisedterms are neededat Edfu: in the poetical description of the warship of Horus Behdet each part of it is named and praised in a metaphor. This text requires technical nautical terms and follows the tradition of careful descriptions of boats as found in the Coffin texts and Book of the Dead. The mythology and cosmogony of Edfa require words which would not be expected to be used Wb i3wty 'harpooner' 'ancestoe tyw pure M3 lb 'creator beings' for tyw elesewhere, example : , , ancestors' Ibb 'winged beetle' si3 falcon, and there are also local terms - sm3t , sbn. rbyt , Opt-rby! and 03p-iwtyw

'necropolis of Edfu'. There are also words which are not exclusive to

Edfu, but the temple provides perhaps the earliest example, especially words for Seth Ijnp sndmti , dr 'great 'red dns 'heavy one! hippopotamus 11dy dn' one' one'wr the qm3 mdy nhs as , , . , , , , btm 'destroyer'. as the crocodile ib 'ox', qmw as the turtle t-rýs, Xt3 'hidden one'- or Apopis , sbbty , sbty, smsty.

i

The Geographical texts of the couloir mysterieux.lists for each nome the name of its principal shrine, the canal and pchu there, the name of the sacred barque, the sacred serpent who controls the

xxv

flood in the canal, the priest and priestess,the taboo of the god, the relic of Osiris kept in the nome . the name of the sacred tree, important festivals of the nome - and mostly the terms are different. A version on papyrus also exists, perhaps representing one of the standard works 'in the temple library. 69

Among the words at Edfu are somewhich are attestedearlier, perhapsrarely and then they are next attested at Edfu, tacitly implying that the term existed either in other texts, now lost , or in the spoken languageand was more frequently used than might be thought. Pyramid Texts : m3s 'knife' mds 'knife', iwn 'wind' (and in other GR temples) ; bIbI 16 bathe , in'.

I

Old Kingdom Texts : snbtboae ; by-mbt 'tool of the north'. Medical Texts : often namesfor plants and substancesrecur at Edfu nirw'flowers,

i3gwt 'drug', but

also wdd'to bum', bsw'mould, fungus!, wnw 'child'. Literary Texts : ibin 'make go slowly' (Peasant) ; dbý fisherman (Peasant)- dbb 'to fish! (Edfu) m3o 'open space'(Tale of the Herdsman); mm 'giraffe (Shipwrecked Sailor). Coffin Texts : imrt lioe', whm 'to bum', 3f3f 'to ed, ns 'knife', wprt 'haie., Middle Kingdom Tombs : bng3 'type of bird' (Beni Hasan) - also in Coptic, Opg 'to dance' (Beni Hasan): Onbn'to measure (el Bersheh). Such a group provides an interesting set of words, but it is always subject to the publication of new 9,3 P. Prisse Edfu from the 'crocodile! texts where k3p and attested originally meaning was examples. it occurs often asa word for the crocodile form of Seth, then at Kom Ombo where Up refers to Sobek, With the publication of the Red Chapel of Hatshepsut at Karnak Up here provides a clear eightee nth dynasty example. There are also words which might be expected to have been attested earlier such as jlnmt-wrt

#straineedhnt'prow of ship%t3w'sacrificial animal'andexamplesmay yet be found. , 69. Petriein Two HieroglyphicPapyrifrom Tanis,The GeographicalPapyrus,London,1889.

xxv!

'NeV Words at Edfu A survey of the words attestedeither at Edfu alone or for the first time from Edfu revealspatternsin the types of words found. WeapQnsMost striking is the abundanceof 'new'words for 'knife', derived from an earlier verb to slaughter used in texts for the slaughter of foes or animals : ngnt knife (nkn 'to injure) ; in knife (inin to slay) ; bbyt knife (bbi, bbhb 'to divide, chop up'), 'jit knife ('dt 'to massacre' (also noun)), w9m. knife (w9rn 'to kill) ; bbnt knife ftn

'to slay) or vice versa, a verb 'to slay'derived ,

from the killing implement : m3s to slay (m3s 'knife') ; b3gs to cut, slay (b3gst 'knife). Columns Words for columns derived from verbs meaning 'to raise, liff and used in column texts iwht (iwh 'to carry, raise) ; rmn (rmn 'to beae ); bn (bn plant). Throne. Chair. Couch used in the texts on the outside of the enclosure wall with the formula wnn KING Or throne Previously unattested terms supplement older words (such as p, bbdt 4t' . , mn-bit, hdm) -new' words: ", "m , bkr . bt-n-wrd for example.

-

Road. Way used in processional texts : unattestedw1l3t b3mt and Odr used with w3t, mtn. . Male Member is denoted by a variety of metaphorical terms : wb3 'the openee ; wd3 'healthy' b'w. 'nb 'limb of life'; nfr 'beautiful'. There is also a group of words which may be termed metaphorical orpoetic'in

origin: iwn-4" lun

flood; 'to iwb from heart'a iw4 3pd-ib 'bird 'to the mourn' wine; rejoices = moon -,

iwn-m-pt

lmnw 'hidden' 'nb. its for denoting dye heaven blue w3s qualifies milk colour of plant; words , 'life and power; bnrw 'sweetness', bdw'white';

beer - wnf Joy'; water whm-'nt

which repeats

life'; words for offerings denoting their qualities - ibt-nbb 'substanceof eternity' (an oil) ; Vbt pure cloth ; h3-snd bread of reverence; b pwt diadems of all the king's domain Other terms describe an aspect of something : wr hippopotamus - Great One ; dns hippoptamus Heavy One ýn' lion - Who drives away ; bbsw birds - stars ; wd3t road - safe way ; brt high inundation

wrm height of flood - roof ; pb3 harpoon blade - Which splits open ; b'yt primeval

mound - That Which Appears (glorious).

Sources For the Vocabul=

of the Edfu Texts.

Texts with mythological information can be considered as source material for rituals and rites at Edfti, and a number of exampleshave survived: The Papyrus Jumilhac (Louvre E 17110) 70: a copy made at the end of the Ptolemaic period and is later. It dating demotic the to an anthology of slightly same period or glosses provided with information about the 17th and 18th Upper Egyptian nomes and their gods, but though it has vignettes they are not ritual offering scenes. The Saft el Henneh Naos7l : from the reign of NectaneboII, contains a hymn and short text about the gods at Saft el Henneh. 'Ptolemaic' Egyptian 20th Lower a from Naos72: contains The EI-Arish nome, the sanctuaryof the text about Soped. Papyrus Salt 825 (BM 10051)73 -: Ptolemaic copy of a text written between the reigns of Psammetichus I and Alexander, containing rituals from the House of Life, prophylactic rites and in Mehyt the be the to rituals comparable rituals for the mummy of Khenty-Amentiu, which may Chamber at Edfu (Room 25).74

:-

Osiris Tomb 75 be the of at at recited Papyrus N 3176 (S) Louvre : book containing rituals to Karnak. A New Kingdom text but copied in the Late Period. in New. 76 the C. B. modified ritual 4th old an of copy P.Brooklyn 47.218.50 century :a 5th or the kingship. for of the Heliopolitan influences affirmation later Kingdom, with ritual .A intended for 77 a temple perhaps (P. 10188) works, BM P.Bremner-Rhind :a collection of religious in Sokaris, Overthrowing Book Bringing Ritual Nephthys, of Isis including of library, and songs of

70. J.Vandier,Le PapyrusJumilhac,Paris1961andalsoin LA. IV 708-712. Goshen, London,1887; alsoG.Roeder, Land Saft Henneh Shrine the The of Naville, and 7 1. E. el of CGC Naos,J.E. 70021pls.17-33a. 72.1h E.Naville, The Mound of the Jew and the City of Oniasand F.D. Griffith, 'Ibe Antiquitiesof Tell el Yahudiyeh,London,1890. 73. P.Derchain,P.Salt 825, Brussels,1965. by S.Cauville,BIFAO 82ý1982p.105-125. 74. Suggested 75. P.Barguet,Le PapyrusN.3176 (S) du mus6edu Louvre, Cairo, 1962,-especiallypp.59-60 ; pp. viii- ix. 76. J-C.Goyon,Confirmationdu pouvoirroyal au Nouvel An, Cairo, 1972. 77. R.O.Faulkner,The PapyrusBremner-Rhind(P. BM 10188),Brussels,1933andtranslatedin JEA 22,1936 pp.121-140;JEA 23,1937 pp.10-16-and166-185; JEA 24,1938 pp.41-53.

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Apopis and Names of Apopis which shall not exist. A colophon is dated to Year 12 of Alexander II (c.312-11 B.C.). The Book of Overthrowing Seth, contained in P.Louvre 3129 col. B. 39 - E,42 and P.BM 10252 Col. 13,1-18,27ý8 written in Year 15 of Nectanebofor the Osiris Temple at Abydos. Such texts provide the genre of text which appears at Edfu and researches in magical texts, purification rituals79, and anything of this nature will be directly comparable to the Edfu material, if not in directly copied blocks of text, then certainly in the style of the text and in its vocabulary. Established types of texts, such as sun hymns, hymns to Thoth, hymns to the Nile inundation and also the Pyramid Texts, Coffin texts and 'Book of the Dead' can provide points of direct comparison 80 in is It Edfu texts in other Graeco-Roman temples where there is direct only examples. with evidence of the copying of certain texts, especially the geographical processions around the soubassementof the walls81 and in texts from the time of Ptolemy XII

on the pylon at Philae82.

Not only the vocabulary in the texts is comparablebut their organisation and content. If the existence of 'pattern books' is proven by the later texts, the temple House of Books lists the names of books known from other texts and if the vocabulary shows the continuity of the language used in the texts then the method of transmission of the Edfu texts can be demonstrated more certainly. A date of composition for those texts would, however, be unrealistic becausethe Edfu texts represent a final stage in a long and cumulative process of compilation, composition and editing. It is not simply a copying of 'ancient' texts, but they are supplementedwith words current in the languageand

78. Publishedby S.Schottin UrkundenVI. 79. cp Berlin P.13242purification of the king in a Memphite temple, S.Schott,Die Reinigung Pharaosin einemMemphitischenTempel,NAWG Nr. 3,1957 ppA5-92. 80. The offering of the psg-kfaccuratelyrefersto the old rite, perhapsevenancientsourcessuchas the Pyramid Texts were comparedand consulted,Van Walsem, OMRO 59/60,1978-9 p.206 ; Pyr.§376bwas found to be very closeto 111130,14-15 indicating a link perhapsthroughfunerary riteswhich werecopiedandre-copiedfaithfully from theOld Kingdomonwards,A.Grimm,Ein Zitat RitualtextdesHorus-Tempelsvon Edfu, GM 3,1979 ausdenPyramidtextenin einemPtolem1ischen pp.35-46. Gaue,SAK 7.1979 pp.11-22using 81.5ce Beinlich, Die spezifischenOpfer der Oberagyptischen texts from Edfu - main templeand Mammisi, Dendera,Medamoud,Opet (Thebes),Kom Ombo alsoDerchain,Un Manuelde gdographieliturgiqueAEdfou,CdE 37 Nr.73,1962 pp-31-6582. Filling the Eye text Phild 1 104-108= VIII 135-137;Processionof Kas,PhiU 1 91 - 98 = VIII 112-117; Destructionof Enemies,Phild 125 ff. = VIII 117-118.

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words with a pseudo-etymology which augment and explain in a more poetic language the meaning and underlying implications of the texts. The multititude of metaphorical or euphemistic terms endows the texts with a heighteneddiction which is directed toward the goal of securing NWt and the lasting legitimate rule of the Horus-king, especially at Edfu. While the physical performance of the temple cult provides the bodily needsof the sacredfalcon and the god, the texts provide the magical requirements which through their multiplicity of expression cover all possibilities. If the offerings

fail, the textsprovide them,being inscribedin hard,enduringstone and provisionis madefor the -destructionof enemyforcesin everyimaginableform. The conservatismof the Egyptianideologyis shownby the lack of Greekinfluencesin the texts, but 'silver' Iq-wr textsý only temple the the of ccpyupoq only the term entering vocabulary , , becauseit had been usedfrom the Persianperiod and had no'foreign'connotations. I

%m

Aspectq or Word Use Each text is, in theory, composed by the lector-priest (the king or his scribe), who shares itsunderlying meaning with the god. This sharing of knowledge unites the god and his priest more closely together as the joint-sharers of knowledge and makesthem party to the 'hidden' messageof the 'god's words. By the sametoken, those outside the temple and beyond the boundariesof-Maat would be unable to know the meaning of the texts and therefore to take advantage of them for their own benefit. This idea of knowledge, which excludes the uninitiated, is the basis of 'power magic', whereby knowledge sharedby only a few, is usedfor their advantageand gives them power over those who do not have that knowledge. In our own culture puns appearin incantations and spells said to be usedfor black and white magic. The danger here is that the ultimate aims of the westernand Egyptian systemsare different. Western magic aims to harnesssupernatural and occult forces or spirits in the hands of a magician who can then control the course of events for evil or for good purposes.Egyptian magic acknowledgesdivine power, accepts its existence and control over the world and only the king or those who know the 'divine words'and how to use them, can share in it and so maintain the world order by removing the forces of chaos.In the end Egypt benefits and through her, her gods so that the magical power comes full circle with Egypt and the king acting as a transformer, so that the divine magical power is One into benefits by threats. system the ethereal converted material abolition of physical and representspersonal power, the other is concernedwith cosmic power. The very sharing of secretsand 'hidden knowledge'has connotations of secretsocieties,initiation into if is dangerous is implication by knowledge misusedor can shared them that the which ritual and the if known bring by by be widely secret which would those common only a who are united shared shameand disgrace on the members of the group or SeCt.The sharing of a common secret gives each knower of it power over his sharer - power which could conceivably be used to good or ill -for example to advancea fellow Mason, or to blackmail. 'SecreLs'and'hidden knowledge! therefore have implications of being bad or dangerous even the early Christians were persecutedby the successful allegations of human sacrifice and cannibalism brought against them. The Gnostic sects insisted on the power of 'knowing' and its roots can be seen in

nelief Ancient Egyp

in the power -of

xxxi

knowledge. The ideaof 'hiddenknowledge'beingguardedin Egyptiantemplesandkeptfrom those whoarenot to know it by thepriestsof thetempleswasvoicedby Greekwriterswhentheycameinto contactfor the first time with a religioussystemwith which theywerecompletelyunfamiliar.Becausethey werenot allowed accessto the temples,whosepriests had strangecustomsand whosegods looked even stranger,they assumedthere was somehiddenknowledgeor power guardedby the temples.The preoccupationof the medievalmind with the powersof darknesssaw the Egyptiansas holdersof ancientknowledgegiven themby thegodsandkept from the initiated.From the EgyptianpoinWiew therelationshipbetweengodandmanperhapswqs aluoI5 basedon theservicerenderedto thegodby his servant,the chief man,the king - and it is an honourthey neverrelinquishedfor aboveall it set them apartfrom the rest of Egyptians,maintainingtheir political position by emphasisingthat the well being of the cosmos4ependeduponthat relationship.The templeis the meansof showingthat this is so.The texts,thescenes the architectureof thebuilding areconcernedwith the bondbetween , godandthe king, do ut des- heservesthegod so thatEgyptis ordered,theNile is high, thefields and animalsareabundantandheretainshis position.The textsreiteratethis bondin everygroup,in every ritual offering scene,in eachsentence,in the useof eachword ,- and punsshowthe intimatelink the sharingof knowledge.Written in hier'oglyphs,the writing of the gods,readby a few priests,in theorythe king and his scribesof the divine books- the textsare the mediumof communicationand theword playsandpunsaretheaffirmationof mutualunderstanding. It is likely that therewasno encouragement for Egyptiansto teamhieroglj FlisandtheEgyptianof the temple texts, becausethere was no necessityfor it. As long as the Housesof Life instructed thetransmissionof textswasassured,thetemplecontinuedandemployed of priest-scribes generations peopleon its lands.Peoplewerenot discouragedfrom contactwith god - at festivalshe appearedfor all to see,albeit in a shrine,they could cometo the temenosgatefor oracularpronouncements, they worked his fields, they probablytold eachother storiesfor entertainmentfeaturingthe god, if they neededdirect helptheyhadtheir ancestorandhouseholdgods.Therewasno needfor themto interact with any temple god, it was the duty of the 'king', there was no need to exclude them from the knowledge,becausetheydid not needto know it.

xxxii

Punning and Paranomasia Punning83is knownErorntheearliestcorpusof religioustexts- thePyramidTexts- andit continued to be an importantfeatureof funeraryandtempletexts,until the endof theEgyptianlanguagewhen Coptic magicaltextscontinuedthe tradition.The Edfu textsmakeextensiveuseof punsby relating two or morewordswhich soundthesamebut havedifferentmeanings.Oneof the aimsof word play is to increasethemagicalpotencyof thetextswhich aredirectedat the templegod andhis retinueof all thewordsinvolvedin thepun gods.In orderfor the magicof thepun to work, thegodunderstands termsandideastheyembody. andseesthemeaningof theinter-related In order to achievepunning successfully,as at Edfu, the composerof the text must havea wide understandingof the way in which similar soundingwords actually differ, and then be able to or phrasesin which theycanbe usedwithout makingthe sentenceunintelligible. constructsentences Therearedifferentdegreesof puns; themoststraightforward typeof word play is to choosea termand thenuseit in a sentencewith a word which mayderivefrom it, so that a doubleemphasisis givento gn' fn' 'the lion repelsSeth'(the one who Xn' the phrasemakingits meaningclear.For example repels,repels, the one who is repelled)IV 111,6 bbýb bftyw M bbt 'destroythe enemiesin the slaughterplace'1560,13-14.Thepun canalsogive

to the a spuriousmeaningorpseudo-etymology

Aturri is 1459,11 beer from tm-blw Tnmmt, beer ; the tnmm goddess comes : secondword 'the 25,5. IV In himself Aturn limbs' here complete one! means the of name suggesting completeof idmi Idemi dmi b'w juxtaposed r : cloth are rarer casestwo words which are not perhapsrelated have different 1289,10. Infrequently two (of body' can a phrase the meanings to the god) cleaves dependingon how it is read,eachof which are valid in the contextof the whole text and this is the. most subtle kind of word play : the phrase'pr WAR rn dbbw can mean'supplying the Eye of Horus with its parts' or 'supplyingEgypt (readW3.dt) with its requirements' - where the double entendreimpliesthatEgyptcanbeequatedwith theEye of HorusVII 247,10-11. 83.For wordplay from theearliestEgyptianTexts: Sander-Hansen, Wortspicledes Die phonetischen liltesten Agyptischen, Acta Orientalia 20,1948 pp.1-22; S.Morenz, Wortspicle in Agypten in Fs.Johannes Jahn,Leipzig, 1957pp.23 ff (reprintedin Religionund Geschichteed. E.Blumenthaland S-Herrmann,Wien,' 1975pp.331 ff. ) ; LA VI Wortspiel 1287-1291: Derchain-Urtel,Esna: Schrift und 'Spiel',GM 27,1978 pp.11-21.

xxxiii

Sometermssoundthe same(homonyms)but havecompletelycontradictorymeanings,for example Idt 'to be safe'andalso 'to destroy: the sunbarque(m'ndt) at night m Idt is safe,Apopisis m 'dt destroyed. Punningis also usedto give divine justification to namesor epithetsand in particular to place 84 names. 71iis occursmost clearly in the Myth of Horus, wherethe aim is to show that townsof Egypthaveplayeda role in the Struggleof HorusagaintSeth,andthereforehold a placein theHorus cult, for examplethe town of Dmit is wherethe barquesof the godslanded(dmi) VI 21,6-7.This methodaccountsin a pseduo-mythological way for placenamesat Edfu especially,for Edfu (120) is the place whereHorus punished(db3) Seth; it is also st-wnp 'the place of Piercing'where Seth wasstabbed(wnp).,

Visual puns - both the written form and vocalised form of a word are of equal importance in giving the sentenceor phrasean addedeffectiveness.Signs used to write words could be chosenwith care and the form of some words representedthe same magical power to the eye as the sound does to the ear. For example at Edfu :

Sn"'SkS

3ý -:

jackal bird falcon, benu are used to write nirw a and a a

'gods'reflecting three forms of deity found at Edfu 1413,1416. The forms of the sign can be important

7107101

for eternity takes enduring n-noo w3o

M 87,14interspersing tall short signs the with signs the appearanceof account of phrase.

The

heraldic in terms the : certain plants of to their writing use symbolic meaning of signs gives rise Upper and Lower Egypt are used to write t3wy

TY

Two Lands'; a cow is used to write nb

85 'Golden One. Nbwt is becauseHathor, the cow goddesspar excellence, primarily Play upon the form and and meaning of words as used at Edfu are also common to the Old Testament,for example, showing not perhapsa direct link in the composition of religious material

84. M-T. Derchain-Urtel,Wortspielezu 'Ort' und Bewignungin Edfu und Dendera,Fs. A.dolphe Gutbub,Montpellier 1984pp.55-60. 85. A. Gutbub,Jeuxdessignsdansquelquesincriptionsdesgrandstemplesde 1)endereh et dEdfou, 'signplay'using manyexamplesfrom Graeco-Roman BIFAO 52,1953 pp-57-101discusses temples; on cryptic signsin generalseeDrioton, Recueil de CryptographieMonumentale,ASAE 40,1940 pp.305-429; La Cryptographiedu PapyrusSalt 825,ASAE 41,1942 p.99 ff.

xxxiv

materialbut a basichumanfascinationwith

,

in orderto hideor explainin a manipulationýanguage

86 behind moresubtlemannerthenotion a phrase. Modemwesterncultureusesthe sametechniques for pureentertainment in in wit andhumourandoftento engagetheinterestof prospectiveconsumers theadvertisingindustry.

Alliteration Alliteration in texts has the fortunate consequencefor modem scholars of enabling them to read signs whose values would otherwise be obscure. It is a feature found from the Pyramid Texts onward and like punning it has the underlying aim of making words in a sentenceeffective, especially against hostile forces. Those puns which use two words, where one is derived from the other, could be argued to be the ultimate form of alliteradon - with the whole words of a sentenceallitemting and not simply the initial sign.In these casesboth pun and alliteration serve the same purpose of explaining and emphasisingthe meaning of the phrase. Alliteration has a much more extensive use at Edfa, becausepunning requires a narrower variety of words than alliteration. The most striking set of alliterative phrases are in the texts describing the processionof standards at the New Year Festival. Each bearerof a standardhas an accompanyingline line in in inscriptions the it eight have by each been text the of and may priest actually spoken each to nine words alliterate, eachline alliterates a different soundbut each expressesthe samepurpose - to firstly for is Each impurity hostile selected forces from word remove or the path of the procession. its appropriate meaning and secondly to fit into the pattern of alliteration. 87

Functionsof Puns.Alliteration and'Cryptic'Writing featuresof Ptolemaictextsin general Puns alliterationandcryptic writing are not simply Separate , but are central to Egyptian religious texts from the earliest times and to some extent far from makingthemeaningof a text moreobscureactuallyenhanceandexplainthetext in a moreeconomic

86. TheJewishEnclyclopaedia, AlliterationandKindredFigurespp.424-5. 87. In general B.Watterson The Use of Alliteration in Ptolemaic,Glimpsesof Ancient Egypt, , Fs-Fairman,Warminster,1979,pp.167-169.

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way than using several lines of text. By using variants on words and phrases, Egyptian scribes can write the same basic statement many different ways - covering every possibil4l, for example for the destruction of Seth, or for the provision of food - and by using alliteration and puns they can enhancethe content of the texts and elevate their meaning into the,realm of the divine and addressthe gods for whom the texts are intended. The aim of the texts is not necessarilydiversity for the sake of aesthetics,but for completeness- so that nothing is omitted and all dangersare dealt with in it is The the this type that style which the gods of of writing suggests adequately. widdýread use should be addressedand it is possible that the actual inspiration of the texts was believed to be of divine origin so that the composition of a text, its language and style was derived directly from them.Some texts were directly from the gods as works of Thoth or the revered Imhotep; others with the collective names b3w-RI or b3w-Itm

libraries from books temple and the suggest perhaps

in had by Heliopolis be the all the major ability those who schools of studied and adapted which could into framework been have Egypt. There which temple schools and scriptoria of a structured would ckQngescould be made ornew' words addedto the texts. The scribe had to respectthe alliteration of a from for it derive already existing verbs or example to sentence,and was therefore simplest new nouns At Edfu in this frequently) results (less pun. and vice versa so that there was a ready made alliteration 'the knife 'to from derived large for being nkn Icnife' ngnt slay' wounds' a verb a number of words . for example, or in the creation of complementary terms :UU

is paired with k3w 'food and so at

Edfu Ornswt 'female life force' is paired with brnsw1bod'i The creation of 'new' words had to be done within the mythological framework of the text in the temple as a whole and within the from derived 'New' ideas Iýbat therefore are often existing words the order. and world of parametersof be balanced do easily the can used within the allowed style. The order and they that terms so not upset is boundaries Edfu therefore to the the existing corpus within at of established words of some addition by centuries of religious thought and writing. The extensive use of alliteration suggeststhat their aural effect is also important, implying in turn that certain texts were meant to be recited and heard.Priests must have learned by heart certain specific chants and hymns for use in the daily ritual service, as part of their training, and more complex rites

xxxv;

were recited from papyrusrolls - rather than being read directly from the temple walls for example, for it would have been too dark inside the temple to see all the texts without a lamp of some kind and sometexts are too high on the wall to be read without a ladder or scaffolding. The lector priests would be versed in all the rituals and Clemens of Alexandria reports that they were knowledgeable in holy 88 in hands writings and carried a papyrus roll and writing palette their as a sign of their office. The recitation of texts also raises the question of whether alliteration gives to the texts a poetic effeCt.The rhythm of the lines cannot be discernedbecausethe exact phonetic structure and therefore the metre of the lines is unknown. It is not clear whether rituals were spoken, chanted or sung but it is most likely that a mixture of methods of recital were used. If the purpose of the alliteration is to make the meaning of the text magically more effective does this preclude the possibility of any kind in the ritual offerings or processional chants ? Part of the difficulty is in the definition of poetry but feeling in form' 'elevated then the thought or especially metrical of elevated expression regarded as , temple texts are most certainly a heightenedand elevated form of expression,not only addressingthe highest level of existence but in rich and varied languagewhich gives the texts either an artificial air in Junker9O the Sauneron89 that the Both of sounds rhythm suggested and or an elevated meaning. be comparedto the can the of alliteration part temple texts and the phonetic word play are poetry and have magical effect. for a principally in Anglo-Saxon also example runes alliteradon use of -which Similar difficulties - principally of definition - exist when dealing with the writing system and the differently Edfu using a spelled range the are Where words Egyptian at possible orthography of words. Sauneron that the the notion use of rejected 5,000 least their 4,000 variants. and signs of at 'Ptolemaic' writing came from a leaning towards 'occultation' or 'esoterism' and that even the term 'cryptography' can lend to the Egyptians an intention which they did not have originally. He noted for Edfu texts, theological the at the essential texts most not that the most cryptic are usually bandeauxtemple descriptions are much more difficult to read than the Myth of Horus for example, and in the cosmogonical texts their difficulty is in understanding the content of texts though they can be relaively easily read. Ptolemaic temple texts representthe ongoing processof writing A by Weber, Buchwesen 3940; Hopfner, Fontes 372 from Stromata VI 4,35,3 37,3. 88. Cited p. pp. 89. Sauneron Esna VIII pp. 1-20. ,

90. Junker,Poesieausder Spatzeit,ZAS 43,1906 pp.101-128; Grammatikder Denderatexte §36.

xxxvil,

development in temples, a process begun at least from the New Kingdom and perhaps earlier - the point at which the language of religious texts begins to diverge from the spoken tongue - so that 'cryptography' is not a Ptolemaic feature at all. 91 It seems that though the texts were written in a language no longer spoken by anyone, they were understood by a small minority of priests who indulged from temple to temple in what amounts to an intellectual game composing and reediting texts. It can be argued that cryptic writing actually makes texts easier to read - once the basic key to by be is logical Ibe recognised can signs thought of the texts used and processesare applied. values logical means and the key to the understanding of the hieroglyphic script of the late temples is in do background temples experience and theology of the with understanding the perhaps more to basic that the list PLoIemQ ic rule Fairman began his basic texts with to texts. of approaches reading in reading direct followed logical prevailed explanations the signs rules and also that simple and Ptolemaic signs92. Kurth has most recently expandedand exemplified the approach to the reading of hieroglyphs in a set of ten basic principles which are followed by the Egyptians in the system - but 93 based again all are on a direct and common senseapproach. Once the principles of what is allowed in writing texts are understood - then the texts express not denote diction heightened a great amount of can basic in but only the cryptic writing and message 'understood' from is the texts As in information more a result addition. allegorical and metaphorical is increased, intellectual text the the of content In in the than they actually say one sentence. this way in is it the the is and the vocabulary way which imparted of by the text augmentedand knowledge use it is written which is the tool used to do this rather than grammatical constructions or expressions.

91. S.Sauneron,Esna VIII , L'tcriture Figurative dans les textes dEsna, Cairo, 1982 pp.1-12 Introduction. 92. H.W.Fairman,ASAE 43,1943 pp.55-61 . der Griechisch-Romischen 93. D.Kurth, Die Lautwerteder Hieroglyphenin den--Tempelinschriften 287309. 69,1983 ASAE ihrer Herleitungsprinzipen, Systematik pp. Zeit - zur

xxxviii

From Papyrus Text to Inscription The texts of the House of Books provide a list of the titles of works written on the papyrus, leather rolls and metal tablets which were kept there( 111347and 351). A total of thirty five books are listed of which some can be identified with texts upon the temple walls and some with extant papyri.,They are the 'best of the Souls of Re' and were stored in boxes, perhaps in the temple itself and existed probably in the form of copies in the House of Life attachedto the temple. Texts found in the temple : s3 wnwt the protection of the hours, known as the Stundenwachen, , this is the watch of the hours for the mummification of Osiris, written in the Sokar Chamber of the temple (1208-217 ; 219-225) ; s3 pr 'protection of the house' (VI 144-152) *.md3t rt4 pt Book of subduing the people (VI 235,6 net ritual) ; mkt b'w protection of the body (VI 298-304) . Identifiable texts : sbr Stb Overthrowing Seth (P.Louvre 3176 5,32/33 has this title) but it may provide elements for rituals to deal with the destruction of Seth ; two copies of bsf msbw driving away the crocodiles , also bsr df3w driving away snakes - specifically for crocodile and serpent destruction rites ; sb'i nswt 'appearanceof the king' and s3 nswt m pr. f protecting the king in , his palace - the rituals of the royal coronation and procession of the king from the palace ; nt-' nb from "Every k bbw. k majesty your' DmA the of your appearance m ritual of nw sb1i r-s3 pr. house at your festivals' -a list of festival rituals at Edfu, most likely at the great festival of Horus Sakhmet "ro know Litany in Sakhmet ; Sbmt of btp the Hathor ; pacifying and - either rituals or for daily temple the images' divine ritual cult'. the sX divine offering perhaps the of offerings your Horus Seth Myth the to and ; s3.w reference a the perhaps of warfare writings nb n r3-1-bt all 'to know lists guardian gods 'guardians temple minor ; the the and geni the temple' of of gs-prw describing like hours day lights' the texts the Two text the of perhaps an astronomical course of the in the Pronaos ; sip i3t nb rb imi. sn 'list of every Sacred mound and knowing what is in them' perhaps the geographical text of the couloir mysterieux which lists the sacredplaces of Egypt and thei main towns , their osirian relics, canal names, sacred serpentsand local taboos ; s3 rnptprotection of the year'- the Good Year Litany (V193-99). Funerary texts : s3bw mTw nw Ory nmit 'great spells of the one who is upon his bier' spells for the resurrection of Osiris ; s3 Pnqt 'protection of the bed' (alluded to VI 145,1 , 151,3 ; VII 13,6 and

lrxxix

P.Boulaq 7; P.Carlsberg I line 20) ; Protection texts :m

know all the mysteries of the Wabee (embalming place). -"ro

wi3 protection of the barque (also wn n9mt 'revealing the barque) ; s3 niwt

Trotection of the City' s3 wrrt Trotection of the White Crown' ; s3 Trotection st of the Throne' , 'Spells of Destroying the Evil Eya'; one damagedbook of protection. Ritual: s9m.bs Terforming the ritual' - daily offering rites or Opening of the Mouth. General : 'Book of What is in the Temple' inventory of cult objects and fittings ; sXrn Owt-nir Tlan of the temple' - the book which was by tradition written by Imhotep and set out the basic form of the temple tp-rd n sphr s3t 'Regulations for inscribing a wall' - perhaps guidelines on the inscribing of texts ; To rule the coursesof the Stars' book of astronomy perhaps connected with -a the observation of stars at the setting out of the temple plan ; md3t dmd 'Book of Uniting' connectedwith the New Year rituals where the ba of the god unites with his image on the temple roof bbs m3iw 'Hunting Lions' 94. The contents of the House of Life provide the rituals and lists necessarywhich could be copied onto the temple walls, in some casesdirectly and with little adjustment. Such texts would be the product of many years of compilation, copying and refinement which may have been continued by the scribe priests of the temple long after the texts were written on the stone walls themselves. Evidently the inscribing of the texts did not represent the final stage of the life of the texts, for the rolls were carefully preserved in the temple perhaps for future consultation or study by scribes learning their craft. That study in the hieroglyphic, hieratic and demotic scripts continued at the temple is implied by a number of graffiti found in the temple itself. 95 About fifty inscriptions were written on'the rooj of the temple, which was completed in 124 B. C. , and the texts date after that time and probably being written from the eM of the 2nd century to the Ist century B. C. They usually record the name and rank of the priest who writes the text, often with the formula Iwhose name is beautiful before Horus of Behdet, the great god, lord of heaven' or with

an invocation to another god. The

94. Library texts at Edfa : Weber,BeitrAgezur Kenntnisdes Schrift- und Buchwesensder Alten Agypter, Diss. Koln, 1969pp.131-134with comparisonof other known book lists Sauneron,The ; Priestsof Ancient-Egypt,EvergreenBooks,Londonp. 133 ; Garth Fowden. -The Egyptian hermes pp.56-58 ; individual -entriestranslatedby S.Schott, E.Schott, Bficher und Bibliothek im Alten Agypten,Wiesbaden,1990. 95. D.Devauchelle,Les graffitesd6motiquesdu toit du templed'Edfou,BIFAO 83,1983pp.123-138.

xl

inscriptions are mainly in demoticand the priestshavehigh rank in the templeincluding Takhom the scribeof booksandthird prophef (No.7) Takhom,the first prophetandscribeof divine,books' , (nosAO,41). Someof the graffiti are in hieroglyphs- but with exactly the sameformula as the demoticdedications(No.47) and one hasa mixture of hieraticand demoticsigns(No.19). At this in the.temple stage,whenthetempledecorationandinscriptionhadbeencompleted,thescribe-priests werestill learningand teachingthe hieroglyphicscript,hieraticanddemoticscript andlanguage.If theycouldreadhieroglyphstheymustalsohavebeenableto readthelanguageof textsin thatscriptso that textsin the templewerebeingreadby scribeson a continuousbasis.Textson papyrusrolls may also havecontinuedto be copiedand excavationMay revealdelivery notesfor papyrusbeing broughtto the temple.96 In order to be able to composetextswith alliterationandparanomasia successfully,the composers musthavehadaccessto lists of wordswith the samesoundsor at leastcopiesof comparableearlier It would be unlikely thata textsso that they couldchoosetheir wordsfor eachsentenceasnecessary. looking his head, blank text a sheet of up, start with of papyrus a out scribe-priestwould andcompose He into draft he text. the them them would required and putting of a wordsas needed rough version havestartedwith a papyrusroll containingritualsandtextswhich would form thebasisof the text he it lines his take to large of or borrow The roll, master sectionsof scribemay was going to write. build up a ritual in accordancewith the natureof a particularoffering rite. A word list could have Word terms. or rarely used obscure aide memoiMor an terms or actedas providedvariantson similar lists havesurvivedfrom Egypt but they tendto listthings! ratherthanverbsor abstractsandtheyare 97 in enumerated categoriesof objects. The scribewould havehadtwo aims firstly to ensurethat the ritual or text was suitablefor the

96. Thereis a p3 sýn diimy 'the supplierof papyrusrolls' in a templeaccountfrom the Memphite areaP.FitzhughD.3 Col. x+1,8 , E.Reymond,Fragmentof a TempleAccountRoll, JEA 60,1974 pp. 189-190ý'p.194. 97. The Onomasticaof the New Kingdomlist 'all thingsthat exise GardinerAEO I p.1-5 ; seesalso LA IV 572 in general; other'examplesPuRTurin pl. 144fragmentsof a list; amongdernoticlists P.Carlsberg41a, 43 a list of templeritual vesselsand tools WJ. Tait, A DemoticWord List from , Tebtunis,JEA 68,1982 pp.210-227; alsoin GM 20,1976 p.49. Therearealso sign lists : The Sign Papyrusin Griffith and Petrie,Two Hieroglyphic Papyri From Tanis, London, 1889 -,E.Iversen, Fragmentsof a HieroglyphicDictionary,Copenhagen, 1958.

x1l

natureof the templegod andsecondlyandin a morepracticalway to ensurethat the text on papyrus would fit into the spaceavailableon the templewall. The latter point implies that either text was copiedwhole and in hicroglyphsfrom a templewall to beginwith ; or that text waswritten into the easilyonto the wall. Ritual textstend to follow a patternbook on a grid which could be transposed similar format: Shorttide, introductionto the ritual, nameandtitle of king appropriatefor the ritual, nameandepithetsof the god (s) similarly appropriate,returngifts of god (s), perhapsa welcometo the king . An experiencedscribewould know by instinct how much text he neededand how many words he could fit into the availablelines. 'Me flexibility of the hieroglyphicsystemwould ensure that if he neededto he could usean abbreviationfor a word

&

nbd or write it with moresigns

&L Sucha text would be read,andcorrectedover a periodof yearsin the Houseof Life attachedto the templeandit might lie therefor manyyearsbeforeit neededto be usedfor inscriptionon the temple it is in temple the is and if It difficult know the papyrusrituals were actually read out to wall. did lector daily during festivals readout partof during the priest the cult rites assumedthat certain and the ritual from a papyrusor moreeasily from a writing boardor papyruswith a boardbehind the appropriatepageto makeit easierto hold the text. When the text cameto be carvedon the templewall the text would be copiedonto the wall by a is It likely that text. the text the the on by draughtsman master read could priest-scribeor a -who in Middle Egyptian hieratic in hieroglyphs true and than ratherthan rather papyruswaswritten cursive dernoticso that whenit cameto be inscribedno furtherchangesto the text would needto be madeat detail hieroglyphs the Cursive show on complexsigns,they can carefully the wall. can clearly and recordaccurately'new' or rarely usedsignsso that someoneunfamiliar with them could recognise themandcopy the signonto the wall andmostimportantlytheyrecordaccuratelythe sizeof the sign and the groupingof signsso that they take up the sameamountof space-onthe grid on the wall as they do on the grid on papyrus.Somewordsat Edfu seemto havebeencopiedincorrectlyfrom the in for Myth but the the text rhn rwi example word suchmistakesarecomparativelyrare = master in sucha hugeamountof text. Sometextshavebeentrimmedor havenot enoughmaterialto fill the

x1ii

spaceleft for the text on the wall , andherethe spaceis eitherleft blank or filled in by repeatingthe last wordsuntil the spaceis filled98. Examplesareagainrareasare instancesof thehieroglyphsin a line being crowdedtogethertowardsthe end of a line so that they all fit into the registerof the relief99. The text would be written on the templewall in ink - at Edfu red ink or paint survivesin many thenhad places- andat this stagethedetailin thehieroglyphictext wouldbeadded.Thedraughtsman to havea wide rangingknowledgeof hieroglyphicsignsunlessthe mastercopywasso detailedthatit Partof thereasonfor suggesting that thedetailwasaddedat embellishments. showedall thenecessary this point from a cursivetext is that in textswhich canbe shownto be copiedin other temples(for exampletheFilling of theEye ritual at Philae)thetextsarenot exactlythe sameandwherethereare differencestheyarepreciselyat thosepointswherea draughtsman or scribehadto makean individual 100 form The one text which certainly decision the about or groupof signsrequired. and personal into hieroglyphs The in in fact demotic have been have been could easily rendered written would . DonationTexts,an economicdocument,haseachlist of landsintroducedby an offering ritual. The framingritual would be preparedseparatelyandwould not haveappearedin the mastercopy of the directions list lands list. The and numbers of consists names, essentially of place actual economic for down demotic into hieroglyphs word for copied and someone who read relativelyeasyto transcribe but demotic this in Edfu have been script, was is It texts that other at may written possible word . 101 Roman Period from andas Late Ptolemaic Egyptian to Middle early the period to only used write the late contentionthat the by Ptolemaic this decorated supports the period, the templewasvirtually hand. hieroglyphic in a cursive texts werewritten original The sculptorwould begin to carvethe textsin raisedrelief in the interior of the templeand in sunk had have knowledge The themselves must some the temple. of the the sculptors exteriorof relief on

98. Repetition: the phrasem Msn mi R' nb is written twice - in a set of texts which havevarious errors,perhapsdueto the inattentionof the scribeIV 96A n.I. is put underthe prow of a barque 99. Crowding: in a limited space,the nameof the god 1 111225,6 has n. small man-determinative a very which VIII Tý. VIII 137,4= Phill! 1106,8 100. bm3g nb-imy [Ilt! ii t 136,8- Phill 1105,3ý" t. T'ýF '. 101.M.Smith, A New Versionof a Well Known EgyptianHymn, EnchoriaVll,. 1977pp.115-116; but c.f. S.P.Vleeming,Transliterationof Old Egyptianin Demotic,GM 117/118,1990p.219-223.

x1la

form of the hierogly phic script to be able to reproduce the detail within the signs or at least a chief sculptor would have kept close watch on those working for him. He may possibly have had priestly rank and some kind of training in the House of Life itself. Mistakes in the carving of the texts are comparatively rare but there are differences in the quality of the carving of texts and the form of the signs. Errors in carving follow certain patterns Siens which are omitted and then carved in late

sign had to be superimposedover

Horus IV 64,6 n.3 ; plural signs added later IV 83,14-15 n.3 ; 0--

tr wtt

added very small IV 84,9 n.6 ;

V,

"-''v"o IV 129,70

pot sign carvedlater IV 134,14 n.2 ; pronOun - was

forgottenandcarvedvery smallbehindan.9ts beforethe word it is attachedto IV 152,16n.1;TLand 0 left out thenaddedto

IV 283,12n.1

Signswhich are omitted completelyand a blank spaceis left

r-V

M 49,12

shouldbe"

111254,8n.1 ; determinativeof tpyw-' omitted IV

n.2 ; -gr944a- forgotten11175,5n.2

44,9 n.3 ; determinativeof dg3 not carvedIV 291,17n.1 ; A?%beforegod not carvedIV 332,7n.2. Groups of words are coml2letelyomitted :

fl

s3 sign of

often omittedafter cartouches

V 13.2. k ]Vr br-. formulae 269,4 in IV omitted text ; protection often omitted; space Signsare carvedbadly

2 11190,3 badly n. then carvedsummarily

perhapsa

V 354,2. for ',%.

hieraticform of what it is supposedto be 11197,11n.4

'z" l. 111205,15 Incorrectsigns:aW bird is written as a duck not carvedproperly111232,10 n. 2. 28 1an. IV badly carved signnot recognised. and group is overcarved 111153,4n2

A sign is corrected by an overcarved aLga' overwriting IV 55,14 n.2

IV 60,1

corrected

IV 64,5 n. 1;

over

overwriting IV 81,13 n.3 ; text for Hathor of Thebes written over an inscription for Hathor of Dendera

It 9ý IV 84,1 n.1 ; IV 81,15n.4 ; -dr-3over 95,13 n. I;

f IV 98,12 4 10 n. u. over

over

over M-'

III

IV 127,6

IV 84A 0;

40

over

0

IV

over 4!?-j - IV 173,3 ;a line of

text is written overanothertext written inverselyV 341,8n.I Signs or parts of signs in red paint are left uncarved : Dr HB nir '3 nb pt 111157,4n.4 Hesitation over sign on part of sculptor:

or

I

should bel 111151,5n.5 , handle of mace sign

)Lliv

not carvedIV 190,30;

signof sucklingwoman,child not carvedIV 193,3nA *A

left in red in kV 56,10n.2 ; inner strokesof 0 oblique strokesof

G)

the raysare

left in red ink V 56.15 n.4 ;V 334,3 ;

in red ink V 57,5 n.4 ; line in red ink V 178,5-6n.1 Bodt left bittik in

hryt-ib Bbdt V 179,12n.1 ; title left blank V 193,2n.l. Othererrors: figure of Nile hasthe southernplanton his headinsteadof northernoneIV 118,11n.1 cartouche- sculptorbeganto carvenameof Berenice(instaedof Cleopatra)IV 123,3n.I; Nekhbetis shownwith a text for WadjetIV 165,6n.2 ; Wadjetwith text of NekhbetV 262,17n.I; a text copies the reply of the god for the formulawhich theking wasto pronouceV 102,8-9n.1 ; the cartoucheof Ptolemyis carvedtwice in a row (alternatingPtolemy-with nsw-bity name)which putsthe orderof the text out V 113,13n.3 ;V 119,13nA. Correctionsto the signswouldbe madeaftera checkof thecarvingwasmadeandthetext compared againstthe originalmastercopy.Thestyleof thecarvingis differentin differentpartsof thetempleas would be expectedover theperiodof 186yearsit took to build the templeandin generaldeteriorates the laterit is (thepylon hasthe lesswell carvedtextsfor example). The first phaseof the templewas built between237 B.C. and the 'carvingand inscribingwith the chisel, ... overlayingits walls with gold, ... applyingcolours,... completingits doors' (IV 8,4 ff. ) was finished for its dedicationin 142 B.C. During the whole of this period theremust havebeen work in progressin the templeuntil it was finally completedwith all its decoration.The temple would havehadteamsof workmenandsculptorsgoing throughit, scaffoldingmay havebeenset up for

part of the time, or evenpartsof the templefilled with sandso that craftsmencould have

reachedthe highestpointsandworkedon themwith relativeease.In shortit musthavedifficult if not impossiblefor the temple to actually function in some measureduring the first building phase. During this time thecult imageof Horusmayhavebeenin an earlierbuilding,perhapstheRamesside building which may havebeenstill standing(it was not built over until the pylon was constructed), or a SaiteorMirtieth Dynastybuilding now removed.The festivalsanddaily cult rituals would have beenperformedtherenot in the noisy,impureatmosphereof the templeunderconstruction.Sucha buildingwould havehadits walls coveredin theappropriatetextsandwould haverequiredlittle effort Ao copy some of them completely - changing only the namesof the king. The sourcesfor some of the

x1v

Edfu texts may then have been much closer at hand than the House of Life. The temple itself would only have functioned after its dedication in 142 B. C. and during the later building phases,work here would not have disrupted the inner sanctuary.Ille whole of the temple then would have ftinctioned as a major cult temple from the raising of the Pylon doors in 57 B. C., by which time the texts in the

first part of the templewould havebeenwritten two generations agoandmay alreadyhaveseemedto be ancient.Thosetextswhich describethe festivalsat Edfu - The SacredMarriage,the Coronationof theFalcon,theperformance of the HorusandSethdrama- referthennot to creationsof diePtolemaic periodbut to thoseof an earlier time and itS,temple.While festivalswould havebeen*celebrated at Edfu for the wholeof thePtolemaicperiod,for partof that time, the templewhich standstheretoday would not havebeenthe focal point of festivities.The triumph of the textsat Edfu is that - written in Middle Egyptian,in a scriptunderstoodonly by the godandthepriest-scribes - their wordsprovide the continuouslink with the earliestreligious expressionin Egypt so that generationsof priests by outsideforeignelements. transmitthesameideasand'worldview', unchanged

Date of CompQsitionof the Texts. The Edfu texts have been regarded as an 'homogenousunit', l 02 becausethey were inscribed in the temple within a relatively short period of time and within one place. Together the texts sharethe same aims of celebrating the king and Maat and Edfu is emphasisedas the centre of the original creation and Horus Behdet the first creator god, who not only made-the cosmos but in his form of Horus son of Osiris removed the dangersof chaos.Even in this simple scheme,two systemsare united together and 103 Egyptian intertwine In thought. the temple texts go on to and amalgamatemany other schools of fact the texts are very separatein terms of precise function and particularly in terms of precise dating.

A few of the textscan be datedexactlyandothershaveindicationsaboutthe dateof compositionto from differentperiods.The Edfu texts the come that the of originals show

102.Fairman,BIFAO 43,1945 p.56. 103.For a discussionof the different'theologies'of the templeandits texts seeS-Cauville,Essaisur la thdologieda templed'HorusAEdfou,Cairo, 1987.

AV;

main criteria for dating Egyptian texts are the historical content of the texts, textual and grammatical features of which vocabulary is an important part, but deliberate archaising of texts has proved to mislead and once it has been identified can lead to a re-evaluation of the aims and thoughts of the 104 itself. At Edfu where the languageof the composersof the text and of the significance of the text texts is no longer spoken, the script is understoodby a few only and the aim of the whole temple is to maintain the order of the First Time, the whole outlook of the temple is archaic in a senseso that in the temple texts one should expectarchaism.However certain texts can be datedmore exactly. The Donation Texts list all the lands and domains which belonged to Horus of Edfu and was set down in Year 18 of Nectanebo 11and Year 19 of Darius 11,then copied onto the temple wall in hieroglyphs under Ptolemy X Alexander.105 The original composition from about 40S,B. C. to Iti-3 B.C. would have been in demotic and the texts contain examplesof words attestedin demoLicand then in hieroglyph only in thesetexts at Edfu. 1()6Between the writing of the text and its appearanceon the temple wall copies of the text may have been kept in the temple library and also in a st-sh 'Place of Writings! or local administrative office who could overseethe maintenanceof the land boundariesfor the temple.107 The lists of land areaswould not have been difficult to transcribe from demotic into heirogllrh and with offering rituals and scenesto introduce each part of the document it becomespart of the temple textual system. The Temple Dedication or Description Texts 108: not only contain a description of the temple with the layout and dimensions of its, rooms and halls, but also contain historical detail which together with an approximate date of inscription on the temple walls provide a period when the text must have been composed. The details about the lay out of the temple, have been shown to be so accurate,based on a cubit of 52.4 cm , that there is little doubt that the texts refer directly to the

104.D. van der Plas,On Criteriafor the Datingof Egyptiantexts,GM 73,1984 ppA9-56. 105.VII 247,10- VII 248,4, textspublishedby D.Meeks,Donations. 106.gt'well'for "ample, andin placenamesalso. 107.st-sh ? lace of Writings' Meeks,op.cit. p.57 n.27. , 108. IV I- 20 ; VII 5- 20, translatedby de Wit, CdE 36, Nrs. 71 and 72,1961 pp. 56-97 and 277-320.

,Alvl,i

109 Edfu temple. In additionthe textsnotethat work in the templestoppedduring the period extant I 10 indicating that the texts were written in in 206 C. 186 C. Upper Egypt B. B. of rebellion until , after that date . The decorationof the outsideof the enclosurewall is believedto have occurred between101-88B.C.1II which at leastnarrowsdownthedateof compositionof thetext. The Myth of Horus,theWingedDisk andtheStruggleBetweenHorusandSeth: thethemecontained in this Myth is ancient,but the languageof the texts is Middle Egyptianwith someLate Egyptian 1 13 12 is in 25th dynasty. elementsl andthere possibleevidenceof editing the The datingof textspreciselyis difficult andhamperedby the fact that whena text cameto be copied on the templewall, it may havebeeneditedto fit a certainspaceon the wall. to suit a sceneand so based being on a 'composed! it be be temple the wall, to couldonly actually considered when reached texts have certain While survived, copies these noneof papyrusmaster versionon a masterpapyrus. have been indicated which contain Ihe Idnd of material in texts found at Edfu, and they in turn provide information relevant to the transmission and composition of texts in general.

84,1984 BIFAO dEdfou, du temple Mesures 109. S.Cauville and D.Devauchelle,Les rdelles. pp.23-34 . 110.IV 8,1-3 and VII 6,6 - 7,1. AXgberts in RdE 38,1987 p.60 (on westwall of enclosurewall). 111. Ilse of m tw 2ý

Inschriften der K6nige der agyptischen Sprache Zur Priese, von jn K-fl. Use so of wn(n)/ wn. i t3. Kusch, ZAS 98,1972 pp.99-124 ; Schenkel, Kultmythos und Martyrerlegende, Wiesbaden,1977 p. 120.

The Temple of Edfu V-0

oft%

Naos

r1l 3

I

Pronaos

Norai

1"

3C

I%i

lu

-. n

19

K2

I

93 23 93 Es 93

0

rol BE

-%A

B

rq E3

E2 93Im93S319

--

0 Fl

93 093191919 0

A

xlix Detail of Naos

18

.n

1_711'16 1 122

,

23

19

24

20

25

01%,

is

21

u

rl

North

12

11

-

ý9 E:: L:::

111111 1

-",-Z71 r7l

-%i .. 014

13,5 7

-.n

a

a

iI

Za 11

K22

a

IIiII 6jw

12

---------

a

a

0

4

D=C9lL-lj -.

I

Key to TemplePlan I

Court 2 3

Pronaos- First Hypostyle Hall House of the Morning (pr-dw3)

4

Library (pr-md3t)

5

SecondHypostyle Hall

6

Laboratory (iswy)

7

Chamberof the Nile

8

Treasury (pr-bd)

9

Hall of Offerings

10

Room of the Western Staircase

II 12

Central Hall - Hall of Enneadsof Gods Oryt-ib) Chamber of Mn (pr-Mnw)

13

Room of Food Offerings

14

Pure Place (W'bt)

15

Sanctuary

16

Mesenit - Chapel of the Barque (axW room)

17

First Chamberof Sokar Ityt

18

SecondChamberof Sokar k1wt-sr

19

Osiris Chamber Jjnw-n-Xtyt

20

Throne of the Gods nst nirw

21

Chamberof Cloth klwt-mnbt

22

Chamberof the Leg klwt-sbqt

23

Chapel of Hathor Xmyt n ljwt-Ur

24

Throne of Re nst-R'

25

Chapel of Mehyt Bodt

A

Pylon and Pylon Gateway bbnt and m3ht

B

Main Door to Court

C

West Door of Temple

D

Entrance to East Staircasefrom SecondHypostyle Hall

E

East Door of Temple

F

Entrance to East Stairway from Room of Food Offerings

G

Stairway to Well (hnmt)

H

SecondDoor in Enclosure Wall

X

Corridor around Naos with texts of the inside of the EnclosureWall and Exterior of Naos.

Y

'Couloir Myst6rieux'- texts on exterior of sanctuaryand doors of chapels

Z

Naos of Nectanebo,

I;

The Nomesof E=t

ifi,

TheNamesof Egy2t-thgirMain IQ-ns andjl&k-QodS Upper Egypt 1.4.:

ý: j

T3-sty

Elephantinenome

Wtst. ljr Apollir,, polisMapa

2. 3. 4. 5. 6. 7.

Khnum

Edfu

HomsBehdct

Nbn

Eileithyia

W3st

Thebes

Thebes

Amun-Re(Montu)

B3w

Coptos

Koptos

Imsu

lqr

Tentyris

Dendcm

Hathor

B3t,

DiospolisParva

IEU

Hathor

Abydos

Abydos

Onuris.

Mn

Panopolis

Akmim

Rif%

W3dit

Aphroditopolis

Antaeopolis

Hathor

ýj11. :

Stg

Hypselis

Shutub

Khnum(Seth)

0 t19: 12.119A 17..

wt

9.

lo. -1

10.

Nekhbet

Hierakonpolis/El-Kab andEsna

T3-wr

8.

Aswan

el Atawala

13.

Ndft tnt'Lycopolis

Assiut

Wepwavxt

14.

Njdft At Cusac.

el-Qusiya

Had"

15.

Wnt

Hermopolis

Ashmunein

Thoth

16.

M3-'4d

Oryx

Nfinya

Horus

17. -4ý -

Inpw

Cynopolis

Umbi

Anubis

18. 18. -oe%-

Inty 'nty

Hipponus ffipponus

el-fliba

Anubis

Oxyrhynchus

Oxyrhynchus;

Seth

-

W3bwi %j% 19.

19.

ý 20.

N'rt bnt Heracleopolis Wgna

IhnasyaelMedina HorusShcfyu

ýX 21.

N'rt p4t

Mcidurn

Khnum

22.

Mdnit

Aphroditopolis

Atfih

Hathor

Memphis

Memphis

Ptah

Letopolis

Ausim,

Hom

Lower Egypt .. I 2.

Inb-hd HP9 v

(;;i

3.

Imntt

Apis

Kom el Hisn

Hathor

4.

Nt-rsy

Prosopites

Buto

Amun Re

5.

Nt-mýt

Sais

Sais

Neith

6. OnAk

U3sww

Xois

Xois

Amun Re

7.

w'm ýww irunt Metelis

8.

w'm OwwObt

9.

ýdty

10. ad 11.0

Hu Pithom

Aturn

Busiris

Busiris

Osiris

Km-wr

Athribis

Athribis

Horus kýýE- kk&ý

Hsb

Kabasos

Leontopolis

Isis

12.450ýu lb-nlrt'

Sebennytos:

Sebennytos

Onuris

13.

kjq3-'d

Heliopolis

Heliopolis

Re

14.

Unt-13bt Sethroites

Sile, Pelusium

Horus of Mesen

15. br . 16.41

Hb

el-Baqliya

Thoth

IVR-mýt Mendes

Mendes

Bancbdjed

17.

Býdt

Diospolis

el-Balamun

Amun-Re

18.

Imt-hnt

Bubastis

Bubastis

Bast

19.

lmt-Pýt

Tanis

Tanis, Horbeit

Horus

20.

Spd

Arabia

Saft el-Henna

Sept

2 1.

trts

22.

T3 -rm w

[After LA,11385-408].

Hermopolis

1

3

the vulture

m

Writings -Direct: Phonetic Change: BEFAO 43,1945 p. 68

3y

encliticparticle Wb 1 (2-7) Pyr - NK DG 15,1

y3 Wb 125 (8-9) NK

'C

Cr.74a; CED45; KH48 E16

,

16

GG § 245- vagueexclamatoryor interjectionalforce'indeed';Erman,NG §687affirmativeparticle LEG p.146-7 9.4 y3 andp.598 'but, indeed,reallyl Mok,

with list of appropriateuses.

The exactnuancewhich this particleis intendedto give is uncertain.It is usedfrom the Pyramid textsandin the NUddle, Kingdom,with thepredominantspelling

following otherparticlesas

if it increasesthe emphasisof theseparticles(for example03, sk). In the NK y3 is a non-enclitic particle and may havederivedfrom its earlier enclitic:ancestor.It is this particle which becomes COPUCEIE 'wirklich', Indeed'usedto (a) introducetheapodosisof a sentence, therefore(b) unless, except,(c) interrogativeandconditionalparticle,(d) conjunction,oe [Till, KG 4331andtheseusesare closestto the Effu 3y. The particle3y appearsat Edfu in its enclitic:form and so goesback to Middle Egyptian for its modelratherthanLateEgyptian.Tle spellingshoweverbetraysomeuncertaintyandwhile it maybe 3y (ME) it seemsto be influencedby y3 (LE) in its orthography.It has specific useswhich are below. numerated I 'N Alone : 'He brings fish in their pools, birds

in the Macesof Trapping'VI 56,12, whereit is

usedlike a conjunction'and''or. With Following Particles: 3y-sk : the Nile flood doesnot waver

nor is there want after if 1582,5-6. Here the

has been 3y coloured,by theprecedingnegative,so insteadof 'indeed'it is 'not indeed'. of meaning 'C--,,",-,,'q. sn and I causethem to enter dU 71ý', 111332,3di.irl&" e-f--7=: I jd3i. sn and cause ....

2

r-ýa line 4. The them to'sail sign used here [ASAE 43,224 no. 169] is also used in the writing of this word frequently at Esna [Esna V p.265 §14 nal

4P

3y-is, similar to the examplesabove: goodsare without pestilence birth badness 1556,1; the gods of Edfu give women .... impregnate (sty) V 85,11; everything is in it (temple)

rýý

snn nor is there

%%qP

and also eggs when they

C

indeed outside them (again 'indeed'

for emphasis,stronger than 'anX) 111355,3. After q Isis c- ']k

iw-3y in the Myth is used almost as a literary device and this reflects a more LE use sqd. s indeed she sails with her son to hide him from Seth VI 21,3.7be LEG however

stresses that y3 does not come after any other enclitic particles . It may be that y3 is in fact a combined form of iw-3. nn irw bprsn and all of these things happenedon the first

(1) a description of events

month of Peret, day 7 VI 121,7 ; (2) at the end of a clause too

q ý6 "I A

nn Irw m st W brs r

mnw pn and all of this is in this place becauseof it to this day VI 122,2. Later in the text lw-3 comes at the beginning of a clause (3) 'Words of Re to HB4ý-Jh, Indeed those enemies sail to the east to reach Heliopolis VI 127,7; (4) (some of the enemies are fallen in the sea) of them are fallen on the mountains VI 127,10; (5) a place is called Tjcl to this day

and some and

96-W day Tjel VI 128,1; (6) brought kidneys are to this to the marshesof end of a clause nn and this (happened)in the district of Hebenu VI 117.4. 71bercforciw 3y can be at the end of an action clause 'indeed this happened'(1), (2), (6) ; act as a .... conjunction (4), (5) or it can occur at the beginning of speech(3). The negative equivalent of this is nn-wn 3y : the first harpoon takes breath from the nose of the hippoir

W

indeed there is not its like among the weaponsof war VI 239,2.

3y is also used at Esna, in the samekind of way and often spelled

which may simply be an

A

'I erroneousway of transcribing

[Sauneron,EsnaV 265 §14 n.a also KO. no.194,3 and 6 in ,

BEFAO58,1959p.35 n.21.Sauncronquotesa possibleexampleat Edfu is like storm clouds, mi

rýN

0

the soundof the harpoon

and like a drum VI 61,13. Blackman and Fairman took this

as a spelling of sh3t ratherthan mi-3 [JEA 29,6 n.g].

3

be long, wide

3w

Wb 13 (12) to 4 (9) iniransitive DG 57,1 Iw be wide

LP ')

Cr. 533a; CED 230; KH 296 be long (in compounds only) LJOY Te long /tall of things' - plumes

Fqi

IV 38,4; describing the hmhm crowri in epithets -

IN hmhm 1124 (135) (166). Be long' of time: a lifetime

m 006

IV 44,6.

Me greaf in offerings: HB is Rc-ý btpw 1459,14;

FH

ýtpw also 11 19 (39).

In phrasessuch as 3w. ib 'rejoice' (Wb 14,7-8) : when the god rests in his temple

tA

his heart

'widens' IV 18,5 *. 'ý eCIODmy heart 'widens' when I seeyour light beams says Horus IV 54,11 %--;cqwhenhe unites with the sun disk 1441,12.

length width ,

3wt

Wb 14 (10-14)and(15) to 5 (1) OK DG 57,2 'w n irt CED 231 in WOYWI&T-blessing,luck LILL

Usedas in Wb. but especiallyat Edfu of the lengthof a building, in the templedescriptions'ý- IV 5,10; A

IV 6,5; 17 C

IV 16,2; VII 11,7-8 ; 15,34 - Also in die phrase 3w. s r nrr

'its width to perfection' IV 4,7 ; 19,11. hq 93,13 VI IV 16,5 length ; for 3wt dt Of time: (Wb 14,10) rn of eternity the In 3wt-ib, a noun meaning'joy' Wb 14 (17-19)usualwriting I I

J19 *

IV 17,11;V 23 ;

HathorVII 90,7.

3wt-ib pectoral Wb 14 (20) GR Wb lists only two examples of this word, from Edfu and Den6ra : in an Offering of the collar and th

A p Take Horus, king to the says pectoral,

to makefestiveyour breasf132,11-17.XI pl.213

in Horus (wd3) in the and return gives sanctuary protective amulets andprotection. this scene shows

4

ZRofgold for his &awt MD IV 77a; rdit $9 El to Ihy andHathorD At Dendera,Giving O9C. VIII 25,10ff. which is thenreferredto in the text aswd3, in returnHathorgivesprotection.In an R7 offering of a pectoral,the king s'r e -C5,

hr shr-ib, giving it to Horus V 171,13and

pl. 119 2nd reg.

Feucht-Putz[KoniglichePektoralep.16-17]notesthat this word appearsin the Ptolemaicperiod, but at DahshurandEl-Lahunsmall pendantswerefoundin the shapeof the 3wt-ib hieroglyph[de Morgan,Dahchour,1903,pl.XIX Nr.30 andpl. V Nr.30; Winlock, LahunpLl3A

A

I.

'. Evidentlythis form asanamuletwasrealisedlongbeforetextualevidencesuggests.

3wt-ib

realgar Wb15(I)

Harris, Minerals p. 141-2

NK

This is red sulphide of arsenic which could be usedas a pigment and is included in the Edfu mineral list

3w

H

qý I -*

VI 203,1.

to stretchout , makelong (transitiveof 3w be long) Wb 15 (4-11) LiLMK

11is verb is mostoften found in the compound3w. ' to makelong (i.e. outstretch)the arm and it is certainlyattestedlater than3w "belong, but earlierthan3wt 'offerings' . Ac is At Edfu 3w-' usedin parallel with other verbsof offering dbhw, btpw, snir IV -1-4 . 61-j PEI 10ýr 331.1.In an epithetof Nekhbet,sheis the White oneof Nekhen ;Gljrit outstretchedof arm (c E dm3t-pdwt) IV 52,10.This epithetoccursearlierin Hymn Diad.18,18. 0-. R 3w : breadoffering I offer themto your ka 1477.16

fat meatportions1490,7

I

1 hold out to you asis)

.

In the phrasesfsf 3w (Wb 15,3 D.22 - GR) seeundersfsf The verb survivesin the form i3w I itt ý/

'stretchout' DG 57,1 and in the imperative

IýyFEICGive! Bring here!'Cr. 19b; CED 14; KH 14.

3wt

offerings

6YI

5

Wb 15 (2) Pyr. This word is foundfrom theearliesttextsandit still occursat Edfu asa generaltermfor offenngs.It derivesfrom the verb 3w 'to stretchout, preseneand thusit is 'what is offereT. In the canaltext of the Athribis nome, HB is the one who gives

EIL iii

to the gods IV 30,3; in a geneiai offenng

--,, o 'ic R bread it have been indicates determinative 45,12. The ka IV f mainly a may to your s%m. offering, other types are not specified.

3wt-'

offerings Wb 15 (7) MK IiL

it derives is 'stretching and 3wt-' 'in literal to gifts The order present out the arm' meaning of from 3w 'to stretch out! [GNS 63] It occurs in Sin. 175 ; Urk IV 520 and at Edfu i their hearts (of .

I. cm --

people)rejoice with Fj

. 0.

ie9. 331,13 14 IV and &,

-4 -,0,

=. III

A ;u..,

-

their he=

rejoice with the offerings, in a pun IV 331,4.

r-3w

"i

compound preposition = all, entirely (adv.)

;

Wb 14 (12-13) D. 18 The literal meaning of r-3w is 'according to its' length' [GG § 100,31,for example Ptahhotep 380,

382 hrw -

F,I Y-- the

Edfu at often Ito day. very occurs expression entire

-':;! Rey-this 14,1; IV house gs-prw7k, With following suffix: pr pn-c--whole IR V-1110,8;0-: =-

s3w.n. sn nn

Without suffix (adverbially) :, ir nn

'V8,6; -'

111167,6.

J9 VII 215,8; ir I Horusdoesall this C-c-, -nin

I 222A. 371,2-3; tr #AM% time/seasons all GE-4

3w9

incensefrom Punt Wb16(l)

GR

The laboratorytexts at Edfu describe3wg thus : best'ntyw from the Eye -ofRe, its nameis 10 MG 205,12;the Bnb 19 bring bushes (b3q) blooming people nnib and trees withr, OR 201,14-15.Evidently 3wl is a plant substanceand this is confirmed when there is mentioneda

6

3w§ plants(from the determinative)11217,1.It could be mixed with

magazine(wd3t) of

Fý P-9 mixed with nnib (ir-md text) and was usedas an incenseVI other similar substances : 000 100,3 ; in a rdi-snir

Or ht text, Horus gives the Irtyw people

152,1 and he receives the ^

155

sn upon their arms IV

of the king. IV 152,4 . In general incense texts

listed with substancessuch as Ddw and 3hm VI 251,6-7. The word is also used in puns : 'ntyw

upon the fire. Horus says 3w ib. 1 mA .9

heart rejoices with your incense'111145,6;%ms-'ntyw'Ocr'q

19 0.

-

M

y

best3wK is for the head

(tp) of Hathorin this case11140,11(= CD IV 180,9). Ile plant and ---

determinatives showit maybe a plant resin,which hardenedinto granulesor

from whoseseedsoil could be extracted.The word alsoappearsoften at Dendera: CD 174.12-14; CD 1 140,189M

rn i1tJ

D 1141,7-83w9 9ps with nnib

D 11217,12-13and D IV 11,15

3w§ WIL hnt Wdntt In origin it could be a loan word from an incenseproducingareawritten in Egyptian.Ebbell translatesit as 'galbanum' a first classtype of 'ntyw which comesfrom the Eye of Re, it is the colour of gold and its granulesare the sizeof pigeoneggs(from 11205,12ff. ). It was most likely known underdifferent namesin the earliertexts,the name3wg beingusedin GR textsonly [Acta Or. 17,1939p.92-941.

3wty

chamberintemple Wb 15 (14) GR

Wb records 3wty at Dendera where it refers to chamberswhich are hidden and contain cult images or statues

MD III 32a, MD III 7=67a ; 68b. At Karnak too there is a damaged

Ptolemaic example /////gps m-hft-hr-n

Ej

C-J nty ///// [Varille, Karnak Nord 1,1943, p.3 1.

At Edfu in a building text, Horus gives the regions of the whole earth, built with (qfn) all their walls ? 1161,7. To translate 'wall' seems more acceptable in light of the text and the determinative. It could be derived from 3w I)e wide'land describe a particularly long or wide construction, but this text seems to conflict with the other examples, unless this has an incorrect determinative and the sentenceWall its chambere. -

7

3b

to stop, cease Wb 16 (2-8) Lit. MK

At Edfu this verb is mostoftenusedin negativeconstructions fH9,13 11 n(n) 3b : Belidetsits and eats

; the Nile poursout

IV 43,10;the Nile floods

to mooringquays

trn 3b : the guardiansclearfoesby night and day n 3b n rnpt : the Nile floods fields

11270,13;the king sails

IV 48,10 m 3t r 3t 1167,2.

not'ceasingeachyear1112.11.

n ir 3b (noun Wb 16,10-17) Hathor gives drunkenness'and drunkenness^1-*""1'

ýJ

without

stopping1373,17.

3b

to separatefrom Wb 16 (8) GR

The Wb reference here is 1459 and example of 3b 'to stop' (above) but this verb does occur in Maat texts : in the pun phrase ib3. tn--A-1 I"

3bw. k (Maat is) your throat, never separating

from your form' (parallel to n w3y=) VIT 254,10

bms

bm. n Her Majesty

(Maat) does not leave (separatefrom) our Majesty (gods) VIII 124J. Both expressthe wish that Maat is not made to go away and 3b is avariant on synonymous verbs which express this wish in most Maat texts.

3b

-1

-

--

to take pleasureat Wb 17 (4) NK

GR

The examples quoted by Wb in Anastasi VI 38 and 86 are translatedby Caminos as'trifle with, take pleasure af, so 3b-m derives from 'to wish'-with a special sense rather than being 'rejoice', the meaning given in Wb, which does not fit this context [LEM p.290]. The Edfu example can have* 4J 1) either implication: He found his father m33. f wishing to see hi'im (or 'taking .

pleasureat seeinghim) 1129,13

her hearttakespleasureat the god'swords, MD III I Ia.

8

3bi

to wish, to desire Wb 16 (24) to 7 (7) MK

From Lebcnsmgde (141)'desire, wish or long foe the verb is used often and continues in use at Edfu, where it can appear in participle form, in much the same way as mr. f 'his beloved', and this I

parallelism stressesthe affinity betweenmr and 3bi : Hathor appoints -ý -one loves to stand on the throne 1274,12; a Harpoon

f

whom her heart

J TF -o-k3. k which your ka desired V 1543 1;

qJ T-25'o harpoon 4-4 im. f you do what you wish with it VI 87.11; the king, who makes god your IV 230,14: he pacifies god with

exult with what he loves

fJ

Ll

(a harpoon text)

J JýcD-for work. doing what,

line 13 ; driving the calves 'I bring you the black calf r k3t br or

ib With 242.1 241,18 IV : to offerings your majesty eats you wish .

qfJý,

owhat your heart

44tI desires (note spellings with prothetic i) VII 151,10 ; of places - the temple is his heart desired 1351,14 -,Horus is bnty st. f Wlst-f linty ; and use of mr) V

3bw-njr

what

Y.- foremost in his beloved place V 324.6 (c L

V 325,12.

type of cloth

In offering processionsan offerer who brings cloth, presentsHedj-hotcp who protects the king with 1566,16. In a cloth ritual, a list of cloths associatedwith

IV 200,11-12 and Horus includes

VII 158,12 and a md and cloth presentationl

ý e-

from Res-Neith

is brought [this is the sanctuary of Neith at Sais - Cauville, Osiris p.85 n.4] 1376,6. The cloth is not attested elsewhere and may be a particular type of cloth or an Edfu name for a certain type. In derivation it must be from 3bw 'shapejorm, thus it means 'divine shape or 'form of god', and it has mortuary and protective functions.

3bw,

ivory elephanttusks Wb 17 (16-17) OK c.f. Wb 17 (21) Late nail, claw, hoof -, . DG49,9

and34.,,,:.,,,:..,

_, c f. Cr.76a; CED 45 hoof, nail, claw EIB

I

9

The word for tusks is known from the Old Kingdom and is also the word for elephant. Xt Edfu the -word is used to give the mythical etymology for Elephantine 3bw : 'Sail to 3bw it is the place of the tusk' VI 216,6 .

3bwt

images,forms Wb 18 (1-2) NK

The word 3bwt, first attestedfrom the NK, hasthe clear meaning'image'or 'form', for example An. 1114,12Thoth is describedas a baboonndm 3bwt sweetof appearance ; the king Med. Habit tJ 20 27,6

his formsarelike Re andsimilarly at Edfu, Nephthysat a mirror offering declares

to the king 'womenrejoice at

ib3. tn n-3b r, form 1 in NWt 174,9; text a your

your throat,neverseparatingfrom your form (body)'punningVII 254,10. The most usualuseof this word at Edfu is as a technicalword for the symbolsof foeswhich are I ritually destroyed[JunkerZAS48,1910p.72]. The word is usedalone: foes# %'%J andsm3yw 4J it that falcon so fire 1483,12; hrp-'3bt of, eats text, the are consignedto the general implies the specific 'enemy'or 'hostile!forms of animalsVI 257,6-7- also a list of oils includes, bestoil of fattenedcattle

204,4-5; VI form a geese in the enemy of every nt hftyw (enemy)formsVII 125,ý-6 andtheprecisenature

offering,Horusmakesdistantfrom god

of such'forms' is explained,'all animalsof the desertare offered

oil, JC It

Sth in all

formsof Seth'VI 28,8-9. There are specific forms : 3bwA Mg in a crocodileslayingtext meatportion offerings : wbt nt and 3bwt (Elephantine)VI 312,14;

'=.

IV 212,1,and in

(the text punson the choppingblock of Belidet

9a -Poe .%%IDJr%-l

is pleasantbefore you (Mahes)IV

128,17-129,so this is the crocodileform of Seth 3bwt-Nbd againin meatportion presentations: 1 h%--11 r--fe..

%L%

are eaten1452,7-8;foesare slain

1147,11 Particulartypesof animalscanbe implied -I offer forms of

ýJtm'

4t JýL andthebutcheredcattleareon theblock 168,17-18;offering meatsarebutcheredportions(ibrt) IýJ ý-. I ý91 h%' I ' '. fire, h-, in 66,10-11; IV T the these meat putting on portions of of 01 -ý are gazelles,oryx VII 61,15-16.They can also be birds : rns-msw text; Horus gives p3yw-birds

10

VII 82,7and in an offering procession,geeseare trapped

of

feIN

'of enemy

forms1565,8 are on the fire IV 116,6;gazelles,behold

3bwt-sbi : preparingthe altar, stpw of

are forms of the foes VII 319,16; slaying cattle

these animals rn

your

enemyformsarebeforeyou 1565,15-16. The origin of the word is not easyto discern It may be relatedto the root 3bwA 'brand mark' . (Wb 16,323) and Meeks[An.Lex. 77.0032]derivesit from 3bw 'a distinctivemark!which seems more likely than Husson[Mirroirs p.71 n.131who derivesit from 3bi, thus it is'desirableimage'. VII 319,16whereSethis called'ne Left One'andpossibly Borghouts[OMRO 51 p.71] discusses if enemieswere peopleon the left, then it comesfrom i3b left hand side!.Junker (OP. CiL p.72 referringto MD IV 151translatesit 'symbol'perhapsimplying that it is a modelimage,perhapsan 'execrationimage' made to representthe foe in one form or another,thus if this symbol was destroyed thenthefoewasdestroyed. in a moregeneralsense: in a geographicalprocession,ww-I Ir is broughtwith its JLrdgrain III wtt. s and all forms of plantswhich it createsIV 38,10,c f. P.Br-Rh. 26.3 [JEA 23 p.1791 everyone-Vt.

3bh v

in whateverform theymay be, in any shape.

to mix , unite with

Wb 18 (8-20) MK c f. DG 4,3 to forget

4q- 2,

c f. Cr.518b; CED 227; KH 290 to forget L)gtql"-

CB9

Used at Edfu with the following prepositions : m: fragrance of the winged disk

a%%

temple 119,6; in festivals with celebrating people, the

# 0%% k-&.-Ab w'rw and qrw IV 17,9;every heart Mingle them with ...

IVI7, l; ofemotions-fearofhim#GJ, qJ 0, r: UE Cao '"'

0=

3wt-ib mixes with joy

mixeswith facesVII 262,9-10.

ismixedwithLE111172,14.

hnmmty his perfume mingles in the nostrils VIII 140,2-3. m-bnt ,f Ojtsty. f +J b3w 111210,3 m-'b : Isden "L e.

11

With direct object the verb again has more the nuance of 'unite with' : your mistress (uraeus of the ýQ Wyt joins the serpent goddess111172,7 king) Dr .

3bwt

people Wb17(8)

OK

Meeks [RdE 26,1974 p.52-651 studied this word in the contexts available to him, from the oldest example in the VIth Dynasty [Goedicke, Privaten Rechtinschriften p.87-103 and pl. 9]. In the older texts it occurs in juridicial or administrative contexts but from the MK it becamea word for 'people' in general, like b3kw and Omw and from the NK it is an archaic word found only occasionally. The %msw life long is brought to Edfu Renenet and to too : an offering procession, grant word occurs at she makes children for

LU

tmsw Here 44,6. IV suggests the with parallel your people

that the two terms cover all people near the king".' An.LtK An exact designation is still not agreed : 77.0027 3bwtyw

2 3bt FCD household ; a people of

'family'.

3bd or 3bt reliquary for the headof Osiris at Abydos An. Lex., 77.0024, Brugsch - DH Supp. 45 ; Budge DicL I 19a L.. 1172,4 [coll. from XI pL276] which A word at Edfu describes Osiris as the noble one Dnt Cauville read as 3bwd [Osiris p.49 n.3]. Chassinatdescribesthe object as having a cylindrical body it in A bandage it trails the around wrapped air. a and top two on the plumes rounded off at with

3bd is Abydos [Khoiak Il the be given reading the sign top the whole and serpentcanalso setupon 589 ff. ]. Inside the reliquarywas the headof Osiris [MD IV pl.69 tp mll

ýý]-

Meeksquotesa

NK "ample from the Statueof Khaemwesein the BM [No.947, Fs. Griffith pl. 13, III I and KRI which he readsas 'reliquary'contraryto Shorter's'craftsmen'[AnJex. 77.00241.0 is 3bdw, but by confusionof UCWe explainsthe readingof the sign : en is dw and

890,511 ,j

I

and

7=

3b the lattercould be usedin the writing [ZAS 84,1959,especiallyp.95-6 ; seealso

Barguet,RdE 9,1952 - p.153-5; in generalfor the headof Osiris as the 'Abydos-fetish'.Beinlich, Osirisreliquienpp.222-2241.

12

3bd

3 bdw

month - see ibd.

type of fish Yvrb18 (23-25) Med.

The fish cannot be identified

with certainty

[Gamer-Wallert,

Fische pp. 27-291 but

Desroches-Noblecourtsuggeststhat it is very similar to the Lates niloticus fish, but has a crescent shapedcaudal fin [Tomb 2 at Deir el Medinch ] and that the 3bdw is an ancestorof the mummified lates fish [Une flole Ivoql=d

le poissonLates! de la d6esseNeith in Mel. Mchalowski (1966) p.73

ff. ]. Its religious functions can at least be4iscernedeven if not understood properly. The Edfu is have 3bdw in 3bdw the : the earlier parallels connected sun a often with god of examples creation text where he appears day, the sun god is at this time

11110,16; in the 9th hour of the 13 Fish leads Two Lands III the the great sgm-t3wy who -:4ýw

223,18 - 224,1 (pl. 72 has no fish of any kind depicted)[a parallel Anchnes. p. 119-123]. Part of this (Abydos) is in HB 3bdw 3bdw in the is nome, the canal repeated epithet

ý

-J'44

w'b s9m

t3wy who rises in heaven to see what he has done V 112,9. Thus the fish is a form of the sun god, idea from boat leading derived 3bdw in his the the the of the sun which morning rising especially at 51, Apopis [OMRO Excursus III 210-213 ; the of presence pp. announcing at morning and Gamer-Wallert, Fische pp. 113-1151. As far as the Abydos nome connections go, it is often difficult to discern, for the texts in the EI geographical list have been destroyed and in IV no mention of this fish is made. [For 3bdw w'b parallels - P.Cairo 86637 vs. 17,4 ; Urk. VI 144,7 ; 144,15 ; P.Br.Rh. 19,14 - see OMRO 51,130 §301].

3pd

to hurry , rush Wb 19 (12-14) D.18

The earliestattestationis Amada5, where3pd means'to hurry by' (Urk.IV 1291.5)but in the P.Br.Rh. it hasthe extendedmeaningof 'to hurry the hearf andin this it may beconnectedwith 3pd bird, so that the fluttering of a bird is likened to the fluttering of the heart (14,21 and 15.3

13

Faulknertranslatesit as'palpitateof the hearfJEA 22,1936p.130). r At Edfu the verb is usedas in the 18thD. sense:a priestcarryinga standardCIX 1-6hurrying to your stairway1542,11.Herethetext alliterates3 so that thereading3pd is certain.It is mostlikely derivedfrom 3pd bird, 'to beasfastasa bird'.

3pd

bird (generalterm) Wb 19 (5-8) OK DG 29,4 ipt poultry, goose Cr. 518b ; CED 227 ; KH 289 goose or other edible bird WBT it may be more

In keeping with the Coptic descendantof this word and the determinative

Edfu: found text is fowl= 3pd ducks, an offering 'Ibe at to still asedible regard geese. word accurate notes that the god has trapped foes as

-Y'II

163,11and Sekhet (the field goddess)gave birth to

13-Y11 line 12. The full spelling of the word is not frequent and often Spellings and created others In V " 7: fat can be ambiguous as to the meaning: he has provided bird coops with

IV 15,7

84) IV 71,1961 36, No. CdE Wit, de by p. 'g3wt dm (read 3pdw birds nb all sharp clawed as 11,11. Whatever these signs actually read, they have a specific general meaning 'fowl' within the as burnt offerings IV 19,1 ; also cattle and

context of the texts : cattle and

IV'

as burnt offerings 1549,4-5.

3pd-ib

type of wine

In wine presenting texts at Edfu, as a reward of Honis to the king, the people of the oases'areladen

V, ý ' ýý IV 125,4 -Iwith ) --":

Ej -

IV 101,11-12 Texts at Dendera further .

A" different is the text, among the :a wines areas wine type oases this of wine with connect .0'T

king 65,14-15; IV CD Desdes the Kenmet presents and of IF for yourself Xbbw,vesselswith GreenEye of Horusand

-'§' " Y'

CD IV 66,2-3; Take

of Kenmetand'DesdesCD III

120,13-14. An offering processionincludesa bearerwho bringswinesandthe text maintainsthe associationof q 13 the wine with the casesandGreenEye of Horus: Sethwith wine vessels,wine of Kenmet

14

t; I

GreenEye of Horus 1469,2-3 text which is repeatedat Karnak, in the Osirian chapels CRT and -a .* 23 p. 168 top] of the Temple of Opet where the spelling is&ý4ý -a [De Wit, Opet I p.203 without comment). Such an abbreviated spelling could read irp (I-

=r

0'

= p) so that examples at

Philae, Hathor Or%t- 1 136and drinks Green Eye of Horus Benedite 82,6-7, or the ka of Hathor is flooded with

10

13 (wine offering) Ben6dite96,4-5, must be viewed with caution.

This then, is an oasis wine, and the plant determinativesin the first two Edfu examplesshow that it is the juice of plants and the vine in particular. These two signs can be used in the writing of irp itself [IA VI col. 1172 esp.]. The word is literally "bird hearf which may reflect on the qualities of the wine, for it may causethe heart to flutter like a bird and is thereforeperhapsa 'poetical' creation.

3f3f

to adore,praise Wb 19 (15) GR

Wb quotesonly two examplesof this word : in a processionof priestscarryingstandards, the one E. Dum. 77 148.14

with the bull standard'Goesto your shrine//////.' 1539.12andalso,'Praise for theLord of Gods

!2! t '17771et us praisehim, he comesin peace,

calm without angeeMain. 132.7. The meaningof theword is deducedfrom its generalcontextandespeciallyfrom thedeterminative. It may originatein the verb f3i (Wb 1572(6) to 573(14) )'to raiseup or carry'andin a reduplicated form it means'to exalt, praise'. The confusionof 0 for 3f is understaridable and in this casethe be few f3f3. The to be the certainof the readingand too at moment examples re are readingwould 30f is retainedfor convenience.

3f3f

to eat c f. An.Ux. 79.0035and79.0037s!empiffner

In an '3 bt offering text : the dr ty falcon tastesthe taste,the falcon

m 3bw

rdi-m-owt m 3w n JU and the hawk seizesand eatsof (feedson 3bw cattle and eatsofferings froImhis'table.VI 257,6.

15

"'text, Take 3bw animals ...... .

At Dendera in a ýw-'-r-stpw

"im. sn' CD IV

62,5-7. As this is a reduplicated verb, the meaning should rather be 'gobble, gorge! aýd its meaning is clear from the context. There is an earlier example in CT 11394, text T3C 'I eat (wnm) in it like

rXApis

Y-A in it like Seth'. 71beparallel texts have - lo&-

W-S-

YIC and

V-1

BH2c Faulkner translatesit'gorge' [FECT I p. 141 n.4] These may be the root verb 3f, which is . . reduplicated to give 3f3f and if so then the continuity between the Coffin Texts and Edfu texts is noteworthy, though it is likely the word is more widespread. A further possible root is the verb 13 'to be greedy' with the initial I lost and the stem 0> 3f ý MY ,

3fi

'to gobble%

a catch of fish and fowl 'GR Wb 19 (16) BD,

The earliest attestation of this word is from the Book of the Dead Chapter 172,36 where are announcýd for you'. The word is then used at Edfu, particularly to describe the the produce of the pehus i'a pehu with has

Dum.GI IV 114; ljpwy

bird and fish catch IV 28,5, the Dendera parallel the Lord of the pehuýnngs 91,7-1ý'

d=

the fisherman god has9'"AA , to IV 46,15 ;a nome fiýs its too, a pehu with

Vt

7, IV 23,3 W, and the goddessAqet carries

IV 47,6;

VI 46,10 ; possibly WC3l'IV 45,3, though is she i

primarily responsible for bread, it seemshere that the meaning of 'breadsupplies'has'supercededthat

of 1ish andfowl catcW. The origins of the word are likely to be in f3i 'to carry' (Wb 1572 ff) and so M may actually be f3i 'what is carried'thoughit is possiblethe root may evenbe in 73 'be greedy'.In any caseit is a varyingaccordingto the specific'contentof generalten-nto coverofferings,with the determinatives theoffering - thusfish, fowl, bread,liquid in vessels.

3fr

to cook Wb 19 (18-19) Med.andGR

The intransitiveverb appearsearliestin medicaltextswith the meaning'to boil, to cook' Eb. 42,7 r* (19) Edfu (206b)and transitive at

'prepareby cooking'11219,3(after Fairman,'MSS)

16

[Verhoeven,Grillen p.141-21.It maytoo be relatedto theEthiopianword na fa ra 'to boil'. qq 3ý1 Thereis alsoa noun,possiblyderivedfrom this verb: P.Br.Rh. 25,16,,. -fIL3fyt 'heaf JJEA 23, p.179

3m

lion

Wb 110 (6-8) Late GR The earliestexampleof this word for lion given by Wb is on a Saitestatuein the MusdeGuirnct Nf. 6 wherea btp-di-nsw, hasthe lion sonof BastetTk&Sýh, W.-wr son of Sakhmet. At Edfu 3m is a commonword for Horus as a lion, who is also wr-pýty 2YS Vý'- VII 168,4.In punsHarocrisis Tjaru the T asdeterminative: HB

111231.1or Lord of

%i-3rn a lion who bums foes V 71,6. With

9 andLord of RageV 146,9;sharpof claws

1306,17;

3&'%? 'ýkqýrblood foes VII 323,6; Horus drinks the of qn and rulcr of the God's land I -who 132,17.In this form Horusdrivesawayfoesandparticipatesin offeringsof meatpattions. The term is alsoappliedto the Edfu lion waterspouts: Edfu is the Placeof the Claw of L3m rA wr in the Place of Piercing IV I 11,14-15 ; words of IV 106,17 : words of

2A

it is you who seizes(3 m) foes

tW who bums (3m) foes IV 111,6. If the word is written %-R- it is ,

difficult to distinguish from m3i or 13m It origin it may be a metathesisedform of m3i either by confusion or miswritings of m3l. Once the error had been made then 3m could be used to effect in puns with 3m'to scize, or 3m 'to bum'. It may have been intended from the beginning to mean 'Seizeehowevcr, as seems likely for 3m 'falcon' (below) or even Sumer' and it is difficult to seewhere the exact nuanceor emphasislay [Do Wit, Lion p.423 index].. The word is found at Dendera (again of HB) and at Kom Ombo where it applies to Harocris, Ombos 1119 no. 155.

3m

falcon Wb 110 (9) GR

Wb recordsthis word at Denderaand Philae,but as it refersto Horusas a falcon, it is frequentat

17

Edfu. The 3 m-falcon = Horus, also has attributes such as sk-'g3w in Mesen V 2483 0; he seizes offerings with his teýeth3t

wr VII 125,11; he is V 111 '7,7;

slaughtersfoesIV 3712. In puns: r

3m hfty the falcon seizes foes V 92,16; HB is

3m who seizes foes

1% and the living lion who drives away his enemies V 53,10; Horus is k3-nbt with the face of C'-a falcon 1554,5. Under this one name then Horus combinesall the attributes and appearanceof the falcon, bull and lion. There is no doubt that this word was perceived to read 3m : the drty falcon is 3f3f rn 3bw who feeds on 3bw cattle VI 257,6 .

Thereis alsoa puzzlingexamplewherethe Easternflood is describedas nd

'21R'§a

j

q. VIII 156,11 The origin of 3rn 'falcon' is mostcertainly3m.'to seize',as the falcon swoopsdown andgrabsits prey with its claws.It is possiblethat 3m,the lion and3m the falcon, fully embodythe destructive andrapaciousqualitiesof thegodHorusat Edfu.'De Wit [Lion p.4431agreeswith Wb in suggesting that 3m, is lion with a falcon head. This is not specifiedat Karnak (Urk VIII ), nor Edfu,' nor Dendera(MD IV 66

wr pbty m

P1 A Or

but in referenceto HB, not

necessarilya lion), so 3m mostprobablyis eitherHorusasall lion or all falcon,but not a mixtureof the two, thoughsomeof their attributesoverlap.

3m

to bum 1.

Wb 110 (1-3) Pyr. KH 528 OM

(0) to bum (not Cr.)

The underworldtexts of the NK stressthat burning in fire meanstotal destructionfor the dead' [Zandee,Deathp.133] and so the burningof foesmeanstheir annihilation.The word 3m'to bum' can be usedmost effectively if it punson 3m lion', as in the gargoyletexts : 3m"4&r-Q-f6e IV 111,6and the gargoyledestroyswrongdoersin 0T rj%4 lion in 3mor meatoffering texts, the r%4///

;

his placeof burningIV 117,6-7

the foe V'71,6. It can also pun on 3m Tal.con'

V 93J. In a Onk-stpýwtext, a goddessHmt' associatedwith Wn-hA 'a falcon headed

knife bearingguardian(pl. 145)

'in that her nameof buM'sthcýenemyin fleshand bones,

18

V 156,5 and the heart of the Lord of

Death Fire VI 159 14-15. Horus can bum his foe: Wetjeset rejoices at

ýk 4

burning his enemiesVIII 36,6-7.

The orthographiesthen are fairly regular, aside from what may be termed geminating cxamples in the lion-gargoyle texts which give the verb more emphasis.

3m

to seize , hold in the rist Wb 110 (17-21) Pyr. cf. KH498 GM

r! % The usualspellingof this verb at Edfu is a. thedeterminativeof the clenchedfist showingthe action involved precisely.The variousobjects'held!at Edfu are often staffs . staves. weaponsor similarlycylindricalobjects: Wy weapon: VIII 34,6. q -,, harpoon: 1381,14; IV 374,1;V 41,12-13andharpoonrope 'c,

IV 343,5 and theendof the .

harpoon: VI 75,12. bow andarrow

1309,10;

rA4g 13tVI70.7; symbolsof office: imyt-pr:

qcC--; ý

IV 39,5 ; Cý) nomeV 27.2;4th LE nomeIV 24,8. VI22,4-. MtC,

IV55,11.

111121.4andthe yearsof the king line 6.

weaponsin general: ht nb titi everythingof destroying ritual implements: nir censer

VI 330,3

1119,9.

TC> 7A V 82,11;in settingthe fire, the king

holds it

in his left handandthe right armis bentwhile settingthe fire 158,14 . As a falcon or lion, Horus can fastenonto and hold his enemiesdirectly : gýs VI 142,13; b3b hippo VIII 7,15 ; oryx IV 239,1; gmhs 3&c-p the bodiesof his foes (e--P by error) 1576,4 The exactmethodby which he doesthis is described

foeswith his talonsMyt) 1276.15

this later becomes a phrase 3m, %t3t.f m bftyw 'his talons seizing his foes', with the rn introducing the indirect object : qr-& 319,12-13

r'3& ýJ 316,15 (m m3. hd) VI 143,4;VII ; %:

D 1120(67) and 3m VýT

VII

rn bftyw. f VII 275,6-7.

This ideaof seizingcanbe usedalmostas if 3m is anotherword for 'to unite or join, in a text for IF gm'. s 4r the presentationof crowns, the,White Crown joins, (dmJ) the Red crown :

k-A

19

mVw.s the UE seizing the LE crown IV 134,6-7. 1-?: The reading 3m for the sign P- once favoured by Fairman and Blackman was discardedby them for hs-VnI, though there was still uncertainty [BIFAO 43,121 n. 1].

3mmt

fist

.I,

ýI.

'IT

Wb 110 (22) Pyr. and I1 (1) D.18 3mmt, the closedhandor fist, is not a medicalterm [Lefebvre,Tableau§53p.47]. It existsearlier as3mm.(Pyr. §1282)and from the MK as3mmt (CT IV 92r). It occursat Edfu in this form in the phrase,whereheadsof the foesare held in the 'fist! of the king 75,7; or part of a slaughteredgazelleis in m

I->

rik 1530,5;

iý>

Q-IV 311,8-9. 01

3ms

type of sceptre

Wb 111 (3-5), Pyr. Properly speaking the 3ms is the mdw stick of the king, decorated with a tassel or whisk and spelled fully asM

P hý (see WB) [LA VI 13761.From the examples in the PTs, it seemsthat

3ms was carried by the king when he functioned as Horus. In origin a divine stave. it is not found in the hands of servants. It could also have a protective quality and maintain order (e.g. Pyr.274a [Hassan,Stocke p. 179-183and 6]. At Edfu the 3ms is usually written as sometimes without the flail, though in actual ta 268). is The 3ms (e. XI it is pl. most often used g. stave representations proper shown as with the

t

Dd mace, and together thesetwo are held in the left hand, while the right hand is held

out either with an offering or holding the brp mace

I

(XI p.268). Normally the texts differentiate

between 3ms and brp, as in the following : Orp gifts, the king receives the Od and holds 3ms, he stretches out his hand with the

I

brp

1126,5 (p12 Ia and XI pl.

Theoretically, in writings the brp and 3ms are differentiated by the A,

260) -'ý

ý. t

on the 3ms sceptre

t-in left hand held ýd 3ms brp is in the and are while the the right. The king receives and the and holds it in the right hand, thus this is the hrp, and he receives Dd in his left hand 171,8. P1.17 f king 2g I Be. shows the with all three sceptres,but plainly

in the text is read hrp. V

20

the word for seize being

The hil and 3ms can be received separately: receive hd and seize 3m 1133,12, though this can be reversed together :tý1

132.5;

t fý

and 3m td 158,6 . The two can be received

in 'handing the Great Place to Horakhtj, the text. saySthe

stavesare held in the left hand while the right is bent before the temple 1106.17 pl.20. This configuration of three sceptres is found in brp offering texts where the brp is used to consecratethe offering, while the 3ms and hd perhaps bestow their kingly authority on the king They are also used in in the Ow-l-r-stpw texts (e.g. pl. 153) or wdb offerings (PI.40h). The bd and 3ms staff are separatedhowever in one particular ritual - the pr-m-'b 'Coming forth from the palace' procession. Here, as the king makes his progress, the Tun-mutef priest pours out incense before the king to purify his path and the king holds

tI

it

'. so VII 42,10 pl. 163 ;

VI 243,5 pl. 151 ; 111113,7pl. 62 ; VII 190,14 and the scenesshow the king holding -oin f in his right. This processional use of the 3ms is very ancient and was his left hand and recorded thousandsof yearsearlier in the inscription of Re-Wer [Urk. 1 232 - Sahurel as the king was IN fell from

appearing on the day of taking the prow rope of the divine boat, his 3ms sceptrel&

his handat thefeetof thefortunateRe-Wer.

r

The ability to removedangersmeansthat in a text for defeatingfoes,they are cut up by IV 235,7, which could be read as brp/sbrn but the pL493 showsthe king holding

T

with the

enemiesof theking attachedto it. The 3ms may havebeena purifying sceptre- the fly whisk impliesit wasusedto remove'dangcrs' 'impuritics'and thusto afford protectionto the king. 7bis is echoedin a pr-m-'O text wherethe 4 in the left hand,purifies his sanctuaryIV 49,12.

3ms

to rejoice in, in the phrase3ms-ib Wb 111 (7), MK - GR

The earliestreferenceto this phraseis from Beni Hasan1,7 andalreadya recumbentcowý61

is

usedto write it. Gardinerhasthe sign of a cow sucklingher calf [E51as 3ms, after Wb only. and implies 'to showsolicitude' is the original meaning.It may havesomeideaof 'rejoicingat the birth of a calf however;perhapseven'pride!in a newborncalf. In this respectan 18Dexamplefrom TT

21

-Mp&-i 110describesdeathas

andthe presenceof ms 'birth' as a root for the word can

hardly be coincidental. T'his may be the underlying implication for the origin of the word 'rejoicing at something newly bom or created' [c.f. Grapow, Bildliche 80 top; also Caminos, Tale of Woe pAl 5,6 take interest in]. At Edfu in the building texts, there are frequent referencesto Horus rejoicing at his temple, which is in its newly created form : when he travels to it IV 3,8; at hearing the songs in it IV 15,3; opposite it IV 18,2 and at seeing it IV 2,5. All spelled seeing it VIII 145,17, which is corrected

ý*

'6,', except for : the benu bird

ork

at

he rejoices at the perfection of the temple VIII

152,16. In a nome (identity lost) HB is called

IV 22,15.

In late texts the verb 3ms can also stand alone, meaning 'to rejoice! [An. Lex. 77.0054] in Barguet, qMP4i?L Pap.N. 3176 (5) du Louvre p.9 11110and 17 at Edfu too : Hathor says dU

A May yourejoicel, alsoDVIII

84,14 and

face faces k I your br. to seeing at rejoice cause n m33

(the face sign could be a scribal error for the heart sign ) 111136,15.

3r

to drive out Wb 111 (9-16) MK

3r is attested from the MK and is often used with Or [FCD 31. At Edfu : Min says, 'I raise up your 3rt crown

-M%,-j

and I I)inX the 9 bows (Otp-di-nsw

text) 1407,10 -'a pun on the 3rt

headdress The root of the verb, 3r, is found in many other words, often connectedwith 'enclosing' . Wb 1252,31. f. 676-8, to II a 'binding' Osing, Nom. close net [see string w3rt c p. or something

3rt

headcloth or wig Wb 111 (17-18) Late GR also 132 (3) GR snake of Re Ort

In Pyr §456e 'as this your wig (hnsyt) is raised up to you (i'r)' and according to Sethe [Komm. 11 pp.249-2501 this line is paralleled in a later hymn to Min, where the word for ýnsyt is replaced by i3rt and the verb becomessin (raise up exalt) He gives examples from : Lange, Ein Liturgische , . Lied an Min Amon (Sitz. Ber. Akad. 1927 p.331 ff. ) MK (Parma) mi sin

I',

!

* =P'o;NK - Abydos

q72,1''%Oz; oand Edfu mi sin which actually is in the Min Chamber at Edfu =1 390,14 . He sin

22

equates this with Wb 111 3rt . If this is an example of 3rt then the spellings seem so consistent they may have been copied, with only the Ptolemaic scribe giving a slightly different interpretation. Wb gives an example of 3rt from P.Br. Rh. 8,11 where Isis and Ncphthys sing to Osiris %sp.n. k' k1you have received the wig in the northern regions. Faulkner comments that the

0

tp-3rt (that which is upon the wig) may be the atef crown JJEA 21 p. 127 'headdress'. and p. 1371. The headdressis worn on Ptolemaic monumentsby certain gods and the uracus is set at the front[ Mquier, Frises pA n2 and 3]. In origin the word could be connected with the verb 3r 'to tie, to 6AW Coptic to strangle' and related

4XOOY 'snare trap' [Cr. 5b CED 4, Osing Nom. 11 -. ,

p.676-81 'Rý in 37,14 Marn. 'Causing in is The nature of the 3rt this god to appear explained

5) which the

king offers'. It is either a wig or perhaps the cap upon which the wig is placed [LA IV col.988-990 doubts that it is actually a wig]. What may be this word occurs in an epithet of Iforus "=1

q 42- -D

hilong of beard and image of Re 1120 (61). 7be etymology of the word is suggestedin an offering to -A

Nfin who raises up

n. 1 Pdwt 'the headdressfor I have bound the Nine Bows'

1407,9, pl. 32a shows Min wearing what is presumably this headdress. 4

is recorded in a mythological text on the El-Arisch naos (Griffith Tell el . qICIE% Yahudiyeh p125 line 17-21], here the object is spelledq1=or and it is the Urt of This spelling with

Shu. When worn by Geb it drives away his fever and makes him well, it was kept at Pr. 13rt [DO H 52 -a place near Goshen, Saft el Henneh in the eastDelta] and was eventually taken to the take there to be washed, where, as soon as it reached the water it turned into a crocodile. Griffith lop. Cit. have 'wig' As be 'cap! determinative it 72-731 the this can thus either translated word as or may pp. . the cap upon which a wig could be placed or sewn [Wb 132,31. q Týý in this respect there is a personal name from the OK [PN 17.11 (Kairo 1634 Stela) which C.Maller 0

and

IV) (Wb 198,11).(Ramesses

4cý'* tq

IV 989 n.6) translatesas Terracke machee.

-C=Xl q,.. hl-, from: UAV133,7; Furtherexamples come

:6":

"A varA

"At

BD 239,5and comparea word

'-w

Mmi 6,1936p.17

"IlUarnak

D.20

23

3hw

hurt, pain Wb 112 (4-6) MK, GR DG 8,4 Woe IýY

rA 'e .

Wb Med. 97-98 under ih also ),

Cr.536b; CED232; KH297

Eb. 191cpain.

---IWZ.

q r3ý> The meaning and spelling with the variable are well attested and at Edfu 3hw is used as in Wadjet I I hurt in the take eye text make well texts away and sJ3 mrt : of a earlier

ra

from its pain (Treasury door) 11165.11. The word is also found in the phrase 3hw-ib, which is the fb; ]P"R,,, ', ýA%' V 132,5,and title of one of the books read at the Festival of Edfu :0q

%=b

V

135,4. Derchain makes no mention of this in his list of ritual books [P.Salt 825 97ff. ], so it may be unparalleled. No information as to its contentsare given.

3bt

fields Wb 112 (17-18) OK DG 9,1 3h Cr-89b ; CED 50; KH 54 F-IOZE

it is Edfu, in at used such, as This very old word applies to land which was worked general and it be the Here or without with spelled Period. Persian can in Donation Texts the the of especially r3ýts, I ; 'oot VII 248,4 and passim. VII 248,1;

it has Sht-nrw in in fields the it describes In the geographicaltexts too, nomes: IV 37,11,or in a brick makingtext,

3b

r

VII 48,7. mentioned are wgm of

Wb 113 (7) to 14 (25) Pyr, Uppsýa, 1978 GEnglund, Akh-un,enot.ion,religieusedansltgyptepharaonique,

but Englund(op.cit.) showsthat it wasaw po er Egyptianterm,ratherlike mnh, An untranslatable V , light. In it birth has the this of the and respect creation a similar nature of act with of god, associated to W and can be at once active and passive, static and dynamic (p.208 ff. ). It is the power of is the the maintenance of order, stability guarantees and permanence which of what autoregeneration created . English words may suggest these qualities only : 'be glorious' 'efficient! .'useful' even

24

'electjic'. At Edfu it is used as detailed in the earlier periods by Wb and it is most often spelled with the crested ibis head -C

0. or without either with .

A0 A common variant has

as if the light'

ideasinherent in 3b were deemedmost important. T,

Adjective : BB is Re, snn -90 e 3b. wy:

IV 39,11 ; granaries are supplied with p; t

1475,10.

'1" m33 sw njim. wy p tr sw V 6,2; c %-% mdw. k (your words) 1 505.4.

Adjective verb : all offerings are fat r-mnhVI

) r. nfr IV 42,5; the Nile COmes-t3

wrAl IV'

0 2e3 in its monuments IV 17,13.

48,10 ; the temple is beautiful in its work

In compound epithets, especially when 3ý is joined J with a part of the body. Otto'. for exarnple [GUM it indicates 'creativity' whether in carrying out a royal or but 'nUtzlich' 781, this perhaps p. renders , divine command, or in building a monument. 3b-ib (Wb 113,13 D. 18) : Hathor is 3b. "wy (Wb 1 14,4-6 GR)

and mnh-3hw 1 153,5. is applied to Khnum, the builder god 1477,10 ; in the

laboratory as the maker of md, the king is 0"-lP'.'-JJVI 100,1-2. 3h-mnw

epithet of the king:

in the Two Shrine Rows 152,8.

, Examples 3b-r3 (Wb 114,1-3). apýliedto'the king at Edfu, collectedb'y Otto [GuM p.96-97). are interpreted here as an epithet to show that the king knew and could pronouncecorrectly the necessary

ritual spells . In fact the ritual is designedto 'create'a food offering, to createMaat, to create magically,andthis is the underlyingnuanceimplied by this epithet[c f. op.cit. pp.76-771.The king hasthis epithetin sceneswherehymnsandwordsare important: the dw3-nLr scenefor example TO -t -=- 1293,10; rb-sw -le 111121,16; 'T'IV ', 384,2; eT QD 1 ::.. 87,14-15; the king is given in return'no endof -S 01'

VII 92,11; (D"2

VII

VII 155.'10. In this senseandespecially

I-

when consideredwith its'accompanyingepithets(such as rb-sw , wd3-1b , bnr. ns , pb3-1b), ýq'uates king this epithet the with Thoth,the ritualist par excellence.In othertypesof texts: incense and libation'1'482,11 63.10;seeinggod

VII 282,10,'6readoffenng VII 256,1-2;wdb-iht nbt

1483,16;sW31ýa: 'To

II

1118,1-2and pacifying Sakhmet

implications has VI 280,9.'Iný'thisasýso'ciation Tboth about the also the epithet with

I 13h I for Priests Maat the be it too substitutes as maintenance'of without -r3 wouldnot possible. ,

25

king

have this epithet : the sg-md3t priest is -'L"'I: also ,

invoking the ritual and pacifying god'

with his spells 1540,5. 3h-sh (GuMp. 97-8) of protective gods : the Lords of d3isw are-t-I V. VIII 82,2 ; the king is

M,

driveaway disorder %who

Il 93,16.

3Y-jjrt : the king is on his throne in a wYb offering (again connected with T'hoth) and has the 0 --t epithet .

=q- snb-db'wt 150.4. The titles can therefore refer to the practical, manual creative

skills as well as those of utterance.

3hw V

magical creative power, spells

Wb 115 (4-9) -

I''

71 ýý

In the ordinary sphere3hw is the creative ability of god or king [c f. Te Velde, JEOL 21 p. 175-186], 'no artists skills are perfect' [Lichtheim AEL

for in Ptahhotep 56 n hmw 'pr 3hw. f

p.631 in the sense that no artist is equipped with magical creative skills, he has to work hard to by became the deceased However in 3b them. the the the acquire poweri which sphereof was afterlife an 3h [Englund, AM p. 191]. Vk3 is a parallel but different type of magic force but like it, 3hw f. Magie, LA Borghouts [c has force powers while mainly a self sufficient creative protective also 1111139,4]. In the early funerary literature 3D is very important for the dead [CT I 86a ; IV l8e; VI 30e; VII 2g] and forthegods - CTII 39c Shu is'hewhom. Atum madeas eldestby meansof his In the Amduat too, in the sixth hour 'You are 3h by your 3hw' is said to seven is 3ýw I 109] figures [Hornung, Amduat the creative force expressedby and while p. mummiform .0

utterance,as time went on in Egyptiantexts3hw wereregardedas the spellsthemselveswhich had magicalforce [Klasens,StatueBasep.77 'magicalpower; c.f., KH 503 H and werespoken

I

andwritten down

OsingNo. 11n.4461

cý'%-1"0 , ý

At Edfu, theword 3bw 'spells'is associated with appropriatedeities: Isis protectsher husbandwith -to

ýb

I -LO did 1166,2; tire of she not uttering 1

foes with king with'Ot

Ills"-

(driving the calves)1102,10; sheslays

VII 149,13and,recalling the original function of 3h : Isis s3h the ka of the'-qW 1166,4-5.Also: NephthysprotectsHoruswithr-(D1', 'P 1315,5 or the uraeus

IV 51,8 Thoth makesprotectionfýr the king with tk3w -t', % tp-r3. i my magic ,

26

+ 7 J, 0 is q.and protects the king 84,5; VI Thoth the with equippped power and utterance with house with tp-r3. f VI 145.11.These two are also connected where Isis protects the king with '"' tp-r3. s wrw 1 269,12 D 'Ilf . The king invokes these spells

+'#'H 34,6; -tO nis-3bw-t*G.

(parallel to tk3w

and

d3isw) VI 300,8-9. The word is used throughout the GR temples in similar ways.

3ht %I

power, ability - good things

Wb 115 (10-16) MK With verbs of seeing 3bw often is used like nfrw : his majesty seesnfrw of Mesen and 07-Vill 0 2,6; IV Wer-Nakht the see gods or

lo' and hear nfrw which the king has made IV 9.5; the go6

R 20-111 IV 54,12;the hall of the templeis inscribedwith nfrw nb heart rejoicesdr m33 ? 4,4. )V (glories the s3b-%wt wrw of

beforethe kin VII 272,7;Hathorqm3 In Maat texts : Tefhut qm3 -1:QI19

beforeRe III

128,15. rK Objectof ir : the falcon of gold ir

for the Lord of heaven(with referenceto the temple)IV

331.7. Object of verbsof saying: an offering of gazellesTk

-a

1565,5-6;Bereniceddt

beforeBB 1146,15-15.1 Wb 115 (16) hassp-n-3ht 'gooddeeds,which occursquite often and theremay be a variationon W e -r, Horus Edfu this at says ,,.0 nn sw m sp n SO these your good things they are the where deedsof Sia andyour praiseslikewise(a dw3-nJrtext) IV 57,5.in otherwordstheking hassaidthe correctspells. 3bw arein generalmoretangibleandconcretemanifestations of 3h. J 'i

3b. t

bread ý Wb 117 (8) BD GR

Wb cites the references: Totb.Nav. 39,2o!ry. n. f

C::ý

which Budgetranscribes*'91

and'

27

Allen translates Terform beneficial acts for him [Allen, BD p.66] ; and 'Utter for him spells, give him praise' [Egyptian Book of the Dead p. 122 P.Ryerson], but 'bread' as a meaning is discounted, and so is not an example. As 3ýw are 'created produce, fine things' so 3b. t 'provisions' is a natural development (c f. k3w from k3 ; ýww from hw), thus at Dendera, the Nile supplies granaries with Upper and Lower 0

Egyptian grain for the storehousewith makes Dendera great with

DOM cz9D III

R09 T! T

land (df3) II 19b Nile MD the the ; and provisions it ,

MD IH 26 and also atEdfu Harsomthus floods the table with

VI 48,13.

Without the specificdeterminativeit would be difficult to know if 3hw 'provisions'or 'goodthings' V here. in generalwereto be understood

3hw W

grain

3hw as grain seems certain at Edfu

hrp-3bt

-t:. 3h. field ti 3bt Horus rn the text gives

and fills granaries with corn (npr) VI 257a; Renenetis brought carrying pehu of thel3th LE nome brings 0

000

It

VI 36,11; the

32,9. IV its high ground of

If this is seed-corn,then this would also embody the idea of something with lautocreative'power.

3hw W

alcoholic beverages Wb 117 (10 and 11)

3hw derives from 3h and refers to the pleasantqua I ities of wine or beer Beer: in beer offering texts, 'How beautiful is this

ei,qeui n 4

Ue%Ombeer which the mistress -tr.

fingers i hands, is king has 1113,15 0of beer pure shn. the of clean and made of

for

the Lord of heaven 1462,6 . In a mn-vessel. presentation, Hathor is 3ht in the horizon 3h. ti excellent of beer V 381,10 ;I have pacified 3ht with

3h. ti excellent beer [Alliot

translates3bw as 'beer] Dend. Dum.Kal. Ins. 109,14 . Wh gives (11) as wine with reference to a wine offering text at Edfu where Hathor is exhorted to ffo "r "f, take oas the Lady of beer; offering

'IC15i (confusion with thw ?) 1453,11. Possibly too in a wine I

Put the vine to the ground-=> -Iýj

11-6"' "to

treadout its glories (=wine)'H 38,8.

28

3b

ghost Wb 115 (17) to 16 (10) Pyr. DG 42,3 iýy spirit

ýI

Cr.89a ; CED 50 ; KH 54 ghost I

IV.

.

The 3h is the dead person who, having been provided with all the necessaryprovisions and rituals, is magically recreated (or reborn) into the afterlife (in the same way as Isis magically resurrected Osiris). The 3h and 3hw appear throughout Egyptian funerary literature as the transfigured and 'blessed'dead as opposed to the mwt who are the condemned.71e 3bw can be people, deities and also ancestorkings [LA 11678] and the Edfu texts show the different nuancesimplied by them. As applied to Osiris, the 3b par excellence : an offering text for Sokar-Osiris 'I alight as

2

A d-l' OsirisMay Sokar V 663 libation 496,1; to the mummy you come as upon your offe ringsl form being the exact state for the 3bw. In the plural the 3hw and mwt make up the people of the kingdom in the afterlife: Opening of the Mouth, Osiris makes his form secret from pr-brw

and mwt 1 173.7-8; the king gives the

Oil 1547,10; Seshmeton the brow of the king fells both 0&'"-Mkd

r3? offering to &2 eýlj

and mwt (who oppose him) VI 302,9. A list of creative gods at Edfu includes the d3isw, 11nmw. Xbtyw and G-F

psdt tpt the spirits of the First Ennead VI 173,16.

The 3bw then at Edfu are little more than additional beings who come under the sway of the temple gods and the king [Zandee,Death p. 197].

3ht

vessel Wb 117 (9), GR &

Wb cites two referencesfrom Dendera: the presentationof a reliquary vessel

'Ipouroutr

2ZY11111 Dum. GI 11145;is a Thoth headedreliquary presentedby Thoth who says I have brought , 3h. ti before Pr-3ht Dum. GI 11149; at Philae the king brings a Khnum headed vessel 10 r 327. it! PhOt. Khnum-Hor to purifying you with ýI raise up to you-'lr Od*

I At Edfu in a libation offering : the king seizes

da.

zr

invoking like Horus fresh the water. with

29

offering for his fathee V 66,12. This mortuary vessel then is used in the libations to make the dead into 3h, and this is the underlying notion of the term. V

3hw

3hy

ShiningOne- seeunder13hw

3hw

3htyw

plants

Wb 118 (8) NK

(11) GR

DG 10,4 311yreed thicket r 4ý1% &ýl

Cr.25a; CED17; KH5

Gr. CCXet CEXLLSJ9 p.295b reed grass; used for lamp wick, as a rendering of Hebrew Genesis 41,2.18. The earlier word is attested in P. Anastasi IV 16,7

'crops' [Caminos, LEM 127 and

0t

is 3hy Here 193*]. AEO possibly in 129 ] [and possibly the tide s3w. 3hty guardian of the crops a NK writing of

rAO

[Meeks, V 159a] [CT Texts Coffin in 'papyrus marsh', known the

Hom. Saun. 1254 n.691 and in this Taharqa text [line 201 lyf that 'plants, Fairman suggested masculine marsh.

S

=h

Vt

is preceded by P3, thus is

1923, because it derives its value from this

word [BIFAO 43 p.63 n.51. At Edfu : the nome of imt-pbt

'papyrus thickets' VI

mentions in a damaged6t

is VI 51,10; HB its the (3b-bity)=1Sz-c1s papyrus Khemmis with ] 41,16-17 [Fairman op.cit. ; TO child hidden by Isis in

f2,,

These 299,2. VI Khemmis examples point to the word meaning of

In for be it term but as a general plants Delta used also can marshes, the papyrus thickets of the . 0 -t brings the sht-field with all offering processions : an offering bearer 01 is brought list 466,4; among a as offerings of plants

of its h3-t3 land I

1468,1 ; pr ,, 0

rn fdt. k

1487,16-17 XII 357. flood) bull, (of Mnevis from the the pl. = sweat your plantscome

3ht

cow GR (3-5) 117 Wb .

Hathorcould be known as3ht 'the GloriousOne'and3ht'the suneye!andalso3ht 'cow'. At Edfu

30

in milk offerings to Hathor, the king offers the milk from the udder of the 3bt cow: "E-YW 67,15; -1ý1'4t

VIII 105,4. Ile milk

ýOF'4& from

I

is used for purification 1199,14 (in the'

name of a minor deity). In a beer offering, the king brings to Horus---PlfvL , Golden One, Udy of the s3t-byre IV 46,10. The connection with the byre is also alluded to in a milk offering where the king brings a byre withj(ffiLwrw

and their milk VII 66,1-2.

These 3 bw cows, aside from milk, also produce calves: in a driving the calves text. the gods give 4A. -V-0 and their calves VII 156,12. the king in return byres with YL VrL -It 123; 'PMD 1117 and MD II 17d The term is more fi-equentat Dendera,for example Hathor is a.

a priest carrying a cow standard says I carryTý2)EhktoPrý!

Výý-Z 'Dum. KaLI99[lunker,

7AS 43,1906 p. 114 = the sacredcow] The other possible origin of the tem is that it refers to 3ht Delta papyrus, so that Hathor is 'She of W the Delta!, the cow in the papyrus swamp and protectoressof Horus .

3bt

fire, flame Wb 117 (6) BD GR I Oý 529 f. KH c.

Osing Nom.1 139

This derivesfrom a root (i)3h I be brilliant, light ='that which is brighe and is relatedto words suchas 3bi 'eye!. Ile earliest referencesin the Book of the Dead [Budge, BD 369.9 378,6 ] have the flame, and is 3bt flame in 15A5 3rd BD Mound 12Lh the the s§3 mound, also wherethe and respectivelyon is burnt [Allen, BD p.19]. bodyof thedeceased At Edfu this flame is usedfor two main purposes: to bum incense

128.13 and where

bum foes I makebright (s3h) 93,34 VI : andalso to

incenseglows 41 ý burning foes' 1490,2 ; (killing the turtle) Make strong'-: jjý- to bum foes 1174,12c.f. is foe brazier. it flame, P.Br.Rh. 22,24Apopis is in the 3ht as a consuming so used .0

3ht w

knife Wb 118 (15) GR

31

The two Edfu examplesgiven by Wb are used in gazelle/oryx slaying texts: Nekhbet makes sharp your knife to slay foes 13 10,1; Nekhbet makes strong -At7 "'R`Ft the knife to cut up your enemies1175,4. There is also possibly an example where a minor deity presentsa foe chopped up I by

0,43> VI 331,9 which may be an error for ý\ ,

[c.f. Goyon, Gardiens p.76,6].

'

This is similar to s3bt 'knife (Wb IV 24,13 q.v.) and 3bt may be an erroneous writing of s3ht (Wb cites Ombos 181 (95) which is s3ht). It is possible that the two Edfu gazelle texts were copied, so that once the error was made, it was then repeatedlater, and the other example may also 6e least in the determinative incorrectly. show at one other error writing of

3ht 10

i

crestedibis

Wb 118 (12-13) The sign

the crestedibis, or This comata [also Comatibis eremita is well'suited to its name

becauseit has particularly brilliant, almost metallic, plumage, and may itself be the origin of the word 3h "be glorious'. The actual full writing of the name of this bird is, however, only attested from the later texts concernedwith the ritual where the king brings a bird in his hand to a god. The earliest example dates from .

0. -Okp,

NectaneboI at Goshen,and a text above the bird on a stand calls it

Two examples of this scene occur at Dendera : MD II 54a and b and one other at Edfu

[Kees, ZAS 52,1914 p.631 =V 188,13 to 189,4. The title of the scene has been lost, but pl. 118 shows the king with

T

on his right hand and

in his left, running to Wepwawet.

Kuentz [BIFAO 17,1920, p. 184 ; after Kees op.cit. p63 n. 1 and after Sethe] restores the text in , line 15 as dwn. i 0

ms.i n. k 0

'16 line has inJ n. k later and

im. s 'I bring the 3h by which you are 3ý. (both Kees and Kuentz omit the

(D sign here). The

3ý bird may in fact be the symbol of the 3bt eye here. The Dendera texts are more straightforward: 7F z4 spellings

and mn nA

"3h. ti and s'r -'.r?- 1Z

and the pl ate shows the

bird

being offered. See : This in LA 111115-121 ; Keimer, CdE 29 no. 57 p-237-250 p. 183-188, IV L'oiseau Aakhou.

Kuentz, 131FAO 17,1920

32

pastureland, field

3bt

Wb 118 (9) NK oft GR The earliest example in Wb is U&IV 482,9 [Statue of Hap-Soneb, Hatshepsut] where Amun and Osiris sDd

30

-sý The 3bt the horizon or land whence the sun comes could naturally be a as .

general word for land', where the sun both rises and sets [J.Assmann - 11turgischeLieder p.231 nA . after Amonshymnen Uiden 5,231.In religious texts this may well be the origin of the word, but it may be also connectedwith 3bt through confusion and/or punning. It is common at Edfu, but not in the Donation Texts, for it is a field only in religious and magical terms. Plants come from -'C (D

1555,11 ; the Nile floods the field

at his time IV 48,9;

VI 19,10 and Hapy comes to make

1112,16;1113,4 -11er bloom (sw3rh) IV

56,8 The slit field in the 19th LE nome has W

and 0'7.

is in Mendesian 37,11 the IV the nome w-land ; separate Spellings such as )A? L

""' so 31

the two terms are clearly

flooded with bread IV 35.3.

171.11 are probably 3b plants, but one text describes all plants upon #"Ito

its fields ? 176,15.

in a pun i

-Z ',%Ltn. ti m nprs 'Your field is brilliant and dazzling with its corn' (3

copper colour , like colour of ripe com) VIII 8,16. !ý for At could be read as 0 land'. for example gods at Edfu From this use Fairman noted that are rulers of

P3-T3 the Earth'V 85,11 [BIFAO 43, p. 107 line 2, also CD IV 239,5

t3w]. At appearspredominantly in geographical texts and stt or '3bt offering texts. v

3ht to

uraeusserpent Wb 116 (18-19) Pyr.

3bt derivesfrom 3h referringto the sheenof theskin of the serpent.It is a rareword for the uraeus V but it can be tracedthroughEgyptiantexts: Pyr. §442Re arises; ýýg §295

his serpenton his head

81ý Sinai Inscription 136 67 21 MK [so AEPT horizon ; n. west, p. uraeus, not -

124the uraeusbindstogetherthe Nine bows ; NK - Chap.Hat. 142line 9 the queensays'I have

33

Z-O 9,; (ndr) taken possession Urk.IV 613,45PoeticalStelaTuthmosisJjjj&ý of my serpenton your headbumsthem(foes); andalsoat Edfu

41=50 the

in a darnaged'context but

concernedwith thedestructionof foesVI 110,34 ; alsoMagic madeby his uraeus--5ý aý--protects him Ul 11,1andat Dendera.D VIII 136,6for example.

3ht 0a0

First Hour of the Day 4,

wt tpt nt hrw -'this is the hour when Re rises and becomes Khepri

so that

people and gods can see. The horizon is opened and roads and fields,"this is when the sun-child is

bom 111214,10' m0m

and 13.It may howeverreadwbn t for in line 11 it is the hour 0'f U,

3ht w

The nineteenth decan is called 3hwy, from Middle Kingdom texts and may be related to this later term [Astronomical Texts I p.2, nos.18-20 also p.86 no.23 and Englund, Akh p.59 1.

3ht

horizon Wb 117 (12) 6 (23) Pyr. AAO

DG 10,7 - ITI )*ý The sign for horizon representsthe sun betývcentwo mountains and it can be interpreted as rising or

setting.It is the placewherea numberof divine beingslive or comefrom andat Edfd the useof the" word reflects the many facets of 3bt found throughout Egyptian texts. The spelling is consistently 1-OJto which cý3can be added. When Re rises in the Pyramid texts he is 3h in the 3ht '§152 a-d etc. The idea of 3ht-3h being connected with light is clear here suggesting 'light' is at the base of WW 3h, but still ii is interesting that morning lighi is basically 'bronzeor ied the metallic colour of the A bird [c f. Englund, Akh pAl-41 (PTs) and p.89-91 (Crs) 3ht is die'place where'the gods and w 10

Aw announceAtum whenhe risesout of Nun - IV 74g-76g].' v As the easternhorizon : s3b4wt pr m 3ht IV 35,12; HB psd m 3ht V 3,2; bnw 9ps m 6b v 10 C-3 IV 33,8 . . Ch

ý 6h Westernhorizon: the king leadsthe sunbarqueto, or

1115,12;HB 'q rn At IV 52,1.

Partsof the templeare said to be like the horizon-: h.3yt mi C231ýi' IV 9,8 and the templeitself

34

can be figuratively alluded to as the horizon (as early as KRI H 325.9 ; 361.5), in this case of the_ Pc-j r-ý '314 deity Horus is Belidet, the temple solar 123 .1

3hty v

horizon of Akhty IV 4,6.

Horizw god

Wb 118 (1-3) Pyr. At Edfu,Akhty is HorusBehdetasthesolargodin residencehere. et C:-J Tie templeis likenedto

IV 6,9 IV 4,6 ;V7,8 hasa hymn to IlB as123 'VI , .0C'J

the

beautifuland multi-named.In pun writings the nameof 3bty appearsas 12 V 7.1 andV 5,5 & of ýL_y is the templeor FxI 3hty nb nhh (note the two horizon signs here held by the god of eternity)IV 330A.

3htyt

Horizongoddess Wb 118 (4-5) NK

As a complementto 3hty, 3htyt is the feminineform and at Edfu and Dcnderait is appliedto W Hathorprimarily [Miroirs p.82 n.5], Derchain[HQ p.9 n391 translatesit 1TImpyrIene"Burning ýk 0 One!: the king is called 'child and son of (22

and nursedby ILrskyt ' IV 105,3. In the

Vk "a3"I d? Hathor/Sakhmet Litany sheis called 3 111293,4andin an incenseoffering to Ilathor, the king protectsq (! i'l

& 'ý e.1

with incenseIV 93.14

3ht-ib -HypostyleHall or temple In the temple description the Hypostyle Hall is also called )f;ms-lb-.""k-47*and t3-13w IV 14,1; C-3 the Great Hall (:!r) is called *gms-lb and

&3

VII 17.4 [translated by De Wit, CdE 36,

No. 71,1961 p.31 I as ? 1ace.du ddsir.du son cocuil.

ýC3 The term also refers to the whole temple: HB follows his heart (Yms-lb)in 0-',

when

heriseseveryday1579,7

3ýt-mý

-,. -; V 0'. ,,

7 --, C---) The measurements it is 0-5 falcon the the are perfect so called of sanctuaryof

35

ýýn 4,7 IV f 3h. ti r-rnnh. accurate of cubit and also mh. nb 0v a stretching the cord text 3h. wy mbw nbm

temple

j ,!

-

hwt-nir

'I is called the 9tyt VI 7,2; in, W---j

how accurate are all the cubits of the

is its nameVI 169,1-2.

3ht-n-3ht Edfu temple %P v c= [93 The temple of Edfu iS r3 C5? 1'ýý, 11 ,

IV 4,6

&ý cOj al t!

ýh,W; IV 6,9 ; c22)

=3bt R'-]Vr3bty VII 3,3.

Horizon of Re

3ht-n-R' w

At Abydos 3bt-n-R' is the temple of Sed I [Gauthier, DG 19: ref. to NW. Abydos I pIA5 col 29 w

] but at Edfu the term is a name for the Edfu temple : the list of names of the temple

includes 123 XY10-0V

396,3.The building descriptionrefers to the templewhen it is

[22 finished : 'Seeingit is like C3 1ý

3ht-n-Hr

IV 13,6.

Horizon of Horus

In the list of namesof the templeof Edfu is

123

,

AM,

OD

V 396,3.

3ht. nhh Horizon of Eternity ,,

Wb117(19-22)

Gauthier, DG 19-10

This designation of the temple of Edfu is used of the temple in the earthly sphere, in the list of temple names: i2ijol

(also at Dendera and Abydos) V 396.3; HB is described as H

wrin

F3 is in HB Great Place IV Nehes 78,8; Cýl has the of 123101 t2i stabbed when he

of Akhty . Lord

EQ) inn Horakhty Re of Eternity (nhh) IV 330,4; a seeing god text'l see c-:1

Edfu temple! IV

46

54,15-16. However in texts of offering incenseand libation to the dead ancestor gods of Edfu, the 3bt. nbb is the earthly place for thesedead gods in the afterlife . Three sets of texts in particular show this : the ýa63 gods of Edfu are in the burial ground in dbc"ý-3 and two of the named gods here have the word in

Q0 their epithetsIV 84,1; Excellentbutcherin C93o c6 IV 84,11and jjnt-Býdt is injn:1

of

36

6N

IV 85,4 -,similarly the heaven(hrt) is in dh RN andoneof the godsis called

the gods

IaIV

62,16. Tbc basof the deadgodsare hidden Nb-snw dsr-st (sacredof place)in c23 , W in 123 andtheir bodiesare in D t-W VII 280.4-5. One of the gods We is called, 4 bnw-nir wsb-nmt in1211

VII 280,16 .

This termthencanhave'real'andsepulchralconnotations.

3ýt-nbwy

Horizon of the Two Lords

The gods Euergetes, Ptolemy IX and Cleopatra arc upon the throne in C23

this has

'ý 92,9; IV Sokar Osiris Isis text, cloth to sepulchral connotations too makes.0(L>c), contain jk 4 awe of the king 1165,6; Horus gives COc27A containing awe of you 125,18 . The two Lords in the horizon are presumably Horus and Re [Cauville, Osiris pA8 n2.1

3bt. t3wy Horizon of the Two Lands Gauthier, DG III This is the name of a sanctuarynear Memphis, which is at the point of the division between Upper and Lower Egypt. At Edfu 3bt-t3wy is connected with Ptah : he grants Out the king can rule the 0

two landsinE23A'%, and the Nine Bowsare underhis feet 1498,12;an epithetof Ptahis bnty613 andhe bringsto HB VI 53,1t2i

(.2). with what is in it, manufactured/////

In this place the king is grantedHeb-Sedsupon his thronc, on his dais (jnL31) in 3bt. t3wy Horus

= c3 &no

1134,1-2;Sakhmet

", -b dtý

1498,16.It may havebeenthe placeor a

Memphis for temple the complex at where the Ifeb-Sed court was built and where the, name ceremonytook place.' mlat Q1 be king drives focs from The placecan also personified: the vo., the wish of Re VII away 34,1-2(andperhaps

3ht v

Adý

Go

VII 32,15).

eye Wb 117 (1-2) NK

-

This is a frequentterm for the eyeor eyesof a sungod, be it Re or I torus DchdcLIn the Litany of,

37

is almostsynonymouswith wadjet eye and is translatedas 'Glanzauge'

Re for example

47, 54 light [Sonnenlit p. that the note 130]. Similarly in Urk. VIII 115 out gives eye showing 143,17there is the 3ht-n-R'01"-ýV-cýQ2nd no. ,

Pylon PtolemyVI). ,

At Edfa the 3bt or 3hty eyesare usedin a numberof ways.Hathoris describedas the 3ht eye: ýýIII194,17;, ,

Z§ý"

in a Wadjeteyetext 111195,4 andthe associationbetweenthe two eyes

to -, 1jr is reinforcedin other texts : the title of the sceneis ýnk wd3t and sbtp m

11

' from the placewhereit is andrescue(nhm) the wadjeteyeline 12; 39,8 andlater Mring 0 moon animal) mnbt pelt the gods 4> ý'f

1152,5. incense text) (libation by Left the and eye sees night what

the oasis gives ptr

The connection with the moon is stated explicitly : the night eye is itn and the moon V 55,10; ////e

101



the left eye is

his left eye is the moon by night V 93.

for dw3-njr text In texts with a lunar bias, the i3bt is treated in the same way as the w3dt eye: a # the bsttyw moon dogs -=), Heket-weret receives

+J

is provided with its requirements 111210,3 . In an offering text

joined be The and 1309.8. two can Khonsu form eyes in her of great -CP1

of Weret ;CH I

10

A 4 'eO 115.1; Horus doesthis andthat r Sjr

IV 17,1. In principle this god of sunlight

representsthe creativepowersof light [c.f. Englund,Akh p.91 and 191) , it is the tool of Re to' achievecreation.As the solargod at Edfu Ilorus is called VI 96,10 ; also

9V

VI 302,2-3;he is Lord of Light

'Me onewho illuminesthe two lands A0A

:A

sbil t3wy V 7.7 ;A2

std t3w nb V 376,10; and also

i3k

old man, old age*

tf

andLord of the Fu-stOccasion IV 57.6.Re for his part is

'V 56,10, an epithetoften given to Ilorus also

A Acl also V 180,15-.in a grain offcring-; 0 ///// %*% who gives light, one lives at seeinghim V 250.2.

65

Wb 134 (4) BD .ý i3k is in use from the Book of the Dead onward -.BD 240,67 receive

in

Ro-setau ' says the deceased[FCD 9; trans. Allen, BD p.94 = Spell 1181. It appears in the Late Period: Turin Zettel the child isq14-1Naged and a Ptolemaic sarcophagiat Vienna [Nr. 20 Wresinski p. 159 Pa-wedeb] 'he gives me children and I become

q 2ý

Pt e-

-

'. The spelling seems

quite definite, so it may not be easy to dismiss this word as a mistaken writing of i3w . with hieratic Q

erroneously written as i)

thus

It is found at Edfu : BB is a falcon and

old

I

[Junker, ZAS (reference his VII 22,13. Also Dendera, to surprisingly, role as a sun god) rather man at q. L& 11 b C; I-A' 43,1906 pp. 121-2] Hathor is described as .

in every land who gives

q It

'Tý to her,

beloved (translatedasrich in yearsand'old age'respectively) MD IV 30. The origin of the word is unknown, but Wb points to ik 'stone'quarry workee 'stone quarry' (Wb 1 139 10,11 and 12). These ikyw were quarrymen whose work was more specialised than ordinary necropolis workers [Sinai Inscr. II p. 171. It is possible they were the older more experienced quarrymen, 'master-craftsmen' and i3k not only implies 'old age' but someone with great skill accumulatedover the years.The word ikyw occurs often in Sinai and Wadi Hammarnattexts.

i3kb

,-

to moum

Wb 134 (5-8) DG 12,3 3km be sad

13

>-- 2-,

also spelt 3gb

5*, LOKEt4ý* Cr. 519b; CED 227; KH 290 be dark, gloomy WKM

Derchainshowedthat in Late textstherewaspunningon the words3gb 'flood! and13kb'to mourn', the idea being that the tearsof Isis, mourningher deadhusbandcausedthe flood of the Nile. -This tradition continuedinto the works of classicalwriters,suchas Pausanias[X 32,10]. He arguedthat by theLate periodthe two words hithertovery different,werethenconfused,probablydeliberatelyin punsof the priests[DerchainCdE45, No.90, July p.2824 ]. The verb i3kb, origin unknown,is usedat Edfu mostoften in the textsof the Sokarischamber(Die i q Stundenwachen) and the spellingherewhich is mostusualis

godsmoum at the coming

q dead Osiris 1211,15; with suffix ,'I mourn.and wail for my belovedlord of the 215,19'. -ýý.

II

I-

ý. F,,

-:, -.,

ýý.-I

66

FoHowed by a dative n

Jq P3tyw : I-%- mourn for you (0s. ) 1210,8; Nut raises her

foe: mourn 'v

'q Osiris, Isis so that son ,

=r

. mournsf6r

Sakhmct 1223.6; you

q'ý[---

she moums for you 1222,12. they mourn you 1210,9; 1215.15 also.

Followed by dependantpronounsas subject:

mourn you 1211,12.

Followed by suffix as direct object : Two Mourners

Sometexts hereare directly copiedfrom earlierversionsand the GR spellingreplacesthat of the earlierversions,e.g. the waters

q'ý- -"-

4TI-1h* 1217,5= Toth.Nav. 18,18

Elsewherein the temple- followed by prepositionDr : Isis andNephthys their brother VI 148,14-15;Nephthysis Temet in j1wt-Nbwt'-A'a

.ý 7"=-moum for

hr sns rn wbt

mournsfor her brotherin the PurePlace1188,14;maidensandwomen

who

sn brk 1201,8.

IV 312.

It can be driven away : dr

i3kbi - 13kbit mouming women or goddesses Wb 134 (13-15) BD Derived from the verb 13kb there are a number of related nouns-which occur at Edfu Singular: Greetings to you

q; Pý---of

your house1210,3 (- Pyr.W2c).

ý'. L Dual (Isis and Nephthys): who are in your belly (of 1111)11110,22. ".1 Plural: h3tywUý-, they mourn for you 1201.8.

i3kb

mourning, funeralmourning Wb 134 (9-12) Pyr'.

Also at Edfu : Ut us glorify (s3bw) him with

hi our mourning'(songs7) 1216,7and8.

The i3kb family of words is generallyconcentratedin thoseplacesin the temple whereOsiris is veneratedandotherwiseoccurslessftequCntlyin the templetexts.

i3gw.t unknowndrug Wbl34(19)

-Med.

Wb Drog p.13

One referenceis known from Ebers609

'an unknowndrug' but it may occur at

Edfu amongthe produceof ý3-'3 GreatField, thereis broughtthe efflux of the Eye of Re andO.

Olk

67

j_-=

Geb111154,5. of ý ,,

i3t

mound Wb 126 (9-13) Pyr.

This is specificallythe landeitherleft exposedor which first emergesafter the inundationin Egypt I As landleft untouchedby the flood it couldbe regardedassacredlandandservedas'burial' subsidesý. grounds or temple areas and for safety towni were built upon them.' As the land fast to emerge it' could be seenas the primeval mound and so has speýial significance as a cen'treof creation. Villages built up on the accumulated rubble of many years are thus on top of these mounds and many place'

namesbeginwith i3t, the equivalentof Arabic Kom or Tell [Wilbour II p.33; JEA 34 p.151. ihis tGP1 OS At Edfu, the Nile floods the mounds 1582,8 or the Wadj-wer'does

Al 01 . 1113,1. .A-

Horus created(ir) 16aýk 111169,5(along with nomes,oasesand temples),he provisions with riches111155,10 and he illumines epithetsof this god 341,14;rs hr le5j

of Egypt VII 161,15.The moundalsoappearsin

kW is his foes he defeating tp mn after

378,16; br kýSA

IV

V 296,13.That this is in fact a euphemismfor the Edfu'templemoundis (i.e. Edfu) V 125,6. Horus

suggested at the festivalof Behdet,wherethebarquesmoor at deafeatsthe crocodileupon daI

VI 239,4.

It can also be the necropolis area : the king and queen 'search'kýu relics of our fathers' V 393,16. Also the king restores ws'

the mounds and seek the

which are fallen into ruin, perhaps'

town mounds ?, as this is a brick making text 111114,4-5. The spellings of the word are fairly consistent but notice too

on the %6t of iw-nXn Vill

145,5.

i3t-3ht. nhh Mound of the'llorizon of Eternity V.. In an offering of ýrw-' to the godsof Edfu, thereis also a treewhich is describedas llp c2:1 and

-C6

VI 136,8-9.This seemsto be the sacredgrove in the necropolisat Edfu (see

pl. 1462nd reg. for this scene).

i3t i3hw Mound. of the'Shining One v

68

Gauthier,DG 122 namefor Edfu kN T 396,4 in description V and possibly a temple .. 0

In the list of namesof Edfu (=Edfu) VI 11.5.

hnt ndm-nh

BWD3ty Mound of the Fighter qIn the Myth Isis bids Horus cast his harpoon upon e5i 0OL zr,.

VI 66,11.7be editorsof this text

O'w is read as 'ý3 through confusion and should be emendedthus. They translate 'mound,

believe

of the SavageBeast! [JEA 29, pp. 10 and 33 n23]. Drioton believed Ot was 'bacle and read 00M,as O'pi thus 'au milieu du Nil' [CASAE 11p.59 n.c]. There is a similar text where the king exhorts IV 213,14 -214,1, this would seem to confirm the reading but does ,

Horus 'Cast upon

not necessarilyelucidate the meaning.

i3t-wrt-rit-Mr-Dr Gauthier DG 123 Name for the temple in the temple description : %ani ,,,

-cID

IOA jh;

VI 1115.

i3t. Wsir Mound of Osiris GauthierDG 124 namefor Edfu

,,

In a list of namesof the temple

V 396,4,and pcrhapsanywhcreholding Osiri;p,,

relics in Egyptý as Edfu evidently did, could have this designation. Gauthier reads this as Ot-Mir, jribn, where in fact this is the beginning of the next narne (lw. nYn) [after Brugsch DG p. 166:

andBudgeEg.DiCLp.949]. The namealso occursin a darnagedtext abouta 11wt? which containsft hcnuboat,it notes ý

"I

is the sanctuaryof

6

'1

who protectshis sonHorusVII 32,1.Whctherthis is supposcdto.,

be part of Edfu or not is unclear.

i3t-pg3 GauthierDG 125 A placein LE (Pharbaethite nome V", Osiris k5J

0

Shedenu) here the guardiangodsprotect contains which

a W-ý. -, &to 1180,6.Ibis is the LE counterpartof Abydos. Also in MD IV 63.m iU 4b,,

69

in the nomelist.

i3t. m3't Mound of Maat GauthierDG 125 nameof partof thetownof Edfu sacredto Osiris In themythologicalspherethis mayhavebeenthe namefor the tombof Osirisat Edfu . Osirisis the C:3 a6

. noble mummy in

1 1172,16; noble one hnty 16,11 11, 10

Busiris 111277,6; he is in Behdet and hnty-imntyw 15" ',, Lord. Amentyw and

Lord of Abydos and Ruler of 1(18) Khenty 1182 ; j9

in

ruler of Busiris IV 243,11. Other gods are associatedwith this

e-sl (or in Horus the : protects rituals relics) place

-3 0

!

is one of the places to which the barques go 6d!J z,

VI 136,3 and in the Festival of Behdet it V357,3-4. ý

There is also a i3t. m3'ty which is the place of victory of Horus [Cauville, Osiris p. 124 n.2].

i3t-n3-Irw Mound of the trees GauthierDG 126 partof Edfu During the Festival of Behdet this is one of the places

W'ý; 5, j,, &=c! visisted,

e

Vo

V 357,3-4

-

13t nw Bbdt Mounds of Behdet This is the burial area for the gods at Edfu when the king offers 09 -a "traverses ,mi

i3t-n-Wsir-n-120

he stability and power, ,

before those who rest of the children of Re VIII 65,1.

Mound of Osiris of Edfu

Gauthier DG 127 a name for the Sokar Chamber Occurs thus

life

PF

lkL JAJ

OD

ýatEdfu

in fact be 1179,14 Osiris Edfu, the tomb may of at , -

ratherthanhis sanctuary.

i3t-nk Mound of Nek In a meatportionsoffering, the Sethianfoesare destroyedon the greatchoppingblock in k.ý!j brm-and they nevercome(back)from it VI 160,9. I

70

i3t-niri divine mound This seemsto be a general term for the sacredarea of a town (c f. Gauthier DG 129 13wt n1r] or ] 277ff. I Khoiak 1 123 [Vernus, Athribis for in divine Osiris and tomb the n. the necropolis even of In a garland presentation to Horus and Hathor, the king as a jim-tir

k:nj

5"d,

priest traverses ,vsI,,,

:ý'z

to do his tasks (k3t. f) VII 81.1; the corpscs of the dead gods at Edfu are in .,leN

VII 118,11. Generally then it is a necropolis area,outside the main town.

i3t. try-ib

Mound in the middle Gauthier DG 130 six towns betweenMescn of the south (Edfu) and Mesen of the north

(Tanis). As a part of Egypt : in the Myth Egypt is divided into east, west and,.

where 11orusslays

61 Q ew the foe beforeRe VI 125,4; Egypt is divided into southnonh,cast,west and Horus is king 111169,10;HB is king in UE, ruler in LE and sovereignin placesof Horusare protectedin

t

where

1158,5-6; the

VI 9,3 ; Horusis §ry. tp nt

VI 324,12

. C-Is I Vernus [Athribis p.336 n.61 suggestedthat they may not be so very different from lww try-lb

islandsin the midst.It may be a termto coverthe gezira.not countedin the othermain typesof land division, so thatall areasof Egyptcameundertheauthorityof 11orus

MAI

GauthierDG 1 '28 13t-nmt

In Oxyrhynchus I lorus of sanctuary -a

in Dendera andperhapsthenameof anareasomewhere .

i3t. D.dmy GauthierDG 136 - fust of the six 13t.hry-lb It is found on the southsideof lbebcs

i3wt

0

VI 8,10.

with numbersin the Behdctfestivaltexts

During' the festival Horus and Hathor are taken Ito visit all the sacrcd mounds at Edfu [for a' U5, im

descriptionseeFairmanin BJRL 37,1954-5,pp.196-1991:, % , 13 ,

the First moundis where

rust the that this itself is the of V site 131,6 the was connotation the temple - perhapsalso with

71

9 [c f. MOET took nA]; the third mound is also called p. creation place mound primeval where 11 "7? V 134,10;. sm3-Bhdt

on the third day of the festival ir-nt-'

1353 1; samefor the fith mound

i3t

nb in the fourth mound V

V 136,1

11

standard Wb 126 (7) Pyr.

A word occurringfrequentlyfrom thePyramidtextsonwardsandstill in useat Edfu : Onurisasson ý ý3ý4 vjrýý is Re of occursas I-Ir ,

but like is this The his 1179,12. out spelled word rarely upon standard

in the phrasetpyw -13t.sn 'thoseon their standards'as a designationof gods in

JZ procession at Edfu v-

z 'T- -= - carry their wsr staves 1555,4. It is also 1549,15 -, e- 111

found in epithets : HB is q3 Or

High on his standard in the House of Strength V 176,2 .

(CompareOR i3wt earlier). ,

i3dt

net Wb 136 (8-11) OK CED 13 ; KH 13 (not Cr.) 4TE

birds. This for net hexagonal capturing 'net' type i3dt net used of At Edfu the word appliesto the be the closed over could of which water, a stretch of side either on consistedof two sidepieces,placed is in detail by [the explained mechanism by pulleys birds on the water a systemof ropes and Vandier Manuel Italian H 122 Ti ff., -, 500 engraving also 210 35 an Nr. and D.DunhamBMFA after p. 145 OK to : examples pl. on the west sideof the Edfu similar Two V p.320]. showa scene scenesat foes birds the as part' of rtt-plt and animals over temple showsthe net closed ,

ritual where the

forces [Alliot, RdE 5 56 hostile 1181. The text the p. ;of capture symbolises animals captureof

44'jR begins,

fowlee VI 56,7 imaginative "This the the strong of with net qn I nn nt wtl

is bird head for the the central axis given on a the rope andthe pivot main spellingof the word where q initial i is incorporatedinto the designof the net.'The text oppositehasa similar beginning, ro, VI 236,13andthe determinativehereis an aerialview of theclosednet andthepivot postclearly 011111" hasa duck headat the top (pl.150).A parallelto this sceneis alsofoundatEsna- VI No. 531., The word occursin a further bird trappingcontext-a papyrusand geeseoffering : wherethe king

72

catcheshis foes in

'AY-

his net VII 101.15.

This may not be an old survival. for fowling in this way could still have been practised in the Nile marshesand bird pools.

to injure ? Wb 134 (21-22) becomemutilated Wb Med. 20-21 to reduce mutilate , KH 500 (--&T

and 555 W*T 'to hurC.

The verb is also used at Edfu: transitive 'Horus throws his harpoon at the hippopotamus.and rSýIkinjured the Terrible Face VI 67.5 [JEA 29 10 p. sore wounded ].This use is transitive and thus an extensionof the earlier examplesof the verb, but closer to the proposedCoptic derivations.

pestilence, impurity , gems

i3dt

Wb 135 (16-18) NK Wb 1(13-15)foe , wretched (alsoa verb : Wb 135.9-11'bewretched'(12)to tormentandsubstantive one) In origin this word is relatedto ldtdew, exudation'(Wb1152).as 13dtis oftendeterminedwith the exudationssuchas thosefrom decayingorganicmaterial. pustulesign which canindicatedangerous by illnesses forces 13dt dangerous flesh. to the came generally controlled mean and especially days.The Sakhmet, who sentthemon the wind or in rain (idt) particularlyduringthe rive epagomenal i3dt-riript (q.v.) werethe plaguesandpestilcnces,at thechangeof the yearwhich endangered MaaL Yoyotte [Mmi 18,1968,pp.82-83 I showedhow these13dt were effectively the messengersof Sakhmet,which shecontrolled.13dtappearsvery often in medicaltexts [Wb Med. p.21 pliguel but its origins as a term formalign influencesmay be earlier.Gardiner (GAS p.25 text 2,5 collected the early examples,including Sinuhe45 mi Sbmt rnpt PeasantB 120 thereis the phrase

13k fý,, , and in the,,

VAIýadyof Plague!which Vogelsangtakesas an

epithet of Sakhmet [Bauer.Komm. p.1081. idw (Wb 1152,13-15MK) is clearly a forerunnerof i3dt. The term is alsousedto describeotherimpure thingssuchas the Ilyksos (Sallier I 1,I) and it appearsin the Magico-medicaltexts to the extent that it truly seemsto be an equivalentfor our 'germs'. .

73

The texts at Edfu continue to show the association of i3dt with Sakhmet : in the Sakhmet litanies, she leads the gods in heaven in fear at

q '1-k

0

her plague 111314,13;men bow in teffor at

If317,1-2; 'You put fear of you in the gods and qrYh, -29--

1'2ý--]Il

q%

your pestilence in the

Two Landsof men (tmmw)' 111293,4.This last phraseis echoedearlier whereMehit, a form of 75ý. Lady '-j and of Dread, her pestilence

Sakhmet,is 'mistressof

is in the 0-

Two Landsof men(tmmw)'l 278,4. Sakhmetcan alsoremovethe i3dt : sbtp-Shmt text 'sheprotectsWetiesetfrom V 65,6 ; in her form of Mentyt 'I drive away .

zy my pestilenceIV 273,8and ,

'priest in the processionof the king from his palace,the lunmutef asksSakhmetto remove(sw3) 7

impurity from his flesh' IV 51,7.

Minor deities too can have the power to remove13dt : hnk stp'Wthe king calls to the guardian genii 'May ye guardWetjesetfrom

VI 158,15anda geni calledIr-m-1w3y removes

rlýC I1.ý 10 implies 1187,1 libation In determinative that i3dt text. this the your pestilences' a case are almost personified as physicaý enemies of the king. While i3dt are unpleasant, they are not Sethian for it is Sakhmet who controls them and this is more terrifying thiK Sethian evils; for these are expected. Sakhmet is the raging form of Hathor who destroys men indiscriminately and this is more threatening . lberefoie in a Crown of justification offering, the temple is built and flowers grown to take away

6f Be VI 287,16, the word in question here is more likely to be 3d

which is associatedwith Sethian creatures,rather than i3dt which is not.

i3dt appearsthroughout GR templesand representedmalign influences, either intangible or physicallyreal,whichexistedunderthecontrolof Sakhmet. In a benignsensethe flood of theNile wasseenas thedewof a god [Van derPlas,Cruep 751 hapy . bringsplantsandcontendthe Eye of Re with i3dt of his body'11179,5.

i3dt-rnpt

annual pestilence Wb 11431 (1)

Vandier studied this phrase in the context of the Edfu texts to see if the occurrenceof the'word could be connected with historical periods of unrest and'perhapsfamine in Egypt. Ile nature of rnpt in the writing of tfiý word is not cleai. i3dt is not an adjective or it would follow rnpt and Vandier

74

in lbaX i3dt, have been order to minimise. to a meaning a with word added suggestedthat rnpt may its effect, so that it becomesan'andphraseas he termed it [Vandier, Famine p.89-931. In fact it may be a straightforward phrase 'pestilence of a year' and the texts show that it was inundation. by but the removed threatened was every year somethingwhich At Edfu lands or fields are said to be purified from i3dt-rnpt : fields are purified by the Nile flood_--, q X-Osi'l f 19* 1148,17 1471.3; Hapi purifies the fields and banks

"2kN

4 ILa pure from it

in lands 11270,13; general = and -sP-

264,5

9r, %%l seasonof Pcret is pure from it

0

H 265,12;

11

69 9. the fT. ý

VII 120.4;

1115,3.

q31c,. After the flooding of the fields there is no 13dt.rnpt : >

f

f-Vil

q7hýý VI 98,7; and even the Nile is pure from it

rN, 0 11146.9;

1264,6-7;

M

'%%

db

IV 363 no.111,17;

IV 195,17;and the GreatGreenspreadsover the fields andthemis no

his embrace1582A. The king is protected from 13dt-rnpt by Sakhmet: IA5 ; he is saved from q from r-k

44L

q;

IINI

264 1.43and

0

VI 265 UO-, Sakhmet protccts the king's city

V1226no. XX, 40.

The phrase!3dt.rnpt, asusedat Edfu, seemsto indicateclearlythat it wasa periodof the year,just beforethe inundation, whenperhapsthe earthwasdry. therewerestagnantwater poolsand it was hot. Therewouldbe idealconditionsfor an endemicyearlypestilenceto flourishwhich would thenbe, sweptaway by the flood waterscreatingpurified fields and cleanlands.Sakhmctwas believedto, control theseforcesand magicalformulaecould be utteredto deflect her arrowsand messengers, [Gerniond, Sakhmetpp.286-297 : J.Yoyotte, Ktmi 18 (1968) , p.821.Ilis seemsto be the true nuanceof the word - in any casethe Egyptianshad a word for famine- bkr - which existedright, throughto Copticandtheyusedthatto describefamine.

i3wty

harpooner Wb 129 (18) GR

This word for harpoonerocurs often at Edfu and Dcndcra.but apart from that seemsrelatively localised.At Edfu it refersto the harpoonerpar excellence,and is most often an epithct of Horus

75

Behdet (as opposedto Horus Lord of Mesen) and it is also used of the Horus aspectof the king. The epithet appearsin texts where the harpoon is stressed,either as an offering or in the slaying of Sethian animals. In origin it may derive from OR 'stave' and thus mean 'the holder of the stave = harpoon' [c.f. LA 11134n. 161.

'-kP*Y 4. VII i3wty can be qualified by appropriateadjectives,referring to HB as i3wty Or : Y, X", Ir q q I q34 ý in Edfu IV VI 239,10h;'- C*'Z '- VII 152,6c; 132,6h; %e% -0:: fq t-' like the sonof Isis 111287,9c. 58,4 c; IV 374,7-8c andto the king ý A*. q rk I' "ýA 1 381,13praiseof BB text i3wty-qn : HD 111137,11-13 c; . 1145,8hi; the

It also appearswith other epithets : wr. pbty q ýJý%

sanctuaryof the templeis the shrineof X q^2 IV344,4hi: im3oftheking HB

IV 10,9; q99: 6g

In hymnsof praiseto Horus he is called i3wty :q re.ýt

.MW

VII 310,6b: hy-b3t

IV 57,10c. in hymn Great in the the 111123,10 and (coll.MG 401,16114 (13) ).

sanctuaryamongthe list of epithetsof Horusis

q her Horus as the i3wty is closely associatedwith Isis Isis raised son as

IV 213.1 c;

310,6; Isis VII i3wty BB 111287,19 Isis is king beautiful harpooner like of son c; the the son of the Horus bom.of Isis is the harpooner IV 374,7-8. This stems from the Myth of Horus where Isis helps her son in the hunt for the hippopotamus form of Seth. The Myth - pl. 146 [secondregister, Ist scene is in barque boat Before in his boat. Horus the another main the procession of on the right] - shows leading it barque He holds divine holding to the and also a attached a cord which stands a man . A I, Z5'-A'. '03t. f VI 129,1. m harpoon stuck in a crocodile and he is called .qýI rf In the plural i3wtyw are harpooners in general : in a pun, the king says to Horus diJ Ow n X.

'I give praise to your harpoonersVI 61,1 [JEA 29 p.4 spearsman].

i3wty is to some extent the counterpart of msnty,, also a word for harpooner which seems to have i3wty implying be Mesen, Egyptian invention for Lower may a complementary with connections Upper Egypt and for use at Edfu. When the words are fully -written out there is no difficulty in, identifying them, but the the reading of

-

et al. is open to interpretation . Ibrahim

[Kingship p. 131-1331 decided in favour of reading this as 13wty as in certain cases, for example where the crew of Horus consists of msntyw

of the Lord of Mesen and

qn of'"

HB', VI 79,1 - this would seem to be clearly i3wty as the Egyptian texts do not repeat the same -

76

2 ýýk words in the sametext if possible. However in IV 374.13 c HD is'l

pr-" and

4-t-

if i3wty here is not re peated then the word in question must be msnty. Me reading of qI been much discussed(q.v. rnsnty) and in IV 59,4 hi the king is called

.a

" eA1*f 9

I

has

jwj-j

pr-*, a spelling which suggestsin one word both i3wty and I

themselveswere unsureof the exact reading of

I.

It secrnsthat the Egyptiins'

and in fact could read it cither way, implyinj

that there was little difference betweenthe two. Spellings witA have thus far beenexcluded. Key to texts : hi - hippopotamus slaying ;c-

crxodile slaying .b-

bull slaughter *,h- harpoon

presentation.

ii

to come Wb 137 (1-36) OK DG 18 Cr.70a; CED44; KH47 Cl

Orthographies :A

passim.

Lq

-N

1122(21)

11

The verb occurs most often at Edfu in the formula Ii. n. Ibr. k said by the king to Iforus. in offering' processions, for example

Horus Dchdet and then continues InJ n. k (a

construction also used with 1w) 1466,3. Gunn [Studies in Egyptian Syntax p.69-741described it as a survival from Old Egyptian of a verb designedto show an event happeningat the moment of speaking, and he called it the SynchronousPresent.He collected examplesfrom ritual acts through into the New, Kingdom, when it was replaced by sAm.f and iw. f tr sAm forrns. GG [§414 (5)) followed this and'ý suggested the form in ritual texts was used 'to express an action simultaneously spoken of and performed', having survived from the Old Vingdom. Junker [GrD p. 1311 noted ii. n. f at the beginning of certain formulae which introduce offering presentations. Latterly O.Perdu [RdE 30,1978, p. 103-105 and notes) collected examples of these ritual texts from tombs and temples and into the Ptolemaic period, showing that Ii. n.1 describes the completion of the action in a train of events, where this verb form is followed by the prospective or infinitive preceded, by r. Also ii. n..i is-an emphatic form which puts emphasis on the br. k Kurth Illimmel Statzen . (and in it first 4.21 by the that trarislates shows a chain actions so of come the presentl come/I am p.

77

is often followed by in. f n.k so that he might bring to you). It is then an archaic survival.

The verbli is usedas listed in Wb in phrasessuchas ii m Dtp. Also note howeverii m ib nir : as an epithetof HBATIt

in Punt ('*w

text) 11133,12;

of Punt(md) 1 131,4-5;HB wbn =1ý-

with variations , HB pr mA

rn Punt

(k3p-'ntyw) 1110,16-17 . ii rn Nwn : epithetof Ptah

beforethe land hadcomefrom Nun 1574,11-12.

In a nameof Horus(Wb 138(7) GR):

1122(2l)]a!

Aq-A

k (27) andalso:

111294,9;MD I 27;'Deiril Býhri 104E

fl-t3

take by surprise

In Merikare n ii. n. tw V wb3-ib 'no-one can'go behind the'clever man' P.Ill 8-9 [HelckMefikare 9

p.171.At Edfu ii-b3 is usedwith hostilesense: ageni turnshis facetoward -A z!

qc=o

one-

who attacksyour templeVI 68,13.

lit

sanctuaryat Letopolis Wb 138 (13) Gauthier DG 138

This name is very common at Kom Ombos becauseit was the cult place of Haroeris and it derives Ombos 1338 461 ; 147,193 [Gutbub, Textes p. l.10 n. (n)]. At Edfu

from fit Inife" it may occur in the form M1

173

1330,6 which is in the Letop6litan nome (a cult centre

of Haroerls).

iyw

.

offering

In the geýphical

A e%-% =%I as texts,the king brings the 14thUE nomewith its

V 117A. ne

ýý07 0%-% "217" /// for 'provisions' iyw be h,, IV 184,14, term to text or seems a general 3ý so parallel /// the like.

iyt

trouble, misfortune Wb138(9) LiLMK GR(10)

This is the active particle of ii 'that which'cornes'but it usually has a bad senseand occurs earliest in

0

78

Peasant B 1,38 and Prisse 17,9 '93w n

qq

- -iFt. 111

many troubles.

At Edfu it does not occur as frequently as iwt :I receive the flesh of Ash (Seth) and P qq -2" day is Horus 1557,1-2; the of does in on prepared o0c trouble not succeed my city trouble IV 24,14.

iyý

marsh plants Wb 139 (1) D. 18 and c.f. 1122 iýi = iyý

Wb Drog.59

Dittmar [Blumen p.53 ff. 3.1] derives this word from the verb i3hybe flooded'(Wb 133,2) and then V Greek a"XEt,from this. In fact 3hy is probably w3hy and from a different W I are not source altogether. Ile spelling of iD is establishedfrom the earliest examplesand 0 and derives Coptic &Zi

qIA confusedso easily.In TT 76 (Tjenna- Tuth.III, RT II, p.158]amongstthe plantsis q41 AýN sýn ; Urk. IV 772,1 (Tuth. III Karnak) 1 Habu 160qq

and

of the fields ; in a list of plants from Medinct

(of one cubit ?)- ten of theseare required for a festival ; PuR 21 aa hymn to

RamesesVII has him flourishing like

26 2 kind Seven Hymns 10 a of p. and n. -[Condon,

reed or marsh plant which grows in abundancein the Delta]; P.Brooklyn 47.21850, XVI, 19 has AW Van

aromatic marsh plant which is sniffed with seven other marsh plants, by the king before

he cuts off the head [Goyon, Conru7nationp. 118 001) The word occurs at Edfu and one scene has the tide

to the Lord of Khemmis and

A

papyrus to the Lord of the Marshes. In return the king receivesLE papyrus and Khemmis from I lorus and the marshes from Hathor. PIAO i shows the king, wearing the atef crown, accompanied by Wadjet, holding up

77

to the gods One of thesethen is 10 one is WIL and they are obviously .

very similar, so ib may be a type of Delta papyrus. 71is is suggestedtoo by a papyrus and geese offering

where the face of the god brightens with

374,12-13. However it is associated.with other plants receive lotus and hold

and the altar smokes with geese I sýn lotus (as in 7T 76), plants offering, I

172,9; (rnpwt) the king presents

and raises up the lotus,

(where the lotus may representUE and lyb aLE counterpart) 1480,17: also mnbw (gencral)qj ft

lord is Horus VI 29,7; together of mixed papyrus offering -

Ruler of Mcnhu and

Child of Khemmis VII 259,1-2. The LE connections of the plant are continued where the pehu in Sma-Pelidet is brought with its

79

V 24,11 (also MD I 66a

INA

)(the IV 35,17 parallel has mnbw).

In the Myth a metaphorical sentencedescribesthe barque of Horus'sailing and says:

dives

in front of it like a snake into its hole ' VI 80,9 [after JEA 30 p.7 n.n] thus describing the reeds , being pushedaway by the boat as it moves forward (illus Meir III pI.IV). .

to wash Wb 139 (2-17) Pyr. I

DG48 41 0)11 Cr.75a; CED45; KH48 C=IW" IWIiThis verb is an action of purification

'I wash my mouth, I chew natron'VI 70,1, the

aim being that the mouth of the speakerwill be pure enough to speak the words [JEA 29 12 n.el. The use of washing to purify is found in the phrase i'i-'wy w'b-db'w

V 256,9 and in a beer offering,

ý'\ý king-**9ý;: the

0Aq ' king':. the ii as an epithet of ez,., , w'b-db'w'1462,5.

Fi-br 'washedof face' (Wb 139,5-7) the face is clean and bright and the person happy or joyful : the king

in his White Crown VI 270.8 and'

as Lord of the

White Crown IV 76,10.7bis may imply that the reflected light from the White Crown makes the face of the king appearbright and thus 'washed'. Fi-ib 'be content! ? (Wb 139 9-11 [after van Dijk, GM 33,23,2 - R.III text at Luxor Amun is content] or stronger'slak6 the desire(of the king) [JAOS 99,283 n.53 Redford and FCD 10] in foreign lands. At Edfu the latter seemsapplicable where the king is given strength bm. k sk and the desire of your majesty is slaked at killing your foes VHI 77,6-7. Botli of the latter phrases occur when Wetjeset exults m,

qq--3j

Nbwt mq

nb itrt m '3y

Nb Msn 'with the delight of the Golden One, with the joy of the Lord of the Two Rows, with the joy of the Lord of Mesen' VIII 81,13-14.7bese then appearto be used synonymously here (unless the'

fare or heartsignshavebeenconfusedfor eachother).

Vb

to unite Wb 140 (12) to 41 (1) MK

Meaning 'to unite!, usually of the limbs of a deadperson and'so at Edfu primarily the body of Osiris:

80

Va -ý;

PU of Wcnn-nefer and anoint his body 1 178,15-16;Apis -:

specific pans of the body are named: the head :ý?

b'w. nlr 1150J. Morc

I unite your headand your bones(purify with

V 238.12 I bones k/// 1 170,17-18 (possibly, -ýJa text) nJ n. your unite 11srt P '7 head -!:

eye, receive your

1 unite for you your eye and your bonesare complete (grect.ing with nmst) 177.6.

Thesetexts are purification texts and possibly representthe purification after embalming to be carried out by the son on a deadfather. De Wit [Opet 111125 n.521 suggestedthat Vb could be 'to bury' the body QL3ty. dt ), as uses at Opet indicate, but this seemsincorrect, for the places where the suggestedburial is to take place are not burial places : Opet 109 has hwt. wtt (a regenerativechamber), Opet 120-21 Ipt-wrt. Wb 140 (20) cites i'b-113t as 'to bury' 'unite corpse with earth, as a synonym of sm3-t3. The phrase with Vb ocurs at Edfu in a Sokaris procession, the god is greeted lw n fr ;? Iq a

Velcome you who

were buried by Horus in Edfu' (after Cauville) V 163,17.7bis phrase occurs also in Sinuhe B 159 "What is more important than -J-1

W0

msAwl lm. f than burying my body in

the land in which I was born', and also B 258 'old age reaches you nn %rr 'b. IL31.k the burial of your body is no trifling mattee[GNS p.59 lb-113t as a synonym of zm3431.7be idea of 'burial' may be implied in this phrase, but it does not describe the physical interment, it refers to the preparation of the body. The verb i1b refers to the actual reassembling of the body and its mummification, not inter ment in the ground. The Colophon of P.Br-Rh 35 has the instruction for anyone who disturbs the writings nn 'b-IL3t. sn 'their body shall not be assembled. Also in the Tomb of Ineniýljýq

'b J13M m-bt mni m is.1 could be translated as 'my body is buried after

dying in my tomb in the necropolis!, or 'my body is reassembled ' Urk. IV 64,16 11b however ... . seemsto be analogous to twt 'assemble' which has the mummy sign as its determinative. Ile

pot

which appears in writings of i'b may represent an embalmers pot. used to hold resins used during mummification or even to 'collect! the fluids of decomposition and ensure that no part of the body is lost [c.f. scenes of embalming in the tomb$ of Tjay and Amenemopc in Dawson JEA 13,1927 , pls. 17 and 18]. This is more likely to be the true senseof the verb. In il-Opt texts to ensure the successionof the king, he has to have attended to the mummification 44 burial his father is -1 'TJ first, properly : Horus : and of sequenceis mummification them adornment 1103,4-5;

it. f Skr and adorns his body (dt) - the 0_

ibt-nir

divine relics 7 1102,14

81

P In ýwt-bbsw texts: -,; i n.k 'you haveassembledyour creatorand you treadhis tomb' VI 286,8 j1a ; :

he hasassembled his fatherandtroddenhis tomb [JEA 36, p.109n.65 'to reassemble, to put

ý ýJ, in 1178,5. togetheragain'I VII 155,24. In a purificationrite: : the are mounds which i'lo The verb also appearsin connectionwith tlwt-nbw, which is the emblarninghouseand placeof +a iL t1wt-nbw rebirth -- op ,

ILr iht. f 1 61,4-5; t1wt-nbw-J'1a

JLr nfrw. k (of'

]Vwt-nbw hr nfrw. f Il 50,2. This is'the useof Vb meaning

Osiris) 1102,16and var.

'to be supplied,united' with things,so W- Houseof Gold is suppliedwith variousthings. Vb alsomeans'to offee, from theideaof thingsbeingcollectedtogetherfor offering,andprobablyin confusionwith '3b I ý?, a

1j mn't the menatis offeredto her ka 1167,16; -.

you offer

'1; (i'bwt) but 'Take the Eye of Horus' 1471, the offering offering of all good things ) for you' V 66,8. which I offer (or reassemble

ilnw

ape Wb141(5-8) from'nr DG 56,12

f

WbI170alsoPyr.

1)

Cr.66b; CED42; KH46

HN

At Edfu this word occurs as 'Inw ý: in the temple dedication

the apes gives praise to

Re, so here they are the solar apes V 6,6 (in LA 183 Comopithecus hamadryas- c104kedapes).The feminine forms By the MK it both 505 1462 §§ 415 from PT and dates masculine the with term . , , ý%q. in be It in NKTý-"--'jj onomatopoeic may origin, reflecting the the and

had become

into Coptic the the by sun and clearly continued of Mi at rising use the particularly apes, sound made [Vandier SAbbadie, RdE 16,1964 p. 151]. zr king is is heir for Thoth the the It is also a name of ry JQ who representedas an ape : V 226,2; also 1-j ýM

of Isdes IV 57,1 ; also 5ý

Vn w

anaper286,11.

.I

'-

-..

111128,9(Maat text)

and son ý-j

.1

cry or shout Wb 141 (10-12) Lit. MK'

This word seemsto be related to the word i1nw for apes It was studied by Baer VAOS 83 p2 n.51 .

82

who collected together all examples then known of this word [after Gunn JEA 16,1930. p. 151, review of Letters to the Dead, 'attcndon"consideration' used as a kind of salutation, also taken to be 'woe!] He suggesteda basic meaningOf 'pain'with a range frorncare topain. but does not mention . the cry of apes.

I

At Edfu the word is used in the senseof a cry of pain : of Seth after he has been harpooned lmmw,, in the northern sky VI 67.1 ; : 74 7r J!

are in the southern sky and inKensetV179,7and

sp-sn

sp-sn in Kenmet VI 86,13.77his was translated as 'Alack , alack

gý

in KX[JEA 30 p.6 and 13; JEA 29 p. 10 lamentation ], and is made after the hippopotamushas been struck. The idea is that his cries are so loud they can be heard as far away as Kenmet [compare also Urk VI 15,20 Knmt Dsds rn

Pr

q rO'-Mq'ýý

JEA 29 P35 n.26).

to go up , to raiseup Wb 141 (14 - 25) Pyr.

MK 'ry

DG 67,5 ) 114-1 C) Cr. 4a; CED4; KH3 &X6"* AXH6' 4 -J Originally the word was written %, tuq The

and

ý&-Pyr. q. q:: At and Pyr.§326; ',-=J,

161016-.1455b.

J becamemergedso that from the MK the normal form was Z..

[Erman

ZAS 46,1909p.98] Wheretheword is spelledout at Edfu it is neverwritten as Viso that this older . form seemsto havebeencompletelyforgotten. Pr means'to ascend'especiallyby a staircaseor stairway,hencethe dctcrminadveZ! b- andusually the ascentis into the sky or heaven.At Edfu writings with 9:2S. Followed by a preposition: ýr the Nile ieý-u goesup,