EGYPTIAN RESEARCH ACCOUNT
NINTH YEAR
1903
THE OSIREION
AT ABYDOS
BY
MARGARET A. MURRAY
WITH SECTIONS BY
J. GRAFTON MILNE, B.A.
AND
W. E. CRUM, M.A.
LONDON
BERNARD QUARITCH, 15, PICCADILLY, W.
1904
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EGYPTIAN RESEARCH ACCOUNT
NINTH YEAR
1903
THE OSIREION
AT ABYDOS
BY
MARGARET A. MURRAY
'I
WITH SECTIONS BY
J. GRAFTON MILNE, B.A.
AND
W. E. CRUM, M.A.
LONDON
BERNARD OUARITCH, 15, PICCADILLY, W.
d/ 1904
\JIJ.
LONDON :
PRINTED BY GII.IIERT AND RIVINCTON, LTD.
ST. John's house, clekkenvvell, e.c.
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CONTENTS
Preface by \V. M. Flinders-Petrie
INTRODUCTION.
SECT.
1. Description of work
2. Strabo's Well ....
3. Explanation of the buildings
CHAPTER I.
The South Chamber.
4. Chapter 168 of the Book of the Dead
5. Arrangement of Sculpture .
6. The East Wall .
7. The South Wall .
8. The West Wall .
g. The North Wall .
CHAPTER II.
The Great Hall.
10. Description .
11. The South Wall
12. The West Wall.
^3" " " "
14* '» " "
1 5' '» " '»
It). yj J, t,
17. The North Wall
PAGE
vii
Osiris and Horus
The Inscription :
1st Register
,, ,, 2nd Register
,, ,, 3rd Register
Merenptah
CHAPTER III.
The Passages.
18. The Sloping Passage .
8
9
10
10
18
19
20
20
19. The North Passage. West Wall
^^- >> II 11 II II
21. „ „ „ East Wall .
CHAPTER IV.
Small Objects.
22. Trial-pieces and plaster casts
23. Statuette of Hornekht .
24. Hieratic Ostraka ....
25. Demotic Ostraka ....
CHAPTER V.
The Worship of Osiris.
26. Legend of Osiris ....
27. Osiris as the Sun-god .
28. ,, as the Moon-god
2g. ,, as god of vegetation .
30. ,, as god of the Nile
31. ,, as god and judge of the dead
32. Sacrifices to Osiris
33. The dead identified with Osiris .
34. Osiris in the Sed-festival
35. The Da-seten-hetep formula
36. Ceremonies in honour of Osiris .
CHAPTER VI.
The Graffiti.
37. Provenance of the Graffiti .
38. Hieratic Graffiti ....
39. Phoenician Graffiti
40. Greek Graffiti, by J. Grafton Milne
41. Coptic Graffiti, by W. E. Crum .
PAGE
21
22
23
23
24
24
24
25
26
26
27
29
29
29
31
32
34
34
35
36
36
36
38
LIST OF PLATES
WITH REFERENCES TO THE PAGES ON WHICH THEY ARE DESCRIBED
PLA'lE
I.
II.
III.
IV.
V.
VI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
Views of Osireion
South Chamber. West Wall .
South Wall.
Wall
East Wall .
,, ,, North Side .
Great Hall. South End .
West Wall .
„ ,, North End
Sloping Passage. Karian Graffito
North Passage. West Wall .
West
I'AOE
I
6-8
6
5,5
3-5
8
10
lo-ig
19
20
20
21, 26
. 22
PLATE PAGE
XV. North Passage. East Wall. Plan . 23
XVI. Plan of Temple Temenos and
Osireion ..... i
XVII. Small objects 24
XVIII. Hieratic Ostraka . . . -24
XIX. Statuette of Hornekht . . .24
XX. Demotic Ostraka . . . .24
XXI. Temple of Sety. Hieratic and Greek
Graffiti . . 36
, Phoenician Graffiti 36
, Greek Graffiti ) r o
\ 36-38
, Coptic Graffiti 3S-43
XXII.
XXIII.
XXIV.
XXV.-XXXVI. „
XXXVII. Coptic Ostrakon and Steles
24, 43
PREFACE
In the winter of igoi-02 Mr. St. G. Caulfeild undertook the further examination of the temple of
Sety at Abydos. Our work there resulted in finding the temenos wall, and showing the connection
between the planning of that temple and the Royal Tombs of the early kings on the desert behind it.
These results, and his careful study of the plan of the temple appeared in the last volume of the
Research Account. But he also made other discoveries, which have been followed up during the next
winter by Miss Murray, with the results here issued in this volume.
When Mr. Caulfeild began to e.xcavate, I noticed some thick masses of crude brick, and suggested
that they might be mastabas. He cleared along them and found that they formed a continuous wall,
which we then identified as the temenos wall of the temple. I observed that parallel with this there
was a slight long hollow on the surface, and proposed that he should clear it out. Some time after, on
looking at the site, 1 was told the men had found desert a few feet down. This seemed strange, and on
looking at it I saw that there was only blown sand. So they were told to go deeper. Again, after some
time, on going there again, the same story of desert at the bottom was repeated ; only this time about
fifteen feet down. On examining it I found blown sand. So a third time they were told to go down,
and soon after they struck some great blocks of limestone. The final result was that we found the
pavement of the hall was forty-one feet under the surface ; a depth filled up with some Roman rubbish
and much blown sand over it.
After the excavations by Miss Murray and my wife, we realized that these great stones which we
first found were the remains of the doorway to a limestone chamber near the north-west corner of the
temenos, which had been entirely carried away for lime burning in Roman times. From the place of
this doorway Mr. Caulfeild carried on excavations, continually expecting to come to an end of the
entrance passage to the south, and find a door of approach to the subterranean constructions ; but
after continuing for a couple of hundred feet this seemed as far off as ever ; and the season being at an
end nothing more was done.
Miss Murray, then, entered on the work, w^ith the certainty of a long inscribed passage to be cleared
and copied, and its terminations to be found. Various attempts were made to settle the beginning of it
by surface workings, tracing the filling of made earth which lay over it. And these resulted in showing
that it turned at right angles, and led up towards the back doorway of the temple. But it could
not be found at its beginning owing to the immense rubbish heaps thrown out in Mariette's clearing of
the temple halls. The work was therefore concentrated on a point where the filling seemed to be undis-
turbed over the construction, hoping to find there the roof intact, and so enter an unbroken part of the
passages. But on descending we found that the filling in had only been left because there was no roof
under it there ; and the whole of the ancient roofing had been removed, so far as we were able to
ascertain, excepting one cracked lintel. Thus, nothing short of removing the whole forty feet of stuff
over the whole construction can ever clear it. This season only sufficed for the trial working, and
clearing the great hall, one chamber, and part of a passage. To do the whole clearance is beyond the
slight resources of the Egyptian Research Account ; and it is much to be hoped that the Department of
Antiquities will undertake to open and maintain this unique hypogeum of Osiris as a part of the great
temple which is one of the main attractions of Egypt.
It was most fortunate that we had the knowledge of Miss Murray and the artistic copying of Miss
Hansard available for such a work, which required long and tedious facsimiles to be prepared, with due
attention to the inscriptions. The elaborate study of Osiris which Miss Murray has here issued will, it
is hoped, serve to clear up and emphasize the various aspects and connections of one of the fundamental
deities of the Egyptian worship and beliefs.
W. M. F. P.
THE OSIREION
INTRODUCTION.
1. The excavations this year were carried on by
Mrs. Petrie and myself. Mrs. Petrie managed the
actual excavations, overseeing the men, paying the
wages, in short, all the dull and uninteresting,
though very necessary, part of the work, whereas I
had the more congenial and amusing employment of
copying the sculptures. Till the sculptures were
sufficiently cleared for me to draw them, I spent my
time in the Sety Temple, making fac-simile copies
of the Coptic graffiti on its walls. Then, when it
was possible to draw in the hypogeum, I set to work
there, but it was entirely owing to Miss Hansard's
kind help that I was able to secure drawings of all
the sculpture that we uncovered (with one exception,
the sloping passage), before they were silted up. I
have to thank Miss Eckenstein also for her help in
copying in fac-simile the Greek and Phoenician
graffiti in the Sety Temple, which are published in
this volume. My thanks are due also to many
people for assistance in various ways, but particularly
to Mr. Thompson and Dr. Walker for help in trans-
lating the hieroglyphic inscriptions, and to Mr.
Griffith, Mr. Crum, and Mr. Milne for translating
the hieratic, Coptic, and Greek graffiti.
I should like also to say that anything that is good
in this book is due to Professor Petrie and to Mr.
Griffith, to whom I owe all my knowledge of
Egyptology.
In the previous season Mr. Caulfeild had partially
cleared the long passage within the temenos wall ;
the passage itself had not been laid bare, but the
great mass of sand had been removed, leaving a
gigantic furrow like a natural ravine (Pl. I. i.).
The method of constructing this great hypogeum
rendered it comparatively easy to discover that
there was building below, though the depth at
which it laj' made it impossible to clear more than
a small portion. The nature of the desert is that
after removing from two to four feet of loose wind-
blown sand, the hard marl, called gebcl by the
workmen, comes into view. This is so firmly
compacted together that it can be cut like rock.
The ancient builders took advantage of this fact,
and excavated passages and halls with steeply
sloping, almost perpendicular, sides. These were
lined and roofed with great blocks of stone, and
the hollow at the top filled up with sand ; the
building was then completely hidden from the
outside. In our clearance it was only necessary to
descend a few feet till the rock-like gebel was
exposed, and then to follow down the excavation ;
and the trial-pits that we sunk within the temenos
invariably showed that the gebel had been cut
perpendicularly to admit of building below. We
spent three weeks in hunting for a place where the
roof still appeared to remain, and were puzzled all
the time at the number of right-angled turns which
this extraordinary passage, as we then thought it,
appeared to make. These turns, as we now know,
must be the rock cuttings to hold chambers and
halls. Finally we decided on a likely place, where
the Roman rubbish, which had filled the part
already cleared by Mr. Caulfeild, touched the clean
marl filling of the desert. Here it was that we
hoped to find the place where the roof was still
intact. For days I carried candles and matches in
in my pocket ready to enter the passage as soon as
there was a hole big enough to squeeze through ;
but they were never required. Throughout this
excavation it was alwa\-s the unexpected that
happened ; we expected to find a passage, we found
chambers and halls ; we expected to find it roofed
in, the roof had been completely quarried away ; we
expected to find a tomb, we found a place of
worship.
Our first deep pit brought us into the South
Chamber, which gave us the cartouche of Merenptah,
and made us realize that we had found a building
which has no known counterpart in Egypt. Then
came the discovery of the Great Hall and then of
B
THE OSIREION.
the sloping passage. Here our hopes rose high, for
the entrance to the passage had an enormous roofing
stone still in position ; but we soon found that it
was the only one that remained, the rest of the roof
having suffered the same fate as the other parts of
the building. I was able to cop\' only a very small
portion of the inscriptions ; for though we cleared
the passage to the floor, two days of high winds silted
it up to the level of the roof. The whole of the
excavation was greatly retarded by heavy falls of
sand, the Roman filling being so loose that there
were continual rivulets of sand running down the
sides ; and a high wind would bring down half a ton
of sand and stones in one fall. To sit in a deep pit
under an irregular but continuous fire of small stones,
with the chance of a big stone coming down too, is
an experience more amusing to look back upon than
.to endure.
At the north end of the north passage we started
another excavation, for it was there, beyond the
temenos wall, that the big marl heaps stood. It
was partly by these heaps that Professor Petrie had
deduced the fact that a large building lay below the
surface of the desert. They were not natural heaps,
and 3'et they were of clean marl unmixed with any
remains left by man. They were too far from the
temples of Sety and Rameses to have been the
rubbish removed from their foundations ; they were
too large to be from the excavations of an ordinary
tomb ; and as the ancient Egyptian, like his modern
descendants, never took unnecessary trouble, it
follows that the tip-heap would be as near to
the excavation as was allowable. Just inside the
temenos wall, at a depth of about thirty feet, we
came upon a vaulted passage of mud bricks which
extended thirty-five feet northward, and was then
apparently broken, for it was filled with sand. The
thirty-five feet brought us to the north face out-
side the temenos wall, where we sank a large pit
with this curious result : —
The rock-like gebel, at a distance of about sixty
feet from the wall, was cut in a slope like a stair-
case from the surface of the desert, sloping down
towards the wall. Two mud-brick retaining walls
had been built across it to hold back the sand.
At a distance of fifteen feet from the temenos
wall we found a square shaft (of which the wall
formed one side), lined with mud bricks, some of
which bore the cartouche of Sety I. The vaulted
passage, which we had entered from the other side,
ended in a small arch in the temenos wall, and its
floor was paved with blocks of stone. We reached
a depth of over thirty feet, and came to undisturbed
basal sand on which the walls rested. In the vaulted
passage, the pavement was lifted, but with the same
result — undisturbed basal sand. This was during
the last days of the excavations, and there was no
time to make further research. As to the meaning
of this extraordinary shaft I can offer no explanation,
nor can I even hazard a guess. The great marl
heaps lead to the belief that there is still a large
underground building at that end, though our efforts
failed to find it.
2. This hypogeum appears to Professor Petrie to
be the place Strabo mentions, usually called Strabo's
Well. He describes it as being under the Memno-
nium ; with low vaulted arches formed of a single
stone, by which he probably meant that the stone
beams went across the halls and chambers in a
single span, ^^'hether the entrance is really inside
the Temple of Sety, thereby leading him to believe
that it was under that building, or whether it was
entered from the back door of the temple was not
ascertained. As to the spring which he mentions,
it might well be that already the lower parts of
the h\-pogeum were then below high Nile level, and
that what Strabo saw was the remains of the inun-
dation, which he mistook for a natural spring.
3. .At first sight there was nothing to indicate the
real nature of this building, but later, two hypo-
theses presented themselves. The cartouche of
Merenptah appeared in every place where it could be
inserted, and we therefore had to consider the
possibility of its being his tomb. The two points
in favour of this hypothesis are that the walls are
inscribed with scenes and chapters from the Books
of Am Duat and of the Dead, and that Merenptah
is called the Osiris and " Waat-kheru." Now
M. Maspero has pointed out very clearly that the
epithet Maat-kheru can be applied to the living
equally well as to the dead ; one of his most con-
vincing instances being taken from the Temple of
Sety at Abydos, where the youthful Rameses II,
destined to live to a very great age, is called Maat-
kheru. I have endeavoured to prove (chap, v.) that
the king, in his lifetime as well as in death, was
identified with Osiris ; this being so, the fact of his
being called Osiris does not of itself show that this
was his funeral monument. We must remember
also that Merenptah had a very fine tomb in the
THE SOUTH CHAMBER.
Valley of the Kings ; he was hardly likely to make
two of such magnificence, one at Thebes and one at
Abydos. The other hypothesis was that this was
the building for the special worship of Osiris and the
celebration of the Mysteries, and this appears to me
to be the true explanation, for many reasons. Each
reason may not be convincing in itself, but the
accumulation of evidence goes to prove the case.
There is no tomb even among the Tombs of the
Kings that is like it in plan, none having the side
chamber leading off the Great Hall. Then, again,
no tomb has ever been found attached to a temple ;
the converse is often the case, I mean a temple
attached to a tomb ; but this, as far as we can judge,
is a kind of extra chapel, a " hidden shrine," as the
mythological texts express it, belonging to the
temple. It is only to be expected that Osiris, one
of the chief deities of Egypt, should have a special
place of worship at Abydos, where he was identified
with the local god. And that it should be a part of
the temple dedicated to the worship of the dead,
and which had special chambers set apart for the
celebration of the Osirian mysteries is very natural
likewise. The building lies immediately in the axis
of the temple ; a line drawn through the temple and
the desert pylon to the Royal Tombs passes through
the sloping passage and across the centre of the
Great Hall. This is not the result of accident, the
temple being older than the hypogeum, but shows
that both were dedicated to the same worship. The
sculptures in the Great Hall are the Vivification of
Osiris by Horus, and the offering of incense by
Merenptah ; between the two sculptures is inscribed
chapter cxlii. of the "Book of the Dead," the
" Chapter of knowing the Names of Osiris." The
other chapters of the " Book of the Dead " inscribed
on the walls were pronounced by M. Maspero, when
he saw them, to be the " Book of Osiris." The
books of "Gates" and of "Am Duat," which are
sculptured and painted on the North passage, were
said by the ancient Egyptians to have had their
origin in the decorations which Horus executed on
the walls of the tomb of his father Osiris.
CHAPTER I.
THE SOUTH CHAMBER.
4. The chamber south of the Great Hall is sculp-
tured on the east, south, and west walls with the
clxviiith chapter of the " Book of the Dead." This
is a rare chapter, being known only in three papyri,
one in the Cairo Museum from the tomb of Amen-
hotep II, one in the British Museum (No. 10,478)
of the XXth Dynasty, and one at St. Petersburg.
This, however, is the only instance in sculpture of
this chapter. The papyrus of Amenhotep II has
been published in fac-simile without translation, the
British Museum pap3Tus has been translated by Dr.
Budge, but the vignettes are not published ; and the
St. Petersburg papyrus is still unpublished. In
none of these papyri does the king appear, nor are
the gods of the first seven Qererts mentioned.
5, At first sight the arrangement appears confused,
but a closer examination shows a very definite order.
The whole chapter is devoted to the worship of the
gods of the twelve Qererts by the king. Each
section contains a vertical line of inscription, reach-
ing from the top of the wall to the bottom ; this
gives the numbers of the Qererts. On one side of
each of these vertical inscriptions are three figures
of the king kneeling and making an offering ; above
his head are three, four, or five short vertical lines of
hieroglyphs. On the other side of the long vertical
inscription are representations of the gods of each
Qerert. These generally appear in three registers,
corresponding with the figures of the king, thus the
king makes an offering to every register. (In the
description the registers are numbered i, 2, 3,
beginning at the top ; the sections are indicated by
Roman numerals.) The word Qerert in its literal
sense is a Cavern, but it may here be taken, perhaps,
to mean a Division of the night.
6. I. The East Wall. Pl. V. — Long vertical line
of inscription : " The gods of the first Qerert in the
Duat. The gods of the second Qerert. The gods
of the third Qerert. The gods of the fourth Qerert.
The gods of the fifth Qerert. The gods of the sixth
Qerert."
On the left side of the inscription : —
1. The king kneeling and making an offering.
Above him are five vertical lines of inscription :
(i) " Yn 71 den en se7i a tep ta. There is offered to
them a handful (measure of capacity) upon earth.
(2) It is that the king Ba-en-Ra mer-Neteru, true of
voice, (3) son of the Sun, his beloved. Hotep-her-
Maat Merenptah, true of voice, (4) is as the lord of
offerings in Anientet (5) and of cool water in [the
Field] of Offerings."
2. The king kneeling and making an offering.
THE OSIREION.
Above are five short lines of hierogh-phs : (i) " There
is offered to them a /!z"«-measure upon earth. (2) It
is that the king Ba-en-Ra mer-Neteru, true of voice,
(3) son of the Sun, Lord of Crowns, Hotep-her-
Maat Merenptah, true of voice, (4) is as the lord of
offerings in AiiicnUt, (5) and of cool water in the
Field [of Offerings] ."
3. The king kneeling and making an offering.
Above are five short lines of hieroglyphs : (i) " There
is offered to them a ///«-measure upon earth. (2) It
is that the king Ba-en-Ra mer-Neteru, true of voice,
(3) lord of Crowns, Hotep-her-Maat
Merenptah, true of voice, (4) lord of
offerings in Ametitet, (5) in the Field
[of Offerings]."
On the right-hand side of the long vertical line are
the gods of the six Qererts enumerated in the in-
scription. In each Qerert there are three deities,
male, female, male. Those of the first, third, and
fifth Qererts are mummified figures ; the others are
represented as living.
II. The long vertical line of inscription reaching
from the top of the wall to the bottom : " The gods
of -the eighth Qerert." Then comes a sentence with
the .{hieroglyphs reversed : " Hail, O ye souls, weigh-
ing distinguishing righteousness from
evil." A blank space, after which the hieroglyphs
are written as at the top of the line : " The gods of
the sevfenth Qererts The reason that the two
numbers, seven and eight, are in reverse order
appears to be that the gods of the seventh Qerert are
onlv three in number, like those immediately pre-
ceding, and that they can be fitted into the sculpture
only in that particular place.
On the right is another vertical line of hierogh-phs
reaching from the top of the wall to the bottom.
The inscription is di\'ided into three parts, which
must be read in connection with the short lines of
hieroglyphs above the figure of the king.
On the left of the long vertical inscription : — •
1. The king kneeling and making an offering.
Above are three short lines of hieroglyphs. (From
the long line :) " There is offered to them a handful
upon earth from the Lord of offerings in Auientet,
and of cool water in the Field of Offerings."
(The short lines) (i) " It is that the king Ba-en-
Ra mer-Ptah, true of voice, (2) is as Lord of
offerings in Avientct, (3) and of cool water in the
Field of Offerings."
2. The king kneeling and making an offering.
Above are three short vertical lines of hierogl\-phs.
(The long line :) " There is offered to them a handful
upon earth when the chiefs of the living ones hear."
(Short lines) (i) "There is offered to them 2, kin-
measure upon earth. (2) It is that the king Ba-en-
Ra mer-Neteru, true of voice, (3) is as the hearer (?)
of the living."
3. The king kneeling and making an offering.
Above are three short vertical lines of hieroglyphs.
(Long line) " There is offered to them a ///^-measure
upon earth. (Short lines) (i) " There is offered to
them a //?«-measure upon earth. (2) It is that the
king Ba-en-Ra mer-Neteru, true of voice, (3) is as
the hearer of the living."
On the right of the two long vertical inscrip-
tions : —
1. Four men, each carrying a woman on his
shoulder. Fayu hert-seii, " Those who carry their
mistresses."
Four men, each carrying a man on his shoulder.
Fayu hcrii-seii, "Those who carr}- their masters."
A vertical line of hieroglyphs: " There is offered
to them a handful upon earth at the sacred pylon of
Nel) Zatr
Four women lying on their faces with their hair
falling down. The papyrus of Amenhotep gives the
word Nenyu, here shortened to Neii, " Those who
give honour."
2. Three men and a woman lying on their faces,
making offerings. They are called Klieryu Autii,
" The possessors of food offerings." Below these
are two men and two women lying on their faces,
with outstretched hands. Mr. Griffith suggests
that the hieroglyphs may read, " The smitten of
Ra," and that what appears to be the loose hair
falling over the face is really blood pouring down, as
in the hieroglyphic sign for Death. This is a very
probable explanation, as two of the figures are of
men, for whom long hair would be quite inappro-
priate.
A vertical line of inscription : " There is offered to
them a ///«-measure upon earth, when the body lives
in Ametitet. There is offered to them upon earth
from the follower of the great God at the secret
door."
Four men bending down so that their hands
touch the ground. The hieroglyphs are partially
destroyed, but the name can be recovered from the
papyrus of .\menhotep II, Hefiu, "The humble
ones."
3. Four men supporting tall pillar-like objects.
K/uryit hotcpu, "The possessors of ofterings."
THE SOUTH CHAMBER.
III. A vertical line of inscription reaching from
the top to the bottom of the wall : " The gods of the
ninth Qercrt in the Duat, secret of forms, cutting off
the winds (?)."
On the left of the vertical inscription : —
1. The king kneeling and making an offering.
Above are four short vertical lines of hieroglyphs :
(i) " There is given to them a handful upon earth.
(2) It is that the king Ba-en-Ra mer-Ptah, true of
voice, (3) is as Lord of offerings in Amentct at the
sacred pylon in Neb-Zat.''
2. The king kneeling and making an offering.
Above are four short vertical lines of hieroglyphs
greatly defaced, (i) "There is upon
earth. (2) It is that true of voice, (3) son
of the Sun, Lord of true of voice,
when entering the secret places." The word vienu
is probably a scribe's blunder for Slictaii.
3. The king kneeling and making an offering.
Above are four short vertical lines of hieroglyphs :
(i) " There is offered to them a /?/«-measure upon
earth. (2) It is that the king Ba-en-Ra mer-Neteru,
true of voice, (3) in entering the secret [places]
in Amentetr
(Pl. IV.) To the right of the vertical line: —
I. A god holding an ^/^j-sceptre, his name is Aha,
" He who is firmly placed." A mummified figure
called Sheta, " Secret." A bull and a uraeus on a
stand ; the bull is called . . . deg Asiir, "
Osiris." A mummified figure without a name. A
bull and uraeus on a stand, he is called Ymcn-Ascxr,
" Osiris is hidden." Below are two bulls with uraei
on stands, and two mummified figures, alternately ;
the first bull is Yinen-Asdr, " Osiris is hidden " ;
the mummified figure is Hap; the second bull is
Sesheta Asar, " Making Osiris to be in secret."
The mummified figure is called apparently Shetli.
Two short vertical lines of hieroglyphs : (i) " There
is offered to them a handful upon earth, (2) from
him who belongs to the eastern people in the Duat."
Below these, though not exactly under them, are
two more short vertical lines of hieroglyphs : (i)
" There shall be offered to them a handful upon
earth from him who belongs (2) to the eastern people
in the Duat."
A crocodile-headed god holding an «rfj-sceptre and
an ankh ; behind him are four mummified figures.
Unfortunately the inscription is so mutilated as to
be illegible, and it cannot be restored from the
papyrus of Amenhotep II.
Two vertical lines of inscription partially de-
stroyed : (i) " [There is offered] to them a handful
upon earth from a powerful one (2)
every land, great of , chief of the Glorious
Ones."
Four women kneeling on chairs ; the first letter
of the name is broken away, and in the papyrus of
Amenhotep it is almost illegible, it may, however,
be S, for there is a word Scneii, which means
" Image," and here the name is Senentyiit.
A jackal-headed god, with his name Anubis above
him, holding a human-headed staff in each hand.
In the papyrus of Amenhotep he holds two/ity-signs.
In the row below are four mummified male figures.
Shetaju a, " Those who hide the hand " ; four
mummified female figures, S/tctayui a, " Those who
hide the hand." A god holding an ?/rt.f-sceptre and
an ankh, Aincn hdu, " Hidden of limbs." Two
vertical lines of hieroglyphs: (i) "There is offered
to them a handful upon earth. It is that the king
Ba-en-Ra mer-Neteru (2) is among the hearers
who are upon earth."
Four birds, each sitting on a tree, Bau pcryii,
" The souls which go forth." Four mummified figures,
A/yn nehaut, "Those who belong to the sycomore
trees." Four men bending backwards, Shcsepyu,
"Those who bend(?)."
2 and 3. A vertical line of inscription ; the words
are repeated twice : " There is given to them a hin-
measure upon earth in entering the secret places."
Twelve figures of Osirified gods in shrines. The
hieroglyphs read : " The gods who are in their
shrines upon the sand." There is a curious curved
line going from one side of the shrine to the other ;
I take this to be an attempt to indicate that the
inner part of the shrine itself was curved.
Two vertical lines of inscription reaching to the
ground. There is only one sentence, repeated four
times, showing that it applies to the four rows of
figures who come next. Each sentence begins in
the left-hand line and ends in the right-hand line ;
it occupies exactly the same space as a single register
of the gods to whom it applies: " There is offered
to them a handful upon earth from a Glorious One
who is in the secret place at the chamber {drrt)
within the Duat."
Four rows of twelve figures, alternately male and
female. The gods carry «cw-sceptres and rt«/'/;j ; of
the goddesses, six carry the ankh, the rest are
empty-handed. The hieroglyphs are the same in
each row, Neteru netcrtyu (sic) ymyu khet Asar,
" The gods and goddesses who follow Osiris."
THE OSIREION.
The carelessness of the sculptor is very well
exemplified here ; the base line of the third row of
deities is still incomplete, a piece in the middle not
having been incised.
7. Pl. III. The South Wall. — At the top is the
winged disk with horns and pendant uraei. The
wings are drooped so as to fit the gable of the pent-
roof ; nearly half the gable has been destroyed, but
fortunately the name of Ba-en-Ra mer-Ptah, the
throne name of Merenptah, still remains between the
the two uraei. To the left at the tip of the wing is
the name Behdet, determined with the city sign.
Under the curve of the wing are the words, " May
he give the [sweetj breezes of life."
The whole wall is occupied with the inhabitants of
the tenth Qcrcrt. The inscription appears to begin
as usual with the long vertical line which comes next
to the king making offerings. "The gods of the
tenth northern Qcrcrt of the Duat, those who cry
aloud, sacred of mysteries."
To the left of the long vertical inscription : —
1. The king, beardless, kneeling and making an
offering. Above are four vertical lines of hieroglyphs :
(i) There is offered to them one /^?«-measure upon
earth. (2) It is that the king Ba-en-Ra mer-Ptah,
true of voice, (3) [son of the Sun], his beloved,
Hotep-her-Maat Merenptah, before the lords of
eternity, (4) he who makes light in the secret
places."
2. The king, bearded, kneeling and making an
offering. Above are four vertical lines of inscrip-
tion : (i) " There is offered (2) to them a handful
upon earth. (3) It is that the king [Ba-en-Ra] mer-
Neteru, true of voice, (4) is as lord of the offerings of
food."
3. The king, beardless, kneeling and making an
offering. Above are four vertical lines of inscrip-
tion : (i) "There is offered (2) to them a handful
upon earth. (3) It is that the king Ba-en-Ra
mer-Neteru is as an excellent Glorious One in the
Duat."
To the right is a long vertical line of inscription :
" There is offered to them a /^/«-measure upon earth
from him who makes light in the secret place
repulsing the Sebyu-fiend on the day of
powerful in Avientet."
I. Two rows of four men standing. The name is
almost destroyed.
Nine mummies laid upon biers. The hieroglyphs
are Pat saii yinyn, " The whole body of the sons who
are within (?)." The word Pat is said by Dr. Budge
to mean the "mass" (like a cake or dough), meaning
" the whole body" ; e.g., Pat nctcrn would be " the
whole body of the gods."
3. Thirty-one figures in a walking attitude, but
lying horizontall}- ; they are in pairs, except those at
the left-hand corner where there are three together.
Above them is written Ban khcpcryu cm Asdr, " The
souls who become as Osiris."
A vertical line of inscription reaching from the top
to the bottom of the wall : " When transformations
are made in Anicntct, his soul, let it go forth for its
refreshment, those who are therein (i.e. in Aiiicntct)
let them praise Ra, when he goes forth upon
earth."
1. Eight women holding in the left hand, which
is raised above the head, an object which looks like
a whip. In the tomb of Rameses VI the whip is
replaced by a net, and in papyrus No. 10,478 of the
British Museum the object is painted blue and
appears like a hatchet-shaped vessel from which
water is pouring. The name is almost entirely
destroyed.
2. Eight men standing : " Those who belong to
the Glorious One."
3. Eight mummified figures from whose mouths
water is pouring. Their name is Pat ymenu a, " The
whole body of the hiders of the hand." Behind
these stands a woman called Shent, who is probably
the goddess Shenty. She is generally represented
under the form of a cow, and it is in the chapels
dedicated to her that some of the Osirian mysteries
are celebrated.
8. Pl. II. The West Wall. — The eleventh
Qcrcrt is shown partly on Pl. II, partly on Pl. III.
Pl. II, a vertical line of inscription: "The gods of
the eleventh northern Qcrcrt. He that covers the
fainting one, concealing [his] secret places."
On the right side of the long vertical inscription
are three registers : —
(i) The king kneeling and making an offering.
Above are four short lines of inscription : (i) " There
is offered to them a handful upon earth. (2) It is
that the king, Ba-en-Ra mer-Ptah, true of voice, (3)
son of the Sun, Hotep-her-Maat Merenptah, before
Osiris (?), is as a Glorious One in going and returning
and coming forth unto the day."
2. The king kneeling and making an offering.
Above are three short lines of inscription : (i) " There
is offered to them (2) a handful upon earth. It is
THE SOUTH CHAMBER.
that the king, the Lord of the earths, (3) Ba-en-Ra
mer-Neteru, is true of voice before Osiris."
3. The king kneeling and making an offering.
Above are three short Unes of inscription : (i) "There
is offered to them (2) a handful upon earth. It is
that the king (3) Ba-en-Ra mer-Neteru, is true of
voice before Osiris."
To the left : A vertical line of inscriptions
reaching the whole height of the wall : " There is
offered to them a handful upon earth from a Glorious
One going in and going out unto the day. It is
that the king Ba-en-Ra mer-Neteru, true of voice,
makes transformation as his heart desires in the
Underworld."
1. The god Yqeh standing and holding an uas-
sceptre and an ankli.
Nine gods lying either on or beside serpents on
biers. The name is Pat yiiiin-khct, " The whole
body of those who follow."
Pl. III. A vertical line of inscription : "There is
offered to them a handful upon earth from a soul
who follows Ra." Nine figures lying on biers ; they
are called Pat licq Y incut, " The whole body of the
rulers of A incutctT
A vertical line of inscription : "There is offered to
them a handful upon earth [when] entering the
pylon of the Sacred Land." Three small registers :
in the upper one are four men with their arms
raised, they are called Heknyu " The Praisers." In
the middle register are four men standing, who arc
called Bail ta, " The Souls (?) of the Earth." In the
lowest register is a man standing holding an i/as-
sceptre and an an/ek ; his name is £a Ai/ientet, " The
Soul of Amaitct." Behind him is a woman treading
on a snake.
2. (Pl. II). Nine jackals on stands of the shape
that are always used for divinities. The name of
thesejackals isNctcru rcsyu,"Th<i gods,thewatchers."
A vertical line of inscription which extends to the
ground : " It is that the king Ba-en-Ra mer-Neteru,
true of voice, son of the Sun, Lord of diadems,
Hotep-her-Maat Merenptah, is true of voice before
Osiris Khenti-Amentiu."
Pl. III. Nine women lying on their faces with
their hair falling down and their arms raised. The
hieroglyphs read Pat ykcbyu, "The whole body of
mourners."
A man standing with raised hand in an attitude of
declamation ; he is called Nys-ta (?), " Summoner of
the earth." Below him is another standing figure
holding an ?^rt.f-sceptre ; his name is written merely
with the reed-leaf which reads Y, the determinatives
are a statue and the papyrus roll.
3. (Pl. II). A snake with a woman's head, called
Zesert-tep, " Sacred of head " ; behind her are four
mummified bearded figures, called " Those who are
with the Sacred of head."
A snake named Jieny {Mehcny in the papyrus of
Amenhotep), behind whom are four standing figures
whose name I cannot translate.
(Pl. III). Then comes the vertical inscription
already translated above. After that there are nine
figures of men in a curious bending attitude, with
their faces turned upwards. Their title is Pat Yiiicn
Astir, " The whole body of the hidden of Osiris."
Behind them is a standing mummified figure called
Hetcm, " Destroyed of face."
The last section consists of a vertical line of
inscription reaching the whole height of the wall :
"The gods of the twelfth northern Qerert in the
Duat. The offerings of the gods."
To the right are three registers : — •
1. The king kneeling and making an offering.
Above are five vertical lines of inscription : (i)
" There is offered to them a /^/«-measure upon earth.
(2) It is that the king true of voice,
(3) son of the Sun, Hotep-her the great
god (4) in his going forth from Aiiicntct
(5) at all the gates belonging thereto."
2. The king kneeling and offering fruit and cakes.
Above are four vertical lines of inscription: (i)
" There is offered to (2) them a handful upon earth.
It is that (3) the king Ba-en-[Ra] mer-Neteru, true
of voice, (4) is as lord of offerings of food in the
Underworld."
3. The king kneeling and making an offering.
Above are four vertical lines of inscription : (i)
"There is offered to (2) them a handful upon earth.
It is that (3) the king [Ba-en-Rai mer-Neteru, true
of voice, (4) is as in the Under-
world."
To the left of the long vertical inscription are
three registers.
I. Fourteen snakes arranged in four rows ; within
the coils of each snake lies a human figure. Four
mummified bearded figures stand side by side.
A vertical line of inscription : " There is offered to
them a handful upon earth when he goes forth and
enters unto Auieutet at all the gates belonging
thereto."
Two registers containing thirteen small figures in
all. The figures are standing, and each holds an
8
THE OSIREION.
wrtj-sceptre, four hold an aiikh also. The inscrip-
tion reads: "The gods who are in the land of
Duat."
A bearded figure standing holding an «rt^-sceptre.
His name is Maat-ta, " Truth of the earth " (?).
2. Eleven rams' heads on poles : " Those who are
with those who are in heaven and the earths."
Two vertical lines of inscription: (i) "There is
offered to them a handful upon earth. It is that (2)
the King Ba-en-Ra mer-Neteru, true of voice, is as a
Glorious One, powerful in his cooling."
Two registers each containing four standing
figures : " The gods who are with the lord."
A bearded figure standing and holding an nas-
sceptre and an ankh. His name is Heri-ta (?), " He
who is on the earth."
3. Four men bowing. They are called Yiiiityu,
" The aged ones." Two vertical lines of inscription :
(i) " The King Ba-en-Ra mer-Neteru, true of voice,
when he enters and goes forth (2) iromAmenUi at all
the gates belonging thereto."
Fourteen snakes arranged in three registers ; in
the coils of each snake lies a human figure : Neteru
yiiiyn Mclicn, " The gods who are with, [or, in , the
snake Mehen."
9. Pl. VL (see also Pl. I.) The North Wall. —
These inscriptions are on either side of the doorway,
and each consists of four lines.
Left : (i) " Speech of the Son of the Sun, Lord
of Crowns, Hotep-her-Maat Merenptah, true of
voice. I come before thee, Lord of the Sacred Land,
Osiris, Ruler of Eternity. I make what thy ka
desires in the land of the living. (2) Speech of the
king, Lord of the Two Lands, Ba-en-Ra mer-
Neteru, true of voice. I come before thee. Lord of
Eternity, Unnefer, son of Nut. I make for thee
offerings (?) very great. I know that which belongs
to thy table of offerings (?) on account of it. (3)
Speech of the Son of the Sun, Lord of Crowns,
Hotep-her-Maat Merenptah, true of voice. I come
before thee. Lord of Amentet, Osiris, great of soul
in the Duat. I have driven out evil from the earth
in order to satisfy thy heart every day. (4) Speech
of the King, Lord of the Two Lands, Ba-en-Ra mer-
Neteru, true of voice. I come before thee. Lord of
the Underworld, Lord of Eternity (jtcheh). Ruler of
the Dead. I increase for thj- ka the offerings con-
sisting of bread and beer, oxen and fowls."
Right: (i) " Speech of the Son of the Sun, Lord of
Crowns, Hotep-her-Maat Merenptah, true of voice.
I come before thee, Osiris, Lord of Augert. I
establish th}- cycle in the cities of the nome. (2)
Speech of the King, Lord of the Two Lands, Ba-en-
Ra mer-Neteru, true of voice. I come before thee,
Osiris, Lord of Deddu. I bring unto thee breath
for thy nostril, life and strength for thy beautiful
face. (3) Hotep-her-Maat
Merenptah, true of voice. I come before thee,
Osiris [I make] for thee sacrifices
every da}'. I know that thou livest by means of
them. (4) I (cast down) thy
enemies under thee."
CHAPTER H.
THE GREAT HALL.
10. The Great Hall, the floor of which was more
than forty feet below the surface of the desert, was
fifteen feet wide, thirty-four feet long, and seventeen
feet high. There were three doorwaj's, one to the
south, leading to the South Chamber ; one to the
east, to the sloping passage ; one to the north, to
the north passage. The North and South Walls
were covered with inscriptions. The West Wall is
divided into three parts vertically ; the portion to
the left hand is filled with a colossal scene of the
\'ivification of Osiris ; the middle portion contains
part of the Chapter of knowing the Names of Osiris ;
the right hand portion is occupied with the figure
of King Merenptah standing before a heaped-up table
of offerings, and making an offering of incense. The
wall had originally had a frieze of the klickcy
ornament painted in yellow, blue, green, and black.
The East Wall of the hall had had the facing of
stone quarried away in Roman times, so that any
decoration, either sculpture or painting, which might
have been there, had perished. The floor, as in the
South Chamber and the passages, was paved with
blocks of sandstone. The roofing stones must have
stretched from wall to wall, the entire width of the
hall, as there are no pillars or other means of
support. It is easy to see how stones of such a size
would impress the minds of visitors, and Strabo's
surprise is not to be wondered at. '
Above the scene of Osiris and Horus (Pl. I) are
two rectangular holes for driving in the wedges by
which the stones were split out of the walls by the
Romans. From the weather stains and marks of
bird droppings, it seems that the place must have
THE GREAT HALL.
stood open and roofless for many years, though it
was filled up again in Roman times. Sufficient
traces of colour remained on all the sculptures to
show that the background was white, the hieroglyphs
red and blue, and the figures of various colours.
Many of the details were added in the painting and
do not appear in the sculptures, as, for instance,
the bracelets on the arms of Merenptah and the
striped garments of the figures of gods in the lists
on the West Wall.
11. Pl. VII. At the south end of the hall the
walls on either side of the doorway are engraved with
chapters from the " Book of the Dead." The upper
part of the wall is so broken that the inscription is
too fragmentary to translate. One line onl}-, on the
left is intact. " Speech of the King, Lord of the
Two Lands, Ba-en-Ra mer-Neteru, son of the Sun,
Lord of crowns, Hotep-her-Maat Merenptah, giving
life."
East side of the door : This inscription is part of
chapter xliii, the Chapter of the Identification of
Members. It is noticeable that the name of Sety I
occurs in the first part of the inscription.
" [Chapter] of driving away the slaughterings
which are made in Henenseten by the King Men-
Maat-Ra, true of voice. Strong One of the White
crown. Image of the gods. I am the Child, {fojir
times). O [Abu-ur, thou sayest this] day, 'The
Slaughter-block is prepared with what thou knowest,
coming unto decay (?). I am Ra, establishing praises;
I am the great god within the tamarisk-tree, the
twice beautiful One, more splendid than yesterday (?)
{four times). I am Ra, establishing praises. I am
going forth [when] this Ra goes forth.
" The hair of Osiris Ba-en-Ra mer-Neteru, [true] of
voice, is as Nu.
" The face of Osiris Hotep-her-Maat Merenptah,
[true] of voice, is as Ra.
" The two eyes of Osiris Ba-en-Ra mer-Neteru, [true]
of voice, are as Hathor.
" The two ears of Osiris Hotep-her-Maat Merenptah,
[true] of voice, are as Upuaut.
" The nose of Osiris Ba-en-Ra mer-Neteru, [true]
of voice, is as Kenti-khas.
" The two lips of Osiris Hotep-her-Maat Merenptah,
[true] of voice, are as Anubis.
" The teeth of Osiris Ba-en-Ra mer-Neteru, [true]
of voice, are as Serkt.
" The neck of Osiris Hotep-her-Maat Merenptah,
[true] of voice, is as Isis.
" [The two hands] of Osiris Ba-en-Ra mer-Neteru,
[true] of voice, are as the Soul, the Lord of
Deddu.
" The elbow of Osiris Ba-en-Ra mer-Neteru, true
[of voice, is as the Lady of Sais].
" The backbone of Osiris Hotep-her-Maat Merenptah,
true [of voice, is as Set].
"The phallus of Osiris Ba-en-Ra mer-Neteru, true
of voice, is as Osiris.
" The flesh of Osiris Hotep-her-Maat Merenptah,
true of voice, is as the Lords of Kher-
aha.
"The trunk of Osiris Ba-en-Ra mer-Neteru, [true of
voice], is as the Great One of Terror.
"The body and back of Osiris Hotep-her-Maat
Merenptah, true of voice, are as Sekhet.
" The hinder parts of Osiris Ba-en-Ra mer-Neteru,
true of voice, are as the Eye of Horus.
" The legs of Osiris Hotep-her-Maat Merenptah,
true of voice, are as Nut.
" The feet of Osiris Ba-en-Ra mer-Neteru, true of
voice, are as Ptah."
West side of tlie door : This is chapter clxxx of
the " Book of the Dead," one of the many chapters
of Coming forth by Day.
" [The Chapter] of Coming forth by Day, of
praising Ra in the West of Heaven, of making
praises to those who are in the Duat, of opening a
road for the Soul which is in the Underworld, of
causing that it may walk with wide strides in the
Underworld, of making transformations as a living
soul b}' the king Ba-en-Ra mer-Neteru, son of the
Sun, Hotep-her-Maat Merenptah, true of voice.
Hail, Ra, setting as Osiris with all his diadems.
The glorious ones, the gods, the people of the West
[i.e. the Dead], they praise him, the Image not [sie)
unique of the secret places, the Holy Soul of Khenti-
Amentiu (?), Unnefer, he exists unto eternity and
everlasting. Beautiful is thy face in the Duat.
Thy son Horus is satisfied concerning thee. He
speaks [lit. commands] for thee the commanding
words. Thou grantest that he may appear as thy
pillar of the Duat. Those who are in the Duat and
of the steps of heaven are bidden before thee (?) I
am the guardian of the gate who walks behind Ra.
I have offered offerings in the Fields of Aaru, I have
made libations on earth and in the Fields of Aaru,
weighing words like Thoth. Hail, O gods, O
ancestors, O Ra, lead ye my soul as ye lead the
begetter of mankind with you at the side of the
soul of Khenti-Amentiu."
c
10
THE OSIREION.
12. The West Wall. On the left-hand side is
a scene of the Vivification of Osiris by Horus.
Osiris is enthroned within a shrine. The throne has
the usual decoration of horizontal lines, and in one
corner is a panel of water-plants tied to the symbol
of union, emblematic of the union of Upper and
Lower Egypt. The base of the shrine is decorated
with a border of ankh and tias alternately. Osiris
holds the crook, the scourge, and the uas, his usual
emblems. The face appears to have been worked
jn stucco or plaster, which has fallen out. The
stone was probably faulty just in that place, and the
stucco was used to cover up the bad part. We
found stucco used in this way in several places ; and
when the sculptures were in good repair and freshly
painted the join would not be noticed. In front of
Osiris are four little mummified figures standing on
a lotus flower with two leaves ; these are the four
children of Horus, who are generally represented
before the enthroned Osiris. Above them in the
corner of the shrine is the sun's disk encircled by a
serpent from whose neck hangs an ankh. The
inscription over the head of Osiris reads: "Osiris
Khenti-Amentiu, Lord of Deddu, Ruler of Abydos."
In front of Osiris stands Horus wearing the double
crown and holding in both hands a long staff sur-
mounted by an ankh, the sign of life. He holds
the ankh to the nostrils of Osiris in order that the
dead god may inhale life, and may live again. The
name of Horus is inscribed beside him ; " Horus,
avenger of his father, son of Osiris."
On the undecorated portion of the wall, immedi-
ately below Horus, is the graffito of a foot (Pl. XII)
with a Karian inscription beside it. It is just the
height at which a man, seated on the ground, could
rest his foot on the wall while marking out the shape.
This graffito shows that the building was used as a
place of pilgrimage in Greek times, pilgrims always
leaving incised footmarks at the shrines which they
visited. The roof of the Temple of Sety at Abydos
is covered with graffiti of footmarks, sometimes
with names as in this case, sometimes uninscribed.
Above the head of Horus, and also behind him,
are three registers of inscriptions, portions of chapter
clx.xiii of the " Book of the Dead," the speeches of
Horus to his father Osiris. Each line begins with
the words " Speech. Hail O, Osiris, I am thy son
Horus," which I have omitted in the translation.
1st line, I. "I come and I bring to thee life, stability,
and strength for thy beautiful face.
2. " I come, giving homage to thee with
vessels of water.
3. " I come and I overthrow thine
enemies upon earth.
4. " I come and I make thy sacrifices in
the Nomesof the South and North.
5. " I come and I make provision for thy
altar upon earth.
6. " I come and I make sacrifice of offer-
ings upon it.
7. " I come and I lead captive for thee
thy enemies as bulls.
8. " I come and I overthrow thy enemies
in all the gates (?).
g. " I come and I smite down all evil
that belongs to thee.
10. " I come and I slay what thou hast
done when thou hast transgressed.
11. " I come and I destroy those who are
hostile to thee.
12. " I come and I bring to thee the South,
seizing all boundaries.
13. " I come and I bring to thee the
companions of Set, chains (?) upon
them.
14. " I come and I establish for thee divine
offerings from the South and North.
2nd line. i. "I come and I plough for thee the
fields.
2. " I come and I fill for thee the canals.
3. " I come and I build water channels
for thee.
4. " I come and I bring thee cool-water
from Elephantine.
3rd line. I. " I come and I cause that thou art
strong upon earth.
2. " I come and I cause that thou art
glorious.
3. " I come and I cause that thou art
terrible.
4. " I come and I grant to thee that Isis
and Nephthys shall stablish thee."
Pl. IX. — The West Wall. Register I.
13. I. Osiris Khenti-Amentiu. One of the chief
titles of Osiris as identified with Khenti Amcntiu,
the western god, God of the Dead.
2. Horakhti, the Horizon-Horus. The Greek form
of the name is Harmakhis (Hor-em-akht), Horus in
the Horizon. Horus is here identified with the sun
THE GREAT HALL,
II
which is worshipped when on the horizon, i.e.,
at its rising and setting. In the Dream-stele of
Thothmes IV., the king is represented worshipping
a sphinx which is called Hor-em-akht, and in the
text of the stele the king relates how the god (who is
called both Hor-em-akht and Horakhti), appears
to him in a vision under the form of the Great
Sphinx.
3. Nu, the Primaeval Waters. Nu is often repre-
sented in the Book of the Other World (Am-Duat)
as a bearded man upholding the Barque of the Sun
(Pl. XIII).
4. Maat, Goddess of Truth, Righteousness, and
Law. Her emblem is the ostrich feather which she
wears on her head. In scenes of the Psychostasia,
the heart of the dead man is weighed against the
feather of Maat, while the figure of the goddess is
often represented on the support of the balance to
indicate the strict impartiality of the weighing. In
mythological texts the gods are said to live upon
Maat, and the words used make it appear that they
actually ate Maat. This may account for the figures
of the goddess of Truth, which are constantly offered
to the gods by royal personages, together with offer-
ings of food and clothing. Plutarch gives a curious
corroboration of this when he says that on the feast
of Hermes the Egyptians eat honey and figs, saying
to each other at the same time, " How sweet is
Truth."
5. The Boat of Ra. The Egyptians conceived of
the sky and the other world as a more or less exact
facsimile of the world and the country which they
knew. As the Nile flowed through Egypt and
formed the great highway, so a celestial river flowed
through the sky and the Uuat (the other world), and
on this river sailed the great boat in which the sun
made his daily journey from east to west, and at
night followed the course of the river through the
Duat. The Boat of the Sun is figured on scarabs as
a charm, generally followed by the words En send,
Fear not. M. Chassinat gives a translation of a
curious magical ceremony to protect the Boat of the
Sun. " Book of protecting the Divine Boat. To be
said over the statuette of Set made of red wax,
on the day of the voyage of the Boat to Abydos ;
after having bound it [the statuette] with hair of a
black colour. Place a harpoon upon it, and wrap it
in a fishing-net, the two arms having been cut off
with a knife of black tes ; then put it on a fire with
branches of /v//rt5i (cassia ?) under it." (Chassinat,
Rcc. de Trav. xvi. 114.)
6. Atum. One of the gods of Heliopolis, and
generally identified with the setting sun. Ra, the
sun-god, was worshipped as Khepra at his rising and
Atum at his setting. The entrance to the sixth
gate of the other world (Pl. XIII) is decorated with
two poles, surmounted by the heads of Khepra and
Atum as symbolical of the position of the sun, which
is then half-way between his setting and his rising,
and therefore partakes of the characters of both
deities.
7. The great cycle of the gods.
8. The little cycle of the gods.
Every great religious centre had its greater and
lesser cycle or ennead of gods. In the Pyramid of
Pepy II (/. 665), the great cycle of Heliopolis is said
to consist of Atum, Shu, Tefnut, Geb, Nut, Osiris,
Isis, Set, and Nephthys. In chap, xvii of the " Book
of the Dead," Ra is said to create the cycle of the
gods out of his own names : " I am Ra at his first
appearance. I am the great god self-produced.
His names together compose the company of the
gods. Who then is this? It is Ra, as he creates
the names of his limbs, which become the gods who
accompany him."
9. Horus, Lord of the Urert Crown. The Urert
or Double Crown is the emblem of sovereignty over
the South and North. The semi-circular basket on
which it is placed has the phonetic value Neb,
" Lord," and appears in the Nebii-\^\\\& of the King,
where the Uraeus and Vulture, emblems of the
goddesses of the South and North, are each figured
upon this sign.
10. Shu. Shu uplifts the sky-goddess. Nut, from
the embraces of the earth-god Geb. He is often
mentioned in connection with the goddess Tefnut,
and together they are called the Double- Lion deity.
11. Tefnut. The part which Tefnut plays in
Egyptian mythology is not yet clearly defined. An
inscription at Dendereh, of which Brugsch gives a
translation [Diet, geog., 212), implies that she was a
foreign goddess : — " From the 28th of Tybi to the
1st of Mechir, [festival] of the voyage of this goddess
[instituted] by Ra. It was celebrated for her when
she arrived at Bukem to see the Nile of Egypt and
the produce of the land of Egypt. When she
appeared she turned her back on the country of the
the Sati (Asia)." Brugsch identifies Bukem with
the district lying between El Kab and the port of
Berenice on the Red Sea. One of the great trade
routes from the Red Sea to Egypt passed through
this region, and the inscription implies that the
12
THE OSIREION.
worship of Tefnut came b}- this road from Asia into
Egypt.
12. Geb. The earth-god, husband of Nut, goddess
of the sky, and father of Osiris. His usual title is
E7-pa Neteru, Hereditary Prince of the Gods.
13. Nut. The sky goddess, wife of Geb, and
mother of five of the principal deities of Egj'pt.
Plutarch relates a legend that Nut fell under the
displeasure of Ra, the sun-god, who ordained that
none of her children should be born on any day of
any year. Thoth, however, who loved Nut, played
dice with the moon and won from that luminary the
seventieth part of everj- day ; he added these fractions
together, and so obtained five whole days, which he
inserted into the calendar at the end of every 3'ear.
These five da}s belonged to no year, and therefore
by this device Nut was enabled to bring forth her
children, Osiris on the first day, Horus on the
second, Set on the third, Isis on the fourth, Neph-
thys on the fifth. No trace of this legend is found
in any Egyptian writings, but the intercalary days
were observed as the birthdays of the five children
of Nut. This goddess is pictured raised on the
hands of Shu, her limbs drooping so that her hands
and feet touch the ground. She thus represents
the vault of the sky; and, to carry on the imagery,
she is covered with stars, and the sun and moon are
also figured on her body. Other representations
(Pl. Xni) show her standing on the head of Osiris
to receive the d_\ing sun when he enters the other
world. The sun is born anew of her e\ery morning,
and dies in her arms at night. She is often depicted
on the inner side of the lid or on the floor of coffins
and sarcophagi, sometimes as a stately woman with-
out attributes (Sarcophagus of Sety I, pl. 16), some-
times as a black woman strewn with stars, her hands
raised above her head, and thesun and moon pursuing
their course along her body. Occasionally she is
represented as a cow. {Tomb of Sety I, M.A.F.
tiypogees Roy. T. iv, pl. 17.)
14. Isis. The myriad named, the greatest of all the
goddesses of Egypt. She was the daughter of Geb
and Nut, born on the third intercalary day, and was
the sister and wife of Osiris, and the mother of
Horus. Temples were built and mysteries were
celebrated in her honour, and she was identified
with all the goddesses of the Eg}'ptian pantheon.
The Greeks called her Demeter owing to the resem-
blance of ritual in the worship of the two goddesses.
A common title of Isis is the Great One of Magic
Spells, and she was looked upon, even to the latest
heathen times, as supreme in magic. She revealed
herself to her worshippers as Sirius, the Dog-star,
the brightest star in the heavens, whose appearance
at dawn heralds the coming of the inundation.
15. Nephthys. Daughter of Geb and Nut, born
on the fourth intercalary day ; the sister and wife
of Set, and concubine of Osiris by whom she had
one son, the jackal-god Anubis. She does not
appear to have had a separate worship, but is
almost invariably represented with her sister Isis,
either mourning over the dead Osiris, or standing
behind the throne of Osiris, the god of the Dead.
When pictured as mourners, Nephthys stands at
the head of the deceased, Isis at the foot where she
can look upon the face of the dead. In the papyrus
of the Lamentations of Isis and Nephthys, which,
like many late texts, preserves much of the ancient
ritual, directions are given for the proper recital of
this h}mn of the two sister-goddesses on the 25th
da}' of the month Khoiak, which is one of the days
sacred to Osiris. " When this is recited, the place
[where one is] is holy in the extreme. Let it be
seen or heard by no one, excepting by the principal
Kher-heb and the Sem-priest. Two women, beau-
tiful in their members, having been introduced, are
made to sit down on the ground at the principal door
of the Great Hall. [Then] the names of Isis and
Nephthys are inscribed on their shoulders. Crj-stal
vases [full] of water are placed in their right hands,
loaves of bread made in Memphis in their left hands.
Let them pay attention to the things done at the
third hour of the da^', and also at the eighth hour of
the day. Cease not to recite this book at the hour of
the ceremony." (de Hokr.xck, Rec. Fast, xii, 125.)
The \\ riter of the papyrus appears to have supposed
the ceremony to be so familiar to his readers that he
did not think it worth while to give any further
details. In the calendar of the Sallier pap\Tus,
three days in the year are devoted to the lamenta-
tions of Isis and Nephthys. On the i6th and the
17th of the month Athyr the mourning takes place
at Abydos ; the latter date is noticeable as being the
same that Plutarch gives for the treacherous murder
of Osiris. On the 24th of Athyr there is an allusion
to a joyful ceremon)', " Procession of Isis and of
Nephthys, who rejoice to see Unnefer triumphant."
(Chabas.)
16. House of the Kas of the Universal Lord.
17. The Storm of the Sky which raises the god.
18. The Hidden One, in her dwelling.
19. Khebt, the mummified form of the God.
THE GREAT HALL.
13
20. The greatly beloved, with red hair.
21. The abundant in life, the veiled one.
22. Her whose name is powerful in her works.
These are the seven celestial cows who, with their
bull and the four heavenly rudders are figured in
chap, cxlviii of the " Book of the Dead," the
Chapter of Providing Food. The name of the
second cow, " Shentet-rest-neter " recalls that of
the cow-goddess Shenty, in whose presence some of
the ceremonies in honour of Osiris were performed
(The translation of these names is from Naville,
P.S.B.A. xxiv, 313). For the goddess Shenty, see
Caulfeild, Temple of the Kings, pi. ix.
23. The Bull, the husband [of the cows].
24. The Leader of Heaven, opening [the gate] of
the sun's disk. The beautiful rudder of the Eastern
sky. In a papyrus of the XXth to the XXVth
Dynasty (Paris, No. 173, Wiedemann, P.S.B.A.,
xxii, 156) the four rudders are represented by four
ships with red sails, carrying offerings to four towns,
which stand for the four quarters of the compass.
The ship of the East sails to Kher-aha (Babylon,
near Memphis), and carries as an offering a libation
jar with two jets of water.
25. Ra making light in the Two lands. The
beautiful rudder of the Northern sky. The red-
sailed ship travels to Busiris carrying linen as an
offering.
26. The Shining One (?) in the Temple of the
Sand. The beautiful rudder of the Western sky.
The red-sailed ship goes to Memphis with offerings
of fruit and cakes.
27. Sharp of face (?) of the Red Ones. The
beautiful rudder of the Southern sky. The red-
sailed ship journeys to Heliopolis with burning and
smoking incense. Professor Wiedemann remarks
that the different offerings carried by the ships may
have some connection with the religious cult of each
town.
28. Amset.
29. Hapi.
30. Duamutef.
31. Qebhsennuf.
These are the Genii of the dead, the children of
Horus, the gods of the four cardinal points, under
whose protection the internal organs of the dead
were placed. Amset, human headed, guarded the
stomach and large intestines; Hapi, ape-headed,
guarded the small intestines ; Duamutef, jackal-
headed, guarded the lungs and heart ; and Qebh-
sennuf, hawk-headed, guarded the gall bladder.
The four genii often stand on a lotus which springs
from the throne of Osiris in the Judgment scene,
and small figures of them occur among the amulets
placed on the mummy in the coffin. The so-called
Canopic Jars, which contain the viscera of the
deceased, have lids in the shape of the heads of these
four deities. The internal organs of Osiris were
preserved as hoi}' relics in Upper Egypt, those called
Amset in the Serapeum of the eleventh Nome, those
called Duamutef at Slut in the Serapeum, of which
the name was Het-hau-Neter, House of the Limbs
(or members) of the God. Allusions to the four
genii of the dead are innumerable in all mythological
and funerary texts.
32. Shrine of the South.
33. Shrine of the North.
These two shrines are always mentioned together,
and are probably merely emblematic of the two great
centres of religious worship, one in Upper, the other
in Lower, Egypt. Here the Shrine of the South
has the form of a funereal coffer, but in the temple
of Bubastis, where Osorkon H offers to the two
shrines (Naville, Festival Hall, pi. iv, bis.) it is the
Shrine of the North which has this shape. If, as
M. Naville thinks, it had some mystical significance,
it is probable that one is the shrine of the living, the
other of the dead, Osiris ; in which case, the earlier
text, this of Merenptah, has represented them
correctly, Osiris being the living king in the north,
the dead king in the south.
34. The Sektet Boat.
35. The Atet Boat.
These are the two boats of the Sun ; in one he
made his daily voyage across the sky from east to
west, in the other he travelled through the Duat, or
other world, during the night. The Egyptians them-
selves appear to have applied the names quite
indifferently to either boat, so that it becomes im-
possible to distinguish them. They were known in
the Old Kingdom, mention being made of them on the
Palermo Stone in the reign of Nefer-ar-ka-Ra of the
Vth Dynasty. There are constant allusions to them
in the " Book of the Dead." Chapter cliii, the
Chapter of Escaping from the Net, is ordered to be
recited " on a figure of the deceased which is placed
in a boat. Thou shalt put the Sektet boat on his
right, and the Atet boat on his left. Offerings will
be made to him of cakes, beer, and all good things
on the day of the birth of Osiris " (Naville).
36. Thoth. The scribe of the gods, the great
magician, always represented with the head of an
14
THE OSIREION.
ibis. It is Thoth who superintends the weighing of
the heart before the Judgment throne of Osiris,
writing down the record upon his tablets, and
introducing the dead who have been proved sinless
to the great god of the dead. A common appellation
of Thoth is Fendy, He of the Nose, in allusion to
the long beak of the ibis.
37. The Gods of the South.
38. The Gods of the North.
39. The Gods of the West.
40. The Gods of the East.
An elaborate way of including all the gods. In
the " Book of the Dead," chap, xv, we read, "The
gods of the South and of the North, of the West and
of the East, praise thee [Ra]," and again, " the gods
of the South, the North, the West, and the East
have bound Apep." In the Pyramid texts, Unas
calls on " Gods of the West, gods of the East, gods
of the South, gods of the North. O, four kinds of
gods who enclose the four pure lands " ( Unas,
I. 572).
41. The sitting gods. Renouf [P.S.B.A. xix,
p. 108, note 5) explains this attitude as the squatting
position in which so many Egyptian figures are
drawn. The gods who appear in this posture are
generally of inferior rank, the great gods are either
enthroned or standing.
42. The gods of the offerings of food. These are
the gods of the dead in whose name offerings were
made for the Ka of the deceased.
43. The Great House.
44. The House of F~lame.
According to Renouf {P.S.B.A. xv, 69) every
Egyptian temple had a Great House and a House of
Flame, " as most sacred adyta at the extremity
opposite the entrance. The former occupied the
central position, like the Ladye-chapel in our
cathedrals, and the latter stood by the side of it."
The Papyrus of the Labyrinth says the House of
Flame " is the place where the lamp is lighted to
show the way to Osiris on his lake." I would
suggest that it was also the chapel in which the
sacred spark was kindled on the festival of Uag
(cf. Inscriptions of Siiit).
45. The Road of the South.
46. The Road of the North.
47. The Road of the West.
48. The Road of the East.
On the sarcophagus of Beb of the Vlth Dynasty
(Petrie, Dendereh, pi. xxxvi, 13), sixteen mystic
roads are cited, four to each quarter of the compass,
but I know of no other mention of the sacred
Roads.
49. The gateways of the Duat.
50. The Secret Doors.
51. The guardian of the doors of the gatewa3's of
the Duat.
Doors and gates had a special significance among
the Egyptians, particularly the gateways of the other
world or the Duat. Chapter cxlv of the " Book of
the Dead " is entirely devoted to giving the names
of the gates and their guardians, without which
knowledge the deceased could not attain to Osiris.
The " Book of Am-Duat " also carefully enumerates
the names of the gateways through which the sun
had to pass, and also the names of the guardians
and doorkeepers of each gate.
14. I. Register II. Osiris Khenti-Amentiu, Lord
of Abydos. Under the name of Khenti-Amentiu, the
local god of Abydos, Osiris is worshipped as God of
the Dead. The chief centre of the cult was natur-
ally at Abydos, the sacred city where the head of the
god was preserved as a holy relic. This head with
the long wig was the emblem of Osiris, and was
carried, raised on a long pole on a kind of litter, in
the solemn processions in the temple of Abydos. On
the walls of the Osiris chapel in the temple of Sety
at Abydos two representations of the Sacred Head
are shown ; and in the back part of the temple, where
the mysteries were celebrated, there is a third repre-
sentation. In all three cases the long, hanging wig,
made apparently of lazuli beads, is a prominent
feature. This makes it probable that the head
which was carried in processions was merely a
reliquary in which perhaps the relic was enclosed.
Professor Petrie has pointed out that the origin of
the name of. Abydos is derived from this Sacred
Head. The hieroglyph which reads ab, and which
means emblem, is the head on a pole ; the sign
which follows, du, means a hill ; so the whole word
Abdii means The Hill of the Emblem. Osiris, who
was at one time the chief deity of Egypt, afterwards
fell from his high estate as the god of all goodness,
and became merely the spirit or demon by whom
enchanters worked magical spells ; and the final
mention of him, under the name of Amente, in a
Coptic text, shows that he had reached the lowest
point of degradation. " Death came, Amente follow-
ing him, who is the counsellor and the villain, the
devil from the beginning, man}' attendants of divers
aspects following him, all armed with fire, without
THE GREAT HALL.
15
number, brimstone and smoke of fire coming forth
from their mouth." (Robinson. Copt. Apoc. Gospels,
P- I57-)
2. Osiris Unnefer, literally, the Good Being.
One of the many names of Osiris, but which appears
to have come into common use only in the XlXth
Dynasty; from that time onwards it was the chief
appellative of the god. This name greatly impressed
the classical authors who write on the subject.
Hermes Trismegistos (I quote from Menard's trans-
lation) says, when speaking of Unnefer, " Dieu est le
Bien et n'est pas autre chose. Dieu et le Bien sont
une seule et meme chose et le principe de toutes les
autres. Dieu est le Bien et le Bien est Dieu. Le
Bien agit par le moyen dusoleil, le Bien est le principe
createur." Plutarch says, "Osiris is a good being;
the word itself, among its various other significa-
tions, importing a benevolent and beneficent power,
as does likewise that other name of Omphis [Onnofris,
Unnefer], by which he is sometimes called." The
word Unnefer has been noticed as still in use in
our own times. It was the name of a Coptic saint ;
thence it passed to Spain under the form of San
Onnofrio, after whom a town in Mexico was called,
from which town the mineral " onofrite " takes its
name.
3. Osiris, the Living One.
4. Osiris, Lord of Life.
In papyri which contain this chapter, these titles
are, Ankhy, "The Living One," and Neb Ankh,
" The Lord of Life." A difficulty here is that both
these titles, which are almost entirely destroyed, begin
with Ankh. There is no reason to suppose that the
name Ankhy was twice repeated ; it is almost cer-
tainl}' a mistake either of the scribe or the sculptor,
one or both of whom were very careless, as the rest
of the inscription shows.
5. Osiris-em-zer. A very common title of Osiris
is Neb-er-zer, " Lord to the Boundary," i.e.. The
Universal Lord, of which this appears to be merely a
variant.
6. Osiris, chief of the town of Pu. Here, again,
is a mistake of the sculptor, for the papyri give
Khenty (chief) instead of Khen. Pe, or Pu as it is
written here, is the Buto of the Greeks, a very cele-
brated and holy city in the marshes of the Delta.
It seems to have been a double town, part being
called Pe and part Dep ; or possibly the temple, and
not the town, had the double name. The city was
held sacred because it was there that Isis fled to
bring up her son Horus after the death of Osiris.
Hidden in the midst of the marshes the mother and
child were safe from the fury of their enemy Set, the
murderer of Osiris, and it was in this secure retreat
that Horus remained till he at last came forth as the
" Avenger of his Father," to do battle with the Powar
of Evil.
7. Osiris Orion. From early times Osiris was
identified with the constellation Orion. In the
Pyramid texts Pepy says, " Osiris comes to thee as
Orion, lord of wine, in the good festival of Uag ; he
to whom his mother said, ' Become flesh ' ; he to
whom his father said, " Be conceived in heaven, be
born in the Duat,' and who was conceived in heaven
with Orion, who was born in the Duat with Orion
O Pepy, thou who art that great star which
leans upon Orion, go in heaven with Orion, journey
in the Duat with Osiris Pepy has come,
and he honours Orion ; he introduces Osiris in his
place."
8. Osiris Sepa. This very curious epithet has a
centipede as its proper determinative. It is the title
of the mutilated Osiris whose body was torn to
pieces. It is sometimes found with the determina-
tive of the backbone, and is there often translated as
"Relic." Brugsch (/??V/. ^a^^., 190) quotes from a
text, of which he gives neither date nor place, which
mentions " the sceptre, the whip, and the glorious
Sepa" (with the determinative of the backbone) as
relics of Osiris.
9. Osiris in Tanent (see III, 6).
ID. Osiris .... Meht-Ner. I cannot attempt to
translate this title, which in other te.xts is given as
Mehenet, but here it is quite distinctly ineht-
Ner, with the determinative of a vulture.
11. Osiris, the Golden One (?) of Millions of Years.
12. Osiris, the Double Soul of the Image. The
Saite recension gives Eipcii, the Two Princesses,
i.e. Isis and Nephthys, instead oi Erpct, the Image.
13. Osiris-Ptah, Lord of Life. This is a common
title of Ptah, who, as the triple god, Ptah-Sokar-
Osiris, was the god of the resurrection as well as of
death.
14. Osiris, Chief of Restau. The literal meaning
of Restau is Mouth of the Passages, meaning the
Grave. All gods of the dead bear this title.
15. Osiris, chief of [or, upon] the hill-country. As
Egypt was essentially a flat country, all foreign
lands were, in contradistinction, supposed to be hill}'.
This title therefore shows the dominion of Osiris over
foreign countries.
16. Osiris Anzety. Mr. Griffith has given an
i6
THE OSIREION.
interesting explanation of this title {P.S.B.A. xxi,
278). " Anzeti means the god of the nome Anzet,
just as Zehuti (Thoth) means the god of the nome
Zehut Anzeti is therefore the figure of the
anthropomorphic Osiris (Anzti) of Dedu . . . . Osiris
of Dedu seems, from his headdress, to be a god of
birth, or of renewed birth, while Osiris of Abydos
(who always follows him in the funerary formulae)
is of death In somewhat later times the
figure of this Osiris is the regular determinative of
Aty, 'ruling prince,' a term applied only to the living
being Osiris of Dedu is the living king and a
god of birth or generation, presiding over the nomes
of the East, or Sunrise, while Osiris of Abydos is
the dead King and King of the Dead, chief of the
Westerners in the region of the Sunset."
17. Osiris in Sehet. In other texts this name is
given as Hesert, a sanctuary in Hermopolis Magna.
In the time of Rameses III there was a secret shrine
(kara slieta), dedicated to the worship of Osiris, in
the temple of Thoth in this place.
18. Osiris in Siut. Siut, the L3-copolis of the
Greeks, was the centre of the worship of the jackal-
god, Upuaut, who was identified with Osiris.
ig. Osiris in Uzeft. Here is another mistake of
the scribe or sculptor. The word should be Nezeft,
a town in the Sethroite nome not far from Pithom.
20. Osiris in the South. This word is undoubt-
edly spelt Res, which means the South, and it is the
same in all the papyri ; but it is very probable that
in very early versions of this chapter it was read
Nekhen, for the title which follows is Osiris of Pe,
Pe being the religious capital of the North, Nekhen
of the South. The names of the two towns are con-
stantly used thus in juxtaposition when the writer
wishes to express North and South. The sign for
Nekhen, a plant with two leaves at the base, is very
like the hieroglyph for South, the same plant with
four leaves at the base, so it is not unnatural that
the two should be confused, especially as the meaning
is practically the same in this connection. In the
early hieroglyphs indeed no difference is made be-
tween the two signs. If this were the South we
should expect Osiris of the North to follow immedi-
ately after, but in all papyri Osiris of the South
and Osiris of the North have been mentioned
already.
21. Osiris in Pe. We have already had a mention
of Pe, the city of Isis in the marshes, but there it is
in opposition to Dep, which occurs further on, here
it is opposed to Nekhen. The two temples, one in
Pe and one in Dep, were dedicated, the one to
Horus, the other to Uazt. Chap, cxii of the " Book
of the Dead " is concerned with the Spirits of Pe, who
are Horus, Amset and Hapi ; chap, cxiii gives the
Spirits of Nekhen as Horus, Duamutef, and
Qebhsennuf. In the Temple of Sety at Abydos, the
Spirits of Pe and Nekhen carry the king on a litter,
and at Bubastis the Spirits of both places are in
attitudes of praise. The Spirits of Pe are hawk-
headed, those of Nekhen jackal-headed,
22. Osiris in Neteru. Neteru is identified by
Brugsch with Iseum, the modern Behbeit, a place
specially devoted to the worship of Isis, and through
her to Osiris. Neteru is often determined with the
sign of a pool of water, and in the Pyramid texts it
is mentioned in connection with a lake. " Pepy has
washed himself in the four vessels filled at the divine
Lake which is in Neteru '" (1. 334).
23. Osiris in Lower Sais. The town of Sais,
\\hich was sacred to the goddess Neith, was divided
into Upper and Lower, hence it is often called the
Town of the North and South. In Sais, Osiris bears
the same name as at Busiris, Anzetj', the Living
God.
24. Osiris in the town of the Double god. The
hawk sign being an ancient symbol for God, this
name probably means the town of Horus and Set,
which might mean the king, one of whose titles in
the early dj-nasties was Horus and Set. A tradition
connects Aphroditopolis with the god Set, who is
said to have been buried there. The name of the
nome, in which Aphroditopolis stands, is written
with the double hawk, the town itself being written
with the determinative of two fingers or two sandals.
25. Osiris in Syene. We have here the cult of
Osiris at the most southerly point of Egypt.
Plutarch mentions Philae as a place specially sacred
to Osiris, and the Ptolemaic ritual inscribed in the
temple at Dendereh gives directions for the Osiris-
worship at Elephantine. The temple at Philae
itself preserves — or perhaps I ought to say, did
preserve — inscriptions showing that so late as the
Roman period, the worship of Osiris played a large
part in the religious life of the place.
26. Osiris at the Mouth of the Canal, i.e. Illahun.
Osiris had a special worship in the Fayum, and his
most celebrated temple was at Illahun. As god of
the Fayum he is identified with Sebek and is depicted
as a crocodile, as on the sarcophagus of Ankhrui,
which was found at Hawara in the Fayum (Petkie,
Haivara, pi. ii, p. 21.) where there is a picture of
THE GREAT HALL.
17
the local Osiris, represented as a human-headed
crocodile. The inscription reads, " Says Osiris of
many aspects, O Osirian prince Ankhrui, hidden
art thou in the great place of concealment on the
west of the lake, which thou rejoinest morning and
evening, living for ever." Mr. Griffith considers that
the deceased is here "identified with the Osiris-
crocodile daily plunging in the lake." In the
Dendereh ritual, water from Illahun was used in the
Osirian ceremony at Neteru. Osiris being to some
extent a water-god, it is only natural to find his
temples near a lake, as at Neteru and Illahun.
27. Osiris in Aper. This place, which appears to
mean "Town of Provisions," is not yet identified.
In the " Lamentations of Isis and Nephthys," it
appears to be near Sais, for Nephthys calls on Osiris,
"O god An, come to Sais. . . . Come to Aper;
thou wilt see thy mother Neith " [Records of the Past,
ii, 123).
28. Osiris in Qefnu, or Qefdenu in other texts.
29. Osiris Sokar in the Town of Pedu-sha.
Osiris, the anthropomorphic god of the dead, was
identified both with Ptah and with the hawk-headed
Sokar; the three together forming the triple god,
Ptah-Sokar-Osiris. The dominion of Sokar is given
in the 4th and 5th divisions of the " Book of Am
Duat," but M. Jequier shows that the dominion of
Sokar was originally quite distinct from that of
Osiris, and that the two have been incorporated
together in the " Book of Am Duat " by later
theologians. The Papyrus of the Labyrinth shows
a connection between the two gods : " This place,
the temple of the god Sokar, at the mouth of the
canal (Illahun), is the town of Pi-bi-n-usiri (House
of the Soul of Osiris). When he enters the Great
Green (the Lake) to see Osiris in his lake, towards
the south side of the canal, he rests at Heracleo-
polis Magna and at Hermopolis Magna equally."
(Brugsch, Diet. gcog. 169.)
30. Osiris, chief of his town.
31. Osiris in Pegasu-re.
32. Osiris in his places in the North Land. It is
unusual to have the North put first.
33. Osiris in his places in the South Land.
The older papyri give only
Osiris in the North, and
Osiris in heaven, ignoring
both the South and the
V earth.
36. Osiris in his places in the Mouth of the
Passages.
34. Osiris in heaven.
35. Osiris in earth.
■},T. Osiris of the Two Great Ones. This probably
refers to the sister goddesses Isis and Nephthys.
38. Osiris of Atef-ur. A place near Memphis.
39. Osiris Sokar. In the temple of Sety at Abydos
one part of the building is dedicated to Sokar.
Twelve of the titles which he bears there are the
same as those of Osiris in this inscription, Nos. ii,
27, 28, 29, 32, 33, iii, 5, 6, 14, 15, 18, 37 41.
(Mariette, Abydos, i, pi. 4Srt.)
40. Osiris, Ruler, of Eternity. This is one of
the most frequent titles of Osiris, by which he is
constantly called in the " Book of the Dead " and in
funerary stelae.
41. Osiris the Begetter. In certain aspects,
Osiris is supposed to be the creator of all living
creatures, the begetter of mankind.
42. Osiris of Agenu.
43. Osiris of the Makes sceptre.
44. Osiris, Ruler of the Underworld. This region,
Khertneter, is not the same as the Duat, or Other
World, into which the sun entered in the evening
and through which he travelled during the night.
45. Osiris, creator of all things.
46. Osiris, the good inheritor.
47. Osiris, Lord of the Sacred Land. Ta-zeser,
literally translated as the Sacred Land, is a name for
the cemetery. All gods of the dead, therefore, bear
this title.
48. Osiris, Lord of Eternity. What the exact
shade of difference is between Heq Zet (Ruler of
Eternity) and Neb Zet (Lord of Eternity) is not
known, but evidently a slight distinction was
recognized, as this title, presumably a higher one, is
used twice in this inscription, in which only a
selection is given of the innumerable names of
Osiris.
49. Osiris, King of Everlastingness. Here is a
similar title to the preceding. Seten heh (King of
Everlastingness) probably conveyed a different idea
from both Heq Zet and Neb Zet to the Egyptians,
though to us the words Eternity and Everlastingness,
by which we translate Zet and Heh, have the same
meaning. The two words Zet and Heh may have
the meaning of " Eternity " and " Before Time," the
distinction between which was one of the chief
points in the Arian controversy in the fourth centurv.
50. Osiris, eldest of the five gods. The meaning
of this title is quite obvious on referring to the legend
of Nut, Osiris being the first of the five gods who
were born on the intercalar\' daj-s. The name is
rather rare, but is known from the Vlth Dynasty.
D
i8
THE OSIREION.
51. Osiris in the Hall of Truth of the Lord of the
Two Lands, Ba-en-Ra mer-Neteru, i.e. Merenptah.
M. Maspero says that the Hall or Place of Truth
was the name of the Theban necropolis {Catalogue
dii Miisee egypticn de Marseille, pp. 4 and 24), where
the great ancestress of the XVI Ilth Dynasty, Aahmes
Nefertari, was buried. In that instance however the
name, Hall of Truth, stands alone, here it is specially
called the Hall of Truth of King Merenptah which
makes it appear that the reference is to the
Judgment Hall either of the King, or of Osiris.
15. Register III. i. Osiris, Lord of Eternity.
2. Osiris Aty. Another form of the name Anzety
(<7.r'.). Mr. Griffith {P.S.B.A. xxi, 278) says, " This
word Aty (spelt with two crocodiles) may indicate
that the god was sometimes in crocodile form, or at
least connected with crocodiles." In quite late and
Ptolemaic times, this title is applied to Osiris of the
Fayum (Petrie, Haivara, pi. ii, Kahitn, pi. xxv).
3. Osiris Thetaty.
4. Osiris, Lord of the Tomb (see II, 14"). Re-
stau is literally the Mouth of the Passages, an
appropriate name for pyramids and rock-tombs
whose passages extend to so great a distance.
5. Osiris upon the Sand. It is very tempting to
translate this as Osiris of the Bedawin {Herin Sha)
instead of Upon the Sand {Her Shaii), but other
texts give Her-shau-ef (Upon his Sand) as a well-
known title of both Osiris and Sokar.
6. Osiris in Thanent. Probably the same as
II, g. Brugsch supposes it to be near Memphis.
In chapter xvii of the " Book of the Dead," we find
that "he to whom saffron cakes are brought in
Tanent is Osiris."
7. Osiris in the hall of the [sacred] cows. Cattle
of every kind were largely included in the cult of
both Isis and Osiris ; the cows being specially
sacred to Isis, the bulls, particularly the bull Apis,
to Osiris. The Serapeum of the Libyan Nome was
called The House of the Cow.
8. Osiris in Nezyt, or Nedbyt in other texts.
g. Osiris in Sati (?). The word is partially
obliterated.
10. Osiris in Bedesht.
11. Osiris in Depu. The sanctuary which, with
Pe, is in the town of Buto.
12. Osiris in Upper Sais (see II, 23). A relic of
Osiris was preserved in this town.
13. Osiris in Nept. An unknown place, generally
written Nepert.
14. Osiris in Shennut.
15. Osiris in Henket. The Town of Offerings is
not known except in this chapter of the " Book of
the Dead."
16. Osiris in the Land of Sokar.
17. Osiris in Shau.
18. Osiris in the Town of Fat-Hor. This
curious name, which means The Carrying of Horus,
is probably given to some town where the carrying
of the god formed part of the ritual.
ig. Osiris in the Two Places of Truth. The
duality of Maat or Truth is always insisted on in
Egyptian religious literature. The Hall of Judg-
ment, where the heart of the deceased was weighed
before Osiris, is named the Hall of the Two Truths,
or the Double Hall of Truth.
20. Osiris in Han.
21. Osiris in the Town of the Soul of his Father.
22. Osiris in the Mehent house.
23. Osiris, Lord of Eternit}.
24. Osiris, in the Town of a Great Wind (Nif-ur).
A name for Abydos. Osiris is alwa3's connected
with the North wind, one of the usual funerary
formulae is that he may grant to the deceased " the
sweet breezes of the North wind," and in chapter clxi.
of the " Book of the Dead," which speaks of the four
entrances to heaven, that of the North wind is said
to belong to Osiris. The name of the town, how-
ever, is probably due to its position, which is exposed
to every breath of air from the North. Dr. Walker
has suggested that the sail-sign should be read Ta
unless it is actually spelt out as Nif, and that it
interchanges with the sign for land. Therefore he
would read this name Ta-ur instead of Nif-ur. This
view is borne out by the spelling of Ta-ur in the
inscription on the north wall of the great Hall
(PL. XI).
25. Osiris in the Town of Tena. The word Tena,
with the same determinative, is the name of two
moondays. One, or perhaps both, are sacred to
Osiris, and were specially observed at Abj'dos.
26. Osiris in the Town of Asheru. A place at
Karnak, of which Mut was the great goddess.
27. Osiris in all Lands.
28. Osiris in the House of the Pyramidion. One
of the holiest places in the tempile of Ka at Helio-
polis, to whose honour all obelisks, and particularly
the pyramidion on the top, were dedicated.
2g. Osiris in the Great House. Another name for
the great temple at Heliopolis.
30. OsiriS; Lord of LadJu, Upuaut of the North.
THE GREAT HALL.
19
The identification of Osiris and Upuaiit is proved by
many passages in the " Book of the Dead." At
Abydos {Petrie, A l>ydos i'\) Upuaut was evidently
the original god, but was afterwards completely
superseded by Osiris.
31. Osiris, the living Prince in the Land of the
Lake, i.e. the Fayum (see III, 2).
32. Osiris, Lord of might, smiting the fiend. The
Sebau fiend figures largely in the " Book of the
Dead " as the enemy of Osiris, and therefore of the
dead in general. " The Sebau fiend hath fallen to
the ground, his arms and hands have been hacked
off, and the knife hath severed the joints of his
body." According to Dr. "Erman, it was Osiris of
Memphis who conquered the enemy ; " thine image
is that which is seen at Memphis when thine enemy
falls under thy [sandals] " {A.Z. igoo, p. 35).
23. Osiris Hershefi in Henen-Seten. Hershefi,or
Arsaphes in the Greek form, was identified with
Osiris from the Xllth Dynasty, and perhaps earlier.
He is generally figured with a ram's head, and
wearing the head-dress of Osiris, and the horns are
so marked a feature that the name of Osiris Hershefi
is The Horned One. The name of his temple is
Aii-nid-cf, The Place where nothing Grows. M.
Naville {Almas and Paheri, p. 7) gives some interest-
ing derivations of the name Hershefi. The name of
the town itself appears to have been contracted from
Henen-Seten to Henensi, in which form it appears in
the list of Assurbanipal. In Coptic, it is still further
contracted to Henes ; and the modern Egyptians, by
placing a vowel before the aspirate, have altered it
to its present form of Ehnasya.
34. Osiris, the Bull in Egypt. Here again we
have the identification of Osiris with the Bull, an
identification which is most clearly seen in the
worship of Apis. Osiris is constantly called the
Bull of the West, i.e. the region of the dead ; and
at Bekhent, a town of Lower Egypt, he appears to
have been called the Bull without any further title.
35. Osiris Nepra, Upuaut of the South. This is
the most interesting of all the epithets applied to
Osiris, but in these short notes it is impossible to
discuss it fully {vid. inf. Osiris, in the Sed-festival).
Nepra is the god of ripe corn, with whom Osiris, in
his character of god of vegetation, is naturally
identified. As early as the beginning of the Middle
Kingdom he received this title {Coffin of Anianitt,
pi. .xxvii), and it occurs also in that storehouse of
m}-thology, the Book of the Dead.
36. Osiris in all his appearings. The manifes-
tations of Osiris were so numerous that his wor-
shippers could never feel sure that they had not
overlooked some in a list of this kind. It was
therefore safer to end the list with a few epithets
which would cover all omissions and so avert the
anger which the god might feel at any neglect.
■>,']. Osiris in all his houses of Long Duration.
Brugsch in his dictionary gives this word aliat,
determined with the sign of a house, as an equivalent
for tomb or grave. The title would then read
Osiris in all his Tombs.
38. Osiris in [or, with] all his ornamentations.
3g. Osiris in all his incarnations (births).
40. Osiris in all his actions.
41. Osiris in all his names. The extraordinary
attempt at archaic spelling in this epithet is worth
noticing.
42. Osiris in all his places.
43. Osiris in every place in which his ka desires
to be.
44. Osiris, chief of the gods.
45. Osiris, Ruler of the cycle of the gods.
46. Osiris, the great One of Eternit)'.
47. Osiris, eldest son of his Father.
48. Osiris, the Soul of the Gods. The souls of
the gods are greatly confused in the Book of the
Dead. Osiris is said to have a soul of his own as
well as being the soul of other gods. In chapter
xvii we find, " I am he whose soul resideth in a pair
of gods. What then is this ? It is Osiris when he
goeth into Deddu and findeth the soul of Ra ; there
the one god embraceth the other, and becometh
Two Souls."
49- Osiris, Ruler of the Underworld.
50. Osiris, King of Amentet, i.e. the West, or
Region of the Dead. Amentet means Hidden, and
is the epithet applied to the place in which the sun
is hidden from his worshippers. As he was supposed
to die when he left the eaith, the hidden place into
which he entered became the region to which the
faithful went at death.
51. Osiris within the house of Ba-en-Ra Mer-
Neteru.
16. On the right of the wall is a figure of
Merenptah standing before a table of offerings. In
front of him is a small altar inscribed with his name
and titles. The table of offerings is in three registers
corresponding to the three registers which contain
the divine names. Among the offerings are the
different joints into which the sacrificed ox is divided,
20
THE OSIREION.
the head, leg, ribs, heart, and even the whole carcase,
are represented.
The king holds a hawk-headed incense-burner ;
the small pottery saucer, which held the burning
incense, is clearly shown. These saucers were used
in order to save the bronze burner from contact
with the fire, by which it would soon have been
destroyed. Saucers of this kind, blackened inside,
with charcoal and incense, were found by Prof. Petrie
at Tel el Amarna. The bracelets on the king's arms
are merely painted, not sculptured ; an omission
which would not have been noticed when the whole
figure was coloured. The necklace is of a somewhat
unusual form.
Above the head of the king is a hawk with out-
stretched drooping wings, on one side of it is the
name, " Behdeti, lord of heaven ; " on the other side,
" He gives all life like Ra." Over the king are his
name and titles, " The good god, son of Osiris, Lord
of the Two Lands, Ba-en-Ra mer-Neteru, lord of
crowns, Hotep-her-Maat Merenptah, giving life like
Ra."
In front of Merenptah is an inscription, " Offering
incense to all the fathers, the gods." Behind the
king is, " Protection, life, stability, length of days, all
health, all gladness of heart behind him, like Ra for
ever."
Left: " Call aloud, O Osiris King Ba-en-Ra mer-
Neteru, true of voice, at the second pylon, the Lady
of Heaven, Mistress of the Two Lands, Neby,
Mistress of the Sacred Land. The name of its
guardian is Mes-ptah-peh. He saj's, I made a road.
Behold me, I come, saying : What says the
Osiris, the King Ba-en-Ra mer-Neteru, lord of
crowns, Hotep her-Maat Merenptah, true of voice ?
\'erily, thou being purified I am purified. How ?
[B}'] these waters in which Osiris purified himself
when he was placed in the Sektet boat and the Atet
boat. He went forth at Ta-ur, he descended upon
him who is in Ta-ur. Thou art anointed. How ?
[With] ointment and with perfumes of the festivals,
and the clothing which is upon thee, and may there
be bandages to thee. The staff in thy hand is thy
henbeii staff. It is proclaimed for thee because thou
knowest it, viz. the name of Osiris the King Ba-en-
Ra mer-Neteru, son of the Sun, of his body, his
beloved, lord of crowns, Hotep-her-Maat Merenptah,
true of voice before the Lords of Eternity."
Below the inscription is a representation of a
shrine containing a crocodile-headed figure wearing
tw^o feathers on the head and holding the sign of
life. The name is Neby, determined with the sign
of fire. Along the top of the shrine is a looped
snake.
17. Pl. XL The North Wall. — These inscrip-
tions are portions of chapter cxlvi of the " Book of
the Dead," the Chapter of the Hidden Pylons.
Right: " [Call aloud] O Osiris King Ba-en-Ra mer-
Neteru, true of voice, on arriving at the first pylon,
the Lord of Tremblings, [Lofty] of Walls, Lady of
Overthrowings, arranging Words, repulsing storms,
preventing injuries [to him who] goes along the road.
Its doorkeeper, Nery is his name. Says the Osiris
the King Ba-en-Ra mer-Neteru, true of voice :
[Behold] me, I come. Says this guardian of the
gate, saying : What says the Osiris the King ....
Verily, he being pure I am pure. How ?
[By] these waters in which Ra purified himself
when he was clothed [on] the east of heaven. Thou
art anointed. How ? [With] nier/ict, Iiati and asit
ointments, and the clothing which is upon thee
and the staff which is in thy hand
is Pass thou on."
Below is a shrine in which is the vulture-headed
deity Nery, wearing two feathers on the head, and
holding the ankli. On the top of the shrine is a
decoration of alternate feathers and snakes.
CHAPTER III.
The P.^ss.-^ges.
18. Pl. XII. The sloping passage leading from
the hall towards the Temple of Sety was inscribed
on the South side with the xviith chapter, on the
North side with the xcixth chapter, of the Book
of the Dead. Above the inscription on each side
was a frieze of figures of which it was possible to copy
only one, from the north side. The rapid silting up
of the passage by heavy falls of sand and stones made
it impossible to copy more than a few lines of the
inscriptions, which are only enough to show the
chapters from which they are taken.
The xcixth chapter is the Chapter of bringing the
Makhent boat ; the xviith is one of the most ancient
chapters, of which the meaning was so obscure,
even in the earliest times of which we have any
knowledge of it, that it is accompanied by a running
commentary by ancient theologians. By degrees, the
commentary became confounded with the text, which
THE PASSAGES.
21
then required a fresh commentary. In Renouf's
translation {P.S.B.A.) the original text, so far as it
can be ascertained, and the commentaries, are
printed in different type, enabling the reader to
distinguish between them at a glance.
The lintel or roofing stone, which still remains
in position, was painted in black on a grey ground.
It was probably the intention of the builders to
engrave the hieroglyphs, but it was left, like the east
side of the North passage, merely sketched in.
The names, which are determined with the sign of
a star, are those of the dekans, and are interesting as
none have hitherto been found of the time of
Merenptah. The earliest known are in the tomb of
Sety 1, and in the Ramesseum of the reign of
Rameses II ; these now continue the consecutive
series for another reign.
The whole roof of the passage was probably
covered with the names of stars, and possibly with
astronomical data, of which not a vestige remains
except this one small section.
19. Pl. XIII. The passage leading northwards
out of the hall is sculptured and painted with scenes
from the " Book of Gates."
On the East wall is the representation of the
sunrise, on the West wall is the sunset. The latter
was considered more important, for the West wall is
sculptured, the East wall being merely painted.
Surrounding the whole scene is the pathway of
the sun, with the disk of the sun placed half-way.
The disk has been painted red, and was scribbled
over with a half-legible Greek graffito.
The first scene shows the Boat of the Sun upheld
by Nu, the primaeval Waters. The hieroglyphs
explain that " These two arms go forth from the
water; they raise this god." In the centre of the
boat is the beetle, emblem of the resurrection,
supporting the sun's disk. On either side are Isis
and Nephthys, whose headdresses are the hieroglyphs
which form their names ; towards the stern of the
boat and behind Isis, are five divinities, Geb, Shu,
Heka, Hu, and one unnamed; the two last manage
the great oars by which the boat is steered. Above is
the sentence "The god [?gods] of the Atet-boat fol-
lowing this god [when he] sets." On the other side
of the beetle, and behind Nephthys, are three gods
named Sa. Above them are the words, " Those who
are with him." In the prow kneels the king with
upraised hands in an attitude of worship, with his
name and titles above his head, " Lord of the Two
Lands, Ba-en-Ra mer-Ptah, true of voice." This is
the only instance I know of the king appearing in the
boat of the immortals.
Over the boat is a straight line, above which are
two figures upside down. The upper one is
represented with the feet turned back till they
almost touch the head. According to the hieroglyphs
this is " Osiris encircling the Duat ; " the Duat being
the other World through which the sun passed
at night. Osiris with raised arms supports the
goddess Nut on his head. The hieroglyphs beside
her read, " Nut receiving Ra ; " the theory being that
the sun was born of Nut every morning, and died in
her arms every evening.
This scene of the circular Osiris is very rare ; it
occurs on the sarcophagus of Sety I and in the tomb of
Rameses VI. The explanation of the peculiar position
appears to me quite simple ; the straight line above
the boat I take to be the line of the horizon, Osiris and
Nut being below the horizon. It was impossible to
represent both sides of the horizon on an upright
wall without having some of the figures wrong way
up. The artist was forced to sacrifice truth to the
exigencies of the case ; the boat and its passengers,
being the most important, are placed correctly, there-
fore Osiris and Nut, who are merely subordinate
characters, are reversed.
The sunset is separated from the next scene by five
lines of hieroglyphs. In the line nearest the boat
are two serpents ; the one at the top is upside down,
and wears the head-dress of Isis ; that at the bottom
wears the head-dress of Nephthys.
The inscription between the two reads, " They
are the guard of the secret gate of the souls who are
in Amentet, after entering this gate."
Between the other lines of hieroglyphs are two
serpents standing on their tails, the one called Sbny,
" He of the gate " [or perhaps Duay, " He who
praises"], the other called Pckkery, " He who sur-
rounds."
The hieroglyphs read from right to left, the inscrip-
tion therefore begins on the right-hand side. " (i) He
[who] is on this door, he opens unto Ra. Sa [says]
unto Pekhery, Open thy gate unto Ra, unbolt thy
door for the Horizon-god. It is that he makes light
the thick darkness. (2) The gate it is of entrance (?)
before the souls who are in Avientet, after entering
this gate. (3) He [who] is on this gate, he opens
unto Ra. Sa [says] to Pekhery, Open thy gate to
Ra, unbolt thy door to the Horizon-god. He is
accustomed to make light the thick darkness. (4)
22
THE OSIREION.
The Gate it is of entrance before the souls who are
in Aiiientet after entering this gate o{ Ainentet. He
rises behind this great god.
The long line of inscription at the extreme right
of the page begins the next scene : " This great god
arrives at this pylon. The gods, who are in it,
worship him."
Then comes the picture of a structure which has
given the name of " Book of Gates " to this portion
of the religious literature of Egypt. The Duat was
divided into twelve parts, corresponding with the
twelve hours of the night; at the end of each hour
was a gate through which the sun passed in his nightly
journey through the Duat. The gate itself was a
narrow passage between high w^alls, on the tops of
which was the M^/^^r-ornament forming a sort of
chevaux-de-frise. The name of this gate, which is
partly obliterated, can be restored as Zescrl-bau,
" Sacred of souls," from the sarcophagus of Sety I.
A human guardian stands at the entrance and the
exit, the one at the top holds a knife and is called
Bay ; the rest of the hieroglyphs read, " He stretches
out his two hands unto Ra, kindling a spark for Ra."
At the angles are two serpents, from whose mouths
flow a continuous stream of poison. Beside the gate
are two tall poles surmounted hy human heads ; these
are respectively Khepera and Atum, the morning sun
and evening sun ; their names being inscribed above
their heads. The line of hieroglyphs between them
reads : " They stand upon their heads. They are
upon their long poles, standing upon them at the
gate in the earth."
20. Pl. XIV. This scene shows the eleventh
division of the Duat or Other World. It occurs in
other places, but perhaps one of the best representa-
tions is on the sarcophagus of Sety I. The scene is
divided, as is usual, into three registers ; the middle
one (B) representing the way of the solar boat, which
is preceded by various divinities, the upper (A) and
lower (C) registers represent the banks of the river
on which the boat floats.
A. A crocodile-headed god leads the way ; he
holds an f^a^-sceptre in his right hand, and in his
left, which is behind his back, is a serpent with its
head erect. His name is Sebek-er, or, according to
M. Lefebure {Rec. of Past, xii, ii), Sebek-Ra. Eight
women seated on coiled serpents, one hand resting
on the serpent's head, the other holding a star.
These are the stars of dawn, and are called " All the
stars which are in Nut."
*Three hawk-headed figures standing. Their
names are Sopd, an almost obliterated word, which
reads Shenebt on the sarcophagus of Sety, and He
who is in the Double Boat. Eour ram-headed
figures standing, called respectively, Khnum, Pe-
neter, Dend, and Ba.* The inscription is the same
as that on the sarcophagus of Sety, which has been
translated by M. Lefebure {Rcc. of Past, xii, 12).
" not arrives Ra. Those who are in
this scene, their sceptres are in their hands, it is they
who make firm the shrine, their two arms being at
the side of the body which is in the Double Boat of
the god, after issuing from the gate of the land of
Sma. They place the oars in heaven [when] the
hour which is in front [i.e. the future] comes into
being Those who are in this scene,
their serpents being under them, their hands holding
stars, the\' issue from the double sanctuary of this
great god, two to the east and two to the west. It
is they who worship their souls of the east. They
offer praises to this god, they worship him after his
gomg forth, and Sedeti [when] he issues in his shapes.
It is they who lead this god, they adore this god,
they to them, their serpents rising
upwards behind him in this scene. He advances at
their advance, they take their station before this god.
They turn round the gods at this gate of
Aiiicntet.'^ The meaning of the concluding sentence
is not clear ; I have therefore not translated it.
B. A god standing, holding an «i'W-sceptre in one
hand and an ank/i in the other. His name is Sebekhti,
" He of the Pylon." Two women standing, wearing
the crowns of Upper and Lower Egypt. Their
names are not at all clear in meaning, and the
sarcophagus of Sety gives no help.
Four monkeys, each holding a gigantic hand, Afcsn
uaut, " The children of the roads." Then comes a
snake chained to the earth with four chains fastened
with hooks shaped like the hieroglyph for S. This
is Apep, the serpent of evil, the enemy of Osiris and
the gods. *Advancing towards him are eight figures,
four jackal-headed and four human-headed, each
carrying a knife and a hook of the shape like the
hooks which fasten Apep.* The inscription reads :
" . . . . the children when they strike him, they
rest in Nut. Those who are in this scene, they spread
out his chains. It is that his teeth are in heaven.
* All figures which occur between asterisks * are put in from
notes, the inscriptions on this plate are also from a hand copy
and are not in fac-simile.
THE SMALL OBJECTS.
23
and his poison goes down to Amentet. Those who
are in this scene, it is they who estabhsh Ra in the
eastern horizon of heaven. They direct this god,
their staves (?) in (?) their hands, two to the left and
two to the right, in the two sanctuaries of this god.
They go forth behind him, praising his soul [when]
the}^ see it. It is they who make firm his disk.
Those who are in this scene, they turn themselves
towards this pylon of Duaty [Him of the Duat],
opening the caverns and making firm their secret
pylons. The souls, they arise behind him."
C. A cat -headed god holding an wrtj-sceptre in
his right hand ; in his left, which is behind his back,
is a lotus. On the sarcophagus of Sety the god
holds a serpent. The name is Mauty, " He of the
cat." Four men bowing, called Auityu. *Four
women standing, \Iie\byiit, " The mourners." Four
women wearing the crown of Lower Egypt, and four
wearing the crown of Upper Egypt.*
The inscription reads : " behindhim, their
bodies are in their place. Those who are in this
scene, naming Ra ; great are the names of his trans-
formations. Their souls, they ascend behind him,
when their bodies remain in their place. Those who
are in this scene raise up truth and make it firm in
the shrine of Ra when he sets in Nut. Their souls,
they ascend behind him, their bodies remain in
their place. Those who are in this scene, it
is they who fix the duration of time, and
make the \'ears to come into existence for the
guardians of the desolate ones in the Duat and for
the Living Ones in heaven, namely, they who follow
this god. Those who are in this scene in this pylon,
they are uncovered as to their hair before this great
god in Amentet. They turn themselves towards this
pj'lon, entering not into heaven. Those who are in
this scene they worship Ra, they offer praises to
him, they adore him when they worship the gods
who are in the Duat and the gatekeepers of the
secret places. They remain in their place. The
doorkeeper of the cavern {Qercrt) remains in his
place."
21. Pl. XV. The sunrise is shown on the east
w^all of the north passage. It had been painted in
red and black, but is now greatly faded, and in
places the figures and hieroglyphs are barely
visible. I think that it is still unfinished, and that
the painting was merely a temporary decoration put
up until it was possible to sculpture the scenes in
the same way as on the opposite wall. Otherwise
I cannot account for the first draft of the inscription
being still visible here and there, as is shown by the
signs in dotted lines, which were as distinct as the
other hieroglyphs. Only two colours, red and black,
were used here, whereas four colours, red, black,
white, and blue, were used on the sculptured walls.
It seems probable then that this East wall shows us
merely the artist's sketch, which was never finished.
The scene has the pathway of the sun, as in the
sunset, with the solar disk in the middle. From the
disk issue Horus the Child, emblematic of the
youthful Sun, and the ram-headed Beetle, emblem-
atic of creation and resurrection. Two pathways
diverge from the disk diagonally across the scene,
defining the limits of the celestial river. Above the
upper diagonal path are seven bowing figures, turned
upside down. They are called, Slieta Kheperu,
"Secret of transformations ; " Slieta yni, "Secret of
forms;" Ac (I) viesiit, " of births;" Yiiiy
ta, " He w'ho is in the earth ; " Klienti-ta, " Chief of
the earth ; " Meiiy, " He who establishes ; " Khesny.
Between them and the sun's path are three lines of
hieroglyphs : " These gods who are in this scene,
they give praise (?) to Ra com-
panion (?) when he enters (?) from the womb of
Nut."
Between the diverging paths are eight lines of
hieroglyphs: (i) " We draw Ra, we follow this only
lord, (2) Khepera, chief lord. Hail to thee, the
great one, (3) ye are glorious. Living soul of my
transformations. (4) Peace, peace, within his disk.
Ra rests within (5) his disk. This great god enters
into his eastern hill, chief of the (6) gods, seeing
the past generations {pat), shining on the present
generations {rek/iyt) (7) blessed is the face of him
upon earth by these gods." The last line is too
obscure to translate.
■ CHAPTER IV.
THE SM.^LL objects.
22. A few small objects were found in the filling
of the passages and halls, apparently having been
thrown away as mere rubbish. The building itself
had evidently been rified, and every object removed,
whether of value or not.
Pl. XVII, 3. A tall pottery stand of a form
characteristic of the XlXth Dynast}'.
24
THE OSIREION.
4 and 5. Sculptor's Trial Pieces. — There seems
to have been a school of sculpture in the Temple of
Rameses, for on the plain surface of the walls below
the decoration in that temple are sketches of figures
roughly incised. These trial pieces probably be-
longed to the same school. The first exercise of the
youthful sculptor was invariably the neb sign, giving,
as it did, a straight line, and a semi-circular curve.
It is interesting to see the sign engraved by the
master's hand at the top of the stone, below are
the student's attempts in every degree of badness.
Another piece which was found showed part of a
little scene of the worship of Osiris; it was un-
finished, one figure only having been sculptured, the
rest being merely sketched in in black. This piece
is now at South Kensington. The two pieces shown
in this plate must have been done by advanced
students. No. 4 is the more interesting, as it is not
completely finished, the original drawing in black
ink is still visible at the shoulder. The serpent
seems to have been added so as to fill up the blank
space and not waste the stone.
6. Plaster Casts. — These are casts of the eyes
of statues and of details of decoration ; which, as the
cartouche shows, were probably from the temple of
Rameses. They must therefore belong to the same
school of sculpture as the trial-pieces, and served the
same purpose as the plaster casts in schools of art
at the present day.
7. A Surveyor's Mark. — This is of the Roman
period.
All these objects were found at the North end, and
in the North passage.
23. In the Hall and South Chamber were found
the Coptic ostrakon (Pl. XXXVH, p. 43), and a
small squatting statuette (Pl. XIX) of limestone.
The statuette was without a head, and was inscribed
both back and front. From the style and workman-
ship it belongs to the XXVIth Dynasty.
In front is a representation of Osiris standing on
a pedestal in a boat, and holding the heq sign,
emblem of sovereignty in his hands. The inscrip-
tions on each side are so corrupt as to be almost
unreadable. That in front of the figure appears to
be merely the name and titles of the god : " Speech
of Osiris, the great god, ruler (?) of eternity." The
inscription behind the figure : " Speech of the lord (?)
of Deddu. [May he] give funeral offerings which
the gods love."
Down the back of the statuette are five rows of
hieroglyphs, the top part being slightly broken away,
(i) " May the kinggive an offeringunto Osiris-Khenti-
Amentiu, the great god, Lord of [Abydos] ; (2) may
he give funeral offerings of bread and beer, oxen and
fowls, incense (?) and ointment, wine and milk ; that
which heaven gives, which earth produces, and which
the Nile brings (3) from his cavern, and on which
the god lives, for the ka of the divine father, the
hen-ka priest of the mysteries of the book of eternity
in his month, (4) of the second class and of the
fourth class of priests ; of the first class and the
second class of priests in the place of decrees, the
?/rti5-priest of the Boat of the second class, Hor-se
(5) son of one of the same rank, Hor-
nekht, true of voice, son of one of the same rank,
Hor-se-ast, true of voice."
The inscription round the base gives the same
name and title as before : "... of the same rank,
Hor-nekht." Another fragment shows that the
mother's name was given, but nothing remains of
the name.
24. Hieratic ostraka. A few limestone ostraka,
inscribed in hieratic, were found. Of nine of these
Mr. Griffith has kindly given the following transla-
tions and notes : —
1. " Sunre, son of Shesuaf (?), his mother being
Yua, of Pa-shes (?) " " Amu-nefer, son of Rui, his
mother being Huta, of Pa-shes (?) " A memorandum
of the two people named.
2. " How hast thou forgotten the business that I
told thee ! " The text is complete, perhaps only a
trial of the pen.
3. " 220 nails (?) worth g kite."
4. Possibly a bargain of some sort concerning
sandals. The first word appears not to be sunt.
6. The ape of Thoth seated on a base, a lotus
flower (?) before him, and an obscure inscription
behind.
7. A list of names, Sun-re, Pen-dua, Sety, Amen-
emapt, and amounts, 14, &c.
8. A list of words or names and numbers.
9. Memoranda, with others added, after the stone
had been turned upside down.
25- Demotic ostraka. A very few demotic os-
traka were found, chiefly on potsherds. Professor
Spiegelberg kindly read them, and says that they are
all accounts, (i) oil, (3) wine, (4) salt, (5) gives
measures, but no material is mentioned.
THE WORSHIP OF OSIRIS.
CHAPTER V.
THE WORSHIP OF OSIRIS.
26. Legend of Osiris. — From the Greek authors
we are able to get a fairly connected account of
Osiris. They agree that he came from the north,
Plutarch saying that he was born on the right side
of the world, which he explains as the north ; but
Diodorus mentions the town from which he came,
namely, Nysa in Arabia Felix, on the borders of
Egypt. The Book of the Dead gives his birth-
place as Deddu (Busiris), and this statement is
given by Plutarch on the authority of Eudoxus.
Plutarch gives the legend of his birth on the first of
the intercalary days (see Nut, sect. 13, No. 13) as the
firstborn of the deities Geb and Nut, and saj^s that on
his entrance into the world a voice was heard saying,
"The Lord of all the earth is born," but Diodorus
speaks of him as a human king. The two Greek
authors, Plutarch and Diodorus, go on to tell us
that on coming to the throne Osiris proceeded to
teach his subjects the arts of civilization, introducing
corn and the vine, and reclaiming the Egyptians
from cannibalism and barbarism. Having reduced
his own kingdom to civilization and order, he gave
the government into the hands of his wife Isis, and
travelled southwards up the Nile, teaching the
people as he went. The army that accompanied
him was divided into companies, to each of whom
he gave a standard. He was accompanied also by
musicians and dancers, and he introduced the art
of music, as well as the knowledge of agriculture
into all the countries through which he passed. He
built Thebes of the hundred Gates, and at Aswan
he m.ade a dam to regulate the inundation of the
Nile. He travelled through the then known world,
which included India and Asia Minor, and ended his
peaceful mission by returning happily and in triumph
to Egypt. There he found everything in order, but
his brother Set, consumed with jealousy and longing
to usurp the kingdom, determined on his death.
To this end. Set, with his fellow-conspirators,
invited Osiris, under pretence of friendship, to a
banquet, and there exhibited a wooden coffer,
beautifully decorated, which he promised to give
to any one whose body it fitted. All the conspirators
in turn lay down in it, but it fitted none of them,
for the measurements had been carefully taken from
Osiris himself without his knowledge. Osiris un-
suspectingly entered the coffer and lay down, where-
upon Set and his companions hastily clapped on
the cover, nailed it down, and poured molten lead
over it. They then carried the coffer down to the
Nile and threw it into the water. Here there comes
a discrepancy in the narrative. According to the
Metternich stele, one of the few Egyptian authorities
extant, Isis fled to Buto, in the marshes of the
Delta, to escape from Set, and there she brought
forth her son Horus, and remained in that place till
he was old enough to do battle with his father's
murderer. Plutarch, however, makes no mention of
this, but says that Isis was at Koptos when she
heard of the death of Osiris, that she cut off a lock of
her hair and put on mourning apparel, and at once
instituted a search for her husband's body. After
many wanderings she arrived at Byblos, and found
that the coffer had lodged in the branchesof a tamarisk
tree. The tree had grown round it and had become
so large and luxuriant as to attract the notice and
admiration of the king of Byblos, who had it cut down
and made it into a pillar to support the roof of his
palace. Isis became nurse to the infant prince and
in reward for her services was permitted to open the
pillar and remove the coffer. She took it away into
the desert and there opened it, and throwing herself
on the corpse wept and lamented. Afterwards she
hid away the chest with the body still inside it, and
went to Buto, where her son Horus resided, pre-
sumably meaning to return and bury the dead Osiris.
Meanwhile, however, Set, hunting wild boars by
moonlight, came across the coffer and recognized it.
In his fury he flung it open, tore the body to pieces,
and scattered the fragments far and wide. Isis, on
her return, found what had occurred. Mourning
and lamenting she searched through the length and
breadth of Egypt, burying each piece of the body
in the place where she found it, and raising to its
memory a temple or a shrine.
This is the legend of Osiris as it was known in
Greek times. From what Herodotus says, and
from other indications in mythological texts, it would
seem that the Egyptians, like the Jews and Hindus,
had a Supreme Deity whose name it was not lawful
to mention, and who manifested himself, as in
Hinduism, under many forms and names. It
appears evident that this Supreme God was known
commonly among the Egyptians by the name of
Osiris, but his true name was hidden from all except
those initiated into the mysteries. In the pyramid
texts, Unas says, " O great god, whose name is
unknown," On the stele of Re-ma there is the
same expression, " His name is not known."
26
THE OSIREION.
An observation of Herodotus proves that Osiris
was the chief deity, in Greek times at least, for he
says that though the Egyptians were not agreed
upon the worship of their different gods they were
united in the cult of Osiris.
It is this confusion of names and forms that
makes the study of Osiris so difficult, and I have
endeavoured to point out only a few of his many
manifestations.
27. Osiris as a Sun-god. — Egyptologists have
generally looked upon Osiris as a form of the Sun-
god, and, indeed, it is usually said that Ra is the
living or day-sun and Osiris the dead or night-sun.
This view, however, is not altogether borne out by
the mythology of the Egyptians themselves, except
in so far as that almost every deity of any note was,
at some period of his career, identified with the sun
by the worshippers of Ra. Even in the Book of
Am Duat and the Book of Gates, which are
entirely concerned with the journey of the sun
during the hours of the night, it is Ra who passes
by in his boat, whose devoted followers gather
round to protect him from danger, to whom the
gates, which divide the hours, are flung open.
Osiris, on the contrary, is not the hero of this
nocturnal journey- In the Book of Gates he
appears only once, and then at the entrance of the
Sun into the Duat or other world. There he is
seen (Pl. XIII.) encircling the Duat and supporting
Nut, who receives Ra in her arms. It is quite
evident here that Osiris and the sun are two distinct
personalities. In chap, xvii of the Book of the
Dead Ra is identified with Osiris, but the original
text and the glosses are so obscure that it is not
possible to make out the true meaning. In the
hvmn to Ra, which comes between chaps, xv and
xvi, there is a very definite statement about the
night sun, showing that it is Ra himself and not
Osiris. "Thou (Ra) completest the hours of the
Night, according as thou hast measured them out.
And when thou hast completed them according to
thy rule, day dawneth." All through the Book of
the Dead, though it is implied that Osiris and Ra
are the same, yet there is no definite statement of
the fact. M. Jequier thinks that the whole of the
Book of Am Duat, and particularly the Book
of Gates, is an attempt of the theologians of the
XVIIIth and XlXth Dynasties to reconcile the solar
with the Osirian worship.
28. Osiris as the Moon-god. — Osiris is identified
with the moon quite as readily as with the sun.
Chap. Ixv of the Book of the Dead gives prayers
to the moon couched in precisely the same terms as
the petitions to Osiris. " O thou who shinest forth
from the Moon, thou who givest light from the
Moon, let me come forth at large amid thy train
.... let the Duat be opened for me ... let me
come forth upon this day." In the Lamentations
of Isis and Nephthys, Osiris is actually identified
with the moon. " Thoth .... placeth th}- soul in
the barque Maat, in that name which is thine of
God Moon .... Thou comest to us as a child each
month " (de Horrack, Rec. of Past, ii). Again,
in the Book of the Dead, chap, viii, " I am the
same Osiris, the dweller in Amentet I am
the Moon-god who dwelleth among the gods."
Plutarch saj-s that upon the new moon of Phame-
noth, which falls in the beginning of spring, a festival
was celebrated which was called The entrance of
Osiris into the Moon.
Another proof of the connection of Osiris with the
moon is that the lunar festivals of the Month and
the Half-month, i.e. the New Moon and the Full
Moon, are specially dedicated to him from very
early times; he is also Lord of the Sixth-day festival
(the first quarter of the moon), and the Tenait (the
last quarter) is one of his sacred days, and one
specially observed at Abydos.
The two ceremonies recorded by Plutarch may
also have a connection with the worship of Osiris
Lunus, as the principal object was made in the form
of a crescent. At the funeral of Osiris, a tree was
cut down and the trunk formed into the shape of a
crescent. The other ceremony was more elaborate.
" On the igth of Pachons they march in procession
to the sea-side, whither likewise the priests and other
proper officers carry the sacred chest, wherein is
enclosed a small boat or vessel of gold. Into this
they first pour some fresh water, and then all that
are present cry out with a loud voice, ' Osiris is
found.' As soon as this ceremony is finished, they
throw a little fresh mould, together with some rich
odours and spices, into this water, mixing the whole
mass together and working it up into a little image
in the shape of a crescent, which image they after-
wards dress up and adorn with a proper habit."
Herodotus says that " pigs were sacrificed to Bac-
chus, and to the moon when completely full. When
they offer this sacrifice to the moon, and have killed
the victim, they put the end of his tail, with the
THE WORSHIP OF OSIRIS.
27
spleen and the fat, into a canl found in the body of
the animal, all of which they burn on the sacred fire,
and eat the rest of the flesh on the day of the full
moon. Those who, on account of their poverty,
cannot bear the expense of this sacrifice, mould a
paste into the form of a hog and make their offering.
In the evening of the festival of Bacchus, though
everyone be obliged to kill a swine before the door
of his house, yet he immediately restores the carcase
to the hog-herd that sold it to him. The rest of this
festival is celebrated in Egypt to the honour of Bac-
chus with the same ceremonies as in Greece." The
Grecian ceremonies being phallic, it is evident that
Osiris Lunus was the same deity as Osiris Generator,
and it is this idea that Hermes Trismegistos expresses
when he calls the moon the instrument of birth.
Though we only hear of the sacrifice of pigs to Osiris
and the moon in Greek times, 3'et we have an evident
allusion to it as early as the XlXth Dynasty. On the
sarcophagus of Sety I, and in the tomb of Rameses
V, there are representations of Osiris enthroned, and
before him is a boat in which stands a pig being
beaten b}' an ape. The ape is the emblem of Thoth,
who is one of the chief lunar deities. So in this
scene we have the combination of Osiris and the
moon in connection with the pig.
Bronze figures of Osiris- Lunus are not uncommon.
In this form he is never represented as a mumm^^,
but wears the short kilt, and on his head the disk of
the moon, and sometimes the horns of the crescent.
The Sacred Eye is either in his hand or engraved on
the disk, and his name, Osiris-Aah, is on the
pedestal.
29. Osiris as a god of vegetation. One of the
principal forms under which Osiris is worshipped is
as a god of vegetation and generation. Hymns
addressed to him are full of allusions to his genera-
ti\'e power. " Nothing is made living without him,
the Lord of Life" {Stele of Re-ma). " Through thee
the world waxeth green in triumph before the might
of Neb-er-Zer" [Pap. of Aiii).
And, in a hymn of the time of Rameses IX, Osiris
is worshipped as the god from whom all life comes : —
" Thou art praised, thou who stretchest out thine
arms, who sleepest on thy side, who liest on the
sand, the Lord of the ground, thou mummy with the
long phallus The earth lies on thine arm
and its corners upon thee from here to the four sup-
ports of heaven. Shouldst thou move, then trembles
the earth [The Nile] comes forth from the
sweat of thy hands. Thou spuest out the air that is
in thy throat into the nostrils of mankind. Divine
is that on which one lives. It in thy nos-
trils, the tree and its leafage, the reeds and the . . .,
barley, wheat, and fruit trees Thou art
the father and mother of mankind, they live on thy
breath, they subsist on the flesh of thy body " (Erman,
A.Z., 1900, 30-33). Mr. Eraser [Golden Bo/ig/i, i,
304) suggests that the Dad-pillar, the well-known
emblem often called the Backbone of Osiris, " might
very well be a conventional representation of a tree
stripped of its leaves, and, if Osiris was a tree-spirit,
the bare trunk and branches of a tree might naturally
be described as his backbone."
Osiris, as the begetter of mankind, is identified
with the god Min of Koptos, the god of generation,
and the Phallic festivals celebrated in honour of
Osiris are said by Plutarch to be precisely the same
as those in honour of Bacchus, the similarity of
worship being so great that the two Greek authors
who have left us the most detailed account of the
Egyptian religion do not hesitate to speak of Osiris
as Bacchus.
The ritual of the worship of Osiris as a god of
vegetation is preserved in a Ptolemaic inscription at
Dendereh. There we have the exact details of the
celebration of the Ploughing Festival to which-
allusions are made in texts relating to Osiris. The
ritual of Abydos is followed by Koptos, Elephantine,
Kusae, Diospolis of Lower Egypt, Hermopolis,
Athribis, and Schedia ; but in Busiris, Heracleopolis
Magna, Sais, and Netert it differed in several particu-
lars. To take Abydos first, as the chief place of
worship in Upper Egypt, the ceremony was per-
formed in the presence of the cow-goddess Shenty.
In the temple of Sety at Abydos there is a coloured
bas-relief of the goddess in the inner chamber at the
back, and it is probable that this chamber is the Per-
Shenty (House or Chamber of Shenty) where some
of the mysteries of the death and resurrection of
Osiris were celebrated. A hollow statuette of pure
gold was made in the likeness of the god— that is to
say, of a man bandaged like a mummy— with the
high crown of Upper Egypt. It was to be a cubit
long, including the crown, and two palms wide. Then
the reliquary was of black copper, and its length two
palms and three fingers, its breadth three palms and
three fingers, and its height one palm. On the
twelfth of Khoiak four hm of sand and one hin of
barley were put into the statuette, which was then
laid in the " garden " with rushes over and under it.
28
THE OSIREION.
The " garden " was in the Per-Shenty, and was made
of stone, four-square and resting on four pillars. It
was a cubit and two palms in length and breadth,
and three palms three fingers deep inside. The
statuette was wrapped in a j'/^tY-garment and
decorated with a necklace and a blue flower laid
beside it. On the 21st of Khoiak, nine days after,
all the sand and barley was taken out of the statuette,
and dry incense put in its place. The statuette was
then bandaged with four strips of fine linen, and was
laid daily in the sun until the " day of resting in the
chamber of Sokar." On the 25th of Khoiak the
statuette which had been made the previous year
was brought out and laid on a bier, and was buried
the same daj- in the burial-place called the Arq-heh.
This Arq-heh was probably a small shrine ; as Pef-
tot-nit (Louvre, A 93) , in describing what he had
done for the temple of Osiris at Abydos, says, "The
Arq-heh was of a single block of syenite." There
was, besides, another mystic ceremony, the making
of what Brugsch, in his translation, calls, " Kii-
gelchen," but which should more properly be called
cylinders. This mystical ceremony was, apparently,
not performed at Abydos. The cylinders were to be
made of barley, date-meal, dried balsam, fresh resin,
fourteen kinds of sweet-smelling spices, and fourteen
kinds of precious stones (according to the number of
the relics of the god) mixed together with water from
the holy lake, and made in the form of little balls,
which were wrapped in sycomore leaves.
At Busiris the ritual was rather different, as might
be expected from the different character of the god.
The festival did not begin till the 20th of Khoiak,
when the barley and sand were put into the " gar-
dens " in the Per-Shenty. Then fresh inundation
water was poured out of a golden vase over both the
goddess and the "garden," and the barley was allowed
to grow as the emblem of the resurrection of the god
after his burial in the earth, "for the growth of the
garden is the growth of the divine substance." The
later date is owing to the later harvest of the north.
At Philae there is a representation of the god lying on
his bier, a priest pouring water over him, and plants
growing out of his body {M.A.F., tome xiii, pi. 40).
On the sarcophagus of Ankhrui found at Hawara
there is a similar picture (Petrie, Hazvara, pi. ii).
In the Museum at Marseilles there is a basalt
.sarcophagus of the Saite period, on which is en-
graved a scene described thus by M. Maspero : " A
hillock, rounded at the top and crowned with four
cone-shaped trees ; the inscription tells us that it is
Osiris who rests here." This is the same scene as
those already cited, of plants growing from the body
of Osiris, though here the grave only, and not the
body, are shown.
Representations of the resurrection of Osiris are
seen at Dendereh, more literally and not so poeti-
cally expressed as at Philae. At Dendereh the god
leaps alive from his bier with the mummy wrap-
pings still upon him (Mar. Dendereh iv, pis. 72,
90). The little cylinders were to be finished on the
14th, and placed inside the statuette on the i6th.
The linen in which the statuette was wrapped had
to be made in one day, and the wrapping took place
on the 24th. But the 30th of Khoiak was the
great day at Busiris, for then was performed the
great ceremony of the Uplifting of the Dad-pillar.
The statuette was buried in a grave called (by
Brugsch) " The Depth above Earth." The Dad-
pillar was to remain standing for ten days. This
raising of the Dad is a very curious ceremony, but
no satisfactory explanation of it has yet been made.
One of the best-known representations of it is at
Abydos in the Hall of the Osirian mysteries, where
Isis and the king, Sety I, are raising the pillar between
them, and there is also a picture of the Dad firmly
set up and swathed with cloth. Still earlier is a
scene in the tomb of Kheru-ef at Assassif, copied by
Prof. Erman, where Amenhotep III, attended by
his queen and the royal daughters, is setting up the
Dad-pillar " on the morning of the Sed-festivals,"
while the sacred cattle " go round the walls four
times" (Brugsch, Thcs., 1190).
As the god of vegetation certain trees and plants
must of necessity be under his special protection ;
and this we find to be the case. To him were sacred
the tamarisk and the sont-acacia ; and at Busiris the
necropolis, in which his effigy was annually buried,
was called Aat-en-beh, Place of Palm-branches. Amt,
the Town of the Acacia-trees, was so completely
identified with him in his bull form that it was called
Apis by the Greeks. Diodorus remarks that the
ivy was sacred to Osiris as to Bacchus, and Plutarch
says that a fig-leaf was the emblem of the god, and
that his votaries were forbidden to cut down any
fruit-trees or to mar any springs of water.
The ritual of Dendereh continued in practice
until Roman times, for figures of Osiris made of
barley and sand were found by Drs. Grenfell and
Hunt at Sheikh Fadl, the ancient Kynopolis. These
figures were roughly modelled to the desired shape,
and were then bandaged after the fashion of a mummy
THE WORSHIP OF OSIRIS.
29
with patches of gilding here and there, to represent
the golden statuette enjoined by the priests of Den-
dereh. The little cylinders, which contained sand
and barley, but no precious stones, were found with
the figures. The coffin which contained the figure
has the hawk head of Horus, and across the breast
is the winged scarab, emblem of the resurrection.
Some were found in a little chamber built of stones,
which seems to correspond with the Arq-heh of
Abydos. Two dedicatory tablets were with the
figures, on one of which was the date of the twelfth
year of Trajan. This shows that the ceremony did
not die out till the introduction of Christianity.
The ritual was certainly of much earlier date than
the inscription of Dendereh, and a modification of the
ceremony was used in the XVIIIth D3-nasty at the
burial of a king. In Ma-her-pra's tomb at Thebes
" there was found a symbolic bier with a mattress,
&c., and on the top a figure of Osiris painted on linen.
Earth had been placed on this figure and grains of
corn sown and watered there so that they sprouted "
{An/i. Rep. of the E.E.F., iSgS-gg, p. 25).
30. Osiris as god of the Nile. As the creator of all
things living, Osiris is also god of the Nile, for it is
to the river that Egypt owes her fertility. Plutarch,
who as a careful folk-lorist noted all details of ritual,
observes that the Greeks allegorise Saturn into Time
and Juno into Air, and in the same way by Osiris
the Egj'ptians mean the Nile. But he goes on to
say that there are other philosophers who think that
by Osiris is not meant the Nile only but the principle
and power of moisture in general, looking upon this
as the cause of generation and what gi\'es being to
the seminal substance. They imagine, he continues,
that Osiris is of a black colour because water gives
a black cast to everything with which it is mixed.
This gives a very curious derivation for the name
Kem-ur, The great black One, under which name
Osiris is mentioned several times in the Book of the
Dead. " I flood the land with water, and Kem-ur
is my name " (chap. Ixiv). When he is set as Judge
of the Dead, his throne stands upon water, out of
which grows the lotus that supports the four Chil-
dren of Horus. Offerings almost invariably include
the lotus, the most striking of the water-plants
of Egypt. In the Sed-festival of Osorkon II, the
Osirified king, wearing the white crown, stands with
a stream of water pouring from his hands. This is
evidently the scene to which the hj-mn already
quoted (sect. 29) refers, " The Nile comes forth from
the sweat of thy hands." The king as Osiris per-
sonifies the Nile, and wears the crown of Upper
Egypt as the country from which the Nile comes.
31. Osiris as god and judge of the Dead. — It is in
this capacity that Osiris is best known, for everyone
is familiar with the scene of the Weighing of the
Heart, where the feather of Maat and the heart of
the deceased are weighed in the scales against each
other. Anubis watches the pointer of the balance,
Maat or the ape of Thoth sits on the upright support,
Thoth enters the record on his tablet ; the deceased
recites the Negative Confession, and watches the
proceedings anxiously, for near the balance crouches
the horrible animal, Amemt, the Eater of Hearts,
ready to devour any heart which fails to balance the
feather exactly. At a little distance the impartial
judge, Osiris, sits enthroned, surrounded by all the
splendour that the artist could contrive. Sometimes
another scene is shown, where the deceased, after
passing the ordeal of the Scales in safety, is led by
Thoth to the foot of the throne and there presented
to Osiris. The speech of Thoth and the prayer of
the deceased are given, but the reply of Osiris is never
found.
As god of the dead, there are several points of great
interest. According to the inscription, Horus buried
his father with great pomp, and all the funeral
ceremonies in Egypt were supposed to be an exact
imitation of those used for the burial of Osiris. The
paintings and sculptures in the tombs of the kings
are distinctly said to be a copy of those with which
Horus decorated the tomb of his father. It is there-
fore evident that in the funeral ceremonies used at
the entombment of a king or a high official we shall
find some at least of the ritual of the worship of Osiris
as god of the dead.
32. Sacrifices. One custom which was never
omitted at a great funeral was the sacrificing, and
this brings us to one of the most interesting points
of the ritual. That it was to Osiris that the sacrifices
were made is shown by a passage in the Book of
the Dead, " Oh Terrible One, who art over the Two
Lands, Red God who orderest the block of execution,
to whom is given the Double [Urert] Crown and
Enjoyment as Prince of Henen-seten " (chap. xvii).
The dead being identified with Osiris would require
sacrifices as gods, and the scene of the slaughter and
dismemberment of cattle is very common in tombs and
temples. The question now arises as to whether
30
THE OSIREION.
animals were merely substitutes for human victims.
Porphyr}' says that, according to Manetho, Amasis
abolished human sacrifice at Heliopolis. Diodorus
reports that in ancient times the kings sacrificed
red-haired men at the sepulchre of Osiris, by which
may be meant either the traditional sepulchre of the
god, or more probably the tomb of a predecessor of the
royal sacrificer. Plutarch is even more explicit ; he
quotes Manetho to the effect that in the city of
Eilitheiya it was the custom to sacrifice men annually
and in public, by burning them alive, their ashes
being afterwards scattered. The human victim was
called Typho. Turning to the evidence of the
monuments, we find in the temple of Dendereh a
human figure with a hare's head and pierced with
knives, tied to a stake before Osiris Khenti-Amentiu
(Mar. Dend. iv, pi. Ivi), and Horus is shown in a
Ptolemaic sculpture at Karnak killing a bound hare-
headed figure before the bier of Osiris, who is re-
presented in the form of Harpocrates. That these
figures are really human beings with the head of an
animal fastened on is proved by another sculpture at
Dendereh [id. ib. pi. Ixxxi), where a kneeling man
has the hawk's head and wings over his head and
shoulders, and in another place, a priest has the
jackal's head on his shoulders, his own head appearing
through the disguise {id. ib. pi. xxxi). Besides,
Diodorus tells us that the Egyptian kings in former
times had worn on their heads the fore-part of a
lion, or of a bull, or of a dragon, showing that
this method of disguise or transformation was a well-
known custom.
In the Book of the Dead, sacrifices of human
beings, or of animals in the place of human victims,
are alluded to frequently, sometimes in set terms.
" The Great Circle of gods at the Great Hoeing in
Deddu, when the associates of Set arrive and take
the form of goats, slay them in the presence of the
gods there, while their blood runneth down "
(chap, xviii). "Horus cutteth off their heads in heaven
when in the forms of winged fowl, their hinder parts on
earth when in the forms of quadrupeds or in water
as fishes. All fiends, male or female, the Osiris N.
destroyeth them" (chap, cxxxiv). "I have come,
and I have slain for thee him that attacked thee. I
have come, and I have brought unto thee the fiends
of Set with their fetters upon them. I have come,
and I have made sacrificial victims of those who
were hostile to thee. I have come, and I have made
sacrifices unto thee of thine animals and victims for
slaughter" (chap, clxxiii).
Plutarch, when describing the animals reserved for
sacrifice, observes that no bullock may be offered to
the gods which has not the seal of the priests first
stamped upon it. He then quotes Castor to the
effect that this seal has on it the impress of a man
kneeling with his hands tied behind him and a sword
pointed at his throat.
When we remember what Plutarch says also
about the human victim being called Set, and that
according to Diodorus the victim was red-haired, red
being the colour of Set, it is evident that in the
sacrificial animals we have the substitutes for the
human victim, and we may expect to find at the
funerals of kings and great officials that the human
sacrifice is continued to a comparatively late date.
In the sculptures of the XVIIIth Dynasty tombs
of Sennefer, Paheri, Rekh-ma-Ra, Renni, and
Mentu-her-khepesh-ef, a human figure is depicted
which has been recognized by M. Lefebure and
others as the sacrificial victim. He is called the
'leknit, and in the tombs of Rekh-ma-Ra and
Sennefer he is wrapped in an ox-skin with only his
head visible. In the other tombs the Tcknu
crouches down on the sledge on which he is being
drawn to the place of sacrifice. In the sculptures
of Mentu-her-khepesh-ef, it appears that the ritual
enforced the strangling of the victim and the
destruction of the body by fire, which supports
Plutarch's statement of the human sacrifice by fire.
In the tomb of Renni (pi. xii) at El Kab, the
victim, here called Kenu, is kneeling upright on a
small sledge, so swathed in cloth that only the
outline of the figure is visible. The sledge is drawn
by several men, and the inscription reads " Bringing
the Kenu to this Underworld."
The ebony tablets of Mena (Petrie, Royal.
Tombs ii, pi. iii, 2, 4, 6) give a sacrificial scene, in
which the victim is a human being. Tablet No. 2
gives a bound captive kneeling before the /^a-name
of the king; this is probably the first scene of the
sacrificial ceremonj' of which we get the principal
scene in the other tablets. No. 6 shows a kneeling
captive whose arms are bound behind him ; before
him sits a man who strikes him to the heart with a
small weapon. Behind the sacrificial priest is a
standing figure holding a staff; and behind the
victim are a long pole, and the hide of an animal,
which is in later times the symbol of Ami-Ut, a god
of the dead. Above the scene is the hieroglyph
Shesep. No. 4, though greatly broken, gives many
details which have been destroyed in No. 6. The
THE WORSHIP OF OSIRIS.
31
sacrifice has completely disappeared, only the head
of the standing figure remains. Behind him, how-
ever, is the sign for a palace or fortress, and behind
that is the ka-name, Aha, of King Mena. We can
also see that the long pole behind the victim is one
of the sacred standards surmounted by a hawk.
The sign Mes (Born of, or Child) is above the hawk,
and the sign Shesep occurs again with the hiero-
glyphs for South and North above it. It is
evident that Shesep, which means " to receive,"
has here some special technical meaning.
There is also the legend, given by Herodotus, of
Hercules being led before Jupiter to be sacrificed.
Herodotus treats the legend with scorn, the custom
being so totally at variance with the mild and gentle
character of the Egyptians of his day. But the
truth of the story is at once apparent when taken in
connection with other instances of human sacrifices.
The name Busiris, which Diodorus mentions as a
fabulous king who sacrificed his guests, points to the
place where the victims were immolated ; and seeing
that the raising of the Dad-pillar was the chief
religious event of the year, it was probably before
that object of worship that the sacrifices were
performed.
In the tomb of Amenhotep II, three human
bodies were found, but though there is no actual
proof that these were the victims of sacrifice yet from
their position it seems likely that they had been
immolated in honour of the dead king.
33. In considering Osiris as god of the dead, it is
necessary to remember that every dead person in
later times was identified with him and was called by
his name. In the early dynasties this was not the
custom, only kings being honoured in this manner.
Men-kau-Ra is the first of whom we have any record
who bears the name of Osiris, though we shall see
further on (Osiris in the Sed-festival) that the king
in his life-time was identified with the god. In the
Xllth Dynasty the custom became general, and in
the XVIIIth it was universal, every dead person being
called Osiris. The complete identification of the
king with Osiris is shown in a sculpture in the
tomb of Horemheb (L. D. iii, 78, a and b), where
Thothmes III is enthroned as Osiris in a shrine,
before him are four human figures called respec-
tively Amset, Hapi, Duamutef, and Oebhsennuf,
with the cartouches of Neb-maat-Ra, Men-kheperu-
Ra, Aa-kheperu-Ra, and Menkheper-Ra. The
Weighing of the Heart takes place in the presence
of these royal personages In exactly the same
manner as though they were the gods themselves.
The kingdom of Osiris was called by the Egyptians
the Fields of Aalu. Here the dead lived again a
similar life to that which they had passed upon
earth. It was a land of agriculture and of simple
country pleasures. There the wheat grew to the
height of five cubits, the ears being two cubits long,
while the ears of barley were even larger. The
South part contained the Lake of the Kharii fowl,
in the North was the lake of the Re fowl. The
whole territory was surrounded by an iron wall
(chaps, cix and cxlix). The pictures represent a
country intersected by canals which form islands.
Here the deceased carries on his agricultural
pursuits, he ploughs with a yoke of oxen, he drives
the oxen over the ploughed field to tread in the seed,
and he reaps the corn, which is as tall as himself.
In another part he is paddling in a canoe on one of
the canals, probably for pleasure as he carries his
provisions with him (Papyrus of Nebseni). This
existence, though ideal in some ways, was not
altogether attractive to the ease-loving Egyptian.
The hard manual work, to which the educated
classes were unaccustomed, was distasteful, and yet
the Fields of Peace, of which the Fields of Aalu
were a part, wereplaces of happiness and enjoyment.
It was to remedy this one defect, that the models of
servants were placed in the graves. Originally
these were servants of all kinds, but they became
stereotyped in the Middle Kingdom, after which
time only the farm labourers, carrying hoe, pick,
and basket, are found. These are known as ushahti
figures. The inscription on them is an address
from the deceased, in which he adjures them to
take upon themselves the tasks which Osiris, ruler
of the land to which he was going, might command
him to perform.
I cannot refrain from quoting Plutarch on Osiris
as god of the dead. " As to that circumstance of
their mythology, which the priests of the present
age seem to have in so much abhorrence, and of
which they never speak but with the utmost caution
and reserve, that Osiris rules over the Dead, and is in
reality none other than the Hades or Pluto of the
Greeks — 'tis the not rightly apprehending in what
manner this is true, which has given occasion to all
the disturbance which has been raised upon this
point ; filling the minds of the vulgar with doubts
and suspicions, unable as they are to conceive, how
the most pure and truly holy Osiris should have his
32
THE OSIREION.
dwelling under the earth, amongst the bodies of
those who appear to be dead. And, indeed, this
God is removed as far as possible from the earth,
being not susceptible of the least stain or pollution
whatever, and pure from all communication with
such Beings as are liable to corruption and death.
As therefore the souls of men are not able to partici-
pate of the divine nature, whilst they are thus
encompassed about with bodies and passions, any
farther than by those obscure glimmerings, which
they may be able to attain unto, as it were in a
confused dream, through means of philosophy — so
when the}' are freed from these impediments, and
remove into those purer and unseen regions, which
are neither discernible by our present senses nor
liable to accidents of any kind, 'tis then that this
God becomes their leader and their king ; upon him
they wholl}' depend, still beholding without satiety,
and still ardently longing after that beauty, which
'tis not possible for man to express or think."
[Squire's translation.)
34. Osiris ill the Scd-fcstival. It has been ob-
served by Herr Moller {A.Z. 1901, p. 71) that Osiris
plays a large part in the ceremonies of the Sed-
festival, and it is remarkable that the King himself
represents the god. Of the kings thus depicted we
have fourteen, though it is uncertain whether the
sculptures of Sety I as Osiris are intended to repre-
sent the Sed-festival.
1. Niirmer . . Prehistoric El-Kab .
2. Zer . . . Is' Dyn. Abydos .
3. Den . . 1st Dyn. Abydos
4. Ra-en-user . Vth Dyn. Abusir
5. Pepy-Mery-Ra . Vlth Dyn. llamniamat
6. Usertsen III (not contemporary).
Xllth Dyn. Semneh
. Hierakonpolis,
PL xxvi.
. Ro)al Tombs.
. Royal Tombs.
. A.Z. 1S99, Taf.
I.
. L.D. II, 115a.
. L.D. Ill, 48,
49, 51-
7. Amenhotep I XVIIIth Dyn. Karnak.
8. Tiiothmes III . ,, ,, Thebes. Semneh. L.D. 111,36.
,, ,, ,, ,, Abydos . . Abydos II, PI.
-wxiii.
Q. Amenhotep III ,, „ Thebes. Soleb . L.D. Ill, 74.
10. Akhenaten . „ ,, El Amarna . L.D. Ill, 100.
11. Rameses I . XlXth Dyn. Qurna . . L.D. Ill, 131.
{ChampoUion
11, 149.
Rosselhni III,
57-
13. Rameses II . ,, ,, El Kab . . L.D. Ill, 174.
,, ,, ,. ,. Ehnasya.
14. Osorkon II . XXIInd Dyn. Bubastis . . Festival Hall of
Osorkon II.
The latest representation, that of Osorkon, is the
best preserved, and gives the ceremony in most
detail. The King, robed as Osiris, and holding the
crook and scourge, emblems of the god of the dead.
sometimes marches, sometimes is carried, in pro-
cession through the temple. He wears either the
white crown or the red crown according to the part
he has to play. During a portion of the ceremony
he is accompanied by the queen and the princesses.
The King however is the chief personage, and to
him worship appears to be paid as to a god. Next
in importance to him is the great figure of Upuaut
of the South, which is carried by six priests imme-
diately in front of the living representative of Osiris.
The procession is headed by the Mut ?ieter en
Si/tti. The Divine Mother of Him of Siut. " He
of Siut" is a title of Upuaut as god of that city.
Following the figure of Upuaut are two priests
carrying small standards, one of Upuaut of the
North, and one of the Joint of Meat which in
Ptolemaic times is called Khonsu. This festival
took place on the first day of Khoiak.
Of Rameses II, whose festivals exceeded in
number those of any other king, I know only two
representations. He is enthroned in a shrine and
wears the white crown ; his son Kha-em-uast, who
stands before him, " satisfies the heart of the Lord
of the Two Lands at the Sed-festival." The date
of this at El Kab is the forty-first year of the king's
reign. Another instance of the Osiride king en-
throned is found at Ehnasya.
Sety I is shown as an Osiride figure in a tomb at
Thebes, but it is not certain that he is celebrating
the Sed-festival, as he wears the Atef crown and not
one of the crowns of Egypt. There is also a repre-
sentation of him as Osiris in a shrine, with Ptah and
Sekhet on one side, Amen-Ra and Mut on the other;
but again there is nothing to show that it is the
Sed-festival.
Rameses I appears in the double shrine which
forms the hieroglyph for the Sed-festival. The shrine
is surmounted by the crouching hawk, and the king
wears the white crown.
Akhenaten's Sed-festival is figured in the style
peculiar to that king. He wears the red crown, and
is borne on a litter by priests, while the sun's disk
stretches down innumerable hands to bless him as
he passes on his way. Here again there is a date :
the i2th year, the second month of Pert (Mechir),
the eighth day.
Amenhotep III has left two records of his Sed-
festival, one at Thebes and one at Soleb. At Thebes
he is enthroned in the two shrines, and wears in one
case the white crown, in the other the red crown.
Before him is the emblem of the Ka, a staff with
THE WORSHIP OF OSIRIS.
33
two human arms, surmounted by a hawk, which
presents the notched palm-branch, emblem of
millions of years, to the deified king. Over the
arms of the Ka hangs the sign of Life attached to
the signs of the Sed-festival. At Soleb he is seen
standing, wearing the red crown, and accompanied
by Queen Thyi and the Seten Mesu, Royal Children,
festival took place in his i8th year, on the 27th day
of the 3rd month of Shemu (Epiphi).
Of Ra-en-user's Sed-festival only fragments of the
sculpture remain. The king wears the white crown,
but of the standards carried before him all are
destroyed, except one, the Joint of Meat. In
another fraement are the Setp.n MpKiit Rni.Ql
In a little building within the enclosure of Karnak (Prisse, Monuments, pis. xxxi-xxxiii, and de Rouge,
Melanges d'Arch. I, pp. 14-16) there are some sculptures of Tirhakah which give scenes from his Sed-festival.
As it is a late example, variations are introduced ; but still many of the characteristics remain. The standards
of Upuaut and Thoth are carried by emblematic figures, but a new standard is introduced on which is the
head of Hathor surmounted by the feather of Maat. She is called nebt Sed, " The lady of the Sed [festival]."
A new feature in the ceremony is the raising of four gods on the t/ies-sign by a priest and the " divine wife
of the god" ; and in the procession of the arks of the gods, a woman, probably the queen, is a conspicuous
figure. Another scene shows the king and queen performing a ceremony in the presence of Osiris, here
represented as a sarcophagus out of which grows a tree. The king is throwing rings to the four points of
the compass, and behind him are the three semi-circular objects which appear behind the dancing figures in
the representations of Narmer and Den. The queen is of equal importance with the king in this ceremony,
she shoots arrows to the four quarters of the compass. In this instance, the royal lad}', who plays so large a
part in the Sed-festival, is either the mother or the wife of the king, and not the daughter as in earlier times.
In the Ashmolean Museum there is an unpublished slab of Ptolemy I, who is represented with the
insignia of Osiris and the sacred standards of the festival, the Ibis, the Hawk, the Joint of Meat, and the
Jackal. It was found at Koptos. (Petrie, Koptos, p. 19.)
the standard of Upuaut, which projects very far
forward.
Pepy I has left many records of his Sed-festivals,
but as far as I know there is only one representation,
which is cut on the rocks at Hammamat. He is
figured in the double shrine, on one side wearing
the white crown, on the other side with the red
crown. Below is an inscription, " The first time of
the Sed-festival." Another graffito tells us that the
integral part of the ceremony.
As to the second point, some explanation may be
found when we turn to the name of the festival, of
which there has as yet been no satisfactory deriva-
tion. On the Palermo Stone there is a record, in
the eleventh year of an unnamed king (called
Konig V by Dr. Schafer), of the birth of the god
Sed, the name being determined by the figure which,
in later times, is called Upuaut, a jackal on a
F
32
THE OSIREION.
dwelling under the earth, amongst the bodies of
those who appear to be dead. And, indeed, this
God is removed as far as possible from the earth,
being not susceptible of the least stain or pollution
whatever, and pure from all communication with
such Beings as are liable to corruption and death.
As therefore the souls of men are not able to partici-
sometimes marches, sometimes is carried, in pro-
cession through the temple. He wears either the
white crown or the red crown according to the part
he has to play. During a portion of the ceremony
he is accompanied by the queen and the princesses.
The King however is the chief personage, and to
him worship appears to be paid as to a god. Next
12. Sety I.
Ourna
13. Ranieses II
14. Osorkon II
,, ,, El Kab
,, ,, Ehnasya.
XXIInd Dyn. Bubastis
i^nampoiiion
II, 149.
Rosselliiii III,
57-
L.D. Ill, 174.
stretches down innumerable hands to bless him as
Here again there is a date :
he passes on his way.
the I2th year, the second month of Pert (Mechir),
Festival Hall of the eighth day.
Osoiko.Ui. Anienhotep HI has left two records of his Sed-
The latest representation, that of Osorkon, is the festi\-al, one at Thebes and one at Soleb. At Thebes
best preserved, and gives the ceremony in most he is enthroned in the two shrines, and wears in one
detail. The King, robed as Osiris, and holding the case the white crown, in the other the red crown.
crook and scourge, emblems of the god of the dead. Before him is the emblem of the Ka, a staff with
THE WORSHIP OF OSIRIS.
33
two human arms, surmounted by a hawk, which
presents the notched pahn-branch, emblem of
millions of years, to the deified king. Over the
arms of the Ka hangs the sign of Life attached to
the signs of the Sed-festival. At Soleb he is seen
standing, wearing the red crown, and accompanied
by Queen Thyi and the Seten Mesu, Royal Children,
i.e. the princesses. The standards carried in pro-
cession are five in number, that of Upuaut being
foremost. He is also represented enthroned and
wearing the red crown. The date of the festival
appears to be in the month Khoiak.
Thothmes III recorded his Sed-festival at two
places, Semneh and Abydos, or possibly they are
the records of two separate festivals. At Abydos
very little remains, only the figure of the enthroned
king with his name, and in front of him the hide on
a pole ; some other fragments show that a priest in
a panther-skin stood before him (Petrie, Abydos ii,
pi. xxxiii). At Semneh he is enthroned in a
shrine, and wears the white crown, and before him
are standards, the foremost one being that of
" Upuaut, Leader of the South and the Two Lands,"
a title of Upuaut of the South. This is the only
standard named. Behind the shrine the Osirified
Thothmes appears again, standing and wearing the
red crown ; and in another place he is again stand-
ing, wearing the red crown and attended by the
Anmutef priest.
The Sed-festival of Amenhotep \. is sculptured on
a slab found at Karnak by M. Legrain. The king
is enthroned, wearing the dress, and bearing the
emblems, of Osiris.
At Semneh we have the Sed-festival of Usertsen III
celebrated by Thothmes III, with, apparently, the
same ritual as that of a living king. Usertsen is
enthroned in a shrine which is carried in a boat.
He wears the white crown, and before him are the
standards of Upuaut, Neith, the Joint of Meat, and
the Ibis, carried by emblems of Life and Strength.
The standard of Neith is actually foremost, but
it appears to take that place to fill the gap below
the standard of Upuaut, which projects very far
forward.
Pepy I has left many records of his Sed-festivals,
but as far as I know there is only one representation,
which is cut on the rocks at Hammamat. He is
figured in the double shrine, on one side wearing
the white crown, on the other side with the red
crown. Below is an inscription, " The first time of
the Sed-festival." Another graffito tells us that the
festival took place in his i8th year, on the 27th day
of the 3rd month of Shemu (Epiphi).
Of Ra-en-user's Sed-festival only fragments of the
sculpture remain. The king wears the white crown,
but of the standards carried before him all are
destroyed, except one, the Joint of Meat. In
another fragment are the Seten Mesiit, Royal
Daughters, carried in litters which resemble sedan-
chairs.
King Den's Sed-festival is recorded on a small
ebony tablet found at Abydos. He is enthroned in
a shrine, and wears the double crown. The dancing
figure in front I take to be another scene in the
same ceremony; as in the case of Thothmes III,
where the king, vested as Osiris, stands immediately
behind the figure of himself enthroned.
King Zer appears twice enthroned, once with the
white crown, once with the red crown. In each
case the standard of Upuaut precedes him.
The earliest representation of this festival, where
the king appears as Osiris, is on the great mace-head
of Narmer. The king is enthroned in a shrine
raised on a flight of nine steps, and wears the red
crown. The scene before him is divided into three
registers ; in the first are the four sacred standards,
that of Upuaut being foremost ; in the second and
principal register are three dancers, and a litter like
a sedan-chair, containing a figure closely wrapped
up, which we know from the sculptures of Ra-en-
user to be the Seten Mest, Royal Daughter. Below
there are cattle and numerals. In these scenes we
get the earliest representation of this ceremony, and
we can see that the principal points are preserved
down to the last occasion of which we have any
record, viz. Osorkon II, a period extending over
four thousand years. The points are three in
number : —
1. The king in the robe, and with the emblems,
of Osiris, evidently representing the god.
2. The importance of the sacred standards, and
the prominent position of the standard of Upuaut.
3. The presence of the Royal Daughters as an
integral part of the ceremony.
As to the second point, some explanation may be
found when we turn to the name of the festival, of
which there has as yet been no satisfactory deriva-
tion. On the Palermo Stone there is a record, in
the eleventh year of an unnamed king (called
K5nig V by Dr. Schafer), of the birth of the god
Sed, the name being determined by the figure which,
in later times, is called Upuaut, a jackal on a
F
34
THE OSIKEION.
pedestal, and in front of him the ostrich feather,
emblem of space and lightness, on which, accord-
ing to Professor Sethe, the king ascended into
heaven at his death. In the tomb of Kaa (Mar.
Mast. D. 19), and also in another tomb found at
Sakkara by Mariette, hitherto unpublished, the de-
ceased is said to have been " the divine servant of the
god Sed," with the same determinative as on the
Palermo Stone. If the Sed-festival were in honour
of the jackal-god Sed, it would be natural that the
figure of the jackal should take a prominent place in
the ceremonies. It is remarkable that in the later
sculptures of this scene, the jackal standard is often
carried by an emblematic figure, an ankk or an uas-
sceptre with arms.
Herr Moller has published some curious scenes
from a coffin found at Deir el Bahri {A.Z. igoi,
p. 71), in which the Sed-festival is depicted, but
without any royal name. The Royal Daughters and
the standards of Upuaut are represented as in the
cases already cited ; Upuaut is called Lord of Siut
and Leader of the South, and the ostrich feather in
front of the stand has been metamorphosed into a
lotus. The closely wrapped figures in litters have
the names Amset, Hapi, and Duamutef, there is
nothing but their likeness to similar figures at
Abusir and on the mace-head of Narmer, to show
that they are intended for the princesses ; further on,
however, there are other figures in the same
attitude and attire, though not in litters, who are
labelled Seten Mesnt. The scene of driving four
calves is not known elsewhere in the Sed-festival,
though it is not uncommon in other representations
of the worship of the gods.
35. Tlie Da-seten-lietep formula. — There is one
curious point to be noticed in the very common
funerary formula Da-seten-hetep ; we find that in
the Old Kingdom Osiris is seldom mentioned. I
give a table made up from Lepsius' Dcnkmdlcr,
Mariette's Mastabas, Davis' Mastaba of Akhcthetcp,
and Rock Tombs of Sheikh Said.
IVth. Vth. \'Ith. Total.
Anubis alone . .15 23 23 61
Anubis and Osiris .1 8 13 22
Osiris alone . . i 2 i 4
Anubi5 with other gods i i i 3
Formula without a god i 3 i 5
Total . .19 37 39 95
By Anubis I mean the couchant jackal-god, who
appears without name, and with the title Khenti-
Neter-seh.
It is evident from this table that it is not to
Osiris that the prayer is addressed, and I think that
the reason is as follows : —
I have shown that the king, when living, is
identified with Osiris in the Sed-festival, that he
was identified after death with the same god is
proved by the coffin of Men-kau-Ra, where the
dead king is called "the Osiris Men-kau-Ra; " and
also by the pyramid texts. There is a litany in
the Pyramid of Unas (1. 209, et scq.), which
apostrophizes Osiris by various epithets, and con-
tinues, "If he lives, Unas lives; if he does not die,
neither does Unas die ; if he is not destroyed, Unas
is not destroyed ; if he begets not, Unas begets not ; if
he begets, then Unas begets." And it closes with the
words, " Thy body is the body of Unas ; thy flesh is
the flesh of Unas ; thy bones the bones of Unas ;
as thou art, so is Unas ; as is Unas, so art thou."
In the Pyramid of Teta (1. 256) there is the very
definite statement that " this Teta is Osiris."
Here, then, we see that, alive or dead, the King
is Osiris and Osiris is the King. He is the incarnate
god upon earth to whom all prayers are addressed,
and who, in connection with Anubis and other gods
of the dead, looks after the welfare of those who
have passed out of life. Therefore it would be mere
vain repetition and tautology to introduce the name
of Osiris in the funerary prayers when he has already
been addressed under the title of Sctcn (king). As
time advanced this appears to be forgotten, and
gradually the name of Osiris is inserted, and that of
Anubis ousted, till finally the King and Osiris, one
and the same person, are mentioned together, often
to the exclusion of any other god, in the prayers for
the dead.
There is one example which goes to prove my
argument, and which shows that even as late as the
XVIIIth Dynasty the origin of the formula was not
completely forgotten. The inscription is on a wooden
statue (Ch.\mp. Not. ii, pp. 719, 720), and runs thus :
" May the king grant an offering," then come the
titles and name of Queen Aahmes-Nefertari, " may
she give life, strength, and health, for the ka of,"
and then follow the titles and name of the deceased.
Here, then, are the incarnate god and the deified
queen named together as the givers of what is
necessary in the next world.
36. Ceremonies in honour of Osiris. — There are
THE GRAFFITI.
35
several other ceremonies in honour of Osiris, which
cannot be classified under any of the foregoing
heads.
Plutarch mentions two which are very similar
and may possibly be the same ceremony as practised
in different parts of the country. At the one which
takes place at the winter solstice, " they lead the
sacred cow in procession seven times round her
temple, which procession they call in express terms
" The Searching after Osiris." The other " doleful
rite " was to expose to public view " a gilded Ox
covered with a pall of the finest black linen (for
this animal is regarded as the living image of Osiris),
and this ceremony they perform four days succes-
sively, beginning on the seventeenth of the above-
mentioned month (Athyr)."
The festival of lights is mentioned in the Ritual of
Dendereh, and is described by Herodotus. " There
shall be celebrated a voyage on the 22nd of Khoiak
in the 8th hour of the day, when many lamps shall
be lighted near them (the relics) and the gods
belonging to them, the list of whose names runs
thus, Horus, Thoth, Anubis, Isis, Nephthys, and
the nineteen Children of Horus. These shall be
put into 34 boats. Furthermore these gods shall
be bandaged with the four webs from the South
Town and the North Town (Saisj " (Brugsch).
Herodotus describes the festival as he saw it at
Sais. " When they meet to sacrifice in the city of
Sais, they hang up by night a great number of
lamps, filled with oil and a mixture of salt, round
every house, the tow swimming on the surface.
These burn the whole night, and the Festival
is thence named The Lighting of Lamps. The
Egyptians, who are not present at this solemnity
observe the same ceremonies wherever they be, and
lamps are lighted that night, not only in Sais, but
throughout all Egypt. Nevertheless, the reasons
for using these illuminations and paying so great
respect to this night are kept secret." There are
many allusions to this custom scattered through the
religious texts, and all show that it was a ceremony
in honour of Osiris. " O, Osiris, I kindle the flame
for thee on the day of the shrouding of thy mummi-
fied body." [Stela of Rmneses IV, Piehl, A.Z.,
1885, 16). " The flame for thy ka, O Osiris Khenti-
Amentiu, the flame for thy ka, O chief Kheri-Iieb
Petamenap It protects thee and shines
about thy head it makes all thine enemies
to fall down before thee, thine enemies are over-
thrown" (Du.\iiCHEN, A.Z., 1883, 14-iS). At Soleb
during the Sed-festival of Amenhotep III, the light-
ing of a lamp forms part of the function (L. D. iii,
84) ; and at an earlier period still, in the Xllth
Dynasty, the kindling of a spark or lamp was
evidently one of the chief rites at the commemorative
ceremonies for the dead (Griffith, Siiit, pi. viii).
Herodotus mentions a ceremony which he
describes partly from observation and partly from
hearsay, but which seems to be a confused account
of some Osirian rite. " The Egyptians celebrate a
certain festival from the day of Rampsinitus'
descent (into Hades) to that of his re-ascension
The priests every year at that time,
clothing one of their order in a cloak woven the
same day, and covering his eyes with a mitre, guide
him into the way that leads towards the Temple of
Ceres [Isis], and then return, upon which, they say,
two wolves come and conduct him to the Temple,
twenty stades distant from the city, and afterwards
accompany him back to the place from whence he
came." The garment woven in one day is probably
the same that is ordered in the Ritual of Dendereh,
" the 19th of Khoiak, on which day shall be made
the linen for wrapping the body." The two wolves
stand for Upuaut of the South and Upuaut of the
North coming from the temple of Isis to meet the
incarnate Osiris. They conduct him as the
" openers of roads."
Firmicus Maternus gives a description of a cere-
mony which apparently represents the burial rites
of Osiris. A pine tree was cut down, and the heart
of the tree removed. From this was made an
image of Osiris, which was replaced in the hollow
tree as in a tomb, where it remained till the following
year, when it was burned.
CHAPTER VI.
THE GRAFFITI.
37. The walls of the Sety Temple have been used
for many centuries to record the scribblings of
visitors. The modern tourist, who scratches his
name on the wall of an ancient building, rouses our
ire and makes us indignant ; but when the graffito
is over fifteen hundred years old it becomes haflowed
by time, and we hasten to copy it. During the
Greek and Roman periods, the Sety Temple was a
place of pilgrimage, as the engraved footprints show.
35
THE OSIREION.
There was an oracle of Bes in one of the side
chambers, and those who consulted the oracle slept
one night in the temple, and the dreams that they
dreamt on that night were supposed to be the
answer of the God. The names of these anxious
inquirers are scratched thickly on the walls of the
staircase and corridor of the Bull, and the small
chamber of Osiris, but more sparsely elsewhere.
In Coptic times the temple was used as a nunnery,
and the walls are covered, in many places, with
inscriptions in the characteristic red paint of the
Copts. The greater number are in the pillared
chamber (called Z in the plan in Caulfeild's Temple
oftlie Kings), but, like the Greek graffiti, they are
to be found in other parts of the building. Some
had faded almost away during the time that the
temple was used as a Christian Church, and fresh
inscriptions had been painted over them. No. i6
was a palimpsest of this kind, one inscription being
in black, the other in red. The black was not so
permanent as the red, and had vanished almost
entirely. It could only be seen when the wall itself
was in shade and the sun shining fully on the wall
at right angles to it. Then by sitting as close as
possible to the wall and looking along it, the letters
were seen like shadows by the reflected light. I have
copied about half the Coptic inscriptions in the
temple and not a third of the others. Professor
Sayce copied all the Greek, Karian, and Phoenician
graffiti and published some, though not in facsimile.
Mr. Garstang {El Arabah) published in facsimile
some of the graffiti in the small chambers of Osiris,
Isis, and Horus. This is all that has been done for
the Greek graffiti. Of the Coptic inscriptions,
M. Bouriant is, I think, the only person who has
pubhshed any, and those were hand copies, not
facsimiles.
38. Hieratic graffiti. Graffiti in hieratic are rare
in the Temple of Sety. They are inscribed in red on
blank spaces on the walls. The first is in the chapel
of Ptah, the second in the corridor of the Bull.
Mr. Griffith's translation and notes are as follows :
I. "Kingof Upper and Lower Egypt
chief prophet of Amonrasonther, son of the Sun,
Lord of Crowns, the leader Psebkhane (Psusennes)
beloved of Amonrasonther (?). The chief prophet of
Amonrasonther Pasebkhane, beloved of
Amon."
There is no proper end to the cartouche, and it is
rather extraordinary in itself. Perhaps one might
cut it down to foK^
, considering the
other signs as superfluous.
2. " The king of Upper and Lower Ef
ypt
the
who hath made a monument in
house of his maker ; he hath builded
for his father Osiris. The scribe Pshasu, who came
with the scribe
39. Pl. XXII. The Phoenician graffiti are
roughly scratched on the walls, even more roughly
than the Greek. Professor Mliller of Vienna has
very kindly looked at them and has given a tentative
translation of No. i. " Ich[bin] Ebdosiris ....
der Machtige aus (?) Hazta (?)."
The figures given on this plate are scratched on
the blank walls of the passage which contains the
Tablet of Abydos. These unfinished walls offer a
good field for graffiti of all kinds, and visitors to the
temple appear to have availed themselves of the
space afforded. I have given only a few specimens.
Abraxas, the Gnostic deity, appears as a Roman
soldier with a staff in his hand. The mounted
soldier is remarkable for the ingenious manner in
which the artist has made the bridle form part of
the horse's head.
40. Greek graffiti. The Greek graffiti are de-
scribed by Mr. Grafton Milne as follows:
The copies made last winter by Miss Eckenstein
are reproduced in facsimile on Pls. XXI, XXIII, and
XXIV. They form a supplement to those copied by
Mr. Garstang in igoo, which I edited in chap, vi of
his volume on El- Arabah (Quaritch, igoi) : and the
remarks there given in preface may be applied here.
It may be added that only one of the present instal-
ment is included among those published by Professor
Sayce, but many appear in the plates of the Corpus
Inscriptionum Semiticarum prepared from Theodule
Deveria's note-books. A comparison of the latter
plates with the recent copies suggests that the
surface of the stones in the great staircase has
suffered an appreciable amount of damage in the
last forty years.
1. I am unable to obtain any connected sense out
of these letters. In the second line St^i^lt^wo?,
in a hand of the 3rd cent. B.C., may be read.
Chapel of Amen : South wall.
2. Mp('o-Ti9 I d4>LKeT0- 1 Tinapixor \ NoTio?- | A/DO/XMI'.
2nd cent. B.C.
GREEK GRAFFITI.
37
Chamber Z : South wall.
3. 'I<cr>(7wpt&)y UXovToyhevli;]. 2nd cent. B.C.
Corridor of Kings : East wall.
4(a). 'AttoWwvio^ nro\e/j,uLov. 2nd cent. b.c.
4,b). To TTpoaKVvr]{/jLa) MTToXXdii/ta?. 2nd cent. B.C.
Chapel of Amen : North wall.
5. 'EiTi,KpdTi]t; I NiKoXdov. 3rd cent. B.C.
Chapel of Amen.
6. L X>i Mt-^^(e)t[p] {or Me-)^{elp) t) | 'Hpa'/cXetro?
IIo\efidpx^[nv] | jix"-''°'' "(fiiKeTo. 2nd cent. B.C.
The date is probably to be referred to the
38th year of Ptolemy Euergetes II.
Chapel of Amen : West \vall.
7. Mpio-TOKX";?. 2nd cent. B.C.
Cella of Osiris : on throne, to left.
8(a). To TrpoaKvi'tjfia Sa^hvov Mciplvov (?). 2nd
cent. A.D.
8(b). TfietjaoXX (?) I Za^eXfiK eVei. 2nd cent. B.C.
For the name Zii^eX/jLL<; — a Thracian form
— cf. li6Xov!^ef^/j,L<; Koti/o?, El Arabali, c. vi.
No. 30.
8(c). 'ApTefMt,oa)po<; ijKro eTrl aco\TiT\pia. ISt Cent B.C.
The formula eVi acoTrjpia recurs in No. 19,
and in Sayce's article, p. 381, note, and p. 382.
8(d). Adr]iHij6pa^ Zcofio^lnjK , 09 7]K(o €tov^ k k y.
8(e). Aa/j.7]TpiOf; (?) 'AXe^avSpev'; ijKQj. ist cent. B.C.
8(f). 'A'\(})96i'r]TO'; 'Attluou 0eaaaXo<i !]kco. 2nd cent.
B.C.
(I have disregarded the casual letters be-
tween 8(e) and 8(f), and on the left-hand
above).
9. To irpiOKVvrjfia (1. irpoiJKVvrip.a) /Irj/jLtjTpiov. 2nd
cent. B.C.
10. The four letters left do not give any clue to the
sense.
Cella of Osiris : on throne, to right.
11. ^iXoKpdTr]<; I .Ki9[ ...].. 1st cent. a.d.
12. r^iXlo/fXT)? "Eeoverpi trpoaKvvSiv ■^inpeii' Xeyco.
^iXoArA,?)? 'lepoKXeovi Tpoi^rjviw; -Trapeyevi'/djji' irpoa-
KvvSiv Tov '^dpa\\y^iv r L v \ eirl •irri<i (1. t?}?)
^A^uhou 7ro\iopKia<i. L 5' Tlaijvi (1. TIawi) kj/ .
1st cent. B.C.
The latter part of the graffito is given by
Sayce, p. 381, who reads iTapeyevedt]v — iirl Tt]<;
— L K'Tlavvl KT]'. He considers the siege
mentioned in the inscription to have been in
the rising suppressed by Ptolemy Epiphanes :
but I should date the writing to the latter
part of the ist cent. B.C., possibly the reign of
Augustus ; and the siege may be connected
with the Ethiopian invasion of the Thebaid
in 24 B.C. The conclusion drawn from this
graffito by P. Meyer {das Hcerwescn dcr
Ptolcin'der u. Romer hi Acgyptcn, p. 59, note
201), that the siege marked the downfall of
the worship of Sarapis at Abydos, is certainly
unfounded.
The stray letters at the top of the graffito
seem to be mere scribblings : as possibly are
also the five letters under the second line.
13. Th •n-pocTKuvrip.a ' IIpaicXqy\^^ 'Hpa)VO<; p7]Tp6^
XevaiTvyy^io^ dirb AvrtvovTroXecof.
To Trpoa/cvvtj/j.a AtJi.ajTpiov e;'XaTO^oi;(?) KaL
nojdp,o}i>o<! iraTpot Kul ArjfiTjrpiov dSeXfpwv.
2nd cent. A.D.
Corridor of the bull : North wall.
14. K.a'jTO)vo<; KOL Ar]p.dTO<; \ to irpoaKvirifia oiSe. 2nd
cent. B.C.
C.l.St'in. vol. i. pi. xvi. No. 53 ; on this
plate is shown to the right a further graffito
nPtOTAPXOYTonP.
15. 0e6(f)iXo<; \_i..~^aTp6'f.
C.I. Sent. vol. i. pi. xvi. 55. The copy
given on this plate shows the i of larpo^ as
legible.
16. 'Ip.ovTTJSvK.rj^;.
C.I. San. vol. i. pi. xvi. 54.
Staircase : beneath king's collar, on body.
17(a). N([«-i? Kvprjvaio's'l.
!4x[/cato';]
aic (retrograde)
App\ohi,o<; '06/;o-iT);<r]
MevsKpdrei vTV<eiv (1. evrvx^t"). 3rd cent. B.C.
C.I. Sent. vol. i. pi. xvi. 27. The read-
ings given there are much fuller. (i)
NIKIZKY (2) AAKAIOC (3) KY (pre-
sumably the letters copied as >1A here) (4)
AeANinnOCAPreiOC (a line which
seems to have entirely disappeared) (5)
APMOAIOZOAHZITHS (6) MENEK-
PATEIEYTYXEIN
Staircase : right hand, on curved second block.
17(b). 'HpaKXrjs. 2nd cent. B.C.
38
THE OSIREION.
Staircase : next block.
i8(a). Sova^lv\L<; . I Ta. 2nd cent. B.C.
CI. Son. vol. i. pi. xvi. No. 4. The
second line is not given in Deveria's copy.
The third line is possibly an independent
scribble.
18(b). Ai]ToSa>pio<; 1 6 ^eo? | ^f2pt<i (? 1. '^flpo'i}. 3rd
cent. B.C.
C.I. San. vol. i. pi. xvi. 4. The reading
there given in the first line is AHTOAIIPOS.
The graffito is somewhat mixed up on the
left with No. 18(a).
18(c). Ta7?;?' I Ua/iias" ] Naapavr (9) ITfTl [oo-ipt?].
2nd cent. B.C.
C.I. Sent. vol. i. pi. xvi. 4. The fourth
line, omitted in the present copy, is supplied
by the previous one.
Staircase : right hand, on upper second block,
ig. Tlapayiyovei) 'AyaOetvo^ eVi au>Tr)\oia ' Trape~fe\ve]TO
Se Kal Ar]/j,-)]rp[ios:^ \ m Traptovvficov "IWavi xai,
^Ovvaia «[a(~] r) 6vyaT7jp Xap[t]crc'(7TpaT77 avu
JIapcr/<[ . . . ] I TO (1. T&>) 7r[a]t8i kt] (1. Kal)
Mvp^Q) Kal 11(09 IHtttl^. 2nd cent. B.C.
C.I.Sem. vol. i. pi. xvi. 6. Deveria's copy,
as there given, differs in several points
from the present one. Above the begin-
ning of the first line it shows LA : at the
end of the first line it reads eniCOaTHP:
in the second, HAI AHMHTPIO: in
the third, KAAAYC for lAAAYC : in the
fourth,— XAPIC€CTPATHWINnAPH : at
the end of the fifth, YIOIT6TTIZ. It is
difficult to decide as to the respective merits
of the readings in the later lines, which are
mainly concerned with non-Hellenic names.
20(a). !4/3Xou^i'77? XycrtT?;?. 2nd cent. B.C.
C.I. Son. vol. i. pi. xvi. 2. In this plate
the name ABAOY0IHC is shown repeated
at the end of the second line.
Staircase : North side, in front of the king's staff.
21(b). TO ■7TpoaK{vvrip.a)' y)Kw KaTd'^{u>v'i). 1st cent. B.C.
21(c). ALOvv<ji,o<i I \K]aX\i-)(apov'^. 3rd cent. B.C.
C.I.Scin. vol. i. pi. xvii. 18. The initial
K of the second line is there given.
21(e). A\_ '[ia'i r)Ka> \ [ft? "A^vlhov jxiTO. j
\^ApiaTr\n-n-ov. 2nd cent. B.C.
C.I.Scni. vol. i. pi. xvii. 21. The graffito
is there given in full as 6PMIACHKW |
6ICABYAONM6TA I APICTinnOY.
This reading does not however account for
the initial A shown in the present copy.
21(f). [n]aTeap/3eT;!^;«'[t?] | naTOVTOt Ka\']<; \ K[a]t
To[i)?] dS€\(j}o\w. 2nd cent. B.C.
C.I.Sem. vol. i. pi. xvii. No. 17. De-
veria's reading, as there given, is fuller in the
first and third lines than the present one : his
copy shows (i) n€T€HPBeCXINIC (3)
KAIT0YCABA€A<1)0.
21(g). ''E\p\^u.vi%' I ToKOLOK. 1st cent B.C.
Staircase : right hand, first block.
22(b). A^XovOlrit;. 2nd cent. B.C.
C.I.Sem. vol. i. pi. xvi. 24. The name,
which is Thracian, recurs in No. 20(a) : cf.
A^\ov^e\fj.i<; K6tvo<;, El Arabah, c. vi. No. 30.
Staircase : South wall.
23(a). Neo7rr6\e/xo<; M[ . . Jpou Kaaeir 2nd
cent. B.C.
23(b). nvd6Sci}po<;. 2nd cent. B.C.
J. Grafton Milne.
§ 41.— COPTIC GRAFFITI &c.
(Plates XXV— XXXVII.)
The numerous graffiti to be seen in the temple
of Seti^ show not only that the building was at
some period frequented by Christians, but that one
chamber at least (Z, in S. Wing) was employed by
them for some special purpose ; for on its walls and
pillars alone were collected more than half the total
of our texts. Whether this chamber served as a
chapel we cannot learn ; to-day no remains of
Christian building are traceable in the temple pre-
cincts, to show whether a church or monastery ever
occupied the spaces about the ancient walls and
columns. Although it is evident that most of the
texts were written by or for women — male names do
not occur except in the lists of saints or clerical
dignitaries — they give no clear indication as to
where the writers dwelt. One (or more) monasteries
are indeed mentioned or implied; perhaps that " of
Thouliane" or Belyana in B. 11 ; while "the people
of Pcrti's" (Bardis) occur in No. 26. The neigh-
' Many were copied by Bouriant (here B.) in 1884-85 and
published in Mission f>-ani;. I. 382 ff. New copies of some of
these are given by Miss Murray.
COPTIC GRAFFITI, ETC.
39
bouring monastery of Moses however, as the Dair to
the West of the temple appears to be now named, ^
recalls the saint so prominently invoked in the
graffiti {v. especially 19, 36, B. 11). This Moses is
called by Makrizi ^ a native of Belyana. Presumably
he is identical with the monastic hero who, with his
brethren, wrecked the still surviving heathen temple
at Abj'dos ■^ {Ehot) and whose career is made to fall
somewhere between the death of Shenoute (451) and
the accession of the patriarch Theodosius (536). ■*
But whether this person is the same with the archi-
mandrite— likewise subsequent to Shenoute ^ — who
addressed epistles to a community of nuns ''' and
composed a ' canon,' 7 has not been demonstrated.
The fact that our graffiti name various female
officials of a convent, points at any rate to a
nun's community in the neighbourhood. But to
what period the texts should be assigned it is not
easy to determine. Moses indeed is often referred
to as an already recognized saint. But only one
text allows of precise determination : B. 11 records
Gabriel as the archbishop, thus in all probability
indicating the beginning of the loth century. B. 13
perhaps mentions a visit of Pesynthius of Coptos,
which would be in about the years boo — 620 ; this,
however, is quite uncertain. Arguments drawn
from the pala;ographical features of such rough
inscriptions can not at present have much value.
The sequence of the graffiti in the plates is due to
considerations of size and space. According to
contents they can be grouped and are here described
as follows * : Scriptural quotations (protective
charms), invocations &c., proper names with
accompanying prayers, names only, texts referring
to the rise of the river. ^ The last of these groups is
especially interesting but not wholly intelligible,
[i, 2, 23, 26, 3, 14, 27, 10, 31, 24, 12, II, 32, 25, 7,
1 Murray, Handbook ', 747. The Syna.xarit/in, 7th Berraud.ah,
speaks of the mon. of Belyana as that ot Moses.
^ No. 59 in list of monasteries. Abu SaHh f. Sla places it to
the W. of Belyana, which would suit the present monastery.
•' Mission fraiK;. iv. 686. Cf. ? ' Moses and his brethren,'
invoked on some stelae {Rev. eg. iv. 7, Rec. v. 63).
• ■• The former, dying, foretells M.'s fame {J/iss. iv. 682),
while M. in turn prophecies of Theodosius, Severus and
Anthimus {i.e. 688).
* M. quotes him (i.e. 695 &c.).
« L.C. 693 ff.
^ Paris MS. copte 129'=, 14 (title only, so perhaps = the
epistles, as someiimes with .Shenoute).
" B. = texts published by Bouriant, i.e. and not copied by
Miss Murray. The stelae, wme-jar and ostracon published
here likewise come from Abydos.
' Other documents recorduig the river's rise : Krall, Reciils-
urk. No. I. 25, Rainer Fulirer 1S94, No. 618.
8, 9, 20, 30, 16, iS, 4, 5, 29, 39, 28, 36, 48, 33, 37.
B. 12, 19, 43, 41, 49, 35, 40, 21, 34, B. 3, B. 4, B. II,
42, 13, 6, 44, 38, 47, B. 13, B. 15, B. 17, B. 16, 22,
17. i5> 45, 46-]
I.— Z, E. Wall (= B. 2, 8, 9, 10). The 2 11. in
small characters above are the first and last verses
of St. Matthew (i. i, xxviii. 20) and St. Luke (i. i,
xxiv. 50, 51). The next 2 11., continued in the
broken text on right, show St. Mark i. i and xiv.
18/', 19, 20. The short 11., following the cross
{_anok eis), are the beginning of Christ's letter to
Abgar. These texts were all familiar in Christian
Egypt as protective charms and are often found
written upon the walls of dwellings. i"
2.— Z, W. Wall. (= B. 7). The names {tiainc
nran) of the Apostles and the beginnings and ends
of the Gospels of Matthew and Luke, as in No. i.
The rough ' orans ' above the text bears the name
' Martha the little ' ; in the blank below the text
are Tsabina, Tntnannc and other, illegible names.
23.— Z, E. Wall. (= B. 6). Invokes God the
Father, the ' seven holy angels ' (five archangels
are named) and enumerates the twelve Apostles
(= Mt. X. 2, omitting Thomas). LI. 16 ff. perhaps
a prayer that ' the people of our . . .' {iirSinc
w/f[//7/^^ii]) may be preserved 'from all ill'
[cppcthoou nim).
26.— Z, N. Wall. (= B. 5). List of women's
names (11. i — 9) followed by a prayer. ' Mekalo/t i- the
little oi Pcrtes,^^ TientJwtrake'^^ oiPertes, Patrckou '^
the little, her sister, Georgia her mother, Aiurstoa '^^
the little, her sister, Metretore 17 the little, their sister,
RIarou IS their mother, [the la]dy (? Kvpa) Loiilc I'J the
little, . . . nia, her mother. Lord God Almighty
(TTdi^TO'c.), watch (=: roeis) thou over all the people of
Pertes, small and great, within and without. Jesus
have mercy on them all. Mekalou.''
3. — Z, broken piUar. (= B. i cf. B. 17). A
Prayer. ' I . . . thee, . . , I bless thee. Father,
I bless thee, Son, I bl[ess] thee, Holy Ghost. I
glorify thee and [I] give thee thanks {ev-)(a.pi,(TTe'i.v).
lea, lea, 16, Ad6n[ai], Ab[ras]a[x], Eloei, Sabaoth,
'" Cf. Expl. Fund, Are/i. Report, 1897-98, pp. 63, 67.
" V. No. 25.
'- r= MfynXoiiy or MfyaXra.
" = Today Bardis, about 8 mi. N. of Abydos.
" Lit. ' The daughter of Theodorakios.'
'* ? Fem. of Patiicius.
" ? Fem. of Anastasius.
''^ =z Mf;rpf,SaJ^a.
i» Cf. Mcl/joCs, BGU. 232.
" Loula, Loulou, AoXoCr is generally masculine.
40
THE OSIREION.
Almighty [Trav-oKpdTwp), . . . . ; [who] fillest the
heaven [and] the earth ; whom no place may con-
tain ; who [sittest] upon [the] chariot (cipfia) of the
Cherubim ; for the honour of whose glory the
Seraphim do . . . their wings; whose might (/cparo?)
thousands of [thousands and ten thou]sands of ten
thousands of angels {ayyeXot) and archangels (ap^^ay.)
and authorities {i^ovala) and powers {goin) and
thrones {Opovos:) and dominions do obey (vTrordaaeiv),
worshipping {irpoa-Kweiv) his holy glory, blessing him
and his beloved son, Jesus Christ our Lord, and his
Holy Spirit, crying out without pause, saying :
Holy (ajio^), holy, holy, Lord {gc = Kt), Sabaoth.
Heaven and earth are full of thy holy glory.' I
call on thee. Lord, God, Alm[ighty] {mivroK.), the
Fa[ther of] our Lord Jesus Christ ; Jesus the
the Onlybegotten [fxovoyevi^'i), Jesus
the Father
Probably continued by No. 14.
14- — -^i pillar. Probably continues No. 3.
' . . . help (? r-BoT^eh';) . . .,' ' . . . my wretched
soul and have mercy on me in the hour of need
[avdym^) , when I come forth from . . ., and give
me means to {ti-t/ie nai) meet {1 dir^avrav]) . . .
without fear [hate). For every spirit {-wva niin i) . . .
Forgiveness {pko ebol) is . . .' Thdloit is probably
the writer's (fem.) name.-
27.— Z, fallen pillar. A Prayer to Christ, similar
to (perhaps connected with) Nos. 3, 14. 'Jesus,
my . . .' is several times repeated and the words
'guide [me'] [r-hhiic), 'watch over me' [rods
i\_r\ot), '[the ad]versary ' {avTiKeLiJ.ivo'i), 'my end'
{tn/tae), ' thy kingdom ' {te/cj/ietitcro) are legible.
10. — Chamber below Corr. of Kings, little Wall.
LI. I — 8 (?) a prayer or invocation {cf. B. 17, begin-
ning), naming the Virgin {-Trapdevo^) and the arch-
angel Ap[a Micha]el. '. . . stretching forth (? i-o/V;/)
of thy hand. The others , men and the
cattle live and thereon. Who sitteth upon
{/tmoo[sa/i]mi) the] Seraphim spread 3 [their
wings ..." L. 12 seems commemorative {ano/c . . .
TaXatTTcopo?). L. 16, perhaps a fresh text, records
an event ' in this month Thoot.'
31.— Z, E. Wall. 'The prayer [? of . . .' It
addresses the Lord God Almighty. Legible are:
'. . . the heaven, who goeth in . . .' {1 petbek
ahoun), 'holy souls', 'thy {} pek-) servant,' 'keep
' Or ' For mercy . . .'
' Cf. Crum, Copf. Ostr., Ad. 38.
= Hrpj cf. hroprep. But I can not read what follows.
the . . .' (//rtr<7;c?/-),'without offence' (t7«o-Kai'SaXoi').
Below, in smaller script, traces of various names,
including Apa Moses.
24. — Outer Court, pillar D. Names: Victor
'their brother,' Tsopliia, Tsalamanna'^ and . . .,
with prayer for their safety {S^e}i\ahai'ch cron apctlwou
niiii). The net {v. No. 12) is named in 1. i. Letters
of an older inscription also visible.
12. — Z, N. Wall. Prayer (?) to the Almighty
(? TTavToK.) on behalf of ' and all their
household ' [jicurontc tiroii), among them Touianna
(or Taiiianna =) ' the head {tape) of the nit,' "
Metredora, Staiiron. L. 9 ? pestauros etouaab.
End ? rek titeuinaaje.
II. — Z, E. Wall. Prayer on behalf of the same
persons (including tape nnet) as in No. 12.
32.— Z, N. Wall. Monogram at end probably
Biktfii- (Victor). Smaller, earlier te.xt : ' Touert (?)
the little.'
25. — Z, S. Wall. LI. I — 3, women's names, ?
[' those of] our net^ Stephanou &c. ; 4 ff., prayer
to God Almighty to ' preserve them from all ill.'
L. 10 ? ' Apa Moses,' followed by more names.
Some here and in several other graffiti add the
humble sem ' little.'
J.—Z, S. Wall. ' Theoucharis the little.'
8.— Z, S. Wall. Prayer to ' the Lord God, the
good Saviour,' for protection against all evil.
g. — Chapel of Amon, N. Wall. Beginning of a
prayer and of a name, Kvpd . . .
20.— Z, N. Wall. Name : ' Patrekoui {cf. No. 26)
the little,' and prayer to God.
30.— Z, E. Wall. Prayer by (?) {^Meti^edom the
little {sem) on behalf of ' Kollouthos, her dear little
brother.'
16. — Z, N. Wall. Middle group: 'Apa Sabiiios
the archimandrite. Lord God Almighty, watch
over these {lit. the men) ' of our rtet.' 7 To left : the
names Tanin, Etdepuu (? Eulogiou), Metretore
(Mctrodora), figures of 'orantes'and of two birds
beside a plant (a frequent motive in Byzantine art,
e.g. Cairo Catal. gen., Copt. Mons., pll. xlvii,
xlviii). To right: in earlier text, naine Tealia{});
in later, Teti-as (or Antetras), Hromamie.
18. — Outer Court, pillar D. ' The holy Apa
Sabinos.' Cf. No. 16.
•• V. Crum, Copt. Ostr. 450.
' V. Cairo 8698.
° An unknown word, unless the same as that designating a
building to be sold, in the deed Br. Mus., Or. 4S83. Here it
may be the convent or congregation. Cf. Nos. 11, 16, 24, 25.
' V. No. 12.
COPTIC GRAFFITI, ETC.
41
4. — Outer Court, pillar D. Names : Shenoute the
little, the lady (jcvpa) Ma\r'\ou the little
5.- — Outer Court, pillar C. Names : Tsone (=
Tsone), ElisabCt.
29. — Z, N. Wall. Name: Kasta.
39. — Z, W. Wall. Names : 'Joanna the daughter
of '
28. — Z, pillar. Beginning of a prayer : ' Lord
God Almighty ..." L. 5, ' bless us . . .'
36. — Z, E. Wall. An Invocation of various
saints. ' Holy (? arfia) Maria, the . . .-less 1 Virgin
{nrapBivoi) , Apa Moses," Apa Shenoute,^
Apa PaJioin the Great,* Apa The6t6r\os'\ '^ . .,
Apa Pgol^' Apa Psliai^ . . ., holy (? 0740?) Apa
Sabznos,^ Apa Petafios,'-^ Apa Horoiiese^^ Apa Se^e{?),
Apa Papnoute}'^ Apa Magarios,"^" Apa Peleu}'^
Apa (?) Ouaiilentinos,^* Apa Thea, Apa Eihannes}'^
Apa Elisaios, Apa Hannisis, Apa O . . itesios, Apa
Georgios, Apa Peratos (?), Apa Mena,^^'> Apa
. rt . pakea, Apa \S]i\e\ne\t6in}'^ Apa 77^e/ . . . .,
Apa Ze^^[r?w],i*' Apa Biktor,^'^ Apa . . . wrtj, Apa
Gtrosp Apa Phibai>i6n,~^ Apa 5[«^]eroj,'-- A[pa] . . .
The rest illegible. In the midst of the text, by a
later hand : ' The lady (Kvpa) Pa7ita the little.'
48. — Z, S. Wall. Names : Sousanna (lower,
Tsousanna), Apa Noch (? Enoch -3), ' ... his
father (?) ' Apa Seprone (? Sempronius, cf. B. 11, or
Sophronius), 'my mother Tarsene (cf. Arsenius),
Apa Shenetom, Apa Oeiunas (? Thomas, Theudas "*),
' the lady {icvpd) abbess ' (?? apadessa), Apa Paulos.
33. — Z, S. Wall. Presumably names.
' ' Spotless' or the like.
- Archimandrite of the local monastery [v. introductory §).
' The celebrated archimandrite of the White Monastery,
ob. 451.
■* For this form v. Proc. Soc. Bibl. Arch. .\xi. 247.
^ Pahom's disciple and eventual successor.
' Shenoute's predecessor.
'' Probably the Nitrian hermit, contemporary of Macarius.
' Here perhaps a break in the list, followed by local cele-
brities. For S. V. No. 16, or ? the bishop of Panopolis (t/.
Rossi, Papiri II, iii. 2).
« ? Patapios {v. Metaphrast, 8th Dec).
'" ? Read Horsyi-se, Pachom's successor.
" There are several of this name.
'- ? Macarius the Great.
" Cf. Crum, Copt. Ostr. No. 444.
" ? Valentinus, though the termination looks like a (fem.).
'^ Johannes {cf. Crum, I.e. p. xx).
" If not local, the celebrated military martyr of Alexandria.
1^ Cf. Crum, I.e. No. 105.
"* ? The pope, ally of Athanasius and revered by Copts
{Synax., gth Babeh).
" .'' Martyr, son of Romanus. '
=" ? Cyrus (Abu Kir).
•' Military martyr (Anielineau, Actes 54).
-- If this is correct, S. is probably the patriarch of .Antioch,
ob. 53S.
«= Or Noah {Nuhe in Sa'idic).
'•'' Scarcely [Ap]a Parsymas (Barsoma).
37- — Chamber below Corr. of Kings, W. Wall.
Apparently commemorative : ' I, Tkalaltone^^ (fem.),
this wretched one {TaXaiiT(opo<;) ..." In 1. 3,
<Ja(3l3aTov.
B. 12. — Prays 'the God of Michael' on behalf of
Apa Kiros{l), 'the wretched sinner, the deacon'
(cf. B. II).
19. — Z, S. Wall. Names : Apa Moses, Apa
Sh[enoute~\, Ama Sousanna.
43. — Inner Court, S. Wall. Apparently names
(? Psoter) and disjointed phrases (jia nai nw^airi)) .
41. — Chapel of Isis, N. Wall. Names: Psoter;
others compounded with ' Isis' (?).
49. — Z, S. Wall. Various names : ' . . . Johannes
her son,' ' . . . ora the little, the novice' i^. there)
' Ama Tlierebeke.' -^
35.— Z, E. Wall. On right : ' The prayer of the
holy ((1710?) Apa Basilios ' (? the Great). On left : a
name, Apa Pe . . . ophylos.
40. — Z, N. Wall. ' Orans ' and name : ' the
lady («iipa) Panta the little' {v. No. 36).
21. — Z, S. Wall. Two names : Tsophia and
Mariham.
34. — Z, W. Wall. Presumably names.
B. 3. — Commemorates Ama Giorgia ' the mother
of us all,' Ama Drosis ' the mother of us all,'
Tanagnosta (?) the little, adding a prayer for
Giorgia and Tashenoute (?).
B. 4. — (collated by Miss Murray). Commemo-
rates Ama Giorgia, the head, 2' Ama Partlienope, the
major-domo [trmnei). The former is in 1. 11 called
'the mother of the monastery' [tmaau ntkenete).
Martha the little and y4 .... the little, the teacher
(tsaxo) -s are also named ; besides Maria (? the
Virgin), Apa Moses, Apa Shenoute and Apa Pahom
the Great.
B. II. — Begins: ' By God's will and the prayers
oi K^a. Moses z.nd A.'pdi Agathon' ... It relates to
a woman, Kelatheupente {?)"'■' whose sins {ennesnobe)
God is prayed to forgive, and then enumerates the
local ecclesiastical dignitaries : the deacon and
steward [oUovoixo^) [of the monastery ?] of Tpouliane ^''^
the gardener {awyiapLTr)^), the architect [ekot'''^) archi-
-° Names in Kala-, v. Crum, I.e. p. 67. Also Turaief,
Materialc po arch, ehrist.. No. 29, Pgalasire.
■-'■' = Rebecca {Cf Crum, Copt. Ostr. p. 46) with fem. /.
" V. No. II.
-* This rare word happens to occur in the letters of Moses to
this community of nuns (Zoega 531 ^^ Miss, fraiio. iv. 696).
Cf. PSBA. xxi. 249. LI. 7, S read sem tsaxo Maria Apa
Mnisis c&c. ; 9, Tomanna Drosis.
'-' Can scarcely be correct ; but I am unable to amend it.
^" = Buliana. ^' V. Crum, I.e., p. 41.
G
42
THE OSIREION.
mandrite, teacher (Pjrt/i! 1. 9). Then it is said that
Apa Petronius, presumably the abbot, had died that
year and set Apa Theodorns in his place ; David
being bishop ^ and Gabriel archbishop [at the time].
From these last words a date for this graffito can be
suggested ; for it may be presumed that the Gabriel
named is the patriarch of a.d. gio — 21, not G. ibn
Tarik of the 12th century.
42. — Outer Court, pillar A. Begins: 'By the
will of God and the prayers of the Saints,' and
commemorates the rise of the water to a certain
point,- in the month of Mesore. Ll. 5 — 8, prayer to
God ' the pitiful, the compassionate' {priaft psa9ihtef)
on behalf of ' Apa Gcorgios (?) my brother ' and
others. Cf. Nos. 13, 22, 38, 44, 47, and B. 13, 15,
17, whence the gaps here ma}' be filled.
13. — Outer Court, pillar A. Beginning of a text
similar to No. 42 (' By the will of God ' &c.).
Written upon incised hieroglyphics.
6.—Z, N. Wall. Begins: 'By the will of God
and the prayers of the saints' {cf. Nos. 13, 42).
Asks for mercy {ouiia) and blessing (ekasmoit)
on a woman [eras) .
44. — Corridor of Kings (= B. 18). A Thanks-
giving for the adequate (?) rise of the Nile {cf. Nos.
42 &c.). ' We thank thee, Lord God, Almighty
(■n-avTOKp.), that thou hast had pity upon our poverty
and hast had pity upon thy creature (TrXda-fia) which
thou didst form and hast showed forth thy power
among the people {\a6<;) and shut (= Ham) the
mouth of the Sadducees and hast brought the water
up for us to the hajne (?), on the 25th of Mesoure,
the day of Apa AIoscs. I (?) bless thee. Father, I
bless thee. Son, I bless thee. Holy Ghost. We (?)
heartily {tonoii) give thee thanks (€u;:^;ap£(TTeii'), that
thou hast given us means, this heavy {ethis) year,
to ' There are faint traces of 2 11. below
those copied.
38. — Pillar in Chamber beyond Corr. of Kings
(partly = B. 14). The first 75 11. seem to be com-
memorative : ' wretched (raXal-Troipo';), who
is full of sickness and grief and groans {/iiXv-n-t)
hiasahoin) ; she obtained her x&sV {1 enasji nnesmtori)
in her youth ' (? ? lin . . mntkoui). The rest is
effaced by a later text, relating to the rise of the
Nile {cf. Nos. 42 &c.). ' By the will of God and the
prayers of the saints, [the] wat[er] rose [to] the liame
[on the] ,25th of Me[so]re, our . . . being at An-
' Buliana was probably in the diocese of Diospolis (Hou).
- The word haine (? ^ home) is obscure and apparently
unknown except in these texts.
tinoe {AntinCtoii). Afterwards, in (?) another year
on the igth Mesore, (being?) two years after one
another.' The last lines record that something was
done ' on Saturday.'
47. — Chamber behind Corr. of Kings, little wall,
back. Relates to the rise of the water {cf. No. 42
&c.) to the hame, on the 29th of Mesore, ' while I,
Maria the little, did the weekly duty ' {r-ei3So/j,a<;).^
B. 13. — Records the water's rise, as in No. 42
&c., on the 26th Mesore ' of the year when our
holy father, Apa Pesyntlmis departed (? aTrohr]iitlv)
and came to us.'*' May his holy blessing come in
love {li'^d-Ki)) upon us,' Then: 'I, Ana Q) was
scribe {dTroypdcf>eiv) ; I recorded (lit. wrote) the
water ' If this refers to Pesynthius, the
well-known bishop of Coptos, it should be dated
about A.D. 620.
B. 15. — Records the water's rise, as in 42 &c.,
on the 28th of Mesore, when Hellaria did the
weekly service {v. No. 47, B. 16). Then an obscure
reference to a-rod and cttOXo? with the names of
the archimandrite and of Tsousanna, ' his daughter,'
the major-domo {rmenei).
B. 17. — ' By the will of God and the prayers
of the archangels Michael and Gabriel and of the
holy Virgin ' . . ., [the water rose] to the liame
on the 29th of Mesore, ' on the da}' of our Lord
Jesus Christ. — I bless thee. Father ' (&c., as in
No. 3). Ll. 15 ff. appear to refer to someone (a
woman) who is ill and to invoke Cyrus, Colliithus
and Cosiuas and Daniiamis,'' ' the physicians, healers '
{nrcfrpahrc etetiiarpa/ire). She who ' recorded the
water " for the year also gives her name (illegible).
B. ib.^ — ' Blessed be the Lord {iv\oyr]T6<; Kvpio<;).
I, Maria the httle, the Ethiopian, did {lit. do)
the weekly service " on the birth-day of the
great lady ^ {i.e. abbess). I did clean {ti-fcadapov),
I gathered (?)'' the honey, I . . . (//A gave) the . . .''^
for taking the dates. May the Lord bless her and
her sister Lydia and her (?) father and their brother
Moses' {?). The final words are in a cryptogram
which I can not solve.
'■' Cf. B. 15, 16 and Ladeuze, Pachome, 296.
^ ' After having^ come to us ' scarcely allowed by grammar.
' Celebrated medical saints : i. ' Abii Kir,' colleague of John
at Alexandria ; 2. Pysician, martyred at Antinoe ; 3, 4. Syrian
physicians and martyrs.
"• I have here been able to use a tracing made by IVIr. H. L.
Christie.
' V. No. 47.
» V. Crum, Copt. Ostr. p. 53.
'' Lit. ga\e or sold.
'" Kalyllion, cf. ? /caliere (Zoega 506), some agricultural tool.
COPTIC GRAFFITI, ETC.
43
22. — Chamber below Corr. of Kings, W. Wall.
Partly in cryptogram, not however on the system
[0 = a,v = 1^ &c.) usual with the Copts {cf. B. i6).
LI. 5, 6 relate to the rise of the water, perhaps in
the month Thoth {cf. No. 42 &c.). Possibly two
texts here confused.
17. — Outer Court, pillar D. End(?) of a text:
. . . et7te?i ebol.
15. — Outer Court, pillar D. An obscure text.
45.— Z, W. Wall. Obscure.
46.— Z, E. Wall. Obscure.
Two Stelae (PI. XXXVII).— Brought from Abydos,
igoi ; now in the Fitzwilliam Museum, Cambridge.
The text of the larger (marble), after invoking the
Trinity, states that ' in this place ' the body
(aic>']VQ}fia} lies 1 of the deceased Apa Tlieodoros, of
blessed (lit. good) memory, son of the deceased
Moses, presbyter, of Tpolybiane'^ (= Belyana), who
went to rest on the 2d of Phamenoth, in the year of
Diocletian 655 (= a.d. 939). ' May God rest his
soul and lay him in the bosom of Abraam and Isaac
and Jacob and make him worthy to hear the merciful
and compassionate voice (saying :) Come ye blessed '
(&c., Mt. XXV, 34).
The smaller stele (limestone) invokes [the Trinity,
Virgin] Prophets, Apostles and all saints and com-
' A very rare formula. Recurs, stele Alexandria Museum,
No. 296.
- Apparently the original form of TbulianS {Aeg. Z. '78. 26)
and Tpouraiie. Prof. Petrie suggests ' the Lybian town,'
indicating a settlement in Greek times.
memorates Paul, who died on the 29th of Paone, in
the loth Indiction.
Wine Jar. (PI. XXXVII).— Texts from an
earthenware pitcher, 2 ft. 2 in. high, found in 1901.
Written in four parallel columns. Its heading is :
' The account (X670?) of the wine (//.) which we
sold {or gave) at the vintage' (KapTro?) of the ? Indic-
tion ' (sop)? This is followed by a list of names,
generally in pairs, with the amounts of wine opposite
them. Among the names may be noted : — Col. i,
Peplian = Epiphanius ; Cliarif cf. Cherep, Cairo
8377 ; Paoua cf. col. 4 Paou ; Pitoii, Ui-rov^ ; Palots
cf. TlaXoi-rU.
Ostracon (pottery) (PI. XXXVII).— ' Before my
words, I greet my beloved father, in all the fullness
of my soul {"^vyj!]), and (also) TacJiel. Thou didst
speak with me concerning the holy church ; I took
courage (Qappdv) and prayed with the men. As for
the tremision-(worth) of bricks, I know that thou
dost never change (? thy mind) at all, especially
{/jLaXtcTTa) in the affairs of God. Lo, I have sent a
hundred* bricks. Now if thou wilt have patience'^
as to the other hundred, that (sic) the Lord may
watch over you (sic) for a long time.'^
'Give it to my teacher /o/iauius, from Pahomo the
priest (7rpeo-;8i;Tfpo?), his humble (€\a;^;to-To?) scholar.'^
W. E. Crum.
•* Cf. Mittli. Rainer 1. 17. But the reading is uncertain.
Perhaps Kara TTpoawTTOi'.
"* .ft' n- repeated by mistake.
° Reading avij^dv.
" Reading oueis =: oiioeii. But the sentence is ^obscure and
its construction faulty.
' Reading sboui.
( 44
INDEX,
PAGE
Aahmes-Nefertari . . . i8, 34
Aa-kheperu-Ra 31
Aalu, Fields of 31
Abgar, Christ's letter to . . -39
Abolition of human sacrifice . 30
Abraxas 36
Abusir 34
Abydos. . . . ^ . 14, 18, 27, 28
Agathon 41
Akhenaten 32
Amasis 30
Amemt 29
Amenemapt 24
Amenhotep I 33
Amenhotep II, Papyrus of . 3, 4, 5
Amenhotep III . . . 28, 32, 35
Amente 14
Ami-Ut 30
Amset 13. 31. 34
Amu-nefer 24
Ana 42
Anastou the Little .... 30
Anmutef priest 33
Antetras 40
Anubis 29, 34, 35
Ape 27
„ of Thoth 24, 29
Apep 22
Aphroditopolis 16
Asheru i8
Atef-ur 17
Atet-boat 13
Atom 11,22
Bacchus 26, 27
Bardis 38
Basilios 41
Bay 22
Beetle, Ram-headed .... 23
Belyana .... 38, 39, 41, 43
Bes, Oracle of 2^
Bier, Symbolic 29
Biktor ij
Boat of Ra 11,21
PAGE
Book of Am-Duat . .2, 3, 17, 26
„ „ the Dead 2, 3, 9, 10, 13, 14,
16, 17, 19, 20, 29, 30
,, ,, Gates . . . 3, 21, 22, 26
„ ,, Osiris 3
Bouriant, M 36
British Museum papyrus . • 3, 6
Brugsch, H. 11, 15, 16, 17, 18, 19, 28
Budge, Dr 3, 6
Busiris 28, 31
Byblos 25
Castor 30
Casts, Plaster 24
Cat-headed god 23
Caulfeild, Mr i
Celestial cows 13
,, rudders 13
Ceremonies in honour of Osiris 26,
34, 35
Ceremony, Magical . . . 1 1 , 1 2
Chabas, M 12
Chamber, South 3
Charif 43
Chassinat, M ii
Children of Horus . . 10, 13,35
Christ's letter to Abgar ... 39
Colluthus 42
Colour on sculptures . . . . 8, 9
Coptic graffiti 38
,, inscription on wine jar . 43
,, ostrakon 43
„ steles 43
Cosmas 42
Crum, Mr i
Cryptograms 42, 43
Cycle of gods 11
Cyrus 42
Dad-pillar . . . . ,
■ 27, 28, 31
Damiasus
. . .42
Da-seten-hetep formula .
■ • 34
David, Bishop . . . .
. . 42
PAGE
Dead, Osiris as god of ... 29
Deddu 16, 25
de Horrack, M 12, 26
Dekans 21
Demotic ostraka 24
Den, King 33
Dendereh, Inscription at . . . 11
,, Ritual of . . 16, 27, 35
Dep, Town of . . . . 15, 16, 18
Desert, Nature of i
Deveria, M 36
Diodorus . . . .25, 28, 30, 31
Doors of the Duat .... 14
Doors, Secret 14
Drosis 41
Duamutef I3i 31, 34
Eater of hearts 29
Ebdosiris 36
Eckenstein, Miss i, 36
Eihannes 41
Elisabet 41
Elisaios 41
Emblem of Osiris . . . . 14, 28
Erman, Dr 19, 27, 28
Eudoxus 25
Eulepou 40
Feast of Hermes 11
Festival of Lights .... 35
„ Lunar 26
,, of Osiris 27
„ Phallic 27
„ of ploughing. ... 27
Fields of Aalu 31
„ » peace 31
Fig-leaf 28
Figures of Osiris made of corn . 28
Firmicus Maternus . . . .35
Formula, Da-seten-hotep . . 34
Fraser, Mr 27
INDEX
45
PAGE
Gabriel, Archangel .... 42
„ Archbishop . . -39, 42
Garstang, Mr 36
Gate of the Duat 21
Gateways of the Duat ... 14
Geb 12, 21, 25
Genii of the Dead . . . 10,13
Generator, Osiris 27
Georgia 39, 41
Georgios 4I1 42
Geros 41
Graffiti, Coptic 38
,, Greek 21, 36
,, Hieratic 36
,, in the Sety Temple . . 35
,, Phoenician .... 36
Graffito, Karian 10
Great Hall, The 8
Grenfell, Dr 28
Griffith, Mr. i, 4, 15, 17, 18, 24, 36
Hall, The Great 8
Hannisis 41
Hansard, Miss i
Hapi 13,31,34
Hare-headed figure .... 30
Hawk-headed figures . . . 22,30
Heaps of marl 2
Heart, Weighing of the . . . 2q
Hearts, Eater of 29
Heka 21
Hellaria 42
Henenseten 19
Hercules 31
Hermes, Feast of 11
Hermes Trismegistos . . . .15
Herodotus . . . -25, 26, 31, 35
Hershefi 19
Hieratic graffiti 36
,, ostraka 24
Holes for wedges 8
Horakhti 10
Horemheb 31
Hornekht, Statuette of . . .24
Horouese 41
Horus . . . 10, II, 15, 23, 29, 35
House, Great 14
House of Flame 14
Hromanne 40
Hu 21
Human sacrifice 30
Hunt, Dr 28
Huta
Hymn of Rameses IX
PAGE
, 24
• 27
Identification of the Dead with
Osiris 31
Illahun 16
Incense-burner 20
Inscription at Dendereh . . .11
Iseum 16
Isis 12, 15. 21, 25, 35
Ivy 28
Jackal-god Sed 33
Jackal-headed figures. . . 22, 30
Jequier, M 17, 26
Joanna 41
Johannes 41, 43
Kaa 33
Karian graffito 10
Kasta 41
Kelatheupente 41
Kem-ur 29
Kheker ornament. ... 8, 22
Khenti-Amentiu . . . . 10, 14
Khepra 11, 22
Kheru-ef 28
Khonsu 32
Kingdom of Osiris . . . -31
Kiros 41
Kollouthos 40
Koptos 25
Labyrinth, Papyrus of the . . 17
Leberios 41
Lefebure, M 22, 30
Legend of Osiris 25
„ Nut 12
Lighting of a lamp . . . -35
Lights, Festival of . . . -35
Louie the Little 39
Lunar festivals 26
Lunus, Osiris 27
Lydia 42
Maat II, 18, 29
Maat-kheru 2
PAGE
Magarios 41
Magical ceremonies . . . 11, 12
Ma-her-pra 29
Manetho 30
Maria the Little 42
,, the Virgin 41
Mariham 41
Mark, Surveyor's 24
Marl heaps 2
Marou 39, 41
Martha the Little .... 39, 41
Maspero, M 2, 3, 18, 28
Maternus, Firmicus . . . .3?
Mekalou the Little . . . .39
Mena, Apa 41
,, Tablets of 30
Men-kau-Ra 31, 34
Men-kheper-Ra 31
Men-kheperu-Ra 31
Mentu-her-khepesh-ef ... 30
■Merenptah 2, 3, 4, 6, 7, 8, 9, 13, 18,
19, 20, 21
Methods of sacrifice . . , . 30
Metratore the Little .... 39
Metredora 40
Metretore 40
Meyer, P 37
Michael, Archangel . . . 40, 42
Milne, Mr 1,36
Min of Koptos 27
Moller, Herr 32, 34
Monkeys 22
Moon-god, Osiris as . . . .26
Moses .... 39, 40, 41, 42, 43
MiiUer, Prof 36
Nails 24
Narmer 33, 34
Nature of desert i
Naville, M 13, 19
Neb-maat-Ra 31
Neby 20
Neith, Standard of .... 33
Nekhen 16
Nephthys 12, 21, 35
Nepra 19
Nery 20
Nile, Osiris as god of . . . -29
„ Records of rise of . . .42
Noch 41
North passage . . . . . .21
Nu II, 21
Nut . ... 12, 21, 22, 25, 26
46
INDEX
PAGE
Oeumas 4'
Onnofrio, San 15
Onofrite i5
Oracle of Bes 35
Orantes 39) 4°. 4'
Orion 15
Ornament, Kheker . . . 8, 22
Osireion, Reasons for identify-
ing 2, 3
Osiris encircling the Duat . 21,26
„ Festivals of 27
,, Figures of . . . . . 28
,, Generator 27
,, god of the dead ... 29
,, god of the Nile ... 29
god of vegetation . . -27
,, Identification of the dead
with 31
in the Sed-festival . . . 32
,, Kingdom of .... 31
,, Legends of 25
Lunus 26, 27
„ Plants sacred to . . .28
,, Sacrifices to .... 29
,, as Sun-god 26
,, Titles of 14
,, Vivification of . . ■ 3, 8, 10
Osorkon II 29, 32
Ostraka, Coptic . . . . 24, 43
,, Demotic 24
,, Hieratic 24
Ouanlentinos 41
Pahen 30
Pahom the Great 41
Pahomo 43
Palermo Stone . . . • J3, 33
Palimpsest inscription ... 36
Palots 43
Panta the Little 41
Paoua 43
Papnoute 41
Papyrus of Amenhotep II . 3, 4, 5
,, ,, British Museum . • 3, 6
,, „ the Labyrinth . .17
„ Paris 13
„ St. Petersburg . . 3
Parthenope 41
Pa-shes 24
Passage, North 21
,, Sloping 20
,, Vaulted 2
Patrekou the Little . . . -39
Patrekoui the Little ....
Paul
Paulos
Pe, Town of 15,
Pef-tot-nit
Pekhery snake
Peleu
Pendua
Pephan
Pepyl
Peratos
Pertes 38,
Pesynthius of Coptos. . . 39,
Petafios
Petrie, Mrs
„ Prof. 1,2,
Petronius
Pg61
Phallic festivals
Phibamon
Phoenician graffiti ....
Pigs, Sacrifice of . . . .26,
Pitou
Plants sacred to Osiris
Plaster casts
Ploughing festival . . -27,
Plutarch .11, 12, 15, 2
26, 28,
30,3
Porphyry .
Pottery stand
Princesses .
Psebkhane .
Pshai .
Psoter .
Ptah . .
Ptah-Sokar-Osiris
Ptolemy Epiphanes
„ Euergetes II
Pyramid te.xts 11, 14
f 6 '^ c
40
43
41
16
28
21
41
24
43
33
41
39
42
41
I
14
42
41
27
41
36
27
43
28
24
30
29,
31
30
23
28
36
41
41
15
17
37
37
34
Qebhsennuf i3) 31
Qerert 3, 4, 6, 23
Ra, Boat of 11
Ra-en-user 33
Rameses I 32
„ n 32
,, VI, Tomb of . 6, 21, 27
,, IX, Hymn of . . . 27
Ram-headed beetle .... 23
,, figures . . . .22
Rampsinitus 35
Records of High Nile
Rekh-ma-Ra .
Rema, Stele of
Renni ....
Renouf, Sir P.
Retaining walls
Ritual of Dendereh
Roads, Mystic .
Robinson, Mr. Forbes
Roofing stones
Rui. . . . .
PAGE
• 42
• 30
25, 27
• 30
14, 21
2
16, 27
• 14
• 14
8,21
• 24
Sa
Sabinos
Sacrifices
„ of pigs .... 26,
„ Methods of .
St. Petersburg papyrus .
Sais 16, 17, 18,
Sandals
Sarapis
Sayce, Prof.
Sbay snake
Sculptors' Trial pieces
Sealing of sacrificial victims .
Sebau-iiend
Sebek-Ra
Sed-festival, Osiris in the
Sed, Jackal-god • ■ • • 33)
Sektet-boat, The
Sennefer
Seprone
Set ... . . . 15, 25,
Sete ... ....
Sethe, Prof.
Sety
Sety I 9,
,, Bricks of
,, Sarcophagus of . 21, 22,
,, Temple of. 2, 10, 16, 17,
Seueros
Shenetom
Shenoute 39,
Shenty goddess . - . 6,13,
Shesuaf
Shrines of the South and North
Shu II,
Siut 16,
Sloping passage. The ....
Sousanna
South Chamber
Spiegelberg, Prof
21
40
29
27
30
3
35
24
37
36
21
24
30
19
22
32
34
J 3
30
41
30
41
33
24
32
2
27
35
41
41
41
27
24
13
21
32
20
41
3
24
INDEX
47
PAGE
Spirits of Pe i6
„ „ Nekhen . . . .16
Square shaft 2
Stand, Pottery 23
Standards 32, 33
Stars 21, 22
Statuette of Hornekhl ... 24
Stauron 40
Stephanou 40
Stones, Roofing . . . . 8, 21
Strabo's Well 2
Sun-god, Osiris as . . . .26
Sunre 24
Sunrise 23
Sunset 21
Surveyor's Mark 24
Syene 16
Symbolic bier . . . . . .29
Table of offerings 19
Tachel 42
Tamanna 39) 40
Tamarisk tree 25
Tanagnosta the Little ... 41
Tanin 40
PAGE
Tarsene 41
Tashenoute 41
Tealia 40
Tefnut II
Temenos wall 1,2
Temple of Sety I . . 10, 16, 17, 35
Tetras 40
Thea 41
Thellou 39
Theodorus 42
Theotorus 41
Theoucharis the Little . . -41
Therebeke 41
Thompson, Mr I
Thoth . . . .12, 13, 26, 29, 35
Thothmes III 31, 33
Thyi, Queen 33
Titles of Osiris 14
Tkalahone 41
Tomb of Rameses VI . 6,21,27
Touert the Little 40
Trial-pieces, Sculptor's . . . 2^
Trismegistos, Hermes . . .15
Tsabina 30
Tsalamanna 40
Tsenthotrake 30
Tsone 41
PAGE
Tsophia 40, 41
Tsousanna 41 1 4-
Unnefer 15
Upuaut. . 16, 18, 19, 32, 33, 34, 33
Usertsen III 33
Ushabti figures 31
Vaulted passage 2
Vegetation, Osiris as god of . .27
Victims, Sealing of sacrificial . 30
Victor 40
Vivification of Osiris . . . 3, 8, 10
Walker, Dr i, i8
Wall, Temenos 2
Walls, Retaining 2
Wedges, Holes for ... . 8
Weighing of the Heart ... 29
Well, Strabo's 2
Wiedemann, Prof 13
Zer, King 33
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