The Festivals of Osiris and Sokar in the Month of Khoiak: The Evidence from Nineteenth Dynasty Royal Monuments at Abydos Author(s): Katherine J. Eaton Reviewed work(s): Source: Studien zur Altägyptischen Kultur, Bd. 35 (2006), pp. 75-101 Published by: Helmut Buske Verlag GmbH Stable URL: http://www.jstor.org/stable/25157772 . Accessed: 25/11/2012 12:43 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp
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The Festivals of Osiris and Sokar in theMonth of Khoiak: The Evidence
from Nineteenth
Dynasty
Katherine
Royal Monuments
at Abydos*
J. Eaton
(Tafel 5-6)
Abstract There were three sets of processional equipment for Osiris and Sokar depicted on Nineteenth Dynasty royal monuments atAbydos - Sokar's /*e?w-barque; the ?Osiris Fetish,"1 associated with Osiris-Khentyimentiu; and a barque carrying a bed, which resembles funerary boats depicted in vignettes to Book of the Dead Chapter 1. Ptolemaic records of ritual describe three divine images to be made for the Festival of Osiris and the divine members, a set of disembodied limbs. These sets Sokar-Osiris; Osiris-Khentyimentiu; are representative of the processional equipment depicted on Nineteenth Dynasty Abydene monuments. However, the layout and decorative program of the Temple of Seti I at Abydos strongly indicate that the internal rites for Sokar's Festival were still independent of those for Osiris' Festival atAbydos, during the reign of Seti I. Auf den koniglichen Denkmalern der 19. Dynastie inAbydos waren drei Grupen von Prozessions ausstattungen fur Osiris und Sokar dargestellt: Sokars Henu-Barke, der Osirisfetisch, der mit Osiris Khentyimentiu verbunden ist und eine Barke, die mit einem Bert ausgestattet ist und die der Bahre, die in den Vignetten von Tb 1 ahnelt. Ptolomaische Aufzeichnungen des Rituals beschreiben drei gottliche und die die fur das Fest der Osiris angefertigt wurden: Sokar-Osiris, Osisris-Khentyimentiu von sind Diese Garnituren eine GliedmaBen. drei gottlichen Gebeine, Ansammlung korperlosen charakteristisch ftir die Prozessionsausstattungen auf den Denkmalern der 19. Dynastie aus Abydos. Die und das Dekorationsprogramm des Tempels von Sethos I. in Abydos weisen jedoch Raumgestaltung deutlich darauf hin, dass die Riten fur das Sokar-Fest inAbydos wahrend der Regierungszeit von Sethos I. immer noch unabhangig von denen fur das Osiris-Fest waren. Bildnisse,
Each year in themonth of Khoiak therewas a festival during which the god Osiris was brought from his temple (hwt-ntrwsir hnti-imntiw) to his tomb at Peker (pkr), probably the area known
today as Umm
el-Qab
(Fig.
1, ?Sacred
Route").
By
the Middle
Kingdom2
the
ancient Egyptians had identified the tomb of the First Dynasty king Djer at Umm el-Qab
Thanks to the United States Information Agency which funded my research through a grant ad ministered by the American Research Center in Egypt; to the IFA-Penn-Yale Expedition toAbydos, at Abydos; and to Ogden Goelet and Anne Weis, whose which provided me with accommodations comments
were
1
invaluable.
The term ?fetish" is sometimes used in a pejorative way to imply that the religious ideas surrounding the image in question were in some way ?primitive." I do not subscribe to this view. However, I use the term ?Osiris Fetish" because it has long been used to describe a particular image associated with Osiris' cult and changing the terminology now would be confusing. 2 This date is based on the types of pottery left as offerings near the tomb of Djer, see G. Dreyer, e.a., in:MDAIK 56, 2000, 117-118. Previously itwas thought that little pottery dated prior to the New Kingdom, see B. Kemp, ?Abydos", in:LA 1,37. A statue of Osiris on a bier thatwas found in this tomb may date from the lateMiddle Kingdom, but the date is disputed, see A. Leahy, in: Or 46, 1977, 424-434,
pis.
26-29.
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76 K.J. Eaton
SAK 35
as the tomb of Osiris;3 pilgrims came from all over Egypt to view the procession from its temple to his tomb and to set up stelae and statues in offering chapels along was the possible at route.4 With Amarna of the this festival celebrated Period, exception the New Kingdom. tomid The month of Khoiak Abydos throughout (ki hr ki, mid-October was season the fourth month of Akhet, and this festival was the inundation November) Osiris'
performed to ensure the successful rebirth of the god Osiris and the land of Egypt. The was
inundation
associated
with Nun, the nothingness of precreation. with fertile black dry land covered soon be planted. crop would
the earth was
receded
and a new
waters
t_2!?* o 25ooit
\\I i\
?j
x
)
/
/ -?-s //
catacomb*im&9Kingdom /^"^^is. ?! cenotaph \ "X V I
\ i ilc? T?. OansA temple
\J ^^^^^^^^
Fig. 1 Map of Abydos. [J.Baines/J. Malek, Atlas of Ancient Egypt, 1980,116, with the routes from the Osiris Temple to Peker (in gray) and to the memorial temples along the edge of the flood plane (in black) added by the author]
One of themost important pieces of evidence for Osiris' Khoiak Festival is theMiddle Kingdom stela of Ikhenofret (Berlin Museum 1204).5 Although other accounts of the festival equipment 3
this stela provides prior to the Ptolemaic
exist,
the most period.
complete It reports
textual
of description the use of three major
its processional in the barques
Umm
el-Qaab is generally accepted to have been pkr after H. Schafer, Die Mysterien des Osiris in Abydos unter Konig Sesostris III,UGAA 4,1904, reprint 1964,27-28. For example, see D. O'Connor, in: B. Trigger, e.a., Ancient Egypt: A Social History, 1983, 220. 4 For more on this practice, see D. O'Connor, The 'Cenotaphs' of theMiddle Kingdom at Abydos, in: Fs Mokhtar 2, BdE 97,1985,161-177 with pi. I.;W. Simpson, Inscribed Material from the Pennsylv ania-Yale Excavations at Abydos, PPYE 6,1995; ANOC, 1974; and M. Lichtheim, Maat in Egyptian and Related Studies, OBO 120, 1992, 101-128. 5 Biographies For background on this inscription, see R. Anthes, in: Fs Mus. Berlin, 1974,15-49 andM. Lavier, in: S. Schoske (ed.), Akten des Vierten Internationalen Agyptologen Kongress Miinchen 1985, BSAK 3, 1989, 289-295. The stela is published in:Mariette, Abydos II, 1880, reprint 1998, pis. 24-26. For a translation, see M. Lichtheim, Ancient Egyptian Literature 1, 1975, 123-125.
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The Festivals of Osiris and Sokar in theMonth of Khoiak 77
2006 procession
the Osiris
from
to Peker
Temple
-
and the the nSmt-barque the great barque, a is no shrine. There along with portable
barque ?Truly-arisen-is-the-Lord-of-Abydos" festival evidence for the use of four images in Osiris' Khoiak ene barques probably carried the same images on different
at Abydos.
of the Abyd of the journey. Some of Some
stages for example, while others were processional barques.6 new images of the gods Each year, in the days leading up to the festival processions, out of a mixture of grains and other materials. and Sokar were made Often called Osiris were
these conveyences
river barges,
and over time.7 The the recipes for these images varied both regionally is quite vague regarding the form of the images carried in these vessels stela of Ikhernofret but does specify that they were adorned with gold, and precious stones.8 These descriptions ?corn mummies,"
accord
well
with
later examples
of corn-mummies
from
other
sites, which
were
quite
frequently decorated with gold foil9 or placed in coffins decorated with gold foil.10During Osiris'
Khoiak
festival
at Abydos,
the previous
year's
mummies
were
carried
from
the
Osiris Temple to the god's tomb at Peker (pkr)u and buried.12 inmem likely used during these festivals was depicted orial temples and chapels of three Nineteenth Dynasty kings at Abydos (Fig. 1) Ramesses I most and Ramesses II. visual Seti These of the I, represent complete surviving depictions a complete Osiris' with of this material, Nevertheless, processional equipment. analysis Processional
textual
equipment
descriptions undertaken. Textual
that was
of the festivals
and iconographic
evidence
and archaeological
suggests
remains
that, by the New
of the images
Kingdom,
has yet to be
a single national
tradition had been adopted for the performance of theKhoiak festival throughout Egypt and that, in its broad outlines, this tradition followed the ritual progression described in the at Dendera and other late monuments.13 The archaeological temple of Hathor on the other hand, paints a different and studies evidence, by Raven picture. Systematic corn of different of Osiris burial Tooley types including Osiris beds, Osiris bricks and mummies indicate that there was significant variation in the size and composition of these and in to the moulds used make them. These differences endure into the Late Period, images Ptolemaic
6
Lichtheim suggested that the ?great barque" may have carried processional barques, seeM. Lichtheim, Ancient Egyptian Literature 1,125, n. 2. 7 For a general overview of themaking of such figures, see A. Tooley, in: JEA 82,1996,175-176; and M. Raven, in: OMRO 63,1982, 28. 8 In lines 3-4 of his stela, Ikhernofret gives, as one reason for being sent to Abydos, the adornment of the image of Osiris-Khentyimentiu with gold that had been won in victories inNubia. In lines 15-16, he describes his adornment of the breast of the image with gold and precious stones. 9 21-27 (Corn Raven, in:OMRO 63,1982,19-20 (Corn-Mummies from Thebes nos. 2-9,13,14,15); Mummies of Unknown Provenance 2,15, and 16). 10 Raven, in: OMRO 63,1982, 21-23 (Corn-Mummies from Tihna nos. 1, 2, 4, 7, 8,16, and 17). 11 Umm el-Qaab is generally accepted to have been pkr, see n. 3. 12 The Osireion may have served this function for the Temple of Seti I at Abydos. 13 G. Gaballa /K. Kitchen, in: Or 38, 1969, 36.
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78 K.J. Eaton
SAK 35
over whole at individual sites and sporadically In fact, continuously regions.14 texts include references to numerous Dendera associated with images of Osiris localities.15
even
the
specific
on a single local tradition during a limited period of time present study focuses to reconstruct in the Nineteenth the sizes of the processional Abydos Dynasty, barques at in New the ritual and the materials character of Kingdom temples they Abydos depicted This has important implications contained. for the conduct of ritual, temple design, and for The
in Egyptian the later New ritual during seems to adhere to local of ritual during this period Kingdom. evidence from other and time is with caution. conventions, places periods applied Three different kinds of barques that were probably used to transport images of Osiris reconstructing
the degree of the conduct Since
standardization
and Sokar during theirKhoiak festivals are depicted on thewalls of theAbydene memorial II.16 I, Seti I and Ramesses Dynasty chapels and temples of the Nineteenth kings Ramesses at Abydos structures were all located to the south of the Osiris Temple These (Fig. 1). By comes from the Temple to as far the most material referred of Seti I at Abydos (hereafter the ?Seti Temple"). Many in the Seti Temple, and seven clearly had deities were venerated own seven rooms west to of the of their the the Second Hypostyle (Fig. 2, barque chapels of and Sokar are both special in that they had larger complexes Osiris Hall). However, rooms devoted to them. Osiris has a complex of eight rooms at the rear (west) of the temple, of three through a door in the west wall of his barque chapel. Sokar had a complex rooms reached through a door on the west end of the south wall of the Second Hypostyle the called Nefertem-Ptah-Sokar Hall, Complex. and the other memorials The Seti Temple served as stations for images from probably reached
in the Seti but the decorative program temple when they went out on procession, that I believe that images of Osiris there as well. and Sokar were made suggests Temple were to the Seti there circuits (Fig. 1). The images belonging overlapping processional on out and would Ramesses the of I, go perhaps other Temple procession, visiting chapel the Osiris
local from
shrines the Osiris
to the cenotaph temple might have visited
before
going
of Seti
I, the Osireion.17
royal memorial
temples
Meanwhile, before
and/or
the images after going
to Peker.18
14
M. Raven, in:W. Clarysse/A. Schoors/H. Willems (eds.), Egyptian Religion the Last Thousand Years, and Raven, in:OMRO 63,1982,7-38. 1,OLA 84,1998,227-239; Tooley, in: JEA 82,1996,167-179; 15 Raven, in:Clarysse/ Schoors/ Willems (eds.), Egyptian Religion the Last Thousand Years, 1,OLA 84, and H. Beinlich, Die 1998,237; E. Chassinat, Le mystere d'Osiris au mois de Khoiak 1,1966,91-98; in der altagyptischen Religion, AA 42, 1984. ,Osirisreliquienc: zum Motiv der Korperzergliederung 16 For a list of these scenes and their locations, see Chart 1. 17 The ritual burial of statues was not confined to the festival of Khoiak. It also formed part of a weekly and D. Arnold, in:B. Shafer (ed.), Temples of Ancient ritual, see L. Gabolde, in:BIFAO 89,1989,175 57-58. 1997, Egypt, 18 It is not clear tome whether such visits would have actually been part of the Khoiak festival or if there were other occasions on which Osiris would visit the memorial chapels and temples which did not lie on the route from the Osiris temple to Peker.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 79
Ptah-Sokar Chapel I
0
l*|n|*#|(*
1
^^^-j^^^^,^^^i^^J_|arques
#####
(
|!5__H__L
_____ ___SetiIPtah HRe" HAmuiBftjr VH,sis HHorufl ^^^^^^H_
_JB11^L_J___i__^B_JJ-_^_Ste
Second Haft Hypostyle ^M
Hg^MBilil*l,B,il
Il.Dill' MKL JCC^?,^'''3
^^I^^^^^^^^^^^^Kj^^^^^^Sr^ ^,
__
l+^?
_________________
___^r____rv___fr^
Vb w ( I msm ft*ftA?tf were
p
originally
| Four were blocked
up
by Seti I's son,
Ramesses II.
henu-barque I
P'l
I ,
J
seven H^jih| HH_____________i_____K_/____i JHH^^HLjJ^H _XT " _________________HI____Hfl_H ^KK^K^KK/K^KKmfmKKi >?, H flH_MHH_H_HBf H
_
mH ''_____ _Jf-."?.'.
*1||
_?
*-
-B
:
Hit f^M
I O - Osiris'
processional objects
t[
I SecondCourt H
I
Fig. 2 Plan of the Temple of Seti I at Abydos [Based on Calverley/Gardiner, Abydos I, 1933] a Osiris has complex of eight rooms at the rear (west) of the temple, reached through a door in thewest wall of his barque chapel. Sokar has a complex of three rooms reached through a door on the west end of the south wall of the Second Hypostyle Hall, called theNefertem-Ptah-Sokar Complex (shaded dark grey, along with
the routes out of the temple featuring henu-barque
scenes).
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80 K.J. Eaton The
SAK 35
of the present study each assemble the textual and archaeological set of processional Sokar's henu-barque for the use of a particular equipment
first three sections
evidence
(1); the ?Osiris Fetish" image,19 associated with Osiris-Khentyimentiu carrying
a bed, which
of theDead
reminiscent
is strongly
boats depicted
of funerary
(BD) Chapter 1 (3). According
(2); and a barque
to a tradition recorded in the laterTemple of
for the Khoiak festival21 images were made a set of disembodied divine and the members, Osiris;22 Osiris-Khentyimentiu;23 of the processional These sets are representative equipment depicted on Nineteenth of the Khoiak monuments. the in other respects, However, performance Abydene at Dendera,20
Hathor
in these monuments
three divine
clearly
deviated
the tradition
from
to Book
in vignettes
recorded
-
Sokar limbs.24
Dynasty festivals
in later texts. For example,
in their analysis of the Sokar Festival as depicted the Temple of Ramesses III atMedinet Habu
and Gaballa
Kitchen ?...the
concluded
that:
on the 4th Akhet, proper, day 26, was from well before festival of that month into the Osirian
Festival
of
Sokar
incorporated when our evidence
already probably the New Kingdom
..."25 becomes explicit as to and its images strongly of the Seti Temple I the show, Nevertheless, organization hope still Festival were indicate that, as of the time of Seti I, the internal rites for Sokar's
independent of Osiris' Khoiak Festival at Abydos. 1 Sokar's Although
henu-barque many
or other means
gods had barques
Egyptian
of conveyance,
the henu-barque
is unique to the god Sokar. Depictions of this barque in the Seti Temple show it to have followed
a well-established
iconography
like those depicted
in some Theban
area temples
(Fig. 3).26 It has a crescent-shaped hull (a) that is attached to a four-legged frame (b)with ropes (c). There are two or three small steering oars at the stern (d). The prow restraining identified as decorated with a series of horizontal is elaborately (e), sometimes projections a large flared mat; and, from top to bottom, a bull's head (f), a backward-facing antelope
19
20
On my
decision
to use
the
term
?fetish",
see n.
1.
Chassinat, Le mystere d'Osiris au mois de Khoiak 1-2, 1966-1968; S. Cauville, in:BSFE 112, 1998, 23-36, fig. 1; and Beinlich, Die ,Osirisreliquien\ 58-68. 21 For a general overview of themaking of these figures according to the later instructions, see Tooley, in: JEA 82, 1996, 175-176; and Raven, in: OMRO 63, 1982, 28. 22 Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 41, 57-58; and F. Daumas, ?Choiakfeste", in: LA I, 958-960. 23 Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 1966, 41-51, 54-56; Cauville, in: BSFE 112, 1998, 25; and Raven, in: OMRO 63, 1982, 28. 24 The divine members were essentially a set of disembodied limbs. Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 51-52, 56-57. The divine members and their relationship to the various Osiris AA 42, ?reliquaries" from different parts of Egypt are discussed in Beinlich, Die ,Osirisreliquien\ 1984. 25 G. Gaballa/K. Kitchen, in:Or 38, 1969, 36. 26 For example, atMedinet Habu, in the Festival Court, see PM II, 498 (93)-(95) I, 4-5; Medinet Habu in: Or 38, 1969, figs. 1 and 2. 4, 1940, pis. 196, 221, 222 and 223; and Gaballa/Kitchen,
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The Festivals of Osiris and Sokar in theMonth of Khoiak 81
2006
head (g), a fish (h) and six falcons (k).27Depictions of the henu-barque usually include images
of two falcons
wrapped
in cloth
(m), or mummified
- one on top of the cabin,
the
other infront of it.A third imagemay have been carried in the cabin of the barque (n). The whole rests on a sledge (o) and platform with carrying poles (p).When the barque is at rest, by a row of that Sokar's henu-barque cnh-s\gns (q). In fact, this stand became an in a scene on the east wall of the First Hypostyle itwas shown being dragged Hall event that would its stand. This have occurred after the been removed from had only barque it usually
appears
stand does
not
on a stand decorated
seem
to have
been
used
a row of dd-pillars so closely associated with
surmounted
for any other processional
barque.28
with
Fig. 3 Diagram of the features of Sokar's henu-barque. a.) crescent-shaped hull; b.) four-legged frame; c.) restraining ropes. At the stem the barque has d.) steering oars. At the prow the barque has: e) a flared mat (?); f.) a bull's head; g.) a backward-facing antelope head; h.) a fish; and k.) six small falcons. The barque carries m.) two additional falcons - one on top of the cabin, the other in front of it.A third image may have been carried in n.) the cabin. The whole rests on o.) a sledge; p.) a platform with carrying poles and q.) a barque stand decorated with a row of dd-pil\ars
surmounted by a row of rnh-sigas.
seems to have carried three divine to above: the two images, alluded henu-barque - one on or in of it front of the the falcons wrapped in cloth, mummified other cabin, top and a third image, out of sight, in the cabin. Scenes on the west end of the north wall of
The
27
My summary of these features relies heavily on descriptions provided by E. Brovarski, ?Sokar", in: 17. in: Or 38,1969, LA V, 1055-1074, esp. 1066-1067; and Gaballa/Kitchen, 28 on not the of in her did include the Sokar who Karlshausen, iconography of processional study barque not du this stand in her section did mention ?Decor piedestal de la barque," see C. barques, divine en Egypte au Nouvel Empire, de la barque processionelle Karlshausen, L'iconographie Dissertation Presented to the Faculty of the Universite Catholique de Louvain, 1997, 290-292.
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82 KJ. Eaton
SAK 35
the Ptah-Sokar Chapel support this interpretation (Fig. 2 and PL 5a).29There, three deities of falcon statues (imy wii.f). Two are depictions and ?Isis who-is-in-his-barque".30 appear They who-is-in-his-barque" a on was a in shrine and their function together single resting clearly protective, sledge to in the the of The third Sokar. epithet referring image features a god ?his-barque" barque a an erect phallus This bed with labelled ?Sokar-Osiris who-is-in-his-barque". lying upon the epithet labelled ?Horus
carry
scene
?who-is-in-his-barque"
celebrates
the revivification
of
the god
and
indicates
that his
were
?mysteries"
in this room.31
celebrated
and the god on the bier could embody different On the south wall of the Ptah-Sokar syncretic relationships. Chapel scenes same as on the north wall, with a god on a bier the the those have (Fig. 2), layout statuettes are labelled in a shrine (PL 5b).32 Here, however, and two falcons the falcon It appears
Sokar
that, at different
points
on the bier
and the god
the two falcons
in the ritual,
is labelled
Osiris-Wennefer.
This
the together with to BD of the vignette
scene,
in the upper register (PL 6a), may be an example figures in temple 182 (Fig. 4).33 Guardians lizards and snakes are not common Chapter holding into ritual scenes. BD-Chapter 182 is associated with the deceased's Osiris metamorphosis protective
Wennefer.
There
very
simple essentials:
are many
version,
?I am Thoth,
but all clearly versions, in TT 296 (Dyn. inscribed
as Wennefer.34
refer to the deceased 19-20),35
reduced
this chapter
A
to the
true scribe, who
in to every god, king's scribe, wise gives meat offerings maker of the god's words, whose reed (pen) has protected the Lord of the Universe, laws, who makes writings speak, who has given breath toWennefer."36 to represent It seems probable, that both scenes of the god on the bier were meant therefore, the deceased god Sokar. images of the god on a bier are associated of the god was made. We have no New mummy but the Abydos of Sokar's corn mummy, reliefs, The
these
images
from other contexts37
indicate
with
the ?mysteries" evidence Kingdom
inwhich
a new
corn
the form concerning to the making of references
together with were indeed made they
during
this time period.
29
PM VI, 24 (220M221); A. Mariette, Abydos 1,1869, reprint 1998, 23 [78]; and A. Mariette, Fouilles executees en Egypte, en Nubie, et au Soudan, 2,1867, 86 [cxxix]. 30 One might suggest that themasculine pronoun in Isis' epithet was amistake. However, the fact that her image shares a shrine with Horus indicates that this particular image of Isis formed a pair with the image of Horus. 31 R. David, A Guide to Religious Ritual at Abydos, 1981, 105. 32 PMVI,24(218H219). 33 See, for example, Af (Dyn. 20-21), inR.O. Faulkner, The Ancient Egyptian Book of the Dead, 1972, see Chart 3. 178-179 and Tb (Naville) 1, pi. CCVIII. For BD-abbreviations, 34 For several versions of BD-Chapter 182, see T.G. Allen, The Book of the Dead or Going Forth by Day, SAOC 37, 1974, 196-200 and Tb (Naville) 2, 447^48. 35 This was not included inM. Saleh, Das Totenbuch in den thebanischen Beamtengrabern des Neuen und Vignetten, AV 46, 1984. Reiches,Texte 36 T.G. Allen, The Book of the Dead or Going Forth by Day, 198. 37 In Theban festival calendars the twenty-first day of the fourth month of Akhet was called the 'Day of Opening the Aperture in the Shentayet Shrine," very likely a reference to letting light into the shrine
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 83
to texts from the Temple at Dendera, to be one of Hathor such images were According cubit long, about 52 cm.38 Corn mummies this size have been found, but it is not clear that a to cm long were placed corn If 52 Sokar.39 in the cabin of a henu mummy they belong
barque with the proportions suggested by the Seti Temple reliefs, theminimum length for the carrying
pole
of platform
would
be approximately
3.33 m. This
is very
close
to my
estimate of 3.5 m for theminimum length of the carrying poles on Osiris' barque platfrom, although
that estimate
is based
on entirely
^"l
If
If
different
sources.40
rfffi
11 If. pjffifflfl Fig. 4 Vignette to BD 182, as depicted inAf [Tb (Naville) 3 (1886, reprint 1971), pi. CCVIII] There
is no
evidence
to suggest
that Sokar mummies
were
ever made
in another
size,
although figures of Osiris showed significant variation. An Osiris mould from Late Period Abydos
measures
71.5
cm
long and,
if a figure
of this length were
inserted
into the cabin
onto the grain figure of the god, see Gaballa/Kitchen, in: Or 38, 1969, 38. For more on the composition of such figures, see Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 1966, 57-58; Raven, in:OMRO 63, 1982, 28; Tooley, in: JEA 82, 1996, 175-176; L. Mikhail, in: GM 81, 1984, 33; and C. Seeber, ?Kornosiris", in: LA III, 744-746. 39 Many com mummies were found in falcon-headed coffins, suggesting association with the falcon headed god, Sokar. However, the names of the deities, when present, varied. Two completely opposing views have been published on this topic. Chassinat believed that even the coffins labelled Osiris Khentyimentiu were used to bury Sokar figures, see Chassinat, Le mystere d'Osiris au mois de Khoiak 1,1966,58. Raven thinks that none of these images represent the god Sokar, having stated that ?Sokaris in: figures have never been identified among the surviving archaeological material." Raven, H. Willems Last the OLA Thousand Years, 1, Clarysse/Schoors 84, 1998, (eds.), Egyptian Religion 237. 40 For presentation of the evidence used to arrive at the estimate for the size of Osiris' barque, see pp. 88 38
90.
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84 K.J. Eaton
SAK 35
about 4.5 m.41 Barques of up barque, that barque as a whole would measure turn in the hypostyle halls required to leave the temple. have made the widest almost certainly make the henu-barque the other hand, as discussed this would below,
of the Sokar to 5 m On
could
larger thanOsiris' barques. The images intended for New Kingdom Osiris beds found in the Valley of the Kings range from 152 cm to 202 cm; if inserted into the cabin, the barque would have been too large to make the turns required to leave the temple.42 it seems most made for Sokar in the Seti Temple was likely that the corn mummy 52 cm long, already complying with the standard one cubit measure called for in later
resulting Thus, about texts.
and its Conveyences in the depictions of processional images are usually regional variation, or ritual practice, but three substantially
2 The Osiris Differences change,
Fetish
to temporal
attributable different
configurations
of the so-called Osiris Fetish appear in areas of the Seti Temple dating to the time of Seti is a clear case,
I. This
in which
therefore,
and time were
region
not determinative
factors.
The Osiris Fetish is also depicted in the Chapel of Ramesses I and theTemple of Ramesses II at Abydos.43 The Nineteenth Dynasty,
are obscure of the Osiris Fetish and debated but,44 by the origins to have represented the fetish seems the head reliquary of Osiris
The Osiris Khentyimentiu.45 stuck onto a plain pole. ?.. .inmost representations also with
uraei and headbands,
of the developed
Fetish
essentially
the fetish
of a wig,
sometimes
with
a face,
not only with sun disk and plumes, but associated with these fillets. These elements
is adorned
and the ribbons
cult symbol were
consists
all intended
to suggest
its character
as the 'head' of the
deity."46
The Osiris Fetish is depicted on three different stands on Nineteenth Dynasty royal monuments
at Abydos.
towards the north end of the west wall of the First simplest configuration, depicted sets of the Hall the of of two figures the fetish in a base composed (Fig. 2), pole and wearing The pole of the fetish is exposed and the nemes-head&ress.A1 kneeling
The Osiris king,
41 42 43 44 45
Tooley, in: JEA 82, 1996, 176. Raven, in: OMRO 63, 1982, 13-14 (nos. 6 and 7). For the locations of these scenes, see Chart 1. R. Wilkinson, Reading Egyptian Art, 1992,169. Winlock argued that the fetish was not seen as the head reliquary of Osiris by Nineteenth dynasty Egyptians, and that the dismemberment and scattering of the body of Osiris were later beliefs. He asserted that references to Osiris' body falling apart prior to the Late Period refer to his body falling apart in his coffin, H. Winlock, The Temple of Ramesses I at Abydos, MMA Papers 5,1937, reprint 1973, 23-24. The fact that Nineteenth Dynasty texts refer to the Osiris Fetish as the head of Osiris establishes that the Egyptians of this time associated itwith the head of Osiris. Beinlich summarized the history of scholarship and debate surrounding the larger issue of the use of reliquaries in ancient see Beinlich, Die ,Osirisreliquien', 17-42. 46 Egypt, R. Wilkinson, Reading Egyptian Art, 1992, 169. 47 The only example appears on the north end of the west wall of the First Hall in the Osiris Complex in the Seti Temple, for references see Chart 1.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 85
the face is shown frontally. The king anoints the head of the fetish with ointment and the scene
a list of ointments
includes
depiction
contain
more
and perfumes
complicated
configurations
to be offered.
The
two
other
of ritual equipment.
One
types of type shows
the fetish set into in an elaborate carrying platform featuring the god Aker (the Aker platform) (2.1.1); the other has it in a processional barque (2.1.2). These two depictions to two modes of transport recorded for the Osiris Fetish at Abydos correspond carriage on the open (Aker) platform or in the cabin of a boat, either a river barge or a processional
barque.
2.1.1 The Fetish in theAker Platform
- The Osiris Fetish, as depicted on the south wall of Osiris' barque chapel in the Seti Temple Fig. 5 The [A. Caulfield, Temple of the Kings at Abydos: Seti I, ERA 8 (1902, reprint 1989) pi. II]
On the southwall of theOsiris Barque Chapel (Fig. 2) the fetish has no face, but is clearly identified by itswig (Fig. 5). The same composition appears twice on thewest wall of the I and in an elaborate version of the vignette to BD-Chapter 138 (Fig. Chapel of Ramesses of the Fetish.49 In the Temple of 6),48 which has strong affinities with these representations Ramesses the scene stand is shown carried in but the of the is lost. II, upper part procession, The 48
49
golden
stand
is characterized
by images
of two mummiform
lions back-to-back,
each
Ik (Dyn. 19), Tb (Naville) 3, CLII. For BD-abbreviations, see Chart 3. Most vignettes to this chapter were much simpler, featuring the Osiris Fetish with an adoring figure of the deceased and a protective figure (usually a recumbent jackal on a shrine). Milde also noted that on pHori, Dyn. 21 (pCleveland 21.1032), the fetish is depicted in the middle of a ship. For further discussion of the vignettes to this chapter, see H. Milde, The Vignettes in the Book of the Dead of Neferrenpet, Egyptologische Uitgaven 7,1991,236-237. Chapter 138 is the last chapter on the BD of Neferrenpet, Dead of Neferrenpet, 236.
see Milde,
The Vignettes
in the Book of the
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SAK 35
86 K.J. Eaton
by a vulture. The lions probably is associated the god Aker, who represent with the solar journey from sunset to sunrise, embraced
the opening of the gate to the Netherworld for the king, and the socket for the mast of
HI il " ^^ T^fo
the underworld also
These
figures in the register on 138 Ik, where
ferryboat.50 in the bottom
appear to BD-Chapter
vignette
they are flanked by six mummiform fig (three on each side). The predomin of solar imagery on the palanquins
ures ance
used to carry the Osiris Fetish is striking
i_kTZH
-
the god Aker, the ram standards, and the some coffins Souls of Pe and Nekhen; corn mummies also bear solar containing
hymns associated with Chapter 15 of the The
BD.51
rPnii
elements
tiJUi_i.mi,
number
with
iconographic in these solar associations mean
must
configurations syncretism
of
between
at Abydos Above 138, from
Ik (Dyn. 19) [Tb (Naville)3 (1886, reprint1971),pi. CLII]
the Souls scenes
of Pe and Nekhen
these figures were
were
strongly
depicted. associated
either
royal
often
was
the stand,
on the south wall
of
three figures of the
also in gold, on of Pe are depicted, the carrying pole or on the side of
In the Chapel the platform. scenes In of the divine birth with
the
in important and perhaps more than elsewhere.52
the Osiris Chapel, Souls
and Re,
Osiris
in the BD, emphasized certain temple contexts, Fig. 6 An example of the vignette to BD-Chapter
that
legitimacy.53
of Ramesses
I,
and coronation
In the Pyramid
Texts
(PT 306 and 530) they erect the ladder that the deceased uses to ascend to the heavens54 and on the Osiris
Fetish,
they perform
the henu-gesture,
an expression
of praise
and jubilation
50
For more on Aker, see E. Hornung, ?Aker", in: LA 1,114-115; and G. Hart, A Dictionary of Egyptian Gods and Goddesses, 1986, 1. 51 in: OMRO Raven, 63, 1982, 25 (Corn-Mummies from Other Known Sites 3 and 4). The various versions of BD-Chapter 15 are actually collections of solar hymns. For a variety of versions, see T.G. Allen, The Book of the Dead or Going Forth by Day, 12-26 and id., in: JNES 8,1949, 349-355. 52 The relationship between Re and Osiris seems to have been played down in the Theban area, perhaps to avoid any competition with Amun-Re's claim to dominance in that region. 53 The Souls of Pe and Nekhen were ?upholders of divine kingship" and as such frequently appeared ?in scenes which emphasize the renewal of royal power...," see G. Hart, A Dictionary of Egyptian Gods and Goddesses, 1986, 208. 54 R.O. Faulkner, The Ancient Egyptian Pyramid Texts, 1969, 94 and 199.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 87
that was
Thebes and used, among other things, to greet the sun.55 In Nineteenth Dynasty on these the of Amun-Re southern Nubia, Egypt's premier barque figures also appear solar deity but they are not shown with his barque in the Seti Temple.56 in gold supports the fetish pole. On the top of the stand, a group of royal figures dressed in the center wear the nemes-headdress The two kneeling figures like those on the simpler stand depicted in the First Osiris Hall. They are assisted by two standing figures of the king wearing
the white
mv-jars.
These
a third pair of royal figures, six statuettes of the king are flanked crown;
in the blue crown, by protective
kneel
figures
as they offer of jackals and
cobras. In the vignette to BD 138 in theBD of Ptahsem (Ik), Isis holds the pole along with a male fetish,
of the Osiris the king. As on other depictions figure probably Horus, but possibly are flanked these figures recumbent by protective figures, including jackals on
shrines. A number ensemble
of standards
is flanked
headdresses
and may ram solar is associated
to BD-Chapter ?cbiw of Buto"
by
appear
on the south wall
ram-standards
tied with
the ram of Mendes,
of the Osiris red
Chapel. The ribbons.
The
entire Fetish
rams wear
solar
which
is the Z??-spirit of Osiris.57 The represent at night.58 The vignette with the sun's crossing of the netherworld ram standards. The one on the left was 138 on Ik also features labelled
and the one on the right ?cbiw of [Hieraconpolis?]."59 The other standards a in the wall ensemble include: a standing jackal, a reclining with a statuette hawk jackal, a spear. The BD of of the king and a male figure wearing the twin plumes and holding Ptahsem contains falcon standards, wadjet-eyes, (Ik), standing jackal standards and ankh feathers. signs holding are There indications
at Abydos that the Osiris Fetish was brought out in procession the carrying poles on the platform shown on the south wall of the Osiris Chapel and the scene in the nearby Temple of Ramesses remains of a processional II, where only the lower are are the of and base its bearers both interior scenes. These, however, part preserved.60 Several the New and later, have lunette decorations stelae, from private Kingdom
indicating that people were familiar with images of the Osiris Fetish and were permitted 55 E. Brunner-Traut, ?Gesten", in: LA II, 580-581; and R. Wilkinson, Reading Egyptian Art, 1992, 17. 56 I argue elsewhere that these figures may once have been associated primarily with Osiris' barque, but later added toAmun-Re's as he absorbed the attributes of other deities, K. Eaton, The Ritual Functions of Processional Equipment in the Temple of Seti I at Abydos, Dissertation Presented to the Faculty of New York University, Department of Middle Eastern Studies, 2004, 247-251. It is also possible that they served to mark the processional barque of the primary local deity. Karlshausen recognized that the iconography of the barque of Amun-Re at Seti Fs Abydos Temple differed in these respects from de la barque contemporary depictions of his barque at Thebes, see C. Karlshausen, L'iconographie en au divine Nouvel Diss. 87. The relevant Louvain, 1997, processionelle Egypte Empire, portions of Seti P s Theban and Abydene Memorial temples are no more than two years apart in date. For the dating see P. Brand, The Monuments of these two monuments of Seti I: Epigraphic, Historical and Art Historical Analysis, PA 16, 2000, 160 (Abydos) and 235-236 (Gurnah). 57 R. Wilkinson, Reading Egyptian Art, 1992, 61. 58 Wilkinson, Reading Egyptian Art, 61. 59 Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236, n. 4. 60 PM VI, 36 (38H39); and K. Kuhlmann, in:MDAIK 38, 1982, pi. 103.
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88 K.J. Eaton to depict is shown
SAK 35
it in relatively public areas as well.61 The Chapel of Ramesses served twice in the lower register of the west wall, probably
the fetish I, where as a station for this
image. It appears again at the center of the top register on the east wall of the Central Hall to Osiris of the Osireion in the time of Merenptah), where the king offers (decorated a The of Re Re-Horakhte and fourth, unidentified presence Khentyimentiu, figure.62 Horakhte 2.1.2
again
suggests
solar associations.
in Boats
The Fetish
On thewall opposite that of the fetish scene inOsiris' Barque Chapel (Fig. 2) there is a scene with parallel Even Karlshausen,
a processional who believes
barque
processional
as ?comme
barque (Fig. 7), identified by some as the nSmt-barque.63 was a river barge, described this that the nSmt-barque en reduction." une neshemet The nSmt-barque is easily
identified by its papyriform ends and by the image that it carried, the Osiris Fetish.64 to Lavier, the nSmt-barque was associated with the gods triumphant return to the That two completely Anthes associated itwith the ?Erste Auszug."66 contradictory temple.65 same are are. of the material underscores how these vague readings descriptions possible a Based on the textual descriptions, river the nSmt-barque could have been either barge or
According
a processional with carrying
itwas depicted both on water67 and Kingdom to Osiris' tomb at Peker the processions poles.68 On the other hand, although on and I there the of Seti have water, may (Umm el-Qaab) cenotaph (the Osireion) begun is no evidence for canals leading to either site. Thus, most of both of these journeys would barque,
and indeed,
in the New
61
All of the examples that I know of date to the New Kingdom or later. Several are in the British Museum, most of unknown provenance (for example, BM 139, 141 and 161), at least one is almost certainly from Abydos (BM 146), see BM Stelae 9, 1970, pis. XIX (BM 141), XX (BM 139) and XLVII (BM 146) and BM Stelae 10, 1982 pis. 52-53 (BM 161). None of theMiddle Kingdom stelae or related objects in Simpson's ANOC groups include depictions of the Osiris Fetish, see ANOC, 1974. Nor do any appear among the pre-New Kingdom inscribed material found by the expedition, see Simpson, Inscribed Material from the Pennsylvania-Yale Excavations atAbydos, 5-8 and 33-53. This seems to correspond to amore general change in decorum concerning the depiction of deities on private monuments. Among theMiddle Kingdom stelae published in the above collections it is very unusual for deities to be depicted, with Wepwawet, Min and amumiform figure of Osiris wearing the white crown being the only three encountered among Simpson's ANOC groups. 62 East wall of the central hall, see Cenotaph of Seti 12, 1933, pi. 73. 63 R. Anthes, in: Fs Mus. Berlin, 1974, 25. 64 The relevant portion of the image in the tomb of Paser has been destroyed. 65 M. Lavier, in: BSAK 3,1989,289-295. 66 R. Anthes, in: Fs Mus. Berlin, 1974, 26. 67 See the stela of Houyou (Dyn. 19), Lyon museum of Fine Arts H 1379, in C. Karlshausen, L'icono graphie de la barque processionelle divine en Egypte auNouvel Empire, Diss. Louvain, 1997, cat. 306; and the Chapel of Mayor Paser at Medinet Habu (tp. Rs. Ill), in S. Schott, Wall Scenes from the Mortuary Chapel of theMayor Paser atMedinet Habu, E. Hauser, transl., SAOC 30,1957, pi. 2. 68 The processional barque depicted on the north wall of Osiris' barque chapel in the Seti Temple is generally believed to be a depiction of the nSmt-barque, see R. Anthes, in: Fs Mus. Berlin, 1974, 25. Even Karlshausen, who believes that the nSmt-barque was a river barge, described this processional barque
as
?comme
processionelle
une
neshemet
en
reduction,"
divine en Egypte au Nouvel
see
C. Karlshausen,
Empire, Diss. Louvain,
L'iconographie
1997, 125.
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de
la barque
The Festivals of Osiris and Sokar in theMonth of Khoiak 89
2006
have been conducted by land. This physical fact must override all of the textual evidence in favor
of a water
journey
and the identification
as a river barge per
of the nSmt-barque
se.69
Fig. 7 A barque that carried the Osiris Fetish, as depicted on the north wall of Osiris' barque chapel in the Seti Temple [A. Caulfield, The Temple of the Kings at Abydos: Seti I, ERA 8, 1902, reprint 1989, pi. Ill]
The
associated with the nSmt-barque shares many features with the Aker equipment was on and this to used Fetish the Osiris platform transport boat-shaped palanquin clearly certain occasions. In its depiction, the top of the fetish appears above the shrine with its face
in profile and is surrounded by solar imagery similar to that from of Pe, here accompanied by a figure of the king and all performing are other and the ram standards. There similarities iconographical of the the conveyances: nemes-headdress, golden figures king, wearing Souls
pole king
along with protective jackals and cobras. In this case, are replaced by golden statuettes of Isis and Nephthys,
however, raising
the south wall-
the
the henu-gesture; between the two support the fetish some figures of the
their arms
in a gesture
of mourning. Two of the standards depicted in front of the fetish ensemble on the south wall, 69
a jackal
and a falcon,
appear
again
at the prow
of this barque,
which
has a similar
One might suggest that ritual practice changed over time. Tutankhamun seems to have changed the route of the Opet Festival procession at Thebes from a land journey south to Luxor with return by barge by river to a round-trip journey on the river, see W. Murnane, ?Opetfest", in: LA IV, 575. However, there is no indication that there were water routes to the destinations under consideration herein at any time. Thus, if there were variation over time that variation would have to have involved moving the site of Peker to a place accessible by water, an unlikely proposition.
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90 K.J. Eaton crew
of golden
statuettes
divine
and
statuettes
SAK 35 of
the king with
silver
skin
and gold
clothing. Some
of these figures appear on all Nineteenth Dynasty processional barques with the of with the these Sokar's and the include the two bed; exception henu-barque barque and the kneeling figure of the king offering nw figures of the king in the nemes-headdress on the Aker-platform. Other figures appear only on depictions jars. The latter also appears and Amun-Re's barque at Abydos barque two figures of the Re's barque at Abydos), namely There is a female figure Isis Nekhen.70 perhaps stern, a figure of Horus who helps the king steer the of Osiris'
in Thebes
(but not Amun and the Souls of Pe or
and Nubia
goddess Mert in a gesture of mourning
and, at the
barque. scene on the south wall of the Hall of Barques, barque, from the westernmost varies somewhat in its iconography and may represent a change in the decoration of prow or stern II. The top of the and that occurred that of Ramesses later, in the reign of Seti I Another
shrine is destroyed so it is not known if the fetish protruded from the top, but the barque in the Osiris chapel: First, prow and in two primary respects from the one depicted a broad collar surmounted stern are completely of covered by aegieaes by the composed ends associated with the nSmt-barque. head of the deity; it does not have the papyriform differs
Second,
a figure
of the king
does
not help
the falcon-headed
figure
steer the barque.
The
images in this hall were laid out in paint under Seti I, but carved in the reign of Ramesses II, so the date and significance
of the differences
are not clear.71
2.2 The size of theplatform for theOsiris Fetish Attempts evidence
to estimate -
textual
the size of Theban
processional
of barques rely on three categories elements. and the size of architectural
of processions, depictions These data do not indicate the size of the barques, but those of the platforms upon which were or more two held of carried. The consisted together by they carrying poles platforms scenes indicate that barques were roughly the same length crossbars and the processional sources,
as their carrying poles. These scenes provide no clear indication of the barques' width and the length to width ratios of model barques varies from as little as 3:1 to as much as 13:1,72 Even the lowest figures would that the processional indicate, however, barques were not wider
than their platforms.
70
I argue elsewhere that these figures may once have been associated primarily with Osiris' barque, but later added to Amun-Re's as he absorbed the attributes of other deities, Eaton, The Ritual Functions of Processional Equipment in the Temple of Seti I at Abydos, Diss. New York University, 2004, 247-251. It is also possible that they served tomark the processional barque of the primary local deity. Karlshausen recognized that the iconography of the barque of Amun-Re at Seti Fs Abydos Temple differed in these respects from contemporary depictions of his barque at Thebes, see Karlshausen, L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, 87. The relevant portions of Seti Fs Theban and Abydene Memorial temples are no more than two years apart in date. For the dating of these two monuments see Brand, The Monuments of Seti 1,160 (Abydos) and 235-236 (Gurnah). 71 J. Baines/ R. Jaeschke/J. Henderson, in: JEA 75, 1989, 13-30, and Brand, The Monuments of Seti I, 167. 72 1913. Figures from examples depicted in CG 4798-4976 u. 5034-5200,
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 91
we must of barque platforms varied regionally, focus on data from of the procession from the Osiris Temple Abydos Kingdom descriptions proper.73 Middle to pkr74 at Abydos include descriptions of at least three barques or boats, but these are too is that of barque size.75 A related category of evidence vague to shed light on the question Since
the sizes
of the corn mummies mummies
made
and we
varies
the size of barque
for the Khoiak
of Sokar
festivals
The
and Osiris.
size of corn
have none
platforms
from Abydos.76 dating to the New Kingdom we on at Abydos, must rely Abydene processional
Thus, for scenes and
architecture. scenes requires calculating in processional the probable size of that the size of the be reconstructed priests. Legrain suggested by barque platforms might an m to number of .44 the shoulder width of each and average assigning priest multiplying this by the number of priests shown carrying the barques.77 Holscher observed, however, Estimating
barque
size
that the number
of priests shown in processional images may reflect the status of the deity some temples and not the actual size of the participation.78 In the Theban area, for example, are too small to contain the thirty priests shown with the barque of Amun-Re.79 to suggest that Nineteenth there is strong evidence Nevertheless, Dynasty processional scenes do provide an accurate of the number of priests used to carry divine portrayal barques. At Abydos, royal barques and the barque of Isis are shown being carried by priests two abreast. This fits well with the architecture of the Ramesses II temple, wherein walking the doors
of the barque chapels to admit more than two priests 73
for Isis, Horus, abreast.80
II are too narrow
Seti I and Ramesses
Min,
In the Theban
area, Ramesses
II decreed
that the
Variation in the size of the royal barque is best documented. In theNineteenth Dynasty royal barques at Thebes were usually depicted being carried by six rows of three priests abreast at Thebes. Royal barques at Abydos were depicted being carried by only four rows of two priests abreast. According to the Restoration Inscription of Tutankhamun the image of Amun of Thebes was carried on eleven bars (increased to thirteen) while the image of Ptah South-of-his-Wall (Memphis) was carried on
only
nine
bars
(increased
to eleven).
For
a translation
Texts from the Amarna Period in Egypt, SBL Writings For
hieroglyphic
transcription,
see Urk.
IV,
of Tutankhamun's
text,
from the Ancient World
1955-58,2025-32.
See
see W.
Murnane,
Series 5, 1995, 213.
also Karlshausen,
L'iconographie
de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, 258-259. 74 Umm el-Qaab is generally accepted to have been pkr after Schafer, Die Mysterien des Osiris Abydos,
27-28.
For
example,
see D.
O'Connor,
in: B.
Trigger,
e.a., Ancient
Egypt,
220.
in
75 I discuss this material in the introduction, pp. 75-77. 76 For the size of corn mummies and their possible relationship to the size of the processional barques of Osiris and Sokar at Abydos is discussed in detail, see pp. 80-82 (Sokar), pp. 88-90 (Osiris-Khenty imentiu) and pp. 95-97 (Osiris' Funeral Barque). 77 M. Legrain, in: BIFAO 13, 1916, 7. 78 A suggestion put forward by U. Holscher, The Excavation of Medinet Habu 3, OIP 54,1941, 29. 79 This problem, first addressed byM. Legrain, in:BIFAO 13,1916,1-76, pis. I-VII, has been the subject of much debate. This debate is summarized admirably by Karlshausen, L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain 1997, 251-265. 80 Some of these chapels have inscriptions specifying that the rooms served as barque chapels: the barque chapel for the royal processional barque of Seti Iwas described as the hwt-kl (B-spirit house) for the sSmw hw (?august image") of Seti I, see K. Kuhlmann, in:MDAIK 38,1982, 355. This inscription is recorded in Kitchen, Ram. Inscr. 2, 1979, 541, 15-16; and Mariette, Abydos II, 1880, reprint 1998, pi. 20 f.
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92 K.J. Eaton
SAK 35
of carrying poles on the platforms of the processional barques of Mut should be increased from three to four81 and the doors to the Chapels of Mut in Luxor Temple were widened to accommodate larger carrying platforms.82
number
scene in the Temple processional four abreast carrying the Osiris priests, mummiform lions standing back-to-back.83 A
and Khonsu and Khonsu
II at Abydos six rows of depicts Fetish's distinctive with winged, Aker-stand, This suggests that the barque of Osiris was also
of Ramesses
carried
in columns of four. The situation before Ramesses II is less by priests arranged clear. A pylon fragment from Seti I's Abydos now in located front of the temple, temple, the elbows of two rows of priests arranged three abreast and the backs of a third preserves row with a carrying pole upon their shoulders. On the other hand, a fragment depicting priests carrying an object of Thutmose III, making Ramesses II.84 The
four abreast was
length of the carrying
it clear
poles
found
in association
that the broader
in these
scenes
platform varies.85
with was
Those
the Abydene not
an
Temple innovation of
of the Osiris
Fetish,
as
it is depicted in theOsiris Chapel in the Seti Temple, appear to be much shorter than those on the barque of Osiris (Figs. 5 and 7). Based on these images, it seems probable that the barque chapel
of Osiris, shown transporting the Osiris Fetish on the north wall of his barque in the Seti I Temple, was carried by at least as many priests as the fetish alone.
Three of the four rooms inwhich the fetish is depicted atAbydos - theOsiris Chapel86 and Osiris Suite in the Seti Temple;87 and the First Octostyle Hall in theRamesses IITemple,88 have
doors wide
Chapel
enough to admit of Ramesses I89, appears
a processional to be a special
image carried by four priests case, and could only admit
abreast.The two priests
abreast.90
One barque
can also use processional In processional platforms.
scenes
to suggest minimum lengths for the processional scenes, each priest places his fist against the back of the
figure infront of him and the length from shoulder to fist, with the arm flexed, is roughly the same
as a person's shoulder width. If we multiply .44 m by the eight priests (six two the we a and at the side the of arrive of 3.52 carrying barque standing by shrine) figure m for the minimum length of the platform. The platform was likely somewhat longer than 81
This text appears inKitchen, Ram. Inscr. 2,1979, 639,10-11. For discussions of the textual evidence concerning increases in the number of bars on Theban processional barques in the time of Ramesses C. Karlshausen, L'iconographie de la barque processionelle II, see Legrain, in: BIFAO 13,1916,2-5; divine en Egypte au Nouvel Empire, Diss. Louvain, 1997,259-260. 82 On thewidening of these doors, see C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, 252 and Legrain, in: BIFAO 13, 1916, 8. 83 For references, see Chart 1. For more on the Aker-stand, see above pp. 85-88. 84 M. Pouls, in:KMT 8,4, Winter 1997-1998, 57. 85 The ratios of thewidth of the stands to the length of the poles are about 1:3.5 for the fetish scene; about 1:6.75 for the barque scene and about 1:5 for the processional scene. 86 PM VI, 15 (144) - (145) and Calverley/Gardiner, Abydos 1,1933, pi. 6 and 10. 87 PM VI, 19 (183) - (184) and Calverley/Gardiner, Abydos III, 1938, pi. 6. 88 PM VI, 36 (38) - (39); M. Murray, in:Ancient Egypt, 1916, pi. 125 [4]. 89 PM VI, 31, 33 (10); Winlock; The Temple of Ramesses I at Abydos, pis. i-iv [lower]. 90 For locations of scenes featuring the Osiris Fetish, see Chart 1.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 93
this, as it would distances
have
been
for the priests to walk this close together the and reconstructed recorded Nonetheless,
awkward
traveled
during festivals. the barques which minimum length.
corn mummies, estimated
of Osiris
and Sokar may
have
carried,
fit well
over sizes with
the of this
2.3 Corn Mummy
The scenes in the Osiris Chapel show the Osiris Fetish on two different palanquins. One a significant left the pole of the fetish exposed; the other enclosed representation portion a to of the pole with the shrine of Osiris' later tradition processional barque. According a corn body was made recorded at Dendera, for Osiris-Khentyimentiu and attached to a an or was contents to a corn Osiris Fetish.91 When the fetish its attached head, perhaps the barque mummy, corn body.
shrine may
have
been
around
placed
to protect
the pole
the delicate
of the shrine on the processional pole goes right through the middle some sort of upright in any case. Depictions of funerals is indicated figure barque, - a two with BD-Chapter 1 sometimes associated conveyances represent barque and a Since
the fetish
shrine. The barque almost always contains and upright closed, but sometimes displays
a bed.92 The
shrine
ismore
commonly depicted a Late Period stela
(Fig. 8).93 Moreover,
figure
from theNecropolis atAbydos depicts amummiform figure of Osiris standing upright on a platform carried by eight priests (Fig. 9).94Like the Osiris Fetish, this Osiris is flanked of the ram of Mendes
by two standards double
plumes
he wears
(fp),
two
instead
but, here, tfw-feathers
of a headdress
and ram's
horns.
with
This
sun disk and
variation
is also
consistent with the iconography of the Fetish; although the standard glyph for the fetish has the double
plumes
It is not
clear whether
contemporary
with
(r),
there are variants these
variations
each other or reflect
the Sw-feathers
that feature in the
treatment
ritual changes
of
and ram's horns the
that took place
(X).95 were corn mummy over time. Certainly
therewas amajor change in decorum regarding the depiction of theOsiris Fetish itself on private
92
93
in the Middle
in the New
depicted element
91
-
it was never Kingdom B.C.E.), (ca. 2040-1640 a common it had became but, (ca. 1550-1070 B.C.E.), Kingdom in the lunette decoration of private stelae.96
monuments
Chassinat, Le mystere d'Osiris au mois de Khoiak 1998, 25; and Raven, in: OMRO 63, 1982 28. For
an
exception,
1, 1966, 41-51,
54-56; Cauville,
in: BSFE
112,
see La.
The pairing of a closed shrine and a barque (open or closed) occurs inAg, Eb, Pe and La. Le and pBM 9995 (Ptol.-Roman) pair a boat and a standing figure in a shrine on a sledge. 94 CG 1297, Mariette, Abydos II, 1880, reprint 1998, pi. 58 andMariette, Abydos III, 1880, reprint 1998, 489-496. 95 J. Allen, Middle Egyptian, 2000, Sign List R 17; and Gardiner, EG, 1969, Sign List R 17.
96
Seep.
12, n. 60.
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SAK 35
94 K.J. Eaton
Fig. 8 A portion of the vignette to BD-Chapter 1from pBM 9995 (Ptol.-Roman) [detail of Faulkner, The Ancient Egyptian Book of the Dead, 25] No
corn mummies
Osiris
beds were useful
provide
dating
to the New
Kingdom
in Eighteenth deposited into the insight potential
Dynasty variation
have
been
found
at Abydos,
but several
royal tombs at Thebes.97 These beds in in scale of Osiris images, ranging
length from 152 cm (Horemheb, Cairo, Egyptian Museum, JE 47856) to 202 cm (Tutankh amun,
to Exh. No. Egyptian Museum, 1064).98 They cannot be used, however, an at such that could hold the processional any barque image Abydos; barques halls that were requir the turns in the hypostyle be over 6 m long, too long to make Cairo,
reconstruct would
statue of Osiris being carried in procession, Fig. 9 Mummiform as depicted on a Late Period stela from Abydos. [Mariette, Abydos
97 Raven, 98 Raven,
II, 1880, reprint 1998, pi. 58]
in: OMRO 63, 1982, 12-15. in:OMRO 63, 1982, 13-14 (nos. 6 and 7).
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The Festivals of Osiris and Sokar in theMonth of Khoiak 95
2006 ed to exit
in size does suggest, however, the temple. The variation that temple rituals, like not the have been standardized the royal mortuary rituals represented Osiris beds, may by in the New Kingdom.
is recorded in a later tradition, If they were, a number of one cubit (about 52 cm), which be useful the size of these images. If this number for reconstructing is used to would on a estimate the size of the shrine the barque, however, it would size for the produce as a whole
is significantly smaller than the minimum lengths scenes the of and architecture of the Seti suggested by analysis Temple. Thus, processional it seems probable that the standard one cubit figure was not yet in use for figures of Osiris made at Abydos. processional
barque
that
The dimension that fits best with the processional depictions of the fetish come from or planters found long.100 If a body were
terracotta moulds is 71.5
cm
at Abydos formed
The most complete by Amelineau." example on an the pole of the head-reliquary, upright
image 71.5 cm tallwould yield aminimum length of 3.66 m for the barque of Osiris. This fits well with theminimum figure of 3.52 m for the length of the fetish platform that I have reconstructed since
on the basis
it agrees
architecture, 3 Osiris'
with
of the processional all three categories
and the moulds
found
scenes. of
Thus,
evidence
I consider this the best solution, - the the scenes, processional
at Abydos.
Funeral
Barque of a processional 12 of the Osiris Suite, depiction barque, on the west wall of Room as such (Fig. 10).101 This barque has an upturned prow has not generally been recognized scene is painted adorned with a broad collar and pectoral. On the pectoral a small offering in red. The king kneels before a seated deity who wears the atefcrovm, probably Osiris (PI.
One
6b). This detail and the fact that it is the king who offers before the barque, indicates that the barque is not a royal one. Usually the gods Inmutef or Thoth offer before the royal central shrine is open and contains a lion-footed bed. Only the legs barque. The barque's of the bed are preserved. The upper portion of the shrine ismissing, along with the top of the prow. On what remains of the prow, a statue of the king kneels with nw-jars, facing the are no other figures on this side of the barque, but there may have originally a standard, only the lower part of the stern remains. of the is also The pole barque
shrine. There been
destroyed. This does not seem
to be another
version
of the barque that carried the fetish. Although the hulls of both barques painted gold, the barque with the bed features a blue panel. The a funerary barque, the bed was to those depicted in clearly barque with comparable
vignettes to BD-Chapter 1 (Fig. 8). This boat might be associated with the barque called ?Truly-arisen-is-the-Lord-of-Abydosu
99
in the
and E. Amelineau, Tooley, in: JEA 82,1996,176, 203. 100 in: JEA 82, 1996, 176. 101Tooley, See Chart 1.
Ikhernofret
Les nouvelles
inscription,
which
fouilles d'Abydos
Lichtheim
1897-1898,1904,
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96 K.J.Eaton
SAK 35
the funeral of the god."102 A barque with a bed might be a set of disembodied in the Dendera limbs described used to carry the ?divine members" New the the other emblem the and Osiris' Texts103 Since, by Kingdom, major dd-pillar. seems to have been associated itwould have with the spinal column of Osiris, dd-pillar as on are The Osiris Fetish and the dd-pillar often juxtaposed, united the divine members. described
as ?... associated
with
thewest wall of the Chapel of Ramesses I atAbydos.
r jKl 1 ci*^l
[
~3| fit
It a^-A^HT" .????y''fcfr
Fig. 10 The barque of Osiris(?) carrying a loin-footed bed. East wall of Room 12 of the Osiris Suite in the Seti Temple. [David, A Guide to Religious Ritual at Abydos, 1981,150] in a variety of shapes and sizes, but I know of no 12 were in Room If the barque depicted evidence for the divine members. archaeological to carry an image of 152 cm, the shortest of the Osiris beds recovered from long enough a royal tomb at Thebes, be 6.5 m long, with a bed of then the barque as a whole would Other
types
of Osiris
burials
came
room comparable length. A barque of this size, however, would have been too large for the in which and too long to enter the central processional the funeral barque is depicted way, a route involving even at the point with the most clearance, at the west end of turns that
the Second Hypostyle Hall (Fig. 2) - can only be negotiated by barques less then 5m long. If the barque with the bed carried a 71.5 cm image, the number suggested by themoulds found by Amelineau atAbydos, itwould be over 3m long - almost filling its 3.67 m long room
Sokar's
and producing
a barque
similar
in size
to those
associated
with
the fetish
and with
henu-barque.
102 Lichtheim, Ancient Egyptian Literature 1, 125, n. 2. 103 L.Mikhail, in:GM 81,1984, Chassinat, Le mystere d'Osiris aumois de Khoiak 1,1966,51-52,56-57; n. 1.On the various body parts associated with reliquaries in:Or 38,1969,38, 31; and Gaballa/Kitchen, in different Egyptian nomes, see H. Beinlich, Die ,Osirisreliquien\ AA 42,1984.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 97
I suggest that Osiris' Khoiak festival at Abydos the construction of two involved cm one to of 70 in be the other carried Osiris horizontally roughly images length, upright, on a bed. If Sokar had a corn mummy as seems probable, for his festival, it was made Thus,
are used as the starting ratios for these numbers (52 cm) long. When in the Seti Temple, the sizes of the processional they suggest estimating barques depicted a length of three - four meters for each of the three barques. This is the same length scenes and by the architecture of suggested by data from the processional independently one cubit
probably
the temple. ? Two Temple Complexes in Sokar's of Osiris festival
4 Conclusions:
One
The
prominence to suggest scholars
-
Two Festivals
scenes
in Theban Memorial
Sokar's festival that, by the New Kingdom, Osiris' Khoiak Period this was festival.104 Certainly by the Ptolemaic at Dendera.105 in the Temple inscribed of Hathor On by texts
temples has had been absorbed
led
by the case, as indicated the other
hand,
the
of scenes
of Osiris and Sokar in the Temple of Seti I arrangement relating to the festivals indicate that, at Abydos, the internal rites associated with these festival remained cycles into the New Kingdom.106 separate well Most
depictions
of Sokar's
henu-barque
appear along plan there were
routes
out of the temple (Fig. exits at the front of the
seven to the temple's 2).107 According original an of these ? alley" that led through the hypostyle halls. Most temple, each associated with exits were blocked Ramesses been it had have left would still been II, but, open, by they for barques to move into the central processional the ramp into necessary way to descend the second court. Two henu-barque in II appear carved the of Ramesses scenes, style
between theAlley of Ptah and theAlley of Seti I in the upper register of the First Hypostyle
- a scene on the east wall and a scene with dragging decorative to Ptah, program along this route is devoted
Hall
the barque at rest on the west. The and other deities Sokar, Nefertem
associated with the Chapel of Ptah and theNefertem-Ptah-Sokar Suite.108The Seti Temple also has a back
exit?
out a door
in the south wall
of the Second
Hall, Hypostyle through of Lists, then a right turn into the Corridor of the Bull and on to the Stairway scenes two henu-barqae Passage leading out of the temple (Fig. 2). This route contains one in the Second Hypostyle of Lists, with the barque Hall, above the door to the Gallery on a a scene on and the other the north of the Corridor of the wall stand, resting dragging the Gallery
Bull.
104 in:Or 38,1969, 36. Gaballa/Kitchen, 105 As indicated by the instructions calling for three images to be made - Sokar-Osiris, Osiris and the Divine Members. For a general overview of the making of these figures Khentyimentiu and Raven, in:OMRO 63, according to the later instructions, see Tooley, in: JEA 82,1996,175-176; 1982,28. 106 Since the two festivals were celebrated at the same time of year, it is possible that their processions after they left the temple. 107overlapped The henu-barque scenes discussed in this section are listed in Chart 1 unless otherwise noted. 108 The route is described inR. David, A Guide to Religious Ritual at Abydos, 1981, 23-24 and 27. The Second Hypostyle Hall portions are published in Calverley/Gardiner, Abydos IV, 1958, pis. 44-46.
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98 K.J. Eaton
SAK 35
are associated with the Hall of Nefertem-Ptah-Sokar. of the henu-barque in the One, well preserved, appears on the west end of the north wall of the Hall. Another, on can the south end of the east wall of the Hall of Nefertem-Ptah-Sokar, be upper register identified as Sokar's barque scene on the basis of the barque's characteristic stand with the Two
depictions
and 'Tz/z-signs.109 No remains of its barque survive. There are remains of another dd-pillars scene of the north wall in the central stand with of decorative of the Hall dd-pillars These depictions would Barques. - a Ptah and Nefertem particularly never Sokar's appears barque
place
Sokar's
appropriate in the areas
between henu-barque for them. place
of the Seti Temple
scenes
to Osiris
devoted
to
devoted -
the
Osiris Suite, the Osiris Chapel and the Alley of Osiris that leads through the hypostyle halls.
In fact,
Sokar
does
not appear
in these
areas
in any form.
This
is not a matter
of
happenstance. Although the Osiris Suite has been badly damaged, the Osiris Chapel and are both well
the two processional preserved. Conversely, images that to Osiris do not appear in the Nefertem-Ptah-Sokar of Suite or along the Alley belonged areas are not of the temple associated with Sokar. Although of Osiris Ptah, depictions he appears in various forms in the Nefertem-Ptah-Sokar absent from this complex Suite a form that figures prominently in Osiris' Khoiak does Festival, Osiris-Khentyimentiu, the Alley
of Osiris
not appear
or along the Alley of Ptah. an image of Sokar was made to the texts in the temple of Hathor at Dendera, According as part of Osiris' Khoiak Festival. As a result, Osiris' frequent in Sokar's New appearance in the Nefertem-Ptah-Sokar
Suite
scenes has been taken to mean festival had festival that, by this time, Sokar's Kingdom been absorbed by that of Osiris.110 However, the clear separation of Sokar's suite from that
of Osiris in the Seti Temple, each with its own processional way and individual sets of processional equipment (as depicted on the walls) suggests that this idea should be reconsidered.
A more
is that Sokar's
festival
likely explanation is in essence his
for Osiris'
prominence
in Sokar's
festival
scenes
funeral.
in the upper register on the north wall 142) appears and in Sokar's festival (Temple of Seti I at Abydos)111 at of III In the Chapel of Ramesses the memorial Thebes. temple
The Litany of Sokar (BD-Chapter of the Hall of Nefertem-Ptah-Sokar scenes
at Medinet
in part,
in the BD is supported by other monuments: Medinet Habu, through rites recorded rooms to texts and vignettes BD 110 from and 148 appear in the devoted Sokar 12 inscribed and Late Period corn mummies coffins that were buried in falcon-headed
Habu, an on the west end of south wall (PI. 5b) may Ptah-Sokar, image labelled Osiris-Wennefer a to vignette to BD-Chapter 182 (Fig. 4), wherein is identified have belonged the deceased at least with Osiris-Wennefer. of Sokar was accomplished, The idea that the revivification where Osiris1
109 For discussion of this barque stand, see above p. 80-81. 110 in:Or 38, 1969, 36. Gaballa/Kitchen, 111 in: Or 38, 1969, 4 and 51; A. Mariette, Brovarski, ?Sokar", in: LA V, 1065-1066; Gaballa/Kitchen, Ram. Inscr. Kitchen, 1975, 171, 10-173, 2; Kitchen, Ram. 1869, 48a; 1, I, 1998, Abydos reprint pi. Incr. Trans. Ann. 1,1993,171,10-173,2; and David, A Guide toReligious Ritual atAbydos, 106-107. 112 Rooms 26 and 27 at Medinet Habu feature texts and vignettes from BD 110 and 148. See PM II, 511-512 (153-154); andMedinet Habu 6, 1963, pis. 469 (Room 26, north wall, vignette to BD 110);
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The Festivals of Osiris and Sokar in theMonth of Khoiak
2006 with
the name
with
Sokar's
Chart
1
-
?Sokar" festival
and with
that Osiris' association 15.113 This suggests BD-Chapter scenes may also have been due to his role inmortuary liturgies.
Processional
Images
Temple of Seti I
Henu-barque
Second Hypostyle Hall114 Nefertem-Ptah-Sokar
Hall
north115
Nefertem-Ptah-Sokar
Hall
east
Corridor
of the Bull,
First Hypostyle First Hypostyle Hall
Funeral boat Osiris Fetish
Temple of Seti I Temple of Seti I
on Aker-platform
Chapel
of Ram.
Temple of Seti I on Neshmet
99
Temple
of Ram.
Temple
of Seti
Hall,
west118
Hall,
east119
of Barques,
(?)116
north117
north
(?)120
Osiris Suite, Room 12 east121 First Osiris Hall, west122 and south123
I West
wall,
left124
West
wall,
right125
Osiris Chapel, south126
II First Octostyle Hall, north127 I Chapel of Osiris north128 Hall
Stela
of Houyou
of Barques south129 on the nSmt-barge130 depicted
470 (Room 26, south wall, text to BD 110); 473 (Room 27, north wall, text toBD 110); and 474 (Room 27, south wall, vignette to BD 148). 113 Raven, in: OMRO 63, 1982, 25 (Corn-Mummies from Other Known Sites 3 and 4). The various versions of BD-Chapter 15 are actually collections of solar hymns. For a variety of versions, see T.G. Allen, The Book of the Dead or Going Forth by Day, and id., in: JNES 8,1949, 349-355. 114 PM VI, 25 (222); Calverley/Gardiner, Abydos IV, pi. 38B. 115 PM VI, 23 (210). 116 PM VI, 23 (206). Only the barque stand remains. 117 PM VI, 26 (236) - (237). 118 119PMVI,6(59). 120PMVI,5(46). PM VI, 26 (Z). Only a fragment of the barque stand remains. 121 PM VI, 22 (East Room); and Calverley/Gardiner, Abydos III, pi. 63. 122 PM VI, 19-20 (183) - (184); and Calverley/Gardiner, Abydos III, pi. 6. 123 PM VI, 19-20 (178) - (179); and Calverley/Gardiner, Abydos III, pi. 12b. 124 PM VI, 31, 33 (10); Winlock The Temple of Ramesses I at Abydos, pis. i-iv [lower]. 125 PM VI, 31, 33 (10); Winlock The Temple of Ramesses I at Abydos, pis. i-iv [lower]. 126 PM VI, 15 (145); and Calverley/Gardiner, Abydos 1, pi. 10. 127 PM VI, 36 (38) - (39); and Kuhlmann, in:MDAIK 38,1982, 362, pi. 103 a-b. 128 PM VI, 15 (144); Calverley/Gardiner, Abydos I, pis. 6-7; and C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, cat. 163. 129 PM VI, 26; and C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss.Louvain, 1997, cat. 197, pi. 76. 130 C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte auNouvel Empire, Diss. Louvain,
1997,
cat.
306.
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SAK 35
100 K.J.Eaton
Chart 2 - Summary of Book of theDead Chapters associated with festivals celebrated in themonth of Khoiak BD
1
-
cannot correspondence with the festivals associated
be claimed,
direct
Although
equipment was Khoiak
of Sokar
much and Osiris
of the processional of in the month
on the design in which of funerary appears equipment, a was to 1. of the the interest Of present study vignettes particular pairing horizontal figure carried in a boat and an upright figure carried in a shrine, which two processional the mirror in the Seti Temple. images of Osiris depicted based
to BD
Complexes like those BD
15
74
and Sokar
also
include
of standards
depictions
to BD in vignettes 1. of solar hymns.131 Its connection with the festivals of Osiris of Khoiak in one local tradition is secure, as the text was
featured
is actually a collection or Sokar in the month inscribed
BD
to both Osiris
devoted
Although features
on some
corn mummies.132 containing cannot be claimed, the vignette correspondence The king is depicted sacrificing henu-barque.
direct Sokar's
coffins
Sokar's
inMedinet
Room
to BD an oryx
74 often before
the actual
25.133 However,
Habu, barque henu-barque to be to too Room The 24. of this get chapter through goal probably large of an oryx. swift-footed fits well with the offering 110 Both the text and vignette to this chapter appear in the rooms devoted to Sokar was
BD
Osiris
in the memorial
temple
III at Medinet
of Ramesses
Habu.134
BD 138 The vignette toBD 138 often features a depiction of the ?Osiris Fetish" and other imagery associated with depictions of the Fetish in the Aker-platform in the Chapel of Ramesses I and Temple of Seti I at Abydos. Chapter 138 sometimes closes
the BD.135
Its theme
for the BD,136 as well scene Aker-platform might
support
of ?victorious as for a triumphant in the Seti Temple,
it an appropriate arrival" makes ending return to the temple. The position of the near the entrance to the Osiris Complex,
this view.
BD 142 This is the ?Litany of Sokar" which appears both with the Sokar Festival Scenes in the memorial temple of Nefertem-Ptah-Sokar BD
148 This
chapter's ?Four Rudders
of Ramesses
III at Medinet
Habu137
and
the ?Seven Celestial vignette, featuring one of Heaven,"138 in of the rooms devoted appears
distinctive
in the Complex
in the Seti Temple. Cows,"
and the
to Sokar-Osiris
131 For a variety of versions, see T.G. Allen, The Book of the Dead or Going Forth by Day, 12-26 and id., in: JNES 8,1949, 349-355. 132 Raven, in: OMRO 63, 1982, 25 (Corn-Mummies from Other Known Sites 3^). 133 PM II (1994) 511 (152) h, 1; and Epigraphic Survey, Medinet Habu 6, pi. 480A. 134 PM II, 511-512 (153-154); andMedinet Habu 6, pis. 469 (Room 26, north wall, vignette to BD 110); 470 (Room 26, south wall, text to BD 110); 473 (Room 27, north wall, text to BD 110). 135 As on Ga, Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236. 136 Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236. 137 in: Or 38, 1969, 4-5 and 51. Gaballa/Kitchen, 138 Faulkner, The Ancient Egyptian Book of the Dead, 1972, 142.
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2006
The Festivals of Osiris and Sokar in theMonth of Khoiak 101 in the memorial BD
temple
of Ramesses that these
148/190140
III at Medinet
rubrics to Habu.139 Moreover, on a series of to be performed and Osiris' Birthday (Osiris' Khoiak
rituals were
specify the Festival of Sokar days, including are the only two chapters in the BD that call for a is not listed). These festival ritual to be performed for the Festival of Sokar. Although rubrics often appear to are unusual, in the BD,141 festival be misplaced instructions and do not appear to have been mixed up.142 festival
BD 182 Scenes on thewest end of the southwall of the Chapel of Ptah-Sokar in the Seti Temple
strongly
resemble
this chapter's
distinctive
vignette.143
BD 190 See BD 148. Chart 3 - Book of theDead Copies144 Abbreviation
Date
Af Dyn. 20-21 Ag Dyn. 19 EbDyn. 18-19 Ga Dyn. 20
Name
Provenance
mwt-htpt(i) Thebes(?) h(r)w-nfr Thebes(?) Thebes iny Thebes nfr-rnpt
Current
Location
BM 10010 BM9901 BM 10470145 Brussels E 5043 and Philadelphia, University Mus. E2775,
pBM 9995
IkDyn. 19 La Dyn. 18-19 LeDyn. 19-20 Pe Dyn. 19 Roman
pth-sm knni pi-krr nb-kd Kerasher
Thebes(?) Thebes(?) Memphis Thebes(?)
16720-22146
private collection Leiden T 2 Leiden T 4 L 3068 + 3113 BM 9995147
139 See PM II, 511-512 (153-154); andMedinet Habu 6, pi. 474 (Room 27, south wall, vignette to BD 140 148). BD 190 should probably be understood as a rubric. According to Allen, BD 148 and 190 are usually combined, see T.G. Allen, The Book of the Dead or Going Forth by Day, 213, n. 331. However, Milde suggested that BD 190 should be understood as an appendix to BD 141-142 rather than an introduction to BD 148, see Milde, The Vignettes in the Book of the Dead of Neferrenpet, 159. 141 For example, Allen noted that titles often ?land in the wrong spot," T.G. Allen, The Book of the Dead or Forth by Day, 2. 142 Going K. Eaton, ?A ,Mortuary Liturgy' from the Book of the Dead - with comments on the nature of the di spirit," forthcoming. 143 See, for example, Af (Dyn. 20-21), in Faulkner, The Ancient Egyptian Book of the Dead, 178-179 and see Chart 3. Tb (Naville) 3, pi. CCVIII. For BD-abbreviations, 144 Tb (Naville) 1-2, unless otherwise noted. 145 O. Goelet, e.a., The Egyptian Book of the Dead, 1994. 146 1991. Milde, The Vignettes in the Book of the Dead of Neferrenpet, 147 S. Quirke, Owners of Funerary Papyri in the British Museum, British Museum Occasional Paper 92, 1993, no. 102. The scene that I refer to in the present study appears in Faulkner, The Ancient Egyptian Book of the Dead, 24-25.
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2006 K. J. Eaton
Tafel 5
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sf\
' Sltttf *? -.. -*';."" *?*' _l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_l_BS^__!_H_i *___f?_l JUre m^-M^M^K^^^^^^^i^^9KEKf^^^^J^mS8EK^ttmS^SKKtk ^ ~ t__ *_^i_H_BH-_H-^-SN-8!!^-&r^^VK----Qi--l ^^^S__Sr'^SiiM jy^jfl *,&%* / "" "* ^ t?* 2tli-_^_^_Mi(idfc^!f~ iMiftiiii l_H_^-l^_HE^Sii^__r,^!-.~..- ^^'Siinn ^F'^'^btt^^%>\* -\*m*sJr\ ^ ?_^___ft^i-?-li__-3--^-H ^^BMJMhISiiE^^ _?__D_^_%^^____B_l!iW_/**> kJWl_B___H_^_FH_B^* "*^^**3l___S_K3lll_^_HI
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^^^^^^^BPfilP|fff
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^ftil^_^_^_5^^^BP*_.11jyiia^IBO--^-^-^-^-i
lies upon a bier. Composite statues, of Sokar appear in a depiction of a portable shrine. Chapel of Ptah-Sokar, south wall, west end, lower register in the Seti Temple.
Osiris-Wennefer
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Tafel 6K.J.Eaton
^BBEiiii. , . * ''^;!
SAK 35
- /^yi^^HBHMH^^^^^I^^^^^^^^^^^^^^^^^^^^^^^^I
Two of the guardian deities from the Chapel of Ptah-Sokar; South wall, west end, upper register in the Seti Temple.
Detail of the collar and pectoral on the barque with the lion-footed bed. East wall of Room 12 of the Osiris Suite in Seti Temple.
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