2015. Scribes of the Gods in the Coffin Texts

he World of Middle Kingdom Egypt (2000-1550 BC) Contributions on archaeology, art, religion, and written sources Volume I Edited by Gianluca Miniaci, Wolfram Grajetzki Middle Kingdom Studies 1 his title is published by Golden House Publications Copyright © by the authors if not otherwise stated A catalogue record for this book is avaiable from the British Library Front cover: Detail of canopic stopper from Shat 106, Dahshur (cf. Baba, Yazawa: “Burial Assemblages of the Late Middle Kingdom”, pp. 18-9 © Baba, Yazawa) All rights reserved; no part of this publication may be produced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical photocopying, recording, or otherwise, except as permitted by the UK Copyright, Designs, and Patents Act 1988, without prior written permission from Golden House Publications. Printed in the United Kingdom by CPI London 2015 ISBN 978-1-906137-43-4 ii To hybrid creatures iii Middle Kingdom Studies Series Editor-in-Chief Gianluca Miniaci Advisory Board Marilina Betrò Juan Carlos Moreno García Stephen Quirke Gloria Rosati Danijela Stefanović Pascal Vernus v Table of Contents Preface Gianluca Miniaci ix Introduction Wolfram Grajetzki, Gianluca Miniaci xi List of contributors xv List of Abbreviation xvii Burial Assemblages of the Late Middle Kingdom: Shat-tombs in Dahshur North Masahiro Baba, Ken Yazawa 1 Stone Objects from the Late Middle Kingdom Settlement at Tell el-Dab‘a Bettina Bader 25 Late Middle Kingdom or Late Period? Re-Considering the “Realistic” Statue Head, Munich ÄS 1622 Helmut Brandl 43 he Statue of the Steward Nemtyhotep (Berlin ÄM 15700) and some Considerations about Royal and Private Portrait under Amenemhat III Simon Connor 57 houghts on the Sculpture of Sesostris I and Amenemhat II, Inspired by the Meket-re Study Day Biri Fay 81 London BM EA 288 (1237) – a Cloaked Individual Biri Fay 85 Neferusobek Project: Part I Biri Fay, Rita E. Freed, homas Schelper, Friederike Seyfried 89 A Torso gets a Name: an Additional Statue of the Vizier Mentuhotep? Rita E. Freed 93 hree Burials of the Seventeenth Dynasty in Dra Abu El-Naga José M. Galán, Ángeles Jiménez-Higueras 101 A Middle Kingdom Stela from Koptos (Royal Pavilion & Museums, Brighton & Hove HA282043) Wolfram Grajetzki 121 Hathor and her Festivals at Lahun Zoltán Horváth 125 King Seankhibra and the Middle Kingdom Appeal to the Living Alexander Ilin-Tomich 145 A unique Funerary Complex in Qubbet el-Hawa for Two Governors of the Late Twelth Dynasty Alejandro Jiménez Serrano 169 In the Realm of Reputation: Private Life in Middle Kingdom Auto/biographies Renata Landgráfová 177 he So-called Governors’ Cemetery at Bubastis and Provincial Elite. Tombs in the Nile Delta: State and Perspectives of Research Eva Lange 187 vii he Archetype of Kingship: Who Senwosret I claimed to be, How and Why? David Lorand 205 Tracing Middle Kingdom Pyramid Texts Traditions at Dahshur Antonio J. Morales 221 New Approaches to the Study of Households in Middle Kingdom and Second Intermediate Period Egypt Miriam Müller 237 he (social) House of Khnumhotep Melinda G. Nelson-Hurst 257 Scribes of the Gods in the Coin Texts Rune Nyord 273 he Signiicance of the Hieroglyph ‘he Egg with the Young Bird Inside’ Mohamed Gamal Rashed 309 he Canopic Chest of Khakheperreseneb/Iy – Louvre E 17108 Patricia Rigault 325 I am a Nbt-pr, and I am Independent Danijela Stefanović, Helmut Satzinger 333 Garstang’s El Arabah Tomb E.1 Angela M. J. Tooley 339 Colour plates 357 viii Miniaci, Grajetzki (eds.), he World of Middle Kingdom Egypt (2000-1550 BC) I, MKS 1, London 2015, 273-307 Scribes of the Gods in the Cofin Texts Rune Nyord Abstract Among the transformation spells in the Coin Texts, where the deceased is transformed into various mythological beings, is a smaller group dealing speciically with becoming the “scribe” (sS) or “archivist” (iry-mDAt) of various gods with the largest number of spells being connected to the goddess Hathor. Drawing on a particularly rich collection of such spells on a coin in Basel not previously translated as well as similar texts published in de Buck’s Coin Texts edition, this chapter examines the characteristic blend of ritual, mythological and ontological themes found in the texts, in order to elucidate the conceptual background of the notion of divine scribes. Translations of the spells for becoming a scribe of the gods and a typeset version of some of the ‘new’ spells are found in the appendices. 1. Introduction A theme of relative importance in the Cofin Texts which has not received much attention in the past is that of the deceased ‘becoming’ (xpr) or ‘being’ (wnn) the scribe of a particular god. Clearly related to the wider group of transformation spells,1 the notion of becoming the scribe of a god presents an interesting case of transference of a social structure from human life to the religious world. The igure of the scribe2 made it possible to combine a number of salient mythological and ritual themes, and the extant spells dealing with this notion show a wide range of associated ideas, some remarkably clear and simple and others highly obscure. The paper begins with narrowing down the concept of a scribe of the gods by presenting some the interpretations put forward in the past along with a preliminary analysis of the relationship between scribe and deity in the texts (section 2). A small group of manuscripts, one of which was not included in de Buck’s edition of the Cofin Texts, attest to the particular importance within the group of scribe spells of the notion of becoming a scribe of Hathor. The relatively large number of spells attesting to this notion, many of which are clearly related and draw on a shared body of phraseology, makes it For the Cofin Texts see BuchBerger, Transformation und Transformat. Sargtextstudien 1. The phenomenon as it appears in the Book of the Dead has been most recently discussed by Servajean, Formules des transformations. 2 For the scribal ofice in general, see conveniently the collection of references to earlier literature in Piacentini, Les scribes dans la societé égyptienne de l’Ancient Empire, vol. I, 18-20. 1 worthwhile to go through the individual themes related to the scribe of Hathor in some detail, and section 3 presents the results of this analysis. The following sections discuss the characteristic features of the smaller number of spells dealing with the scribe of other gods and places, namely Re-Atum (section 4), the Field of Offerings (section 5), Thoth (section 6), Re (section 7), the great god (section 8) and Khonsu (section 9). Finally, section 10 summarises the results of the previous sections and presents some considerations of the wider relevance of the scribe spells. Two appendices present the data of the study. Appendix A contains translations of all the Cofin Texts spells directly or indirectly connected to the scribal theme, while Appendix B provides the hieroglyphic text of two scribal spells not included in de Buck’s edition of the Cofin Texts, and one where the addition of a ‘new’ copy of a spell allows signiicant new insights into the structure and contents of the spell. 2. What is a scribe of the gods? The notion of scribes in the divine world as evidenced by the Pyramid Texts and Cofin Texts has been discussed by S. Schott who collected and presented the relevant material.3 Schott points out that the idea of the deceased taking over the role as scribe of Re is found already in the Pyramid Texts,4 where we also ind the earliest example Schott, JEA 54, 45-50. In most detail in Spell 309 reading “N is the clerk (DHAi) of the gods, in charge of the mansion of Re, born by Nehet-Netjeru (perhaps Her-whom-the-Gods-Beseech) who is in the prow 3 4 Rune nyoRd of threats of destroying the writing implements of hostile or rivalling beings. Thus, at the end of PT 476, the deceased king is poised to take over the position of his predecessor: “Scribe, Scribe! Break your palette (mnhD), snap your pair of reeds (arwy), tear up your documents (mDAwt)! Re, remove him from his position and place N in his position, so that N may shine bright carrying the forked staff”.5 Such threats proliferate in the Cofin Texts corpus, especially in connection with the threatening bird-beings Gebga and Seqed.6 Schott regarded the presence and roles of scribes in the ‘Hereafter’ ultimately as a relatively straightforward case of a projection of earthly affairs into the religious sphere: Daß im Jenseits Schreiber wirken, konnte der Ägypter auf Grund irdischer Erfahrungen voraussetzen. Er mußte annehmen, daß auch die Götter über Behörden mit Beamten, Büros und Archiven verfügen7 There is no doubt that many of the details of the divine scribes in social and material culture terms are modelled on aspects of daily life as Schott suggests, but it is also clear that the detailed conceptions underlying the texts go far beyond such a one-to-one projection, and that scribes have come to play a distinct role in the divine pantheon and cosmology. In his monograph on shabti igurines published a decade after Schott’s article, H. Schneider touches upon the spells with scribal theme, seeing them ultimately in connection with the wish to avoid menial labour after death.8 Thus, to Schneider the purpose of becoming a scribe in the Pyramid Texts and Cofin Texts is directly related to the corollary ability to control, and personal exemption from, such tasks. Across the whole corpus of the Cofin Texts, the notion of a scribe of the gods occurs a number of times, making it possible to make some general observations about the concept. One of the irst things that become apparent is that the concept is always a relational one: being a scribe of god X is primarily an expression of a of the bark of Re. N will sit in his presence, N will open his chests, N will unseal his decrees, N will seal his documents. N will send out his tireless messengers, and N will do what he tells N” (Pyr. 490a-491d [309]). Despite having clear responsibility for the documents of the sun-god, the deceased is not identiied explicitly as a ‘scribe’ in this spell. The title DHAi, occurring only here, is apparently a nisbe from the root DHA “deliver” or sim., so that the designation of the deceased here may identify him more speciically as a clerk in charge of registering incoming deliveries. 5 Pyr. 954a-955d [476]. 6 See Schott, JEA 54, 47-9 for the references. 7 Op. cit., 49. 8 Schneider, Shabtis, vol. I, 34-6. particular relationship to the god in question. Thus in the spells for becoming the scribe of Hathor, discussed in detail in section 3 below, this identity is repeatedly connected to performing the cultic service of that goddess and ‘being in the suite of Hathor’. In a similar way, spell B from M1Bas, labelled ‘Becoming the archivist of Re ((i)r(y)-mDAt n ra)’ (see below), begins with the words “I have come to you, O Re, so that you may appoint me as […]”, thus afirming the connection between proximity to the god and the status as scribe. Apart from this connection with cultic service and the corollary divine proximity, there is evidence that the role of the scribe of a god can be notionally identiied with that of the son of the god in question, thus showing a very close association between the two. Thus, at least in the one Theban manuscript of the spell,9 CT 252 is explicitly understood to bring about the speaker’s identity as ‘the scribe of Re-Atum’.10 In mythological allusions in the spell, however, the speaker clearly identiies neither with Re-Atum himself nor with a cultic or administrative role as his scribe, but rather as Re-Atum’s son Shu when he searched for Tefnut: “I am the Great One seeking the Great Lady. I have come to seek that beard of Re-Atum, which was taken away on that day of rebellion”.11 Thus, the role of the ‘scribe of Re-Atum’ is actually achieved in this spell by the mythological identiication with Re-Atum’s son. In some cases, the intimate relation between deity and scribe can become so close as to apparently making the two coincide. Thus, CT 253 carries the heading ‘Becoming the scribe of the Lord of All (nb tm)’12, and the speaker refers to his “acting on behalf of my lord” (ir=i Hr nb=i)13 in a passage probably referring to the cyclical appearance and withdrawal of the god. In the inal line of the spell, however, the speaker says “I will have returned at the irst day of the year and appeared as the Lord of All” (xa.kwi m nb tm),14 thus showing that the service and assistance to the god provided by the scribe has become so closely entangled with god’s manifestation that the speaker has himself become a manifestation of his lord. In a similar way, CT 252 just referred to is labelled in T3C ‘Becoming the scribe of Re-Atum’,15 a notion which is afirmed in the spell itself as “I shall be the scribe of Re-Atum”.16 However, the two extant See below for the the Siut version of this spell, which gives the spell a slightly different nuance. 10 CT III, 351d; 352e [252]. 11 CT III, 352b-d [252], cf. nyord, Breathing Flesh, 239f. For the mythological situation, see KeeS, ZÄS 60, 6. 12 CT III, 353a [253]. 13 CT III, 356c-d [253]. 14 CT III, 356f [253]. 15 CT III, 351d [252]. 16 CT III, 352e [252]. 9 274 ScribeS of the GodS in the coffin textS titles of this spell from S1C gives the title instead as ‘Becoming Re-Atum’17, which, in the light of CT 253, may be more than just an error of omission. 3. ‘Scribe of Hathor’ spells Spells dealing with the identity as a scribe of the gods show a wide geographical distribution (see Appendix A for the geographical distribution of each spell), and are rarely found in longer sequences devoted to this theme. A signiicant exception to the latter observation is found in three extant collections of spells mostly dealing with becoming a ‘scribe of Hathor’, but also including spells associated with scribes of other gods. These three sequences are closely similar without being identical, and are found in pGardiner III18 as well as on two cofins from Meir (M22C19 and M1Bas). The two former sources were included in de Buck’s edition of the Cofin Texts, while the latter, belonging to one Henenet probably from Meir20 was published by Günther Lapp in 1985.21 This cofin contains new parallels for a number of the spells published by de Buck, as well as certain ‘new’ spells that do not have any parallels in de Buck’s corpus. The inscriptions are damaged in a number of places, and this, along with the fairly ‘minimalistic’ manner of its publication with only a facsimile and an identiication of known Cofin Texts parallels, may have contributed to the cofin being quite rarely referred to in the literature, despite the potential interest of its inscriptions.22 The spell sequence on M1Bas which is of particular interest for the present purposes is found at the right end of the back or west side of the cofin.23 The seCT III, 351d [252]. Chicago OIM 14059-87. 19 Cairo JE 42828. 20 The textual tradition of the cofin points towards a Meir provenance (cf. jürgenS, Grundlinien einer Überlieferungsgeschichte der altägyptischen Sargtexte, 37, n. 118), but on the basis of the decoration typology, a Beni Hasan provenance might also be possible, cf. the discussion of this question in WillemS, The Cofin of Heqata, 45f, n. 25. 21 laPP, Särge des Mittleren Reiches, 5-7, pl. 5-11 and 35-7. It was included in the typologies of WillemS, Chests of life, 34 as X1Bas, and in that of laPP, Typologie der Särge und Sargkammern, 288f as M*30. 22 E.g. WillemS, The Cofin of Heqata, 457 notes that a copy of CT 207 occurs on this cofin, but does not otherwise refer to this version. The copy of the spell for the ibhAty serpent on M1Bas was recently added to the known corpus of copies of this spell by laPP, SAK 40, 275-86. 23 laPP, Särge des Mittleren Reiches, pl. 36, ll. 1-24 from the right (unnumbered in the publication). For convenience, references to this text are given in the format M1Bas B 1-24 whenever this MS is referred to. 17 18 quence begins with two ‘new’ spells, labelled ‘Becoming the scribe of Thoth’ and ‘Becoming the archivist of Re’, respectively (Spells A and B in the appendices), followed by a copy of CT 539 (‘Becoming the scribe of Hathor’), a badly preserved new spell without rubric (Spell D), followed by a sequence of known spells: CT 545, 543, 533 (all connected to Hathor), 253 (‘Becoming the scribe of the Lord of All’) and 329 (‘Becoming the scribe of the Field of Offerings’). Before moving on to other, unrelated themes, the sequence ends with a set of individual phrases giving relatively obscure names of writing implements, a badly preserved parallel to which was included in de Buck’s edition as the end of CT 545. Along with the two collections included in de Buck’s edition, the ‘new’ sequence from M1Bas offers an excellent point of departure for examining the conception of divine scribes in the Cofin Texts. The texts are translated sequentially in Appendix A, and a few of the ‘new’ spells from M1Bas are reproduced in Appendix B. In the present section, a synthesis of each of the main themes found in the ‘scribe of Hathor’ spells will be given. 3.1. Control over scribal implements In two of the spells from this group, the scribe’s control over divine scribal implements is stressed, in both cases connected directly to the knowledge of their names. In CT 540, attested in M22C only, the passage in question begins by presenting the speaker’s scribal implements as being held, and thus presumably used, by one or more other beings.24 The pronouns appear to be slightly confused in the passage in question, which unfortunately makes it unclear whether it is Hathor herself25 or the group of subservient deities mentioned previously in the spell26 that are cast in this role. The palette appears in the singular, and the MS consistently has the pronoun in the singular as well, so the former is perhaps the more likely solution.27 Following on from this somewhat obscure passage is a clearer statement of the relationship of the speaker to the divine writing implements: CT VI, 135q-r [540]: “May my writings be on her (/their) thighs, and my palette in her (/their) armpit”. 25 Thus carrier, Textes des Sarcophages, vol. II, 1287. 26 Thus FaulKner, Cofin Texts, vol. II, 158, n. 5 ad loc. 27 In which case the role of the scribal implements could perhaps be compared with that of the Tstn-garment, which the deceased both “gives to” (CT VI, 53d [483]; 56e [484]) and “ties for” (CT VI, 63f [485]; 63k; 64n; 65j [486]) the goddess (though B2L has consistently the reverse division of roles), as well as being “worn” by the deceased himself (CT VI, 55a [484]), an ambiguity which probably serves to effect the cultic identity between the goddess and the ritualist (for the ritual setting of these ideas, cf. allam, Beiträge zum Hathorkult, 126). 24 275 Rune nyoRd I have received those four wands and pens of Maat, which are doubly great, greater than the sky and the earth, received from her ingers, moistened […] with me myself. Now the gods who are in their tribunal are august when they see that one who swallows his interior28 carrying those four wands and pens [of Maat?]. Thus am I distinguished before all eficacious [scribes] of hers even <more than> all the great ones of their tribunal, who know the four wands and pens of Maat Next follows a list of the names of the pens, consisting syntactically of a combination of nominalised relative clauses and inite main clauses.29 The problem is to reconcile the number of these designations with the number of reed pens. The following is a reasonable suggestion:30 I know them by their names: ‘The one which brings perfection [… and] lets Maat enter’, ‘He calms the two combatants, he detests non-existence, he shall not see Isfet’, ‘The conveyor of the crew of Re, the great one in the sky and the earth’, ‘To whom come the gods […] the horizon bowing’. I know you, I know your names. I have come forth puriied, with my plume on my […]31 Here the pens occur in two roles, irstly as items which have been conferred on the speaker in connection with his being “distinguished before all eficacious scribes of hers [i.e. Hathor]”, and further on they are personiied and addressed by name, whereby the speaker demonstrates his mastery over them. While the exact delineation is not entirely clear, the names elaborate on the indicated connection to Maat by showing a range of functions in relation to cosmic order in maintaining Maat and the solar cycle. The importance of knowing the names of the scribal implements is found again at the end of CT 545 as edited by de Buck. In his edition,32 this part of the spell is based on a fragmentary passage in M22C as the only witness, making the text very dificult to understand or even to make out its overall structure. The passage in question is Cf. nyord, Breathing Flesh, 100 for this expression. Pace FaulKner, Cofin Texts, vol. II, 158 n. 12 ad loc., who emends to 1st person pronouns both in cases where no pronouns are found in the text and where the text has 3rd person pronouns. 30 As mentioned in the previous note, Faulkner did not see these phrases as names and thus did not have the problem of separating them. Barguet, Textes des Sarcophages, 538f (followed by carrier, Textes des Sarcophages, vol. II, 1286f) solves the problem of the number of names by separating the phrases into actual names (marked by hyphens) followed by descriptive epithets that do not count as separate names. The exact delineation can clearly only be a conjecture based on the thematic it between the designations. 31 CT VI, 135u-136q [540]. 32 CT VI, 141k-142f [545]. paralleled, however, in a series of short spells transmitted separately in M1Bas. The latter MS makes it clear that the broken lines in M22C were originally conceived as a series of designations of scribal implements, and further shows that the structure conjectured by de Buck was not always correct. Even with the improved textual basis (see Appendix B), the text remains highly obscure, and unlike the very straightforward mythological designations of the pens in CT 540 just discussed, many of the names here are unparalleled and dificult to understand, partly due to the peculiar tendency to write out the names using only single-consonant signs providing little clue to either the semantics or the internal division (if any) of the names. The latter unusual orthographic practice is reminiscent irst of all of the names found in the serpent spells in the Pyramid Texts,33 a group of spells which does not however provide any exact parallels for the names and epithets occurring in our spell, although determinatives do indicate that at least some of the entities were conceived as having a serpent form. The speciics of these philological problems are discussed in the textual notes to the translation in Appendix A. Tentative though it is, the following translation still offers signiicant improvements over those previously available, simply by being able to draw on the better preserved version of M1Bas: Spell of the palette: The concealer of the Great Lady sees me. The palette has dipped you. Lead, O Hentju, the one whom you have begotten, Maat. Acclaim(?) yourself, for you have begotten Maat. [Knowing the na]me of the palette of the god in order to write with it Spell of the ink: Long One of Henat, Long One of Henbet, may you save me from the wetter of Ha and of Hu. Knowing the name of the ink Spell of the charcoal: The beans(?) of Abab is the name of the charcoal Spell of the two reed pens: The … of Hu and Neha. Knowing the name of the reed pens Spell of the cup: Her water has been given to him, collected in a cup for her sake(?). Knowing the name of the cup 28 29 Obscure as they are, the overall structure of the spells for the scribal implements offers a few clues to their meaning. In M22C, each of the short spells is followed by the words “Knowing the name of the X”, except in the case of the charcoal where the verb rx is omitted, resulting in a nominal sentence to much the same effect, See most recently Steiner, Early Northwest Semitic Serpent Spells, who suggests that the ‘incomprehensible’ parts of the serpent spells, including the serpent names, may be renderings of Northwest Semitic words and phrases in Egyptian hieroglyphs. 33 276 ScribeS of the GodS in the coffin textS “The beans(?) of Abab is the name of the charcoal”.34 In the case of the palette, this postscript explicitly shows that the purpose of knowing the name is to allow the person to use the scribal implement, and it is likely that this underlying idea can be extended to the other spells as well.35 In this way, while the details differ widely, the broader ideas underlying the two passages dealing with the names of the scribal implements may well be very similar. Under this heading belongs also a reference to the writings of the “scribe of the altars of Hathor” being located “in the Two Fields of Offerings of Hathor”.36 This location occurs only this once in the scribe spells connected with Hathor, but plays a central role in the group of spells connected to Thoth and Osiris to be discussed in section 5 (see below). 3.2. Journeys A recurring concern in the group of spells is that of travelling from one place to another, which can be broadly separated into travels made by the speaker,37 often stressing his free movement and access to restricted places, on the one hand, and the travels of gods and other beings to meet the scribe on the other, where it is the power and respect of the latter that is at issue. Occasionally the two themes are combined, so that the speaker is met by a group of beings said to “come to” him, who subsequently grant him access, for example in the beginning of CT 540: The sky and the earth come to me, their great ones, the chief gods come to me. They open for me the unapproachable roads […]38 In general, the setting of this granting of access seems to be a celestial locale, which can be described in various terms. Mostly a set of ‘doors’ or ‘gates’ being opened is referred to, designated either as “the doors of Penedned/ Pedenden”,39 “this gate which Hathor made”,40 “doors CT VI, 142c-d [545] = M1Bas B 22. Knowledge of the name and nature of objects and entities as precondition for mastering them is known from several other contexts in the Cofin Texts, most pertinently the ferryboat (cf. BicKel, in BicKel, mathieu (eds.), D’un monde à l’autre, 91-117), ishing/fowling nets (Bidoli, Die Sprüche der Fangnetze), and the counting of ingers (WillemS, The Cofin of Heqata, 170 with further refs.). 36 CT IV, 47g [295]. 37 On this general theme, cf. jacq, Le voyage dans l’Autre Monde selon l’Égypte ancienne. 38 CT VI, 135b-d [540]. 39 CT VI, 137d [541], cf. the traces in VI, 140b, with n. 3. For the word, derived from the root pnD, see meeKS, Année lexicographique, vol. II, 78.1456-7. 40 CT VI, 48b [295]. 34 35 in the horizon”41 or a variety of references to “doors of Re” involving the numbers three and four.42 The doors are said to be opened, either by a group of subservient beings as in the passage from the beginning of CT 540 just cited, or once by the speaker himself,43 though in most cases, it is not speciied exactly who opens them. The beneiciary is either the speaker or in a single case “my mistress Hathor”.44 In many cases, the purpose of opening the doors, thereby granting access for the speaker, is not speciied or shown by the context. In CT 533, the statement about open doors is clearly situated in the context of carrying out cultic services for Hathor and Re-Atum, and after his claim of opening the doors, the speaker says “I traverse the great house of Hathor”,45 so that at least in this case the doors referred to seem to be those of a temple or shrine of Hathor. Occasional references to the ‘horizon’ in this connection46 may well be understood in the same way, as indicated for instance by the statement “I perform the recitation for their offerings inside the horizon of Hathor”.47 In the beginning of CT 540, the theme of the opened doors is followed by the speaker’s claiming the thrones CT VI, 138e [543]. CT IV, 48c [295]: “The third of the gates of Re is thrown open”; CT VI, 140b [545], “these three and four gates of Re”. Cf. CT II, 124e [110]: “the three […] of the horizon are opened to me”. WillemS, The Cofin of Heqata, 354 (following derchain, CdE 27, 363f), suggests that the ‘Third One’ in this connection be understood as a reference to Hathor who then comes to function as subject for the act of opening. While very attractive in the light of passages such as CT IV, 177e [332], where Hathor explicitly says “I am the Third One” (xmt-nwt), there are a few problems with this interpretation. First, in the two instances where the ending of the numeral xmt-nw is preserved in the passages referring to the opening of doors (CT IV, 48c [295] B1C, B2L), it is masculine, rather than the expected feminine as in CT 332 (a problem also noted by derchain, CdE 27, 364). Secondly, the passive verb form in CT II, 124e [110], sn=t(w) precludes the possibility of understanding xmt-nw as subject in that particular passage. It would thus require more than one emendation to bring the texts in line with the interpretation of ‘the Third One’ as a reference to Hathor as subject. Since the other parallel passages not containing the word xmt-nw generally have the verbs of opening clearly in the passive (as no subject is present), and in one case Hathor even occurs as the beneiciary rather than the agent of the act of opening, it seems preferable to accept the wording of the texts, although the exact signiicance of the numbers of the gates thus remains unclear. 43 CT VI, 130e-f [533]. 44 CT VI, 137d-e [541]. 45 CT VI, 130e-g [533]. 46 CT VI, 137e [541]; 138e [543]; 141e [545]. 47 CT VI, 128d-129a [533], cf. allam, Beiträge zum Hathorkult, 148, n. 7. 41 42 277 Rune nyoRd in two boats which are said to come to him.48 Before this passage is found one in which the speaker addresses Geb, telling him to look as the speaker “grows inside the egg and breaks out of it”,49 and the reference to the boats leads directly on to the theme of the speaker’s promotion before all other scribes of Hathor’s and the associated mastery over the writing implements as discussed above. A separate set of phrases also falling under the ‘Journey’ heading deal with movement of the speaker through the cosmos, in both cases following directly after phrases in which the speaker claims to be leading groups of animals (see section 3.4 below).50 The passages consist of a series of phrases each containing a verb followed by a location, but there is some variation in the precise combinations: Shu Pluck out (fd) Traverse (SAs) Aker M1Bas B 10 [545] CT VI, 140f [545] M22C M1Bas B 16 [533] CT VI, 131d [533] M23C Firmament (iAdw) Sunlight (iAxw) Iasu Circuit (Snt) Broken CT VI, 341k CT VI, 140f [545] [710] P.Gard.III-IV CT VI, 141a [545] M22C CT VI, 341l [710] CT VI, 131d [533] M6C M1Bas B 10 [545] CT VI, 140f [545] M22C M1Bas B 16 [533] CT VI, 140f [545] M22C CT VI, 141a [545] M22C M1Bas B 16 [533] CT VI, 140f [545] P.Gard.IV CT VI, 140f [545] M22C CT VI, 341k [710] CT VI, 341m [710] Reach (pH) Broken 3.3. Being in the suite of Hathor Most of the spells in the group stress in one way or another the speaker’s being a member of the suite of Hathor,54 often accompanied by other related themes, and in several instances following directly on from the theme of the granting of access by opening doors just discussed. The most frequent CT VI, 131c [533] M6C Make irm (smn) Stride over (nmt) Climb (Hfd) makes good sense as a reinterpretation away from movement through the cosmos towards the theme of establishment of cosmic order. While the speaker consistently stresses his own activity in these phrases, the addition in CT 710 at the end of the words “in the suite of Hathor”53 shows that the travels described here can be understood as forming part of a procession of Hathor, rather than being travels the speaker undertakes on his own. CT VI, 140f [545] P.Gard.IV CT VI, 140f [545] P.Gard.IV M1Bas B 10 [545] Table 1 - Phraseology of the speaker traversing cosmos in CT 533, 545 and 710 The general picture is thus one of the speaker travelling through the cosmos as represented by various cosmic deities. The most glaring departure from this characterisation is the reference in M6C to “plucking out Shu” (fd=i Sw), but in light of the parallels and the overall theme, this seems to be a straightforward misunderstanding of the phrase “I climb Shu” (Hfd=i Sw).51 The presence in one MS of the verb smn, “make irm”52 is slightly less easy to explain, but in connection to Aker it 48 CT VI, 135h-l [540], cf. roeder, Studien zur Semantik der Herrschaft, 188-94 for the theme of enthronement in the bark in the mortuary texts. 49 CT VI, 135g [540]. 50 CT VI, 131c-e [533] and CT VI, 140f-141b [545]. 51 CT VI, 140f [545] (M22C). 52 CT VI, 131d [533] (M6C). expressions of this wish in the spells are the repeated lines “How perfect! Would that I were there”55 and “I shall be in the suite of Hathor”56 (and the corresponding spell title ‘Being in the suite of Hathor’57) or “I shall be there together with CT VI, 341m [710]. Cf. allam, Beiträge zum Hathorkult, 122-4. 55 CT IV, 48d [295]; CT VI, 139c [545]. Other versions add “with (my mistress) Hathor” (CT II, 124f [110]), “in the suite of Hathor” (CT VI, 141b* [545]), or “under the foliage of the iTnws-tree” (CT II, 120a [107]). 56 CT IV, 48e [295]; CT VI, 138e [543] (several times), cf. the parallel in M1Bas B 11-12. 57 CT VI, 138d [543]. Cf. also CT VI, 209j [588] which is lost in the only Cofin Texts version of this spell (T1L), but the later version in BD 103 carries the title ‘Being in the suite of Hathor’ (also strongly indicated by the presence of the 53 54 278 ScribeS of the GodS in the coffin textS my mistress Hathor under the foliage of the iTnws-tree”.58 Closely connected to this theme is that of the reception of the speaker by Hathor by extending her arms to the former, which is said to take place “under the foliage59 of the iTnws-tree”,60 but can also be connected more generally with the performance of the cult of the goddess.61 Another associated theme is that of “eating hidden things and chewing nSnw”, a set of acts which are often explicitly located either “in the suite of Hathor”62 or “under the foliage of the iTnws-tree”.63 The identity of the iTnws-tree is not entirely clear,64 but the phraseological variation just cited shows clearly that we can equate the location under the branches of the tree with the cultic or cosmic proximity to the goddess Hathor. Despite the corrupted writings, there is little doubt that the same tree is also referred to in the hymnic account of the solar cycle in CT 1029, where the regeneration of the sun is couched in the following terms: “May you count your bones and gather your body parts, may you turn your face towards the perfect West, so that you may return anew every day, for you are that perfect image of gold which is under the foliage of the iTnwt-tree”.65 Closely connected with this notion of the tree as a place of regeneration, in CT 1012, labelled ‘Not eating faeces in the necropolis’ and thus connected to the overall theme of access to proper food,66 the deceased answers the question of what he will live on inter alia by saying ‘I will eat the tops of the iArw-rushes and the tops of the iArwt-rushes under the foliage of the iTnws-tree’.67 The object or substance nSnw known only from this context in the Cofin Texts is not straightforward to understand either. Apart from a single possible, but not particularly likely occurrence in a different context,68 the word is found only in the scribe of Hathor spells as something eaten by the speaker.69 In the certain occur- rences, the word is mostly written purely phonetically with no determinative except plural strokes, thus providing no clue to its meaning, though a single occurrence shows the pellet determinative ( ) followed by plural strokes,70 while a damaged passage parallel to CT 543 in M1Bas shows the traces ,71 which may have been a kind of container. The determinatives thus do not offer much help in identifying the meaning of the word. Such as it is, the evidence does not offer much support for the otherwise tempting connection to the word nSn, “bird offering”72 assumed by Hannig,73 while a type of grain as suggested by Barguet74 remains a possibility. The latter understanding also seems generally compatible with the other type of foodstuff connected to the iTnws-tree as discussed above, namely the “tops of (or what is upon) the rushes”.75 In all cases, the word occurs as object of the verb sdb, often translated with “chew”,76 but actually able to cover the ingestion of both solid and liquid aliments or medicine,77 and thus not of any particular help in narrowing down the meaning of nSnw. It is also worth noting that a somewhat corrupted version of this phrase in CT 710 from Bersheh adds “living fowl and ish” to the usual nSnw and “secret things” said to be eaten in the proximity of Hathor.78 One inal possibility is that the word nSnw is to be connected to the one written nXnw occasionally connected to the cult of Hathor. In the Cofin Texts, this word occurs in two passages, one reading “I have eaten the / ) sSt79 and witnessed the nXnw-offering (det. in the temple of Hathor”,80 and the other very similarly as answer to the question “On what will you live?” gives the answer “This N will live on the sSt81 and nXnw (det. ) on which Hathor and her Horus live”.82 While these passages are not particularly revealing when it comes CT VI, 137i [542]. M1Bas B 12. 72 Wb II, 340, 8, cf. derchain-urtel, GM 6, 51. 73 hannig, Lexica 5, vol. I, 1349. 74 Barguet, Textes des Sarcophages, 538f, “graines-nSnw”, followed by carrier, Textes des Sarcophages, vol. II, 1291, 1293 and 1295, “graines-néchénou”. 75 CT VII, 129a-c [1012]. 76 E.g. FaulKner, Cofin Texts, vol. II, 159f; Barguet, Textes des Sarcophages, 538f and carrier, Textes des Sarcophages, vol. II, 1290-5 (“mâcher”); van der molen, Dictionary of Egyptian Cofin Texts, 587. 77 von deineS, graPoW, Wörterbuch der ägyptischen Drogennamen, vol. II, 825 s.v. sdb, “einnehmen”. 78 CT VI, 341g-i [710]. 79 / , cf. the sStA, “hidden things” occurring in parDet. allel with nSnw in CT VI, 137f [541]; 137i [542]; 140e; 141b [545]. 80 CT IV, 47a-b [294]. 81 Det. , cf. n. 79 above. 82 CT VI, 284m-n [660]. 70 phrase in CT VI, 209m [588]). 58 CT VI, 140d [545]. 59 Lit. “hair” (smA), cf. nyord, Breathing Flesh, 239, with n. 2303. 60 CT VI, 138a-b [542]. 61 CT VI, 129c [533], cf. allam, Beiträge zum Hathorkult, 124. 62 CT VI, 137f [541]; 141b [545]. 63 CT VI, 138e* [543]; 140e [545]. For Hathor’s close connection to this tree, cf. further CT III, 1e; CT VI, 330s [696]. 64 allam, Beiträge zum Hathorkult, 105-9, cf. hannig, Lexica 5, vol. I, 441; van der molen, Dictionary of Egyptian Cofin Texts, 61, and the remarks by FaulKner, Cofin Texts, vol. III, 127, n. 8. 65 CT VII, 255b-256a [1029]. 66 Cf. toPmann, ‘Abscheu’-Sprüche and for this particular spell, ibid., 201-5. 67 CT VII, 129a-c [1012]. The tree occurs in a similar context in CT III, 87c [186]. 68 CT V, 296a [440], cf. de Buck’s notes 2, 4 and 5. 69 CT VI, 137f [541]; 137i [542]; 138e [543]; 140e; 141b [545]. 71 279 Rune nyoRd to the exact identiication of the substances involved, the connection with temple sacriices and the corollary notion that Hathor lives on them indicate that the proximity of the speaker with the goddess also entails partaking in her offerings. This connection is further corroborated by the fact that we ind nXnw as an offering to Hathor and other goddesses in certain New Kingdom temple scenes (the state of preservation of which does not, unfortunately, make them particularly helpful for identifying the offering).83 3.4. Leading animals A passage making reference to the speaker’s leading two groups of animals occurs in three of the scribe of Hathor spells (see the Table 2 for details and references). The overall pattern is one where the speaker claims to “lead” or “control” a group of animals “together with” (Hna) a particular god. The notion of leading animals further occurs in a single place outside of the scribe of Hathor spells in a passage from CT 107 which shares a signiicant portion of the phraseology with this group of spells. The spell is labelled ‘Recitation: Coming forth by day’84 and combines various mythological themes of judgment and free movement. The passage paralleling the scribe of Hathor spells85 reads: I am Re of this day, I am Horus inside his eye. How much better it is with me today than yesterday! How perfect! Would that I [were there] under the foliage of the iTnws-tree.86 Together with Thoth I protect the jackal, together with the Lord of Upper Egypt I protect the SA-animal. The gates of Degneg87 are opened for me, the gates of the horizon are thrown open for me88 After this passage, which is clearly connected to the themes and phraseology of the scribe of Hathor spells, follows a series of less obviously connected mythological identiications before the spell ends with a brief address to a being called Dau.89 The different context of Beaux, La chapelle d’Hathor, vol. III, pl. 12 (= naville, The shrine of Hathor, pl. 102) and caminoS, The New-Kingdom Temples of Buhen, vol. II, 17 and pl. 21. Cf. the remarks on this offering by davieS, JEA 65, 188, and most recently the synthesis in Beaux, Chapelle d’Hathor, vol. I, 49-51, who argues in favour of an identity between the variously written words. 84 CT II, 118a [107]. 85 Especially CT 110, for which this passage provides an almost exact parallel. 86 The word is written as itn, “sun disk” in S1C, while G2T has itn=s, “her sun disk”. The mention of “foliage” and the parallelism with the phraseology discussed above leave little doubt that this is a corruption. 87 S1C has “the gates of the Duat and Degneg”. 88 CT II, 119j-120e [107]. 89 CT II, 120f-i [107]. 83 this particular passage thus does not help much in itself towards clarifying the meaning of the statements, but it does add another example, so that we can make an overview of the occurrences of the phrase (see Table 2). The emerging pattern shows that the reference to saHw, “dignitaries” in CT II, 124g [110] is most likely to be emended to SAw, “SA-animals” in accordance with the parallels. Such an error could easily be explained as the result of a misunderstanding of an ideographic writing of the Seth-animal as the saH-ideogram (cf. the clearly goat-like determinative of SA in CT II, 120c [107]), which was then explicated by the copyist by adding the phonetic complements. We are thus faced with a general scenario where the speaker takes on the role of helping (either leading, controlling or protecting) the two groups of animals, each associated with another god as well, the jackals typically with Thoth (1 and 4) and the SA-animals with Re-Atum (2 and 4), although the “Lord of Upper Egypt” occurs twice breaking this pattern (associated with the SA-animals in 1 and the jackals in 2), while passage 3 ascribes both groups of animals to a “Lord of the Entourage”. The role of the two groups of animals is not clariied further in the Cofin Texts passages, but from the context alone one would expect their role to be one of maintaining cosmic order, a task which the speaker then oversees or assists along with the other gods referred to. This general idea is corroborated by later evidence where jackals and SA-animals occur occasionally in the role of dragging the solar boat or otherwise assisting the solar circuit in both text90 and image.91 3.5. Addressing other beings Most of the scribe of Hathor spells are spoken in the general ‘performative’ style of transformation spells that E.g. the solar hymn in the Harris Magical Papyrus (pBM EA 10042), rto. 5,3-5,5: “You alight on this mountain which is in the Silent Land, while the overlords praise you, the Seth-animal praising you, and the crew of jackals who drag your boat in the hidden mountain receive you” (leitz, Magical and Medical Papyri, pl. 16). The same situation probably also underlies another magical spell, pLeiden I 348, rto. 4,9, reading “The front part (of the enemy causing headache) is for the jackals, the hind part is for the Seth-animals of Re, who put these on the ire” (BorghoutS, The Magical Texts of Papyrus Leiden I 348, pl. 4, cf. leitz, GM 98, 55-60 for this interpretation). 91 Cf. the material collected by heerma van voSS, JEA 41, 127 and leitz, GM 98, 56, n. 8 (and p. 59 ig.). I am grateful to Carlos Gracia Zamacona for the intriguing suggestion that the role of these animals may be partly ‘emblematic’ in the sense of recalling the verbs of movement sAb, “low forth” and SAs, “traverse”, in a broadly similar way to the oxyrhynchus-ish (K4, phon. XA) standing for XAt, “corpse” as discussed by hornung, Eranos Jahrbuch 52, 455-96. 90 280 ScribeS of the GodS in the coffin textS Verb 1 Animal God Preceding theme Following theme Thoth xwi, “protect” Proximity to Hathor (sAb) Lord of Upper Egypt xwi, “protect” SA 2 Opening of gates Re-Atum / Atum sSm, “lead” Proximity to Hathor […] Reference II, 120b [107] II, 120c [107] II, 124g [110] (P.Gard.III) saH pl. (M22C) 3 sSm, “lead”/ xrp, “control” (sAb) Lord of Upper Egypt sSm, “lead” Lord of the Entourage (SA?) End of spella Proximity to Hathor II, 124h [110] VI, 131b [533] pl. (M6C)b (SA?) (M23C) (SA)c pl. (M1Bas) Lord of the Entourage xrp, “control” (sAb) Traversing the cosmos pl. (M1Bas) 4 xrp, “control” Thoth (sAb) xrp, “control” […] Re-Atum Proximity to Hathor M1Bas B 16 (=VI, 131b* [533]) M1Bas B 9 (=VI, 139e* [545]) Traversing the cosmos M1Bas B 9-10 (=VI, 139e* [545]) Table 2 - Occurrences of ‘leading animal’ phrases in the Cofin Texts P.Gard.III only (cf. ct II, 124, n. 1 ad loc.). In M22C, the text continues without any mark of separation into CT 542, beginning with the identiication “I am one of this sacred cattle of yours, O my mistress Hathor”. b Plural strokes, not the numeral 4, pace leitz, GM 98, 57, n. 10. The writing with four strokes is the standard way of marking the plural in M6C, cf. e.g. the writing of Smsw in the same passage. c Written ideographically, but the head and tail makes the identity of the animal clear. a does not specify any addressees. However, a few passages in the group of spells are explicitly marked as being addressed to particular beings. Perhaps least surprisingly, Hathor herself is addressed once in CT 542, which consists otherwise of phraseology well-known in the ‘scribe of Hathor’ group.92 This could indicate that the same speech situation should be taken as implicitly underlying some of the other spells in the group, especially since CT 542 combines the direct address of Hathor with the same kind of 3rd-person references to the goddess93 that are found in many of the other spells. Direct address to Hathor is clearly found in CT 543 as well when the speaker asks to be “in your (fem.) suite”.94 What seems to be only a brief address to the god Geb 93 92 CT VI, 137h [542]. 94 281 CT VI, 138a [542]. CT VI, 138e [543]. Rune nyoRd is found in the beginning of CT 540, where he is asked by the speaker to “see me, as I grow inside my egg and break out of it”.95 This theme is not elaborated further, and it is unclear whether the following longer passage about the two boats claimed by the deceased should also be understood as part of the address to Geb, as he is not asked to do anything further. Another being addressed by the speaker in this group of spells is called ama, written either as [a]m-a, “Arm-swallower”,96 or, in a related spell outside of the group, a-m-a, “Arm-in-Arm” or similar.97 In both cases the being is asked to make way for the speaker who identiies himself as either the “Great One” (in CT 252), shown by the context to be a designation of Shu, or “the son of the Great One, whom Re has equipped daily” in CT 544. The latter spell proceeds immediately after this identiication to address a female “possessor of perfect protection on the hands of Thoth”,98 to whom the speaker continues to relate a series of mythological identiications which are unfortunately too fragmentary to be of much help in elucidating the relationship between this goddess and the speaker. In the beginning of CT 545, the speaker addresses a being called “you who are high on his Maat (var. on the Double Maat)” (oAA Hr mAat=f/mAaty) who is credited with having protected the speaker from a being called “Beqa (var. Beqa-Her) who is in his jar”.99 After a damaged and obscure phrase, the spell then proceeds with well-known ‘scribe of Hathor’ phraseology, thus offering another possible interpretation of the underlying speech situation. Finally, the scribal implements are addressed directly as the deceased stresses his knowledge of their names, as detailed in section 3.1 (see above). In summary, the scribe of Hathor spells offer addresses to a small number of different beings, several of which play the role of addressee of the characteristic phraseology of the spells. This leaves the impression that, apart from the speciic and generally very brief requests made to some of the beings, the precise addressee of much of the general phraseology in the spells is not important. Given the general ‘performative’ nature of these utterances as alluded to above, this is not surprising – it is the very enunciation, not the listeners or their reactions that make these spells achieve their purpose.100 ‘Being a scribe of Hathor’101, but otherwise do not share any of the characteristic phraseology found in the rest of the group. Instead these two spells deal exclusively with the closely entangled themes of avoidance of excrement and urine and access to pure food.102 Apart from the reference to the scribe of Hathor, CT 208 carries the further title ‘Becoming the Bull of Heliopolis’, an epithet occurring among a number of other ‘bull’ designations in the context of avoidance of excrement and urine.103 The two closely related spells present the well-known cosmic distribution of the “portions” (xt/iSt) of the deceased between sky and earth and present the Day-bark and Night-bark as bringing sustenance for him daily.104 Nothing in the spells helps elucidate why these spells in particular –very similar as they are to others treating the same theme– should be connected speciically with being the scribe of Hathor. 3.7. Cultic service The theme of the speaker’s cultic service for Hathor underlies all of the spells and many of the themes already discussed, but in a smaller number of cases, the cult becomes explicitly thematised. The most detailed such account comes from CT 533. The beginning of the spell presents the speaker with the obscure designation “the one who makes presentation with his head” followed by a series of general ritual titles.105 After this irst part of the spell follows a more concrete account of the ritual roles carried out by the speaker: I perform the recitation for their offerings inside the horizon of Hathor. I lead, I lead, the wx-standards to their places on the day of reckoning Maat. May Hathor extend her arms to me, I am her scribe whom she loves, who does what she desires every day. I have come to play music for her, to play music for her. I have come to offer bread to Re-Atum and to institute offerings for Hathor106 As mentioned above, it seems very reasonable to understand the reference to the “horizon of Hathor” as the temple of the goddess, and indeed in the description quoted the speaker claims responsibility for some of the most characteristic features of the Hathor cult such as the importance CT III, 161a [208]; 168g [211]. Cf. toPmann, ‘Abscheu’-Sprüche, 43-120. 103 See toPmann, ‘Abscheu’-Sprüche, 68-70. Cf. also CT 207, a ‘Recitation for being the scribe of Khonsu’ (CT III, 155b [207]), where the speaker ends with the identiication “I am the Bull of Heliopolis” (CT III, 160b [207]). For the question of the original distribution of the titles of spells in this sequence, see the remarks by toPmann, ‘Abscheu’-Sprüche, 41. 104 CT III, 161c-f [208]; 167d-168c [211]. 105 CT VI, 127b-128c [533]. 106 CT VI,128d-130d [533]. 101 3.6. Access to food Two exceptional spells (CT 208 and 211) are labelled CT VI, 135f-g [540]. CT VI, 139a [544]. 97 CT III, 351e [252]. S1Cb writes the second a with the determinative Y1, as if the word for ‘document’ was meant. 98 CT VI, 139c [544]. 99 CT VI, 139j-k [545]. 100 Servajean, Formules des transformations, passim. 95 96 102 282 ScribeS of the GodS in the coffin textS of music107 and the procession with the wx-standards.108 An expression the exact meaning of which is unclear occurs twice in the group of spells. In one passage the speaker identiies himself as belonging to a group of beings “who spend the night on their wabw (det. var. )”,109 while in the other the speaker claims “I spend the night in their wabt (det. )”.110 In the irst passage, rd it would appear that the 3 person plural pronoun can only refer relexively to the group of beings spending the night, whereas this interpretation is impossible in the second passage, where the pronoun would ostensibly refer to the cosmic deities mentioned in the preceding lines. The words are clearly of the root wab, “be(come) pure”, and the passages clearly related, but whether the primary meaning should be taken to be “sanctiied garment”, “offering” or “priestly service” remains unclear.111 Another fairly obscure reference which may be rooted in the cult is the claim that “my locks are parted”,112 which, since it is followed by “the face of Hathor shines for me”,113 may refer to the procedure of revealing the divine image.114 3.8. Identity of the scribe of Hathor As has been seen, the greater part of this group of spells concerns the actions of various kind carried out by or for the speaker, but in a few instances references are made to the identity of the scribe of Hathor. Perhaps somewhat surprisingly, these identiications never relate the scribe directly to Hathor herself, but instead anchor his identity by reference to other gods. In CT 295, labelled ‘Becoming the scribe of the altars of Hathor’,115 the speaker begins by identifying himself as “the Seated One, the son of Atum”.116 While the irst part of this designation is somewhat obscure,117 the second would seem to point unequivocally towards the mythological role of Shu. The same identity is also alluded to in CT 539, which begins “I am the naw-serpent,118 the son of the Lord of All (nb tm), the scribe of Hathor”.119 The roles of the naw-serpent in mortuary literature in gener- al are multifarious,120 but the genealogy in this case as well narrows down the mythology. Later on in CT 295 occurs a different name, which is possibly also to be understood as an identiication with the speaker because of the epithet recurring almost identically in the spell’s title: “Ihemsu, son of Nefertem, scribe of the altars of the Field of Offerings of Hathor”.121 The name Ihemsu is otherwise unknown.122 4. ‘Scribe of Re-Atum’ spells Much smaller than the group of ‘scribe of Hathor’ spells, the spells for becoming the scribe of Re-Atum consists of CT 252-253 and 538. Spell 538 is too fragmentary to get any information from, while CT 252 is a short and quite straightforward spell where the speaker identiies himself indirectly as Shu looking for Tefnut. The last spell in the group, CT 253, is somewhat more complex and quite frequently attested across a range of sites from Saqqara to Thebes. It is worth noting that in the two cofins containing a sizeable collection of ‘scribe of Hathor’ spells (M22C and M1Bas), CT 253 is directly related to this group. In Siut cofins, the spell is particularly frequently associated with CT 252 dealing with the same theme, while another recurring association is with CT 329 (in B2Bo, M1Bas and S2Ca) for ‘Becoming the scribe of the Field of Offerings of Osiris’123 to be discussed below. Parts of the mythological allusions of the spell remain unclear, but the overall situation seems to be that of the reception by Orion of the deceased connected to the sun’s appearance at dawn.124 In this connection, Orion acknowledges the legitimacy and power of the deceased, occasionally through granting him a document,125 and this is most likely what is referred to in the beginning of the spell by mentioning Orion’s transfer document (imt-pr) and judgement (wDa-mdw). Cf. overview in WillemS, The Cofin of Heqata, 353 and LGG III, 530c-532b. Most recently the roles of naw-serpent have been discussed in detail in maSSiera, Divinités ophidiennes, with the relationship to Shu and Re-Atum being treated op. cit., 130-42 (to which the unusually clear identiication of the serpent as “the son of the Lord of All” just cited may be added). 121 CT IV, 48a [295]. The identiication (?) follows just after a statement reading “I have joined with the wAD-amulets”. The relevance of this act is not certain, but for the funerary use of wAD-amulets, see Silverman, in nyord, ryholt (eds.), Lotus and Laurel, 373-89. 122 LGG I, 540a. 123 CT IV, 165a [329]. 124 Cf. goeBS, Crowns, passim. 125 See op. cit., 81-2 for this theme. 120 allam, Beiträge zum Hathorkult, 127-8. Op. cit., 29-31 and 128, cf. BehrenS, LÄ IV, 820-1. 109 CT VI, 137j [542]. 110 CT VI, 131f [533]. 111 Cf. van der molen, Dictionary of Egyptian Cofin Texts, 88. 112 CT VI, 131g [533]. 113 CT VI, 131h [533]. 114 As tentatively suggested in nyord, Breathing Flesh, 230. 115 CT IV, 47e [295]. 116 CT IV, 47f [295]. 117 The same name occurs also in an obscure interjection in CT V, 70d [395]. LGG V, 151a-b cites only Graeco-Roman occurrences of this name. 118 ‘The naw-serpent’ in M1Bas (W 4) only. 119 CT VI, 134g [539]. 107 108 283 Rune nyoRd The inal part of the spell, which is only included in a few of the MSS (M1Bas, T1L, Sq6C and M22C), is somewhat dificult to understand, but the ‘new’ version from M1Bas allows for a comprehensible reconstruction as follows: It is not so that he may come that I am acting on behalf of my lord. I will act on behalf of my lord so that he may leave. I will return on the irst day of the month. I will have returned on the irst day of the year and appeared as the Lord of All126 The gist of this seems to be that the speaker is not acting to effect the return (i.e. manifestation) of his lord (given the spell’s title, most likely Atum), but is instead working to achieve his withdrawal. This is immediately followed up by the claim that the speaker himself will return instead at the cyclical renewals of New Moon and New Year and will in that context appear ‘as the Lord of All’. In other words, the speaker allows Atum to withdraw only to become himself the manifestation of Atum at the beginning of the new cycle – a theme very much in line with the general cycles of creation and destruction which Goebs has convincingly argued underlie the theme of the reception of the deceased by Orion.127 5. The scribe of the Field of Offerings A group of relatively short spells combine the scribal theme with that of the Field of Offerings.128 Most of these spells (CT 1047-49, 1159-60) form part of the Book of Two Ways,129 but the very similar spell CT 329 is transmitted independently, sometimes in direct association with other scribe spells.130 Out of this small group, only CT 329 carries an explicit heading, namely ‘Becoming the scribe of the Field of Offerings of Osiris’.131 The spells themselves consist of variations of a few overall themes. One such theme which emphasises the connection to the mythic locale is that of two chests132 belonging to the speaker CT III, 356c-f [253]. See n. 124 above. 128 For this location in the Cofin Texts and Book of the Dead, see most recently auFrère, in Pérez rey, malBran-laBat, leBrun (eds.), L’homme et la nature, 13-55. 129 Later, as with the other spells in this sequence of the Book of Two Ways, the phrases of this group of spells become incorporated into BD 144, cf. allen, The Egyptian Book of the Dead, 231, section f. 130 Just after CT 253 in B2Bo and M1Bas (where it forms part of the longer sequence of scribe spells). 131 CT IV, 165a [329]. 132 HAdty – as noted by FaulKner, Cofin Texts, vol. I, 254, n. 1 for CT 329, the variant AHty, “two ields” found in some of 126 127 which are said to be located in the Field of Offerings.133 This theme is directly related to that of a group of beings carrying out cultic service for Osiris. This group can be designated in various ways and stand in different relations to the chests and/or the deceased, possibly indicating that the ancient scribes may have had problems understanding the sense of the passages. At the core stand two words of the root xnm, one (xnmt) designating a type of offering, judging from the determi138 139 , ) a kind of natives ( 134, 135, 136, 137, 140 141 bread, and the other, the feminine xnmtt (det. , 142 143 144 , ) or masculine xnmt(y) (det. ), referring to a category of ritual servants of a god.145 The irst of these words occurs always in the context of the preparation of this bread for Osiris, either as the occupation of a group beings,146 or as something for which the speaker the MSS is likely to be a secondary reinterpretation (lectio facilior). 133 CT IV, 165b [329]; CT VII, 300d [1048]; CT VII, 505a [1159], cf. CT VII, 301d-e [1048]. 134 M1Bas B 20 [329]. 135 CT IV, 165c [329] (S1C, Pap.Berl.), cf. the writing of the nisbe of this word in CT VII, 301c [1048] (B1L). 136 CT IV, 165c [329] (S2C). 137 CT VII, 299c [1047] (B3C, B12C, B4Bo); 300a [1048] (B3C, B12C, B13C, B4Bo), cf. the writing of the nisbe of this word in CT VII, 301c [1048] (B1C). 138 CT VII, 299c [1047] (B12Bo, cf. B13C); 301a [1048] (B1C); 302b [1049] (B2Bo, B2L). 139 CT VII, 299c [1047] (B13C); 300a (B4L), cf. the writing of the nisbe of this word in CT VII, 301c [1048] (B2L). 140 For xnmt-bread, cf. pEbers 197,11 (graPoW, Die medizinischen Texte, 490), which refers to “spoiled xnmt-bread of barley” as the base ingredient of a remedy (cf. von deineS, graPoW, Wörterbuch der ägyptischen Drogennamen, vol. I, 399 s.v. xnm.t). 141 M1Bas B 20 [329], cf. the sign in CT VII, 301g [1049] (B1C) with de Buck’s n. 1 ad loc. 142 CT IV, 165c [329] (S1C, Pap.Berl.). 143 CT IV, 165c [329] (B2Bo). 144 M1Bas B 21 [329]. 145 Apparently male and female variants of the title xnmty discussed by laurent, RdE 35, 152-6 (with the main focus on later material). According to its heading, CT 251 is a ‘Spell for the xnmtt of Osiris’, but this spell does not otherwise share any of the characteristic phraseology of the group under discussion here. In CT VII, 301c [1048] the masculine nisbe xnmty seems from the way it is written to have been understood as meaning “he who pertains (given the context most likely in the sense of preparing) the xnmt-bread”. 146 CT VII, 299c [1047], cf. “the guardians (iry) of the xnmtbread of Osiris” in M1Bas B 21. Other groups of beings occurring in similar roles are “those who make offerings” (CT VII, 300a [1047]; 301c [1048]; M1Bas B 22), “the knowledgeable ones” (CT VII, 300e [1048]) and “those who know offerings” (CT VII, 505d [1159]). 284 ScribeS of the GodS in the coffin textS himself claims to be responsible.147 The role of preparing food for Osiris also occasionally occurs without speciic mention of the type of bread.148 The ritual designation xnmty/xnmtt is found mainly as a designation of the deceased, either directly connected to the xnmt-bread149 or otherwise shown by the context to refer to the ritual service of Osiris.150 Apart from this central role of preparing food offerings for Osiris, the speaker makes a few further identiications, claiming the role of “scribe of the chests (var. ields)”151 and “assistant of Thoth”.152 While sharing much of the phraseology of the other spells in this group, CT 1049 is quite different and shows a number of variants between the MSS (the main variants have been given in the translation in Appendix A). Filling a separate compartment in the Book of Two Ways labelled “Offerings”,153 the text of the spell describes the processes associated with this location. The name of the location varies in the MSS between “Basket of Offerings”,154 “Field of Offerings”155 and “Field of the Eye”156 – the key to understanding this variation may lie in the parallel spell CT 1160, which begins with the words “The ield which makes offerings” (sxt irt Htpt).157 Following this, the spells proceed to locate an attendant within the ield158 and stress the daily offerings taking place there, of which one MS states that the being who is in the ield can partake along with Osiris.159 6. ‘Scribe of Thoth’ spells As discussed in the previous section, the role as ‘assistant of Thoth’ is a recurring element of some importance in the group of spells connected to the Field of Offerings. Apart from this, the title occurs in the heading of another, phraseologically unrelated, spell, namely CT 992 entitled ‘Becoming the assistant of Thoth, and opening his document chest’.160 The spell begins with a reference to the speaker’s ownership of the Red Crown.161 Following this, the overCT VII, 300a [1047]. CT VII, 300c [1048]; 505d [1159]. 149 CT IV, 165c [329]. 150 M1Bas B 21 [329]. 151 CT IV, 165d [329]; CT VII, 301b [1048]; 505c [1159]. 152 CT IV, 165d [329]; CT VII, 299d [1047]; 301b [1048]; 505c [1159]; M1Bas B 21 [329]. 153 CT VII, 302c [1049]. 154 CT VII, 301f [1049] (B2Bo). 155 CT VII, 301f [1049] (B1C). 156 CT VII, 301f [1049] (B1-2L, B2P). 157 CT VII, 505e [1160]. 158 CT VII, 505g [1159]. 159 CT VII, 302h-i [1049] (B1C). 160 CT VII, 203j-k [992]. 161 CT VII, 203l-m [992]. Cf. goeBS, Crowns, 165-8 for the 147 148 all theme of the spell is the access to hidden things, expressed as inspecting (cultic) images,162 breaking clay seals,163 and inally opening the document chest of the god and lifting out the scrolls.164 The fragmentary nature of both of the extant MSS means that it is dificult to clarify further details about the role of the scribe in this spell, apart from a contextually slightly unexpected reference to the speaker being “the master of exhaling, the great lord of exhaling”.165 The irst of these epithets recurs in CT 585 in the context of the manifestation in the sky (“I am the master of exhaling, living on blood”166) in a passage reminiscent of the ‘cannibal themes’ argued by Goebs to be connected to astronomical phenomena at dawn.167 More generally, the verb nfA, “exhale” is associated with the creative power of a divine being who embodies beings of the next generation in a potential form realised through the act of exhaling.168 The broken context unfortunately makes it very dificult to substantiate what role, if any, these wider associations may have played in CT 992. Apart from this spell, the sequence of scribe spells in M1Bas begins with a new spell (labelled New Spell A in the appendices) carrying the title ‘Becoming the scribe of Thoth’.169 This spell begins with an address to Thoth himself, identifying the speaker as “the scribe of the god’s tribunal”.170 After a short fragmented passage, the spell ends with the words “As for that which I say to the Elder God, that is what he will do”.171 The epithet “Elder God” (nTr smsw) can be used of various gods, and nothing in the context helps us elucidate who exactly is meant, but powerful inluence on a primeval god can at least be seen in general as involvement in the primeval creative and ordering processes. 7. ‘Scribe of Re’ spells CT 254 carries the heading ‘Being a scribe of Re’, and is always found in sequence with the ‘Re-Atum spells’ theme of crowns expressing the royalty of the deceased. As Goebs, op. cit., 165, notes the context in this spell is too broken to make it clear what role this statement of royalty played here. 162 CT VII, 204b [992]. 163 CT VII, 204d, g-h [992]. 164 CT VII, 204k-l [992]. 165 CT VII, 204e [992]. 166 CT VI, 202k [585]. 167 goeBS, Crowns, with a convenient overview on 333-49. 168 Most famously with Atum and Shu, CT I, 338/339b-c; 354/355b; 356/357a; 360/361a [75], but the same mythological pattern is also found with other pairs of beings of different generations, cf. the fnD snake and Seth in CT IV, 1d [268] and the unnamed pair of beings in CT III, 100d [191]. 169 M1Bas B 1 [New Spell A]. 170 M1Bas B 1 [New Spell A]. 171 M1Bas B 2 [New Spell A]. 285 Rune nyoRd CT 252-253 discussed above. Somewhat surprisingly given the title of the spell, the speaker begins by stating “I am Qerqeru, the scribe of Osiris”.172 A similar name occurs in PT 506,173 but as no further details are found there, it is dificult to tell if the same being is referred to. However, the role of Qerqeru in the Cofin Texts shows clearly that the name is related to the variant form Qenqenwy (‘Beater’?)174 found in a very similar context in CT 665 in connection with Horus’s coronation at which Osiris is “established in his place”.175 Against this background the spell continues: “N is his (sc. Osiris’s) scribe whose name is Qenqenwy, and Hetjat is the name of his mother. (One) reed pen of this N is a spool (? aD), and his (other) reed pen a sceptre (sxm/abA). He has been allowed to pass so that he may make shapes and so that he may make patterns – thus says Osiris of N”.176 The last statement about the creation of shapes (irw) and patterns (sSmw) is directly related to the situation in CT 254, where the speaker continues “I have counted the number of those who are on the roads, whose patterns I have made”.177 The common situation underlying these two spells thus seems to be one where the speaker is tasked with creating shapes and patterns of a certain group of beings in the process of moving from one place to the other (expressed as being “on the road”). As we have seen a number of other divine scribes being involved in various tasks involved in the orderly creation and regeneration of the world, it is probable that the situation described in CT 254 and 665 is broadly similar. It is possible that the solar cycle, or, given the plural, perhaps more probably that of the moving stars, is referred to speciically, but given the general wording especially in the latter spell, it is also possible that “those who are on the road” refers to beings involved in the regeneration of the world more generally. This general picture is corroborated by the next passage, where it is said that “Osiris and ReAtum are pleased, for his head has been given to him”.178 CT III, 357b [254]. Pyr. 1095d [506], reading N pw oror N pw ororw, “N is Qerqer, N is Qerqeru” (allen, Pyramid Texts, 157 renders “Meryre is He Who Bustles, Meryre is Bustler”). Cf. LGG VII, 226a. 174 Cf. perhaps the place name onon.t (CT V, 349c-d; 350d; 351h; 352c [465]; 352I, 358XXI [466]; 374e [467]) in the spells for ‘Being Hotep, the lord of the Field of Hetep’ (CT V, 348b [465], for which see most recently auFrère, in Pérez rey, malBran-laBat, leBrun (eds.), L’homme et la nature, 13-55). 175 CT VI, 291j [665]. 176 CT VI, 291m-t [665]. 177 CT III, 357c-d [254]. 178 CT III, 357e-358a [254]. Cf. nyord, Breathing Flesh, 1459 for the theme of restoring the head in the Cofin Texts. Note that a conversation between Re-Atum and Osiris also forms part of spell 665, CT VI, 292c-d [665]. 172 173 It is worth noting that in CT 665, the role of the scribe is directly connected to the cultic restoration of Osiris, as the scribe says “Receive bread, receive beer, receive water, discharge your eflux in life while your progeny is on earth, their baskets have been allowed to pass”.179 The spell then moves on to the topic of the position of the deceased, which he refuses to give up to a threatening group of beings called Ahrw.180 After this theme follows a very brief Gliedervergottung passage (“My mouth is Anubis, my arm is Thoth”181), a theme generally connected to the transformation of the speaker (or addressee) into a primeval god.182 The spell ends by two expressions claiming the eternal nature of the speaker.183 The only other spell belonging to this group is New Spell B from M1Bas, carrying the heading ‘Becoming the archivist of Re’. This spell is unfortunately quite fragmented and known only in this one copy, but it begins clearly with an address to Re with the words, “I have come to you, Re, so that you can appoint me […]”.184 Probably as an example of the general scribal and cultic responsibilities of other scribes of the gods, the speaker claims to “seal the hidden thing”,185 and the inal legible statement of the spell refers to the “god-expeller” who is kept at bay by the speaker and to Fetekta, the cupbearer of Re known from the Pyramid Texts.186 8. ‘Scribe of the Great God’ spell A single spell, CT 959 (with close phraseological ties to CT 641187), carries the heading ‘Becoming the scribe of the Great God, greatest of the trib[unal of the god]’.188 The speaker begins by identifying himself as “Re, the great one who is in his eye”,189 followed by a few stateCT VI, 292i-l [665]. CT III, 358b-c [254]. A garbled version of the same set of epithets is found in CT VI, 293k [666] (cf. FaulKner, Cofin Texts, vol. II, 238, n. 8 ad loc.), where these beings announce the deceased, apparently in a supportive capacity. For this group of beings cf. also CT V, 67c [393], where the deceased is inducted into a building located on the “bank of the Ahrw”. In all instances, the word is written with the general divine determinative A40 (cf. LGG I, 22b). 181 CT III, 358d-e [254]. 182 Cf. nyord, Breathing Flesh, 510-22. 183 CT III, 359b-c [254]. 184 M1Bas B 2 [New Spell B]. 185 M1Bas B 3 [New Spell B]. 186 M1Bas B 3 [New Spell B]. For the “god-expeller”, cf. Pyr. 227b [227]. For Fetekta, whose role is usually that of acting as a mediator between the deceased and Re, cf. Simonet, CdE 62, 59f, and LGG III, 194c. 187 Entitled ‘Being a great one in the necropolis’, var. D1C ‘Spell for [being?] in the tribunal of the god’ (CT VI, 262a [641]). 188 CT VII, 177j [959]. 189 CT VII, 177k [959]. 179 180 286 ScribeS of the GodS in the coffin textS ments which are too broken to provide much further mythological information. After these irst few lines, a being called “He who is on his Redness” (Hry-Trt) is addressed,190 and the speaker relates his intention of causing the great ones to pass and to sit down in order to judge, so that the Sun-folk may follow him.191 These administrative roles are clearly generally consonant with an identity as scribe, but the badly preserved and sometimes apparently corrupt text of the spell does not provide much further information about the precise entailments. olis’, is able to distribute offerings to others”.198 While methodologically this might appear to put too much stock in a single obscure passage, which seems no longer to have been understood in the Middle Kingdom versions of the spell, it is worth noting in the present context that such an image where the speaker is able to beneit from the cult that he himself performs is echoed in a number of the other ‘divine scribe’ spells, which may serve to lend further credence to the interpretation put forward by Willems. 10. Conclusion 9. ‘Scribe of Khonsu’ spell The identity as the scribe of Khonsu occurs only once, in CT 207192 carrying the titles ‘Receiving food-offerings in Heliopolis’,193 ‘Recitation: Being the scribe of Khonsu’,194 ‘Not eating excrement and not drinking u[rine] in the necropolis’.195 The spell begins by addressing two goddesses who are said to give birth by night and conceive by day, and the speaker asks them to do the same for him. As Willems has pointed out, the daily conception and birth points to the speaker’s identity as a celestial body, while the sequence of birth by night and conception by day shows that either a star or constellation or the moon must be meant, and in light of the lunar festivals referred to at the end of the spell as well as the mention of Khonsu, Willems argues that the moon is the most likely candidate.196 The speaker appears in this spell exclusively as the recipient of offerings, but Willems has argued that the PT original of the dificult passage in CT III, 160a-b [207]197 could be understood to indicate “that the deceased, being the ‘bull of HeliopCT VII, 178a [959]. The writing in this passage is ambiguous, but it seems likely that this is the same being who occurs more clearly written (with the Y3 sign) and with more distinct roles in CT III, 285a [228]; CT VI, 179e [573]; 262f [641] (for the occurrences of this epithet, see LGG V, 403ab). Not surprisingly in view of his name, he usually performs the role of butcher for the deceased, cf. goeBS, Crowns, 243f, nn. y and ab. 191 CT VII, 178c-f [959]. 192 Translated and discussed in detail by WillemS, The Cofin of Heqata, 253-5 and 457-60. Cf. also Pyr. 714a-716e [408]. 193 CT III, 155a [207]. 194 CT III, 155b [207]. 195 CT III, 160c-d [207]. 196 WillemS, The Cofin of Heqata, 253f. 197 Pyr. 716d [408], reading mrwt rdyt im dd N pw, for which WillemS, The Cofin of Heqata, 460 n. s suggests the translation “(Anything) one wishes to be given therefrom, it is N’s giving (lit. ‘N gives’)”. Cf. the earlier discussions of this passage by Sethe, Pyramidentexte, vol. III, 322f and Sander-hanSen, Grammatik der Pyramidentexte, 178, §502. 190 By bringing together the spells concerned with becoming the scribe of a deity, a number of common themes become visible. Found in most detail in the scribe of Hathor spells because of their larger number, themes such as the involvement in the cyclical regeneration of the world closely related to cultic service to the god are also associated with several of the other scribe spells. While some of the spells put the emphasis on the cosmic side of this coin, others, such as CT 533, stress mainly the cultic aspects, and across the whole group of spells, this can be seen as one of the overarching themes. A direct consequence of this expressed in some of the spells is the ability of the scribe himself to partake in the offerings presented to the deity, seen most clearly in the frequent references to eating nSnw in the company of the goddess in the Hathor spells. In this case as well, the emphasis shifts, so that spells such as CT 207 skip the intermediary of the speaker’s own cultic service almost completely, focusing instead on the two poles of cosmic regeneration and reception of offerings. While the combination of, and interrelationship between, these themes is thus especially clear in the scribe spells, the themes themselves are obviously prevalent throughout the Cofin Texts more generally. However there are a few features which are striking not by their prominence but by their absence across the spells. The irst of these is the extreme rarity of any speciically mortuary claims in the scribal spells. As has been seen, the overall focus is on cosmic cycles and their cultic maintenance, and while a few passages intimate that the speaker himself beneits from the cult as well, there is not much in the spells to indicate a speciically mortuary (as opposed to generally religious) conceptual context.199 Given WillemS, The Cofin of Heqata, 254. This observation is particularly interesting in the light of the converging evidence of the non-mortuary use (or in some cases perhaps even origin) of texts known to us mainly from a mortuary context, for which see most recently von lieven, JEA 98, 249-68. 198 199 287 Rune nyoRd the transmission of these spells on the inside of cofins, of course, the assumption might be made that being dead is a necessary condition for becoming a scribe of the gods as understood by these spells, but the spells themselves do not contain much to support this. A possible exception might be found in the statements of immortality (of the type “I shall not perish” etc.) found in a few of the spells.200 However, in the context in which they occur, it seems more likely that such statements should be understood as part of the mythological description in the spells in question describing the eternally recurrent nature of the primeval deities presented201 or the acts carried out in the cult,202 than that they form a kind of meta-statement about the beneits derived by the deceased ‘himself’ from the transformation entailed by the spell (as one might assume e.g. on the basis of the analogical understanding of the transformation spells by Servajean203 according to which the aim of the transformation is for the deceased to appropriate the ‘compétences’ of the god for his or her own use rather than any true shift in identity). Another theme notable by its absence is that of the avoidance of menial labour suggested by Schneider204 as the underlying motivation of the focus on becoming a scribe in the mortuary literature. While clearly to a great extent the notion of scribes of the gods mirror social relations of power and authority in human society, the texts focus very much on the hierarchy between the deity and his or her scribe without apparently transferring the lower part of that hierarchy to the religious domain. The result is a characteristic blend of authority and subservience, where the power claimed by the speaker in the spells is always the power to maintain the ordered regeneration of the world. The scribe spells offer a convergence of different perspectives where the relation between scribe and god is characterised interchangeably in terms of genealogy (the scribe as son of the god he serves or another primeval god), cult (the scribe as priest of the god) and ontology (the scribe as manifestation of the god). In a structural sense these three relations can be seen as parallel, with the ontological perhaps being the most apt to subsume the others. Thus the general distinction between ontologically proximal (i.e. closer to the myriad phenomena of the created world) and distal (i.e. closer to the primeval unity) can be expressed genealogically as the relationship between son and father.205 This generCT III, 359b-c [254]; CT VI, 134h-i [539]; 136s [540]. Thus clearly in CT III, 359b-c [254]. 202 CT VI, 134h-i [539]; 136s [540]. 203 Servajean, Formules des transformations, 93f. 204 Quoted at n. 8 above. 205 Broadening the important observation made by allen, Genesis in Egypt, 9, that mythological genealogies can be seen as 200 201 al pattern is most well-known in the cases of Atum and his son Shu, and Osiris and his son Horus, but it recurs in a wide range of myths which have in common that the son can be regarded as a more active, dynamic and differentiated actualisation of a potential found in the father. In a similar way, the priest oficiating in the cult can be seen as mediator between the god (or ancestor) and human worshippers, which, in ontological terms, can once again be translated into a tension between belonging to the sphere of the gods and the sphere of humanity. Once again, the conlation of the genealogical and cultic perspectives is well-known in the mortuary cult where the eldest son (as Horus) is responsible for the cult of the ancestor (as Osiris),206 but again the constellation207 is much more widespread in Egyptian mythology and religious thinking. On the one hand, the conceptual model of the scribe offers a perfect opportunity for combining these various perspectives in a well-known igure in Egyptian elite society. On the other hand, the scribe spells also offer important clues to the ontological underpinnings of the broader category of transformation spells in Egyptian mortuary literature. In explicitly combining references to mythology, temple cult and ontology, the scribal spells indicate that what it means to become a god in the sense of the transformation spells is intimately related to performing the temple cult of the god in question. Previous studies of the transformation spells have sometimes pointed to such ritual aspects,208 but the scribe spells in the Cofin Texts as analysed here may offer a key to exploring these aspects of the texts further in the future. Appendix A: Translations This appendix presents translations of the main spells for becoming a divine scribe. Given the number of spells, comments have deliberately been kept to a minimum, noting important variants and occasionally commenting on translation choices. When the M1Bas MS offers copies of the spells translated, these have been incorporated into the translation, occasionally providing new insertions marked by an asterisk (*) in the line numbers. The irst part of the appendix contains the main sequence of scribe spells in M22C. The second part presents texts from the sequences of M1Bas and P.Gard.III “a means of expressing the interdependence and causality that the Egyptians saw among the various forces and elements of the natural world”. 206 Cf. WillemS, in WillemS (ed.), Social Aspects of Funerary Culture, 253-372. 207 In the sense of aSSmann, The Search for God in Ancient Egypt, 96-102. 208 Especially the performative aspects of the spells discussed by Servajean, Formules des transformations. 288 ScribeS of the GodS in the coffin textS which are not found in M22C. In the third part are found translations of the other texts dealing with the theme of becoming a divine scribe, as identiied mostly through headings to this effect and secondarily by phraseological connections to spells with such headings. The sequences of spells presented in the irst two parts of the appendix are as follows (Parentheses denote general transformation spells not connected directly to the scribal theme and thus not translated here): M22C: 540 - 541 - 110 - 542 - 544 - 533 - 539 - 545 - 253 - (546 - 84 - 547 - 505 …) P.Gard.III: 543 - 545 - 541 (hor. title) - 110 - 541 (spell) - 542 - (108 - 962 - 963 - 964 - 617 …) M1Bas: A - B - 539 - D - 545 - 543 - 533 - 253 - 329 - 545 end - (258 - 412 - M - N …) The letters in the sequence of M1Bas denote spells not included in de Buck’s edition. Those which are related to the scribal theme (A, B and presumably D, though its fragmented nature makes this impossible to verify) are translated in part 2 of this appendix. 1. Sequence in M22C CT 540 (VI, 135-136) 135a xpr m sS n Hwt-Hr Becoming the scribe of Hathor b ii n=i pt tA The sky and the earth come to me, c ii [n]=i wrw=sn nTrw Hrw their great ones, the chief gods come to me. d wn=sn n=i wAwt Dsrt [...] They open for me the unapproachable roads […] e [r?...] […] f i gb [rp]a nTrw mAA wi O Geb, Prince of the Gods, see me, g rd=i sD=i m-Xnw swHt=i as I grow inside my egg and break out of it. h ii n=i dpt 2 The two boats come to me, i Ssp.n=i nswt=i m dpt for I have received my thrones in (one) boat, j sxw.n=i nswt=i m dpt and I have protected my thrones in (the other) boat. k i[w?...]=i xrpw Xnt I [...] those who lead the voyage. l iw rdi n=i nst=sn Their thrones have been given to me. m Tn<t>=i pw r sS=s nb Thus have I been distinguished before all scribes of hers, n Hmst m-xnt wrwt=sn m-xhnt aAwt=sn Hmwt=sn isT <my> seat being before their great ones, before their important ones, and before their ladies, o ink pw [...] sxmwy=sn [...]wy=sn for I am […] their two mighty ones and their two […]. p n irf gm=i a=i im=sn I have not found my hand on them. q wn sS=i Hr mnty=s My scribal implements are on her haunches, r gsti=i m HTTt=s and my palette in her armpit. s iw=i wr.kwi r wrw=sn I have become greater than their great ones. t iw=i nr.kwi [...] aAt n DADt=s I have become more feared […] the great lady of her tribunal. iw sSp.n=i fd[w] pw sxmw arw mAat wrw sp 2 wrw r pt tA I have received those four wands and pens of Maat, which are doubly great, greater than the sky and the earth, u received from her ingers, moistened […] with me myself. 136a sSp is m Dbaw=s awH is [...] x[r]=i r=i b d-e Spss swt nTrw imyw DADt=sn mAA=sn Now the gods who are in their tribunal are august when they see that one who swallows his interior carrying those four wands and am-ib=f pw Xr fdw pw sxmw arw pens [of Maat?] [mAat?] Thus am I distinguished before all eficacious [scribes] of hers [Tn]t=i pw r [sS]=s nb mnx f swt <r> wrw nb nw DADt=sn even <more than> all the great ones of their tribunal, g rx rn n sxmw 4 pw arw mAat who know the names of those four wands and pens of Maat. h iw=i rx.kwi sn m rn=sn I know them by their names: c 289 Rune nyoRd i inn nfrt [...] saow mAat ‘The one which brings perfection [… and] lets Maat enter’ , j sid=f aHAwy ‘He calms the two combatants, k bwt=f iwtt n mAA=f isft He detests non-existence, he shall not see Isfet’ l s[o]dd ist ra wr m pt tA m iww n=f nTrw […H?]sw [...] Axt m ksw n rx.n=i Tn rx.n=i rn=Tn I know you, I know your names. o pr.kwi r=i wab.kwi I have come forth puriied, q Swt=i m [...]=i with my plume on my […]. p nTrw iw=sn Hay m wAS The gods come rejoicing in honour r [...]w [...] […] s n sk=i [n] tm=i m tA pn [Dt] t ink sS n Hwt-Hr I shall not perish, I shall [not] come to an end in this land [forever]. I am the scribe of Hathor. u wn n=i Xrt-a nt DHwty The document chest of Thoth is open for me. v ink iry-a=f I am his assistant. ‘The conveyor of the crew of Re, the great one in the sky and the earth’ ‘To whom come the gods […] the horizon bowing’ CT 541 (VI, 137) (P.Gard.III and M22C) 137a [...] Hwt-Hr […] Hathor b [...] sp 2 m xsf [...] [...] […], twice, opposite […] wn aAwy pndnd n Hnwt=i Hwt-Hr […] The doors of Penedned are open for my mistress Hathor. e [...] Axt n Hwt-Hr3 […] of the horizon […] for Hathor. f wnm=i sStAw sdb=i nSnw m Sms n Hwt-Hr I eat hidden things and ingest nSnw in the suite of Hathor. c d 1 2 3 1 2 Var. P.Gard.III pdndn. M22C omits Hnwt=i. P.Gard.III preserves traces of the word Sms, “suite”. CT 110 (II, 124) 124a ink [...] hrw pn Ts pXr I am […] this day - and vice versa. b ink Hr m-Xnw irt=f I am Horus inside his eye c n nfr n=i m hrw pn r sf wrt for I fare much better on this day than yesterday. d […dn]gng […] e sn=t(w) n=i xmt [...] Axt The three [...] of the horizon are opened for me. f nfr.w(y) Hw wi im Hna Hnwt=i1 HwtHr How perfect! Would that I were there with my mistress Hathor! g sSm=i saHw Hna tm2 I lead the dignitaries (?) together with Atum, h xrp=i3 sAb Hna nb Sma I direct the jackal together with the Lord of the South i [...] Axt m Sms n Hwt-Hr […] the horizon in the suite of Hathor P.Gard.III omits Hnwt=i. P.Gard.III has ra-tm, Re-Atum. 3 P.Gard.III has sSm=i, “I lead”. 1 2 290 ScribeS of the GodS in the coffin textS CT 544 (VI, 139) (P.Gard.III and M22C) 139a [i a]m-a ir [n=i] wAt [O] Arm[-swallower], make way [for me]! b ink sA wr apr.n ra ra nb I am the son of the Great One, whom Re has equipped daily. c nbt xwt nfrt Hr awy DHwty O Lady of Perfect Protection on the hands of Thoth, d ii.n=i [...] Hwt iHy I have come [...] the mansion of Ihy. e ink wa pw [...]k I am the unique one […] f [... r pH]=f [… to] his [end]. g pr wrt [...] r=f The great lady […] comes forth against him, h wa Hwt-Hr rnn m nw sp 4 the unique one of Hathor, who rejoices in Nu, 4 times. CT 533 (VI, 127-131) (attested on numerous cofins from Meir, including M1Bas B 12-17) 127a xpr [...] Becoming […] b ink Hkn m tp=f1 I am the one who makes presentation with his head c xnty wpwt one prominent of horns d dmD awy with folded arms, e Xry-Hbt a lector priest, f sS n mdwt nfrt scribe of perfect words, g iry siA guardian of Sia 128a m Hwt imnt m DADAt nt sAw wrt2 b imyt-a sS m Htp c imy siA in the hidden mansion in the tribunal of him who guards the great lady, scribe of records in peace, who is in Sia. d ir=i rA n Htp=sn I perform the recitation for their offerings 129a m-Xnw Axt Hwt-Hr inside the horizon of Hathor. 3 b sSm=i sp 2 wxw4 r swt=sn5 hrw ip mAat c7 di Hwt-Hr awy=s r=i 130a ink sS=s mrr=s irr mrrt=s ra nb b ii.n=i xn=i sp 29 I am her scribe whom she loves, who does what she desires every day.8 I have come to play music (twice). c ii.n=i10 wAH=i t n ra-tm11 I have come to offer bread to Re-Atum d sgrg=i wdHw n Hwt-Hr13 and to institute offerings for Hathor. e wn=i sbA I open the gate f sn=i sbA14 I throw open the gate g dndn=i pr wr n Hwt-Hr15 12 131a b 16 nfrw(y) Hw wi im I lead (twice), the wx-standards to their places on the day of reckoning Maat.6 May Hathor extend her arms to me, <I> traverse the great house of Hathor. How perfect! Would that I were there! c sSm=i SAw xrp=i sAbw17 Hna nb Sms18 I lead the SA-animals, I control the jackals together with the lord of the suite. I pluck out Shu, fd=i Sw d SAs=i19 Akr I traverse Aker, e nmt=i iAdw20 I stride over the irmament sDr=i Hr wabt=sn I spend the night in their priestly service. <wp> wprty=i My hair <is parted>, f g 21 291 Rune nyoRd h HD n=i Hr n Hwt-Hr the face of Hathor is bright for me. i di22 Hwt-Hr awy=s r=i May Hathor extend her arms to me. M22C has m pr=f rA=f irt=f, “from his house, his mouth and his eye”. M22C has the variant (VI, 128e), “in the hidden mansion. I have come to my place before the great house, which belongs to him who guards the great lady”. 3 M6C writes “their 8 offerings”; about half the preserved MSS omit the pronoun =sn. 4 M23C and M4C have r wxw, “to the wx-standards”. 5 M1Bas B 14 omits r swt=sn. 6 M22C ends here, followed by CT 539. 7 M1Bas B 14 omits this and the following line. 8 M4C, M10C and M11C end here. 9 M6C adds “for Hathor”, M1Bas B 15 adds here iskt sp 2, while M3C has iknst sp 2 and M12L has traces of the same phrase, ikn[...]. M3C has “I have come (as) a provided one” and ends here. 10 M6C omits the verb ii.n=i. 11 Var. M1Bas B 15 “Re” (although there is room for the tm-sign); M3C and M12L “Atum”. 12 M1Bas B 15 omits this line. 13 M6C adds Hnwt[=i], “my lady”. 14 M6C adds in the margin “for these three”, while M1Bas B 15 reads aAw xmt-nw pn, either to be understood as “this third gate” or as “these three gates”. M3C reads instead “for this provided N, true of voice” and ends. 15 M1Bas B 15 reads only dnd pr n, while M12L begins with the verb pr, “go forth” followed by a lacuna. 16 M1Bas B 15 reads im=sn, “in them”. 17 xrp=i sAbw in M1Bas B 16 only. 18 Thus M1Bas B 16, with the end restored from M6C; the remaining MSS seem to have had shorter versions of this phrase but are all damaged. M12L ends here after a brief lacuna. 19 Thus M1Bas B 16 and M23C; M6C has smn=i, “I make irm”. 20 M23C has instead the name of a star or constellation ending in -wA. M6C omits. 21 M1Bas B 17 omits this and the following line. 22 Var. M1Bas B 17 rdi.n, “has extended”. 1 2 CT 539 (VI, 134) (M1Bas B 4-5, M22C, M23C, P.Gard.III) *1 xpr m sS n Hwt-Hr Becoming the scribe of Hathor 134g ink naw2 sA nb tm sS n Hwt-Hr I am the Naw-serpent, the son of the Lord of All, the scribe of Hathor * wd[...]T[...]tx[...]Dr […] 3 134h i iwty mt.n=f sk.n=f iwty xr.n=f iwty [nsn]s.n=f4 n xr=i sk=i nsnsw=i mt=i5 who cannot die nor perish, who cannot fall, who cannot suffer. I shall not fall, I shall not perish, I shall not suffer, I shall not die. Title in M1Bas B 4 only. naw in M1Bas B 4 only. 3 Badly fragmented line in M1Bas B 4 only. 4 Thus M22C. The other MSS are badly preserved at this point, but all seem to have had variants of these phrases. 5 Following P.Gard.III. The other MSS are damaged, but seem to have the same phrases in a different order. M1Bas B 5 begins with n tm=i, “I shall not come to an end”. 1 2 CT 545 (VI, 139-142) (M1Bas B 8-10 + 22-24, M22C, P.Gard.III, P.Gard.IV) 139i ink sS [n Hwt-Hr] aSA m xnt m iwnt j i oAA Hr mAat=f1 I am the scribe of Hathor with many water processions in Denderah. O you who are high on his Maat, k ink nw nD.n=k m-a boA2 imy ds=f I am that one whom you protected from Beqa who is in his jar 140a tm=f fd wi3 [...]k so he could not pluck me out […] 292 ScribeS of the GodS in the coffin textS b wn n=i4 [... pndnd?5...] ns [...] s[mA?] n xmt fd[w] pw sbA[w] nw ra [The doors of Penedned?] are open for me […] of these three and four gates of Re c nfrw(y) Hw wi im6 How perfect! Would that I were there! wnn=i im Hna Hnwt=i Hwt-Hr Xr smA nw iTnws I shall be there together with my mistress Hathor under the foliage of the iTnws-tree, d 7 e8 wnm=i [s]StAw sdb=i n[Sn]w *9 140f 141a 13 b 14 SAs10=i Sw nmt=i Akr11 nmt=i iAxw12 I traverse Shu, I stride across Aker, I stride across Iakhu. SAs=i pH=i iAd I traverse and reach Iad. wnm=i sStAw=i sdb<=i> nSnw m Sms n Hwt-Hr I eat my secret things and I ingest nSnw in the suite of Hathor. *15 [nfr]w(y) Hw wi im m Sms Hwt-Hr How [perfect]! Would that I were there in the suite of Hathor. c16 Aw=t(w) ib Aw=t(w) imAxwt Aw=t(w) aw m irt xt17 The interior is extended, providedness is extended, arms are extended in performing rites. d in [...] D[d...]A=i […] e pH=i Ax[t] I reach the horizon. f wnn=i m sS n Hwt-Hr I shall be the scribe of Hathor, g wa xmt-nw diw-nw sfx-nw m iHy the unique one who is third, ifth and seventh of the Ihys. h iHy m nfrt nw Ihy as the Perfect One and Nu. i [...]r=s Dd.n=i […] which(?) I have said. Hm=i ra [nb?] I copulate [every?] day. * rA n gsti Spell of the palette 141k mAA19 wi dx wrt The concealer of the Great Lady sees me. l tAH.n Tw imy-a The palette has dipped you.20 m sSm hnTw wtTt=k mAat Lead, O Hentju, the one whom you have begotten, Maat. n *21 hww Tw wtT.n=k mAat [rx r]n n gsti n Acclaim(?) yourself, for you have begotten Maat. [Knowing the na]me of the palette of the god in order to write with it. nTr sS [i]m=f Spell of the ink rA n ryt 142a Awt Hnat22 Hnbt nHm=T wi Long One of Henat, Long One of Henbet,23 may you save me b m-a gAy n HA n Hw24 from the wetter25 of Ha and of Hu26 rx rn n rit27 Knowing the name of the ink * rA n Dabt Spell of the charcoal 142c gngnt n abab29 The beans(?)30 of Abab31 d rn n Da[bt]32 is the name of the charcoal * rA [n a]rwy Spell of the two reed pens 142d hmy n Hw n nhA The …34 of Hu and Neha e [rx] rn n arw35 Knowing the name of the reed pens. *36 rA n pAs Spell of the cup 142e di n=f mw=s Her water has been given to him f iab37 m pAs Hr=s rx rn n pAs collected in a cup for her sake(?). Knowing the name of the cup. j 18 c 28 33 1 xrp=i sAb Hna DHwty xrp[=i ...] H[na] ra-tm eating secret things and ingesting nSnw. I control the jackal together with Thoth, [I] control […] to[gether with] Re-Atum. Var. M1Bas B 8 Hr-tp mAaty, “upon the Double Maat”. 293 Rune nyoRd Var. P.Gard.III, boA pw; M1Bas B 8 boA Hr. Thus M22C. P.Gard.III has [t]m.n=k Dd, “That you have not said”. 4 Var. M1Bas B 9 wn HDt [...]. 5 Conjecture based on the traces seen by Lacau (CT VI, 140 n. 3), the traces in M1Bas B 9, and the parallel in CT VI, 137d. 6 M1Bas B 9 adds “together with my mistress Hathor”. P.Gard.IV has “in the suite of Hathor” after a lacuna. 7 M22C only. 8 M22C only. 9 M1Bas B 9-10 only. 10 Var. M22C Hfd, “climb”. 11 M22C adds SAs=i Sw, “I traverse Shu” at this point. 12 Varr. M1Bas B 10 [...] iAdw; P.Gard.IV i.pH=i iAsw, “I reach Iasw”. 13 M22C only. 14 P.Gard.III and IV only. 15 M1Bas 10 only. 16 M22C omits. 17 M1Bas B 10, P.Gard.III and P.Gard.IV end here. 18 The end of spell 545 as presented by de Buck consists of a collection dificult phrases. As shown by the parallel in M1Bas B 22-24 where these phrases are transmitted independently from CT 545, they are actually a collection of ‘names’ of scribal equipment. The translation here follows the order of the phrases in M22C while adding the structuring rubrics from M1Bas. 19 Var. M1Bas B 23 mA.n, “has seen”. 20 Following the understanding of the syntax suggested by Barguet who translates “Celui qui est dans le document t’a troublée” (Textes des Sarcophages, 541). 21 Title in M1Bas B 22 only. 22 Var. M22C H[a]nt. 23 The two MSS agree in writing Awt followed by Hnat/Hant and Hnbt in split columns. Both of the latter words are determined with the seated god, while M1Bas B 22 precedes this determinative with a serpent in the case of Hnat. The split-column writing indicates that we should read Awt Hnat Awt Hnbt, which leaves a couple of options for a reading. The two designations should probably be understood as syntactically bound, which means that they can be either nfr-Hr constructions, “You with a long Hnat and you with a long Hnbt (ield?)” (thus LGG I, 6b), or ordinary genitives “Long One of Henat and Long One of Henbet”. The latter option has been tentatively preferred here in light of the apparent occurrence of these two words as textual variants of a location with which the deceased connects himself in CT VI, 227b-c [614]: “… in this my name of Him of Henat (var. Him of Henbet)”. Possibly related is the occurrence of the two roots (this time in the masculine) as textual variants of what is presumably a being located in Nun whom the deceased passes in CT VI, 149e [551]. 24 Var. M22C m-a gmmy n nHA n Hw. 25 For gAy, “wet” in the connection of dipping the pen in the ink, cf. pEbers 63,21, “Gall of the wiAt-bird; a pen is dipped in it” (graPoW, Die Medizinischen Texte, 98) and Amenemope 17, 6, “Do not wet the pen (gAy arw) in order to transgress” (laiSney, L’Enseignement d’Aménémopé, 347). The earlier translators have understood gAy as meaning “constriction”, which is also possible. The variant in M1Bas B 22, gmmy, is unknown. 26 The name Hw is written exactly like the well-known god Hu. The name HA appears in M22C to be the usual designation of the god of the West. However, here and in the parallel to line 142d (B 23), M1Bas writes clearly nHA, which might indicate that the n before HA in M22C is not the genitive but was originally part of the name. The being nHA is unknown. Here, he appears in a group responsible for warding off Apep, which at least would it with the parallelism with Hu in our passage, though we learn nothing more about this obscure being. 27 As shown by the parallel in M1Bas B 22, the rest of this line actually belong to another one of the small spells. 28 Title in M1Bas B 22 only. 29 M1Bas B 22 adds Dabt, “are the charcoal”. 30 The word gngnt with divine determinative is unknown. The tentative translation given here is based on the designation of a gngnt-plant of uncertain identity which is said in pEbers 9,18-19 to be mi iwryt kftyw, “like Cretan beans” (graPoW, Die Medizinische Texte, 212). The various previous attempts to identify the plant all have signiicant problems, an overview of which has been provided by germer, Handbuch der altägyptischen Heilplanzen, 148. The identity of the plant has been discussed most recently by ParKinSon, The Tale of the Eloquent Peasant, 35. 31 The being Abab (‘Braggard’?) is known from one other Cofin Texts passage, namely CT VI, 305c [678], which mentions “Abab who came forth from Nun”, in a context which is unfortunately unclear. 32 As in the previous line of de Buck’s edition, the second half of this line belongs to the next spell. 33 Title in M1Bas B 23 only. 34 No recorded meaning of the root hm seems to it. 35 The rest of this line in de Buck’s edition belongs to the following spell. 36 Title in M1Bas B 23 only. 2 3 M1Bas B 23 has what appears to be a second b, indicating a geminated verb form, followed by ambiguous traces with several possible interpretations. 37 294 ScribeS of the GodS in the coffin textS CT 253 (III, 353-356) (Numerous copies ranging from Saqqara to Thebes, including M1Bas B 17-19) 353a xpr1 m sS n nb tm2 Becoming the scribe of the Lord of All b3 sAo sAHt4 m imt-pr Orion has (been?) collected in a transfer document, 354a aA sAHt m wDa-mdw Orion has become great in judgement, b aA rxt Hw mt=f what Hu knows has become great when he dies 355a in A5 sA=f ir rxt A6 Hw It is precisely his son who has made what only Hu knows b n7 ntt=f r mt because he is going to die. c in A sA=f iry=f mwt8 It is his son who will make his death, O male and female ones who have departed in death, 356a sbw sbwt m mwt b Ssmw imy SS=f c n11 irr=i is Hr nb=i iwt=f d ir=i Hr nb=i r rw=f12 It is not so that he may come that I am acting on behalf of my lord. I will act on behalf of my lord so that he may leave. e iw=i r iwt r tp-Abd13 I will return on the irst day of the month. f wnn=i ii.kwi r tp-rnpt xa.kwi14 m nb tm15 I will have returned at the irst day of the year and appeared as the Lord of All. xprw m sS n itm Becoming the scribe of Atum. 9 g16 10 and Shesmu who is in his nest. The Siut MSS have wnn, “being” instead. Varr. Atum (T1L, B2Bo), Re-Atum (S2Ca) and “the lord Re-Atum” (S1Ca, S3C). 3 M1Bas combines this and the following line in one set of parallel lines. 4 The MSS vary between the masculine designation sAH and the feminine sAHt, mostly but not always accompanied be the appropriate variation in determinative between A40 and B1 (and the detailed representation of Orion as determinative in M1Bas B 17). T1L adds sxwt=f, “his ields” as object here. 5 T1L and S3C leave out the particle A. 6 T1L and most of the Siut MSS leave out the particle A. 7 n in the Siut MSS only. 8 Most manuscripts end after this line, which is given in various degrees of completeness. Var. B4Bo “It is precisely his son, this Osiris N, the provided, true of voice”, S3C “It is [precisely] the son who makes the provided one near the great god […]”. M1Bas B 18-19, T1L, Sq6C and M22C continue with the ending given below. 9 T1L omits. 10 Thus M1Bas B 18, and M22C may have had a similar version not in parallel columns. Sq6C has “the one who has departed in death”. 11 Thus M1Bas B 18. Sq6C leaves out the negation, while the other two MSS are broken at this point. 12 Following M22C with de Buck’s suggested restoration. 13 Thus M1Bas B 19. Sq6C and probably T1L have “He will come to this N on the monthly festival”, while M22C reads “I will leave at the monthly festival”. 14 M22C has rnp.kwi, “I have become rejuvenated”. 15 T1L has a lacuna here, ending with the word nTrw, “gods”. 16 Postscript in T1L only. 1 2 2. Spells from the sequences of M1Bas and P.Gard.III) CT 543 (VI, 138) (M1Bas B 11-12 and P.Gard.III) 138d1 [wnn m S]ms n Hwt-Hr [Being in] the suite of Hathor e12 [... Hwt-Hr] biA psD Axt [Hathor …] the irmament, the horizon is bright. *3 wn[n=i m] Sms=T I shall be in your suite! e2 wn aAw4 m Axt The doors are open in the horizon * sw m Axt and the rushes(?) in the horizon. 5 295 Rune nyoRd e3 wnn=i m Sms=T I shall be in you suite! e46 [...] rn n [...] nb Hna Htp-rdi […] the name of […] Neb(?) together with Hetep-Redi. [...] nSnw [wn]n=i m Sms=T […] nSnw. I shall be in your suite! e6 sdb=i nSnw8 May I ingest nSnw * [Xr s]mA [i]Tnws e7 wnn=i m Sms=T under the foliage of the iTnws-tree. I shall be in your suite! 7 5 e 9 Horizontal title in P.Gard.III only. The complex arrangement in CT VI, 138e has been broken up here into several lines, guided primarily by the sequential reading order discernible from M1Bas B 11-12. 3 M1Bas B 11 only. 4 Var. P.Gard.III s[bAw?], “portals”. 5 M1Bas B 11 only. 6 In P.Gard.III this line would appear to belong earlier in the spell. In M1Bas B 12 it occurs here. 7 M1Bas B 12 has a short lacuna here with much less room than in P.Gard.III. 8 Var. M1Bas B 12 wnn sdb n=i nSnw, “May there be chewing of nSnw for me” (or sim.). 9 M1Bas B 12 only. 1 2 New spell A (M1Bas B 1-2 only) a xpr m sS n DHwty Becoming the scribe of Thoth b i DHwty mk wi [...] O Thoth, look I […] c m sS n DADt nTr as the scribe of the god’s tribunal d [r]-a [...] m-m sHD m [...]n1 beside […] among those who illumine […] e ir Dd.t=i n nTr smsw As for that which I say to the Elder God, f swt p[w] iry[t?]2=f that is what he will do It is impossible to tell from the facsimile whether any signs have been lost at the end of the line. The following line starts with traces of a bird-sign and about two squares of lacuna. 2 There is room for, but no trace of, this restoration which seems necessary for gender agreement. For the pronoun swt in Middle Egyptian as both masc. and fem. 3rd pers. sing., cf. gardiner, Grammar, §53 obs. 1 New spell B (M1Bas B 2-4 only) g xpr m (i)r(y)-mDAt n ra Becoming the archivist of Re h ii.n=i xr=k ra I have come to you, Re, i di=k wi m [...] so that you can appoint1 me […] j [...]s […] k xtm=i imnt I will seal that which is hidden l wnnt m [...]tAw bAw which is in […] of the bas. m sHr=i xsr-nTr I will keep the god-expeller2 at bay. n ftkt[...] d[w ...] Fetekt[a3…] 1 A conjecture on the meaning of the verb rdi here based on the context. For expressions of promotion, the preposition r would have been more regular (cf. zamacona, ZÄS 137, 20f), so perhaps the lacuna contained a designation of a location instead, thus “that you may place me in […]”. 2 Possibly connected to the scorpion of this name addressed in Pyr. 227b [227], cf. LGG V, 962b. 3 Presumably a vocative. 296 ScribeS of the GodS in the coffin textS New spell D (M1Bas B 5-8 only) Too fragmented to make any connected sense CT 329 (IV, 165) (copies from Meir, including M1Bas B 19-22, Siut, Bersheh and pBerl.) 165a xpr m sS n sxt-Htp n wsir1 Becoming the scribe of the Field of Offerings of Osiris * iw AHt [...] n [tA? w...] r A [...] […] b HAdty3=i m-m Htpw4 My two chests are among the offerings. c ink xnmtt xnmt nt wsir5 I am the attendant of the xnmt-bread of Osiris. I am the scribe of the chest of the Field of Offerings, the assistant of Thoth among those who make offerings.7 2 d 6 ink sS HAdt sxt-Htp (i)r(y)-a-n DHwty m-m irrw Htpt *8 iw AHty=i m-m iry xnmt nt wsir * ink AHty (i)r(y)-a-n DHwty My two ields are among the guardian(s) of the xnmt-bread of Osiris. I am Two-Fields9 the assistant of Thoth. ink psw [x]nmt nt [ws]ir m-m irw Htp I am the Cook, the attendant of [Os]iris among those who make offerings. * M1Bas omits n wsir. M1Bas B 19 adds a badly broken line here, written with very small signs, possibly in parallel columns. 3 Var. M1Bas B 20 and B2Bo AHty=i, “My two ields”. 4 Var. M1Bas B 20 ‘My two ields are in the Field of Offerings among the guardians of the xnmt-offerings of Osiris. 5 Var. M1Bas B 20 and B2Bo, ink xnmt(t) nt wsir, “I am the attendant of Osiris”, S2C, “I am the attendant who has placed [the xnmt-bread o]f Osiris”. 6 M1Bas B 20 omits HAdt, var. B2Bo AHwt, “ields”. 7 S1-2C, pBerl. and B2Bo end here. 8 The next several lines in M1Bas B 21 only. 9 The divine determinative points to this understanding rather than “To me belong the two ields”. 1 2 3. Other scribe spells: CT 207 (III, 155-160) (Several Upper and Middle Egyptian sites) 155a 1 Ssp Awt m iwnw Receiving food-offerings in Heliopolis b2 Dd mdw wnn m sS n xnsw Recitation: Being the scribe of Khonsu c msty grH You two who gave birth by night, d my ms=Tn3 wi come that you may give birth to me! 156a iwrty hrw You two who conceived by day, b ms=Tn wi imy swHt4 may you give birth to me who am in the egg! c sk A ms.n=Tn wi Once you have given birth to me 157a snxn=Tn wi you shall nurse me b Aw5 ib=i m xnt dwAt that I may rejoice before the Duat, c Aw ib n nTrw6 and the gods will rejoice 158a m-Dr mAA=sn wi rnp.kwi as they see me rejuvenated. b i nxn ib=k im=i O youthful one, your interior is in me. c sk snwt n iaw Now the Sixth-Day festival is for my morning meal, 159a Dnit n mswt=i the Seventh-Day festival is for my evening meal, b rxs n=i sAbwt9 n wAg=i im10 and dappled cows are slaughtered for my Wag-festival11 there 7 8 297 Rune nyoRd 160a12 r mrt.n=i r dit n=i r dd n=i b n-ntt ink is kA iwnw in accordance with what I have wished, in accordance with what was given to me, and in accordance with what is habitually given to me, for I am the Bull of Heliopolis. c13 tm wnm Hs Not eating excrement. d tm swr w[sSt] m Xrt-nTr Not drinking u[rine] in the necropolis. B2L, M22C, B2Boa and P.Gard.II only. G1T only. 3 B2Boa, G1T, P.Gard.II and B1Boa-b leave out the subject pronoun, yielding two parallel imperatives. 4 For the variant in A1C and G1T, cf. WillemS, The Cofin of Heqata, 458 n. g. 5 S1C has the causative sAw=Tn ib=i, “so that you make me rejoice”. 6 B2Boa adds im, “thereby”, var. P.Gard.II im=i, “over me”. 7 B2L, M22C, B2Boa and P.Gard.II only. 8 B4Bo, B2Bob and G1T conlate this and the following line in parallel columns. 9 Var. sAbty, “a pair of dabbled cows”; sAbwt iHty, “dabbled cows and a pair of iHt-cows”. The s in sAbwt is left out in A1C, G1T, S1C, B2L, B1Boa, probably due to assimilation with the end of rxs, as suggested by WillemS, The Cofin of Heqata, 459 n. p. 10 S1C, B2Boa and P.Gard.II omit im. 11 Or, understood as a verb with WillemS, The Cofin of Heqata, 460 n. r, “that I might be provided with it”. 12 As FaulKner, Cofin Texts, vol. I, 169, n. 6 ad loc. remarks, none of the manuscripts has a version that makes sense as it stands. The suggestion given here follows carrier, Textes des Sarcophages, vol. I, 506f. 13 The rubric in this and the following line in S1C only. 1 2 CT 208 (III, 161-162) (Siut and Bersheh only) 161a1 wnn m sS n Hwt-Hr Being the scribe of Hathor b xpr m kA iwnw Becoming the Bull of Heliopolis c ink kA Htpw nb xt 5 m iwnw I am the Bull of Offerings, owner of ive portions in Heliopolis. d iw xt 3 r pt xr Hr3 Three portions belong to the sky with Horus. e iw xt 2 r tA xr aA Two portions belong to the earth with the Great One. f in sktt Hna manDt innt n=i ra nb It is the Night-bark and the Day-bark which bring to me daily. 162a bwt=i pw Hs My abomination is excrement, b n wnm=i I will not eat (it). c bwt=i pw wsSt My abomination is urine, d-e5 n wnn m-m=i (it) will not be near me. f in dwAw ra Sms wi ra nb It is the Morning Star and Re who follow me daily. sS wdHw n ra-tm Writing the offerings of Re-Atum 2 4 g 6 The rubric in this and the following line S1-2C and B2Bo only. S1-2C and B2Bo combine this and the following line in parallel columns. 3 Var. B1Boc ra, “Re”. 4 S1-2C omit. 5 B1Boc substitutes (162e) n swr=f, “he will not drink (it)”. 6 Rubric in B1Boa only. 1 2 CT 211 (III, 167-168) (Siut and Bersheh only) 167d1 iw xt 3 r pt xr ra Three portions belong to the sky with Re, e iw xt 2 r tA xr gb two portions belong to the earth with Geb. 168a 2 bwt=i pw Hs Hna wsSt Excrement and urine are my abomination. 298 ScribeS of the GodS in the coffin textS b anx=i m xt bnrt prt m kAr ra I shall live on sweet things proceeding from the shrine of Re. c in sktt Hna manDt innt n=i ra nb It is the Night-bark and the Day-bark which bring to me daily. d Sm=i Hr rdwy=i I shall walk on my feet, e-f n sxd=i3 imy ra I shall not be upside-down, being Re. g wnn m sS n Hwt-Hr Being the scribe of Hathor 4 All MSS but B1Bob conlate this and the following line in parallel columns. S1C ends here. 3 Var. B2Bo and B1Bob n Sm=f sxd, “he shall not walk upside-down”. 4 B1Bob only. 1 2 CT 252 (III, 351-352) (Siut and Thebes) 1 2 351d xpr m ra-tm1 Becoming Re-Atum e i a-m-a O Arm-in-arm, 352a ir n=i wAt make a way for me,2 b ink wr Dar wrt I am the Great One seeking the Great Lady. c ii.n=i Dar=i xsbwt tw nt ra-tm I have come to seek that beard of Re-Atum, d iTyt hrw pw n sbit which was taken away on that day of rebellion. e wnn=i m sS n ra-tm I shall be the scribe of Re-Atum Var. T3C wnn m sS n ra-tm, “Being the scribe of Re-Atum”. T3C adds “to the Field of xmiA” (cf. CT VII, 224i [1010] for this name). CT 254 (III, 357-359) (Siut only) 1 357a wnn m sS n ra Being the scribe of Re b1 ink ororw sS n wsir I am Qerqeru, the scribe of Osiris. c ip.n=i Tnwt Hryw wAwt I have counted the number of those who are on the roads, d irw.n=i sSmw=sn whose patterns I have made. e Htp wsir ra-tm Osiris and Re-Atum are pleased, 358a rdi n=f tp=f st=i sp 2 for his head has been given to him. My place is my place. b n rdi.n=i st=i n Ahrw ipw I shall never give my place to those Aheru c iww m Arwt in isftyw who come with oppression by the unjust. d rA=i m inpw My mouth is Anubis, e a=i m DHwty my arm is Thoth. 359a ink mn sA mnt I am so-and-so, son of so-and-so, b n sk=i I shall not perish, c n Htm=i im n Dt I shall not be extinguished there forever. Part of the rubric in S1Cb. CT 295 (IV, 47) (Bersheh only) 47e xpr m {sS} wdHw n Hwt-Hr Becoming the scribe of the offerings of Hathor f ink Hms sA tm I am the Seated One, the son of Atum, g iw sSw=i m sxty Htp n Hwt-Hr My writings are in the Two Fields of Offerings of Hathor 299 Rune nyoRd ihmsw sA nfr-tm sS wDHw n sxt-Htp n Hwt-Hr I have joined with wAD-amulets, Ihemsu, son of Nefertem, scribe of the altars of the Field of Offerings of Hathor. b wn sbA pn ir.n Hwt-Hr This gate which Hathor has made is open. c sn xmt-nw sbAw ra The third of the gates of Re is thrown open. d nfrw(y) A Hw A wi im How perfect! Would that I were there! e wn=i im m Sms May I be there in the suite! h-i1 48a 1 iw dmD.n=i m wADw B2L inserts the title wrongly at this point. CT 538 (VI, 134) (M23C only) - var. of CT 252 a b c d e f xpr <m> sS n ra-tm [...] [...] [...] n ra-tm iTyt hrw [...] [...] Becoming the scribe of Re-Atum […] […] […] of Re-Atum, which was taken away on [that] day of […] […] CT 710 (VI, 341) (B2L only) 1 341f Hwt-Hr Xr nhw[t]=s <...> Tntyw=T O Hathor under her sycamores <…> your sacred cattle g wnm=i m <n>Snw Apd rm anxw h1 wnn m Smsw n Hwt-Hr I will eat of <n>Snw, living fowl and ish Being in the suite of Hathor i m sStAw and of secret things j wnnw Hr sATw which are on the ground. k SAs<=i> nmt=i Snt I traverse and stride through the circuit, l SAs=i iAd I traverse the irmament, m Hfd<=i> iAxw m Sms n Hwt-Hr I climb the sunlight in the suite of Hathor Intrusive rubric. CT 959 (VII, 177-178) (P.Gard.III-IV) 177j xpr m sS n nTr aA wr n DA[Dt nTr]1 k ink ra w r Hry-ib irt=f Becoming the scribe of the Great God, the greatest of the trib[unal of the god] I am Re, the great one who is in his eye, l pr iw a lament2 goes out, m rdi iw [...] m Axt a lament is given […] in the horizon n nx[bxb3...] ii.n[...] Hr=k […] is opened up […] has come for your sake, 178a Hry-Trt O you Who are on the Redness, b ink xm m mAat I am the one who demolishes according to Maat,4 c mk rx.n=i Dd.n=i See, I have learned and I have spoken. d ii.n=i swA wrw I have come precisely so that the Great Ones may pass. e Hms=i Hr DAp wDa-mdw=i I will sit on the bench in order to judge, 300 ScribeS of the GodS in the coffin textS f Sms wi Hnmmt so that the Sun-folk follow me. g ink wnn m sS n nTr aA wr n DADt I am the one who will be the scribe of the great god and the great one of the tribunal See CT VII, 178g [959] for the restoration Reading iw, “lament” despite the determinative with the parallel passage in CT VI, 262c [641]. 3 Restoration after CT VI, 262e [641]. 4 Reading the text as written here. The parallels offer a series of alternatives of this phrase, perhaps indicating that it was perceived as slightly odd in ancient times as well: “I am Re, the demolisher of the Double Maat” (CT VI, 262g [641] M2NY), “I am one ignorant (xm) of the Double Maat” (CT VI, 262g [641] D1C), “[I am] Re, the demolisher of the Two Luminaries (iAxwy)” (CT VII, 178h [960]). 1 2 CT 992 (VII, 203-204) (P.Gard.II-III) 203j xpr m (i)r(y)-mDAt n DHwty Becoming the archivist of Thoth, k wn Xrt-a=f and opening his document chest. l nt=i isw=i My red crown is my reward, m isw=i my reward. 204a ink [...] ra-tm I am […] Re-Atum b ii.n=i ip=i titw ipw I have come to inspect those images [...] c wn=i ntt Xr=f I will open what it contains: d sD sin sS [...]=f n mdw the clay is broken, the [...] is cut […] words. e ink Hry nfA nb nfi wr I am the master of exhaling, the great lord of exhaling f Hms [...] Sit[…] g wn=i xtm wr I will open the seal of the great one: h sD=i sin I will break the clay, i [...] n nb mAat […] for the lord of Maat. j wn=i Xrwt-a nTr I will open the document chests of the god, k sia=i mDAwt I will lift out the scrolls. l ink nb nfA=f I am the Lord-of-his-breath CT 1047 (VII, 299-300) (Bersheh only) 299b iw HAt inpw m Htpt hrw rw What Anubis bewails is the offerings on the day of straw c m-m irrw xnmt n wsir among those who make khenemet-bread for Osiris. d ink iry-a n DHwty I am the assistant of Thoth 300a ink pfs xnmt n wsir m-m irrw Htpt b iw HAt inpw m Htpt hrw rw I am the one who cooks khenemet-bread for Osiris among those who make offerings What Anubis bewails is the offering on the day of straw CT 1048 (VII, 300-301) (Bersheh only) 300c ink wab pfss n wsir m Xrt-hrw I am the pure one who cooks for Osiris daily. d iw AHwt=i m sxt Htpt My plots of land are in the Field of Offerings e m-m rxw xwt among the knowledgeable ones. 301a m-m irw xnmt n wsir among those who make khenemet-bread for Osiris. b ink sS AHwt (i)r(y)-a DHwty I am the scribe of ields, the assistant of Thoth 301 Rune nyoRd c ink xnmty n wsir m-m irw Htpt I am the attendant of Osiris among those who make offerings d iw AHt inpw 2 m Htpt The two plots of Anubis are in the offerings, e n iTw m-a=i and they shall not be taken away from me. CT 1049 (VII, 301-302) (Bersheh only) B2Bo 301f nbtt Htp A basket of offerings. g xnmt im=s{n} n nb=s An attendant is in it for its lord. 302b prr xnmt im=s n wsir ra nb Every day khenemet-bread comes out of it for Osiris. sxt Htp The Field of Hetep. g wnn xnmt[t] im=s n wsir There shall be a female attendant in it for Osiris. h wnn m sxt Htp nb=s He who is in the Field of Hetep is its lord i wnm t im=s Hna wsir ra nb who eats bread in it with Osiris every day. 302c Htpt Offerings. B1C 301f B1-2L and B2P 301f sxt irt The Field of the Eye. g nb xnmt im=s n wsir The lord of an attendant is in it for Osiris h m Htpt m sxt Htpt among the offerings in the Field of Offerings. 302a nb=s pr Its lord goes out b ir xnmt im=s n wsir ra nb when khenemet-bread has been made for Osiris every day. c Htpt Offerings. CT 1159 (VII, 505) (Bersheh only) 505a iw AHt 2 m sxt Htp m-m rxw b xnm=i im n wsir Two plots of land are in the Field of Hetep among those who know, I please Osiris there. c ink sS AHwt n Htp (i)r(y)-a n DHwty I am the scribe of the ields of Hetep and the assistant of Thoth. ink wab pfss n wsir m Xrt-hrw m-m rxw Htpw I am the pure one who cooks for Osiris daily among those who know the offerings. d 302 ScribeS of the GodS in the coffin textS Appendix B: Texts This appendix presents typeset copies of a small selection of the texts from the sequence of scribe spells from M1Bas. Due to considerations of space only texts which are either both new and reasonably well-preserved or otherwise provide the basis for fundamental reinterpretation of already-known spells have been included. 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