A Lexicog=hical Study

of the
Ptolemaic Texts in
the
Temple
of
Edfa
Ibesis
submitted
in
accordance with
the requirements of
the
University
of
Liverpool for
the
Degree
of
Doctor
of
Philosophy by
Penelope Wilson
March 1991.
LIvERPOOL
UNIV"F',
TTY
-I,
Abstract
A LexicoUaphical Study
of the
Ptolemaic Texts in
the
Temple
of
Edfu
-
Penel= Wilson.
The
thesis studies
four
thousand and sixty words which occur
in different
types
of texts
in
the
Temple
of
Edfu. 'rbe
etymology and use of each word
in
the
Egyptian language is
established
from its
earliest attestation up
to the
Edfu
texts and then
in dernotic
and
Coptic if
appropriate.
The
words are
exemplified with varied
hieroglyphic
writings reflecting the
diverse
orthography of the
Ptolemaic
texts.
The investigation
aimed
to show that although the texts
were written
in
adead
language',
no
longer
spoken
in Egypt, they
continued
to
be
edited, compiled and composed
by
priest-scribes who created
'new'
words
to add
to the
heightened
poetic
diction
of the texts, and which were appropriate
for
the
ideological framework
of
the temple embodied
in
the principles of
'Maat'-
order and
the
continuation
of the
kingship. Though
the
words reflect a
local Edfu
mythology
they
also show the
full integration
of other
theological systems such as
those
of
Hermopolis
and
Heliopolis
suggesting close contact
between
the
Houses
of
Life
attached to temples
in
the major religious centres of
Egypt.
The
varied vocabulary of the texts
and
the amount of written material suggests that the priests who
compiled
the
writings worked
from
texts
which were carefully copied and emended or edited within
firm
guidelines.
Ile
process was continuous
throughout the
Late Period from
which
there
is
comparatively
little
temple evidence and the
Edfu
texts attest to the transmission
of the texts
throughout that time.
Priests
who copied
the texts also understood
the
language
and they were not
only capable of
further development
of the orthography and vocabulary of the texts
but
they also
had
the confidence
to compose
texts
in
the'dead' tongue.
The
way
in
which words amused
-particularly
in
ritual offering
texts
-
also shows the continuity
in
religious practice
in Egyptian
temples, with
the
more ancient
texts
being
edited and augmented
by
an expanded vocabulary.
Offerings
are
described in
varied
forms
using many
different
words
in
order that magically the
ritual covers every possibility
-
for
example
Seth is destroyed in
every possible
form by
every possible means of slaughter.
The
texts
also
have
an artificial style and
in
some cases a
heightened 'poetical'diction
where
by
means of
paranomasia and alliteradon
the rituals not only are worthy
for
the gods to read and
hear, but have
a
potent magical
force
to ensure their success.,
The
study of
individual
words also reveals
the types
of
development
through which they could go:
intransitive
verbs can also
be
used
transitively, causatives with an s-prefix continue to
be formed
and
complementary nouns are
derived from
verbs or vice versa.
Acknowledgments
Research for
the thesis
was
funded for
three
years
by
a grant
from
the
British Academy.
I
would
like
to thank
my supervisor
Professor A. F. Shore for his help
,
especially
in demotic
matters,
and encouragement at every stage.
The
members of staff of the
School
of
Archaeology, Classics
and
Oriental Studies have
always
offered
friendly
encouragement and
in
particular
I
would
like
to thank
for
the
loan
of articles
Dr. C. J. Eyre, Dr. A. M. J. Tooley
,
for
other assistance
-
W. A. Millard, Professor K. A. Kitchen,
Dr. P. Lawrence, Mrs. C. Bennett
and
for help in
all
kinds
of ways, some
beyond
the call of
duty, Miss
P. Winker.
Dr. R. J. Beynon
not only
introduced
me to
my
Apple Mactinosh Plus but
allowed me
to
use
the
Microbiological User
printer to print out the thesis
.
Mr. Steven Downder
of the
Apple Centre,
Liverpool University kept
my computer going when the
weight of
Ptolemaic
words proved
too much.
The Faculty
of
Arts
and
MYs. A. MacEwan
of the
Department
of
Ifistory
also
deserve
my
thanks.
Ile Egypt Exploration Society
awarded me a studentship on a
Swan Hellenic
cruise
during
which
I
made my
first
visit
to the
Temple
of
Edfu
and saw the texts
in
situ.
The MacGorians
and
Douglases have
provided an environment
in
which
I
could work easily and
in
this
respect
I
am grateful to
Miss A. Bawden for
removing
Blake during
the
final
stages of the thesis.
Finally,
my
family
and relations
have
always provided support especially
in
nutritional matters and
in
this
instance I
would
like
to thank
Mr
and
Mrs E. H. Dickinson
most sincerely.
I
perhaps
do
not
realise
fully
the
ways
in
which
Mr. J. R. Dickinson has
affected me
during
the course of my research
but
my
debt
to
him is
enormous.
My
parents
have
assisted me
in
every possible way throughout
my
time at the
University
of
Liverpool
and without
their generosity and moral support
I
would never
have
reached
this stage.
It is
to
Mr.
and
Mrs. D. Wilson
at
home in Durham
that
I
offer all my
love,
gratitude and respect.
Dr. Samuel Johnson defined
a
lexicographer
as
'a harmless drudge', but,
whatever else
I
am
,I
hope I
am never
harmless.
ii;
Cont
"n
Acknowledgments
................................................
i
Contents
Introduction
Plans
of
Temple
................................................
iii
-
iv
................................................
v-
x1vii
................................................
x1viii
-I
Map
of
Egypt
and
Key ................................................
3
vulture
i
reed
'
arm
w quail chick
b foot
P stool
f homed
viper
m owl
n water
r mouth
h
shelter
h
twisted
flax
h
placenta
h
animal
belly
s
bolt,
cloth
Ypool
q
hill
k basket
g pot stand
t
loaf
of
bread
I tethering rope
d hand
ii
-
iiii
................................................
1-52
................................................
53-242
................................................
243-348
................................................
349-533
................................................
534-619
................................................
620-698
................................................
699-707
................................................
708-870
................................................
871
-
1020
-
................................................
1021-1071
................................................
................................................
................................................
................................................
................................................
................................................
1072-1094
1095-1247
1248-1353
1354-1385
1386-1734
1735-1838
1839-1889
................................................
1890-1923
................................................
1924-1961
................................................
1962-2029
................................................
2030-2070
................................................
2071-2126
IV
d
serpent
................................................
2127-2194
Words
cited erroneously
by Wb
.................................
2195-2198
Bibliography
................................................
2199-2246
Abbreviations
.................................................
2247-2266
V
Introduction
The
temple of
Edfu is
at the
heart
of the modem town
of
Tell Edfu,
on the
west
bank
of the
Nile
and
the capital of the
second nome of
Upper Egypt. It
was
known
as
Apollonopolis Magna in Roman
times
and
its Egyptian
names were
D. W in
..
Vil
documents (Coptic TB(J)
and
Bodt for
religious
purposes.
71be building
was excavated
by Mariette in
about
1860, having been
covered
by the houses
of
the town's
inhabitants,
and the central stone temple
is
one of the
best
preserved
in Egypt, lacking
only
some roof shrines.
The
surrounding complex of
buildings beyond
the stone enclosure wall are
however
still
buried
under
the modem town.
Excavations
to the
south and west were carried out
by
the
Institut
frangais d'arch6ologie
orientale
from 1914
to
1933
and
by
a
Franco-Polish
mission
from 1937-1939
The difficulty
of excavation
because
of the
proximity of modem
dwellings,
contrasted with
the
completeness of the temple and
its inscriptions,
and the resulting
lack
of an overall picture of the
ancient community at
Edfu,
means that the
history
and people at
Edfu
are considerably
less
well
known
than their
god.
2
The
site of the town
was at the centre of an area of rich agricultural potential.
The land for
cultivation
was six
kilometres
across at
its
widest point stretching
13 kilometres downstream to
EI-Sayada
and
fifteen kilometres
upstream to south of
Nag
el-Hasaya
.
In
ancient
times a
branch
of
the
Nile flowed
behind Edfu, irrigating
a
further
expanse of
land
and contributing
to the agricultural resources.
3
The
Wadi Abbad
on the
east
bank
gave connections with
the gold mines of
the eastern
desert
and the
Red
Sea
and a trade
route on the
west
bank brought Edfu into
contact with
the
resources of
Nubia. Edfu does
not appear
to
have been
a significant
town
in
the archaic -period,
but in
the
Old Kingdom
there
is
evidence of a walled
town
here,
which reached
its
apogee of
importance in
the
First Intermediate Period.
The development
of
the town
brought it into
conflict with
1-fierakonpolis
whose governor
Ankhtify for
a
time controlled
Edfu. The
cult of
Horus became
prominent at
Edfu from
the
Middle Kingdom
and
it is
1. Published
accounts of
the excavations
listed in LA VI 327
nn.
5-6
and also
PM V 200-6.
2. Some
papyrus
documents from
the
Graeco-Roman
period
have been
published:
W. Speigelberg,
Die Demotischen Papyri Hauswaldt, Leipzig, 1913
;
B. Menu, Regus d6motiques Gr6co-Romaines
provenant
dEdfou, Hom. S. Sauneron I
pp.
261-280.
3. For
a
diagram
of the
Edfu hinterland
and
description
of the townsite
see
M. Bietak, Urban
Archaeology
and
the
'Town Problem'. in Egyptology
and the
Social Sciences,
edited
by K. Weeks,
Cairo, 1979
p.
110- 114.
vi
possible the
falcon
god owed something to the
previously
dominant Horus
of
Nekhen
(Merakonpolis)A
In
the
13th dynasty
and the
Second Intermediate Period
there
is
evidence
for
royal patronage of
the
god
Horus
which continued
into
the
New Kingdom
as attested
by blocks bearing
the
names of
kings
such as
Amenhotep 111, Tuthmosis III
and
Hatshepsut. More
substantial temple
remains
in
the
form
of the
lower
courses of a pylon with the
names of
Sed II, Ramesses II
and
Ramesses III indicate
that
the
site upon which
the
present temple
stands must always
have been
the sacred temple
area,
for
the
Ramesside
pylon
lies
at right angles to the
main
Ptolemaic
pylon.
There
are
lesser
remains
from
the
Saite
period,
but
the great
black
granite naos of
Nectanebo II,
at the
heart
of
the
standing temple,
suggests the possibility that
during
this
period an
important
temple
building
stood at
Edfu. The
extant
temple
was, according to
its inscriptions, founded in
year
10
of
Ptolemy III Euergetes 237 B. C.
and
the
final decoration
and
hanging
of the
pylon
doors
was completed
in 57 B. C.
under
Ptolemy XI
Alexander 11
and
Ptolemy XII Neos Dionysos.
5
There
were two
stoppages
in
work
due
to
loss
of
royal control
in Upper Egypt. In 206 B. C. Haronnophris (Hurgonaphor),
a native
Egyptian
was
proclaimed
'king'at Thebes
and
he
was succeeded
by Cha
: )nnophris
(201/200),
their
revolt
lasting for
20
years until
186 B. C.
6
There
were
further breaks in
construction at
Edfu during
the
unrest of the
160s
and
130s B. C.
which at
least demonstrates
the strong
links between
the
king
and the
principles
and reality of temple
building
and
decoration.
The
relative completeness of the temple
itself
and
the
wealth of
its inscriptions have
made
Edfu.
a
focal
point
for
studies
into Egyptian
temple ritual and
Ptolemaic hieroglyphs, in
particular.
Further,
the texts
are easily accessible
in
published
form (cited
throughout this
study
by
volume number alone
without preceding
E)
,a
project
begun by M. de Rochemonteix
7
continued to
completion
by
4. Early developments
summarised
by Bietak,
op. cit. and also
B. Kemp, Ancient Egypt
-
Anatomy
of
a
Civilization, London
,
1989
p.
39
-41
and
04 for
references.
5. For the inscriptions
see a translation
of
IV 1- 16
and
VII I- 10 by C. de Wit in CdE 36
no.
71,1961
p.
56-97
and no.
72
p.
277-320
;
history
of temple
construction
briefly by Fairman in ASAE 43,1943
p.
93
and
S. Cauville, Edfou, Le Caire, 1984
p.
61-64
;
S. Cauville, D. Devauchelle, RdE 35,1984
p.
31-55.
6. P. W. Pestman, Harmaachis
et
Anchmachis, deux
rois
indignes du
temps
des Ptoldmdes, CdE 40,
1965
p.
157-170
;
K. Vandorpe, The Chronology
of the
Reigns
of
Hurgonaphor
and
Chaonnophris,
CdE 61,1986
pp.
294-302.
f
7.1849-1891
,
for his
career
-
Dawson
and
Uphill, Who Was Who in Egyptology, London, 1972
vil
E. Chassinat,
8
and now revised and corrected
by S. Cauville
and
D. Devauchelle.
9
The
texts
are printed
in
the
extensive
font
of the
Imprimerie de Hnsfitut frangais d'archaeologie
orientale
in CairolO
which,
though adequate and
detailed
enough
for
certain signs,
do
not reproduce precisely the
highly detailed
carving of the
actual
inscriptions. For
the
sake of consistency and
time the
study relies upon
the
published texts,
and
it
was only possible
to
collate texts
from
available photographs rather
than
from
the
actual temple
walls.
Further
the texts
now also, mostly,
lack
their colour which may
have had
some
bearing
upon
the
understanding of the
inscriptions.
1 I
Scholars
who
have
studied the temple and
its
texts
have had different
areas of emphasis
in
their
investigations
made possible
by
the
vast amount of available
textl2,
and the
diverse
nature of those
texts.
13
The kaleidoscope
of approaches,
from
the complete structural and architectural view of
the
temple, to
a room or chamber
in
the temple, to
one type of scene
throughout the temple, to each
individual hieroglyphic
sign gives
information
about religious
beliefs
and
ideas,
cult rituals,
the
use of
religious systems and an overall picture of
Egyptian
concepts concerning their gods and
how
they
were
served.
14
The
texts
contain words so
far
only attested
in
this temple and some am not recorded
in
the
Worterbuch
or other
diction,
aries and
lexicographical
studies.
Work in
this
field is
continuous and as more texts
p.
250
;
Le Temple dEdfou 1,1892.
8.1868-1948
,
for his
career
-Dawson
and
Uphill,
op. cit. p.
61-62 Wu
texts
....
probably the most
magisterial publication ever produced
by
a single
Egyptologist', Le Temple dEdfou, Tomes H
to
VIII
and
IX
to
XIV (plates).
Temple dEdfou 1,
revised
in four fasicles
and
Tome II,
revised
in
twO
faicles
and
Tome XV,
1
85
;
however
see review
by A. Egberts in Bibliotheca Orientalis, 47 No. 1/2, Jan-Maart, 1990
pp.
102-107
with corrections.
10. Catalogue de la forite hieroglyphique de l'imprimerie de H. F. A. 0.
.
nouvelle
Mtion, Cairo, 1983.
11. Chassinat
notes. where signs are
different from
the published version, errors
in
the carving and
traces of colour on the
walls.
12.
over
3,000
printed pages
(d)k
complete
bibliography
of studies
is
not available,
but
the
bibliography
of
S. Cauville in Essai
'snrlla
thdologie
du Temple d'Horus A Edfou, Le Caire, 1987
p.
251-262-
covers many of
the
most
important
works.
For individual lines
-
J-C. Grenier, Temple Ptoldmaiques
et
Romaines, R6pertoire
Bibliographique, Index des
citations
1955-1974
,
incorporating
the
work of
N. Sauneron 1939-1954,
Le Caire 1979.
14. The
monumental study
by M. Alliot, Le Culte dHorus A Edfou
au temps
de Ptoldmdes
,
two
volumes,
Cairo, 1954
provides an extensive survey of the cult of
Horus
;
S. Cauville, Essai
sur
la
th6ologie
du Temple d'Horus A Edfou
,
Cairo, 1987 investigates
the theological systems
in
the
temple.
viii
are studied, so their
component vocabularies come under scrutiny.
15
However,
there
has been
no complete study of the
building blocks
of the texts
-
the
individual
words.
A
project
has been
proposed
for
a separate
Ptolemaic dictionary
to
incorporate
all
'Ptolemaic'
words16 and also
for
a complete study and translation of the
Edfu
texts,
17
which
is
currently under,
way.
The
thesis
will not
include
every single word used at
Edfu
-
the constraints of time
and resources
preclude this
-
but it
provides the
first
all-embracing study of words and
how
they
are used at
Edfu,
examining
different
types
of texts
and so using a
broad base
of
information. Each
entry
is
concerned
with establishing the earliest use of the
word and
its latest
occurrence
in
the
Eg"tian language,
to
provide a temporal
framework for
the
history
of the
word, so that
in
some cases
it is
possible
to
follow
the
use of a word
from
the
Old Kingdom
through to
Coptic. Ile
etymology of each word
is
established
if
possible, changes
in its
use are noted and reasons why one word rather
than another
is
4%
particular sentence or context may
be indicated. The inclusion
of
the
demotic form
of the
word,
if
one exists,
is
to
indicate if
that
word
is in
use
in
the
language
spoken
in Egypt
at the time the texts
were
inscribed
on the temple
walls.
7be
core of this study
is
the
boxes
of
hieroglyphic index
slips
held in
the archives of the
School
of
Archaeology, Classici
and
Oriental Studies, University
of
Liverpool. They
were compiled over a
number of years, originally
by Professor Aylward M. Blackman, Brunner Professor
of
Egyptology
1934-1948
and then
Emeritus Professor
at
Liverpoool University 1948-1956,18
and then
by his
colleague and successor
Professor Herbert W. Fairman, Brunner Professor
of
Egyptology 1948-1974.
19
Upon
the the
death
of
Fairman in 1982,
many of
his
papers and the
boxes
of
index
slips were
left
to the
University
as a
bequest. The
slips
had formed
a working
index for
the texts
of
Edfu
and
Dendera,
which were
the subject of studies
by Blackman
and
Fairman
alone and
in
collaboration.
Blackman had
a
lifelong interest in Egyptian
religion and ritual, resulting
in his
contributions to the
or some
'new'
words see
Andreu-Cauville, RdE 29,1977
pp.
5- 13
;
RdE 30,1978
pp.
10-21
and
invaluable
D. Meeks, Annde Lexicographique, 1977,1978
and
1979.
16. F. Daumas, Projet d'un dictionnaire dgyptien
ptol6maique,
Acts Ist ICE
pp.
145-147, depen&nt
to
some extent upon
the completion of the
publication of
Dendera
temple and also
Philae.
17. D. Kurth, GM 92,1986
pp.
93L
and personal communication
(date 26/3/87).
18. Dawson
and
Uphill,
op. cit. pp.
29-30
and obituary
by H. W. Fairman in JEA 42,1956
pp.
102-4.
19. Obituary
by A. F. Shore in JEA 70,1984
pp.
123-127.
Ix
Hastings Encyclopedia2O
and articles about the
daily
ritual
in Edfu
temple.
21
In his lifetime,
Fairman
significan tly
advanced
Ptolemaic
studies with
his
two
main contributions to
reading
Ptolemaic hieroglyphic
signs and understanding
their
values22
Together
they collated and published
the
Morning Hymn
to
Horus,
translated and explained
"Me Myth
of
Horus
of
Behdet!
and the ritual of
'Driving
the
Calves'
and showed that the cerern
.
'onies for
the
dedication
of the temple
were
directly
related
to the
funerary
rite of the
Opening
of the
Mouth.
23
They
elucidated many obscure passages,
bringing
to
light 'new'
words and opening the
way
for
the study of
texts
hitherto
considered
to
be
'difficule. After
the
death
of
Blackman, Fairman
continued to contribute
to
Ptolemaic
studies and
encouraged
those he
taught to
read
the
late
temple texts.
His
papers reflect
his
wide
influence for
they
contain correspondence with eminent scholars over the
years and
the
boxes
of
index
slips were of great
assistance
in
providing references
in
answer to
queries.
It is
clear
from his
papers
that
Fairman
was
contemplating a
book
about
the
whole
temple
and
its
rituals and
in
particular
the offering of
Maat
was
high
among
his interests24 Though
an
invaluable help
to
Fairman for
examples of words,
the
index
slips were never
intended
to
be
a systematic and comprehensive survey of the temple vocabulary, or
to
form
the
basis
of a
dictionary
or similar work,
for
they
do
not cover every word
in
the temple
and
Hastings, Encyclopedia
of
Religion
and
Ethics
-
Priest
and
Priesthood (Egypticin) Vol. X
p
I
l
293,302
2 A. M. Blackman, Episodes in
the
Egyptian Daily Temple Liturgyi JMEOS 1918-1919
pp.
27-53
e
King
of
Egypt's Grace Before Meat, JEA 31,1945
p.
57 ff
22. H. W. Fairman, Notes
on
the
Alphabetic Signs Employed in
the
Ilieroglyphic Inscriptions
of the
Temple
of
Edfu, ASAE 43,1943
pp.
193-310
and
An Introduction to the
Study
of
Ptolemaic Signs
and
Their Values, BIFAO 43,1945
pp.
51-138.
23. A. M. Blackman
and
H. W. Fairman, A Group
of
Texts Inscribed
on the
Faq.
ade of
the
Sanctuary in
the
Temple
of
Horus
at
Edfu, Miscellanea Gregoriana, 1941
pp.
397-428
;
The Myth
of
Horus
at
Edfu
I, JEA 21,1935
pp.
26-36
;
II, JEA 28,
'1942
pp.
32-38
;
III, JEA 29,1943
pp.
2-36
;
IV, JEA 30,
1944
pp.
5-22
with
Additions
and
Corrections, JEA 30,1944
pp.
79-80
-The
Significance
of the
Ceremony bw bbsw in
the
Temple
of
Horus
at
Edfu, JEA 35,1949
pp.
98-112
;
JEA 36,1950
pp.
63-81
;
The Consecration
of an
Egyptian Temple According
to the
Use
of
Edfu, JEA 32,1946
pp.
75 ff.
24. All the Edfu Maat
offerings are
translated
in
the
MSS
collection and each
is
individually
indexed
and
described
in
a set of
index
cards.
Fairman
was also
interested in
the
'Sacred Marriage,
the
festivals
in
the temple
(resulting in his
article
in BJRL'-37, ' 1954-5
pp.
165-203)
and the temple
'drama'
culminatifig
in
the play
The Triumph
of
Horuswhich
was performed at
Padgate College, Chester in
1972.
X
their coverage of
texts
is
patchy.
25
The
study of the texts
uses the
slips as a
basis
and also relies on
the references
from
the
Worterbuch
Belegstellen
volumes which refer only to
Volumes I
and
11
of
Chassinafs
publication and other
texts
published elsewhere up to that time.
26
The index
slips provide often no more than a word and a
reference
for it
-
sometimes
there is
a
little
more text,
a note on the
location
of
the text and rarely
there
is
a
discussion
of the
word or reference
to
(i
study of
it. Where
appropriate these are noted under
each entry.
The
ten
boxes
of slips27 were
firstly
sorted and arranged alphabetically as they
had
not
been
organised
in
a systematic way, and
from
these a working
list
of words and references was made.
Each
word was studied
in
more
detail
to
establish etymologies,
'dates' for
words and
to
note
their
orthographies and use within the context of the sentences and texts
in
which
they appeared on the
temple
walls.
In
the case of offering rituals
-
the
item
offered or
function
performed were studied as a
group to
establish
the extent to
which words were copied
between
texts and also more generally to
note
that they shared
the same religious symbolism as
far
as
their
inclusion in
the temple texts
was
concerned.
The
study
is
not
intended
to
be
grammatical, the
basic
work still
being
that of
Junker8
though the
grammar of the texts
is
noted
if
appropriate and
if it deviates
significantly
from
the usual
Middle
Egyptian. The
aim
is
to concentrate on the words of
the texts to
discover if
their use provid es any
clue as to
how
the texts
in Ptolemdic,
and
by
extension
Roman, temples were written
in
the
first
place,
how
they
were edited
for inscription
upon
temple walls and perhaps also
how
the texts
found
their
way onto the
wall
from
original
text on papyrus
to
inscription
on stone.
The
stages
in
development
of
the
individual
words show their'historicar
transmission, at
least in
theory,
and the
25. All Mut
texts are
included
,
as are
the
published
texts,
but
the
'Geographical'
texts,
and some
k%rjt
rAkfiTipfthirm namVIe, = rjunrit at all.
Vurther, both Firman
and
Blackman
must
have
retained
in
their
memories the
locations
of examples or painstalcingly searched
out required references as needed without committing
them to a slip
for
the
index box.
i
26. E. Naville, Textes Relatifs
au
Mythe d'Horus
recueilles
dans le Temple d'Edfou, Gentve
et
Bale,
1870
;
Brugsch,. Thesaurus Inscriptionum Aegyptiacarum, Leipzig, 1883
;
K. Piehl, Inscriptions
hidroglyphiques
recueillies en
Europe
ct en
tgypte,
1884-1903
;
J. Dilmichen, Geographische
Ins
-hriften altAgyptischer
Denkmaler 4
vols.
1865-1885
;
Alulgyptischer Kalenderinschriften 1866
AltAgyptische
Tempelinschriften, 2
vols.
1867
,
among others.
27. Containing
an estimated
32,000
slips
in 10
wooden
boxes.
28. H. Junker, Grammatik
der Denderatex L
P-
,
Leipzig, 1906.
xi
use of words
in
the context of the
Edfu
texts
is
an
important factor in
this.
The
context of a word
may not only
be
the type of
text
in
which
it is
used,
but
also
its
position on the
wall of the temple,
or
its
use
in
a particular part of the temple.
Words have both
a temporal and spatial context and this
study recognizes
the
interaction
of words
from different levels
of
those areas.
Since
the
suggestion of
the existence of
the
'temple
grammar',
that
is
that temples
were
built
and
their texts
inscribed
according
to
certain rules and prescribed regulations,
29
the texts of
Ptolema
1c and
Roman
temples are no
longer
regarded as unoriginal, stale, pale
imitations
of earlier periods,
but
show
the triumph of text transmission and
the complex mechanism of mythological
integration
which was
achieved
by
the composers of the writings.
30
All
the texts
inscribed
on the
walls at
Edfu
were written
there
between 237
and
57 B. C.
-
eriod
of
180
years.
This
precision makes
its
possible to
discern
which words were current
in
the vocabulary of
W"
those
who compo sed the texts and
,
unlike other
temples withffidfti could
be
compared
-
for
example
Dendera, Philae, Kom Ombo
,
Esna
-
it has
a relatively short period of construction and
inscription.
The
construction of the temple
does
not extend
into
the
Roman
era as at
Dendera3l
and
Philae,
and
was completed wholly within
the
Ptolemaic
period
-
so that
in
many ways
it is
regarded as the
leader
of this
series of
Upper Egyptian
temples whose
texts provided
the standards
for
the temples
which
followed.
Parts
of
Edfu
temple can
be dated
more precisely, narrowing
down
the
date for different
areas
because
there
were a number of phases of construction
.
The
nucleus of the temple
-
the
sanctuary,
its
side
chapels, the
first hypostyle hall,
the
hall
of offerings
,
hall
of
the gods
-
was
begun in 237 B. C.
and
was
dedicated in 142 B. C. (Ptolemies IV
to
VIII). The Pronaos
was added
between 140
and
124 B. C.
(Ptolemy VIII)
and the
Court,
the enclosure wall and pylons were constructed
between
.
29. The
phrase'grammaire
du
temple'
was coined
by P. Derchain in CdE 37, Nr. 73,1962
p.
33 ff.
and
in Rdflexions
sur
la d6coration des
pyl6nes'
,
BSFE 46,1966
pp.
17-24.
30. E. Winter, Untersuchungen
zu
den
Agyptischen
Templereliefs der Griechisch-Romischen Zeit,
Wien, 1968
and reviews:
P. Derchain, RdE 22,1970
pp.
242-3
;
J. Gwyn. Griffiths in JEA 56,1970
pp.
228-230
-;
J-C. Goyon, CdE 45 Nr. 89,1970
pp.
98-102 (among
others which summarise
the
historical
approach
to the study of the
Late
temples)
and also
E. Winter, Weitere Beobachtungen
zur
'grammaire du
temple'
in der
griechisch-romischen
Zeit in Tempel
und
Kult
AA
46, Wiesbaden, 1987
pp.
61- 76.
31. At Dendera the
decoration
of the temple
was
beginning just
as
it
was ending at
Edfu, Fairman,
ASAE 43,1945
p.
194.
Xii
1
116
and
57 B. C. (Ptolemy IX
to
Ptolemy XII)32. The
temple
inscriptions
are published
from
the
inside
of the temple
out, working
in
a roughly chronological
fashion from
the sanctuary
in Volume I
to the
pylons
in Volume VIII
and
it is
noticeable that the quality of
the carving of
the texts
deteriorates
over that time,
and also the pylon texts tend to
be
written
in
complex
hieroglyphs
and
have
more errors than the clearer, more accurate earlier texts.
Di=Qsition
of the
Texts in
the temple and
in
the
Publicatien
33
Naos 19-11
Sanctuary Room 15
'Couloir Myst6riuex' Y
Chamber
of cloth
Room 21
Hall
of the
Ennead Room 20
Chamber
of the
Crypt Room 19
Chapel
of the
Crypt Room 17
Vwt-sr Room 18
Chapel
of
Mesen Room 16
Chapel
of
Khonsu Room 22
Chapel
of
Hathor Room 23
Chapel
of
11irone
of
Re *, 'Room 24
112-51 (int. ), 52-88 (exL), Niles (319-326).
189-117
;
1327-344
;
1345-356
1118-136
1137-155
1156-174
1175-201
1203-225
1227-245
1247-264
1265-280
1281-299
Chapel
of
Mehyt
or
Room
of
the
Ibrone, Room 25 1301-318
Hall
of associated gods
Chapel
of
Mn

Hall
of the
Food Altar
Room 11 1357-385
Room 12 1387-408
Room 13 1409-436
'Pure
Placeor
place of robing
Room 14
1437-445
(Osiris-Sokar Chambers)
I,
32.
Basic
'
outline :
Fairman,

BJRL 37,1954-5,
p.
167,
more
detailed
analysis with
historical
consequences
by S. Cauville
and
D. Devauchelle in RdE 35,1984
pp.
31-55
and note
by A. Egberts, 'A
Note
on the
Building Ifistory
of the
Temple
of
Edfu, RdE 38,1987
pp.
55-6 1.
33.
Numbering follows
that of
Sauneron
and
Stierlin in Edfou
et
Philae, Paris, 1975
,
which
is based
on that
of
Fairman
pp.
36-37.
xiii
Hall
of
Offerings Room 9
Antechamber
of
Western
stairway,
Room 10
West
stairway
Antechamber
of
Eastern
stairway
East
stairway
Antechamber
to
Hall
of
Food Altar
Second Hypostyle Hall Room 5
West Door
of
temple
C
East Door
of temple
E
Laboratory Room 6
Chamber
of the
Nile Room 7
Treasury Room 8
Pronaos, First Hypostyle Hall Room 2
House
of
Morning Room 3
Library Room 4
Exterior
of
Naos
and
Pronaos X
Interior
of
Enclosure Wall X
Court 1
Connecting doors
and passages
from Court
Exterior
of
Enclosure Wall
Connecting
passage
in
enclosure wall
Pylon
South Temenos
Gate
1447-505
1507-533
1535-546
1577-583
1547-576
1585-592
111-136
11137-146
11147-187
11189-230
11231-267
11269-299
1111-328
111329
-
338
111339-351
IV I- 393
VI I- 340
VI- 328
V 329
-
402
VII 1
-332
VI 341
-
352
VIII I- 149
VIII 151
-
170
The
outline enables
the position of a text to
be
roughly
identified
either
from
a reference such as
I
327,11 (Room 25)
or
from
a
description
such as
Sokar Chamber (Room 17
or
18). The
temple
is
aligned with
the sanctuary
to the north, so that compass orientation
from descriptions
of
locations
of
text are straightforward
.
Scenes
on the wall are arranged as
follows from
the ground upward: reed
xiv
decoration,
soubassement, registers
1,2,3
and so on, architrave, corniche34.
T_y1jes
of
Texts
The
main
body
of texts at
Edfu
are ritual offering texts,
where
the
king
offers an object to the god or
gods, or performs some service
for him. These
can
be
subdivided
into broad
types
of offering
funerary
and mortuary offerings
(48
examples) ;
kingship
rituals
(177
examples) ;
food
offerings
(322)
; purification,
libation
and
liquid
offerings
(414)
; offerings of symbols
(Maat for
example) and
cosmic rituals
(218);
rites of adoring god
(73)
; specific rituals
for
a goddess
(146)
; specific rituals
for
a god
(30)
; protection rituals
(120)35
-
many of these overlap
because
they all share the common
purpose of showing the establishment and maintenance of
Maat,
or guaranteeing
the
legitimacy
of the
kingship
so that
he is
able
to
care
for
the gods and provide
for
them
in
the temple.
They
also
include
rituals
from
the
'Daily Temple Culf
of attending to the god.
Certain
other
texts appear
in
the temple and can
be
conveniently referred
to as groups:
Cosmozonical Texts VI 181-185
;
36
Donation Texts
:
VII 215
-
251.37
Processions
of minor god with offerings:
1565-567; 11189-96
and
147-151
;
IV 42-49;
and
194-201
;
VI 223
-
227
;
VIII 68-76.
Festival
texts;
V 29-35
;
124-136
;
343-4
;
346-360
;
394-40138
,
list
of
festivals 1359.
Geographic
processions
(the
nomes of
Egypt
and
their
land,
canal and pehu are
brought
with
their
offerings) :
1329-344
;
11 173-4
;
IV 20-42
and
170-194
;V
12-28
and
105-124
;
VI 19-48 VI
193-213.39
Guardian
gods
40.1118-9
and
32-34
;
VI 328-331
;
VIII 147-148
and also the
Eon-gargoyle
texts.
41
Hymns: The Morning Hymn
to
Horus 114-1842; Good Year hymn VI 93.9943; Table
god
Hymn
34. Based
on
Chassinat, Edfou Volume I
pp.
i-
xvi.
35. Based
on the
figures
and typology of
Cauville, Essai
sur
la
th6ologie
du Temple dHorus A Edfou,
Cairo, 1987
pp.
VIII
-
IX
n.
I.
36. E. A. Reymond, The Mythical Origin
of the
Egyptian Temple, Manchester, 1969.
37. D. Meeks, Le
grand
textes
des donations
au temple
d'Edfou, Cairo, 1972.
38. Alliot
,
Le Culte d'Horus A Edfou
au temps
de Ptoldm6es,
Cairo 1954, Vol. 11.
39. P. Derchain, Un Manuel de
geographie
liturgique A Edfou, CdE 37, No. 73
,
1962
pp.
31-65
and
H. Beinlich, Die
spezfischen
Opler der Oberagyptischen Gaue, SAK 7,1979
pp.
1 1-22.
40. J.
-C.
Goyon, Les Dieux-gardiens
et
la
gense
des
temples,
Cairo, 1985.
4 I. C. de Wit, Les Inscriptions des Lions-Gargouilles, CdE 29, No. 57,1954
pp.
2945.
42. Blackman
and
Fairman, MG
,
194 1,
pp.
397428.
xv
VI 152-15644
;
Sakhmet Litany VI 263-26945
;
Sayings
of
Re
chant
VH 28-42.
Instructions
to
priests:
1414
;
111360-362
;V
392-3 VI 346-746.
Ka
and
Hemsut
processions :
11196-102
and
152-158 VIII 112-117.
List
of gods at
Edfu
:
1122-25
;
152-53
;
180
also
VI 48-54
;
VI 228-234.
Myth
of
Horus. Myth
of the
Winged Disk.
the
Struggle Between Horus
and
Seth: VI 60
-
90; 109
-
136; 213
-223A7
Names
of
Horus 1118-20.
New Year Texts 1553-556
and procession of priests at
the New Year festival
to the temple
roof :1
537-544 1556-564
;
1567-576.48
Nile
processions :
1319-326.1465-470
;
1580-583
;
IV 332-339 VIII 31-32 50-51
;
59-60.
Temple Descriptions
and
dedication
texts
:
1327-328
;
1345-347 1348-355 119-12
;
IV 1-2049
;
IV 327-331
*V
1- 10
;V
304-304
;
VI 5-18
;
VI 169-173
;
VI 318-327
;
VII 1-27
49
;
VIII 67-68.
Various
:
benu bird
and
falcon
texts
VIII 106-8
;
144-146
;
Filling
the
Eye
ritual
VIII 135-137
;
Moon
texts
and the
hours
of the
day 111207-229.
43. P. Germond, Les Invocations A la Bonne Ann&
au
temple
dEdfou, Geneva, 1986.
44. Blackman, The King
of
Egypt's Grace Before Meat, JEA 31.1945
p.
57 ff
45. P. Germond, Sekhmet
et
la Protection du Monde, Geneva, 198 1.
-
46. Fairman
,A
Scene
of the
Offering
of
Truth in
the
Temple
of
Edfu in MDAIK 16,1958
p.
86-92.
47. Blackman
and
Fairman,
see n.
23.
48. Alliot, Cultel
pp. 33IFf.. 344ff.
49. Cde Wit, Les Inscriptions d6dicatoires du Temple dEdfou, CdE 36, N0.71,1961
pp.
56-97
and
CdE 36, No. 72 1961
pp.
277-320.
xvi
Statostical
Analy5l&
Total
number of words
%
lKr category
OK
526
Pyr. 814
MK 568
CT 31
Mod 100
NK 492
BD 81
Late
148
GR 831
Error 18
12.95
20.05
13.99
0.76
2.46
12.12
1.99
3.64
20.47
0.44
Not Wb 451
Total 4060
Words Occurring in Dernotic
and
Coptic
Total
of words occurring
in demotic
only and at
Edfu 137
3.37%
Total
of words occurring
in Coptic
only and at
Edfu: 103 2.54%
Total
of words occurring
in both demotic
and
Coptic
and at
Edfu 591 14.56%
Total
of words attested
from demotic
and
Coptic
and at
Edfu
:
831 20.46%
xvi
;
Statistical Survey
A
statistal analysis of the
words
in
the study shows that
from
a total of
4060
separate entries,
11
%
are not attested
in
the
W6rterbuch (and
this
does
not
include
extensions
in
the
use of verbs
-
for
example
intransitive
verbs
becoming
transitive) and
20.5 %
are attested
for
the
first
time
in Egyptian
from GR
temple texts onward.
Overall,
therefore,
almost a
third
of all words
in
the study are attested
for
the
first
time
in Egyptian from
as early as the
Edfu
texts,
which represents a total of
1282
words.
The
statistic could
be
used
to
indicate
a
huge increase in'text
composition and writing
during
the
Ptolemaic
period on the part of the
priest scribes
in
the temples, who may
have derived
words
from
the
spoken
language
and used them
in hieroglyphic
texts
for the first
attested
time.
The texts
in
the
temple
are written
in Middle Egyptian
while
the
spoken
language is demotic. The
term
demotic is
also used of the script which can
be
used
to
write
Middle Egyptian texts,
for
example
funerary
texts.
50
The
vocabulary of
funerary,
magical
(medical)
and religious
texts
both in hieroglyphic
script
and
demotic
script and
language is likely
to
have have been in
use m'Egyptian
from
the earliest stages
of the
language,
and
it is
rare to
find
a newly attested
hieroglyphic
word also attested
in
.
demotic.
51
While
statistics can
be
used
to
indicate broad
trends or patterns
in
a set of results,
in
the
case of the
Edfu
vocabulary
there
are other
important factors
which must
be
taken
into
consideration.
Firstly,
the
extant stone temple
walls at
Edfu
and contemporary
temple towns
in Upper Egypt,
are
the
last
phase of temple
building
at those sites, which was subsequently
buried
under the mud
brick
houses
of the growing
town.
The later buildings
ensured
that the temple texts
survived to
a much
greater extent
than either temple walls of earlier
times or even contemporary papyrus
texts
Statistically,
one would expect
to
find
many words attested
for
the
first
time
from
these temples,
simply
because
so much text, relative
to earlier periods
had been
preserved and so well preserved.
The
exact
degree
to which
the
factor
of preservation of text affects the
statistic
is impossible
to
determine,
50.
For
example
Mark Smith,
'-7he Demotic Mortuary Papyrus Louvre E 3452, Diss. Chicago, 1979
and comments pp.
246-7.
5 1.
sbsb
in dernotic
and
Coptic-;
p'i
demotic
;
dp't demotic.
xviii
though
it
may
be high.
Secondly,
the extensive publication of those texts
has
ensured that a
large body
of words
is
available
for
study, and almost three
quarters of the texts
were published after
the
Wrterbuch
was completed, so
that again one should expect a certain amount of
'new'
words.
Subsequent
and continuing publication
of other earlier material might
be
expected to
reduce
the
number of
'Graeco-Roman'
words.
52
In
this
context a complete
index
of vocabulary
in Underworld Literature, in
the
Ramesside Inscriptions
Historical53
and
Religious, for
the
11ibis Temple
texts and
for demotic
54
religious and magical texts
would provide valuable comparison with
the
Edfu
texts.
Thirdly,
among
the vast amount of material not represented
in Egyptological
records, and, which
have
significance
for
the
Ptolemaic
and
Roman
temples, are the temples
of
the
21st
to
30th dynasties
and those of the
Persian
occupation
in Egypt. The
relatively complete temples of
Edfu, Dendera,
Philae.. have
nothing comparable
in
terms of text except
for
portions of the
Karnak
complex and the
Abydos Temple
of
Seti I from
the
New Kingdom
and
the temple of
11ibis in Kharga
oasis
from
the
Persian
period.
The New Kingdom
temples show some of the ritual offerings
found
at
Edfu but
they
have
very
little
text accompanying
the scenes
-
so that the abundant vocabulary
is
not present.
During
the
Late Period in Egypt,
and especially
from
the
25th dynasty,
there was an upsurge of
interest in
Egypt's
past and a
desire,
particularly
on
the part of of rulers whose positions were not secure, to copy
the
authentic styles and
texts of
the Past
to give some
kind
of archaic
legitimacy
to the
present.
55
,
cnly smaa
traces QfyastbjjjjdjnZ,, vo&s whichhav n
ts
1
complete
ir ffis
od at There
are
e, o ury , ved 0 peri
the
centres of
Tanis, Sais, Buto, Memphis itself
and even at
Edfu, Dendera, Philae
52. The
publication and study of
the
Coffin Texts has had
a similar result of
bringing
to
lightnew'
words and of giving words already
known
an earlier attestation.
53. Currently being
prepared
by Profesor K. A. Kitchen
54. A
supplement
to
Erichsen's'Demotisches Glossar' is
currently
being
prepared at
Chicago [R. K.
Ritner, The Chicago Demotic Dictionary
:A
Status Report in
ed.
S. P. Vleeming, Aspects
of
Deiiiotic Uxicography, Ieuven, 1991
pp.
145-149.
55. For
the
Egyptian
view of tht
past'ordef
,
B. Kernp, Andent, Egypt
-
Anatomy
of a
Civilazation,
Undrin, 19%9
pp.
20-21.
xix
and
Esna. Only
the temple of
Hibis has
anything approaching- the
preserved
form
of
Edfu,
and
amounts of
text,
which
by
no means copious, at
least
attest to the continued compilation Of texts
even at this
Late Period
and
in
such a comparatively remote place.
56
There is
evidence
for
earlier
temple
buildings
at
Edfu
and one would expect after the
Ramesside
temple
some
kind
of
later
shrine or
temple
would
be built by
-a
king
who wanted
to
patronise the
important
cult of
Horus here. Such
buildings
may
have
provided
texts
and vocabulary with which
the
Edfu
texts cannot
be
compared
because
their
predecessors no
longer
exist.
It has been
suggested
that the
Late Period
represents a
move
toward a culmination of religious
ideas
and expression, when priests
began
to collect all
their
mythological and religious
ideas
and put
it into
a complex
but
coherent
form
which explained
Egyptian 'world-view'
-
the
importance
of the
kingship,
the maintenance of
Nlaat
and
the position of
the gods
in
the cosmos.
The increasing foreign influences in
the country are cited as one of
the
reasons
for
this move
toward
'codification'
to protect
Egyptian thought
from
the
influence
or
superimposition of a
foreign
systcm.
57
The
priests of
the
Ptolemaic
and
Roman
periods were
continuing a tradition
which
had
existed
for hundreds
of years so
that the
Edfu
texts use
the
vocabulary
of the
Late Period
and may
have
recovered words
from
even earlier periods.
58
The
statistical results show the
remarkable consistency
in Egyptian hieroglyphic texts
and that
no
field
of
'literature!
was excluded
from
providing vocabulary
for
temple texts.
'Mere
seems to
be
no
dichotomy between 'religiousand'seculae
texts.
20 %.
of words occur
from
the
Pyramid Texts
onward
and a
further 13 % from
the
Old Kingdom, therefore a third of all words at
Edfu have been in
use
from
the
Old Kingdom. The
period
between
the
Old Kingdom
and
the
Graeco-Roman
period
is
vital
for
our
understanding of the transmission of
texts.
If
a corpus of specialist
'mythological'
56. The
temple,
dedicated
to
Amun,
was
begun
under
Darius 1 (521
-
486 B. C. )
,
completed
by
Nectanebo H
and
had
additions made
to
it by
some of the
Ptolemies.
57. H. Stemberg, Mythische Motive
und
Mythenbildung in den Agyptischen Tempeln
und
Papyri der
Griechisch-R(imischen
Zeit, Wiesbaden, 1985
p.
XVII
,
with reference to
an unpublished thesis of
F. Junge
-
Die Endsituation der Agyptischen Religion, Gottingen, 1981.
58. For
example a
few
words are attested at
Edfu
and
in
the
Pyramid Texts
only : m3s
.
mds
both
meaning
'knife'and
perhaps
b'b'
--
I
xx
words
is
assumed to
exist, which were used originally
to
write
the
Pyramid
texts, and these
words
appear
in
significant numbers
in Graeco-Roman
texts, then
even allowing
for
coincidence, the
'mythological'
vocabulary must
have
continued
to
be
used
in
the
intervening
period.
New'
vocabulary
would
be introduced
when
the texts
were reedited
for
the
Coffin Texts
or
for
the
New Kingdom
Underworld Literature,
and they are added to the
corpus and used over
time,
so
that
by Graeco-Roman
times the
priest-scribes
have
a
huge
vocabulary at their
disposal from
which
to
choose when they edit
the texts
for
the temple
walls, other
buildings
or even papyri.
The
copying of older
texts
in Egypt is
attested
from both documents
and monuments
-
perhaps with
the
use of
'pattern' books
-
and
variations
in
the copies
indicate
that changes
in
texts
were made
by
personal choice on the
part of the
scribe.
59
A
survey of
the number of words at
Edfu
which are attested
in Coptic
and/or
demotic indicates
that a
total
of
20.5 % (831)
of the
words at
Edfu
appear
in
either or
both Coptic
and
demotic,
and the
majority of the
831
words are attested
in both Coptic
and
demotic. In
some respects
the total
percentage
is less
than may
have been
expected
but
such an analysis
depends
upon
the material already
published
-
there are almost certainly
further
examples which can
be
added
to the total.
Ibis is
vividly
shown as more
demotic
texts are edited, especially those of a more specialist nature such as the
Fayum
temple archive now
in Vienna
and
CopenhagenO Among
these a
Medical Book'
provides
equivalences
in
plant names
(P. Vindob. D 6257)61,
a
book
of regulations
for building
a temple
contains temple architectural
terms
(P. Vindob D 6319 A)62. Demotic books
of the
dead
or
funerary
texts
use
the same vocabulary as their earlier counterparts and provide examples of terms
known from
hierogly
F
hic texts,
but
written
in demotic.
63
Votive
artefacts connected with
temples,
59. W. Schenkel, Zur Frage der Vorlagen
spAtzeitlicher
'Kopien', in Fs. Otto, Wiesbaden
,
1977
pp.
417-441.
60. Described by E. Reymond, Ancient Hermetic Writings, Wien 1977
and
A. Volten, The Papyrus
Collection
of the
Egyptological Institute
of
Copenhagen, 'Archiv
Orientalni 19,1951
pp.
70-74.
61. E. A. E.
*
Reymond, A Medical Book From Crocodilopolis, Wien 1976.
62. E. A. E. Reymond, Ancient Egyptian Hermetic Writings, Wien 1977.
63. for
example
G. Mbller, Die Beiden Totenpapyrus Rhind des Museums
zu
Edinburg, Leipzig, 1913
;
M. Smith, Demotic Papyri III
-
The Mortuary Texts
of
Papyrus BM 10507, London 1977
-
listed
by M. Smith, The Demotic Morutuary Papyrus Louvre E. 3452; PhD Chicago University, 1979.
xx
i
in
particular a group of objects
from Dendera,
64
also use the
language
of
the temple texts
and provide
demotic
examples of
hieroglyphic
words
-
the most striking example
being
a
bronze
tablet
with
the
title
of a priest who was responsible
for
the
sgmo
'cult
spear' at
Edfu. Demotic is
the
vernacular
language
which
is
contemporary with
the
Edfu
texts
and
if
the need arose to express a cult object
in
demotic
script the scribe can easily
do
so
-
there
seem to
be
no constraints and
'sacred'
vocabulary
is
rendered without
difficulty in
the
'seculae
script.
The
exchange
between dernotic
and
hieroglyph
also
operates the
other way
in
the case of the
Donation
texts,
where words which are only used
in demotic
are written
in hieroglyphs
as the
need arises
-
for
example gt
'a
well',
di 'a
type of
land!
c
f. dni
'dyke for land demarcation'.
The Coptic
script, the
Greek
alphabet with extra signs
from demotic,
may
have
come
into
existence
primarily to
write magical and medical texts
in
order
that the spells and recipes
in
them could
be
pronounced correctly and retain their magical potency.
65
As-an
example
P. BM 10808
66
is
an
Egyptian
text
written
in 'Coptie
script and
it
contains many
terms common
to the
Edfu
temple texts.
The
majority of words which occur at
Edfu
and then
in
the
later
stages of
Egyptian
are words which
are
known from
the
Old
and
Nfiddle Kingdoms
and represent a core vocabulary of words
in
use
throughout the
language. Some
of the terms change their meaning slightly over
time
,
for
example
plir with
the
basic
meaning'to go round'
becomes 'to
charin'in
demotic
and
Coptic
and ptr'to see'
becomes 'to dream'.
and others, especially nouns, retain
the same use.
20.5%
of the total number of terms at
Edfu
are words which are only attested
from
the
Graeco-Roman
temples onwards.
Dendera
seems
to share much of the
Edfti
vocabulary and
it
seems
likely
that as more research
is
undertaken
into-
the comparative
texts
of
Philae, Esna, Kom Ombo
the
Mammisi
of
Dendera, Edfu
and
Philae, the Ptolemaic
and
Roman buildings
at
Karnak
andThebes
.
64. A. F. Shore
,
Votive Objects from Dendera
of the
Graeco-Roman Period, in Glimpses
of
Ancient
Egypt
pp.
138 ff.
65.5ee H. Satzinger, Die
altkoptischen
Texte
als
Zeugnisse der Beziehungen
zwischen
Agyptem
und
Griechen in
ed.
P. Nagel, Graeco-Coptica
:
Griechen
und
Kopten im byzantin
Agypten,
Halle-Wittenberg, 1984
pp.
137-146.
-
66. J. Osing, Der
spAtAgyptische
Papyrus BM 10808, Wiesbaden 1976.
xxii
and also
into
the
Nubian
temples
of
Kalabsha, Dakke, Debod
-
the texts at
Edfu
will
be
seen
to
be
part of a network of temple construction and
development
stretching over
hundreds
of years and over
the
whole of
Egypt. Of
course the
emphasis
in
each
temple
is
slightly
different depending
upon
the
temple god and the
vocabulary of the texts will
be
affected as a result.
Edfu is
concerned with
the
triumph of
Horus
over
Seth
and establishing
Maat
therefore there are a
high
proportion of scenes
showing the
destruction
of
Seth
requiring many variant
terms
for 'to kilr 'to
slay' and the
weapons
used
to
achieve
this end and
for
every conceivable
form
of
Seth
and
Apopis. At Dendera
the
emphasis
is
on the
goddess
Hathor
-
her
pacification
her identification
with
Maat
-
but both
temples
overlap
in
their
concerns and reflect
the
basic Egyptian ideology. Both
temples use a common vocabulary and
sometimes the same
texts.
This
would
be
expected at
Edfu
and
Den dera because
they
are so closely
linked
-
but
even
farther
afield at
Kom Ombo, Philae, Esna
and
Thebes
the common purpose results
in
a common vocabulary which
is
modified according
to the specific requirements of each
temple.
Contact between the temples
would
have been
close, particularly
in
areas where
land
was owned
by
the
god of another
temple much
further
away, and even allowing
for
natural
human
quarrels and
animosity
between foundations67,
the scribes or priests of the
Houses
of
Life
would
have
communicated.
The
extent of such communication
is
not
discern ble
nor
is
the extent
to which
temple
'schools'
guarded
the
,
ir
libraries
and workshops
-
but
the gods themselves are
known to
have
visited each other
and on such occasions
the priests of their respective
houses
would meet.
Provided those who entered
the
buildings
around
the temple
were serving priests and purified
in
the correct manner
it
may
have
been
possible
for
them to consult copies of the sacred rolls.
68
In
order
to
preserve
the
integrity
of the
original master
document
scribes would
be
continually copying and recopying all or part of
it
-
so that
the
Houses
of
Life
were producing copies
for
their
use and perhaps also
for
the
use of other
67.
The dispute between
the
priests of
Hermonthis
and priests of
Pathyris
concerning the
ownership of
a
fertile
piece of
land
and an additional plot of
land
resulted
in
violent clashes recorded
in
a
dossier
of
documents [T. C. Skeat, Greek Papyri in
the
British Museum Volume VII, The Zenon Archive,
London, 1974', Papyrus 2188].
68. A 'literary'
precedent
for
this occurs on the
Famine S
tela, where
Imhotep,
enters the
'Mansion
of
the
Net!
at
Hermopolis
to consult the
b3w-r' 'sacred books' in
the
'Mansion
of
Life' Stela line, 5
P. Barguet, La St6le de la Famine A S6hel, Cairo, 1953
p.
17.
, Axlil
temples.
Only by
close communication and consultation of temple
rolls could the
whole
ideological
system
be harmonised
and maintained
throughout
Egypt
.
In
this
way traces
of the
Heliopolitan
and
Hermopolite
schools are mingled with
the
Edfu
system and
incorporate
the
Osirian
system.
It is likely
that the
impetus for
the overall system came
from
what was perceived to
be
the main religious centre
of the
day, Heliopolis
or
Karnak for
example, and certainly
in Ptolemaic Egypt
the
king himself is
unlikely to
have had
any control over the texts
in
temples
-
though the
Ptolem4tic decrees
established a
royal
interest in
the temples.
It is
unclear,
however
,
whether or not
the main religious centres
imposed
their
will on outlying areas and exercised any
kind
of monitoring of
Houses
of
Life
and
the
texts
which
they copied.
The
vocabulary at
Edfu is
not an
homogenous
group of words
for
the texts cover a number of
different
types
so that specialist vocabularies could
be listed for
certain categories of
text:
texts
from
the
laboratory'
and copies of them,
in
the recipes
for
making substances
to
be
used
in
the
temple
contain the
names of plants, resins,
incenses
and minerals which
do
not appear elsewhere
in
the temple
or are unattested
in
any other text
(though
the
Egyptians
may
have been
uncertain of the
identity
of some of the substances);
texts
describing
the minerals
brought by
countries and places contain
the names of minerals unattested
elsewhere;
texts
describing the inundation
use many variant
words for
the
flood
and complementary terms
for
the
impurities
which
they remove;
texts
describing the produce of each nome and
its lands
use variant
terms
for
grains,
flowers, fruits,
plants, offerings,
fowl
and animals which are
found
there;
texts
written on
the
frises
of
the columns of the
Pronaos
require nouns
for 'column'
and
'heaven'
with
appropriate verbs
for 'to
carry'Ao
lift' 'to hold'.
Such
groups of words'are mainly nouns which are more
likely
to
occur
in
word
lists
which could
be
consulted
during
the composition of the texts.
Ilie
ritual texts
in
the temple
also need specialist
vocabularies
-
consisting of nouns and verbs,
for
"ample:
xx
1v
killing
of
Sethian
opponents
-
requires words
for Seth, Apopis
and
their cohorts and verbs
describing
the
killing
action.
Maat
offerings
-
variant words
for 'throae,
metaphors
for Maat
and verbs of offering to accompany
them.
Vingship
rituals
-
words
for
ruling, nouns
for
symbols of
kingship
-
crowns, sceptres, the testament,
the
king in his
palace, the
uraeuskd eyes of god.
Food
offerings
have
variant terms
for bread,
cakes,
beer,
wine, water, milk, meat cuts
,
birds,
grains,
vegetation-
Purification
rituals
have
nouns
for
the
substances which purify and verbs
for
the action of
purification.
Offerings
of adornment need the appropriate vocabulary
to
show the
purpose of the offering,
be it
cloth, an amulet, cosmetics.
The
rituals then will use certain
types
of vocabulary so that the role of the
ritual
is
clearly
defined
even
if it is
expressed
in different forms.
Other
specialised
terms are needed at
Edfu: in
the poetical
description
of
the warship of
Horus Behdet
each part of
it is
named and praised
in
a metaphor.
This
text
requires
technical nautical
terms and
follows
the tradition of careful
descriptions
of
boats
as
found in
the
Coffin
texts and
Book
of the
Dead.
The
mythology and cosmogony of
Edfa
require words which would not
be
expected
to
be
used
elesewhere,
for
example :
lb
tyw
'creator beings'
,
M3 'ancestoe
,
i3wty 'harpooner' Wb
tyw
pure
ancestors'
Ibb 'winged beetle'
si3
falcon,
and
there are also
local
terms
-
sm3t
,
sbn. rbyt
,
Opt-rby!
and
03p-iwtyw 'necropolis
of
Edfu'. There
are also words which are not exclusive to
Edfu, but
the temple provides perhaps
the earliest example, especially words
for Seth Ijnp
,
sndmti
,
qm3
,
dn'
,
11dy
,
mdy
,
nhs as
the
hippopotamus
dr
'red
one'wr
'great
one'
,
dns 'heavy
one!
.
btm 'destroyer'.
as the crocodile
ib 'ox',
qmw
,
as
the turtle
t-rs,
Xt3 'hidden
one'- or
Apopis
sbbty
,
sbty, smsty.
i
The Geographical
texts
of the couloir mysterieux.
lists for
each nome
-
the
name of
its
principal
shrine, the canal and pchu there, the name of the sacred
barque,
the sacred serpent who controls the
xxv
flood in
the
canal, the priest and priestess, the taboo
of the god,
the
relic of
Osiris kept in
the nome
.
the
name of the sacred tree,
important festivals
of the nome
-
and mostly the terms
are
different. A
version on papyrus also exists, perhaps representing one of the
standard works
'in
the temple
library.
69
Among
the
words at
Edfu
are some which are attested earlier, perhaps rarely and
then they are next
attested at
Edfu,
tacitly
implying
that the term
existed either
in
other
texts, now
lost
,
or
in
the
spoken
language
and was more
frequently
used than
might
be
thought.
Pyramid Texts
: m3s
'knife'
,
mds
'knife', iwn 'wind' (and in
other
GR
temples) ;
bIbI 16 bathe
in'.
I
Old Kingdom Texts
: snbtboae ;
by-mbt 'tool
of
the
north'.
Medical Texts
: often names
for
plants and substances recur at
Edfu
nirw'flowers,
i3gwt 'drug', but
also wdd'to
bum', bsw'mould, fungus!,
wnw
'child'.
Literary Texts
:
ibin 'make
go slowly'
(Peasant)
;
db fisherman (Peasant)
-
dbb 'to fish! (Edfu)
m3o
'open
space'
(Tale
of the
Herdsman);
mm
'giraffe (Shipwrecked
Sailor).
Coffin Texts
:
imrt lioe',
whm
'to bum', 3f3f 'to
ed, ns
'knife',
wprt
'haie.,
Middle Kingdom Tombs
:
bng3 'type
of
bird' (Beni Hasan)
-
also
in Coptic, Opg 'to dance' (Beni
Hasan): Onbn'to
measure
(el Bersheh).
Such
a group provides an
interesting
set of words,
but it is
always subject
to the
publication of new
examples.
k3p
meaning
'crocodile!
was originally attested
from P. Prisse 9,3
and the
Edfu
texts
where
it
occurs often asa word
for
the crocodile
form
of
Seth,
then at
Kom Ombo
where
Up
refers
to
Sobek, With
the publication of
the
Red Chapel
of
Hatshepsut
at
Karnak Up here
provides a clear
eightee nth
dynasty
example.
There
are also words which might
be
expected to
have been
attested earlier such as
jlnmt-wrt
#strainee
,
dhnt'prow
of ship%
t3w'sacrificial
animal'and examples may yet
be found.
69. Petrie in Two Hieroglyphic Papyri from Tanis, The Geographical Papyrus, London, 1889.
xxv!
'NeV Words
at
Edfu
A
survey of the
words attested either at
Edfu
alone or
for
the
first
time
from Edfu
reveals patterns
in
the types
of words
found.
WeapQns Most
striking
is the
abundance of
'new'words for 'knife', derived from
an earlier verb
to
slaughter used
in
texts
for
the slaughter of
foes
or animals : ngnt
knife (nkn 'to injure)
;
in knife
(inin
to slay) ;
bbyt knife (bbi, bbhb 'to divide,
chop up'),
'jit knife ('dt 'to
massacre'
(also
noun)), w9m.
knife (w9rn 'to kill)
;
bbnt knife ftn 'to
slay)
,
or vice versa, a verb
'to
slay'derived
from
the
killing implement
: m3s to slay
(m3s 'knife')
;
b3gs
to cut, slay
(b3gst 'knife).
Columns Words for
columns
derived from
verbs meaning
'to
raise,
liff
and used
in
column texts
iwht (iwh 'to
carry, raise) ; rmn
(rmn 'to beae ); bn (bn
plant).
Throne. Chair. Couch
used
in
the texts
on the outside of the enclosure wall with
the
formula
wnn
KING Or
throne
.
Previously
unattested
terms
supplement older words
(such
as p,
bbdt
,
4t'
mn-bit,
hdm)
-new'
words:
", "m
,
bkr
.
bt-n-wrd for
example.
-
Road. Way
used
in
processional
texts : unattested w1l3t
.
b3mt
and
Odr
used with w3t, mtn.
Male Member is denoted by
a variety of metaphorical terms : wb3
'the
openee ; wd3
'healthy'
b'w. 'nb 'limb
of
life';
nfr
'beautiful'.
There is
also a group of words which may
be
termed
metaphorical orpoetic'in
origin:
iwn-4" lun
rejoices
=
the moon -,
3pd-ib 'bird heart'a
wine;
iw4 'to
mourn'
from iwb 'to flood; iwn-m-pt
colour of
heaven
-
blue dye
plant; words
for
milk
denoting its
qualifies
-
lmnw 'hidden'
,
'nb.
w3s
'life
and power;
bnrw 'sweetness', bdw'white'; beer
-
wnf
Joy';
water whm-'nt which repeats
life';
words
for
offerings
denoting
their qualities
-
ibt-nbb 'substance
of eternity'
(an
oil) ;
Vbt
pure
cloth ;
h3-snd bread
of reverence;
b
pwt
diadems
of all
the
king's domain
Other
terms
describe
an aspect of something : wr
hippopotamus
-
Great One
;
dns hippoptamus
-
Heavy One
n'
lion
-
Who drives
away ;
bbsw birds
-
stars ; wd3t road
-
safe way ;
brt high
inundation
wrm
height
of
flood
-
roof ; pb3
harpoon blade
-
Which
splits open ;
b'yt
primeval
mound
-
That Which Appears (glorious).
Sources For
the
Vocabul=
of the
Edfu Texts.
Texts
with mythological
information
can
be
considered as source material
for
rituals and rites at
Edfti,
and a number of examples
have
survived:
The Papyrus Jumilhac (Louvre E 17110)
70:
a copy made at the end of the
Ptolemaic
period and
provided with
demotic
glosses
dating
to the same period or slightly
later. It is
an anthology of
information
about
the
17th
and
18th Upper Egyptian
nomes and
their gods,
but
though
it has
vignettes they are not ritual offering scenes.
The Saft
el
Henneh Naos7l
:
from
the reign of
Nectanebo II,
contains a
hymn
and short
text about
the
gods at
Saft
el
Henneh.
The EI-Arish Naos72: from
the sanctuary of
the
20th Lower Egyptian
nome, contains a
'Ptolemaic'
text about
Soped.
Papyrus Salt 825 (BM 10051)73
-:
Ptolemaic
copy of a
text written
between the reigns of
Psammetichus I
and
Alexander,
containing rituals
from
the
House
of
Life,
prophylactic rites and
rituals
for
the mummy of
Khenty-Amentiu,
which may
be
comparable
to the rituals
in
the
Mehyt
Chamber
at
Edfu (Room 25).
74
:-
Papyrus N 3176 (S) Louvre
75
:
book
containing rituals
to
be
recited at
the
Tomb
of
Osiris
at
Karnak. A New Kingdom
text
but
copied
in
the
Late Period.
P. Brooklyn 47.218.50
76
:a
5th
or
4th
century
B. C.
copy of an old ritual modified
in
the
New.
Kingdom,
with
later influences
.A
Heliopolitan
ritual
for
the affirmation
of
the kingship.
P. Bremner-Rhind
(P. BM 10188)
77
:a collection of religious works, perhaps
intended for
a temple
library, including
songs of
Isis
and
Nephthys, Ritual
of
Bringing
in Sokaris, Book
of
Overthrowing
70. J. Vandier, Le Papyrus Jumilhac, Paris 1961
and also
in LA. IV 708-712.
7 1. E. Naville, The Shrine
of
Saft
el
Henneh
and
the
Land
of
Goshen, London, 1887
; also
G. Roeder,
CGC Naos, J. E. 70021
pls.
17-33a.
72.1h E. Naville, The Mound
of
the
Jew
and
the
City
of
Onias
and
F. D. Griffith, 'Ibe Antiquities
of
Tell
el
Yahudiyeh,
London, 1890.
73. P. Derchain,
P. Salt 825, Brussels, 1965.
74.
Suggested by S. Cauville, BIFAO 82 1982
p.
105-125.
75. P. Barguet,
Le Papyrus N. 3176 (S) du
mus6e
du Louvre, Cairo, 1962,
-especially
pp.
59-60
; pp.
viii-
ix.
76. J-C. Goyon, Confirmation du
pouvoir royal au
Nouvel An, Cairo, 1972.
77. R. O. Faulkner, The Papyrus Bremner-Rhind (P. BM 10188), Brussels, 1933
and
translated
in JEA
22,1936
pp.
121-140; JEA 23,1937
pp.
10-16-and 166-185
;
JEA 24,1938
pp.
41-53.
xxviii
Apopis
and
Names
of
Apopis
which shall not exist.
A
colophon
is dated
to
Year 12
of
Alexander II
(c. 312-11 B. C. ).
The Book
of
Overthrowing Seth,
contained
in P. Louvre 3129
col.
B. 39
-
E, 42
and
P. BM 10252
Col. 13,1-18,278
written
in Year 15
of
Nectanebo for
the
Osiris Temple
at
Abydos.
Such
texts
provide the genre of
text
which appears at
Edfu
and researches
in
magical
texts,
purification rituals79, and anything of this nature will
be directly
comparable to the
Edfu
material,
if
not
in directly
copied
blocks
of text, then certainly
in
the style of the text
and
in its
vocabulary.
Established
types of texts, such as sun
hymns, hymns
to
Thoth, hymns
to the
Nile inundation
and
also the
Pyramid Texts, Coffin
texts and
'Book
of the
Dead'
can provide points of
direct
comparison
with
Edfu
examples.
80
It is
only
in
texts
in
other
Graeco-Roman
temples
where
there
is direct
evidence of
the copying of certain texts,
especially
the
geographical processions around the
soubassement of
the walls81 and
in
texts
from
the time of
Ptolemy XII
on the
pylon at
Philae82.
Not
only the vocabulary
in
the texts
is
comparable
but
their organisation and content.
If
the existence
of
'pattern books' is
proven
by
the
later
texts, the temple
House
of
Books lists
the
names of
books
known from
other
texts and
if
the
vocabulary shows
the continuity of the
language
used
in
the texts
then the method of transmission of the
Edfu
texts can
be demonstrated
more certainly.
A date
of
composition
for
those texts would,
however, be
unrealistic
because
the
Edfu
texts
represent a
final
stage
in
a
long
and cumulative process of compilation, composition and editing.
It is
not simply a
copying of
'ancient'
texts,
but
they are supplemented with words current
in
the
language
and
78. Published by S. Schott in Urkunden VI.
79.
cp
Berlin P. 13242
purification of the
king in
a
Memphite
temple,
S. Schott, Die Reinigung
Pharaos in
einem
Memphitischen Tempel, NAWG Nr. 3,1957
ppA5-92.
80. The
offering of the psg-kf accurately refers to the old rite, perhaps even ancient sources such as
the
Pyramid Texts
were compared and consulted,
Van Walsem, OMRO 59/60,1978-9
p.
206
;
Pyr. 376b
was
found
to
be
very close to
111130,14-15 indicating
a
link
perhaps through
funerary
rites which were copied and re-copied
faithfully from
the
Old Kingdom
onwards,
A. Grimm, Ein Zitat
aus
den Pyramidtexten in
einem
Ptolem1ischen Ritualtext des Horus-Tempels
von
Edfu, GM 3,1979
pp.
35-46.
81.5ce Beinlich, Die
spezifischen
Opfer der Oberagyptischen
Gaue, SAK 7.1979
pp.
11-22
using
texts
from Edfu
-
main temple
and
Mammisi, Dendera,
Medamoud, Opet (Thebes), Kom Ombo
also
Derchain, Un Manuel de
gdographie
liturgique A Edfou, CdE 37 Nr. 73,1962
pp-31-65-
82. Filling
the
Eye
text
Phild 1 104-108
=
VIII 135-137; Procession
of
Kas, PhiU 1 91
-
98
=
VIII
112-117
;
Destruction
of
Enemies, Phild 125 ff.
=
VIII 117-118.
xxtx
words with a pseudo-etymology which augment and explain
in
a more poetic
language
the
meaning
and underlying
implications
of
the texts.
The
multititude of metaphorical or euphemistic terms
endows the texts
with a
heightened diction
which
is directed
toward the goal of securing
NWt
and
the
lasting legitimate
rule of
the
Horus-king,
especially at
Edfu. While
the physical performance of
the
temple cult provides
the
bodily
needs of
the
sacred
falcon
and
the god,
the texts provide the magical
requirements which
through their
multiplicity of expression cover all possibilities.
If
the offerings
fail,
the texts
provide
them,
being inscribed in hard,
enduring stone
--
and provision
is
made
for
the
destruction
of enemy
forces in
every
imaginable form.
The
conservatism of the
Egyptian ideology is
shown
by
the
lack
of
Greek influences in
the texts,
only the term
Iq-wr
,
ccpyupoq
,
'silver'
entering
the
vocabulary
of the temple texts
but
only
because it had been
used
from
the
Persian
period and
had
no'foreign'connotations.
I
%m
Aspectq
or
Word Use
Each
text
is, in
theory,
composed
by
the
lector-priest (the king
or
his
scribe), who shares
its-
underlying meaning with
the
god.
This
sharing of
knowledge
unites
the god and
his
priest more
closely together
as the
joint-sharers
of
knowledge
and makes them
party
to the
'hidden'
message of the
'god's
words.
By
the same token, those outside the temple and
beyond
the
boundaries
of-Maat would
be
unable
to
know
the meaning of the texts and therefore to take advantage of them
for
their own
benefit. This idea
of
knowledge,
which excludes the
uninitiated,
is
the
basis
of
'power
magic',
whereby
knowledge
shared
by
only a
few, is
used
for
their
advantage and gives them power over those
who
do
not
have
that
knowledge. In
our own culture puns appear
in incantations
and spells said
to
be
used
for black
and white magic.
The danger here is
that the
ultimate aims of the
western and
Egyptian
systems are
different. Western
magic aims
to
harness
supernatural and occult
forces
or spirits
in
the
hands
of a magician who can
then control the course of events
for
evil or
for
good purposes.
Egyptian
magic acknowledges
divine
power, accepts
its
existence and control over the
world and only the
king
or
those who
know
the
'divine
words'and
how
to
use
them, can share
in it
and so maintain
the world order
by
removing
the
forces
of chaos.
In the
end
Egypt benefits
and through
her, her
gods
-
so
that the magical power comes
full
circle with
Egypt
and
the
king
acting as a transformer, so
that the
divine
magical power
is
converted
into
material
benefits by
the
abolition of physical and ethereal
threats.
One
system
represents personal power, the other
is
concerned with cosmic power.
The
very sharing of secrets and
'hidden knowledge'has
connotations
of secret societies,
initiation into
them
by
ritual and
the
implication
that the
knowledge
which
is
shared
is dangerous if
misused or can
only
be
shared
by
those
who are united
by
a common secret which
if
widely
known
would
bring
shame and
disgrace
on the members of the group or SeCt.
The
sharing of a common secret gives each
knower
of
it
power over
his
sharer
-
power which could conceivably
be
used
to
good or
ill
-for
example to advance a
fellow Mason,
or to
blackmail. 'SecreLs'and 'hidden knowledge!
therefore
have
implications
of
being bad
or
dangerous
-
even
the early
Christians
were persecuted
by
the successful
allegations of
human
sacrifice and cannibalism
brought
against them.
The Gnostic
sects
insisted
on
the
power of
'knowing'
and
its
roots can
be
seen
in Ancient Egyp
nelief
in
the
power -of
xxx
i
knowledge.
The idea
of
'hidden knowledge'being
guarded
in Egyptian
temples
and
kept from
those
who are not
to
know it by
the
priests of the temples
was voiced
by Greek
writers when they
came
into
contact
for
the
first
time
with a religious system with which
they
were completely unfamiliar.
Because
they
were not
allowed access to the temples,
whose priests
had
strange customs and whose gods
looked
even
stranger, they
assumed there
was some
hidden knowledge
or power guarded
by
the temples.
The
preoccupation of
the
medieval mind with the
powers of
darkness
saw the
Egyptians
as
holders
of
ancient
knowledge
given them
by
the gods and
kept from
the
initiated. From
the
Egyptian
poinWiew
the
relationship
between
god and man perhaps
wqs
aluoI5
based
on the
service rendered
to the god
by
his
servant, the chief man, the
king
-
and
it is
an
honour
they never relinquished
for
above all
it
set
them
apart
from
the
rest of
Egyptians,
maintaining their political position
by
emphasising
that the
well
being
of the cosmos
4epended
upon that
relationship.
The
temple
is
the means of showing
that
this
is
so.
The
texts, the scenes
,
the
architecture of the
building
are concerned with
the
bond between
god and the
king, do
ut
des
-
he
serves the
god so that
Egypt is
ordered,
the
Nile is high,
the
fields
and
animals are abundant and
he
retains
his
position.
The
texts
reiterate
this
bond in
every group,
in
every
ritual offering scene,
in
each sentence,
in
the
use of each word
,-
and puns show
the
intimate link
-
the sharing of
knowledge.
Written in hier'oglyphs,
the
writing of the gods, read
by
a
few
priests,
in
theory the
king
and
his
scribes of the
divine books
-
the texts are
the medium of communication and
the
word plays and puns are the affirmation of mutual understanding. -
It is likely
that there
was no encouragement
for Egyptians to
team hieroglj
Flis and the
Egyptian
of
the temple texts,
because
there was no necessity
for it. As long
as the
Houses
of
Life instructed
generations of priest-scribes the transmission of texts was assured, the temple
continued and employed
people on
its lands. People
were not
discouraged from
contact with god
-
at
festivals he
appeared
for
all
to
see, albeit
in
a shrine, they could come to the temenos
gate
for
oracular pronouncements, they
worked
his fields,
they
probably told
each other stories
for
entertainment
featuring
the
god,
if
they
needed
direct help they had
their
ancestor and
household
gods.
There
was no need
for
them to
interact
with any
temple god,
it
was the
duty
of the
'king',
there
was no need to
exclude them
from
the
knowledge, because
they
did
not need to
know it.
xxxii
Punning
and
Paranomasia
Punning83 is known Erorn
the
earliest corpus of religious
texts
-
the
Pyramid Texts
-
and
it
continued
to
be
an
important feature
of
funerary
and temple texts,
until the end of the
Egyptian language
when
Coptic
magical texts
continued the tradition.
The Edfu
texts
make extensive use of puns
by
relating
two
or more words which sound the same
but have different
meanings.
One
of the aims of word play
is
to
increase
the magical potency of
the
texts
which are
directed
at the temple
god and
his
retinue of
gods.
In
order
for
the magic of the pun to
work,
the god understands all the
words
involved in
the pun
and sees the
meaning of the
inter-related
terms and
ideas
they embody.
In
order to achieve punning successfully, as at
Edfu,
the composer of the text
must
have
a wide
understanding of the
way
in
which similar sounding words actually
differ,
and then
be
able to
construct sentences or phrases
in
which
they can
be
used without making the sentence unintelligible.
There
are
different degrees
of puns ; the
most straightforward type
of word play
is
to
choose a term
and
then
use
it in
a sentence with a word which may
derive from it,
so that
a
double
emphasis
is
given to
the phrase making
its
meaning clear.
For
example
fn'
Xn'
gn'
'the lion
repels
Seth' (the
one who
repels, repels
,
the one who
is
repelled)
IV 111,6 bbb bftyw
M
bbt 'destroy
the enemies
in
the
slaughter place'
1560,13-14. The
pun can also give a spurious meaning orpseudo-etymology to the
second word :
tnmm
beer
comes
from Tnmmt,
the
beer
goddess
1459,11
;
Aturri is
tm-blw
complete of
limbs' here
suggesting
the name of
Aturn himself
means
'the
complete one!
IV 25,5. In
rarer cases two words which are not perhaps related are
juxtaposed
:
idmi dmi
r
b'w Idemi
cloth
cleaves to the
body' (of
the god)
1289,10. Infrequently
a phrase can
have
two
different
meanings
depending
on
how it is
read, each of which are valid
in
the context of
the
whole
text
and this
is
the.
most subtle
kind
of word play : the
phrase
'pr WAR
rn
dbbw
can mean
'supplying
the
Eye
of
Horus
with
its
parts' or
'supplying Egypt (read W3. dt)
with
its
requirements'
-
where the
double
entendre
implies
that
Egypt
can
be
equated with
the
Eye
of
Horus VII 247,10-11.
83. For
word play
from
the
earliest
Egyptian Texts
:
Sander-Hansen, Die
phonetischen
Wortspicle des
liltesten
Agyptischen,
Acta Orientalia 20,1948
pp.
1-22; S. Morenz, Wortspicle in
Agypten
in
Fs. Johannes Jahn, Leipzig, 1957
pp.
23 ff (reprinted in Religion
und
Geschichte
ed.
E. Blumenthal
and
S-Herrmann,
Wien,
'
1975
pp.
331 ff. )
;
LA VI Wortspiel 1287-129 1: Derchain-Urtel, Esna
:
Schrift
und
'Spiel', GM 27,1978
pp.
11-2 1.
xxxiii
Some
terms sound the
same
(homonyms) but have
completely contradictory meanings,
for
example
Idt 'to be
safe' and also
'to destroy:
the sun
barque (m'ndt)
at night m
Idt is
safe,
Apopis is
m
'dt
destroyed.
Punning is
also used
to give
divine justification
to names or epithets and
in
particular to
place
names.
84
71iis
occurs most clearly
in
the
Myth
of
Horus,
where
the aim
is
to
show that towns
of
Egypt have
played a role
in
the
Struggle
of
Horus
againt
Seth,
and
therefore
hold
a place
in
the
Horus
cult,
for
example the town of
Dmit is
where
the
barques
of the gods
landed (dmi) VI 21,6-7. This
method accounts
in
a pseduo-mythological way
for
place names at
Edfu
especially,
for Edfu (120) is
the place where
Horus
punished
(db3) Seth
;
it is
also st-wnp
'the
place of
Piercing'
where
Seth
was stabbed
(wnp).,
Visual
puns
-
both
the
written
form
and vocalised
form
of a word are of equal
importance in
giving
the sentence or phrase an added effectiveness.
Signs
used
to write words could
be
chosen with care and
the
form
of some words represented the same magical power
to the eye as the sound
does
to the ear.
For
example at
Edfu
:
Sn"'Sk S
-:
3
a
falcon,
a
benu bird
and a
jackal
are used
to
write nirw
'gods'reflecting
three
forms
of
deity found
at
Edfu 1413,1416.
The forms
of the sign can
be important
7107101
w3o n-noo enduring
for
eternity takes
account of
the
appearance of the phrase.
interspersing
tall signs with short signs
M 87,14- The
symbolic meaning of signs gives rise
to their use
in
writing certain
terms
: the
heraldic
plants of
Upper
and
Lower Egypt
are used
to
write
t3wy
TY
Two Lands';
a cow
is
used
to
write nb
because Hathor,
the cow goddess par excellence,
is
primarily
Nbwt 'Golden One.
85
Play
upon
the
form
and and meaning of words as used at
Edfu
are also common
to the
Old
Testament, for
example, showing not perhaps a
direct link in
the composition of religious material
84. M-T. Derchain-Urtel, Wortspiele
zu
'Ort'
und
Bewignung in Edfu
und
Dendera, Fs. A. dolphe
Gutbub, Montpellier 1984
pp.
55-60.
85. A. Gutbub, Jeux des
signs
dans
quelques
incriptions des
grands temples
de 1)endereh
et
dEdfou,
BIFAO 52,1953
pp-57-101
discusses 'sign
play'using many examples
from Graeco-Roman
temples;
on cryptic signs
in
general see
Drioton, Recueil de Cryptographie Monumentale, ASAE 40,1940
pp.
305-429
;
La Cryptographie du Papyrus Salt 825, ASAE 41,1942
p.
99 ff.
xxxiv
material
but
a
basic human fascination
with
,
manipulationanguage
in
order to
hide
or explain
in
a
more subtle manner the notion
behind
a phrase.
86
Modem
western culture uses the same techniques
for
pure entertainment
in
wit and
humour
and often
to engage the
interest
of prospective consumers
in
the advertising
industry.
Alliteration
Alliteration in
texts
has
the
fortunate
consequence
for
modem scholars of enabling
them to
read signs whose values would otherwise
be
obscure.
It is
a
feature found from
the
Pyramid Texts
onward and
like
punning
it has
the
underlying aim of making words
in
a sentence effective, especially
against
hostile forces. Those
puns which use two
words, where one
is derived from
the other, could
be
argued to
be
the
ultimate
form
of alliteradon
-
with the
whole words of a sentence allitemting and not
simply the
initial
sign.
In
these cases
both
pun and alliteration serve the
same purpose of explaining
and emphasising
the meaning of the
phrase.
Alliteration has
a much more extensive use at
Edfa, because
punning requires a narrower variety of
words
than alliteration.
The
most striking set of alliterative phrases are
in
the texts
describing the
procession of standards at the
New Year Festival. Each bearer
of a standard
has
an accompanying
line
of text
in
the
inscriptions
and
it
may
have
actually
been
spoken
by
each priest
-
in
each
line
the eight
to
nine words alliterate, each
line
alliterates a
different
sound
but
each expresses
the same purpose
-
to
remove
impurity
or
hostile forces from
the
path of the procession.
Each
word
is
selected
-
firstly for
its
appropriate meaning and secondly to
fit into
the pattern of alliteration.
87
Functions
of
Puns. Alliteration
and
'Cryptic'Writing
Puns
,
alliteration
and cryptic writing are not simply
Separate
features
of
Ptolemaic
texts
in
general
but
are central to
Egyptian
religious
texts
from
the earliest
times and to
some extent
far from
making the
meaning of a text more obscure actually enhance and explain the text
in
a more economic
86. The Jewish Enclyclopaedia,
Alliteration
and
Kindred Figures
pp.
424-5.
87. In
general
-
B. Watterson
,
The Use
of
Alliteration in Ptolemaic, Glimpses
of
Ancient Egypt,
Fs-Fairman,
Warminster, 1979,
pp.
167-169.
xxxv
way
than
using several
lines
of text.
By
using variants on words and phrases,
Egyptian
scribes can write the same
basic
statement many
different
ways
-
covering every possibil4l,
for
example
for
the
destruction
of
Seth,
or
for
the
provision of
food
-
and
by
using alliteration and puns
they can enhance the content of the texts and elevate their meaning
into
the,
realm of the
divine
and
address
the gods
for
whom
the texts are
intended. The
aim of
the texts
is
not necessarily
diversity for
the sake of aesthetics,
but for
completeness
-
so that nothing
is
omitted and all
dangers
are
dealt
with
adequately.
The
widdread use of this type
of writing suggests
that
it is
the style
in
which
the gods
should
be
addressed and
it is
possible
that the
actual
inspiration
of the texts was
believed
to
be
of
divine
origin so
that the composition of a text,
its language
and style was
derived directly from
them.
Some
texts
were
directly from
the gods as works of
Thoth
or the revered
Imhotep;
others with
the collective names
b3w-RI
or
b3w-Itm
suggest perhaps
books from
the temple
libraries
and
schools of
Heliopolis
which could
be
studied and adapted
by
those who
had
the ability
in
all
the major
temple
schools and scriptoria of
Egypt. There
would
have been
a structured
framework into
which
ckQ nges could
be
made ornew' words added
to the texts.
The
scribe
had
to respect
the alliteration of a
sentence, and
it
was therefore simplest
to
derive
new nouns
for
example
from
already existing verbs or
vice versa
(less frequently)
so that there was a ready made alliteration and pun.
At Edfu
this results
in
a
large
number of words
for Icnife' being derived from
a verb
'to
slay'
.
ngnt nkn
'the knife
wounds'
for
example, or
in
the creation of complementary
terms :UU
is
paired with
k3w 'food
and so at
Edfu Ornswt 'female life force' is
paired with
brnsw1bod'i
The
creation of
'new'
words
had
to
be
done
within
the mythological
framework
of the text
in
the temple
as a whole and within
the
parameters of
the
ideas
of
Ibat
and world order.
'New'
words are therefore often
derived from
existing
terms so
that they
do
not upset
the
balanced
order and can easily
be
used within the allowed style.
The
addition of some of the
words at
Edfu
to the existing corpus
is
therefore
within
boundaries
established
by
centuries of religious
thought and writing.
The
extensive use of alliteration suggests that their aural effect
is
also
important, implying in
turn
that certain
texts were meant
to
be
recited and
heard. Priests
must
have learned by heart
certain specific
chants and
hymns for
use
in
the
daily
ritual service, as part of their training,
and more complex rites
xxxv;
were recited
from
papyrus rolls
-
rather
than being
read
directly from
the temple
walls
for
example,
for
it
would
have been
too
dark inside
the temple to see all the texts
without a
lamp
of some
kind
and
some
texts
are too
high
on the
wall
to
be
read without a
ladder
or scaffolding.
The lector
priests would
be
versed
in
all the
rituals and
Clemens
of
Alexandria
reports that they were
knowledgeable in holy
writings and carried a papyrus roll and writing palette
in
their
hands
as a sign of
their office.
88
The
recitation of texts also raises the question of whether alliteration gives to the texts a poetic
effeCt.
The
rhythm of the
lines
cannot
be discerned because
the exact phonetic structure and therefore
the metre of the
lines is
unknown.
It is
not clear whether rituals were spoken, chanted or sung
but it
is
most
likely
that a mixture of methods of recital were used.
If
the purpose of the alliteration
is
to
make the meaning of the text magically more effective
does
this
preclude
the possibility of any
kind
in
the
ritual offerings or processional chants
? Part
of the
difficulty is in
the
definition
of poetry
but
regarded as
'elevated
expression of elevated
thought or
feeling
especially
in
metrical
form'
,
then the
temple texts are most certainly a
heightened
and elevated
form
of expression, not only addressing the
highest level
of existence
but in
rich and varied
language
which gives the texts either an artificial air
or an elevated meaning.
Both Sauneron89
and
Junker9O
suggested
that the rhythm of sounds
in
the
temple texts and
the phonetic word play are poetry and
the part of alliteration can
be
compared to the
use of alliteradon
in Anglo-Saxon
runes
for
example
-which
also
have
a principally magical effect.
Similar difficulties
-
principally
of
definition
-
exist when
dealing
with
the
writing system and the
orthography of
Egyptian
words.
Where
possible at
Edfu
the words are spelled
differently
using a range
of at
least 4,000
-
5,000
signs and
their variants.
Sauneron
rejected
the notion
that the
use of
'Ptolemaic'
writing came
from
a
leaning towards
'occultation'
or
'esoterism'
and that
even the term
'cryptography'
can
lend
to the
Egyptians
an
intention
which
they
did
not
have
originally.
He
noted
that the most cryptic
texts are usually not
the most essential
theological texts,
for
at
Edfu
the
bandeaux
temple
descriptions
are much more
difficult
to
read
than the
Myth
of
Horus for
example, and
in
the cosmogonical
texts their
difficulty is in
understanding
the content of texts though they can
be
relaively easily read.
Ptolemaic
temple texts
represent
the ongoing process of writing
A
88. Cited by Weber, Buchwesen
pp.
3940; Hopfner, Fontes
p.
372 from Stromata VI 4,35,3
-
37,3.
89. Sauneron
,
Esna VIII
pp.
1-20.
90. Junker, Poesie
aus
der Spatzeit, ZAS 43,1906
pp.
10 1- 128
;
Grammatik der Denderatexte 36.
xxxvil,
development in
temples, a process
begun
at
least from
the
New Kingdom
and perhaps earlier
-
the
point at which
the
language
of religious
texts
begins
to
diverge from
the spoken tongue
-
so that
'cryptography' is
not a
Ptolemaic feature
at all.
91
It
seems that though the texts
were written
in
a
language
no
longer
spoken
by
anyone, they were understood
by
a small minority of priests who
indulged from
temple to temple
in
what amounts to an
intellectual
game composing and reediting
texts.
It
can
be
argued
that cryptic writing actually makes
texts easier
to
read
-
once
the
basic key
to
the texts
is
used and
logical
thought processes are applied.
Ibe
values of signs can
be
recognised
by
logical
means and
the
key
to the
understanding of the
hieroglyphic
script of
the
late
temples
is
perhaps more
to
do
with understanding
the
background
theology of
the temples and experience
in
reading
basic
texts.
Fairman began his list
of approaches to
PLoIemQ ic texts with
the
basic
rule
that
the signs
followed logical
rules and also that simple and
direct
explanations
prevailed
in
reading
Ptolemaic
signs92.
Kurth has
most recently expanded and exemplified
the approach
to the reading of
hieroglyphs in
a set of ten
basic
principles which are
followed by
the
Egyptians
in
the system
-
but
again all are
based
on a
direct
and common sense approach.
93
Once
the principles of what
is
allowed
in
writing
texts are understood
-
then the texts express not
only the
basic
message
but in
cryptic writing and
heightened diction
can
denote
a great amount of
allegorical and metaphorical
information in
addition.
As
a result more
is 'understood' from
the texts
than they actually say
in
one sentence.
In
this way
the
intellectual
content of the text
is increased,
the
knowledge imparted by
the text
is
augmented and
it is
the use of
the vocabulary and the
way
in
which
it is
written which
is
the tool
used
to
do
this rather
than grammatical
constructions or expressions.
91. S. Sauneron, Esna VIII
,
L'tcriture Figurative dans les
textes
dEsna, Cairo, 1982
pp.
1-12
Introduction.
92. H. W. Fairman, ASAE 43,1943
pp.
55-61
.
93. D. Kurth, Die Lautwerte der Hieroglyphen in den--Tempelinschriften der Griechisch-Romischen
-
Zeit
-
zur
Systematik
ihrer Herleitungsprinzipen, ASAE 69,1983
pp.
287- 309.
xxxviii
From Papyrus Text to Inscription
The
texts
of the
House
of
Books
provide a
list
of
the titles of works written on the papyrus,
leather
rolls and metal tablets
which were
kept
there(
111347
and
351). A
total of thirty
five books
are
listed
of which some can
be identified
with texts upon the temple
walls and some with extant papyri.,
They
are the
'best
of the
Souls
of
Re'
and were stored
in boxes,
perhaps
in
the temple
itself
and existed
probably
in
the
form
of copies
in
the
House
of
Life
attached to the temple.
Texts found in
the temple : s3 wnwt
,
the
protection of the
hours, known
as the
Stundenwachen,
this
is
the
watch of the
hours for the
mummification of
Osiris,
written
in
the
Sokar Chamber
of the
temple (1208-217
;
219-225)
; s3 pr
'protection
of
the house' (VI 144-152)
*. md3t rt4 pt
Book
of
subduing the people
(VI 235,6
net ritual) ; mkt
b'w
protection of the
body (VI 298-304)
.
Identifiable
texts : sbr
Stb Overthrowing Seth (P. Louvre 3176 5,32/33 has
this title)
but it
may
provide elements
for
rituals
to
deal
with
the
destruction
of
Seth
; two copies of
bsf
msbw
driving
away the crocodiles
,
also
bsr df3w driving
away snakes
-
specifically
for
crocodile and serpent
destruction
rites ; sb'i nswt
'appearance
of the
king'
,
and s3 nswt m pr.
f
protecting
the
king in
his
palace
-
the rituals of the royal coronation and procession of the
king from
the palace ; nt-' nb
nw sb1i
DmA
r-s3 pr.
k
m
bbw. k "Every
ritual of the appearance of your majesty
from
your'
house
at your
festivals'
-a
list
of
festival
rituals at
Edfu,
most
likely
at
the great
festival
of
Horus
and
Hathor
;
btp Sbmt
pacifying
Sakhmet
-
either
in
rituals or the
Litany
of
Sakhmet
;
"ro know
the
divine
offerings of your
divine images'
-
perhaps
the
daily
offering ritual
for
the temple
cult'. sX
nb n r3-1-bt all
the
writings of warfare
-
perhaps a reference
to the
Horus
and
Seth Myth
; s3. w
gs-prw
'guardians
of
the temple'
lists
of
the temple geni and minor guardian gods ;
'to know
the
course of
the
Two lights'
-
an astronomical
text perhaps
like
the texts
describing
the
hours
of the
day
in
the
Pronaos
; sip
i3t
nb rb
imi.
sn
'list
of every
Sacred
mound and
knowing
what
is in
them'
perhaps
the geographical
text of the couloir mysterieux which
lists
the
sacred places of
Egypt
and thei
main towns
,
their osirian relics, canal names, sacred serpents and
local
taboos
; s3 rnptprotection
of the
year'-
the
Good Year Litany (V193-99).
Funerary
texts : s3bw mTw nw
Ory
nmit
'great
spells of the one who
is
upon
his bier'
spells
for
the
resurrection of
Osiris
; s3
Pnqt 'protection
of the
bed' (alluded
to
VI 145,1
,
151,3
;
VII 13,6
and
lrxx ix
P. Boulaq 7; P. Carlsberg I line 20)
;
-"ro
know
all the
mysteries of the
Wabee (embalming
place).
Protection
texts
:m wi3 protection of the
barque (also
wn n9mt
'revealing
the
barque)
; s3 niwt
Trotection
of the
City'
,
s3 wrrt
Trotection
of the
White Crown'
; s3 st
Trotection
of the
Throne'
'Spells
of
Destroying
the
Evil Eya';
one
damaged book
of protection.
Ritual:
s9m.
bs Terforming
the
ritual'
-
daily
offering rites or
Opening
of the
Mouth.
General
:
'Book
of
What is in
the
Temple'
-
inventory
of cult objects and
fittings
; sXrn
Owt-nir
Tlan
of the temple'
-
the
book
which was
by
tradition
written
by Imhotep
and set out the
basic form
of the temple tp-rd
n sphr s3t
'Regulations for inscribing
a wall'
-
perhaps guidelines on the
inscribing
of texts ;
To
rule
the
courses of the
Stars'
-a
book
of astronomy perhaps connected with
the
observation of stars at the
setting out of the temple
plan ; md3t
dmd 'Book
of
Uniting'
-
connected with
the
New Year
rituals where the
ba
of the god unites with
his image
on
the temple
roof
bbs
m3iw
'Hunting Lions'
94.
The
contents of the
House
of
Life
provide the
rituals and
lists
necessary which could
be
copied onto
the temple
walls,
in
some cases
directly
and with
little
adjustment.
Such
texts would
be
the product of
many years of compilation, copying and refinement which may
have been
continued
by
the
scribe
priests of the temple
long
after the texts
were written on the stone walls
themselves.
Evidently
the
inscribing
of the texts
did
not represent
the
final
stage of the
life
of the texts,
for
the
rolls were
carefully preserved
in
the temple
perhaps
for future
consultation or study
by
scribes
learning
their
craft.
That
study
in
the
hieroglyphic, hieratic
and
demotic
scripts continued at the temple
is implied
by
a number of graffiti
found in
the temple
itself.
95
About fifty inscriptions
were written on'the rooj
of the temple,
which was completed
in 124 B. C.
,
and the texts
date
after that time
and probably
being
written
from
the
eM of the
2nd
century to the
Ist
century
B. C. They
usually record the name
and rank of
the priest who writes
the text,
often with
the
formula I
whose name
is beautiful before
Horus
of
Behdet,
the
great god,
lord
of
heaven'
or with an
invocation
to
another god.
The
94. Library
texts at
Edfa
:
Weber, BeitrAge
zur
Kenntnis des Schrift-
und
Buchwesens der Alten
Agypter,
Diss. Koln, 1969
pp.
131-134
with comparison of other
known book lists
;
Sauneron, The
Priests
of
Ancient-Egypt, Evergreen Books, London
p.
133
;
Garth Fowden.
-The
Egyptian hermes
pp.
56-58
;
individual
-entries
translated
by S. Schott, E. Schott, Bficher
und
Bibliothek im Alten
Agypten,
Wiesbaden, 1990.
95. D. Devauchelle,
Les
graffites
d6motiques du
toit du
temple
d'Edfou, BIFAO 83,1983
pp.
123-138.
xl
inscriptions
are mainly
in demotic
and the priests
have high
rank
in
the temple
including Takhom
the scribe of
books
and third
prophef
(No. 7)
,
Takhom,
the
first
prophet and scribe of
divine, books'
(nosAO, 41). Some
of the
graffiti are
in hieroglyphs
-
but
with exactly
the
same
formula
as the
demotic dedications (No. 47)
and one
has
a mixture of
hieratic
and
demotic
signs
(No. 19). At
this
stage, when
the temple
decoration
and
inscription had been
completed, the scribe-priests
in
the. temple
were still
learning
and teaching the
hieroglyphic
script,
hieratic
and
demotic
script and
language. If
they
could read
hieroglyphs
they must also
have been
able to
read the
language
of texts
in
that
script
-
so that texts
in
the temple
were
being
read
by
scribes on a continuous
basis. Texts
on papyrus rolls
may also
have
continued to
be
copied and excavation May reveal
delivery
notes
for
papyrus
being
brought
to
the
temple.
96
In
order
to
be
able
to compose texts
with alliteration and paranomasia successfully,
the
composers
must
have had
access
to
lists
of words with
the
same sounds or at
least
copies of comparable earlier
texts
so
that they could choose
their
words
for
each sentence as necessary.
It
would
be
unlikely
that
a
scribe-priest would start with a
blank
sheet of papyrus and compose a text out of
his head, looking
up,
words as
he
needed
them and putting them
into
a rough
draft
version of
the required
text.
He
would
have
started with a papyrus roll containing rituals and
texts
which would
form
the
basis
of the text
he
was going
to
write.
The
scribe may
borrow large
sections of
his
master roll, or take
lines
of
it
to
build
up a ritual
in
accordance with
the nature of a particular offering rite.
A
word
list
could
have
provided variants on similar terms or acted as an aide memoiMor
obscure or rarely used
terms. Word
lists have
survived
from Egypt but
they tend to
listthings!
rather
than verbs or abstracts and they
are
enumerated
in
categories of objects.
97
The
scribe would
have had
two aims
firstly
to ensure
that the ritual or text
was suitable
for
the
96. There is
a p3 sn
diimy 'the
supplier of papyrus rolls'
in
a
temple
account
from
the
Memphite
area
P. Fitzhugh D. 3 Col.
x+1,8
,
E. Reymond, Fragment
of a
Temple Account Roll, JEA 60,1974
pp.
189-190
'
p.
194.
97. The Onomastica
of the
New Kingdom list 'all
things that exise
Gardiner AEO I
p.
1-5
; sees also
LA IV 572 in
general
; other'examples
-
PuR Turin
pl.
144 fragments
of a
list;
among
dernotic lists
-
P. Carlsberg 41a, 43
a
list
of temple
ritual vessels and
tools
,
WJ. Tait, A Demotic Word List from
Tebtunis, JEA 68,1982
pp.
210-227
; also
in GM 20,1976
p.
49. There
are also sign
lists
:
The Sign
Papyrus in Griffith
and
Petrie, Two Hieroglyphic Papyri From Tanis, London, 1889
-,
E. Iversen,
Fragments
of a
Hieroglyphic Dictionary, Copenhagen, 1958.
x1l
nature of the temple
god and secondly and
in
a more practical way
to
ensure that the text on papyrus
would
fit into
the
space available on
the temple
wall.
The latter
point
implies
that either text
was
copied whole and
in hicroglyphs from
a temple
wall
to
begin
with ; or
that text
was written
into
the
pattern
book
on a grid which could
be
transposed easily onto
the wall.
Ritual
texts tend to
follow
a
similar
format: Short
tide,
introduction
to the ritual, name and title of
king
appropriate
for
the ritual,
name and epithets of the god
(s)
similarly appropriate, return gifts of god
(s),
perhaps a welcome
to
the
king
.
An
experienced scribe would
know by instinct how
much
text
he
needed and
how
many
words
he
could
fit into
the available
lines. 'Me flexibility
of the
hieroglyphic
system would ensure
that
if he
needed
to
he
could use an abbreviation
for
a word
&
nbd or write
it
with more signs
&L
-
Such
a text
would
be
read, and corrected over a period of years
in
the
House
of
Life
attached
to the
temple
and
it
might
lie
there
for
many years
before it
needed
to
be
used
for inscription
on
the temple
wall.
It is difficult
to
know if
the
papyrus rituals were actually read out
in
the temple and
it is
assumed that
during
certain
festivals
and
during
the
daily
cult rites
the
lector
priest
did
read out part of
the
ritual
from
a papyrus or more easily
from
a writing
board
or papyrus with a
board behind
the
appropriate page
to
make
it
easier
to
hold
the text.
When
the text
came to
be
carved on the temple wall
the text would
be
copied onto the
wall
by
a
priest-scribe or
by
a
draughtsman
-who
could read
the master
text.
It is likely
that the text on the
papyrus was written
in
cursive
hieroglyphs
rather
than true
hieratic
and
in Middle Egyptian
rather
than
dernotic
so
that when
it
came to
be inscribed
no
further
changes
to the text
would need to
be
made at
the
wall.
Cursive hieroglyphs
can clearly and carefully show
the
detail
on complex signs, they can
record accurately
'new'
or rarely used signs so
that someone unfamiliar with them
could recognise
them and copy
the sign onto
the
wall and most
importantly
they record accurately the
size of the sign
and the grouping of signs so that they take
up
the same amount of space-on the grid on the wall as
they
do
on
the grid on papyrus.
Some
words at
Edfu
seem to
have been
copied
incorrectly from
the
master
text
-
for
example the
word rhn = rwi
in
the
Myth
-
but
such mistakes are comparatively rare
in
such a
huge
amount of text.
Some
texts
have been
trimmed
or
have
not enough material
to
fill
the
x1ii
space
left for
the text on the
wall
,
and
here
the space
is
either
left blank
or
filled in by
repeating
the
last
words until
the space
is filled98. Examples
are again rare as are
instances
of the
hieroglyphs in
a
line being
crowded
together towards the end of a
line
so
that they all
fit into
the
register of the
relief99.
The
text
would
be
written on the temple wall
in ink
-
at
Edfu
red
ink
or paint survives
in
many
places
-
and at
this
stage the
detail in
the
hieroglyphic
text
would
be
added.
The draughtsman
then
had
to
have
a wide ranging
knowledge
of
hieroglyphic
signs unless
the
master copy was so
detailed
that
it
showed all the necessary embellishments.
Part
of the
reason
for
suggesting that the
detail
was added at
this
point
from
a cursive
text
is
that
in
texts
which can
be
shown
to
be
copied
in
other temples
(for
example the
Filling
of
the
Eye
ritual at
Philae)
the texts
are not exactly the same and where
there are
differences
they are precisely at
those
points where a
draughtsman
or scribe
had
to make an
individual
and personal
decision
about the
form
or group of signs required.
100
The
one
text
which certainly
would
have been
written
in demotic
could
in fact
easily
have been
rendered
into hieroglyphs
.
The
Donation Texts,
an economic
document, has
each
list
of
lands introduced by
an offering ritual.
The
framing
ritual would
be
prepared separately and would not
have
appeared
in
the master copy of the
economic
list. The
actual
list
of
lands
consists essentially of place names, numbers
and
directions
-
relatively easy
to transcribe
into hieroglyphs for
someone who read
demotic
and copied
down
word
for
word
.
It is
possible
that other texts at
Edfu
may
have been
written
in demotic
script,
but
this
was
only used
to
write
Middle Egyptian from
the
Late Ptolemaic
period
to early
Roman
Period
101
and as
the temple was virtually
decorated by
the
late Ptolemaic
period,
this supports
the contention that the
original
texts were written
in
a cursive
hieroglyphic hand.
The
sculptor would
begin
to carve
the texts
in
raised relief
in
the
interior
of
the temple
and
in
sunk
relief on
the exterior of
the temple.
The
sculptors
themselves must
have had
some
knowledge
of the
98. Repetition
: the phrase m
Msn
mi
R'
nb
is
written
twice
-
in
a set of texts
which
have
various
errors, perhaps
due
to the
inattention
of
the scribe
IV 96A
n.
I.
99. Crowding
:
in
a
limited
space, the name of the god
is
put under the prow of a
barque
which
has
a very small man-determinative
111225,6
n.
1
100. bm3g T. VIII 137,4
=
Phill! 1106,8
nb-imy [Ilt! ii
VIII
136,8
-
Phill 1105,3
"
t
t.
T'F
'.
101. M. Smith, A New Version
of a
Well Known Egyptian Hymn, Enchoria Vll,. 1977
pp.
115-116;
but
c.
f. S. P. Vleeming, Transliteration
of
Old Egyptian in Demotic, GM 117/118,1990
p.
219-223.
x1la
form
of the
hierogly
phic script to
be
able to
reproduce the
detail
within the
signs
-
or at
least
a chief
sculptor would
have kept
close watch on
those
working
for him. He
may possibly
have had
priestly
rank and some
kind
of training
in
the
House
of
Life itself.
Mistakes in
the carving of
the texts
are comparatively rare
but
there are
differences in
the quality of
the carving of texts and
the
form
of
the
signs.
Errors in
carving
follow
certain patterns
Siens
which are omitted and then carved
in late
sign
had
to
be
superimposed over
Horus IV 64,6
n.
3
; plural signs added
later IV 83,14-15
n.
3
;
0--
added very small
IV 84,9
n.
6
;
tr
wtt
"-' 'v"o
IV 129,7 0
pot sign carved
later IV 134,14
n.
2
; pronOun
V,
-
was
forgotten
and carved very small
behind
an.
9ts
before
the
word
it is
attached
to
IV 152,16
n.
1;
TLand
0
left
out
then
added
to
IV 283,12
n.
1
Signs
which are omitted completely and a
blank
space
is left
r-V should
be" M 49,12
n.
2
;
-gr944a-
forgotten 11175,5
n.
2 111254,8
n.
1
;
determinative
of
tpyw-'
omitted
IV
44,9
n.
3
;
determinative
of
dg3
not carved
IV 291,17
n.
1
;
A?
% before
god not carved
IV 332,7
n.
2.
Groups
of words are coml2letely omitted :
fl
often omitted after cartouches s3 sign of
protection
formulae
often omitted ; space
in
text
IV 269,4
;
br-. k ]Vr
omitted
V 13.2.
Signs
are carved
badly
carved summarily
then
badly 11190,3
n.
2
perhaps a
for
',
%.
V 354,2.
hieratic form
of what
it is
supposed
to
be 11197,11
n.
4
'z"
Incorrect
signs :aW
bird is
written as a
duck 111205,15
n.
l.
not carved properly
111232,10
sign not recognised. and carved
badly IV 28 1an. 2.
A
sign
is
corrected
by
an overcarved aLga' group
is
overcarved
111153,4
n2
overwriting
IV 55,14
n.
2
corrected
IV 60,1
over
IV 64,5
n.
1;
overwriting
IV 81,13
n.
3
; text
for Hathor
of
Thebes
written over an
inscription for Hathor
of
Dendera
IV 81,15
n.
4
;
-dr-3over
9
IV 84,1
n.
1
;
It
over
III IV 84A 0;
40
over
0
IV
10
95,13
n.
I;
u.
over
f
IV 98,12
n.
4
over
M-'
IV 127,6
over
4!?
-j
-
IV 173,3
;a
line
of
text
is
written over another
text
written
inversely V 341,8
n.
I
Signs
or parts of signs
in
red paint are
left
uncarved :
Dr HB
nir
'3
nb pt
111157,4
n.
4
Hesitation
over sign on part of sculptor: or
I
should
bel 111151,5
n.
5
,
handle
of mace sign
)Lliv
not carved
IV 190,3 0;
sign of suckling woman, child not carved
IV 193,3
nA *A the
rays are
left in
red
in kV 56,10
n.
2
;
inner
strokes of
G)
left in
red
ink V 56.15
n.
4
;V
334,3
;
oblique strokes of
0
in
red
ink V 57,5
n.
4
;
line in
red
ink V 178,5-6
n.
1 Bodt left bittik in
hryt-ib Bbdt V 179,12
n.
1
; title
left blank V 193,2
n.
l.
Other
errors:
figure
of
Nile has
the southern plant on
his head instead
of northern one
IV 118,11
n.
1
cartouche
-
sculptor
began
to carve name of
Berenice (instaed
of
Cleopatra) IV 123,3
n.
I; Nekhbet is
shown with a text
for Wadjet IV 165,6
n.
2
;
Wadjet
with text
of
Nekhbet V 262,17
n.
I;
a text copies
the
reply of the god
for
the
formula
which
the
king
was
to
pronouce
V 102,8-9
n.
1
; the cartouche of
Ptolemy is
carved twice
in
a row
(alternating Ptolemy-
with nsw-bity name) which puts the order of
the text
out
V 113,13
n.
3
;V
119,13
nA.
Corrections
to the signs would
be
made after a check of the
carving was made and the text compared
against the original master copy.
The
style of the carving
is different in different
parts of the temple as
would
be
expected over
the period of
186
years
it
took to
build
the temple and
in
general
deteriorates
the
later it is (the
pylon
has
the
less
well carved texts
for
example).
The first
phase of the temple
was
built between 237 B. C.
and the
'carving
and
inscribing
with
the
chisel,
...
overlaying
its
walls with gold,
...
applying colours,
...
completing
its doors' (IV 8,4 ff. )
was
finished for its dedication in 142 B. C. During
the
whole of this period
there must
have been
work
in
progress
in
the temple
until
it
was
finally
completed with all
its decoration. The
temple
would
have had
teams of workmen and sculptors going through
it,
scaffolding may
have been
set up
for
part of the time,
or even parts of the temple
filled
with sand so that craftsmen could
have
reached the
highest
points and worked on them
with relative ease.
In
short
it
must
have difficult if
not
impossible for
the temple to
actually
function in
some measure
during
the
first building
phase.
During
this time the
cult
image
of
Horus
may
have been in
an earlier
building,
perhaps the
Ramesside
building
which may
have been
still standing
(it
was not
built
over until
the pylon was constructed),
or a
Saite
orMirtieth
Dynasty building
now removed.
The festivals
and
daily
cult rituals would
have
been
performed there
not
in
the
noisy,
impure
atmosphere
of the temple
under construction.
Such
a
building
would
have had its
walls covered
in
the appropriate
texts and would
have
required
little
effort
Ao
copy some of them
completely
-
changing only
the names of the
king. The
sources
for
some of the
x1v
Edfu
texts
may then
have been
much closer at
hand
than the
House
of
Life. The
temple
itself
would
only
have functioned
after
its dedication in 142 B. C.
and
during
the
later building
phases, work
here
would not
have disrupted the inner
sanctuary.
Ille
whole of the temple then
would
have ftinctioned
as
a major cult temple
from
the
raising of the
Pylon doors in 57 B. C., by
which
time the texts
in
the
first
part of the temple
would
have been
written two
generations ago and may already
have
seemed
to
be
ancient.
Those
texts
which
describe
the
festivals
at
Edfu
-
The Sacred Marriage,
the
Coronation
of
the
Falcon,
the
performance of the
Horus
and
Seth drama
-
refer then not
to creations of
die Ptolemaic
period
but
to those of an earlier time and
itS,
temple.
While festivals
would
have been
*celebrated at
Edfu for
the
whole of the
Ptolemaic
period,
for
part of that time, the temple
which stands
there today
would not
have been
the
focal
point of
festivities. The
triumph of the texts at
Edfu is
that
-
written
in Middle Egyptian, in
a script understood only
by
the god and
the
priest-scribes
-
their words provide
the
continuous
link
with
the earliest religious expression
in Egypt
so
that generations
of priests
transmit the same
ideas
and'world view', unchanged
by
outside
foreign
elements.
Date
of
CompQsition
of
the
Texts.
The Edfu
texts
have been
regarded as an
'homogenous
unit',
l 02
because they were
inscribed in
the
temple
within a relatively short period of time and within one place.
Together
the texts
share the
same
aims of celebrating the
king
and
Maat
and
Edfu is
emphasised as the centre of the
original creation and
Horus Behdet
the
first
creator god, who not only made -the
cosmos
but in his form
of
Horus
son of
Osiris
removed
the
dangers
of chaos.
Even in
this simple scheme,
two
systems are united together and
the temple texts go on
to
intertwine
and amalgamate many other schools of
Egyptian
thought.
103
In
fact
the texts are very separate
in
terms of precise
function
and particularly
in
terms
of precise
dating.
A few
of
the texts can
be dated
exactly and others
have indications
about the
date
of composition to
show
that the originals of the
Edfu
texts come
from different
periods.
The
102. Fairman, BIFAO 43,1945
p.
56.
103. For
a
discussion
of the
different 'theologies'
of the temple
and
its
texts
see
S-Cauville, Essai
sur
la
thdologie
da
temple
d'Horus A Edfou, Cairo, 1987.
AV;
main criteria
for dating Egyptian
texts are the
historical
content of the texts, textual and grammatical
features
of which vocabulary
is
an
important
part,
but deliberate
archaising of
texts
has
proved to
mislead and once
it has been identified
can
lead
to a re-evaluation of the aims and thoughts of the
composers of the text
and of the significance of
the text
itself.
104
At Edfu
where the
language
of the
texts
is
no
longer
spoken, the script
is
understood
by
a
few
only and the aim of the
whole temple
is
to
maintain the order of the
First Time,
the whole outlook of the temple
is
archaic
in
a sense so that
in
the temple texts one should expect archaism.
However
certain texts can
be dated
more exactly.
The Donation Texts list
all
the
lands
and
domains
which
belonged
to
Horus
of
Edfu
and was set
down in Year 18
of
Nectanebo 11
and
Year 19
of
Darius 11,
then copied onto the temple
wall
in
hieroglyphs
under
Ptolemy X Alexander.
105
The
original composition
from
about
40S,
B. C.
to
Iti-3
B. C.
would
have been in demotic
and
the
texts contain examples of words attested
in demoLic
and then
in hieroglyph
only
in
these texts at
Edfu.
1()6
Between
the
writing of the text
and
its
appearance on the
temple wall copies of
the text may
have been kept in
the temple
library
and also
in
a st-sh
'Place
of
Writings!
or
local
administrative office who could oversee the maintenance of the
land boundaries for
the temple.
107
The lists
of
land
areas would not
have been difficult
to transcribe
from demotic into
heirogllrh
and with offering rituals and scenes to
introduce
each part of the
document it becomes
part
of the temple textual system.
The Temple Dedication
or
Description Texts
108:
not only contain a
description
of the temple
with
the
layout
and
dimensions
of
its,
rooms and
halls, but
also contain
historical detail
which
together
with an approximate
date
of
inscription
on the temple
walls provide a period when
the text must
have
been
composed.
The details
about the
lay
out of the temple,
have been
shown to
be
so accurate,
based
on a cubit of
52.4
cm
,
that there
is little doubt
that the texts
refer
directly
to the
104. D.
van
der Plas, On Criteria for
the
Dating
of
Egyptian
texts,
GM 73,1984
ppA9-56.
105. VII 247,10
-
VII 248,4,
texts
published
by D. Meeks, Donations.
106.
gt'well'for "ample, and
in
place names also.
107.
st-sh
? lace
of
Writings'
,
Meeks,
op. cit. p.
57
n.
27.
108. IV I- 20
;
VII 5- 20,
translated
by de Wit, CdE 36, Nrs. 71
and
72,1961
pp.
56-97
and
277-320.
, Alvl,
i
extant
Edfu
temple.
109
In
addition the texts note
that
work
in
the temple
stopped
during
the period
of rebellion
in Upper Egypt in 206 B. C.
until
186 B. C.
I 10
,
indicating
that the texts
were written
after that
date
.
The decoration
of the outside of the enclosure wall
is believed
to
have
occurred
between 101-88 B. C.
1 II
which at
least
narrows
down
the
date
of composition of the text.
The Myth
of
Horus,
the
Winged Disk
and the
Struggle Between Horus
and
Seth:
the theme contained
in
this
Myth is
ancient,
but
the
language
of
the texts
is Middle Egyptian
with some
Late Egyptian
elementsl
12
and there
is
possible evidence of editing
in
the
25th dynasty.
1 13
The dating
of
texts precisely
is difficult
and
hampered by
the
fact
that when a text came
to
be
copied
on the temple wall,
it
may
have been
edited
to
fit
a certain space on the wall.
to suit a scene and so
could only actually
be
considered
to
be 'composed!
when
it
reached
the temple wall,
being based
on a
version on a master papyrus.
While
none of these papyrus master copies
have
survived,
certain
texts
have been indicated
which contain
Ihe Idnd
of material
in
texts
found
at
Edfu,
and
they
in
turn provide
information
relevant
to the transmission and composition of
texts
in
general.
109. S. Cauville
and
D. Devauchelle, Les Mesures
rdelles.
du
temple
dEdfou, BIFAO 84,1984
pp.
23-34
.
110. IV 8,1-3
and
VII 6,6
-
7,1.
111.
AXgberts in RdE 38,1987
p.
60 (on
west wall of enclosure wall).
2
Ilse
of m
tw
i t3.
Use
of wn(n)/ wn.
jn
so
K-fl. Priese, Zur Sprache der agyptischen
Inschriften der K6nige
von
Kusch, ZAS 98,1972
pp.
99-124
;
Schenkel, Kultmythos
und
Martyrerlegende, Wiesbaden, 1977
p.
120.
The Temple
of
Edfu
V-0
Naos
3
I
Norai
1"
--
0 Fl
K2
0
rol
BE
Pronaos
3C
lu
19
93
23
93
Es
93
I
E3
E2 93
93 Im 93 S3 19 093191919
oft%
r1l
I%i
-.
n
-%A
rq
B
0
A
xlix -
Detail
of
Naos
North
7
18
.n
1_7 11'16 1 122
,
23
19
20
21
is
24
25
u
rl
12
-
11
111111 1
L:::
-", -Z71
-.
n
13,5
a
12
Za
a
K2
IIiII
E::
9
11
r7l
01%,
-%i
..
014
a
2
a
a
4
iI D=C9lL-lj
6jw
--------- -.
0
I
Key
to
Temple Plan
I Court
2 Pronaos
-
First Hypostyle Hall
3 House
of the
Morning (pr-dw3)
4 Library (pr-md3t)
5 Second Hypostyle Hall
6 Laboratory (iswy)
7 Chamber
of
the
Nile
8 Treasury (pr-bd)
9 Hall
of
Offerings
10 Room
of the
Western Staircase
II Central Hall
-
Hall
of
Enneads
of
Gods Oryt-ib)
12 Chamber
of
Mn (pr-Mnw)
13 Room
of
Food Offerings
14 Pure Place (W'bt)
15 Sanctuary
16 Mesenit
-
Chapel
of the
Barque (axW
room)
17 First Chamber
of
Sokar Ityt
18 Second Chamber
of
Sokar k1wt-sr
19 Osiris Chamber Jjnw-n-Xtyt
20 Throne
of the
Gods
nst nirw
21 Chamber
of
Cloth klwt-mnbt
22 Chamber
of the
Leg klwt-sbqt
23 Chapel
of
Hathor Xmyt
n
ljwt-Ur
24 Throne
of
Re
nst-R'
25 Chapel
of
Mehyt Bodt
A Pylon
and
Pylon Gateway bbnt
and m3ht
B Main Door
to
Court
C West Door
of
Temple
D Entrance
to
East Staircase from Second Hypostyle Hall
E East Door
of
Temple
F Entrance
to
East Stairway from Room
of
Food Offerings
G Stairway
to
Well (hnmt)
H Second Door in Enclosure Wall
X Corridor
around
Naos
with
texts of the
inside
of the
Enclosure Wall
and
Exterior
of
Naos.
Y 'Couloir Myst6rieux'-
texts on exterior of sanctuary and
doors
of chapels
Z Naos
of
Nectanebo,
I;
The Nomes
of
E=t
ifi,
The Names
of
Egy2t- thgir
Main IQ-ns
andjl&k-QodS
Upper Egypt
1.4.: :
j
T3-sty Elephantine
nome
Aswan
Khnum
2. Wtst. ljr Apollir,,
polis
Mapa Edfu
Homs Behdct
3. Nbn Eileithyia
Hierakonpolis/El-Kab and
Esna Nekhbet
4. W3st Thebes
Thebes
Amun-Re (Montu)
5. B3w
Coptos
Koptos
Imsu
6. lqr Tentyris
Dendcm
Hathor
7. B3t,
Diospolis Parva
IEU
Hathor
8. T3-wr Abydos
Abydos
Onuris.
9. Mn
Panopolis
Akmim
Rif%
10.
W3dit Aphroditopolis
Antaeopolis
Hathor
11.
Stg
H
ypselis
Shutub
Khnum (Seth)
17..
t19: 0
wt
el
Atawala
13. Ndft tnt'Lycopolis Assiut Wepwavxt
14. Njdft At Cusac.
el-Qusiya
Had"
15. Wnt Hermopolis Ashmunein Thoth
16. M3-'4d Oryx Nfinya Horus
17.
-
-4
Inpw
-
Cynopolis Umbi Anubis
18.
-
Inty Hipponus
el-fliba
Anubis
19. W3bwi Oxyrhynchus Oxyrhynchus; Seth
lo.
-1
11. :
j-
12.119A
18.
oe%-
'nty ffipponus
19.
%j%
20.

21.
X
N'rt bnt Heracleopolis Wgna IhnasyaelMedina HorusShcfyu
N'rt
p4t
Mcidurn Khnum
22. Mdnit Aphroditopolis
Atfih Hathor
Lower Egypt
I
..
Inb-hd Memphis
Memphis
Ptah
2. HP9 Letopolis
Ausim,
Hom
v
(;;
i
3. Imntt Apis
4. Nt-rsy Prosopites
5. Nt-mt Sais
6.
OnAk
U3sww Xois
7.
w'm
ww irunt Metelis
8.
w'm
Oww Obt
9.
dty
Busiris
10.
ad
Km-wr Athribis
11.0 Hsb Kabasos
12.450u lb-nlrt' Sebennytos:
13. kjq3-'d Heliopolis
14. Unt-13bt Sethroites
15.
.
br
Hb Hermopolis
16.41 IVR-mt Mendes
17. Bdt Diospolis
18. Imt-hnt Bubastis
19. lmt-Pt Tanis
20. Spd Arabia
2 1.
trts
22.
T3
-rm
w
Kom
el
Hisn Hathor
Buto Amun Re
Sais Neith
Xois Amun Re
Hu
Pithom Aturn
Busiris Osiris
Athribis Horus
kE- kk&
Leontopolis Isis
Sebennytos Onuris
Heliopolis Re
Sile, Pelusium Horus
of
Mesen
el-Baqliya
Thoth
Mendes Bancbdjed
el-Balamun
Amun-Re
Bubastis Bast
Tanis, Horbeit Horus
Saft
el-Henna
Sept
[After LA, 11385-408].
1
3
the
vulture m
Writings
-Direct:
Phonetic Change:
BEFAO 43,1945
p.
68
3y
enclitic particle
Wb 1 (2-7) Pyr
-
NK
y3
Wb 125 (8-9) NK
DG 15,1 'C
Cr. 74a; CED45; KH48 E16
,
16
GG 245
-
vague exclamatory or
interjectional force'indeed'; Erman, NG 687
affirmative particle
LEG
p.
146-7
,
9.4
y3 and p.
598 'but, indeed,
reallyl
Mok-
with
list
of appropriate uses.
The
exact nuance which this
particle
is intended
to give
is
uncertain.
It is
used
from
the
Pyramid
texts
and
in
the
NUddle, Kingdom,
with
the
predominant spelling
following
other particles as
if it increases
the
emphasis of these
particles
(for
example
03,
sk).
In
the
NK
y3
is
a non-enclitic
particle and may
have derived from its
earlier enclitic: ancestor.
It is
this particle which
becomes
COPUCEIE 'wirklich', Indeed'
used
to
(a) introduce
the apodosis of a sentence,
therefore
(b)
unless,
except,
(c) interrogative
and conditional particle,
(d)
conjunction, oe
[Till, KG 4331
and these
uses are
closest to the
Effu 3y.
The
particle
3y
appears at
Edfu in its
enclitic:
form
and so goes
back
to
Middle Egyptian for its
model rather than
Late Egyptian. Tle
spellings
however betray
some uncertainty and while
it
may
be
3y (ME) it
seems to
be influenced by
y3
(LE) in its
orthography.
It has
specific uses which are
numerated
below.
Alone
:
'He brings fish in
their pools,
birds 'N
I
in
the
Maces
of
Trapping' VI 56,12,
where
it is
used
like
a conjunction
'and' 'or.
With Following Particles:
3y-sk
: the
Nile flood does
not waver nor
is
there
want after
if 1582,5-6. Here
the
meaning of
3y has been
coloured,
by
the
preceding negative, so
instead
of
'indeed' it is 'not indeed'.
dU
71',
'C- -,,
", -,, 'q.
sn and
I
cause them to
enter
....
111332,3 di. irl&"
e-f--7=:
jd3i. sn and
I
cause
2
them to'sail
line 4. The
sign
r-a
used
here [ASAE 43,224
no.
169] is
also used
in
the
writing of
this word
frequently
at
Esna [Esna V
p.
265 14
nal
3y-is,
similar to the examples above : goods are without pestilence
4P
snn nor
is
there
r %%
qP
badness 1556,1;
the gods of
Edfu
....
women give
birth
C
and also eggs when
they
impregnate (sty) V 85,11;
everything
is in it (temple) indeed
outside them
(again 'indeed'
for
emphasis, stronger than
'anX) 111355,3.
After iw-3y in
the
Myth is
used almost as a
literary device
and this
reflects a more
LE
use
Isis
q
c-
']k
sqd. s
indeed
she sails with
her
son to
hide him from Seth VI 21,3.7be LEG however
stresses that
y3
does
not come after any other enclitic particles
.
It
may
be
that
y3
is in fact
a
combined
form
of
iw-3.
(1)
a
description
of events nn
irw bprsn
and all of these things
happened
on the
first
month of
Peret, day 7 VI 121,7
;
(2)
at the end of a clause too
q 6
"I
A
nn
Irw
m st
W
brs
r
mnw pn and all of this
is in
this
place
because
of
it
to this
day VI 122,2. Later in
the text
lw-3
comes at the
beginning
of a clause
(3) 'Words
of
Re
to
HB4-Jh, Indeed
those enemies sail to the
east to reach
Heliopolis VI 127,7; (4) (some
of the enemies are
fallen in
the sea) and some
of
them are
fallen
on the mountains
VI 127,10; (5)
a place
is
called
Tjcl
to this
day
and
kidneys
are
brought
to the marshes of
Tjel
to this
day VI 128,1; (6)
end of a clause
96-W
nn and
this
(happened) in
the
district
of
Hebenu VI 117.4.
71bercforc iw 3y
can
be
at the end of an action clause
....
'indeed
this
happened' (1), (2), (6)
; act as a
conjunction
(4), (5)
or
it
can occur at the
beginning
of speech
(3).
The
negative equivalent of this
is
nn-wn
3y
: the
first harpoon
takes
breath from
the nose of the
hippoir
W
indeed
there
is
not
its like
among the weapons of war
VI 239,2.
3y is
also used at
Esna, in
the same
kind
of way and often spelled which may simply
be
an
A
erroneous way of
transcribing
'I
[Sauneron, Esna V 265 14
n. a
,
also
KO.
no.
194,3
and
6 in
BEFAO 58,1959
p.
35
n.
21. Sauncron
quotes a possible example at
Edfu
the sound of the
harpoon
is like
storm clouds, mi
N
0
and
like
a
drum VI 61,13. Blackman
and
Fairman
took this
r
as a spelling of sh3t rather than mi-3
[JEA 29,6
n. g].
3
3w be long,
wide
Wb 13 (12)
to
4 (9) iniransitive
DG 57,1 Iw be
wide
LP
')
Cr. 533a; CED 230; KH 296 be long (in
compounds only) LJOY
Te long /tall
of
things'
-
plumes
Fqi
IV 38,4; describing
the
hmhm
crowri
in
epithets
-
IN
hmhm 1124 (135) (166).
Be long'
of
time: a
lifetime
m
006 IV 44,6.
Me
greaf
in
offerings:
HB is
Rc-
btpw 1459,14;
FH
tpw
also
11 19 (39).
In
phrases such as
3w. ib 'rejoice' (Wb 14,7-8)
: when
the god rests
in his
temple
tA
his heart
'widens' IV 18,5
*.
' eCIOD
my
heart 'widens'
when
I
see your
light beams
says
Horus IV 54,11
%--;
cqwhen
he
unites with
the sun
disk 1441,12.
3wt length
,
width
Wb 14 (10-14)
and
(15)
to
5 (1) OK
DG 57,2 'w
n
irt
CED 231 in
WO YWI
&T- blessing, luck
Used
as
in Wb. but
especially at
Edfu
of
the
length
of a
building,
in
the temple
descriptions
-
'-
IV 5,10;
A
LILL
IV 6,5;
17
C IV 16,2; VII 11,7-8
;
15,34
-
Also in die
phrase
3w.
s r nrr
'its
width
to
perfection'
IV 4,7
;
19,11.
Of
time:
(Wb 14,10)
rn
3wt dt for
the
length
of eternity
IV 16,5
;
VI 93,13
In 3wt-ib,
a noun meaning
'joy' Wb 14 (17-19)
usual writing
I
I
Hathor VII 90,7.
J19
hq
*
IV 17,11
;V
23
;
3wt-ib
pectoral
Wb 14 (20) GR
Wb lists
only
two examples of
this word,
from Edfu
and
Den6ra
:
in
an Offering of the collar and
pectoral,
the
king
says
to
Horus, Take
th
p
A
to
make
festive
your
breasf 132,11-17. XI
pl.
213
shows
this scene
in
the sanctuary and
in
return
Horus
gives protective amulets
(wd3)
and protection.
4
At Dendera, Giving
O9C.
ZRof
gold
for his &awt MD IV 77a;
rdit
$9
El
to
Ihy
and
Hathor D
VIII 25,10 ff.
which
is
then
referred
to
in
the text as wd3,
in
return
Hathor
gives protection.
In
an
offering of a pectoral,
the
king
s'r
R7
-C5,
hr
shr-ib, giving
it
to
Horus V 171,13
and
e
pl.
119 2nd
reg.
Feucht-Putz [Konigliche Pektorale
p.
16-17]
notes that this
word appears
in
the
Ptolemaic
period,
but
at
Dahshur
and
El-Lahun
small pendants were
found in
the shape of
the
3wt-ib hieroglyph [de
Morgan, Dahchour, 1903,
pl.
XIX Nr. 30
and pl.
V Nr. 30; Winlock, Lahun
pLl3A
A
I.
'. Evidently this form
as an amulet was realised
long before
textual evidence suggests.
3wt-ib
realgar
Wb15(I) NK Harris, Minerals
p.
141-2
This is
red sulphide of arsenic which could
be
used as a pigment and
is included in
the
Edfu
mineral
list
H
q
I
-*
VI 203,1.
3w
to
stretch out
,
make
long (transitive
of
3w be long)
Wb 15 (4-11) LiLMK
11is
verb
is
most often
found in
the compound
3w. '
to make
long (i.
e. outstretch) the arm and
it
is
certainly attested
later
than
3w "be long, but
earlier
than 3wt 'offerings'
.
At Edfu 3w-' is
used
in
parallel with other verbs of offering
Ac
-1-4
dbhw, btpw,
snir
IV
.
61-j
331.1. In
an epithet of
Nekhbet,
she
is the White
one of
Nekhen
PEI
; Gljr
it
10r
outstretched of arm
(c E dm3t-pdwt) IV 52,10. This
epithet occurs earlier
in Hymn Diad. 18,18.
I
3w
:
bread
offering
R -.
0-
I
offer them to
your
ka 1477.16 1 hold
out to
you
asis)
fat
meat portions
1490,7
.
In
the
phrase sfsf
3w (Wb 15,3 D. 22
-
GR)
see under sfsf
The
verb survives
in
the
form i3w
I
itt
/
'stretch
out'
DG 57,1
and
in
the
imperative
IyFEICGive! Bring here! 'Cr. 19b; CED 14; KH 14.
6Y
I
3wt
offerings
5
Wb 15 (2) Pyr.
This
word
is found from
the earliest
texts and
it
still occurs at
Edfu
as a general term
for
offenngs.
It
derives from
the
verb
3w 'to
stretch out, presene and thus
it is 'what is
offereT.
In
the canal
text of
the
Athribis
nome,
HB is
the one who gives
iii
EIL
to the
gods
IV 30,3; in
a geneiai offenng
s%m.
f
R 'ic --,, o
to
your
ka IV 45,12. The determinative indicates it
may
have been
mainly a
bread
offering, other
types are not specified.
3wt-'
offerings
Wb 15 (7) MK IiL
The literal
meaning of
3wt-' is 'stretching
out
the arm'
'in
order
to present gifts and
it derives
from 3w 'to
stretch out!
[GNS 63]
.
It
occurs
in Sin. 175
;
Urk IV 520
and at
Edfu
i
their
hearts (of
people) rejoice with
Fj
.
0.
IV 331,13
and
14
ie9.
&
,
rejoice with
the offerings,
in
a pun
IV 331,4.
r-3w compound preposition =
all, entirely
(adv. )
Wb 14 (12-13) D. 18
III
=.
-4 -,
0,
-
A ;u..,
their
he=
"i
;
The literal
meaning of r-3w
is 'according to
its' length' [GG 100,31,
for
example
Ptahhotep 380,
382 hrw
-
F, I
Y--
the entire
day. Ito
expression
occurs very often at
Edfu
-
With following
suffix: pr pn-c---
Rey-this
whole
house IV 14,1;
gs-prw7k,
':;! --
'V8,6;
-'
s3w. n. sn nn
1110,8
;0-:
=-
R I-
V-- 111167,6.
Without
suffix
(adverbially)
:,
ir
nn <=>
Horus does
all
this
VII 215,8; ir
-nin
-c-,
J9
C-
I
371,2-3
;
tr all time/seasons
I 222A.
#AM% GE-4
3w9 incense from Punt
Wb16(l)
GR
The laboratory texts at
Edfu describe 3wg
thus :
best 'ntyw from the Eye
-of
Re, its
name
is
19
OR
205,12; the
Bnb
people
bring
nnib
bushes
and trees
(b3q) blooming
withr,
10 MG
201,14-15. Evidently 3wl is
a plant substance and this
is
confirmed when there
is
mentioned a
I. cm
--
6
magazine
(wd3t)
of
3w
plants
(from
the
determinative) 11217,1. It
could
be
mixed with
other similar substances :
P-9 F
mixed with nnib
(ir-md
text)
and was used as an
incense VI
000
100,3
;
in
a rdi-snir
Or ht
text,
Horus
gives the
Irtyw
people sn upon
their arms
IV
152,1
and
he
receives the
^
155
of the
king. IV 152,4
.
In
general
incense
texts
listed
with substances such as
Ddw
and
3hm VI 251,6-7.
The
word
is
also used
in
puns :
'ntyw
upon the
fire. Horus
says
3w ib. 1
mA
.9
19
M
0. -
y
heart
rejoices with your
incense' 111 145,6;
%ms-'ntyw'Ocr'q
best 3wK is for
the
head
(tp)
of
Hathor in
this case
11140,11 (= CD IV 180,9).
Ile
plant and ---
determinatives
show
it
may
be
a plant resin, which
hardened into
granules or
from
whose seeds oil could
be
extracted.
The
word also appears often at
Dendera
:
CD 174.12-14
;
CD 1 140,189
M
rn i1tJ
D 1141,7-8 3w9 9ps
with nnib
D 11217,12-13
and
D IV 11,15
3w WIL hnt Wdntt
In
origin
it
could
be
a
loan
word
from
an
incense
producing area written
in Egyptian. Ebbell
translates
it
as
'galbanum'
a
first
class type of
'ntyw
which comes
from
the
Eye
of
Re, it is
the
colour of gold and
its
granules are the
size of pigeon eggs
(from 11205,12 ff. ). It
was most
likely
known
under
different
names
in
the earlier texts, the name
3wg being
used
in GR
texts
only
[Acta
Or. 17,1939
p.
92-941.
3wty
chamberintemple
Wb 15 (14) GR
Wb
records
3wty
at
Dendera
where
it
refers to chambers which are
hidden
and contain cult
images
or statues
MD III 32a, MD III 7=67a
;
68b. At Karnak
too there
is
a
damaged
Ptolemaic
example
/////gps
m-hft-hr-n
Ej
C-J
nty
///// [Varille, Karnak Nord 1,1943,
p.
3 1.
At Edfu in
a
building
text,
Horus
gives
the
regions of
the
whole earth,
built
with
(qfn)
all
their
walls
? 1161,7. To
translate
'wall'
seems more acceptable
in light
of the text and the
determinative. It
could
be derived from 3w I)e
wide'land
describe
a particularly
long
or wide
construction,
but
this text
seems
to conflict with
the other examples, unless
this
has
an
incorrect
determinative
and the
sentence
Wall its
chambere.
-
7
3b
to
stop
,
cease
Wb 16 (2-8) Lit. MK
At Edfu
this
verb
is
most often used
in
negative constructions
n(n)
3b
:
Belidet
sits and eats
11
fH9,13
; the
Nile
pours out
11270,13;
the
king
sails
to mooring quays
IV 43,10;
the
Nile floods IV 48,10
trn 3b
: the
guardians clear
foes by
night and
day
m
3t
r
3t 1167,2.
n
3b
n rnpt : the
Nile floods fields
not'ceasing each year
1112.11.
n
ir 3b (noun Wb 16,10-17) Hathor
gives
drunkenness'and drunkenness ^1-*" "1'
J
without
stopping
1373,17.
3b
to separate
from
Wb 16 (8) GR
The Wb
reference
here is 1459
and example of
3b 'to
stop'
(above) but
this verb
does
occur
in
Maat
texts
:
in
the
pun phrase
ib3.
tn--A-1
I" 3bw. k (Maat is)
your
throat, never separating
from
your
form' (parallel
to
n w3y=)
VIT 254,10 bms bm.
n
Her Majesty
(Maat) does
not
leave (separate from)
our
Majesty (gods) VIII 124J. Both
express the
wish that
Maat
is
not made to
go away and
3b is
avariant on synonymous verbs which express this
wish
in
most
Maat
texts.
-
-1 --
3b
to take
pleasure at
Wb 17 (4) NK GR
The
examples quoted
by Wb in Anastasi VI 38
and
86
are translated
by Caminos
as'trifle with,
take
pleasure af, so
3b-m derives from 'to
wish'-with a special sense rather than
being 'rejoice',
the
meaning given
in Wb,
which
does
not
fit
this context
[LEM
p.
290]. The Edfu
example can
have*
either
implication: He found his father
4J
.
1)
m33.
f
wishing to
se
hi' (or 'taking
e im
pleasure at seeing
him) 1129,13 her heart
takes
pleasure at the
god's words,
MD III I Ia.
8
3bi
to
wish, to
desire
Wb 16 (24)
to
7 (7) MK
From Lebcnsmgde (141)'desire,
wish or
long foe
the verb
is
used often and continues
in
use at
Edfu,
where
it
can appear
in
participle
form, in
much the same way as mr.
f 'his beloved',
and
this
parallelism stresses the affinity
between
mr and
3bi
:
Hathor
appoints
I
-
-one
whom
her heart
loves
to stand on the throne
1274,12;
a
Harpoon
f
TF
J
-o-k3.
k
which your
ka desired V 1543 1;
your
harpoon
T-25'o
qJ
4-4
im. f
you
do
what you wish with
it VI 87.11;
the
king,
who makes god
exult with what
he loves IV 230,14: he
pacifies god with
fJ Ll
(a harpoon
text)
line 13
;
driving
the calves
'I bring
you
the
black
calf r
k3t br
or
J JcD-for
work.
doing
what,
you wish
IV 241,18
to
242.1
.
With ib
: offerings
-
your majesty eats
qfJ,
owhat your
heart
desires (note
spellings with prothetic
i) VII 151,10
; of places
-
the temple
is
44tI
what
his heart desired 1351,14
-,
Horus is bnty
st.
f Y.
-
foremost in his beloved
place
V 324.6 (c L
use of mr) ; and
linty Wlst-f V 325,12.
V
3bw-njr type of cloth
In
offering processions an offerer who
brings
cloth, presents
Hedj-hotcp
who protects the
king
with
IV 200,11-12
and
1566,16. In
a cloth ritual, a
list
of cloths associated with
Horus includes VII 158,12
and a md and cloth presentationl
e-
from Res-Neith
is brought [this is
the sanctuary of
Neith
at
Sais
-
Cauville, Osiris
p.
85
n.
4] 1376,6.
The
cloth
is
not attested elsewhere and may
be
a particular
type of cloth or an
Edfu
name
for
a
certain type.
In derivation it
must
be from 3bw 'shapejorm,
thus
it
means
'divine
shape or
'form
of god', and
it has
mortuary and protective
functions.
I
3bw, ivory
elephant tusks
.
-,
Wb 17 (16-17) OK
c.
f. Wb 17 (21) Late
nail, claw,
hoof
DG49,9
and34.,,,:.,,,:..,
_,
c
f. Cr. 76a; CED 45 hoof,
nail, claw
EIB
9
The
word
for
tusks
is known from
the
Old Kingdom
and
is
also the
word
for
elephant.
Xt
Edfu
the
-word
is
used
to give the mythical etymology
for Elephantine 3bw
:
'Sail
to
3bw it is
the place of the tusk'
VI 216,6
.
3bwt images, forms
Wb 18 (1-2) NK
The
word
3bwt, first
attested
from
the
NK, has
the clear meaning
'image'
or
'form', for
example
An. 1114,12 Thoth is described
as a
baboon
ndm
3bwt
sweet of appearance ; the
king Med. Habit
27,6
tJ
20
his forms
are
like Re
and similarly at
Edfu, Nephthys
at a mirror offering
declares
to the
king 'women
rejoice at your
form 1 174,9; in
a
NWt text
ib3. tn
n-3b r,
your
throat, never separating
from
your
form (body)'punning VII 254,10.
The
most usual use of this
word at
Edfu is
as a
technical word
for
the symbols of
foes
which are
ritually
destroyed [JunkerZAS 48,1910
p.
72]. The
word
is
used alone:
foes#
%'%J
I
andsm3yw
are consigned to the
fire 1483,12;
general
hrp-'3bt
text, the
falcon
eats of,
4J
so
that
it
implies
the specific
'enemy'
or
'hostile! forms
of animals
VI 257,6-7-
also a
list
of oils
includes,
best
oil of
fattened
cattle nt
hftyw
in
every
form
of
the enemy
VI 204,4-5;
a geese
offering,
Horus
makes
distant from
god
(enemy) forms VII 125, -6
and the precise nature
It
JC oil,
of such
'forms' is
explained,
'all
animals of the
desert
are offered
Sth in
all
forms
of
Seth' VI 28,8-9.
There
are specific
forms
:
3bwA Mg in
a crocodile slaying
text
IV 212,1,
and
in
'=.
(the
text puns on the chopping
block
of
Belidet
meat portion offerings : wbt nt
and
3bwt (Elephantine) VI 312,14;
.
9a
-Poe
is
pleasant
before
you
(Mahes) IV
%% IDJr%-l
128,17-129,
so this
is
the crocodile
form
of
Seth
3bwt-Nbd
again
in
meat portion presentations:
%L%
are eaten
1452,7-8; foes
are slain
r--fe..
1
h%--11
1147,11 Particular
types of animals can
be implied
-I
offer
forms
of
Jtm'
4t
JL and
the
butchered
cattle are on
the
block 168,17-18;
offering meats are
butchered
portions
(ibrt)
of
91
h%'
IV 66,10-11; in
putting meat on
the
fire,
these
portions of
IJ
-. I
h-,
I '. '
01
T
-
are gazelles, oryx
VII 61,15-16. They
can also
be birds
: rns-msw text;
Horus
gives p3yw-birds
10
feIN
of
VII 82,7
and
in
an offering procession, geese are trapped 'of
enemy
forms 1565,8
3bwt-sbi
: preparing the altar, stpw of are on the
fire IV 116,6;
gazelles,
behold
these animals rn are
forms
of the
foes VII 319,16;
slaying cattle your
enemy
forms
are
before
you
1565,15-16.
The
origin of the
word
is
not easy to
discern
.
It
may
be
related
to the
root
3bwA 'brand
mark'
(Wb 16,323)
and
Meeks [An. Lex. 77.0032] derives it from 3bw 'a distinctive
mark! which seems
more
likely
than
Husson [Mirroirs
p.
71
n.
131
who
derives it from 3bi,
thus
it is'desirable image'.
Borghouts [OMRO 51
p.
71] discusses VII 319,16
where
Seth is
called
'ne Left One'and
possibly
if
enemies were people on the
left,
then
it
comes
from i3b left hand
side!.
Junker (OP.
CiL p.
72
referring
to
MD IV 151
translates
it 'symbol'
perhaps
implying
that
it is
a model
image,
perhaps an
'execration image'
made
to
represent the
foe in
one
form
or another, thus
if
this symbol was
destroyed
then the
foe
was
destroyed.
in
a more general sense:
in
a geographical procession, ww-I
Ir is brought
with
its JLrd
grain
III
wtt. s and all
forms
of plants which
it
creates
IV 38,10,
c
f. P. Br-Rh. 26.3 [JEA 23
p.
1791
everyone-Vt.
in
whatever
form
they
may
be, in
any shape.
3bh
to mix
,
unite with
v
Wb 18 (8-20) MK
c
f. DG 4,3
to
forget
4q-
2,
c
f. Cr. 518b; CED 227; KH 290
to
forget
L)gtql"- C B9
Used
at
Edfu
with
the
following
prepositions :
a%%
m:
fragrance
of the
winged
disk
temple
119,6; in festivals
with celebrating people,
the
w'rw and qrw
#
0%% k-&.
-
-Ab
0=
3wt-ib
mixes with
joy
...
Mingle with them
IV 17,9;
every
heart
IVI7, l;
ofemotions-fearofhim#GJ,
mixes with
faces VII 262,9-10.
C
ao r:
UE
qJ 0,
'"' ismixedwithLE111172,14.
m-bnt
,f
Ojtsty. f
hnmmty his
perfume
mingles
in
the nostrils
VIII 140,2-3.
m-'b :
Isden
+J
e.
"L
b3w 111210,3
11
With direct
object the
verb again
has
more the nuance of
'unite
with' : your mistress
(uraeus
of
the
king) Dr
Q
Wyt
joins
the serpent goddess
111172,7
.
3bwt
people
Wb17(8) OK
Meeks [RdE 26,1974
p.
52-651
studied this
word
in
the contexts available
to
him, from
the oldest
example
in
the
VIth Dynasty [Goedicke, Privaten Rechtinschriften
p.
87-103
and pl.
9]. In
the older
texts
it
occurs
in juridicial
or administrative contexts
but from
the
MK it became
a word
for 'people'
in
general,
like b3kw
and
Omw
and
from
the
NK it is
an archaic word
found
only occasionally.
The
word occurs at
Edfu
too : an offering procession,
Renenet is brought
to grant
long life
to
%msw
and
she makes children
for
LU
your people
IV 44,6. Here
the parallel with
tmsw
suggests
that the two terms cover all people near
the
king". '
An.
LtK
An
exact
designation is
still not agreed :
77.0027 3bwtyw
people of a
household
;
FCD 2 3bt
'family'.
3bd
or
3bt
reliquary
for
the
head
of
Osiris
at
Abydos
An. Lex., 77.0024, Brugsch
-
DH Supp. 45
;
Budge DicL I 19a
A
word at
Edfu describes Osiris
as
the noble one
Dnt
L..
1172,4 [coll. from XI
pL276] which
Cauville
read as
3bwd [Osiris
p.
49
n.
3]. Chassinat describes the object as
having
a cylindrical
body
rounded off at the top
with
two plumes on
it
and a
bandage
wrapped around
it
trails
in
the air.
A
serpent can also
be
set upon
the top and
the
whole sign
is
given the reading
3bd Abydos [Khoiak Il
589 ff. ]. Inside
the reliquary was
the
head
of
Osiris [MD IV
pl.
69 tp
mll
]-
Meeks
quotes a
NK
"ample
from
the
Statue
of
Khaemwese
in
the
BM [No. 947, Fs. Griffith
pl.
13, III I
and
KRI
890,511
,j
which
he
reads as
'reliquary'
contrary
to
Shorter's 'craftsmen' [AnJex. 77.00241.
-
UCWe
explains
the reading of
the sign :
en
is dw
and
0
is 3bdw, but by
confusion of
I
and
7=
3b
the
latter
could
be
used
in
the
writing
[ZAS 84,1959,
especially p.
95-6
; see also
Barguet, RdE 9,1952
-
p.
153-5
;
in
general
for
the
head
of
Osiris
as the
'Abydos-fetish'. Beinlich,
Osirisreliquien
pp.
222-2241.
12
3bd
month
-
see
ibd.
3 bdw
type of
fish
Yvrb 18 (23-25) Med.
The fish
cannot
be identified
with certainty
[Gamer-Wallert, Fische
pp.
27-291 but
Desroches-Noblecourt
suggests that
it is
very similar to the
Lates
niloticus
fish, but has
a crescent
shaped caudal
fin [Tomb 2
at
Deir
el
Medinch ]
and that the
3bdw is
an ancestor of the
mummified
lates fish [Une flole Ivoql=d le
poissonLates!
de la d6esse Neith in Mel. Mchalowski (1966)
p.
73
ff. ]. Its
religious
functions
can at
least be4iscerned
even
if
not understood properly.
The Edfu
examples of
3bdw
often
have
earlier parallels : the
3bdw is
connected with the sun god
in
a
creation
text where
he
appears
11110,16
;
in
the
9th hour
of the
day,
the sun god
is
at
this time
-:
4w
13
sgm-t3wy
the
great
Fish
who
leads
the
Two Lands III
223,18
-
224,1 (pl. 72 has
no
fish
of any
kind depicted)[a
parallel
Anchnes.
p.
1 19-123]. Part
of this
epithet
is
repeated
in
the
3bdw
canal
in
the
3bdw (Abydos)
nome,
HB is

-J'44
w'b s9m
t3wy
who rises
in heaven to see what
he has done V 112,9. Thus
the
fish is
a
form
of the sun god,
especially at
his
rising
in
the morning which
derived from
the
idea
of the
3bdw leading
the sun
boat
at morning and announcing
the presence of
Apopis [OMRO 51, Excursus III
pp.
210-213
;
Gamer-Wallert, Fische
pp.
1 13-1151
.
As far
as the
Abydos
nome connections go,
it is
often
difficult
to
discern, for
the texts
in
the
EI
geographical
list have been destroyed
and
in IV
no mention of this
fish is
made.
[For 3bdw
w'b parallels
-
P. Cairo 86637
vs.
17,4
;
Urk. VI 144,7
;
144,15
;
P. Br. Rh.
19,14
-
see
OMRO 51,130 30 1 ].
3pd
to
hurry
,
rush
Wb 19 (12-14) D. 18
The
earliest attestation
is Amada 5,
where
3pd
means
'to hurry by' (Urk. IV 1291.5) but in
the
P. Br. Rh. it has
the extended meaning of
'to hurry
the
hearf
and
in
this
it
may
be
connected with
3pd
bird,
so that the
fluttering
of a
bird is likened
to the
fluttering
of the
heart (14,21
and
15.3
13
Faulkner
translates
it
as
'palpitate
of
the
hearf JEA 22,1936
p.
130).
At Edfu
the
verb
is
used as
in
the
18th D.
sense :a priest carrying a standard CIX
1-6hurrying
to
r
your stairway
1542,11. Here
the text alliterates
3
so that the
reading
3pd is
certain.
It is
most
likely
derived from 3pd bird, 'to be
as
fast
as a
bird'.
3pd bird (general
term)
Wb 19 (5-8) OK
DG 29,4 ipt
poultry, goose
Cr. 518b
;
CED 227
;
KH 289
goose or other edible
bird WBT
In keeping
with
the
Coptic descendant
of this
word and
the
determinative
it
may
be
more
accurate
to
regard
3pd
asedible
fowl= ducks,
geese.
'Ibe
word
is
still
found
at
Edfu:
an offering
text
notes
that the god
has
trapped
foes
as
-Y'II
163,11
and
Sekhet (the field
goddess) gave
birth
to
13
-Y11
In
and created others
line 12. The full
spelling of
the word
is
not
frequent
and often Spellings
can
be
ambiguous as to the
meaning:
he has
provided
bird
coops with
fat
7:
V "
IV 15,7
nb
dm 'g3wt
all sharp clawed
birds (read
as
3pdw by de Wit, CdE 36, No. 71,1961
p.
84) IV
11,11. Whatever
these
signs actually read,
they
have
a specific general meaning
'fowl'
within
the
context of the texts : cattle and as
burnt
offerings
IV 19,1
; also cattle and
IV'
as
burnt
offerings
1549,4-5.
3pd-ib
type of wine
In
wine presenting
texts at
Edfu,
as a reward of
Honis
to the
king,
the
people of the oases'are
laden
with

--":
)
-I-
V,
'
IV 125,4
IV 10 1,11- 12
.
Texts
at
Dendera further
-
Ej
-
connect
this type of wine with
the oases areas :a wine
text, among the
different
wines
is
A"
of
Kenmet
and
Desdes CD IV 65,14-15;
the
king
presents
CD IV 66,2-3
;
Take
. 0' -'' "
T
Y'
for
yourself
Xbbw,
vessels with
Green Eye
of
Horus
and
IF
of
Kenmet
and'Desdes
CD III
120,13-14.
An
offering procession
includes
a
bearer
who
brings
wines and the text maintains the association of
the wine with
the cases and
Green Eye
of
Horus
:
Seth
with wine vessels, wine of
Kenmet
q
13
14
t; I
.*
and
Green Eye
of
Horus 1469,2-3
-a
text
which
is
repeated at
Karnak, in
the
Osirian
chapels
CRT
23
p.
168
top]
of the
Temple
of
Opet
where the spelling
is&4
-a
[De Wit, Opet I
p.
203
without
comment).
Such
an abbreviated spelling could read
irp (I-
=r
0'
= p) so that examples at
Philae, Hathor Or%t-
1
136
and
drinks Green Eye
of
Horus Benedite 82,6-7,
or the
ka
of
Hathor is
flooded
with
10
13
(wine
offering)
Ben6dite 96,4-5,
must
be
viewed with caution.
This
then,
is
an oasis wine, and the
plant
determinatives in
the
first
two
Edfu
examples show
that
it
is
the
juice
of plants and the
vine
in
particular.
These
two signs can
be
used
in
the writing of
irp
itself [IA VI
col.
1 172
esp.
].
The
word
is literally "bird hearf
which may reflect on the qualities of the wine,
for it
may cause the
heart
to
flutter like
a
bird
and
is
therefore perhaps a
'poetical'
creation.
3f3f
to adore, praise
Wb 19 (15) GR
Wb
quotes only
two examples of
this
word :
in
a procession of priests carrying standards
,
the one
with
the
bull
standard
'Goes
to
your shrine//////.
' E. Dum. 77 148.14
1539.12
and also,
'Praise for
the
Lord
of
Gods
! 2!
t
'17771et
us praise
him, he
comes
in
peace,
calm without angee
Main. 132.7.
The
meaning of the
word
is deduced from its
general context and especially
from
the
determinative.
It
may originate
in
the verb
f3i (Wb 1572 (6)
to
573 (14) )'to
raise up or carry'and
in
a reduplicated
form it
means
'to
exalt, praise'.
The
confusion of
0 for 3f is
understaridable and
in
this case the
reading would
be f3f3. The
re are
too
few
examples at the moment
to
be
certain of the
reading and
30f is
retained
for
convenience.
3f3f
to eat
c
f. An. Ux. 79.0035
and
79.0037
s! empiffner
In
an
'3 bt
offering text
: the
dr ty falcon
tastes the taste, the
falcon
m
3bw
rdi-m-owt
m
3w
n
JU
and the
hawk
seizes and eats of
(feeds
on
3bw
cattle and eats offerings
fro
Im
his'table.
VI 257,6.
15
At Dendera in
a
w-'-r-stpw
"'text,
Take 3bw
animals
...... .
"im.
sn'
CD IV
62,5-7.
As
this
is
a reduplicated verb, the
meaning should rather
be 'gobble,
gorge! ad
its
meaning
is
clear
from
the context.
There is
an earlier example
in CT 11394,
text
T3C 'I
eat
(wnm) in it like
Y--
Apis
rX- W-S-
A in it like Seth'. 71be
parallel texts
have
-
lo&-
YIC
and
V-1
BH2c
.
Faulkner
translates
it'gorge' [FECT I
p.
141
n.
4]
.
These
may
be
the
root verb
3f,
which
is
reduplicated to give
3f3f
and
if
so then the continuity
between
the
Coffin Texts
and
Edfu
texts
is
noteworthy, though
it is likely
the
word
is
more widespread.
A further
possible root
is
the verb
13
'to be
greedy'
,
with
the
initial I lost
and the
stem
0> 3f

MY 'to
gobble%
3fi
a catch of
fish
and
fowl
Wb 19 (16) BD,
'GR
The
earliest attestation of this
word
is from
the
Book
of the
Dead Chapter 172,36
where
are announcd
for
you'.
The
word
is
then
used at
Edfu,
particularly
to
describe
the the
produce of the
pehus
i'a
pehu with
bird
and
fish
catch
IV 28,5,
the
Dendera
parallel
has Dum. GI IV 114; ljpwy
the
Lord
of
the pehunngs 91,7-1'
IV 47,6;
d=
the
fisherman
god
has
9'"AA
, to
IV 46,15
;a nome
fis
its VI
46,10
; possibly
too,
a pehu with
Vt 7, WC
IV 23,3
and the goddess
Aqet
carries
W,
i
3l'IV
45,3,
though she
is
primarily responsible
for bread, it
seems
here
that the meaning of
'bread
supplies'has'superceded that
of
1
ish and
fowl
catcW.
The
origins of the
word are
likely
to
be in f3i 'to
carry'
(Wb 1572 ff)
and so
M
may actually
be
f3i 'what is
carried'
though
it is
possible
the root may even
be in 73 'be
greedy'.
In
any case
it is
a
general ten-n to cover offerings, with
the
determinatives
varying according
to the
specific'content of
the
offering
-
thus
fish, fowl, bread, liquid in
vessels
.
3fr
to
cook
Wb 19 (18-19) Med.
and
GR
The intransitive
verb appears earliest
in
medical texts
with
the
meaning
'to boil,
to
cook'
Eb. 42,7
(206b)
and
transitive
(19)
at
Edfu
r*
'prepare by
cooking'
11219,3 (after Fairman, 'MSS)
16
[Verhoeven,
Grillen
p.
141-21. It
may too
be
related
to the
Ethiopian
word na
fa
ra
'to boil'.
There is
also a noun, possibly
derived from
this verb:
P. Br. Rh. 25,16,,.
31 qq
-fIL3fyt
'heaf JJEA
23,
p.
179
3m
lion
Wb 110 (6-8) Late GR
The
earliest example of this
word
for lion
given
by Wb is
on a
Saite
statue
in
the
Musde Guirnct
Nf. 6
<8> where a
btp-di-nsw, has
the
lion
son of
Bastet
Tk&Sh,
W.
-wr
son of
Sakhmet
.
At Edfu
3m is
a common word
for Horus
as a
lion,
who
is
also wr-pty
111231.1
or
Lord
of
Tjaru
2YS
V'-
VII 168,4. In
puns
Harocris is
%i-3rn
a
lion
who
bums foes V 71,6. With
the
T
as
determinative
:
HB 9
and
Lord
of
Rage V 146,9;
sharp of claws
1306,17;
3&'%?
-who
drinks
the
blood
of
foes VII 323,6; Horus
'kqr-
qn and rulcr of the
God's land I
132,17. In
this
form Horus drives
away
foes
and participates
in
offerings of meat pat
tions.
The
term
is
also applied
to the
Edfu lion
water spouts :
Edfu is
the
Place
of the
Claw
of
L3m
rA
wr
in
the
Place
of
Piercing IV I 11,14-15
; words of
2A
it is
you who seizes
(3
m)
foes
IV 106,17
: words of
tW
who
bums (3m) foes IV 111,6. If
the
word
is
written
%-R-
,
it is
difficult
to
distinguish from
m3i or
13m
It
origin
it
may
be
a metathesised
form
of m3i either
by
confusion or miswritings of m3l.
Once
the
error
had been
made then
3m
could
be
used to effect
in
puns with
3m'to
scize, or
3m 'to bum'.
It
may
have been intended from
the
beginning
to
mean
'Seizeehowevcr,
as seems
likely for 3m
'falcon' (below)
or even
Sumer'
and
it is difficult
to
see where
the exact nuance or emphasis
lay [Do
Wit, Lion
p.
423 index]..
The
word
is found
at
Dendera (again
of
HB)
and at
Kom Ombo
where
it
applies to
Harocris,
Ombos 1119
no.
155.
3m falcon
Wb 110 (9) GR
Wb
records
this
word at
Dendera
and
Philae, but
as
it
refers
to
Horus
as a
falcon, it is frequent
at
17
Edfu. The 3
m-falcon
=
Horus,
also
has
attributes such as sk-'g3w
wr
VII 125,11; he is
in Mesen V 2483 0; he
seizes offerings with
his
t
eeth
3t V
111
'7,7;
slaughters
foes IV 3712.
r
In
puns:
3m hfty
the
falcon
seizes
foes V 92,16; HB is
3m
who seizes
foes
and the
living lion
who
drives
away
his
enemies
V 53,10; Horus is k3-nbt
with the
face
of
C'--
1%
a
falcon 1554,5. Under
this one name then
Horus
combines all the attributes and appearance of the
falcon, bull
and
lion. There is
no
doubt
that this
word was perceived
to
read
3m
: the
drty falcon is
3f3f
rn
3bw
who
feeds
on
3bw
cattle
VI 257,6
.
There is
also a puzzling example where the
Eastern flood is described
as nd
'21R'a
j
q.
VIII 156,11
The
origin of
3
rn
'falcon' is
most certainly
3m. 'to
seize', as the
falcon
swoops
down
and grabs
its
prey with
its
claws.
It is
possible that
3m,
the
lion
and
3m
the
falcon, fully
embody
the
destructive
and rapacious qualities of the
god
Horus
at
Edfu. 'De Wit [Lion
p.
4431
agrees with
Wb in
suggesting
that 3m, is lion
with a
falcon head. This is
not specified at
Karnak (Urk VIII
<2
lh> ),
nor
Edfu, '
nor
Dendera (MD IV 66
wr pbty m
Or
A
P1
but in
reference
to
HB,
not
necessarily a
lion),
so
3m
most probably
is
either
Horus
as all
lion
or all
falcon, but
not a mixture-
of the two, though
some of their attributes overlap.
3m
to
bum
Wb 110 (1-3) Pyr.
KH 528 OM
(0)
to
bum (not Cr. )
1.
The
underworld
texts
of
the
NK
stress
that
burning in fire
means total destruction for
the
dead'
[Zandee, Death
p.
133]
and so the
burning
of
foes
means
their
annihilation.
The
word
3m'to bum'
can
be
used most effectively
if it
puns on
3m lion',
as
in
the
gargoyle texts
:
3m"4&r-Q-f6e IV
111,6
and the gargoyle
destroys
wrongdoers
in
0T
;
his
place of
burning IV 117,6-7
or
in
meat offering
texts, the
3m- lion
rj%4
the
foe V'71,6. It
can also pun on
3m Tal
.
con'
r%4///
V 93J. In
a
Onk-stpw
text,
a goddess
Hmt'
associated with
Wn-hA
'a
falcon headed
knife bearing
guardian
(pl. 145) buM's
thcenemy
in fleshand bones,
'in
that
her
name of
18
Death Fire VI 159 14-15. Horus
can
bum his foe: V 156,5
and the
heart
of the
Lord
of
Wetjeset
rejoices at
k 4
burning his
enemies
VIII 36,6-7.
The
orthographies then
are
fairly
regular, aside
from
what may
be
termed
geminating cxamples
in
the
lion-gargoyle
texts
which give the verb more emphasis.
3m to seize
,
hold in
the
rist
Wb 110 (17-21) Pyr.
cf.
KH498 GM
The
usual spelling of this verb at
Edfu is
r! %
a. the
determinative
of the clenched
fist
showing
the
action
involved
precisely.
The
various objects
'held!
at
Edfu
are often staffs
.
staves
.
weapons or
similarly cylindrical objects:
Wy
weapon :
VIII 34,6.
harpoon
:
1381,14
;
IV 374,1
;V
41,12-13
and
harpoon
rope
q
'c, -,,
IV 343,5
.
and the end of
the
harpoon: VI 75,12.
bow
and arrow
1309,10; IV 39,5
;
C)
nome
V 27.2; 4th LE
nome
IV 24,8.
symbols of office:
13tVI70.7;
rA4g
VI22,4-.
MtC,
IV55,11.
imyt-pr:
qcC--;

111121.4
and the
years of the
king line 6.
weapons
in
general :
ht
nb
titi
everything of
destroying VI 330,3 1119,9.
ritual
implements
: nir censer
V 82,11; in
setting the
fire,
the
king
7A
TC>
holds it
in his left hand
and the
right arm
is bent
while setting the
fire 158,14
.
As
a
falcon
or
lion, Horus
can
fasten
onto and
hold his
enemies
directly
: gs
VI 142,13
;
b3b
hippo VIII 7,15
; oryx
IV 239,1
; gmhs
3&c-p
the
bodies
of
his foes (e--P by
error)
1576,4
The
exact method
by
which
he does
this
is described foes
with
his
talons
Myt)
1276.15
this
later becomes
a phrase
3m, %t3t. f
m
bftyw 'his
talons seizing
his foes',
with
the rn
introducing
the
indirect
object :
qr-&
(m
m3.
hd) VI 143,4; VII 316,15
;
r'3&
%:
J
VII
319,12-13
D 1120 (67)
and
3m VT
rn
bftyw. f VII 275,6-7.
This idea
of seizing can
be
used almost as
if 3m is
another word
for 'to
unite or
join, in
a
text
for
the presentation of crowns, the,
White Crown joins, (dmJ)
the
Red
crown :
gm'.
s
4r
IF
k-A
19
mVw. s the
UE
seizing the
LE
crown
IV 134,6-7.
The
reading
3m for
the sign
1-?:
P-
once
favoured by Fairman
and
Blackman
was
discarded by
them
for hs-VnI,
though there
was still uncertainty
[BIFAO 43,121
n.
1].
3mmt fist
.I,
'IT
I.
Wb 110 (22) Pyr.
and
I1 (1) D. 18
3mmt,
the closed
hand
or
fist, is
not a medical term
[Lefebvre, Tableau 53
p.
47]. It
exists earlier
as
3mm. (Pyr. 1282)
and
from
the
MK
as
3mmt (CT IV 92r). It
occurs at
Edfu in
this
form in
the
phrase, where
heads
of the
foes
are
held in
the
'fist!
of the
king
I->
1530,5;
rik
i>
75,7;
or part of a slaughtered gazelle
is in
m
Q- IV 311,8-9.
01
3ms
type of sceptre
Wb 111 (3-5), Pyr.
Properly
speaking the
3ms is
the
mdw stick of the
king, decorated
with a
tassel or whisk
and spelled
fully
asM
P h
(see WB) [LA VI 13761. From
the examples
in
the
PTs, it
seems that
3ms
was carried
by
the
king
when
he functioned
as
Horus. In
origin a
divine
stave.
it is
not
found in
the
hands
of servants.
It
could also
have
a protective quality and maintain order
(e.
g.
Pyr. 274a
[Hassan, S
tocke
p.
179-183
and
6].
At Edfu
the
3ms is
usually written as sometimes without
the
flail,
though
in
actual
representations
it is
shown as
ta
proper stave
(e.
g.
XI
pl.
268). The 3ms is
most often used
with
the
t
Dd
mace, and
together these two are
held in
the
left hand,
while the
right
hand is held
out either with an offering or
holding
the
brp
mace
I
(XI
p.
268). Normally
the texts
differentiate
between 3ms
and
brp,
as
in
the
following
:
Orp
gifts, the
king
receives the Od
and
holds
.
3ms, he
stretches out
his hand
with
the
I
brp 1126,5 (p12 Ia
and
XI
pl.
260)
-'
t
Theoretically, in
writings
the brp
and
3ms
are
differentiated by
the
A,
on the
3ms
sceptre
and the
3ms
and
d
are
held in
the
left hand
while the
brp is in
the
right.
The king
receives
t--
and
holds it in
the right
hand,
thus this
is
the
hrp,
and
he
receives
Dd in his left hand 171,8. P1.17
Be. 2g I
shows
the
king
with all three
sceptres,
but
plainly
f
in
the text
is
read
hrp.
V
20
The hil
and
3ms
can
be
received separately : receive
hd
and seize the word
for
seize
being
3m 1133,12,
though this can
be
reversed and
3m td 158,6
.
The
two can
be
received
together :t1
132.5;
t f
in
'handing
the
Great Place
to
Horakhtj,
the text. sayS the
staves are
held in
the
left hand
while
the right
is bent before
the temple
1106.17
pl.
20.
This
configuration of three sceptres
is found in brp
offering
texts
where the
brp is
used
to
consecrate the offering, while
the
3ms
and
hd
perhaps
bestow
their
kingly
authority on the
king
They
are also used
in in
the
Ow-l-r-stpw
texts
(e.
g. pl.
153)
or wdb offerings
(PI. 40h).
The bd
and
3ms
staff are separated
however in
one particular ritual
-
the
pr-m-'b
'Coming forth
from
the
palace' procession.
Here,
as the
king
makes
his
progress, the
Tun-mutef
priest pours out
incense before
the
king
to
purify
his
path and the
king holds
tI
it
'.
so
VII 42,10
pl.
163
;
VI 243,5
pl.
151
;
111113,7
pl.
62
;
VII 190,14
and the scenes show the
king holding
-o-
in
his left hand
and
f
in his
right.
This
processional use of the
3ms is
very ancient and was
recorded thousands of years earlier
in
the
inscription
of
Re-Wer [Urk. 1 232
-
Sahurel
as the
king
was
appearing on
the
day
of
taking the prow rope of the
divine boat, his 3ms
sceptrel&
IN
fell from
r
his hand
at the
feet
of the
fortunate Re-Wer.
The
ability
to remove
dangers
means that
in
a text
for defeating foes,
they are cut up
by
IV 235,7,
which could
be
read as
brp/sbrn but
the pL493 shows the
king holding
T
with
the
enemies of
the
king
attached
to
it.
The 3ms
may
have been
a purifying sceptre
-
the
fly
whisk
implies it
was used to
remove'dangcrs'
'impuritics'and
thus to
afford protection to the
king. 7bis is
echoed
in
a pr-m-'O text
where
the
4
in
the
left hand,
purifies
his
sanctuary
IV 49,12.
3ms to
rejoice
in, in
the
phrase
3ms-ib
Wb 111 (7), MK
-
GR
The
earliest reference to this
phrase
is from Beni Hasan 1,7
and already a recumbent cow61
is
used
to
write
it. Gardiner has
the sign of a cow suckling
her
calf
[E51
as
3ms,
after
Wb
only. and
implies 'to
show solicitude
' is
the original meaning.
It
may
have
some
idea
of
'rejoicing
at the
birth
of a calf
however;
perhaps even
'pride! in
a newborn calf.
In
this respect an
18D
example
from TT
21
110
<2352>
describes death
as
-Mp&-i
and the
presence of ms
'birth'
as a root
for
the
word can
hardly be
coincidental.
T'his
may
be
the
underlying
implication for
the
origin of the
word
'rejoicing
at
something newly
bom
or created'
[c. f. Grapow, Bildliche 80
top;
also
Caminos, Tale
of
Woe
pAl
5,6
take
interest in].
At Edfu in
the
building
texts, there are
frequent
references to
Horus
rejoicing at
his
temple,
which
is
in its
newly created
form
: when
he
travels to
it IV 3,8;
at
hearing
the songs
in it IV 15,3;
opposite
it IV 18,2
and at seeing
it IV 2,5. All
spelled ork
'6, ',
except
for
: the
benu bird
at
seeing
it VIII 145,17,
which
is
corrected
*
he
rejoices at
the perfection of the temple
VIII
152,16. In
a nome
(identity lost) HB is
called
IV 22,15.
In late
texts the
verb
3ms
can also stand alone, meaning
'to
rejoice!
[An. Lex. 77.0054] in Barguet,
Pap. N. 3176 (5) du Louvre
p.
9 11110
and
17
qMP4i?
L
A May
yourejoicel,
alsoDVIII
84,14
and
at
Edfu
too :
Hathor
says
dU
n m33
br. k I
cause
faces
to
rejoice at seeing your
face
(the face
sign could
be
a scribal error
for
the
heart
sign
) 111136,15.
3r
to
drive
out
Wb 111 (9-16) MK
3r is
attested
from
the
MK
and
is
often used with
Or [FCD 31. At Edfu
:
Min
says,
'I
raise up your
3rt
crown
-M%, -j
and
I I)inX
the
9 bows (Otp-di-nsw text)
1407,10
-'a
pun on the
3rt
headdress
.
The
root of the
verb,
3r, is found in
many other words, often connected with
'enclosing'
or
'binding'
something
[see Osing, Nom. II
p.
676-8,
c
f.
w3rt string
to close a net
Wb 1252,31.
3rt head
cloth or wig
Wb 111 (17-18) Late GR
also
132 (3) GR
snake of
Re Ort
In Pyr 456e 'as
this your wig
(hnsyt) is
raised up
to
you
(i'r)'
and according to
Sethe [Komm. 11
pp.
249-2501
this
line is
paralleled
in
a
later hymn
to
Min,
where
the
word
for nsyt is
replaced
by
i3rt
and the verb
becomes
sin
(raise
up
,
exalt)
.
He
gives examples
from
:
Lange, Ein Liturgische
Lied
an
Min Amon (Sitz. Ber. Akad. 1927
p.
331 ff. ) MK (Parma)
mi sin
I',
*
!
=P'o;
NK
-
Abydos
sin
q72,1'
'%Oz;
oand
Edfu
mi sin which actually
is in
the
Min Chamber
at
Edfu
=1
390,14
.
He
22
equates
this
with
Wb 111 3rt
.
If
this
is
an example of
3rt
then the spellings seem so consistent
they may
have been
copied, with only
the
Ptolemaic
scribe giving a slightly
different interpretation.
Wb
gives an example of
3rt from P. Br. Rh. 8,11
where
Isis
and
Ncphthys
sing
to
Osiris
%sp.
n.
k'
0 k1you have
received
the wig
in
the northern regions.
Faulkner
comments that the
tp-3rt
(that
which
is
upon the wig) may
be
the atef crown
JJEA 21
p.
127 'headdress'.
and p.
1371
.
The headdress is
worn on
Ptolemaic
monuments
by
certain gods and the
uracus
is
set at the
front[
Mquier, Frises
pA n2 and
3]. In
origin
the
word could
be
connected with the verb
3r 'to
tie, to
strangle' and related
to
Coptic
6AW
4XOOY
'snare
,
trap'
[Cr. 5b
-.
CED 4, Osing Nom. 11
p.
676-81
The
nature of
the
3rt is
explained
in Marn. 37,14 'Causing
this god to
appear
in
'R
5)
which
the
king
offers'.
It is
either a wig or perhaps the cap upon which the
wig
is
placed
[LA IV
col.
988-990
doubts
that
it is
actually a wig].
What
may
be
this word occurs
in
an epithet of
Iforus "=1
q
42-
-D
hilong
of
beard
and
image
of
Re 1120 (61). 7be
etymology of the
word
is
suggested
in
an offering
to
Nfin
who raises up
-A
n.
1 Pdwt 'the headdress for I have bound
the
Nine Bows'
1407,9,
pl.
32a
shows
Min
wearing what
is
presumably this
headdress.
This
spelling with
4
is
recorded
in
a mythological text on the
El-Arisch
naos
(Griffith
.
Tell
el
Yahudiyeh
p125
line 17-21], here
the object
is
spelledq1=or
qICIE%
and
it is
the
Urt
of
Shu. When
worn
by Geb it drives
away
his fever
and makes
him
well,
it
was
kept
at
Pr. 13rt [DO H
52
-a
place near
Goshen, Saft
el
Henneh in
the east
Delta]
and was eventually taken to the
take
there
to
be
washed, where, as soon as
it
reached
the water
it
turned
into
a crocodile.
Griffith lop.
Cit.
pp.
72-731 translated this as
'cap!
or
'wig'
.
As
the word can
have
either
determinative it
may
thus
be
the cap upon which a wig could
be
placed or sewn
[Wb 132,31.
in
this respect
there
is
a personal name
from
the
OK [PN 17.11
q T
"A
varA
"At
4c'*
tq
(Kairo 1634 Stela)
which
C. Maller
0
IV 989
n.
6)
translates as
Terracke
machee.
-C=Xl
'-w
Further
examples come
from:
q,..
hl-,
UAV133,7; Mmi 6,1936
p.
17
:6": "IlUarnak
<825>
D. 20
and
BD 239,5
and compare a word
(Ramesses IV) (Wb 198,11).
-
23
3hw hurt,
pain
Wb 112 (4-6) MK, GR Wb Med. 97-98
under
ih
also
Eb. 191cpain.
DG 8,4 Woe IY
.
'e
rA
),
---I-
Cr. 536b; CED232; KH297 WZ.
The
meaning and spelling with
the variable
r3>
q
are well attested and at
Edfu 3hw is
used as
in
earlier
texts :
in
a
text of sJ3 mrt
I
take away
hurt
and
I
make well
the
Wadjet
eye
ra
from its
pain
(Treasury door) 11165.11. The
word
is
also
found in
the phrase
3hw-ib,
which
is
the
V
title of one of the
books
read at the
Festival
of
Edfu
:0q
fb; ]P
"R,,,
',
V 132,5,
and
A%'
%=b
135,4. Derchain
makes no mention of this
in his list
of ritual
books [P. Salt 825 97ff. ],
so
it
may
be
unparalleled.
No information
as to
its
contents are given.
3bt fields
Wb 112 (17-18) OK
DG 9,1 3h
Cr-89b
;
CED 50; KH 54 F-IOZE
This
very old word applies to
land
which was worked
in
general and as such,
it is
used at
Edfu,
especially
in
the
Donation Texts
of the
Persian Period.
Here it
can
be
spelled with or without
the
VII 248,1;
r3ts, I ; 'oot
VII 248,4
and passim.
In
the geographical
texts too,
it describes fields in
nomes :
in
the
Sht-nrw it has
r
IV 37,11,
or
in
a
brick
making
text, of wgm are mentioned
VII 48,7.
3b Wb 113 (7)
to
14 (25) Pyr,
GEnglund, Akh-un,
enot.
ion,
religieusedansltgyptepharaonique,
Uppsa, 1978
An
untranslatable
Egyptian
term, rather
like
mnh,
but Englund (op.
cit.
)
shows that
it
was aw
V
po er
,
of god, associated with
the act of creation and
the
birth
of
light. In
this
respect
it has
a similar nature
to
W
and can
be
at once active and passive, static and
dynamic (p. 208 ff. ). It is
the
power of
autoregeneration which guarantees
the
maintenance of order, stability and the permanence of what
is
created
.
English
words may suggest these
qualities only :
'be
glorious'
'efficient!
.
'useful'
even
24
'electjic'.
At Edfu it is
used as
detailed in
the earlier periods
by Wb
and
it is
most often spelled with
the
crested
ibis head -C
.
either with or without
0.
A
common variant
has
A0
as
if
the
light'
ideas inherent in 3b
were
deemed
most
important.
Adjective
:
BB is Re,
snn
T,
IV 39,11
; granaries are supplied with p;
t 1475,10.
-90
3b.
wy:
e
m33 sw njim. wy p
tr
sw
V 6,2;
c
%-%
mdw.
k (your
words)
1 505.4.
'1"
Adjective
verb : all offerings are
fat
r-mnhVI r. nfr
IV 42,5;
the
Nile
COmes-t3
)
wrAl
IV'
0
48,10
; the temple
is beautiful in its
work 2e3
in its
monuments
IV 17,13.
In
compound epithets, especially when
3 is
joined
with a part of the
body. Otto'. for
exarnple
[GUM
J
p.
781,
renders
this
'nUtzlich' but
perhaps
it indicates 'creativity'
,
whether
in
carrying out a royal or
divine
command, or
in building
a monument.
3b-ib (Wb 113,13 D. 18)
:
Hathor is
and mnh-3hw
1 153,5.
3b. "wy (Wb 1 14,4-6 GR) is
applied
to
Khnum,
the
builder
god
1477,10
;
in
the
laboratory
as the maker of md, the
king is 0"-lP'. '-JJVI
100,1-2.
3h-mnw
epithet of
the
king: in
the
Two Shrine Rows 152,8.
3b-r3 (Wb 114,1-3). Examples
aplied to'the
king
at
Edfu,
collected
b'y Otto [GuM
p.
96-9
,
7).
are
interpreted here
as an epithet
to
show that the
king knew
and could pronounce correctly the necessary
ritual spells
.
In fact
the
ritual
is designed
to
'create'
a
food
offering,
to create
Maat,
to create
magically, and
this
is
the
underlying nuance
implied by
this epithet
[c f.
op. cit. pp.
76-771. The king
has
this epithet
in
scenes where
hymns
and words are
important:
the
dw3-nLr
scene
for
example
-t
-=-
-le
QD 1
1293,10;
rb-sw
::..
111121,16;
eT
'T'IV
384,2;
TO
',
VII 92,11; (D"2 VII
87,14-15
; the
king is
given
in
return
'no
end of
-S
01'
VII 155.
'10.
In
this
sense and especially
I-
when considered with
its'accompanying
epithets
(such
as rb-sw
,
wd3-1b
,
bnr.
ns
,
pb3-1b),
this
epithet
q'uates
the
king
with
Thoth,
the
ritualist par excellence.
In
other types
of texts :
incense
and
libation'1'482,11 VII 282,10,
'6read
offenng
1483,16;
sW31
a: 'To II
63.10;
seeing god
VII 256,1-2;
wdb-iht nbt
1118,1-2
and pacifying
Sakhmet
VI 280,9.
'In'this
asso'ciation with
Tboth
the epithet also
has implications
about
the
maintenance'of
Maat
without
13h
-r3
it
would
I
not
be
po ssible.
Priests
too
,
as
I
substitutes
for
the
25
king
,
also
have
this
epithet : the sg-md3t priest
is
-'L" 'I:
invoking
the
ritual and pacifying god'
with
his
spells
1540,5.
3h-sh (GuMp. 97-8)
of protective gods : the
Lords
of
d3isw
are-t-I
M,
%who
driveaway disorder
V.
VIII 82,2
;
the king is Il 93,16.
3Y-jjrt
: the
king is
on
his
throne
in
a wYb offering
(again
connected with
T'hoth)
and
has
the
--t 0
=q- epithet
.
snb-db'wt
150.4. The
titles
can therefore
refer
to the
practical, manual creative
skills as well as those of utterance.
3hw
magical creative power, spells
V
Wb 115 (4-9)
-
71
I''
In
the ordinary sphere
3hw is
the creative ability of god or
king [c f. Te Velde, JEOL 21
p.
175-186],
for in Ptahhotep 56
n
hmw 'pr 3hw. f 'no
artists skills are perfect'
[Lichtheim AEL
p.
631 in
the sense that
no artist
is
equipped with magical creative skills,
he has
to work
hard
to
acquire them.
However in
the sphere of
the
afterlife
3b
was
the poweri
by
which
the deceased became
an
3h [Englund, AM
p.
191]. Vk3 is
a parallel
but different type of magic
force but like it, 3hw
while mainly a self sufficient creative
force
also
has
protective powers
[c f. Borghouts
-
Magie, LA
1111139,4]. In
the early
funerary literature 3D is
very
important for
the
dead [CT I 86a
;
IV l8e; VI
30e; VII 2g]
and
forthegods
-
CTII 39c Shu is'hewhom. Atum
madeas eldestby means of
his
In
the
Amduat
too,
in
the sixth
hour 'You
are
3h by
your
3hw' is
said to
seven
mummiform
figures [Hornung, Amduat I
p.
109]
and while
3w is
the creative
force
expressed
by
.0
utterance, as
time
went on
in Egyptian
texts
3hw
were regarded as the spells themselves
which
had
magical
force [Klasens, Statue Base
p.
77 'magical
power ; c.
f., KH 503 H Osing No. 11
n.
4461
and were spoken
I
and written
down

-1"0
,
c'%-
-
At Edfu,
the
word
3bw 'spells' is
associated with appropriate
deities
:
Isis
protects
her husband
with
-to
b
1
1166,2;
she
did
not
tire of uttering
-LO
I
(driving
the
calves)
1102,10
; she slays
foes
with
VII 149,13
and, recalling the original
function
of
3h
:
Isis
s3h the
ka
of the'--
qW
king
with'Ot
Ills"-
1166,4-5. Also: Nephthys
protects
Horus
withr-(D1', 'P
1315,5
or the uraeus
IV 51,8 Thoth
makes protection
fr
the
king
with
tk3w
-t',
%
tp-r3. i
my magic
,
26
power and utterance
VI 84,5; Thoth
with
the
king is
equippped with
0
J, + 7
q.
and protects the
house
with
tp-r3. f VI 145.11. These
two are also connected where
Isis
protects
the
king
with
D
'"'
tp-r3.
s wrw
1 269,12
.
'Ilf
The king invokes
these spells nis-3bw-t*G.
+'#'H
34,6; -tO (parallel
to
tk3w
and
d3isw) VI 300,8-9.
The
word
is
used
throughout the
GR
temples
in
similar ways.
3ht
power, ability
-
good
things
%I
Wb 115 (10-16) MK
With
verbs of seeing
3bw
often
is
used
like
nfrw :
his
majesty sees nfrw of
Mesen
and
07-Vill
or
Wer-Nakht IV 2,6;
the gods see
0
lo'
and
hear
nfrw which
the
king has
made
IV 9.5;
the go6
heart
rejoices
dr
m33
R 20-
111 IV 54,12;
the
hall
of the temple
is inscribed
with nfrw nb
wrw of
the s3b-%wt
(glories ? )V 4,4.
-1: QI19
In Maat
texts :
Tefhut
qm3
before
the
kin VII 272,7; Hathor
qm3
before Re III
128,15.
Object
of
ir
: the
falcon
of gold
ir
rK
for
the
Lord
of
heaven (with
reference
to the temple)
IV
331.7.
-a
1565,5-6; Berenice ddt Object
of verbs of saying : an offering of gazelles
Tk
before BB 1146,15-15.1
Wb 115 (16) has
sp-n-3ht
'good deeds,
which occurs quite often and there may
be
a variation on
W
-r,
e
this at
Edfu
where
Horus
says
,,.
0
nn sw m sp n
SO
these
your good things they are the
deeds
of
Sia
and your praises
likewise (a dw3-nJr
text)
IV 57,5. in
other words the
king has
said the
correct spells.
3bw
are
in
general more tangible
and concrete manifestations of
3h.
J
'i
3b. t bread

Wb 117 (8) BD GR
C::
which
Budge
transcribes*'91 and' Wb
cites the
references :
Totb. Nav. 39,2o!
ry. n.
f
27
Allen
translates
Terform beneficial
acts
for him [Allen, BD
p.
66]
; and
'Utter for him
spells, give
him
praise'
[Egyptian Book
of the
Dead
p.
122 P. Ryerson], but 'bread'
as a meaning
is discounted,
and so
is
not an example.
As 3w
are
'created
produce,
fine
things' so
3b. t 'provisions' is
a natural
development (c f. k3w
from k3
;
ww from hw),
thus at
Dendera,
the
Nile
supplies granaries with
Upper
and
Lower
0
Egyptian
grain
for
the storehouse with
it ,
MD II 19b
; the
Nile
provisions the
land (df3)
and
makes
Dendera
great with
R09
T! T
MD IH 26
and also atEdfu
Harsomthus floods
the table
with
DOM
III
cz9D
VI 48,13.
Without
the specific
determinative it
would
be difficult
to
know if 3hw 'provisions'
or
'good
things'
V
in
general were
to
be
understood
here.
3hw
grain
W
3hw
as grain seems certain at
Edfu hrp-3bt
text
-
Horus
gives
the
3bt field 3h. ti
rn
-t:.
and
fills
granaries with corn
(npr) VI 257a; Renenet
is brought
carrying
It
VI 36,11;
the
pehu of thel3th
LE
nome
brings
0 of
its high
ground
IV 32,9.
000
If
this
is
seed-corn, then this
would also embody
the
idea
of something with
lautocreative'power.
3hw
alcoholic
beverages
W
Wb 117 (10
and
11)
3hw derives from 3h
and refers
to the pleasant qua
I ities
of wine or
beer
Beer: in beer
offering
texts,
'How beautiful is
this
4
ei, qeui
n
Ue%
-tr.
Om
beer
which
the mistress
of
beer has
made
1113,15
and
the
king is
clean of
hands,
pure of
fingers
shn.
i
0-
for
the
Lord
of
heaven 1462,6
.
In
a mn-vessel. presentation,
Hathor is 3ht in
the
horizon
3h. ti
excellent of
beer V 381,10
;I
have
pacified
3ht
with
3h. ti
excellent
beer [Alliot
translates
3bw
as
'beer] Dend. Dum. Kal. Ins. 109,14
.
Wh
gives
(11)
as wine with reference
to a wine offering
text
at
Edfu
where
Hathor is
exhorted
to
"r
take o-
"f,
as
the
Lady
of
beer;
ffo 'IC15i
(confusion
with
thw
?) 1453,11. Possibly
too
in
a wine
offering
Put
the vine
to the ground-=>
I
-Ij
11-6"'
"to
tread
out
its
glories
(=wine)' H 38,8.
28
3b
ghost
Wb 115 (17)
to
16 (10) Pyr.
DG 42,3 iy
spirit
I
Cr. 89a
;
CED 50
;
KH 54
ghost
I
.
IV.
The 3h is
the
dead
person who,
having been
provided with all the necessary provisions and rituals,
is
magically recreated
(or
reborn)
into
the afterlife
(in
the same way as
Isis
magically resurrected
Osiris). The 3h
and
3hw
appear
throughout
Egyptian funerary literature
as the transfigured and
'blessed'dead
as opposed
to the mwt who are the condemned.
71e 3bw
can
be
people,
deities
and
also ancestor
kings [LA 11678]
and the
Edfu
texts show the
different
nuances
implied by
them.
As
applied to
Osiris,
the
3b
par excellence : an offering text
for Sokar-Osiris 'I
alight as
2
upon your offe ringsl
496,1; libation
to
Sokar OsirisMay
you come as
A
d-l'
V 663
the mummy
form being
the exact state
for
the
3bw.
In
the
plural
the
3hw
and mwt make up the people of
the kingdom in
the afterlife:
Opening
of the
Mouth, Osiris
makes
his form
secret
from
and mwt
1 173.7-8;
the
king
gives the
pr-brw offering to
r3?
&2
elj
1547,10; Seshmet
on the
brow
of the
king fells both
0&'"-Mkd
Oil
and mwt
(who
oppose
him) VI 302,9. A list
of creative gods at
Edfu includes
the
d3isw, 11nmw.
Xbtyw
and
G-F
psdt
tpt the spirits of the
First Ennead VI 173,16.
The 3bw
then at
Edfu
are
little
more than additional
beings
who come under
the sway of the temple
gods and
the
king [Zandee, Death
p.
197].
3ht
vessel
Wb 117 (9), GR
Wb
cites
two
references
from Dendera:
the presentation of a reliquary vessel
&
'Ipouroutr
2ZY11111
Dum. GI 11145; is
a
Thoth headed
reliquary
,
presented
by Thoth
who says
I have brought
3h. ti before Pr-3ht Dum. GI 11149;
at
Philae the
king brings
a
Khnum headed
vessel
10
to
Khnum-Hor
I
raise up to
you-'lr
r
purifying you with
it! PhOt. 327.
Od*
I
da.
At Edfu in
a
libation
offering : the
king
seizes zr
with
fresh
water.
like Horus invoking
the
29
offering
for his fathee V 66,12. This
mortuary vessel
then
is
used
in the libations
to
make
the
dead
into 3h,
and this
is
the
underlying notion of the term.
V
3hw Shining One
-
see under
13hw
3hy 3hw 3htyw
plants
Wb 118 (8) NK (11) GR
DG 10,4 311y
reed
thicket
r
Cr. 25a; CED17; KH5
41% &l
Gr.
CCXet CEXL
LSJ9
p.
295b
reed grass; used
for lamp
wick, as a rendering of
Hebrew
Genesis 41,2.18.
The
earlier word
is
attested
in P. Anastasi IV 16,7
0t 'crops' [Caminos, LEM 127
and
129 ] [and
possibly
in
the tide s3w.
3hty
guardian of
the crops
-
AEO 193*]. Here 3hy is
possibly
a
NK
writing of
AO
'papyrus
marsh',
known in
the
Coffin Texts [CT V 159a] [Meeks, r
Hom. Saun. 1254
n.
691
and
in
this
Taharqa
text
[line 201
S
1923,
Vt
is
preceded
by
P3,
thus
is
masculine
'plants,
marsh.
Fairman
suggested
that
lyf
=h
because
it derives
its
value
from
this
word
[BIFAO 43
p.
63
n.
51.
At Edfu
: the nome of
imt-pbt
mentions
in
a
damaged6t
'papyrus
thickets'
VI
41,16-17 [Fairman
op. cit.
]
;
Khemmis (3b-bity)=1Sz-c1s with
its
papyrus
VI 51,10; HB is
the
child
hidden by Isis in
TO f2,,
of
Khemmis VI 299,2. These
examples point to the
word meaning
the papyrus
thickets
of the
Delta
marshes,
but it
can also
be
used as a general term
for
plants
.
In
offering processions : an offering
bearer brings the sht-field with all
-t 0
of
its h3-t3 land I
rn
fdt. k
466,4;
among a
list
of plants
brought
as offerings
is 01 1468,1
; pr
,, 0
plants come
from
your sweat
(of
the
Mnevis bull,
the
flood) 1487,16-17
=
XII
pl.
357.
3ht
cow
.
Wb 117 (3-5) GR
Hathor
could
be known
as
3ht 'the Glorious One'and 3ht'the
sun eye! and also
3ht 'cow'. At Edfu
30
in
milk offerings to
Hathor,
the
king
offers
the milk
from
the
udder of the
3bt
cow:
"E-YW
I
67,15; -11'4t VIII 105,4. Ile
milk
from
OF'4&
is
used
for
purification
1199,14 (in
the'
name of a minor
deity). In
a
beer
offering,
the
king brings
to
Horus---PlfvL
,
Golden One, Udy
of
the s3t-byre
IV 46,10. The
connection with the
byre is
also alluded to
in
a milk offering where
the
king brings
a
byre
withj(ffiLwrw and their milk
VII 66,1-2.
These 3 bw
cows, aside
from
milk, also produce calves:
in
a
driving
the calves text. the gods give
the
king in
return
byres
with
-V-0
4A.
and their calves
VII 156,12.
-It VrL
YL
The
term
is
more
fi-equent
at
Dendera, for
example
Hathor is
a.
123; 'P MD 1117
and
MD II 17d
a priest carrying a cow standard says
I
carryT2)EhktoPr!
V-Z
'Dum. KaLI99[lunker,
7AS 43,1906
p.
114
=
the sacred cow]
The
other possible origin of the tem
is
that
it
refers to
3ht Delta
papyrus, so that
Hathor is 'She
of
W
the
Delta!,
the cow
in
the papyrus swamp and protectoress of
Horus
.
3bt fire, flame
Wb 117 (6) BD GR
c.
f. KH 529 O I Osing Nom. 1 139
This derives from
a root
(i)3h I be brilliant, light
='that
which
is brighe
and
is
related
to
words
such as
3bi 'eye!.
Ile
earliest references
in
the
Book
of the
Dead [Budge, BD 369.9 378,6 ] have
the
flame,
respectively on the
3rd Mound
and
12Lh
mound,
and
also
in BD 15A5
s3 the
3bt flame is
where
the
body
of
the
deceased is burnt [Allen, BD
p.
19].
At Edfu
this
flame is
used
for
two main purposes : to
bum incense 128.13
and where
incense
glows
VI 93,34
: and also to
bum
foes I
make
bright (s3 h)
41
burning foes' 1490,2
;
(killing
the turtle)
Make
strong'-:

jj- to
bum foes 1174,12
c.
f.
P. Br. Rh. 22,24 Apopis is in
the
3ht flame,
so
it is
used as a
foe
consuming
brazier.
.0
3ht knife
w
Wb 118 (15) GR
31
The
two
Edfu
examples given
by Wb
are used
in
gazelle/oryx slaying texts: Nekhbet
makes sharp
-At7
your
knife
to slay
foes 13 10,1; Nekhbet
makes strong
"'R`Ft
the
knife
to
cut up your
enemies
1175,4. There is
also possibly an example where a minor
deity
presents a
foe
chopped up
by
I
0,43>
VI 331,9
,
which may
be
an error
for
\
[c. f. Goyon, Gardiens
p.
76,6].
'
This is
similar
to
s3bt
'knife (Wb IV 24,13
q. v.
)
and
3bt
may
be
an erroneous writing of s3ht
(Wb
cites
Ombos 181 (95)
which
is
s3ht).
It is
possible that the two
Edfu
gazelle
texts
were
copied, so that once the error was made,
it
was then
repeated
later,
and the other example may also
show at
least
one other error
in the
writing of
6e
determinative incorrectly. i
3ht
crested
ibis
10
Wb 118 (12-13)
The
sign the crested
ibis,
or
This
comata
[also Comatibis
eremita
is
well'suited
to
its
name
because it has
particularly
brilliant,
almost metallic, plumage, and may
itself be
the origin of the
word
3h "be
glorious'.
The
actual
full
writing of
the name of
this
bird is, however,
only attested
from
the
later
texts
concerned with the
ritual where
the king brings
a
bird in his hand
to a god.
The
earliest example
dates from Nectanebo I
at
Goshen,
and a
text above
the
bird
on a stand calls
it
.
-Okp,
0.
Two
examples of this
scene occur at
Dendera
:
MD II 54a
and
b
and one other at
Edfu
[Kees, ZAS 52,1914
p.
631
=V
188,13
to
189,4. The title of the scene
has been lost, but
pl.
118
T
on
his
right
hand
and
in his left,
running to
Wepwawet.
shows the
king
with
Kuentz [BIFAO 17,1920,
p.
184
; after
Kees
,
op. cit. p63 n.
1
and after
Sethe]
restores the text
in
line 15
as
dwn. i 0
ms.
i
n.
k 0
and
later line '16 has inJ
n.
k (D
im.
s
'I bring
the
3h by
which you are
3. (both Kees
and
Kuentz
omit the <[>
sign
here). The
3 bird
may
in fact be
the
symbol of
the
3bt
eye
here. The Dendera
texts
are more straightforward:
7F
z4
and mn nA
"3h.
ti
and s'r
-'.
r?
-
1Z
and the
pl
bird
spellings ate shows the
being
offered.
See
:
This in LA 111 115-121
;
Keimer, CdE 29
no.
57
p-237-250
Kuentz, 131FAO 17,1920
p.
183-188, IV L'oiseau Aakhou.
32
3bt
pasture
land, field
Wb 118 (9) NK
oft
GR
The
earliest example
in Wb is U&IV 482,9 [Statue
of
Hap-Soneb, Hatshepsut]
where
Amun
and
Osiris
sDd
30
-s
.
The 3bt
as the
horizon
or
land
whence
the
sun comes could naturally
be
a
general word
for land',
where
the sun
both
rises and sets
[J. Assmann
-
11turgische Lieder
p.
231
nA
.
after
Amonshymnen Uiden 5,231. In
religious
texts this may well
be
the origin of the
word,
but it
may
be
also connected with
3bt
through confusion and/or punning.
It is
common at
Edfu, but
not
in
the
Donation Texts, for it is
a
field
only
in
religious and magical
terms.
Plants
come
from
-'C (D -11er 1555,11
; the
Nile floods
the
field 1112,16; 1113,4
at
his
time
IV 48,9; VI 19,10
and
Hapy
comes to
make
bloom (sw3rh) IV
56,8
The
slit
field in
the
19th LE
nome
has
and
0'7.
""'
so the two terms are clearly
W
31
separate
IV 37,11
;
in
the
Mendesian
nome the
w-land
is flooded
with
bread IV 35.3.
Spellings
such as
#"Ito
171.11
are probably
3b
plants,
but
one text
describes
all plants upon
)A?
L its fields ? 176,15.
in
a pun
i
-Z
',
%
Ltn. ti
m nprs
'Your field is brilliant
and
dazzling
with
its
corn'
(3
copper colour
,
like
colour of ripe com)
VIII 8,16.
From
this use
Fairman
noted
that
!
for At
could
be
read as
0 land'. for
example gods at
Edfu
are rulers of
P3-T3
the
Earth'V 85,11 [BIFAO 43,
p.
107 line 2,
also
CD IV 239,5
t3w].
At
appears predominantly
in
geographical texts
and stt or
'3bt
offering
texts.
v
3ht
uraeus serpent
to
Wb 116 (18-19) Pyr.
3bt derives from 3h
referring
to the
sheen of the skin of the serpent.
It is
a rare word
for
the
uraeus
V
but it
can
be
traced through
Egyptian
texts :
Pyr. 442 Re
arises; g
his
serpent on
his head
295
uraeus
,
not
horizon [so AEPT
p.
67
n.
21
;
MK
-
Sinai Inscription 136
west,
81
124-
the
uraeus
binds
together the
Nine bows
;
NK
-
Chap. Hat. 142 line 9
the queen says
'I have
33
taken
possession
(ndr)
of my
Z-O
9,;
Urk. IV 613,45 Poetical Stela Tuthmosis
Jjjj&
41=50
the
serpent on your
head bums
them
(foes)
; and also at
Edfu
in
a
darnaged'context but
concerned with the
destruction
of
foes VI 110,34
; also
Magic
made
by his
uraeus --5
a--protects
him Ul 11,1
and at
Dendera. D VIII 136,6 for
example.
3ht First Hour
of the
Day
4,
0a0
wt
tpt
nt
hrw
-'this
is
the
hour
when
Re
rises and
becomes Khepri
so that
people and gods can see.
The horizon is
opened and roads and
fields,
"this is
when
the
sun-child
is
bom 111214,10'
and
13. It
ma-
however
0 U, y read wbn
t
for in line 11 it is
the
hour 'f
m0m
3ht
w
The
nineteenth
decan is
called
3hwy, from Middle Kingdom
texts and may
be
related
to this
later
term
[Astronomical Texts I
p.
2,
nos.
18-20
also p.
86
no.
23
and
Englund, Akh
p.
59 1.
3ht horizon
Wb 117 (12)
6
(23) Pyr.
-
AAO
DG 10,7 ITI
)*
The
sign
for horizon
represents the sun
betvcen
two mountains and
it
can
be interpreted
as rising or
setting.
It is
the
place where a number of
divine beings live
or come
from
and at
Edfd
the
use of the"
word reflects the
many
facets
of
3bt found
throughout
Egyptian
texts.
The
spelling
is
consistently
1-OJ to
which c3 can
be
added.
When Re
rises
in
the
Pyramid
texts
he is 3h in
the
3ht '152
a-d
etc.
The idea
of
3ht-3h being
connected with
light is
clear
here
suggesting
'light' is
at the
base
of
WW
3h, but
still
ii is interesting
that morning
lighi is basically 'bronzeor
ied
the
metallic colour of
the
A bird [c f. Englund, Akh
pAl-41
(PTs)
and p.
89-91 (Crs) 3ht is die'place
where'the gods and
10 w
Aw
announce
Atum
when
he
rises out of
Nun
-
IV 74g-76g]. '
v
As
the eastern
horizon
: s3b4wt pr m
3ht IV 35,12; HB
psd m
3ht V 3,2; bnw 9ps
m
6b
v
10
.
Ch
C-3
IV 33,8
.
Western horizon
: the
king leads
the
sun
barque
to,
6h

or
1115,12; HB 'q
rn
At IV 52,1.
Parts
of the temple
are said to
be like
the
horizon-
:
h. 3yt
mi
C23
1i'
IV 9,8
and the temple
itself
34
can
be figuratively
alluded to as the
horizon (as
early as
KRI H 325.9
;
361.5), in
this case of the_
solar
deity Horus Belidet,
the temple
is
Pc-j r-
'314
.1
horizon
of
Akhty IV 4,6.
123
3hty Horizw
god
v
Wb 118 (1-3) Pyr.
At Edfu, Akhty is Horus Behdet
as the solar god
in
residence
here.
Tie
temple
is likened
to
et
C: -J IV 6,9
,
IV 4,6
;V7,8
has
a
hymn
to
IlB
as
123
'VI
the
.0
C'J
beautiful
and multi-named.
In
pun writings the
name of
3bty
appears as 12
V 7.1
and
V 5,5
&
of
L_y
is
the temple or Fx- I
3hty
nb nhh
(note
the two
horizon
signs
here held by
the
god of eternity)
IV 330A.
3htyt Horizongoddess
Wb 118 (4-5) NK
As
a complement
to
3hty, 3htyt is
the
feminine form
and at
Edfu
and
Dcndera it is
applied
to
W
Hathor
primarily
[Miroirs
p.
82
n.
5], Derchain [HQ
p.
9
n391 translates
it 1TImpyrIene"Burning
One!
: the
king is
called
'child
and son of
(22
k
0
and nursed
by ILrskyt ' IV 105,3. In
the
Hathor/Sakhmet Litany
she
is
called
d?
3
Vk
"a3"I
111293,4
and
in
an
incense
offering to
Ilathor,
the
king
protectsq
(!
i'l
&
'
with
incense IV 93.14
e. 1
3ht-ib
-
Hypostyle Hall
or
temple
In
the temple
description
the
Hypostyle Hall is
also called
)f;
ms-lb-.
""k- 47*
and
t3-13w
IV 14,1;
C-3
the
Great Hall (:! r) is
called
*gms-lb
and
&3
VII 17.4 [translated by De Wit, CdE 36,
No. 71,1961
p.
31 I
as
? 1ace. du ddsir. du
son cocuil.
The
term
also refers to the
whole temple: HB follows his heart (Yms-lb)in
0-',
C3
when
he
rises every
day 1579,7
3t-m
,,
-,.
-;
V 0'.
The
measurements of the sanctuary of the
falcon
are perfect so
it is
called
0-5
7 --,
C---)
35
accurate of cubit
IV 4,7
and also mh.
f
nb
3h. ti
r-rnnh.
n
'I
is
called the
9tyt
VI 7,2; in,
0v W---j
a stretching the
cord
text
3h.
wy mbw nbm
hwt-nir how
accurate are all the
cubits of the
temple
,!
j -
is its
name
VI 169,1-2.
3ht-n-3ht Edfu
temple
%P v
[93 c= cOj
&
The
temple
of
Edfu iS
,
r3 C5? 1',
11
IV 4,6
t!
al
=3bt
R'-]Vr3bty VII 3,3.
,
h
-
IV 6,9
;
c22)
W;
3ht-n-R' Horizon
of
Re
w
At Abydos 3bt-n-R' is
the temple of
Sed I [Gauthier, DG 19:
ref.
to
NW. Abydos I
pIA5 col
29
w
] but
at
Edfu
the term
is
a name
for
the
Edfu
temple : the
list
of names of
the temple
includes 123 XY10-
0V
396,3. The building description
refers
to the temple when
it is
finished
:
'Seeing it is like
[22
1
IV 13,6.
C3
3ht-n-Hr Horizon
of
Horus
123
AM,
In
the
list
of names of the temple of
Edfu is
,
OD V 396,3.
3ht.
nhh
Horizon
of
Eternity
,,
Wb117(19-22) Gauthier, DG 19-10
This designation
of the temple of
Edfu is
used of the temple
in
the earthly sphere,
in
the
list
of
temple names: i2ijol
(also
at
Dendera
and
Abydos) V 396.3; HB is described
as
H
wrin
123101
when
he has
stabbed
Nehes IV 78,8;
the
Great Place
of
HB is in
Cl
F3
t2i of
Akhty
.
Lord
EQ)
of
Eternity (nhh) IV 330,4;
a seeing god
text'l see
Re Horakhty inn
c-: 1
Edfu
temple!
IV
46
54,15-16.
However in
texts of offering
incense
and
libation
to the
dead
ancestor gods of
Edfu,
the
3bt.
nbb
is
the earthly place
for
these
dead
gods
in
the afterlife
.
Three
sets of
texts
in
particular show this : the
gods of
Edfu
are
in
the
burial
ground
in dbc"-3
a63
and
two
of the
named gods
here have
the
word
in
Q0
their epithets
IV 84,1; Excellent butcher in C93
o
c6 IV 84,11
and
jjnt-Bdt is injn:
1
of
36
6N
the gods
IV 85,4
-, similarly
the
heaven (hrt) is in dh RN
and one of
the
gods
is
called
Nb-snw
,
dsr-st (sacred
of place)
in
c23
IaIV
62,16. Tbc bas
of the
dead
gods are
hidden
in
123
W
and their
bodies
are
in D
t-W
VII 280.4-5. One
of the gods
We is
called,
bnw-nir
wsb-nmt
in1211
4
VII 280,16
.
This
term then can
have'real'and
sepulchral connotations.
3t-nbwy Horizon
of the
Two Lords
The
gods
Euergetes, Ptolemy IX
and
Cleopatra
arc upon the throne
in C23
this
has
sepulchral connotations
too
IV 92,9;
cloth to
Sokar Osiris
text,
Isis
makes.
0(L>c),
jk
'
contain
awe of the
king 1165,6; Horus
gives
CO
c27A
4
containing awe of you
125,18
.
The
two
Lords in
the
horizon
are presumably
Horus
and
Re [Cauville, Osiris
pA8 n2.1
3bt. t3wy
Horizon
of
the
Two Lands
Gauthier, DG III
This is
the name of a sanctuary near
Memphis,
which
is
at the point of the
division between Upper
and
Lower Egypt. At Edfu 3bt-t3wy is
connected with
Ptah
:
he
grants
Out
the
king
can rule
the
two
lands inE23
A'%,
and the
Nine Bows
are under
his feet 1498,12;
an epithet of
Ptah is bnty613
and
he brings
to
HB VI 53,1
t2i with what
is in it,
manufactured/////
(. 2).
In
this place
the
king is
granted
Heb-Seds
upon
his
thronc, on
his dais (jnL31) in 3bt. t3wy
1134,1-2; Sakhmet
dt 1498,16. It
may
have been
the place or a
", -b
Horus
=
c3
&no
name
for
the temple complex at
Memphis
where the
Ifeb-Sed
court was
built
and where
the,
ceremony
took place.
'
The
place can also
be
personified : the
king drives
away
focs from
Q1
vo.,
mlat
the wish of
Re VII
34,1-2 (and
perhaps
Go
VII 32,15). Ad
3ht
eye
v
Wb 117 (1-2) NK
-
0
This is
a
frequent
term
for
the eye or eyes of a sun god,
be it Re
or
I torus DchdcL In
the
Litany
of,
37
Re for
example
is
almost synonymous with wadjet eye and
is
translated
as
'Glanzauge'
showing
that the eye gives out
light [Sonnenlit 47,
p.
54
note
130]. Similarly in Urk. VIII 115
,
no.
143,17
there
is
the
3ht-n-R'01"-V-cQ2nd Pylon
,
Ptolemy VI).
At Edfa
the
3bt
or
3hty
eyes are used
in
a number of ways.
Hathor is described
as the
3ht
eye:
,
III194,17;, Z"
in
a
Wadjet
eye
text
111195,4
and
the association
between
the two eyes
is
reinforced
in
other
texts :
the title of the scene
is nk
wd3t and sbtp
1jr
m
-,
to
11
39,8
and
later Mring
'
from
the place where
it is
and rescue
(nhm)
the
wadjet eye
line 12;
0
<ZD,
nk
wd3
ty
41"
the
3hty
eyes are yours
Horus VII 266,7. These
eyes are used
to give out Z
40).
%0
light: he illumines
the two
lands
with
VII 267,1
and.
AP%
<<z>c>
Iine 3; Seeing
god
text
-
places are
lit
up
by IV 54,16; (seeing
god)
Horus
shines with
01;

and
lights
up
the two
Lands
with nirwy eyes
VI 245,18.
unite wi
The 3hty
eyes
in
particular unite with
the two
9wty
plumes of
the
king
:
CD th
%0
the plumes on the
head VII 109,14-15
and
later in
this text
then
Horus drives
away
<=O
anger and unites with
-I-
y..
-
mrJ
his beloved
eye
VII 110.3
; ojT?
-
4ft,
9%
AMP
c2s),

and
the two plumes
are on
the
head
of
Horus 117 (27);
a text
for
the
pw
crowns,
the
R\
'Cep,
are with
the plumes
on
the
head. IV 134,6-9 In
this case,
together the eye(s_) and plumes represent
the
incandescent light
of
the
atmosphere.
-t!
<U>
The
eyes also
feature in lotus
offering
texts refresh
the nose
V 51,2
;
Horus
gives
everything seen
by VI 248,4
and when
Horus
rose
from Nun he
gave out
light from
z>his
eyes
VI 248,8. What
the eyes see
is
also given
by Hathor in
a
field
text:
Ign
nb n-e
7,15-16
and
Horus
gives,
-,
'e.
cc-= seeing
light to the ends of eternity
1425,15,
appropriately
in
a text
for
the presentation of eye cosmetics.
The
text sf
4-j
Q 125,11 ff.
-'tQS> is brought to
its lord
and pacifies
Horus
.
Its
opposite eye
ts
is
called
'nht
and
tog ether
they are ref&A
to as mrty and
later
the 45 is
put
into i
proper
.0
place
125,15.
The 3ht is
also prominent
in
an offering of
honey
: Tdi
bit
r s3h sb3q niri
,
with
WV
<W
honey
used as a cosmetic
to clear
the eyes
1495,4 The
text
goes on to
give
further information
about
the
3hty
-'-
are
flooded
with
the produce of the
wadjet eye
(6)
and
Amun
p3-'dr gives
the
king
38
--t AM
<M>IC
Xn
nb n%
45 -(10).
Cu".
In
common with other eyes the
3bt
also
has destructive
qualities :
(meat
on
firc)-r'
of
Horus burn
the
flesh
of
foes V 47.12.
Blackman/Fairman
translated this askindly eyes'
JMG 423
n.
130)
which adheres to the
idea
of
Uncficene
as a translation
for A. Lefebvre [Tableau 1171
saw
3bty
as a
Late
period religious
invention
which seems clear
but it is
somewhat earlier.
3b3
to
make green
,
verdant
Wb 118 (16-2 1) NK
The Pyramid Texts have
a word
i3bY (Wb 137,2)
which seems to mean
'to flood,
ovCrflOw,. e. g.
Pyr. 848 13hw itrw
with this
determinative
also
1857 ttp *t3w
W
r'
a
,
mint
the
fields
are satisfied,
the
irrigation
canals are ovcrnowing
.
Ilis
s=c phrase occurs
in CT Sp. 140
tn
itrwq1PA%
mint
fill
river and
flood
canals,
but
a variant on
this text,
B2L,
makes
itrw
and m
In
t the
objects of one verb, which reduplicatcs thus
Itrw
mint.
Ile
presence of
this verb
in
the
MK,
admittedly with
the meaning
'flood', is
thus
established,
but
the text
does
not specify with what
the canal overflows.
Tbe
verb
13b
=
3b3t
never
has
water or canal signs,
but
rather plant signs, and
it
may
be
that with the new
flood
water,
new growth
in
the canals
begin,
so that they abound or are
flooded
with plants.
7be
remainder of
Spell 140
goes on
to
describe how Geb is
covered with what came
from him
and this can only
refer
to plants
[see
comments of
Faulkner in FECr I
p.
120 MI. Going back
to the
FT.
the
contexts
imply
that
'wateeis
meant, so
there
is
a change
in
the meaning of the
word, perhaps
through confusion with the similar sounding verb w3hy or w3rh
(Wb 1258.13
-
2599)
which
V9
means overflow,
be
abundane of
land
and
field. Possibly 13hy is
this
latter
verb
hcLving
acquired a
more specific use.
By the
NK
there
was a verb
3h3h
trees and plants
hr
growing green
Amarna VI
4V0
27.5 [after FCD
p.
5]. A
text about
Tbebes (in
a
text
reminiscent of the
CI) describes
the canal as
being
covered
in
rnnw
trees
br]U
tL.
rAA`tX
o gD
= like Lower Egypt P. Haffis 4.3; but in 7,12
.0jII
is
one of a
list
of plants
,
sim.
27,8
;
but 78.8 is back
to mnw
br 3b3
.
In P. Anastasi 1112.3
meadows are verdant with
WrXDAQL
herbage [after Caminos, LEM
p.
74).
m
39
While
the
origins and precise meaning of the
word are
difficult
to trace,
at
Edfu 3hu3b functions
as a verb meaning
'be
green or grow verdantly': a wine text,
every vineyard
rA8 110
19
they
grow
for
your
ka VI 252,10-11;
1.0 RQb t rAA

vines grow
VI 253,2-3;
plants
70,308
rnpw
for his
majesty
VII 84,8-9
and
3h3t
Y3
VI 261.2
.
More
problematic
is
the association with
Yny.
t3
: when
HD
shines every
day 3b3b
%43
at
his
rays
VI 253,5, but 'HB
sees
3h3h
Vny-t3
n wbn.
f is
this
'plants
growing when
he
shines'
?
VII 83.9
and where
the
Nile floods
areas of
EdfuVIeM Kny-0
n'lLrrw in
them'plants and
flowers
grow
in
them
T 1582,2.
fl, "
Other
things
can also
be
verdant, such as
Maat in
your
heart VII 195,16
and
possibly thenose1117,2.
Wb
notes that the
verb can
be
transitive: Horusr1ko-710A
gny-0
makes plants
bloom
when
he
rises
VI 261,6
and sw3rt
3w
r-'9 NO
i33w CD 11 219,11-12.
3h3h bones
io v
Wb 119 (3) GR
.f
The
word was
discussed
as early as
1898 by Piehl (PSBA 20,1898
p.
191-193]
and
he
thought
it
may
have had its
origin
in 3h3h I)e
verdane,
thus
bones
could
be 'young
and
fresh. Sauneron
however
suggested
[Esna V
p.
99
m] that
3h3h is 'the
shining ones' with reference
to the
brilliant
white colour of
bones [c. f. bdw Wb 111210,12
white ones].
The
word occurs at
Edfu
and the meaning
is
clear:
the presentation of an amulet,
it
makes whole
VII 313,5; libation
with
four
vessels of water
'Your head is
yours,
I have
united
JIyour
bones' 11122,12; 4 Anubis
gods embalm of
Osiris [Collated by Cauville,
Osiris
p.
219
and
Brugsch, Wb 1163] 1188,5;
with
the
nemset vessel the
king
makes
divine
rl&o
711" 1
111
VII 202,14
.
The bones
of the
foe
on
the other
hand
are
broken (s3w) by
the
king
CL
O&O'lb,
ii
1551,3 (Pichl
coll.
)
and
0114,
rA*
of the turtle
are chopped
up
by
the
harpoon blade IV 150,11-12.
Pichl
quotes
bxamples from Dendera
:
MD 111511 (b) Purify bones
and add
MD III 72a IV 85
and
CD 111185,14
and
it
seesm to
have have
enjoyed wide use
in GR
texts
Philae, Bdriddite 100,
Abaton 14
right
(d. )
snb
bones
with white
Eye
of
Horus
;
Lieblein, Le livre dgyptien
que mon
40
nom
fleurisse
p.
70 (a. )
and add
Esna
no.
250,8 in
the
hymn
to
Khnurn
.
3W
to scratch
,
inscribe
,
carve
Wb 119 (6-12) MK
This
verb
is
related to other words which
have
a similar semantic use :
3WA (Wb 1 19 (13)
scratch, wound) ;
3W (Wb 119,14
cut through) ;
'g3A (Wb 1235,10-12
claw) and even
Wq (Wb
111365,1,2
shave, the
ancestor of
Coptic
WwkC
-Cr.
662b*, CED277).
The
earliest example of
the verb
is in
the tomb of
Sirenpowet I [Gardiner
,
ZAS 45,1908
p.
131
n.
bb]
pl.
VI line 14
n.
i I
grazed the
bodies
of the stars!.
At Edfu
the verb
is
used
in
two main ways
for
which there are earlier precedents
(see Wb Beleg)
a)
inscriptions,
mainly
d3isw
stpw
3h'
r-mnh m
k3t
gnwty words are carved to
perfection
as the
work of sculptors
VIII 112,3;
0-
r3'
'-J IV 13,5
and
b3w. R'
rI
V 4,5
; also
the names of
HB
34,
are carved
in
the
Houses
of the gods
113,17.
b)
the gargoyle
lion
rlt '*Wcarves
its
claws
into
the
hides
of
foes IV 287,9- 10.
The
verb
is
used of
hard.
sharp objects
-cutting
into
softer things.
3s
to
hurry
,
hasten
Wb 120 (1-6) MK
DG 503
Ys
'- P)
P
Cr. 86a; CED 48; KH 52 Ox
The
uses of
3s
are noted
by Wb,
primarily
from
the study
by Eman
of the sign -:
K-
48
,
1910p. 31-47].
Intransitive in
an epithet of
Horus Behdet:
rkll
Jw
rn
I
n.
f
who quickly comes to one who
tA
-Q-
1w
n
11
n.
f
a calls to
him V 211,6 (note
the
position
of
3s
at
the
head
of
this phrase
spelling very
like'the Coptic
twc- VII 256,6
;
Horus
gives
the
king
all the people of the earffi
U
'D
hurrying
to
your
ka (rather
than sL3)
115 8.16
In
th
Ie
phrase
3s
I
rdwyas
an epithet of the
king
or gods:
the
king3
Sf
tohismothcrl
ov
nat
text)
1141,3
*. priests
352,16; lhyisachildsweetofl'
eandrAP-'*'-ff
(sistra'andmc*
hen
carrying
Re I 1415,1.
carrying the
god,
,
.
4-
ff
-
r
rmn
R' do
not rush, w
41
A
variant
is 3s. lbwty
:
Priests=
10
not going quickly
1414,10
and also
in
the
r -41--
instruction
to
priestsf=
-W
-2. -
Z344
111361,10
.
This
text
is
also
found
at
Kom Ombo
-
11
p.
245 No. 878
and
MD I 15c [c. f. Gutbub, Textes
p.
174
n. ah who
translates
itne hAtez
vos pas'].
rW
Erman
notes a text
BM 171
.W
-js-.
'2i.
tand
P. Harris 500,5,10 has
a messenger
3s-rdwy
going quickly
.
This
speed of
foot
then,
while a praiseworthy quality of the
king
or a messenger,
was not
deemed
to
be
so of a priest
in
procession
[for
similar phrases see
De Meulenaere in Mel.
Grapow
p.
228
and n.
8 ff. He
translates
1414
as
'ne hAtez
pas
la
marche
(litt. les
sandales) and gives
parallels.
]
Also Horus
goes
in his boat looking for
the
foe
and
'he
sailed after
them
3s. ti
sp
sn very quickly'
VI 118,5.
3sbt
a goddess
Wb 120 (19-20) Pyr.
3sbt is
well attested
in_Late Period
texts.
Her
name
is
related
to the verb
3sb 'to bum' (Wb I
20,18)
and
it is implied in
texts that the goddess
has
a
fiery
nature
for
she
is
able to
burn
up
the
foes
of the
king. In Pyr. 556a
rA
P. 1
.
is
connected with
Athribis
and the
White
Crown
;
in CT 111260
e
Spell 227 is Isis
and
Osiris her brother is
called
3sb. From
the
NK
the
name
3sb t
is
written with a
fire determinative
and
In P. Dr. Rh. 22,22
is
called upon
to
bum
the
foe
;
P. Salt 825,10,1
r2,
PI-
'
also.
This
suggests
that the nature of
3sbt
underwent a change,
that the old goddess
became
a new more
active protectoress, able to
destroy
those
who
threatened the
foes
of the
king
or gods
[Gutbub in
M61anges Maspero 1,4,1961
pp.
37-411. At Edfu, in
the
Sokaris
chamber
four female
r
bryw-tk3.
sn who are upon
hippopotami holding
torches are
described
as
AJIt
.1
ft
X
their torches
1195,16 (PI. 281 8'
and
9'
; and their role
is defmed
more
fully
W4,
-a==-
44-
06
It I
of
the
foremost
of the
West,
who protect
by day
and night and
drive
away
foes' 1195,10-11.
Their
role
is
as protectors of
Osiris here,
reflecting
the
duties
of
Isis. The
goddess appears
elsewhere : at
the
fourth hour
of the
day
when
Re
sails
in his boat
m
UTI &L-
Asbet
goes
in
it
and
bums Apopis 111218,4. The
accompanying scene
does
not show the
goddess
but
a
human
foe is
speared
(pl. 71). The
goddess
is
thus
envisaged
here
as a
fiery
serpent and so
Wadjet is
42
identified
as
'It

VA-
of
Aturn 'she has burnt
the snake
in her fire IV 322,17. The
t
connection with
the
ureaus means
that she can
have
royal
fun(Aons,
so that the
king is begotten
of
r3lt
PJ26 &in
a smn-hpt
text
XV 43,6.
3sb
to reap
,
cut grain
,
harvest
Wb 119 (15-17) OK
DG 11,8 3sjj r
Cr. 538b; CED 232; KH 298 LOLC- or_
77he
annual cutting of the corn,
known from OK
texts and representations
[Vandicr, Manuel VI
p.
80ffl, became
a specific ritual
in
the
festival
of
Min [c f.
remarks
by Gauthier. Fetes
.
pp.
227-9
and
Khoiak 11
p.
561 fl]. The
scene of
3sb-it is found
three times at
Edfu
and once each at
Dcndcra
and
Esna,
.
The Chamber
of
Nfin has
the scene endded
Rw
the sign
bcing
mad as
3sh-It.
w
as
the plate
(XH 332)
shows
this
is
exactly what the
king does. The king
utters a
hymn
of praise
to
Min
as
he does
this and
in
return
Min
grants
kingship
,
the two crowns and the two
lands 1
393,11
to
394,4
.
The
two other rituals at
Edfu
am more
detailed, but
are performed
before 11arsomthus,
not
Min:
in
0
you
d
put
i
the central offering
hall (pl. 330)
It,
VQ-
&
(0
continues
7 have
cut
UE
grain
for
an
t
in
your path on the
New Moon Feast
of the
Ist
of
Shcmu. You
walk
the
land
and trample enemies
and put offerings
before
the great gods'
(edited) I 394,11-385,3. ln
this case the
king is
called
lowty
qn wU-r and
in
return receives
the
Nine Bows
under
his
sandals and those who are
disloyal
are made non-existent.
On
the
inside
oftkkclosure wall with the same
introductory line
of text.
In
return
Harsomthus
gives the
foe
of the
king
on
the
chopping
block, he
then tramples
enemies and
performs
the pr-brw and sets out the offerinji
before
the
divine bas. The
epithets of the
king
however betray
the true
significance of the ritual,
for he is 'image
of the
field
who makes grain
grow,
he
attacks
his foes, he
cuts the grain and puts
it
on the
road,
he is
wide striding
in
the
Two
Lands, like Horus
slaying
his foes'VI 280,18-281,10,
pl.
151.
It
seems
that the
grain symbolises
the
enemies of the
king
and with
its
reaping
he destroys
them
and takes control of the
Two Lands. The date,
the
New Moon Festival
of the
Ist
of
Shemu
is
43
probably a
harvest festival
time
(though Chassinat
takes
.
great pains
.
to show that
it is
the
date
of
the
Mn Festival,
op. cit.
). The
appearance
bf
corn
d6es
suggest aconnection with
fertility
gods
too,
like Min, hence
the
rite
in his
chamber,
but it
can also
have Osirian
connections, which may
explain
Harsomthus,
son of
Osiris
as the
recipient god and why
in P1.330
and
332
the
king
wears
the
Atef
crown and
in
pl.
151
the
White Crown.
I
At Dendera
too
[CD IV 69
and pl.
2721 Harsomthus is honoured by
the
Icing
wearing
the
Atef
and
at
Esna [LD IV 90a
=
Esna, VI
noA92]
%%Geta-Caracalla
with
the
Atef
performs
the
rite
before Neith
and
Nekhbet
who perhaps symbolise the uniting of
the
Two Lands.
As Chassinat
cO'Mments'[Khoiak
Il 564]
the
harvest
was
held
to
honour
the
local
god as a
harvest
festival
and, through
him
or
her,
the supreme god who ensured com,
bread, food
and
thus
life.
3sh harvested
crops
V
Wb 119 (17) OK
Derived from
the
verb
3sb 'to
reap' and
known from
the
OK [Urk. 1 64,4] Mring
'(text
of
Senedjem-ib, in
the time of
Issy)
and also
found
at
Edfu
:
the agricultural regions of
IV 27,5.
Hnty-imntt
nome are
brought
with %I
3 (3 b) To
cut
Y'--A
nggt.
f his
The king
as a
harpooner
says,
'I bring
jou
foes'of
your
father Re
tongue slit,
but
not
his
throat!
VIII 327,15.
The
verb could read
39
or
3h,
and if
the
latter
then there
is
a verb
3hw (Wb 118,14) Maspero
,
VV
Mom. Roy. 706,2. In
the study of
this text
by Gardiner [JEA 48,1962
especially p.
61
n.
12] he
comments
that this word
is
unknown
to
Wb
and
its
meaning
is
obscure,
but
translates
it 'achieve
mischief.
The'context
of the word
is
a promise of
Amun
io
protect
Hentawy
c-1-04
Itmay
be
an abbreviation of
3hL"to
cuf which would also
be
a possible root
for
the
Edfu
verb.
39
a
Libyan
god
,
also a
term
for Seth
Wb 120 (21) OK
14
In
the
OK, Ash
was
the
Lord
of
Wine from
the
western
Delta
edge and
from
the
reign of
Peribsen
44
he is
shown with a
Seth head
with a
feather [Petrie RT 11
pl.
22 Nr. 179
-,
seal].
In
the temple of
Sahure
he
was
Lord
of
Tjehenu
and
by
the
GR
period
he had become fully identified
with
Seth in his form
of a
donkey (see: LA 1459-60
and
Goyon
.
Gardiens
p350;
1.
I
"s
At Edfu, Ash is
the
name
for
the
Sethian
animal
in
scenes
for
the slaying of
Seth (sm3-Stb
and
wnp-nhs) where
it
occurs
in
a similar
text:
T&
9 UY
me'd
VII 167,16;
ML== W
I
78,2;
and
T05
VII 274.8
.
These
contexts contain virtually all other names
for Seth.
in
particular
by
and
'3,
the
donkey forms
of
Scth. implying
that
Ash
was regarded
in
this way
too.
In
a procession of priests,
the man with the
standard says
I
receive the
flesh
of
-A
ky
, zW'I
557,1
and
in
a text
for
the
fields
of the
Mh UE
nome
HorUS is
the one who
drives
the
bulls
for
whom
is
slaughtered
the
bull
of sacrifice and
for
whom
is
subdued
(? )
the
back bone (psd)
of
Ift
CIO
Seth [see Yoyotte
,
RdE 9
p.
159
who renders
it
as a spelling of
Shaij.
Ilere
may
have been
some confusion over the
name of this god and
131'the
pig'=
Seth
though
no
texts allude
to such a connection.
Ar
to roast
.
bake
Wb 121 (1-6) Pyr.
verb
(8-10)
noun
This is
a method of cooking meat
by
putting
it in direct
contact with
fire in
a
brazier. From
the
OK
the most usual
type
of roast
is
geese or
fowl but
other
types are also common such as cattle
and animal meat.
Verhoeven
suggests that
in
offering
lists
the
AM
roasts,
derived from
the verb
are small pieces of offal and so they
are
determined by In
the
daily
temple
ritual
however
3sr. t
simply refers to
roasted or grilled
different
varieties of meat
.
7he
root of the tcrn
is *Ir
$orange
the colour of
fire ' from
the
Semitic (Fecht, 7AS 85
p.
105
n-l and see
Verhoeven,
Grillen
pp.
16-21
and
155-1561.
From
the
NK
the ritual of
Irt-*t
appears
in
tcmples e. g.
Luxor
[Brunner, Luxor,
-
Tf. 141
p.
7-8
9
At Edfu
AM,
the
noun,
is
offered as a general meat offering'U-J
VII 142,7. ne
accompanying text
for
this
scene confiums
that
this offering
to
Horus
and
Hathor is
symbolic of
the
destruction
of the
enemies of
Maat (c f. Kees, 7"icropfcr
p.
851. Ile
text,
having fisted
gazelles
and other associates of
Seth
notes
wd sk
hr
ps roasts of them are placed on the
45
altar
VII 142,9-10
; sim.
r3la
RUP
1554.1.
This
construction of
limb
or part of
the
body
plus
im=
,
denotes
possession of that
'limb'
[Gardiner, AEO 1 109*
n.
1]
ex.
' im. f 'limb
of
himseir
and
111 10,15 btp. f
-
he
(the
sun god)
is
content with
the
limb
of
himself (= Horus his
son
?) [for
more examples see
OMRO 51
p.
94
n.
163 ].
This
phrasing
is
common at
Edfu
:
in
general texts
for
temple sustenance, tail to mouth of
animals
I-,
A-.
roasts of them are
in
the temple'
1536,11;
roasts of them
(geese
and sacrificial animals) are upon the altar
1537,12. In
meat offerings : animals
T,
+'I
t=
.tI
roasts of them are
for
you upon your altar
VII 61,16;
q'c-, u=:
A1-sim.
(wdn Otp-nirw)
Ft
are completely roast u ng mt on e xt) VIII 89,1;
animals,
their
forepartsf-
q
r-,
ed
(p
tti ea
fir
te
-""6' ' IV 235.9
and
in
the
division
of 111 197,2. Foes
: sm3
hftyw. 'Come I Receive
W
Mr. 3
-,
OL
the
body
of
Seth, ' Bring
q
=--
a roast of
him I' VI 89,10. In
particular
Sakhmet
is
content
0-
Y-
-
with
q =c=:. 0
111301,6.
3q loss
Wb 121
-
20 MK
DG 11,12 dit-3q
Cr. 3 b; CED 3; KH 3 (noun) 6,1(
Also Noun
:
Wb 121 (22) D. 19
and see :
Cr. 405
a;
CED 184
;
KH 503
0
226 TA KO
This
word
is
often used
in MK literary
texts
[Wb Beleg.
and
FCD 61 but is less frequent in NK
religious
texts, though there
is
the word
for
total
destruction 3qyt
which
is derived from 3q
[Zandee, Death
p.
45].
At Edfu 3q is
a term
for
the
destruction
of
foes
and
it implies
utter
destruction, in
the phrase
'a
3q-m-t3
for
example : enemies who plot evil against
the
king
r2Kj
163,5;
those
r
M! RM
who are
disloyal
.
1452,13; disloyal
ones they
do
not exist
H 74,14.
For
the
ir-t3
snake,
there
is
no reaching
his
end
V
'IP- m n nor perishing ever
VI
173,9-10.
The
verb may also
have been
connected with
the
excesses of
drinking
a wine
text
has
hA-jp-
k3w
the
hearts
of one who
trespasses
on your road perishes
1152,3; in
a
hrw-I
offering,
the god
46
gives
drunkenness
in
the
hewts
of
foes
rlLd
1171.2-3.
The
noun
'destruction'
also occurs at
Edfu (1 Wb121,21): inthc landsof tlorusofthcllthLE
no me
rl-lb.
"
7-2a
is
not
in it 1333,3
.
3gb inundadon,
flood
Wb 122 (10-14) Pyr.
DG 73 'kf
to
freeze
c
f. Cr-540a
;
CED 233
;
KH 298 be
cold
6WIf9
In
the
earliest religious
literature the 3gb is
the primeval ocean
from
which water
flows
to ensure
life. It
can refer
to the overflow of water or offerings
in
general and even milk
Ic f. Ward, JEA 599
1973
p229].
At
the root of
3gb is
gp/gb
'overflow' discussed by Ward (op.
ciL) and the prefixes
3
and
i
seem
interchangeable
and
do
not affect the
nuance of the
word.
At Edfu 3gb is
primarily
the
inundation flood,
especially
in Nile
offering texts : the
king brings
overflowing upon every mound
1582,8;
the
king brings
T4
(so 1) IV
45,11
who
is
shown as a
bull headed
man carrying a tray of
bread
and grain
(pl. 97)
;
Rh LE
nome,
the
hn-hmt
canal
is brought
with
its
overflow
flooding
the
fields V 16,10.
From
this
noun there
is
also a verb
3gb'to
overflow'(Wb
122.15 GR) land
also a verb s3gb
to
irrigate, Wb IV 27
,
Ward
.
op. cit.
229
n.
121. At Edfu
the verb
is
used as a variant on other words
with the same meaning, thus the
Nile hr4Uzmft
ww
lands,
there
is
no
dryness in it IV 43,9
the
Wadj-wer is brought
%, U=6
sand
IV 46,1:
the canal
in
the
I ILh LE
nome
tr
rul IL&Lhe
fields for
you
IV 30,8-9 (also Dendera Dum, GI IV 117
306
Nun he has
flooded
the glorious
3ht field 1443,5-6;
the
Upper Egyptian NilcjzW
%'-
he has flooded
the
P3-ILn
canal at
Edfu 15823. Gods
cause the
flooding
:
Sothis
473%
tv--r-
he floods
the
land IV
48,11; S6kar Osiris
gives
Nun flooding
the two
lands
of the
king 1154,3
and
in
offering
the
field
the
god/king
is 3h. 'wy br
P16i'
)j
e
^:
-E shedyt
land VI 261,3
; the
flood is brought
he floods for
you
Vands)
...
71113,4.
The
verb
is
used parallel
with
b'b
to
show they are synonymous
lie is beautiful Ilapy
who
floods (bb )
the Two Lands
and overflows
the
banks (ldbwy) Vill 155.10.
47
3t
anger?
Wb II (11) Pyr.
and
2 (3-4)
time
-
Wb 11 (12)
to
2 (2) MK
Gardiner
tackled the problem of the
first
two
pages of
Wb in
a publication some seven years
before
the
Wb I Belegestellen
were published,
but
with access to the
Zetteln he
was able to make
suggestions regarding the rearranging of
3t in
particular.
He
suggested that
3t 'headdress'
and
3t
'strength'
should
be
treated as one word and that
3t
was properly
'readiness
to strike'
(of
a
lion
or
uraeus which can
determine
the
word
in
the
PTs). Later
this
word was written with a
hippo head,
presumably
due
to confusion
between
"d'
and
d
and
6
From
this evidently originated
3t 'moment!
,
from 'moment
of striking', also
translated as
'attacle,
so there
was still confusion over the
precise rendering of
the
word.
3t determined
with
0
seems
truly to
be
a moment of
time
as
its
uses show,
but inevitably there is
confusion
between
Wd
and
[JEA 34,1948
p.
12-181.
In discussing 3t in
the
Pyramid Texts, Sethe [Komm. Vip. 84]
translated as
Rage' 477a
and
'Anger' 532a, but
still
held
to
lion
mask
'. 'headdress' for 253b, 940b. Faulkner in his
edition
of
the texts
consistently translates
3t
with
'powee
which seems appropriate where
3t is
used
in
parallel with s't and
hk3w 'terror'
and
'magic
powee
[also FCD I].
3t
seems to
be like
pbty, an attribute of the
lion/lioness, but it
must also
be
that of the
uraeus,
as the
PT 253b
writing
indicates,
-I
Serpents
are not necessarily noted
for
their strength,
but both lion
and serpent together
can
be
quick
to
react when provoked and
thus
roused or enraged
enough
to
strike
.
Blazing
rage
is difficult
to maintain and
it
may
be
this aspect
-
the
quick roar
and snap of
the
lion,
or the
hiss
and
bite
of the snake, which
led
to
3t becoming
not only a word
for'rage'and 'powee but
also
for
a period of
time, a moment.,
The Edfu
texts show the
varied uses of
3t
C=
M
As
a synonym of rage :
Thoth
recites a spell to calm
the sea
-:
o o
Ic-
rn
dn.
f in its
rage and
in
4.0-
rk'Ch
its
anger
VI 128,4
;
IHB
u-sm. o,
who prevails over
foes 1560,12 (though
note the
word
3d
anger, may
be
another source of confusion
in
this
respect,
Wb 124, it is
used
from
the
PTs
too).
Parallel
with ptty :
Horus,
you are a god
X
. cn.
0
'3
pbty
V 186,17.
Anger
=
moment of attack
?:
the
harpoon is
cast
VI 122,7
and this
happens in
1-5,
T:
ga% ; as a
bull Horus
prevails
I- xO 0
11
VII 308,10.
48
As
object of
ir
-IM
'00'
who
launches
an attack?
(Goyon
,
p.
11,11) VI 329,2; Horus
smites
foes
,
they go away a
;g
-D at your attack
? IV 58,6.
In
the phrase
3t-n-fnd
:
Sakhmet fires her
arrows m
W_E
-, Il 15,8; 'you trarnple
.
WP-
013
-0T.
-
theirvx-
_sso
,
-=%% VI 270,13.
Nb-3t HB is
a
falcon faced bull
01
1554.5.
Others Nekhbet
%tyt
mr
'o
bs3-r
m sbiw n
its 1310,2
;
-Mehit
destroys her foes
=,
o-at
her
attack
[en
pleine activitd
,
Cauville, BEPAO 82,1982
p.
12211313,14
and
////
slays
rebelsj=o:
IV 307,6.
Time
: the
guardian gods clear away
foes
without ceasing c--r'.
W
0
`='WS from
moment
to
moment
1167.2-3.
3tf
type of crown
Wb 123 (2-3)
The
crown consists of a central portion, which can
be
either the
White Crown
or perhaps
from
an
older
tradition a
kind
of
basket
work or woven reed conical
hat,
similar to that worn
by
the
Muu
dancers
; at
the sides are
two plumes and
from
the
New Kingdom
this
was placed on a pair of rams
horns
with
two
uraei on the tips.
The basic form 14
or can
be
embellished
further
or
made simple and
is
worn at
Edfu by
the
king,
performing a variety of rituals and
by
a number of
different
gods
[See Abubakr, Kronen
p.
7-24 for
a
fairly detailed
study of
the
crown and notes
in
LA III
p.
8141.
The
etymology of the
word
is
not clearly established.
Abubakr
suggests among other
things a
connection with
the
itf3.
t
snake and the verb
tf [p. 22]
and also
he
notes
that
it is
a plural word
3tfw, from
a singular word
3tf,
so that together the crown
is
three signs of office or
decoration
the central crown, the
homs
and
the
plumes
.
This however is
untenable
because
the
horns
were
not a regular
feature
of the. crown until
the
NK. It
may come
from
a stem word
tf 'to
spew ouf
'to
beget',
as
in father. itf,
and with reference-
to
Osiris
who can
have
the title
itf3
wr
[Abubakr,
op. cit. p.
221 'der
groBe
SAger'[A. Erman, Hymnen
p.
49
n.
1
and
2- Praise
to you
Derived from
the
noun
is
a verb
3tf
meaning
'to
crown'
(Wb 123 (6) D. 19).
At Edfu
the
word
for
this
crown can
be
spelled out
fully
:a minor god
1101 'nh
gives
the
king

49
gfyt
of
Re,
wearing the
-YT
and rulership of the
Two Lands in
return
for
geese and papyri
1307,4. P1.30b
shows the
king here
wearing
0.
Alternatively
the
determinative
alone
is
used
to
write the
word :
is
garland
for Horus
r md
IL&
1143.4
and
in
the same text, the
garland
is
tied
on to the
3tf
crown
1144,2. Here PlAOb
,
3rd
reg. shows the
god wearing the
atef crown.
In
the pehu of the
l8th LE
nome
Horus
as
Lord
of
Might
raises up
-4 IV 37,2.
The
crown can
be
qualified as
3tf-wr
: offering
'How beautiful is
the
face
of the
king
1407,15
and
in
pl.
32a
the
king
wears and
(same
text)
Min
receives
and makes great
Ityt
with
the
hmhmty
-
1'408,5:. In
this scene,
Min
wears the
hmhmty
crown, which consists of three atef crowns. -
For
representations :
Vandier Man. IV 561-4
;
Wom by Serapis
,
see
list in Castiglione
,
Hom. Vermaseren I
p.
223ff.
3tf
type of
incense
Wb 123 (7) GR Wb 1144 itf (see 3tf)
A
general word
for incenses from Punt
and
the
God's Land [Charpentier
p.
58
no.
59]. Brugsch
[Dict. HD
p.
461
suggested
that
it derived from
the root
tf
'that
which
is
secreted' ;
Abubakr
[Kronen
p.
17
n.
3] discounted
a
link
with
the
3tf
crown,
but
pointed to the pun at
Dendera
A
2
nw
Pwnt 'crowned
with
incense
of
Pune MD I 48a, but it is
more
likely
a
Ptolemaic invention. A
possible earlier example of this
word occurs on an ostracon
from Deir
el
Medina (O. Vienna Aeg. 1,
temp.
R. III) line 10 has
the
word in a
list
of objects
found
in
a
tomb
during its inspection
.
Zonhoven,
translated
it
as
'pieces
of scenting material'
[JEA
65,1979
p.
97n. 741.
At Edfu 3tf
occurs usually
in
gms-ntyw
scenes and
it is
almost synonymous with
'ntyw:
as
a product of
the
God's Land VII 317,7 1137,1 in
offering
bearer
texts
'34
&,
a t
1566,1;
the mistress of
Punt
carries
r6'% 4,
-*1 of
the
God7s Land 1566,2-3. It
also comes
LIWRPOOL
Lq jT3g I
tzln
g
from Punt
of
Punt IjUi54np-
of
Punt VI 251,17
and
this can
be
combined as
in
a text
for
putting
Intyw
upon a
fire
of
Punt IV 151,8
and
L)
42L
of
the
God's Land
.
15-F: Horus
gives
the
Irtyw
people with
their
bundles
of
-j...
pe
text; the
..;
styw come with
bundles
of of
Fekheret 111145,3
and
i4thqpr h
-C,
j
dm
50
of
God's Land 111145,6.
The king is
-
rAand
great of
Yfyt
in
the
God's Land V11 211.3. It
may also
be
spelled
, -A
0
4n,
q. -- wrt
is
yours come
from Horus,
though this
is
most probably
'ntyw 111 133.9-10.
The
word
is
also
found
often at
Dendera
with similar uses.
3tf
Wb 123 (8)
In
the
nome name :
42"
IV 41.3
and
4-
1;
14
witho.
=,
V
TpO
your temple wiLh
things
HBisAmunLordoftheN1=hesherc;
4-M
V 116.4
and5'all goods are givcn
the god
is
Wepwawet
and 14-
V
117.3
:
L-
5
1340.154-
14rr
1341,4
the
13th
and
14th
nomes of
UE pauthier, DG I
p.
13.14].
3L
to
nurse
Wb 123 (9) Pyr.
At Edfu 31
refers usually
to the rearing of a child
(eiLher Iforus
or the
king) by
gods or goddesses
Horus
M.
'tn
d
is
raised
by
the
Merty IV 16.9;
the
king,
son of
Sakhmet
--%"
Ok
raised
by
the_ mistress of
Punt 111187,13-14
and even the
king
-W
*
nursed and raised
by
the
Ogdoad III
167,14-15. Though the
determinative
shows a wet nurse suckling a child.
31t
ck4rly
had
the more
general
implication 'reae 'bring
up' or
'nurture
a child : the two sisters the
beauties
(nfrw)
of
Horus 11111,7.
31yt
nurse
Wb 123 (10) MK
.
GR
At Edfu
this
name
is
applied to
Isis
:
in
the
myth of
Horus
she says
'I
am who
rear4
(mn' ) Horus
upon the
watee
VI 79,12
and
? Wse
to
your
barque
,
your moLhcrrw-b3d6cb-
nfrw.
k tr
rdwys_ nursed
you and reared your
beauties
upon
her knees! VI 760.
3Lt, binh
bed-,
-,,, !
......
Wb
123 (11-12)
OK
51
31t is
a
four legged bed
of wood, with or without a
foot-board
which
is
shown
being
made
in OK
tomb
scenes.
It
was most
likely from
this time
a mummy
bier
and thus
a
Tunerary
couch',
but
could also
be
used
in
everyday
life [K? Jpstein, Mdbel
p.
6-7
; representations
Vandier, Manuel IV
lp. 87-1931. The
writing of the
word
is derived from
the
verb
31t 'to
rear, nurse' and
the
determinative
of a
bed
with
lion heads
symbolises the
power of renewal and rebirth
inherent in
the
funerary bed. Faulkner lists
the spellings of the
word
from
earliest
texts
[JEA 50,1964
p.
25]
:
AWe Ti 133 L
to
D 1,4 Adm. 14,1; Urk 11142,12 dm. 3,5
Nianchnum 138 (30.3.2)
pl.
63
and
Janssen [CP
p.
239-41] believes
a word at
Deir
el
Medina,
written ytit
is
a
Tunerary
couch'
[in
general see :
W. Needler
-
An Egyptian Funerary Bed
of the
Roman Period in
the
Royal Ontario Museum, Chapter 2
At Edfu
the
bed is
connected with
Osiris
: protector gods protect
rRz=q
779of
the courtiers of
Wenn-nefer 1 178,14
and the
winged
disk
protects
'A) 97-2
of
Osiris Sokar (in
the
Sokaris
Chamber) 1203,8. Berlev
notes the connection
between
the
31'nurse'
and
3Lyt 'couch'
and
suggests that the
bed 'takes
care of' the
person
lying
or sitting
upon it, hence
too the
lion heads
to
ward off evil
doers [RdE 23,33
n.
1].
The king
also sits upon
the couch, where
the word comes almost
to
be
used
like 'throne' in
slaying the
gazelle, the
king is
upon 4. as sovereign,
Lord
of this
land
who
drives
away
N
foes IV 239,5.
The
word also
has
the
derivative 3Lt-rdwy
:
in
texts
for
the presentation of
Two Plumes
-
the
king is
upon3klWffas
N in
the
Place
of
Horus VII 110,2
and alsof:
ff
as
Hr-w3h in Pr-wr
IV 89,10
and pl.
86. Ibis
may
be
a word
for
a
footstool
or a particular
type
of
31t bed.
3d be
angry
Wb 124 (12-17)
vb.
Pyr.
see also
3t
-
The
word
is
written with
the crocodile sign and igo a crocodile
head
can
be
used to
write
3t,
so
there
is
room
for
confusion
between
the two.
The
transitive
form
of the
verb shows that the
anger
is destructive
and
becomes
an
'attacle
which can even
devastate
a country
[KRI Il 24 1,1].
At Edfu
this word occurs
in
the two
phrases : wdn-3t
Horus
slaying the
bull,
2zr', )
m
52
bftyw. f VII 310,11
and slaying the tartle',
'D'
1' r
*gfyt
m
t3w
nbw
V 245,3
)W
Z-51
a
bull, Amun
pr-'-4t IgOe
he
treads the
battlefield VII 144A
and also
in
the phrase
A
7C -U
hrw-3d 'day
of attack'
hbhb h3b
.t
CD
bftyw
chop up the
hippo
on the
day
of
his
attack
IV 129,13.
3d Furious One
-
Seth
c
f. Wb 124 (20-22)
the angry one
(but
not
Seth)
At Edfu
this
is
an epithet applied to crocodile
foes
:
in
the
9th UE
nome
hsf IV
180,8.71is
phrase
is in
common use
from
the
Eloquent Peasant
onward
(11181 hsf.
n.
1
'3N6T-
and
Vogelsang lists
examples of this
phrase,
including
variants with rns
(Bauer
p.
147-81.
-
3d is
also used
in
a more general way :
HB bsf
r)O'jpo',
-
15'
hmhmty
snake and
drives
off
the
attack of nh3-hr
V 113,8;
c
f. Go in
peace to
your
temple
W
of nh3-hr
is destroyed by
the
harpoon VI 160.11 (are
these anger or attack
7).
It
could refer
to the
hippo
:a
killing
the
hippo
text, among the
names
for it
are
rN
"'*% Q
who
is
stabbed
in his hour (a
pun on
U-
moment
?) IV 58,13.
53
i the reed -q
Writings
-
Direct:
Phonetic Change:
Error:
)
BIFAO 43
,
1945
p.
68
suffix pronoun
,I
st sing. masc. and
fm.
Wb 125 GG 34
Junker GrD
p.
36-37 48
E2D
-
Z=
a:
g \N,
Signs
used
to
write
J
at
Edfu
are numerous,
for
the sign represents
the person who
is
speaking so
A
can
be
a sign
for
the
king
with
different insignia
or
different
gods and goddesses,
giving numerous
variations.
For
a survey of
the
different
signs see
Fairman, ASAE 43
p-207-217
for
example
,
Vk
V TB 2
4'24
YA
lArff
21
1
-T.
291A
ly
to say
Wb 125
refers
to
in Wb 189 (7-11) Pyr.
The
cosmogon i cal texts at
Edfu have
many examples
of a word which
is
written
[read
as'
in by Sauneron, BIFAO 63
p.
87;
after
GG A27
,
who
translates
it Tring here V, MA 81 does
not
have
this].
Also
possibly
-and
The
texts
involved
are
(a)
on
the
inside
of
the enclosure wall
-
VI 181-186 [Barucq (after Alliot),
BIFAO 64,
p.
1671
and portions of
this text are
in
the
Pronaos
-
11130-35 [Barucq,
op. ciL] and also
VI
328-330 [summarised by MOET 34-36,
not
translated].
Barucq
treated
'f
as a
Ptolemaic
version of
U,
as used
in
the
Pyramid
texts
.
it is
used
in
the
sdm. n.
f form, hence
the
writing and also the sdm.
f form,
thus
This
archaic use of
i
may
have been
to give
these texts
in
particular a spurious air of antiquity.
Faulkner
showed
how
the
verb was used
in
the
Pyramid Texts, Coffin Texts
and may even
have been
incorporated
into
the
sdm.
in. f
verbal Construction
[JEA 21,1935
pp.
177-190]. Gardiner included in in his
grammar as
'a
parenthetic
phrase
for'said he! [GG 436-71, for
example
CT 107b*41L Wsir 'so
said
Osiris'.
54
Tle
use of the
verb
is
rare
in
the
NK
and
it is
not clear whether or not the so calledprothetic' yod
of
Late Egyptian is
related to
I 'to
say'. where
it has become
a marker
for
parts of speech
[c f. LEG
10.5
p.
161-2
,
24.1
p.
342
etc.
]. Sethe found
an example
in
a text
in
the colonnnade of
Tutankhamun-Harcmhab
at
Luxor:
q2?
Nt.
q
NT
.
which
he
translated
'Said Neith'
at the
end of an
hymn
taking
it
as an example of
NK I
OS
64,1929,1-5
especially p.
31.
The
presence of this verb at
Edfu in
specialiscd
texts
implies
that they
have been
artificially ardiaised
and comparison with
the
Shabako
text may
be
valuable to compare
deliberately
arch aic
texts and,
show
if
they
use
the same methods of archaising.
The
verb
itself
can
imply
special creative or ritual
purpose :q
17
NW
said
VI 328,7; Wa
said
-
Aa
said
VI 181.15
133
vine
Meeks
proposed that the words
listed
under
Wb 127 (6) [BD 179.4
and possibly
81
;
(5)
-
Beni
Hasan 118
an offeringq1hCr ;
(7)
and
(9)
a plant
-
Dauer R 8: P. Kah. 19.59; Sinuhe 81
-
should
be
amalgamated under one
headinggrape
or
'vine [Donations
p.
10
n.
51.7he Beni llasan
example
is in
fact
a meat portion so can
be discounted (may be from 13t 'back).
In Peasant R8
qlall
I
is
one of the
plants with which the
donkey
of the
Peasant Is loaded
which
comes
from
the
Wadi Natrun
*.
P. Kah. 19 59 (VI 10
vo.
59)
4r"
"t 4: -
100
rushes am
brought
to the palace
[after Griffith, P. Kahun I
p.
501. In
addition, there are examples
from Cr VI 405
s
qjj, tie
oil
;
P. Ramesseum III frag. 4
pl.
14
"da"
4 14'1
Sri
;
BD 179.4 from
which.,
someone comes
forth
.
so
it
may
be
a spelling of
13
t
mound ;
&rnj.
TuLInscr. 3
no.
24
q rA
vines and
in P. Leiden 348 Ro 11.1
and
9 JOMRO 51
pl.
11)
there
is brought 'hair
of the chin of
Osiris
which
is
called
YJ,
`
There is
also a word
133 (Wb 127.10
and
11).
a staff or sceptre
in Peasant B 122
also
Cr 149
Ile
name of the
plant and this
stave may
be
related
in
that either the plant could
be
made
into
a
stave, or that the
13t
stave
has
the
same qualities as the
133
plant
being
straight and
long. By
the
GR
period
it is
clear the
133 is
a vine,
if
so
it
may
be from
the earlier word
for
type of plant.
At Edfu 1133
occurs either alone or
in
the phrase prt-133,
both
occur only
in
wine offering texts
3h3h
sw3rh
93
'make
verdant vines and make vineyards grow'
VI 253.3.
55
prW33 are
literally 'seeds
of the
vine and thus grapes or raisins rw-')
Take
wnY grapes and
-
VII 283,17; (offering
of game)
How
excellent are

'0g
and
q T&
4'r
:-
in
a
list
after wn
Xsp
t VII 199,13,
the text
continues,
'the
god sucks' and
his flesh is
refreshed'
VIT 200,18. A
grape and water offering: nn
'these
grapes which
I
offer to
your
ka in
your vineyards
VII
=,
e ILI,
122,10; (wine) Hathor
gives all the
vineyards of
Egypt
... .
come
forth from
their
vines
VH
142,1
.
,f
The
meaning
'vine' for i33
seems clear at this
period
but
whether
it
can
be
applied
to the earlier
terms
or not
is difficult
to
say.
i33
may
be
mythologically associated with
Osiris, (P. Leiden 348 Ro.
11,11
and
in CT 49 Osiris
gives to the
deceased
two
staffs
(W). The
vine may
have been
regarded as
the
staff of
Osiris
though there
are no allusions to this
in
the
GR
texts
however.
Loret [BEFA0 19
p.
6-71
saw
i33
as the
Coptic
word
i ky,
F-1AAY
'flax,
which
it
clearly
is
not.
In
ve
Sinuhe B81
on
is
the
name of a
foreign
country
'Vine-Ian&
which
has figs
and grapes
in
it,
one of the
wine producing areas who exported to
Egypi.
nxds
Wb 125 (5) MK, Med.
The literal
reading of the
sign

occurs earliest at
EI-Bersheh II
p.
19,
over a scene showing
boats
on the
water carrying papyrus
litt
9
j
'gathering
reeds' and also
Eb. 263
ittl
are used
in
a
141
recipe
for
regulating urine
[Wb Drog. 8-91.
At Edfu
too the
word survives
in
a
damaged
text about part of a nome,
'there
are seeds
qt
ioio
'mixed
with reeds'
VIII 113,15.
i33 birds
An. Lex. 78.0130 Vernus
,
Athribis
p.
239
nn.
(I
and
2)
The 133w bird deity
appears often
in
the
Coffin Texts: CT II 222e-223e Sp. 148 describing Horus
the
i33w does
not achieve my
flight [FECT- I
p.
126 'the Contender'];
VII Ill Sp. 905
snb
IT411
qj-'bird!
;
VII 168 Sp. 953qrxUq
R,,
-
'fighter'; VI 332 Sp. 698qla'-2
'club
wielder;
III
37Sp. 170T%M12OIaaw; 11396a Sp. 162
the
west wind
is
the
offspring of
TK2451.
(note
this odd
determinative from BH IOX).
56
This
god may
be
related to
Pyr. 264qymj:
Fo\
-a
pair of celestial gate wardens
(FECT
p-61 n.
1,
and
Komm. 1261, but it is
possible
that
Horus
and
Seth
could
be
envisaged,
'which
makes
the
CT II
222e-223e
text seem more comprehensible.
The determinative in
the
Pyramid text
is
a pair of
fan-signs,
which are associated with
the air and
light. This
confirms the
idea
that originally
03
may
have been
some
kind
of air or wind geni who was
later
envisaged
in
the
form
of a
bird.
and who
had
control of the air
[Vernus, Athribis 239
n.
0)
and n.
21. In
the
Late Period
the word came
to mean
birds in
general and
Rundle Clark
took
it
to
be
a phoenix
[Univ. Birmingham Historical Journal H
(1949)
p.
139].
At Edfu i33w is
a general
term
for birds:
the canal of the
Athribis
nome,
here
all
its birds
rejoice
(also Dendera
-
Dum. GI IV
pl.
116) IV 30,2
-, where
the
Fisherman (wt') is
brought,
the of the eartWs circumference,
fly
upon the
fouf
winds
(or from
the
four I
points)
before
you
IV 46,15
-
the corresponding text
in V 19,4 is damaged but has
9-
At Dendera
too :a serpent
is
called
.
1?
-r3w.
' Shmi hw t3wy.
k D VII 106,13.
WV
0
animal
?
md ointment
is
offered
before
the
falcon
and
ibis. Here Khonsu is described
as
q%cP
tkr.
pbty
1276,14 (coHated from XII 311). Ibis
could
be-
an error
for 3m Un!
where
the vulture sign
has been
written
instead
of th owl.
OR
staff
.
twig
Wb 127 (10)
Type
of stick or sceptre with the
detaminatives
,
wielded
by Osiris
to show
his
power and
by
extension a symbol of royal authority
[Hassan Stocke
p.
118). Perhaps
made
from
the
i33
plant,
thus of vinewood
[c f. Borghouts, OMRO 51,120
n254 on
the confusion
between
13A
perch,
i33A
twig,
133
vine].
AtEdfu Ut
can
be
an alternative word
for
the
3m's
sceptre consecrating offerings entering
the
temple, the
king
receives
TW,
3-
and
holds the
bd 1121.8
also
14
A-
1162.1 S. Pl. 40c I
g.
11V'
and
40h'lg.
show the
king holding
and
/
in his left hand
;
in
the text opposite
40h IdL
the'
Z
same sceptres appear
but
the
hd
accompanies
3ms. In
a consecration of stpw portions
the
brp is
57
held in
the right
hand
and
47.3&
in
the
left VII 102,6-7. Even in
the earliest texts the
brp
and
i33 t
are associated :
in Pyr. 866 b.
the
hrp is
with
dets. (also I 159c),
a
V
text
found
at
Siut I
pl.
10 line 417
L2K -
These
two
words may refer to
similar objects.
i3w
praise
noun
Wb 128 (1-5) Pyr. (6)
vb.
be
praised
(from NK)
Cr. 62a; CED 39
;
KH 42
'
600Y
F
',
Y=, WOY
A
synonym of
W, but
not as well used at
Edfu
though
*1
when used alone could read either as
i3w
or
dw3, depending
to some extent on the context.
hl=a 'praise'
as'object of verbs :
di
-
when
Re
rises
in
the east
,
gods
qe-l(dw3-nLr
text)
III
123,16; Mendes
nome,
for
the
ram
A
',
L 4-1
J'give
praise
to
him IV 35,6. A
compound:
A 41
-:
.
give
praise
to
Re V 6,6;
compound verb
-
in
a sistra
text
,
the
king impersonates lhy'A
0-
1,
lby
n
Nbwt 111134,10.
In
puns : the
king Pr
n
Owty (harpooner
=
HB) 111123,10.
ir
: courtiers of
his
majesty:
q
I
V8,10-:
lid
dd. tw
n
hwt-njr. f
praises are said
for his
temple
V 3A.
An
I
ameforthewsbthallis
'House
of
Praise' [literally 'land (0)
of praise',
De Wit;
CdE 36, No. 71,1961
p-911
IV 14,1. r
.
Yah: dw3-St
wrt god comes
forth tr
J;, JL
praising you
R 34.11
; the
Ennead
of
Mesen tr
praise
him for his
ancestor
IV 50,7.
Stative
: the
king
comes
forth from his
palace
0
very praised
by
the one who created
9 I=
him IV 50,2.1 -
i3w
n.
k begins hymns
to
Behedty,
so
this
is
praise offered on a personal
basis, directly
to the god
,
'p-
A4""Behdet
1378.14
and
q rA
.1
1381,8.
Barucq [Louages
p.
36-37]
suggested
that
originally
i3w
was praise
by
acclamation, which was
given on public occasions
before
the
king
and
in
the
daily
cult to the
god.
In
the
Ptolemaic
period,
while
dw3
was accompanied
by
singers and music,
i3w
was a simple sung prayer of praise.
From,
the end of the
MK dw3
gradually assumed the
original meaning of
i3w, Ow became
weaker,
in
meaning,
and was used
less frequently. In
action and gesture there
is
no
difference in
the
determinatives
58
i3w
old man
Wb 129 (1-4) Pyr.
cf.
DG 16
c
f. CED 227 W6
be
old
This is
the
description
of the sun god
in
the evening:
3bw bpr
tj'
at night
IV 57.7. Behdct
m wh3
(and
a child
in
the
morning)
1379.7-8;
as an old man the sun god goes.
through the
underworld, sb
-n
'passing
through
eternity
'that is dying
sb n4
VI
2,2
rnpi
the,
young old man who passes through eternity and gives
birth
to
himsclf Il
38,1;
the
king
presents
Inbtt
to
BB in his formof q
t
,
the
oldmanwho
illumines
the
underworld
VIII 92,5. Appropriately in
the
nome
Imntt, The West
.
Horus Is
M91
fD
who
makes
himself hidden from his
children
IV 23.7.
Other things
can
be
old:
the
king brings Nun,
the
flood
q6
is
old on
his day (die following
text
has
mw-rnpi perhaps as a
deliberate
contrast)
1112,13
.
At
the
festival
of
Dchdct
rn
pg
the old men
dance IV 17,8.
As
the
'Old Man'par
excellence at
Edfu, Horus Behdct
receives
fitting
epithets :
he Is
nfr the
beautiful
old man
VIII 35,2;
qrAdql,.
'
IT
the old old man
III 145,13.11is
epithet'
is
also
found
at
Dendera
of
Horus
as the
creator sun god :
Greetings
to you
q
We-
%,
Jq W%-
fl,
'
who made the gods
CD 1158,2
;q
rM
tj bnt 1my-wrl (west) Philae Photo'290,
and this
epithet could
have its
origins
in
texts
such as
Ch. B. IX
ro.
5,11-12
'A
[HPBM I
p.
88
n.
21
Oldest of the old'.
71cre is
also a
book
at
Edfu
which was read at
the
Festival
of
Behdet
:
El
q
el J
d
V 132,5 V 135,34
which appcxs
In
the
fist
CKI
of
books in
the
House
of
Life
preserved
in P. Salt 825
,
13 k-9
[pl. 361 [Derchain
-Salt
p.
99-1001.
The important
aspect of
Horus
as an old man
is his
ability
to
become
young again:
1111 Ir
Dn
r nw.
f
the
old man who
becomes
a child at
his
time
Vill 92.8
; of
Osiris
.
'you
exist. you
live
shpr.
k
A14
you
become
old - you endure'l
211,19.
In
a crocodile
kilfing
text,
Horus kills
11
W
their old crocodiles and their
young ones'-
IV
59
211,13
,
an
inventive
use of the term.
Ut
office
,
profession
Wb 129 (7-13) OK
DG 16,8
fV
'k
Ibis is
probably
from
the same root as
DR 'stick', i3w 'be
old',
Owt 'Post' before
the shrine of
&n,
and
i3wt 'herd'
-
all of which
have
the
semantic
link
of authority and power.
The
symbols of
office
in Egypt
are the stick and the
seal, no
doubt
presented
by
the
king, but
the
highest
ranking
officials were
those
who could read
.
For
this
reason
Tboth
came
to
be
responsible
for high
officials
and their
offices, and
in
the
Late Period
priests
too
could
be designated
as
holders
of
i3wt [Helck LA
1226-71.
At Edfu
the
word
is
.
used
in
ritual and offering texts
where
it
applies above all
to the
'office'
of
kingship
:
BB
seizes of
his father 1118,9
sw m
of
his father
.
14; HB
is
Lord
of
the
Office VII 85,6
and
he
says of the
king 'You have
seized
(iL)
your office in
m3'-hrw
.7.
This
connection with
M'aat
continues
in IIaat
presentation
texts :
Horus
gives
V
'3t
m m3'-hrw
1 117,7
and the
king has
taken
3m
vf-
like
the
Lord
of
All VIII
v
122,18-19.
In
the temple
descriptions
:
HB it k
seizes
his
office
in Pe
and
Dep IV 18,9
and the
gods of
the temple
say
'Dtm.
n. n sw m
#we
seal
him in
the office of
king' IV 10,4
-
this
is
a
declaration
that the
king has
received
his
seal of office.
There is
also a connection with
Thoth he declares
to the
king, 'I
give you your office,
your
throne, your
kingship'VIII 148,
'2.
The
meaning of
the
word
does
not alter
in
the texts,
but it does
emphasiie the
office of
kingship
most.
i3wty holders
of posts
Wb 129 (14) D. 19 Late
A
collective
term
derived from Owt
to
indicate
the
holders
of these
offices, and possibly only used
with reference
to temple
office
holders,
that
is
priests.
Wb
cites some earlier examp
les,
and
Karnak
60
lot
Mar. 54,45
%=r n rng' seems
to
indicate
an army contingent
(Lcmp. Merenptah). However
this term
does
come
to
be
mainly a priestly
term :
Gauthier
cites a
list
of
participants
in
a procession
for Min,
with at the end
Ti
'all dignitaries' [ Fates
p.
115
Minfest. Champ. Mon. 209]. Also
at
Philae
: <3039> photo.
72 these post
Am
I
holders
are
in
the
wsht
hall
; <2902>
854
Y 17
of the temple perform
their
duties
.a
phrase echoed
in
the
Edfu
temple
description:
Y-
nn of the temple at their
duties V 30,2.
At
this time
13wt is
a word which encompasses all the priestly
holders
of office who performed
functions in
the temple.
13by left
Wb 130 (1-9) OK
DG 17,4
As
an adjective :
in
temple
descriptions, 11wt-sbqt
='e
4
on the
left
side of
Mesenit 1251.2;
the
wsht
hall has hnd imn
right and
left
stairways
1111,13. Ite
two shrine rows also
have left
and right sides
.
the
left being Lower Egypt
and right
Upper Egypt,
so that
IIB is Lord
of
Mesen
o
on the
left 1282,9. Because
of this the
word
13b
can
be
written with
the sign
of the goddess of
Lower Egypt,
a serpent
,
thus
left (V 4,2)
as opposed
to the vulture
for
imn.
i3b
the
left hand
or arm
Wb 130 (10) NK. GR
This is
not a true medical term, but is
often
found
at
Edfu
to
describe in
which
hand
the
king held his
sceptre : the
3ms is, held in
IV 49,12
or the
king holds bd
and
3ms in
ji
.
something shown
clearly
in
the
plates
1106,18.
i3bt left
eye
Wbl30(ll) OKand (12) Moon
-
LatcGR
Ile
word
for
the
left
eye
implies
an underlying
identification
with
the moon and also with
the
Lower
Egyptian.
uraeus
(see
above), the three things
being
amalgamated.
Inevitably
too
it is
closely
61
paralleled with the
imntt 'right
eye!
(rather
than
w3dt).
This is
particularly represented
by
the phrase
ptr
imnt
m
hrw dg3
n
Obt
n gro
'what
the right eye sees
by day
and the
left by
nighf, which
is
often the
reward
for
the
king in 'eye'
related offerings.
The
verbs
in this
phrase may vary
but
the
imagery is
the same : mirror
texts
<c,.
IV 81,12; IV 389,5 (both
given
by Hathor,
Eye
of
Re) (mirrors
can represent sun and moon
disk)
w3dt eye offerings
(Bast) VII
163,13;
#
<a>
(Harsomthus
,
son of
Hathor) 138,1
;
&<zs>
(Horus) 1240,8;
-a;,
IV
48,10-11
and the
king
carries
+
=!
Jz>
to
her Lord (Horus) V 49,1
:
in'Uniting
the rays of
the sun
and moon'
'f
(Isis) 111268,16
: sistra offering
+
;
(Nephthys) 1308,3:
sun
boat
text,
AM
as*
the gods
f
4>
11130,12:
mnbt pelt
(a
moon animal)
f
cc>
(Khons) 184,2. Also Seth
of
the oasis gives ptr what
the
Left
eye sees
by
night
(libation
and
incense text)
1152,5.
The
connection with the moon
is
stated explicitly : the night eye
is itn
and
the
left
eye
is
101
the moon
V 55,10; ////e
<>
his left
eye
is
the moon
by
night
V 93.
In
texts with a
lunar bias,
the
i3bt is
treated
in
the same way as
the w3dt eye: a
dw3-njr text
for
the
bsttyw
moon
dogs
#
-=),
is
provided with
its
requirements
111210,3
.
In
an offering
text
Heket-weret
receives
+J
<
in her
great
form
of
Khonsu 1309.8. The two eyes can
be joined
and
<S>
VHI 136,1
then there
is
rejoicing
#
'cl
Ile imt-pb
nome puns on
the
word
imnt 'right
e; e
'
and
balances it by
providing
the
left
counterpart :
HB is
the
Imt
child
in imnt. f his
right eye and sdt wr
hnt
+
<20-
greatinfant
W
%:
_,
in his left
eye
IV 37,5.
The
equivalence of the moon-eye with
the goddess
Wadjet is
stated
in
epithets of the goddess :
Wadjet
4A
is
4
,
1,,
,
of
Re,
thus the
idea
of moon, eye and snake goddess are combined
IV 166,14.
The i3bt
eye appears as early as
Pyr. 33
and
then sporadically
in
religious
texts
(e.
g.
Taharqa
pl.
40
col.
14
=
Hibis 11131
col.
4
YJ
- JW.
JJKa
hymn
to the
moon) and also at
Dendera.
i3bt
uraeus
-
Wadjet
more exactly
Wb 130 (13) GR
As
explained above
this
is
the natural
development in
the
GR
period to equate
Obt
=
Wadjet
with
the
left/moon
eye.
At Edfu
this
is
a common epithet of the goddess : she
is
of
Atum 1310,14;
of
62
"=c7IV 162,4. Wadjet herself
unites
the right vulture of the
diadem
with
+
"f
D,
%.
-
IV 52.13
.
In
; .0
offering the
w3dty serpent sceptres of the
Two Lands, Horus
gives the
Imnt
shining on your
brow,
and shining on your
forehead 1149,5; Mehenet
shines as

'0' 1141.18
.
The
term
b
is
also used at
Dendera (MD III 71c).
In
a parallel
text
for Nekhbet
and
then
Wadjet, firstly
the
vulture goddess
has
the
Imnt
vulture settle.
"
with on the
king VI 244,11
and
then
Wadjet does
the same. setting the two
down
together,
qe
C%
VI 244,14
i3bt Lower Egyptian
crown
A logical
extension of
the
use of
Obt Wadjet
of
Lower Egypt,
then
Obt
can
be
applied to the
whole crown of
Lower Egypt (as imnt
the
White Crown)
:
Behdety
shines
in Behdct
and unites
imnt
with
IV 371,17-18
13btt
cast
Wb 131 (7-9)
adjective
13bti 130 (16)
to
31 (3) Pyr.
DG 17,5
t.
I(<
Cr. 76b; CED4b; KH49 ElGB7rl-,
lF-sr"-
The
adjective
13b ty
'eastern'.
used to
refer
to the
eastern
(left hand)
side of the
Nile, became
the
substantive
'the
east'
in
texts
from
the
New Kingdom
onward.
At Edfu
the substantive
form
appears
quite often as a
designation
of the
place where the sun rises
in
the morning.
It has
two principal
spellings :
dm,
dm
wa
IV 5,8
var.
Im
con
V 82
and also
IV 16,3
or
Wa
IV 18.1
ow
11113,2.7be jackal
sign
is
read as
13 b ty
and
jackal
with the
feadw
of
the
West is imntt.
It is
also used
to give
directions
and positions of rooms
in
the temple
description.
i3rt head
cloth
-
see
3rt
i3rrt
grapes
= wine
Vb 132 (12-14) OK

Wb Drog. 10-1 I
63
DG 7 311y
/
I- Lcy),

2..,
1
Cr. 54b
;
CED 34
;
KH 34, C=
XOO
%
C-
Tbis,
one of
the
earliest words
for
the vine
in Egyptian,
came to
be
also a word
for bunches
of grape's
and the grapes
themselves
[Vitis
vinifera
L. Keimer, Gartenpflazen I
p.
157]. In
the pre-Late period
writings of the
word
the
q rA
at the
beginning is
more common,
for
example the
writing
MIF
from
the
3rd dynasty [Murray. Mastaba I
pl.
1] Sethe discussed
these
writings
in
connection with
the
reading of the eye-sign
.
without coming
to
any
definite
conclusion
,
but
giving parallel writings
in
a
word
(Ebers 10,10)
and
'miW [ZAS 58,1923
pA5-47 ; also
Loret in
BEFAO 16,1919
pp.
245-2531.
At Edfu
and
in GR
texts the eye sign
is
replaced
by
probably
in
error, which may
indicate
that there
was
little difference in
pronunciation
between
and
At Edfu irr (as it
appears)
is
the
word
for
grapes : the
Sht. Im3 is brought
with
its
wine and
IV 46.5. In
this
respect
is it
a constituent of the
drink hrw. '
,a
grape and water
beverage In
a
Orw. '
offering
there
is
a sub-offering
Presenting
grapes and water
VI 133,7,
also
"Words
-==I.
spoken about
. C=. -W=
line 9. It is
this
drink
which
is
given
to the
harpooners,
to
embolden
them
in
the
hippopotamus hunt VI 1123. In
a
brw-' text,
Horus
gives the
king in
return water and
ql! qe
1'cr=:
-
to pacify your
heart VII 200,6-7.
-'
There is
a scene entitled
hnk 1460,5-15
,
where
the
king
offers
two cups to
Horus
and
Nephthys (pl. 35c)
and
their contents
have beneficial
effects.
Similarly in link
qi. "=FF
the
grapes are called prt-i3t also, and again this mixture of grapes and water
is intended
to
'make
the
breast festive' VII 122,9-123,8. The king here has
epithets showing that
he
controls the
wine
producing oases and
in
return
for his
offering
,
he
receives many vineyards
in Egypt from Horus
,
who
has
militant epithets.
Or
reeds
Wb 132 (5-8) Pyr.
and c
f. Wb 132 (4) Med.
This
word may appear
in Edfu in
the
name of a particular
field'in
the
lmt-p
nome
is brought
with
its
s3h
-fields
,
3ht
and
3ht lands IV 37,9
and
10
; also
W
10
with'Scly and
Pnbwt lands V 25,16.
64
The field
of reeds
in funerary
texts
is
the
field
where
the
dead
perform their agricultural activities
(q-v-
sbt-i3rw)
,
and writings with
the snake sign occur
in P. Boulaq 3
p.
11 1.34
;
Petosiris Nok"
*,
67,1
-.
69,3
and also on a statue
from Dendera
-
ASAE 21
p.
72 [refs. from DG V
p.
50-51]. Gauthie'r-
suggests
that the term could
be
applied
to the proverbially
fertile fields in
the north
Delta [DG V
p.
501,
which also contained reed marshes.
As this is in
the
nome where
Buto
was once the main city.,
and whose goddess
is Wadjet,
this may explain why the serpent was written
in
the word.
It
was not
only
for
r
but
represented the
fact that
the
reedy marshes of
Buto
were
full
of water snake&
i3bw
sunlight c.
f. 3bw
Wb 133 (3-5) Pyr.
cE
KH 505
This is
the earlier
form
of
3hw. ihhw
which appears at
Edfu
and
it has fairly
consistcnt spellings
WWW
by
night the
moon
is
the substitute of
(D
-T
-
R%
156,5-6; -70a illumines
your
face Vll'
248,15-16; -50?
%
idb for
me
heaven VI 306,12-13. If itis
written
9
as
in 'his
sunlight
is
the,
heaven
of
HB'VIII 152.13
the reading
13bw is
prefwed, though
it
could also read psd
'shining light! ',
[see EI-Sayed ASAE 71,1987
p.
67].
Sunlight
can also
be
personified as a god and
he
occurs at
Edfu in
the phrase
dr-13bw Limit
of
sunlighe and the
king is
given all places at the
limits
of the sunlight:
10
160.1; by Scth
of
Weret
;CH
52,6
; also
PL
JR el
1174,5
;
11orus
gives n ww
lands
of
C>
-CP1
I
115.1; Horus does
this andthat r Sjr
4
'eO
A
IV 17,1. In
principle this god of sunlight
represents
the creative powers of
light [c. f. Englund, Akh
p.
91
and
191)
,
it is
the tool of
Re
to'
achieve creation.
As
the
solar god at
Edfu Ilorus is
called and
Lord
of the
Fu-st Occasion
VI 96,10
; also
9V
VI 302,2-3; he is Lord
of
Light IV 57.6. Re for his
part
is
'Me
one who
illumines
the two
lands
A0A
tf
'V 56,10,
an epithet often given
to
Ilorus
also
:A
sbil
t3wy V 7.7
;A2 also
V 180,15
-.
in
a grain offcring-;
0 /////
A
%*%
Acl
std
t3w
nb
V 376,10;
and also who gives
light,
one
lives
at seeing
him V 250.2.
i3k
old man, old age
*
65
.
Wb 134 (4) BD
i3k is in
use
from
the
Book
of the
Dead
onward -.
BD 240,67
receive
in
Ro-setau '
says the
deceased [FCD 9;
trans.
Allen, BD
p.
94
=
Spell 1181. It
appears
in
the
Late
Period: Turin Zettel
<1
1>
the child
isq14-1Naged
and a
Ptolemaic
sarcophagi at
Vienna [Nr. 20
-
Wresinski
p.
159 Pa-wedeb] 'he
gives me children and
I become
q 2
e-
Pt
-
'. The
spelling seems
quite
definite,
so
it
may not
be
easy
to
dismiss
this
word as a mistaken writing of
i3w
.
with
hieratic
Q
erroneously written as i) thus
It is found
at
Edfu
:
BB is
a
falcon
and old
I
man
(reference
to
his
role as a sun god)
VII 22,13. Also
at
Dendera,
rather surprisingly,
[Junker, ZAS
L&
43,1906
pp.
121-2] Hathor is described
as
q.
11
C; b
I-
.
A' in
every
land
who gives
q It
'T
to
her,
beloved (translated
asrich
in
yearsand'old age'respectively)
MD IV 30.
The
origin of the
word
is
unknown,
but Wb
points
to
ik 'stone'quarry
workee
'stone
quarry'
(Wb 1
139 10,11
and
12). These ikyw
were quarrymen whose work was more specialised
than ordinary
necropolis workers
[Sinai Inscr. II
p.
171. It is
possible
they were
the older more experienced
quarrymen,
'master-craftsmen'
and
i3k
not only
implies 'old
age'
but
someone with great skill
accumulated over
the
years.
The
word
ikyw
occurs often
in Sinai
and
Wadi Hammarnat texts.
,-
i3kb to
moum
Wb 134 (5-8)
DG 12,3 3km be
sad
13
>--
2-,
also spelt
3gb
Cr. 519b; CED 227; KH 290 be dark,
gloomy
WKM
5*,
LOKEt4*
Derchain
showed
that
in Late
texts there was punning on
the
words
3gb 'flood!
and
13kb 'to
mourn',
the
idea being
that the tears
of
Isis,
mourning
her dead husband
caused the
flood
of the
Nile.
-This
tradition continued
into
the
works of classical writers, such as
Pausanias [X 32,10]
.
He
argued that
by
the
Late
period
the two
words
hitherto
very
different,
were then confused, probably
deliberately in
puns of the priests
[Derchain CdE 45, No. 90, July
p.
2824 ].
The
verb
i3kb,
origin unknown,
is
used at
Edfu
most often
in
the texts
of the
Sokaris
chamber
(Die
i
Stundenwachen)
and
the
spelling
here
which
is
most usual
is
q
gods moum at the coming
of
the
dead Osiris 1211,15;
with suffix
,'I
mourn. and wail
for
my
beloved lord
q .
F-

.-I
215,19'.
-. II
I-
,, -:, -.,
66
FoHowed by
a
dative
n
mourn
foe:
P3 tyw
q
:
J-
I-%-
mourn
for
you
(0s. ) 1210,8; Nut
raises
her
'q
'v
. q'[-
--
son
,
Osiris,
so that
Isis
=r
mourns
f6r
you
1223.6;
Sakhmct
she moums
for
you
1222,12.
Followed by dependant
pronouns as subject:
they mourn you
1210,9; 1215.15
also.
Followed by
suffix as
direct
object :
Two Mourners
mourn you
1211,12.
Some
texts
here
are
directly
copied
from
earlier versions and the
GR
spelling replaces
that of the
earlier versions, e. g.
the
waters
q'- -"-
1217,5
=
Toth. Nav. 18,18
4TI-1h*
.
Elsewhere in
the temple
-
followed by
preposition
Dr
:
Isis
and
Nephthys 7"=-moum for
hr
sns rn wbt who their
brother VI 148,14-15; Nephthys is Temet in j1wt-Nbwt'-A'a
mourns
for her brother in
the
Pure Place 1188,14;
maidens and women sn
brk 1201,8.
It
can
be driven
away :
dr IV 312.
i3kbi
-
13kbit
mouming women or goddesses
Wb 134 (13-15) BD
Derived from
the verb
13kb
there are a number of related nouns- which occur at
Edfu
Singular: Greetings
to you
q; P---of
your
house 1210,3 (- Pyr. W2c).
Dual (Isis
and
Nephthys):
L
'.
who are
in
your
belly (of 1111) 11110,22.
Plural: h3tywU-,
".
1
they mourn
for
you
1201.8.
i3kb
mourning,
funeral
mourning
Wb 134 (9-12) Pyr'.
Also
at
Edfu
:
Ut
us glorify
(s3bw) him
with
hi
our mourning
'(songs 7) 1216,7
and
8.
The i3kb family
of words
is
generally concentrated
in
those places
in
the temple
where
Osiris is
venerated and otherwise occurs
less ftequCntly in
the temple texts.
i3gw.
t
unknown
drug
Wbl34(19)
-Med.
Wb Drog
p.
13
One
reference is
known from Ebers 609
'an
unknown
drug' but it
may occur at
Edfu
among the
produce of
3-'3
Great Field,
there
is brought
the efflux of the
Eye
of
Re
andO.
Olk
67
j_-=
,,

of
Geb 111154,5.
i3t
mound
Wb 126 (9-13) Pyr.
This is
specifically the
land
either
left
exposed or which
first
emerges after the
inundation in Egypt
I
subsides.
As land left
untouched
by
the
flood it
could
be
regarded as sacred
land
and served as'burial'
grounds or
temple
areas and
for
safety towni
were
built
upon
them.
'
As
the
land fast
to emerge
it'
could
be
seen as
the primeval mound and so
has
speial significance as a cen'tre of creation.
Villages
built
up on the accumulated rubble of many years are
thus
on
top of these mounds and many place'
names
begin
with
i3t,
the
equivalent of
Arabic Kom
or
Tell [Wilbour II
p.
33; JEA 34
p.
151.
Al
. 1582,8
or the
Wadj-wer'does
ihis
A-
1113,1. At Edfu,
the
Nile floods
the mounds
OS
tGP1
.
01
Horus
created
(ir)
16a
k
111169,5 (along
with nomes, oases and
temples),
he
provisions
with riches
111155,10
and
he illumines
of
Egypt VII 161,15. The
mound also appears
in
epithets of this god after
defeating his foes he is
mn
tp
kW 378,16
;
br
kSA
IV
341,14;
rs
hr
le5j
V 296,13. That
this
is in fact
a euphemism
for
the
Edfu'temple
mound
is
(i.
e.
Edfu) V 125,6. Horus
suggested at the
festival
of
Behdet,
where
the
barques
moor at
deafeats
the crocodile upon
VI 239,4.
da I
It
can also
be
the necropolis area : the
king
and queen
'search'ku
the
mounds and seek the
relics of our
fathers' V 393,16. Also
the
king
restores
ws'
which are
fallen into
ruin, perhaps'
town
mounds
?,
as
this
is
a
brick
making
text
111114,4-5.
The
spellings of the word are
fairly
consistent
but
notice
too
on the
%6t of
iw-nXn Vill
145,5.
i3t-3ht.
nhh
Mound
of
the'llorizon of
Eternity
V..
In
an offering of
rw-'
to the gods of
Edfu,
there
is
also a tree
which
is described
as
llp
c2: 1
-C6
and
VI 136,8-9. This
seems to
be
the sacred grove
in
the
necropolis at
Edfu (see
pl.
146 2nd
reg.
for
this scene).
i3t i3hw Mound.
of the'Shining
One
v
68
Gauthier, DG 122
name
for Edfu
kN T
In
the
list
of names of
Edfu V 396,4
and possibly
in
a temple
description
.. 0
hnt
ndm-nh
(=Edfu) VI 11.5.
BWD3ty Mound
of the
Fighter
e5i
In
the
Myth Isis bids Horus
cast
his harpoon
upon
zr,.
OL 0- q-
VI 66,11.7be
editors of this text
believe O'w is
read as
'3
through confusion and should
be
emended thus.
They
translate
'mound,
of the
Savage Beast! [JEA 29,
pp.
10
and
33
n23].
Drioton believed Ot
was
'bacle
and read
00M, as
O'pi
thus
'au
milieu
du Nil' [CASAE 11
p.
59
n. c].
There is
a similar text
where the
king
exhorts
Horus 'Cast
upon
IV 213,14
-214,1,
this
would seem
to confirm the reading
,
but does
not necessarily elucidate
the meaning.
i3t-wrt-rit-Mr-Dr
Gauthier DG 123
%ani - IOA
Name for
the temple
in
the temple
description
:
,,,
cID
jh;
VI 1115.
i3t. Wsir Mound
of
Osiris
,,
Gauthier DG 124
name
for Edfu
In
a
list
of names of the temple V 396,4,
and pcrhaps anywhcre
holding Osiri;
p,,
relics
in Egypt
as
Edfu
evidently
did,
could
have
this
designation. Gauthier
reads this as
Ot-Mir,
jribn, where
in fact
this
is
the
beginning
of the next narne
(lw.
nYn)
[after Brugsch DG
p.
166:
and
Budge Eg. DiCL
p.
949].
The
name also occurs
in
a
darnaged
text about a
11wt ?
which contains
ft hcnu boat, it
notes

"I is
the sanctuary of
6
'1
who protects
his
son
Horus VII 32,1. Whcther
this
is
supposcd to.,
be
part of
Edfu
or not
is
unclear.
i3t-pg3 Gauthier DG 125
A
place
in LE (Pharbaethite
nome
V",
which contains
Shedenu) here
the guardian gods protect
&to
a W-.
-,
Osiris k5J 0
1180,6. Ibis is
the
LE
counterpart of
Abydos
.
Also in MD IV 63.
m iU
4b,,
69
in
the nome
list.
i3t.
m3't
Mound
of
Maat
Gauthier DG 125
name of part of the town of
Edfu
sacred to
Osiris
In
the mythological sphere
this
may
have been
the
name
for
the tomb of
Osiris
at
Edfu
.
Osiris is
the
.
C:
3
1
noble mummy in
a6
1172,16;
noble one
hnty
16,11
11,
Lord
of
Abydos
and
Ruler
of
10
Busiris 111 277,6; he is in Behdet
and
hnty-imntyw in
j9
1- 1182 (18)
;
Khenty
15"
ruler of
Busiris IV 243,11. Other
gods are associated with
this Amentyw
and
Lord.
',,
-3
VI 136,3
and
in
the
Festival
of
Behdet it
place :
Horus
protects
the
rituals
(or
relics)
in e-sl
0
is
one of
the places to
which
the
barques
go 6d!
J
!
z,
V357,3-4.

There is
also a
i3t.
m3'ty which
is
the place of victory of
Horus [Cauville, Osiris
p.
124
n.
2].
i3t-n3-Irw Mound
of the trees
Gauthier DG 126
part of
Edfu
During
the
Festival
of
Behdet
this
is
one of the places visisted,
&=c!
5, j,,
W';
e
Vo
V 357,3-4
-
13t
nw
Bbdt Mounds
of
Behdet
This is
the
burial
area
for
the gods at
Edfu
when
the
king
offers
life
,
stability and power,
he
09
-a
"-
traverses
,mi
before
those who rest of the children of
Re VIII 65,1.
i3t-n-Wsir-n-120 Mound
of
Osiris
of
Edfu
Gauthier DG 127
a name
for
the
Sokar Chamber
atEdfu
Occurs
thus
PF lkL
JAJ
OD
,
1179,14
-
in fact
may
be
the tomb
of
Osiris
at
Edfu,
rather
than
his
sanctuary.
i3t-nk Mound
of
Nek
In
a meat portions offering,
the
Sethian foes
are
destroyed
on the great chopping
block in k.
! j
brm-and
they never come
(back) from it VI 160,9.
I
70
i3t-niri divine
mound
This
seems to
be
a general term
for
the sacred area of a town
(c f. Gauthier DG 129 13wt
n1r] or
even
for
the tomb
of
Osiris in
the
divine
necropolis
[Vernus, Athribis 123
n.
1
and
Khoiak I 277ff. ]
k:
nj
5"d,
In
a garland presentation to
Horus
and
Hathor,
the
king
as a
jim-tir
priest traverses
,vsI,,,
:
'z
leN
to
do his
tasks
(k3t. f) VII 81.1;
the corpscs of the
dead
gods at
Edfu
are
in
.,
VII 118,11.
Generally
then
it is
a necropolis area, outside the
main
town.
i3t. try-ib Mound in
the middle
Gauthier DG 130
six towns
between Mescn
of the south
(Edfu)
and
Mesen
of the north
(Tanis).
As
a part of
Egypt
:
in
the
Myth Egypt is divided into
east, west and,. where
11orus
slays
ew
Q 61
the
foe before Re VI 125,4
;
Egypt is divided into
southnonh, cast, west and where
Horus is king 111169,10; HB is king in UE,
ruler
in LE
and sovereign
in 1158,5-6
; the
places of
Horus
are protected
in t VI 9,3
;
Horus is ry. tp
nt
VI 324,12
.
C- Is I
Vernus [Athribis
p.
336
n.
61
suggested that they
may not
be
so very
different from lww try-lb
islands in
the midst.
It
may
be
a
term to cover the gezira. not counted
in
the other main
types of
land
division,
so
that all areas of
Egypt
came under
the authority of
11orus
MAI Gauthier DG 1 '28 13t-nmt
-a
sanctuary of
I lorus In Oxyrhynchus
and perhaps
the name of an area somewhere
in Dendera
.
i3t. D. dmy Gauthier DG 136
-
fust
of the six
13t. hry-lb
It is found
on
the
south side of
lbebcs
0
VI 8,10.
i3wt
with numbers
in
the
Behdct festival
texts
During'
the
festival Horus
and
Hathor
are taken
I
to
visit all
the sacrcd mounds at
Edfu [for
a'
U5, im
description
see
Fairman in BJRL 37,1954-5,
pp.
196-1991
:,
%
, 13 ,
the
First
mound
is
where
the temple
itself is V 131,6
-
perhaps also with
the connotation
that this
was the site of the
rust
71
primeval mound where creation took place
[c f. MOET
p.
9
nA]; the third
mound
is
also called
11
sm3-Bhdt
V 134,10;.
"7?
on the third
day
of the
festival ir-nt-'
nb
in
the
fourth
mound
V
1353 1;
same
for
the
fith
mound
11
V 136,1
i3t
standard
Wb 126 (7) Pyr.
A
word occurring
frequently from
the
Pyramid
texts
onwards and still
in
use at
Edfu
:
Onuris
as son
of
Re is

34
vjr upon
his
standard
1179,12. The
word
is
rarely spelled out
like
this
but
occurs as
,
-13t.
sn
'those
on
their standards' as a
designation
of gods
in
I-Ir in
the phrase
tpyw
JZ
procession at
Edfu
v-
z
1549,15
-,
e-
111
'T- -=
-
carry
their wsr staves
1555,4. It is
also
found in
epithets :
HB is
q3
Or High
on
his
standard
in
the
House
of
Strength V 176,2
.
(Compare OR
,
i3wt
earlier).
i3dt
net
Wb 136 (8-11) OK
CED 13
;
KH 13 (not Cr. ) 4TE
At Edfu
the
word
i3dt 'net'
applies
to the
hexagonal type of net used
for
capturing
birds. This
net
consisted of two side pieces, placed on either side of a stretch of water, which could
be
closed over the
birds
on
the water
by
a system of ropes and pulleys
[the
mechanism
is
explained
in detail by
D. Dunham BMFA
35 Nr. 210
p.
500 ff.,
after
Ti H 122
and an
Italian
engraving -, also
Vandier Manuel
V
p.
320]. Two
scenes at
Edfu
show a scene similar
to
OK
examples : pl.
145
on the
west side of the
temple shows
the net closed over
birds
,
animals and
foes
as part' of the rtt-plt ritual where
the
capture of animals symbolises
the capture of
hostile forces [Alliot, RdE 5
p.
56
;-
1181. The
text
begins,
44'jR
I nn nt wtl qn
"This
net of the strong
fowlee VI 56,7
with the
imaginative
spelling of
the word where
the main pivot
for
the rope on
the central axis
is
given a
bird head
and
the
initial i is incorporated
into
the
design
of the net.
'The
text opposite
has
a similar
beginning,
q
ro,
011111" VI 236,13
and
the
determinative here is
an aerial view of the closed net and the pivot post clearly
has
a
duck head
at the top
(pl. 150). A
parallel
to this scene
is
also
found
atEsna
-
VI No. 531.,
-
The
word occurs
in
a
further bird
trapping context
-a
papyrus and geese offering : where
the
king
72
catches
his foes in
'A
Y-
his
net
VII 10 1.15.
This
may not
be
an old survival.
for fowling in
this way could still
have been
practised
in
the
Nile
marshes and
bird
pools.
to
injure ?
Wb 134 (21-22) become
mutilated
Wb Med. 20-21
to reduce
,
mutilate
KH 500 (--&T
and
555
W*T 'to hurC.
The
verb
is
also used at
Edfu:
transitive
'Horus throws his harpoon
at the
hippopotamus.
and
rSIk
injured
the
Terrible Face VI 67.5 [JEA 29
p.
10
sore wounded
]. This
use
is
transitive and
thus
an
extension of the earlier examples of
the
verb,
but
closer to the proposed
Coptic derivations.
i3dt
pestilence
,
impurity
,
gems
Wb 135 (16-18) NK
(also
a verb :
Wb 135.9-11 'be
wretched'(12)
to torment
and substantive
Wb 1 (13-15) foe
,
wretched
one)
In
origin
this
word
is
related
to
ldtdew,
exudation'(Wb
1152).
as
13dt is
often
determined
with
the
pustule sign which can
indicate dangerous
exudations such as those
from decaying
organic material.
especially
flesh. 13dt
came generally to mean the
dangerous forces
and
illnesses
controlled
by
Sakhmet,
who sent
them on the
wind or
in
rain
(idt)
particularly
during
the
rive
epagomenal
days. The
i3dt-riript (q.
v.
)
were
the
plagues and pestilcnces, at the change of the year which endangered
MaaL
Yoyotte [Mmi 18,1968,
pp.
82-83 I
showed
how
these
13dt
were effectively the messengers of
Sakhmet,
which she controlled.
13dt
appears very often
in
medical
texts
[Wb Med.
p.
21
pliguel
but
its
origins as a
term
formalign influences
may
be
earlier.
Gardiner (GAS
p.
25
text
2,5
13k f,,
,
collected
the early examples,
including Sinuhe 45
mi
Sbmt
rnpt and
in
the,,
Peasant B 120
there
is
the
phrase
VAIady
of
Plague!
which
Vogelsang
takes as an
epithet of
Sakhmet [Bauer. Komm.
p.
1081. idw (Wb 1152,13-15 MK) is
clearly a
forerunner
of
i3dt. The
term
is
also used to
describe
otherimpure
things such as the
Ilyksos (Sallier I 1, I)
and
it
appears
in
the
Magico-medical
texts to the extent
that
it
truly seems to
be
an equivalent
for
our
.
'germs'.
73
The
texts
at
Edfu
continue to
show the association of
i3dt
with
Sakhmet
:
in
the
Sakhmet litanies,
she
leads
the
gods
in heaven in fear
at
q '1-k
0
her
plague
111314,13;
men
bow in
teffor
at
q%
1'2--]Il 317,1-2; 'You
put
fear
of you
in
the
gods and
qrYh,
-29--
If-
your pestilence
in
the
Two Lands
of men
(tmmw)' 111293,4. This last
phrase
is
echoed earlier where
Mehit,
a
form
of
Sakhmet, is 'mistress
of and
Lady
of
Dread, her
pestilence
75.
'-j
0-
is in
the
Two Lands
of men
(tmmw)'l 278,4.
Sakhmet
can also remove the
i3dt
: sbtp-Shmt text
'she
protects
Wetieset from
zy
V 65,6
;
in her form
of
Mentyt
.
'I drive
away
,
my pestilence
IV 273,8
and
in
the procession of the
king from his
palace, the
lunmutef
'priest
asks
Sakhmet
to
remove
(sw3)
7
impurity from his flesh' IV 51,7.
Minor deities
too can
have
the power to
remove
13dt
:
hnk
stp'W
the
king
calls
to the guardian
genii
'May
ye guard
Wetjeset from VI 158,15
and a geni called
Ir-m-1w3y
removes
I
rlC
1.

10
your pestilences'
1187,1
a
libation
text.
In
this case the
determinative
implies
that
i3dt
are almost personified as physica enemies of
the
king. While i3dt
are unpleasant,
they are not
Sethian for it is Sakhmet
who controls them
and
this
is
more terrifying thiK
Sethian
evils;
for
these
are expected.
Sakhmet is
the
raging
form
of
Hathor
who
destroys
men
indiscriminately
and this
is
more threatening
.
lberefoie in
a
Crown
of
justification
offering, the temple
is built
and
flowers
grown to take
away
6f
Be VI 287,16,
the
word
in
question
here is
more
likely
to
be 3d
which
is
associated with
Sethian
creatures, rather
than
i3dt
which
is
not.
i3dt
appears
throughout
GR
temples and represented malign
influences,
either
intangible
or
physically real, which existed under
the control of
Sakhmet.
In
a
benign
sense
the
flood
of
the
Nile
was seen as the
dew
of a god
[Van der Plas, Crue
p
.
751 hapy
brings
plants and contend
the
Eye
of
Re
with
i3dt
of
his body'11 179,5.
i3dt-rnpt
annual pestilence
Wb 11431 (1)
Vandier
studied
this
phrase
in
the context of the
Edfu
texts to
see
if
the
occurrenceof the'word
could
be
connected with
historical
periods of unrest and' perhaps
famine in Egypt. Ile
nature of rnpt
in the
writing of tfi
word
is
not cleai.
i3dt is
not an adjective or
it
would
follow
rnpt and
Vandier
74
suggested
that
rnpt may
have been
added
to
i3dt,
a word with a
lbaX
meaning
in
order to minimise.
its
effect, so that
it becomes
an'andphraseas
he
termed
it [Vandier, Famine
p.
89-931.
In fact it
may
be
a straightforward phrase
'pestilence
of a year' and the texts show
that
it
was
something which threatened every year
but
was removed
by
the
inundation.
At Edfu lands
or
fields
are said
to
be
purified
from i3dt-rnpt
:
fields
are purified
by
the
Nile flood_--,
"2kN
1471.3; Hapi
purifies
the
fields
and
banks
q X-Osi'l f
19*
1148,17
'%% 11
264,5
-sP-
11270,13;
and
lands in
general = pure
from it
4
ILa
M
f-Vil
69 9.
the
season of
Pcret is
pure
from it
9r, %%l
VI 98,7;
and even the
Nile is
pure
from it
q7h
fT.

1264,6-7; 0 11146.9;
rN,
H 265,12; VII 120.4;
0
1115,3.
db
After
the
flooding
of
the
fields
there
is
no
13dt.
rnpt :
q31c,.
>
IV 363
no.
111,17;
f
IV 195,17;
and
the
Great Green
spreads over the
fields
and them
is
no
his
embrace
1 582A.
0
The king is
protected
from 13dt-rnpt by Sakhmet:
IINI
264 1.43
and
IA5
;
he is
saved
from
q;
VI 265 UO-, Sakhmet
protccts the
king's
city
V1226no. XX, 40.
from
q r-k
44L
The
phrase
! 3dt.
rnpt, as used at
Edfu,
seems to
indicate
clearly that
it
was a period of the year,
just
before
the
inundation,
when perhaps the earth was
dry.
there
were stagnant water pools and
it
was
hot. There
would
be ideal
conditions
for
an endemic yearly pestilence to
flourish
which would
then
be,
swept away
by
the
flood
waters creating purified
fields
and clean
lands. Sakhmct
was
believed
to,
control
these
forces
and magical
formulae
could
be
uttered
to
deflect her
arrows and messengers,
[Gerniond,
Sakhmet
pp.
286-297
:
J. Yoyotte, Ktmi 18 (1968)
,
p.
821. Ilis
seems to
be
the true
nuance of the word
-
in
any case the
Egyptians had
a word
for famine
-
bkr
-
which existed right,
through to
Coptic
and they
used
that to
describe famine.
i3wty harpooner
Wb 129 (18) GR
This
word
for harpooner
ocurs often at
Edfu
and
Dcndcra. but
apart
from
that seems relatively
localised. At Edfu it
refers
to the
harpooner
par excellence, and
is
most often an epithct of
Horus
75
Behdet (as
opposed
to
Horus Lord
of
Mesen)
and
it is
also used of the
Horus
aspect of the
king. The
epithet appears
in
texts
where the
harpoon is
stressed, either as an offering or
in
the
slaying of
Sethian
animals.
In
origin
it
may
derive from OR 'stave'
and thus mean
'the holder
of the
stave
=
harpoon'
[c. f. LA 11134
n.
161.
i3wty
can
be
qualified
by
appropriate adjectives, referring
to
HB
as
i3wty Or
:
4. '-kP*Y
VII
132,6 h;
q
%e%
Ir
VI 239,10 h;
'-
q
C*'Z
Y,
'- VII 152,6
c;
q34 I
-0::

X",
in Edfu IV
t-'
58,4
c;
IV 374,7-8
c and to the
king
q
A*.
f-
-
like
the son of
Isis 111287,9
c.
i3wty-qn
:
HD 111137,11-13
c;
q rk I'
"A 1
.
381,13
praise of
BB
text
It
also appears with other epithets : wr. pbty
1145,8 hi;
the
sanctuary of the temple
is
the shrine of
q J%
IV 10,9;
VII 310,6 b: hy-b3t
.MW
HB
q^2
X
IV344,4hi: im3oftheking
q99:
6g
IV 57,10
c.
.t
111123,10
and
in
the
Great hymn in
the
In hymns
of praise
to
Horus he is
called
i3wty
:q
re-
sanctuary among
the
list
of epithets of
Horus is (coll. MG 401,16 114 (13) ).
Horus
as
the
i3wty is
closely associated with
Isis Isis
raised
her
son as
q
IV 213.1
c;
the
king is
the
beautiful harpooner like
the son of
Isis 111287,19
c;
BB i3wty
son of
Isis VII 310,6;
Horus bom.
of
Isis is
the
harpooner IV 374,7-8. This
stems
from
the
Myth
of
Horus
where
Isis helps
her
son
in
the
hunt for
the
hippopotamus form
of
Seth. The Myth
-
pl.
146 [second
register,
Ist
scene
on the right]
-
shows the procession of
Horus in his boat. Before the
main
barque is
another
boat in
which stands a man
holding
a cord attached
to the
divine barque
and
leading it
.
He
also
holds
a
harpoon
stuck
in
a crocodile and
he is
called
.qI
rf
Z5'-A'.
A I,
m
'03t. f VI 129,1.
In
the plural
i3wtyw
are
harpooners in
general :
in
a pun, the
king
says to
Horus diJ Ow
n
X.
'I
give praise
to
your
harpooners VI 61,1 [JEA 29
p.
4
spearsman].
i3wty is
to some extent
the counterpart of msnty,, also a word
for harpooner
which seems
to have
connections with
Lower Egyptian Mesen, implying i3wty
may
be
a complementary
invention for
Upper Egypt
and
for
use at
Edfu. When
the
words are
fully -written
out there
is
no
difficulty in,
identifying
them,
but
the the reading of
-
et al.
is
open to
interpretation
.
Ibrahim
[Kingship
p.
131-1331 decided in favour
of reading this as
13wty
as
in
certain cases,
for
example
where
the crew of
Horus
consists of msntyw of
the
Lord
of
Mesen
and qn of'"
HB',
-
VI 79,1
-
this
would seem to
be
clearly
i3wty
as
the
Egyptian texts
do
not repeat
the same
76
.a
eA 9
words
in
the same text
if
possible.
However in IV 374.13
c
HD is'l
k 2
pr-" and
4-t-
1*f
"
if i3wty here is
not re peated then the word
in
question must
be
msnty.
Me
reading of
I
has
I
jwj-j
been
much
discussed (q.
v. rnsnty) and
in IV 59,4 hi
the
king is
called
q
pr-*, a spelling which suggests
in
one word
both i3wty
and
I.
It
secrns that the
Egyptiins'
themselves were unsure of the exact reading of
I
and
in fact
could read
it
cither way,
implyinj
that there
was
little difference between
the two.
Spellings
witA
have
thus
far been
excluded.
Key
to texts :
hi
-
hippopotamus
slaying ;c- crxodile slaying
.b-
bull
slaughter *,
h- harpoon
presentation
.
ii
to come
Wb 137 (1-36) OK
DG 18
Cr. 70a; CED44; KH47 Cl
Orthographies
:A passim.
Lq
-N
1122(21) 11
The
verb occurs most often at
Edfu in
the
formula Ii.
n.
Ibr. k
said
by
the
king
to
Iforus. in
offering'
processions,
for
example
Horus Dchdet
and then continues
InJ
n.
k (a
construction also used with
1w) 1466,3. Gunn [Studies in Egyptian Syntax
p.
69-741 described it
as a
survival
from Old Egyptian
of a verb
designed
to
show an event
happening
at the moment of speaking,
and
he
called
it
the
Synchronous Present. He
collected examples
from
ritual acts through
into
the
New,
Kingdom,
when
it
was replaced
by
sAm.
f
and
iw. f tr
sAm
forrns. GG [414 (5)) followed
this and'
suggested
the
form in
ritual texts
was used
'to
express an action simultaneously spoken of and
performed',
having
survived
from
the
Old Vingdom.
Junker [GrD
p.
1311
noted
ii.
n.
f
at the
beginning
of certain
formulae
which
introduce
offering
presentations.
Latterly O. Perdu [RdE 30,1978,
p.
103-105
and notes) collected examples of these
ritual
texts
from
tombs
and temples
and
into
the
Ptolemaic
period, showing
that
Ii.
n.
1 describes
the completion of the
action
in
a train
of events, where this verb
form is followed by
the prospective or
infinitive
preceded,
by
r.
Also ii.
n..
i is-an
emphatic
form
which puts emphasis on the
br. k
.
Kurth Illimmel Statzen
p.
4.21
trarislates by
the
presentl come/I am come so that
it
shows the
first in
a chain of actions
(and
77
is
often
followed by in. f
n.
k
so that
he
might
bring
to
you).
It is
then an archaic survival.
The
verbli
is
used as
listed in Wb in
phrases such as
ii
m
Dtp.
Also
note
however ii
m
ib
nir : as an epithet of
HBATIt in Punt ('*w
text)
11 133,12;
with variations
,
HB
pr mA of
Punt (md) 1 131,4-5; HB
wbn
=1-
rn
Punt
(k3p-'ntyw) 1110,16-17
.
ii
rn
Nwn
: epithet of
Ptah before
the
land had
come
from Nun 1574,11-12.
In
a name of
Horus (Wb 138(7) GR): 1122(2l)]a!
Aq-A
(27)
and also:
k
111294,9; MD I 27;
'Deiril
Bhri 104 E
fl-t3
take
by
surprise
In Merikare
n
ii.
n.
tw V
wb3-ib
'no-one
can'go
behind
the'clever man'
P. Ill 8-9 [HelckMefikare
p.
171. At Edfu ii-b3 is
used with
hostile
sense: ageni
turns
his face
toward
-A
z!
who attacks your
temple
VI 68,13.
9
qc=o
one -
lit
sanctuary at
Letopolis
Wb 138 (13) Gauthier DG 138
This
name
is
very common at
Kom Ombos because it
was
the cult place of
Haroeris
and
it derives
from fit Inife" Ombos 1338 461
;
147,193 [Gutbub, Textes
p.
l. 10
n.
(n)]. At Edfu
it
may occur
in
the
form M1 173 1330,6
which
is in
the
Letop6litan
nome
(a
cult centre
of
Haroerls).
iyw .
offering
In
the gephical
texts, the
king brings
the
14th UE
nome with
its
A
e%-% as =%I
V 117A. ne
"217" ///
IV 184,14,
so
iyw
seems
to
be
a general
parallel
text
h,,
3
07 0%-%
///
term
for 'provisions'
or
the
like.
iyt
trouble, misfortune
Wb138(9) LiLMK GR(10)
This is
the active particle of
ii 'that
which'cornes'but
it
usually
has
a
bad
sense and occurs earliest
in
0
78
-iFt.
Peasant B 1,38
and
Prisse 17,9 '93w
n
qq
-
111
many
troubles.
At Edfu it does
not occur as
frequently
as
iwt
:I receive
the
flesh
of
Ash (Seth)
and
trouble
does
not succeed
in
my city
1557,1-2; Horus is
prepared on o0c
P qq
-2"
the
day
of
trouble
IV 24,14.
iy
marsh plants
Wb 139 (1) D. 18
and c.
f. 1122 ii
=
iy Wb Drog. 59
Dittmar [Blumen
p.
53 ff. 3.1] derives
this
word
from
the
verb
i3hybe flooded'(Wb 133,2)
and
then
V
derives Coptic &Zi Greek
a"XEt,
from
this.
In fact 3hy is
probably w3hy and
from
a
different
W
source altogether.
Ile
spelling of
iD is
established
from
the earliest examples and
0
and
I
are not
confused so easily.
In TT 76 (Tjenna
-
Tuth. III, RT II,
p.
158]
amongst the plants
is
qIA
and
sn ;
Urk. IV 772,1 (Tuth. III Karnak)
q41
AN
of the
fields
;
in
a
list
of plants
from Medinct
Habu 160qq
1
(of
one cubit
?)-
ten of these are required
for
a
festival
;
PuR 21 aa hymn
to
Rameses VII has him flourishing like
-[Condon,
Seven Hymns
p.
10
and
26
n.
2
a
kind
of
reed or marsh plant which grows
in
abundance
in
the
Delta]; P. Brooklyn 47.21850, XVI, 19 has
AW Van
aromatic marsh plant which
is
sniffed with seven other marsh plants,
by
the
king before
he
cuts off
the head [Goyon, Conru7nation
p.
1 18 001)
The
word occurs at
Edfu
and one scene
has
the tide
A
to the
Lord
of
Khemmis
and
papyrus
to the
Lord
of the
Marshes. In
return the
king
receives
LE
papyrus and
Khemmis from I lorus
and the marshes
from Hathor. PIAO i
shows the
king,
wearing
the atef crown, accompanied
by
Wadjet, holding
up
77
to the gods
.
One
of these then
is 10
one
is WIL
and they are obviously
very similar, so
ib
may
be
a type
of
Delta
papyrus.
71is is
suggested
too
by
a papyrus and geese
offering where
the
face
of the
god
brightens
with and
the altar smokes with geese
I
374,12-13. However it is
associated. with other plants sn
lotus (as in 7T 76),
plants offering,
I
172,9; (rnpwt)
the
king
presents and raises up
the
lotus,
receive
lotus
and
hold
(where
the
lotus
may represent
UE
and
lyb
aLE counterpart)
1480,17:
also mnbw
(gencral)qj
ft
mixed
together
VI 29,7;
papyrus offering
-
Horus is lord
of
Ruler
of
Mcnhu
and
Child
of
Khemmis VII 259,1-2.
The LE
connections of the
plant are continued where
the pehu
in Sma-Pelidet is brought
with
its
79
V 24,11 (also MD I 66a
INA
)(the IV 35,17
parallel
has
mnbw).
In
the
Myth
a metaphorical sentence
describes
the
barque
of
Horus'sailing
and says:
dives
in front
of
it like
a snake
into its hole ' VI 80,9 [after JEA 30
p.
7
n. n]
,
thus
describing
the
reeds
being
pushed away
by
the
boat
as
it
moves
forward (illus
.
Meir III
pI.
IV).
to
wash
Wb 139 (2-17) Pyr.
DG48 41 0)11
Cr. 75a; CED45; KH48 C=IW" IWIi-
I
This
verb
is
an action of purification
'I
wash my mouth,
I
chew natron'VI
70,1,
the
aim
being
that the
mouth of the speaker will
be
pure enough to
speak the
words
[JEA 29 12
n. el.
0Aq
The
use of washing
to
purify
is found in
the
phrase
i'i-'wy
,
as an epithet of the
king':.
ez,.,
'
ii
w'b-db'w
V 256,9
and
in
a
beer
offering, the
king-**9;:
'\
w'b-db'w'1462,5.
Fi-br 'washed
of
face' (Wb 139,5-7)
the
face is
clean and
bright
and
the
person
happy
or
joyful
: the
king in his White Crown VI 270.8
and' as
Lord
of the
White Crown IV 76,10.7bis
may
imply
that the reflected
light from
the
White Crown
makes the
face
of the
king
appear
bright
and thus
'washed'.
Fi-ib 'be
content!
? (Wb 139 9-11 [after
van
Dijk, GM 33,23,2
-
R. III
text
at
Luxor
Amun is
content] or stronger'slak6 the
desire(of
the
king) [JAOS 99,283
n.
53 Redford
and
FCD 10]
in foreign lands. At Edfu
the
latter
seems applicable where
the
king is
given strength
bm. k
sk and
the
desire
of your majesty
is
slaked at
killing
your
foes VHI 77,6-7. Botli
of the
latter
phrases occur when
Wetjeset
exults m,
qq--3j
Nbwt
mq nb
itrt
m
'3y
Nb Msn 'with
the
delight
of the
Golden One,
with
the
joy
of
the
Lord
of
the Two Rows,
with
the
joy
of the
Lord
of
Mesen' VIII 81,13-14.7bese
then appear
to
be
used synonymously
here (unless
the'
fare
or
heart
signs
have been
confused
for
each other).
Vb
to
unite
Wb 140 (12)
to
41 (1) MK
Meaning 'to
unite!, usually of the
limbs
of a
dead
person and'so at
Edfu
primarily the
body
of
Osiris:
80
-;
Va
of
Wcnn-nefer
and anoint
his body 1 178,15-16; Apis -:
PU
b'w.
nlr
11 50J. Morc
specific pans of the
body
are named:
the
head : ? I
unite your
head
and your
bones (purify
with
11srt
text)
1 170,17-18 (possibly, I
unite your
bones
-Ja
nJ n.
k/// V 238.12
eye, receive your
head
-!:
P '7
1
unite
for
you your eye and your
bones
are complete
(grect. ing
with nmst)
177.6.
These
texts are purification texts and possibly represent the purification after embalming to
be
carried
out
by
the son on a
dead father.
De Wit [Opet 111 125
n.
521
suggested that
Vb
could
be 'to bury'
the
body QL3ty. dt ),
as uses at
Opet indicate, but this
seems
incorrect, for
the
places where the suggested
burial is
to take place are
not
burial
places :
Opet 109 has hwt.
wtt
(a
regenerative chamber),
Opet 120-21 Ipt-wrt. Wb 140
(20)
cites
i'b-113t
as
'to bury' 'unite
corpse with earth, as a synonym of sm3-t3.
The
phrase with
-
Vb
ocurs at
Edfu in
a
Sokaris
procession, the god
is
greeted
lw
n
fr
;?
a
Iq
Velcome
you who
were
buried by Horus in Edfu' (after Cauville) V 163,17.7bis
phrase occurs also
in S inuhe B 159
"What is
more
important
than
-J-1
W0
msAwl
lm. f
than
burying
my
body in
the
land in
which
I
was
born',
and also
B 258 'old
age reaches you nn
%rr
'b. IL31. k
the
burial
of
your
body is
no trifling
mattee[GNS p.
59 lb-113t
as a synonym of zm3431.7be
idea
of
'burial'
may
be implied in
this
phrase,
but it does
not
describe
the physical
interment, it
refers
to the
preparation of the
body. The
verb
i1b
refers to the
actual reassembling of the
body
and
its
mummification, not
inter
ment
in
the
ground.
The Colophon
of
P. Br-Rh 35 has
the
instruction for
anyone who
disturbs
the
writings nn
'b-IL3t.
sn
'their body
shall not
be
assembled.
Also in
the
Tomb
of
Ineniljq 'b J13M
m-bt mni m
is. 1
could
be
translated
as
'my body is buried
after
dying in
my
tomb
in
the
necropolis!, or
'my body is
reassembled
...
' Urk. IV 64,16
.
11b however
seems to
be
analogous to twt 'assemble'
which
has
the
mummy sign as
its determinative. Ile
pot
which appears
in
writings of
i'b
may represent an embalmers pot. used to
hold
resins used
during
mummification or even to
'collect!
the
fluids
of
decomposition
and ensure that
no part of the
body is
lost [c. f.
scenes of embalming
in
the tomb$ of
Tjay
and
Amenemopc in Dawson
,
JEA 13,1927
pls.
17
and
18]. This is
more
likely
to
be
the true sense of the
verb.
In il-Opt
texts to
ensure the succession of the
king, he has
to
have
attended to the mummification
-1
it. f Skr
and adorns
his body (dt)
-
the and
burial
of
his father first,
properly :
Horus is
:
44
'TJ
sequence
is
mummification them adornment
1103,4-5;
0_
ibt-nir divine
relics
7 1102,14
81
In wt-bbsw
texts: -,;
P
i
n.
k 'you have
assembled your creator and you tread
his
tomb'
VI 286,8
; :
j1a
he has
assembled
his father
and trodden
his
tomb
[JEA 36,
p.
109
n.
65 'to
reassemble, to put
together
again'
I VII 155,24. In
a purification rite: :
J,
i'lo
which are
in
the mounds
1178,5.
The
verb also appears
in
connection with
tlwt-nbw,
which
is
the emblarning
house
and place of
rebirth
-- iL op
,
t1wt-nbw
+a
ILr iht. f 1 61,4-5; t1wt-nbw-J'1a JLr
nfrw.
k (of'
Osiris) 1102,16
and var.
]Vwt-nbw hr
nfrw.
f Il 50,2. This is'the
use of
Vb
meaning
'to be
supplied, united' with
things,
so
W- House
of
Gold is
supplied with various
things.
Vb
also means
'to
offee,
from
the
idea
of things
being
collected together
for
offering, and probably
in
confusion with
'3b I ?,
a mn't
the
menat
is
offered
to
her ka 1167,16; -.
1j
you offer
the offering
(i'bwt)
offering of all good things
1471,
'1;
but 'Take
the
Eye
of
Horus'
which
I
offer
(or
reassemble
) for
you'
V 66,8.
ilnw
ape
Wb141(5-8) from'nr WbI170alsoPyr.
DG 56,12
f
1)
Cr. 66b; CED42; KH46 HN
At Edfu
this
word occurs as
'Inw
:
in
the temple
dedication the apes gives praise to
Re,
so
here
they are the solar apes
V 6,6 (in LA 183 Comopithecus hamadryas
-
c104ked apes).
The
term
dates from
the
PT 415
,
505
,
1462
with
both
masculine and
feminine forms
.
By
the
MK it
had become
and
in
the
NKT-"--'jj
%q.
It
may
be
onomatopoeic
in
origin, reflecting the
sound made
by
the apes, particularly at
the
rising of
the sun and clearly continued Mi use
into Coptic
[Vandier SAbbadie, RdE 16,1964
p.
15 1].
zr
It is
also a name
for Thoth
who
is
represented as an ape : the
king is
the
heir
of ry
JQ
and son
1-j
-j
of
Isdes IV 57,1
; also
V 226,2;
also M
111128,9 (Maat
text)
5
anaper286,11.
.I
'-
-..
.1
Vn
w cry or shout
Wb 141 (10-12) Lit. MK'
This
word seems to
be
related to the
word
i1nw for
apes
.
It
was studied
by Baer VAOS 83
p2 n.
51
82
who collected together
all examples
then
known
of this word
[after Gunn JEA 16,1930.
p.
151,
review of
Letters
to the
Dead, 'attcndon"consideration'
used as a
kind
of salutation, also
taken to
be
'woe! ]
.
He
suggested a
basic
meaning Of
'pain'with
a range
frorncare
topain.
but does
not mention
the cry of apes. I
At Edfu
the
word
is
used
in
the sense of a cry of pain : of
Seth
after
he has been harpooned lmmw,,
are
in
the southern sky and
in
the
northern sky
VI 67.1
;
: 74
7r J!
sp-sn
inKensetV179,7and
g sp-sn
in Kenmet VI 86,13.77his
was
translated as
'Alack
,
alack
in KX[JEA 30
p.
6
and
13; JEA 29
p.
10 lamentation ],
and
is
made after the
hippopotamus has been
struck.
The idea is
that
his
cries are so
loud
they can
be heard
as
far
away as
Kenmet [compare
also
Urk VI 15,20 Knmt Dsds
rn
q
rO'-Mq'
JEA 29
P35 n.
26).
Pr
to go up
,
to
raise up
Wb 141 (14
-
25) Pyr. MK 'ry
DG 67,5 ) 11
4-1 C)
Cr. 4a; CED4; KH3
&X6"* AXH6'
%, -J
Originally
the
word was written
4
tu- Pyr. 326;
q.
', -=J, At
and
q::
&-Pyr.
161016
-.
1455b.
J
The
q
and
became
merged so that
from
the
MK
the normal
form
was
Z.. [Erman
ZAS 46,1909
p.
98]
.
Where
the
word
is
spelled out at
Edfu it is
never written as
Viso
that this older
form
seems to
have been
completely
forgotten.
Pr
means
'to
ascend' especially
by
a staircase or stairway,
hence
the
dctcrminadve
Z!
b-
and usually
the ascent
is into
the sky or
heaven. At Edfu
writings with
9:
2S.
alone are common.
Followed by
a preposition :
r
the
Nile
ie-u goes up,
<? I
ontofields
1583,2;
r
IIBnb
r
3ht 156,15. Most
often the
verb takes the
direct
object:
HB 3bt
to
see the sun
disk I
25,4
Pr is
most common
in
the
staircase texts to
describe
the procession of priests or gods going up the
stairs to the
sanctuary on the
roof or metaphorically
to
heaven. Tle
spellings are varied, even within
an alliterative phrase such as
Ir-13yt
ascend
to the sanctuary :
.
0-j
eCS 1542,13
; -.
c: Nj.
-A
1
557,12;
eCS
1562,15;,
' u=,,
5
1571,6-7. Aside from
stairs, Toads can also
be
the object of
'r,
perhaps
in
a sense similar to
English 'go
up a road7 :
Sakhmet
opens roads and
I III he
83
goes up
them
(
note the appropriate
ftt
determinative) Il 15,10
;
Mehyt
with
her
wnmYt-flame
iwtt
ta =.
-
ns whom one cannot approach
1315,13
.
Wb
claims that the
verb
'r is
also transitive
'to bring
someone up', with references
from Edfu
:
but
,
_j
I#
e. e-.
d:
2'3,
=. 63,
tis
the
stative
form
of
'ascend
stairs'
(not
trans)
1513,12; but
qw staircase of
making priests ascend
...
1579,9
.a
transitive
example; and also
MD IH 54
;
IV 272. The
causative
form
s'r
is
very common
in GR
texts.
,-II
Pr t
uraeus
Wb 142 (1-4) Pyr.
This
substantive
is derived from
the
verb
Fri
thus
it
means
'she
who
is
raised up' or
'who
rises up'.
that
is
an erect cobra.
It
occurs
from
the
PTs
and
is
spelled more often with
I
than
Ir [see
Erman
,
ZAS 46
p.
102-31
.
It
was
thought to
be
the origin of
the
Greek
o, updt'oq
'uraeus'
,
made
to
look
as
if it
came
from Greek
op('X'tail'
[eern" in Legacy
of
Egypt, 2
p.
2031. This is
a masculine
Y9
word
however,
whereas
Prt is feminine
and
in bilingual decrees i'rt is
translated
by
q ao=8=8715
Pcccrt4ta [Canopus 31. Daumas, Moyen
p.
218
and see note
by Leclant
-
WI-Maspero 1,4
p.
76
nA].
Most
recently wrrt
has been
suggested as
the origin of the
Greek
word
[Osing Nom.
p.
196
and
n.
8721.
At Edfu
the
word
is
spelled, almost always with
The
word can
be
used as an epithet of
q
-I
Sakhmet
VAwho
opens
the
acacia
VI 269,3;
of
the uraeus,
' Greetings
to
-=-
of
Re
who unites with
the
head
of the sovereign'
VI 140,9. In
the
procession
from
the
palace the
priest makes an offering of
incense
to
q
---=-:
Ji
TO V.
--
IV 50,18.
,j
enh
There is
also a pun on
the word
.on.
f
m rn pfy n',
1c-;!,
'Ascend
to
him in
that
your
name of uracus
(Prt) VI 303,13-14 [Germond, Sekhmet
p.
219
n2j.
The
word
is
also used
in
the
dual in
an epithet of
Horus Behdet
: smsw
4.,
Jn
lq2, tVtl
14 (12)
and
again smswe-,
1LZII
19 (38). Blackman
considered this to
be'eldest
who wears the
uraeus'rather
; =j
than
'eldest
of
the
2
snake goddesses'
[MG 414
n.
40]
which
is
plausible.
The
word can also
be
plural,
in
a
w-bsw
text,
while certain serpents are
disposed
of as
dangerous
the uraei are worth thousands
of gold!
111168,12 [after JEA 35
p.
1051.
84
V
moon
Wb 142 (7-9) Pyr.
DG 19,4
S
r-
Cr. 257b
;
CED 123
;
KE 142 00 L 01
4-
The
word
for
moon
is
clearly very old and
its
origins are not
known, but later in
a mythological
pun
it
was said that
Shu
and
Thoth had
caught the
left
eye
in
a net
Q) [Dcrchain RdE 15,1963
p.
11-25
esp.
Fig. 11
.
There Ua
series of moon texts at
Edfu
which
hint
at this,
for
example the
lunar
eye
is
identified
with
Osiris 111209,17
-
210,4. The
word
for
moon
is
most often written
ideographically
-
F0 111210,16
or
111210.6
praising the moon when
he
riscs -,
'44 111211.13
CL
and passim
in
the phrase r-nb
'every day'
,
literally
sun and moon
Q 41o
or 0
the
left. '
eye of
Horus is
C7
by
night
V 9,1,
or
41,120
V 55,10. The
moon
is
the substitute
for,
the sun
disk during
the night and this
is
why
it
plays an
important
role at
Edfu,
the temple of a solar
deity
.
Here Khonsu is
called
Q-wr Great Moon
second of the sun
disk in
the sky
I
253, II; Khonsuisq4J).
=.
who
lights
up night
like day 1480,11;
the
king is like
"JI
when
he
created
the
Full Moon
to
illumine
the cast at night
1375.17.
The
sun cult of
Re
seems to
have been
regarded as characteristic of the
Egyptians
while
the
apparently weaker
(waxing
and waning) moon was associated with
lands
outside
Egypt
and at
Edfu
there
is
the phrase : the
king is king
of
Egypt %aJ
P
Imyt Sit 1159.6.7;
the sun
in Egypt
and',
, -A
)J
irnyt Sit 1196,10,
perhaps a
hint
that the moon cult was associated with
the
Near
East
more than
Egypt (c f. LA IV
especially
193].
A further
reference
is found in
the
12Lh LE
nome where
Horus is
called who
rejuvenates
himself
on
the
Ist day
of the
month who makes
himself
young on the
15Lh day
of the
month
IV 32,1 [also
c
f. Junker, Onuris
p.
58],
the
usual god
here is Onuris-Shu
.
The
moon
is
also associated with
Sokaris in
the
House
of the
Leg
and
Khonsu
of
Behdet is
a god
ci
oncerned th the
renewal and maintenance of the
kingship [in
general
LA IV 192-196
and
Dcrchain
S. O. 5 La Lune Mythes
et
Rites].
Ph
name of
the
18th day
of the
lunar
month
Wb 142 (10)
85
w--j
NCY
In MD IV 80 '13E7
and at
Edfu in
the temple
description
on
q,
'=7 of the
4th
month of
Shemu
the
god
HB
goes
into heaven
and
looks
at
his
city
in festival IV 11,4. Ibis
may represent
the
climax of the
festival.
iW Wb 142 (12)
to
43 (10)
old
DG 19,5
C
Cr. 52a; CED 31
;
KH 31
verbal prefix of
the
3rd Future
and circumstantial and nominal
sentences
9E
As
the texts at
Edfu
are
largely
written
in Middle Egyptian,
the
use of
iw
conforms
to
ME
uses and
as
Junker found
at
Dendera [GrD 146-149 iw
sdm.
f, iw. f
sdm.
f 154-5
stative or
infinitive
and
nominal sentences with
iw 254-2561.
It is
spelled
1244.8-9
and also
IV 50,7
Used
as nty.
iw
:
Sokar,.
spwt
lir k3. f 1244,8-9; he
goes round with
Re
bpr. f
m
tb-sd ? 111353
1;,
gz %NU
itn. f
wbn m
NwtVII 20,12
iw to come
Wb 144 (1)
to
45 (6) Old
KH 484
,
&.
10Y
Occurs like ii in
the
fomula iw. r br. k in. f
n.
k
........
(see
under
ii it is
essentially the
same
verb
but
with
different
orthographies
for diffeRt
uses].
Spellings 119,10
-"*"
6
AAA'^
Y--
VI 9,4.
iW island
Wb 147 (4
-
11) Pyr.
This is
not
'island! in
the sense of a piece of
land
permanently enclosed
by
the
sea or river,
but it
refers
to
fields lying
on
the
river
banks
of a particular quality.
iw is
not the
Arabic
gezirah
[AEO I
10*
and see also
Wilbour II
p27 and
Index IV
p.
95 island,
gezirah].
Gardiner
remarked of
iw'I doubt
if
the
literal
sense of
island
need
be
pressed, any more than
its
modem equivalent gezirah
.
Indeed
the
Island
of
Amenope is
a name of the cultivable
lands
round
Karnak
or
between Karnak
and
Luxor' UEA:
86
22,1936p. 181]. Each
year the
flood
would either add
land
to or
take
it from
the
banks
of sand and
the
cultivated
land
making Lhese
iw imperin
anent
features [Gasse, Donnics
nouvelles
I
p.
56
n2j.
'
CQEE
At Edfu
the
iw
are used
for
cultivation:
I bring
to you
c! a.
with grain
(w3hy) VIII 24,14
and the
Nile flood is brought
and
he
provisions with
his
efflux
VIII 32,5.
iw-3tt Island
of the
Horizon
In
an offering text
at
Edfu
,
BB is
called
hnt c=D
-"?
-*
",
and
foreign lands
are
brought
to
him VI
'M I
OD
198,5.
p3-iw-n-t3-swht
The Island
of the
egg
In
the
cosmogonical
doctrine
this
is
the
island
of the
primeval age which carne
into
existence at
the,
beginning [c. f. MOET
pp.
65-661. Ile island
was
the
first
thing to exist at the creation and upon
it
-
the
Great Lotus
appeared upon which the
child was seated :o
E133
jb p
10" 1
which
is
also callcd the
Place
of
Fire
of the ancestors which
first
existed
before
the
Great Lotus IV 392,16;
the
king
prcsents
D'P*
4z
0V'.
46
- -ir-
ibt bp
n
W,
V,
VI 339,8-9
the
Ennead bring
the
lotus in
I
2e
(! ".
IV 140,2-3
;I
bring
you
-%
1
Mam. 23,6-7.7be lotus
then may
have
regarded as
having
the properties of an egg, perhaps
from
the shape of the. closed
lotus flowcr. All
of
these texts
are
lotus
offerings and may
be here
under the
influence
of
Ilermopofitan ideas.
iw-nfr-n-id beautiful island
of the child
Gauthier DG 145
name
for Edfu
In
a
temple
description
(: =
9
0-
-V,
q
VI 11,2.
iw-nsrnsr Island
of
Fire
Gauthier DG 145-46.
The
place of the
sacred trees
in
the
15th
nome of,
UE,
-
a resting shrine
in
the procession to
Hermopolis'. It
therefore is
connected with
the
Hermopolitan
creation myth.
but
at
Edfu It
appears
in
i
cloth offering texts,
in
the
epithet of the
Eye
of
Re
: she
is b k3t
M0
1129.14
and
OAV
Z: k
432,12. The
term
dates from
the
MK
at
least. but its
alwaYs seems to
have had
a
fantastic
87
and perhaps mythical significance.
iw-dn Island
of
Fury
Gauthier DG 146
This is
the
name of
land belong
;
ing
to the temple
of
Edfu
and
it
appears often
in
the
Edfu
texts
:
in
Sn
C=
the
list
of names of the temple,
one of them
is,
'
.
eA,;
2
...
eV
396A
and
here
the
determinative
gives a clue to the significance of this
place ;
HB felled his foes in
M
"a
c3sa
Piet
(turtle killing)
C=:: l AIA%, %
C1
1114,17
; the
r
--i
(D of
Re is for
the
killing
of
Seth (as Nk) VI 11,5
;
HB
protects
Re in
IV 379,12. It
was thus the
place where
in
the temple
Myth Seth
was slain and so
in
the
creation texts
its'
coming
into
existence
is described
:
bpr
am
[c f.
comments
in MOET
V
189 ff. ] VI 176,9; Horus Khenty Kherty is
the great god
in 1562,3
,
perhaps
,
CM: )
because
of
his
warlike epithets.
I
iw-rwd Meeks Donations
p.
73 L
n.
70
In
the
donation
texts:
e2b
'A VII 250,2; VII 250.3
also,
is land
not usedfor cultivation;
perhaps stony ground
[e.
g.
Rowe,
'ASAE
38,685
n.
2]
and also
in
the
Field
of
drunkenness 2=r-
Az'
M. 185.4
.
It
may
be
something comparable to
'fi-ange littorales'
and may
be
the
forerunner
of
(T)C-pWT-
,
well
known in Egyptian
toponyms
[Tarouth
,
Deirouth
etc.
].
iw-ryw-ib Land in
the middI6
Wb 147 (11) Gauthier DO 141 i
A
general expression
for islands in
the middle of the
Mediterranean Sea [Gardiner AEO 1207*
Vernus Athribis 336
n.
61
or
from
the
NK
onward
land
of the
Delta between
arms of the
Nile
on the'
east and west
banks [Yoyotte, BIFAO 71,1972
p.
4
n.
21
and
Fairman implies
that
at
Edfu
rww-hry-ib was either a replacement
for iw-hry-ib
or
derived from it [JEA 21,34 (4)]
.*5,, 06.
rWW
and
i3t-ry-ib.
1;
iw-htp Island
of rest
Gauthier DG 148
88
(=
ch
Name for Edfu
:
HB is linty
e.
(D
V '106,16. I
iw-sm3 Gauthier DG 148
AM.
Name for Edfu
:
HB is hnty C=: ) VI 206.16.
v
I (w) divine
name =
Thoth
,
written at
Edfu
as
Iw
Wb 148 (4) NK
Caminos [LEM
p.
90) discusses
this
word
from An. 1113,5
AP
but
takes it as the word
Iw
'dog'and
thus a name of
Thoth. The
word occurs
in ChJ3. I
vs.
A3
4C
Y14
where
CaminoS'--,
'
regards the skin as showing
definitely
this
means
dog
and
he
sees
die dog in
these two texts as a sign,
I
of prosperity and well
being.
&rny
notes that the ape
has
a
dog like face
and this may
be
the true
underlying meaning of the
epitheL
At Edfu
this term refers to
Thoth
: the
king is
excellent of plans
like (Maat) IV 102,9;
the
king is like
131 T
who
brings
the eye
Mam. 28,2. These
may
be late
writings of
I (rather
than
being iw) (Wb 125,6 late
writing of the
Thoth
name as
in
the name
from
the
OK,
(Urk. 1113, l6)q(D.
P"-
1
protects
him'. Overtime
the two may
have been
confused.
iW
trouble
(c. f. lyt)
that which comes
Wb 148 (6-10) OK
and
WA (11-13)
Edel [ZAS 81
p.
81
notes that
iw
was used
from Urk. 1 269.6
and
271.8 dr. 1
4-
'I have driven
away
bad
things!
(Bases, Sflnde, Leid). It
can
have detcrminatives
such as phonetic
CM
.
but
this
spelling
does
not occur at
Edfu. iw
also appears
in Literary
texts
(Bauer 95
;D1,112 ;
LtbcnsmOde
III
etc.
)
and
like iyt it
applies to misfortunes which may come
.
At Edfu it is
still used
in
this sense
in
the procession of
Sokaris, foes
are put on the
fire
trouble passes away
VI 141,3
and
the
Ennead
sb
40z
14*
0-
1217,2
CD 0
The
word also occurs
in
the phrase:
lir iw 'one
under
trouble' that
is "ourdcncd
with
trouble'.
7bis
term
also appears
from Literary
texts
-
P. Prisse
a man who
is
troubled
'washes his
heart' [pour
out
his heart
-
Lichtheim, AEL I
p.
681
and
in Admon. 12 'everyone Is hy
subjected
to
wrongs.
89
At Edfu
the phrase
is
analogous
to
m3r
'wretched
one! and
Otto
reads
it
as
iwo (q.
v.
)[GuM
p.
251.
Usually
there
is
a clear
distinction between iw
and
iw, in
the
writing,
for
the
iS'clearly
spelled
out,
but
carelessness may
have
crept
in
and a small sign such as
1,0 has been
missed out:
EB is
the
excellent protector of
111194,8;
or
Horus
makes protection
for
.
3cl. Az-
0-
-'P-
VII
113,12;
the
benu bird drives
away evils of
(note
that none of
these
have
h
or
-
in
the
writing)
VIII 145,3. This is
not a state
fitting for Maat,
so these occur
in Apopis
slaying,
Maat
and
general
texts
.II.
I,
iw3
cattle
Wb 149 (9-11) OK
iw3
was a general
term
for
cattle which could
be
supplied
for
various
feasts
as offerings-In'
representations
they are noticeably
fat
and corpulent, with stout
legs
and
deformed hooves being
taken
in
procession
to the abattoir
[Ghoneim, Rinde
pp.
70-76
;
Vandier, Januel V 48-9
;
54-6]. 11ey
were
kept in
stalls and
fattened
up
for
sacrifice and at
Edfu'iw3
are used siolely as sacrificial offerings,
in
texts
such as
hw-'-r-stpw
: take
MO&I
1113,5;
1497,13; IV 35 13
also are
slain
V 52,3;
9
are stabbed at their time
VII 73,6; VII 213,4-5
also;
VII 319,8.13.
rdi-iwf-hr-ht:
fat
portions of
1489,16;
111197,1-2 VII
.v
61,13-15.
w3h-'h
VIII 169,6.
oil
bnk-3Xr
portions of
VII 142,8-9
.
In
all of
these cases
the
iw3w
come at the
head
of a
list
of cattle and gazelles etc. which are also
butchered.
iw3w
are
fat (ddj) 1536,10; IV 11,10,
they
It is
emphasised
that the
are
kept in
mdw
byres [Ghoneim
p.
741
: the temple
has
many mdw
byres
with
41'4A
for
the
daily'
offerings
IV 15,6. Of
these cattle no' one
knows
their numbers:
4
-M they
are slaughtered
"
111298,5-6;
stf -606
in
the morning
1537,10-1 l, '4
and this
was
done
with a
knife IV 331,12. The
temple altars contain with
the other animals and their smoke and
fat
as
they
burn
rise
from
the
slaughter
block
q
Pk)'
1497,16
.
In
the
daily
offering
iw3w
and wndww
90
are given
in
greater numbers than
locusts
4 404-
Is
IV 3.3
.
Also
at
Edfu
are:
a
4
-CU
and rnn gsw, which am again paralleled
in
earlier
texts
[Ghoneirn
f
p.
721
: young cattle
(oxen)
are consecrated as offerings
1452.4
.
The iw3w
are also associated with
the
3ht
cow: the
Akhet
cow
is brought,
she
is Lady
of the
byre
with
hcrds;
4AV
T "-
0mm
wm m-'. s making your
braziers fat
with their meat portions
The W
symbolise the
foes
of
Egypt
and the
king. Ileir
sacrifice as offerings removes
the threat
,
and establishes
11aat in
the temple
,
so
in
a netting
text
.
the net contains among other
hostile booty
c
1, arl'
'
' VI 57,1. In
the
Donation
texts
,
bountiful
offerings are guarantecd
by b
rp
--b -
-0-14
1 1'j
before
one of the
donation lists VII 220,5.
iw3yt
thmat
Wb 149 (19) GR
to
Wb
records this at
Bab
el
Abd, Urk. VIII 38b,
wnp. n.
f
Q
IMq
4-
of the one who aaacks
him
A
clue to the
derivation
of this
word may
be
seen
in
<48,1>
Montu is
q3-rnp-.
9"I-
r-b-PIZ
spd-dbwy, a phrase which also occurs at
Abu Simbel
where
Ramesses 11 is
spd-'bwy
=q fLW-k
sharp of
horns
and great of throat
KRI 11318,15. So it is in
particular perhaps
the'neck and throat of
a
bull' (An. Lex. 79,01251.
The
word could
derive from W,
as these are cattle with thick necks,
but
at
Edfu
the word applies to
da
another
creature : an offering
text,
Horus Lord
of
Page
wnp
4 fL
4. of the
w3mmty serpent
IV
77,12.
The
alliteration
here
means
it
may
be
pronounced more
like
w3l.
iwy
Wb 149 (21) GR
,
Jones, Glossary to 2,3,4
p.
124
The Wb
examples come
from
the
festival description
at
Edfu,
the text
describes
the crew of the
barque
q, q
- . 1-h
qq.,
On
-.
1
-J
Dmw
s4V
*-j
_-.
s2
C)
Re-q

sD3 z4
13
qQ qk
of
Horus Behdet
:
13
L
.
01
126.5
The
word
is
read as p3-iwy and
he is
the man who moves or opcrams part of
the sailing
tackle 'the
wdyt operators;
2
men ; sb3 operators
4
men
; rudder men
4'. [Alliot, Culte It 4731.
Jones
also translates p3
iwy
as
'opcratoe [opcit. ]
which
certainly suits the context.
The
word may
be
connected with
CT V 191a
where
thereli a piece of
boat
equipment calledR-i-SIZ.
Faulkner
commentedUt
defeats
me!
VFECr 1151
uA%.
91
iwyt
mouming
iwyt is
a noun
for
complaints or wails of
lamentation, derived from
the
verb
iw 'to
cry'
(Wb I
48,17-19)
and most
likely
related
to
iw 'evil' [Hayes, Ostraka
p.
31
=
no.
149
vs.
3]
.
In
the
Sokar
Chamber
there
is
wrw of
the
2
mourning sisters
1201,9
iwyt
quarters of a city
,
military garrison
Wb 149 (5-8) MK
originally a
house
DG 23
ZAA 2-
quarters
This
well attested word with a variety of meanings
is
also
found
at
Edfu
where
it does
perhaps
best fit
the
idea
of
being
the city quarters : the
city of
Behdet is in festival
and 11',
all
its
quarters are
in joy IV 3,2.
iW' heir
Wb 150 (11-16) OK
DG 56,10
cC
KH 555
Woy
This
word occurs
frequently
at
Edfu
to
describe
the status of the
king, for he is
the
heir
of the
gods,
whose
inheritance is Egypt
and all that
is in it. It is
perhaps
his
most
frequent
epithet at the temple.
The
original writing with
the sign
is
not understood
but
may
be
connected with the
offerings
made
by
a son and
heir
to
his deceased father.
IOU
Spellings
: ti,
1404,4-5 VIII 148,12,
In
the ceremony of smn-iw* :
1296,13-14
;
1477,17 1182,5-6
;
VM 148,12.
He is: heir
of
Re 1111,12
;
heir
of
Behdet IV 51,5 heir
of the
Two Lands IV 18,7 iw'-mnh IV
20,9 (Harsomthus)
and
IV 54,4.
There is
also a noun
iwt ' inheritance '(Wb 151,1,
-7):
the
king it
of the two
lands
in
justification V 1,11 [c L demotic Pestman, Textes
grecsddmotiques p.
6
n.
14].
A
verb'to
inherit'Wb 150 (8-10): Behdet Or.
%
t3wy'inherits the tw.
o
lands'VI 157,1.,
92
iwf flesh
or portions of meat
Wb 151 (14)
to
52 (5) OK
DG 23,
YA
Cr. 23a, CED16, KH 16 44
iwf is
soft tissues and
flesh in
general,
but it
can substitute
for
other ar. 3tomical
terms such as
'intestines'
etc.
If
the
word
is
written
Q-cLR. then
it is difficult
to
distinguish it from b1w
and
't,
which can
be
written
in
the same way, so these three
words are synonymous, even
if
they originally
had different
meanings
[Ufebvre. Tableau 14).
Y-
At Edfu
the
word can
be
spelled out and
iwf
refers to the
flesh
of sacrificed aniffials :I
have
put
q
too
his flesh
upon your
brazier' in
this case of a
bull VII 316,7,
and also of
hostile
ani=ls :
Rb-ms
comes and eats
q9.9,
of the
hippopotamus
and
drinks his blood IV 59.1.2;
the
followers
of
I lorus
eat
of
foes
-
in
a crocodile slaying text
IV 57,13.
One
text at
Edfu is
titled : rdit
br ht Tutting flesh
upon the
rite Ill 196.14
the text
describes
the altars
burning
portions of cattle and gazelles, symbolic of
foes. Ilathor burns
against the"
foes
of the
king
as
Sakhmet,
and the
king is likened
to a
fierce lion. P1.64
shows the
king
.
his hands
turned
down
towards
T.
upon which are cuts of meat.
This is in
the
Pronaos.
lwf
can also refer
to
human flesh
: the
Nile
comes around the
flesh
of the god and
he is
rejuvenated
by it IV 52,5-6.
iwn
pillar, column
Wb 153 (10-18) Pyr.
DG 23
0
Originally iwn
was an architectural element, a column, pcrh3ps made of palm wood with a tenon at
the top to attach to
a roof.
With
the
replacement of organic material
in
monumental
building from
the
3rd dynasty it
was made of stone and examples
have been found in
the
Step Pyramid
complex
[Laucr.
La
pyramie
h degrds I'p. 159
and
III
p.
58]. Before
-
the
NI
ew
Kingdom
examples
have
eight sides and
after this they
are polygon
.
als with
fluted
sides
(Spencer, Temple
P.
1
2311. Metaphorically
the
lwn held
up
heaven
so
ii
became
a'symbbl
for
strength and was especially associated with
I lei iopolis. The Iwn
became
the subject of a ritual sl'-Iwn, which
is
represented
by four
exampIcs at
Edfu.
closely
93
associated with obelisk erecting texts.
The Edfu
examples refer
in
the titles to the
iwn
as
k3-n-lwnw 'bull
of
Heliopolis'
and the
pillar
is
shown as with a
bull's head
attached : pl.
40i
col.
2
pl.
86
pl.
131 5th
col. pl.
672
also
.
Two
of these
texts
are on columns and one on the
pylon.
The
texts
refer to the columnn as
iwn
: s'bl
for
Atum
who gives
life, health
and rejoicing
Heliopolitans 1191,9-92,2;
C=
nn these columns are
firm
and
do
not
fall,
they
are
like'the
work of
Ba-neb-hyet,
performed
for Re
-Harakhty
who"
guarantees
his light IV 85,10-86,8
'line
11
;
has
slh'. n.
i
n.
k
I
for Atum V 216,17
-
217,7 line 2; 'Words
nn are
firm VIII 100,3
-
101,3 line 4
and
line 10
s'o'
of precious stone, where specifically two
columns are mentioned and shown
in
the scene,
this
is
performed
for Horus
as the
bull
of
Heliopolis.
At Dendera
the
iwn-riiual isconnected
with
Osiris, in
the
Osirian
chambers,
but
at
Edfu because
the
temple
god
is Horus,
a sun god,
it iS'easier
to
identify him
with
the solar
Hellopolitan
CUIL
The iwn
as a solar symbol may represent a
form
of
benben
stone,
but
this
is
not proven. -
Horus in his
own
right can
be
called
iwn
:LI of
heaven 111243'9'11
and
6-
brt line
45.
There
are no physical
iwn
iolumns
at
Edfu; but in
composite writings of words
for
columns the
iwn
sign appears : the
hypostyle hall is like heaven
AI
o'
wrw
built in it V 6,1
;6T wr
again
in
this
hall V 3,5. Whatever
this reads
(wb3w.
rmnw.
tw3w) the
iwn is
there as a symbol,
perhaps
that
Heliopolis itself
was regarded as one of
the supports of
heaven, for
the
name
Iwnw
embodies
this word.
See
:
Zivie
,
Les Rites d'drection de lobdlisque
et
dLipilier lwn
-
Hom. Sauncron I
p.
488-498
; also
Martin
-
Garantsymbol
p.
16-18.
iwn-mwt. f Pillar
of
his
mother
Wb 153 (15-16) Pyr.
An
epithet of
Horus
and also an
impo'rtant'prie'stly
title
[A. M. Blackman ERE X 195 Priest
and
Prieqthood
;
Gardiner, JEA 39,27
n.
2 Otto'
-
GuM 701. The king,
as
Horxis, bears
this
.
title
in
mortuary rituals such as the
libation
or incense offerings.
The
tide
ma
-y
be
comparable
I
to'staff
of old
age' and
it
emphasises the youth of the
holder
as
the
heir
of
his deceased'ancestors [Blackman
op. cit.
].
94
In
an
incense
and
libation
scene, the
king is
:
Ak
for his fathers
and mothers,
for
Ptolemy IV
and
Arsinoe IV 304.9. The
parallel scene
here has
the
king
called qbtw
(IV 148.7)
and
Ibrahim
tentatively
suggests that
iwn-mwt-f is UE,
on the east wall and qbhw
is
the
LE
counterpart on the
west wall
[Kingship
p.
1331.
This
priest plays an
important
role
in
the ritual pr-m-'
,
where
he
goes
before
the
king
rcciting a
spell of protection to ensure that the route of the
king is
not
dangerous, for
example
purifies
Pr-wr IV 50.18
;
IV 70.7
;
IV 226,7
;
Ll
VI 243.5;
hT0.
it
36,13;
A
1131-IJ*14-
V 136,11; V1143,15
;A
"P-
Vil 190,14
.
7he
scenc shows thepricst
_
wearing a
lion
or
leopard
skin, with the side
lock
of youth on
his head
and
half
the
size of the
king
.,
He
turns
back
towards the
king
to offer the
incense
and purify
his
path
[see
pl.
151
; pLI
17 kilt
and
amulet worn ; pl.
1 13
etc.
]. The
pr-wr
is
an
UE
sanctuary to
Nekhbct
at
El-Kab [Gauthier DG 11
p.
671
.
The
phrase also appears
in
scenes where
this
priest, the
king, leads
a procession of gods
' Y-- VI 290,3
and
VI 293,15.
In
two sets of scenes
in
the
House
of the
Morning (D)
the
lunmutef
purifies with natron and
incense
111337,8
and
.
16
opposite
the sem priest who purifies with
incense
of
Nckhcn 111336,13
and
338 (see
also pl.
81).
Iwn
epithet of
Osiris
Wb 153 (19-20)
Iwn is
a particular epithet of
Osiris
at
Edfu. It is
the
dead
god
in his
mummy
form
as manifest at
Edfu
:
Sokar Osiris is
venerated
in
the
Great Place for he is Ruler
of the
White Crown
protected
by
the two
mourners
Il 54,8. In
a sense
he is
the
Upper Egyptian
counterpart of
Iwny
the
Hcliopolitan (Atum)
who
is
the
weakened
form
of
Re. At Edfu Horus is
the solar god and the'weakee
form is his dead father Osiris,
as the
moon.
The idea
of the
dead king
as
1wn 'the
pil&
is
perhaps
first found in Pyr. 280
where
he is
called
Tillar
of the
Stars' (also
ci.
1283) [AEPT
p.
65
n.
13). By_
the
New Kingdom
and particularly
from
the
Saite
period
1wny
was an epithet, not only of
Osiris
and
deceased kings, but
of officials
[see Abydos III
pA
I
and
Faulkner
-
Mel. Maspero I
p.
241
n.
2.1 1. In
the
GR
period
it
was a common epithet, of
Osiris in
temples and also associated
him
with
Iwnt
'Dendera' [see Cauville RdE 32,50
n.
29 for
examples outside
the
Edfu
texts; also
Cauville, Osiris
95
pp.
186-7; Goyon, BIFAO 65,1967
p.
110
n.
12; Husson, Miroirs
p.
158
n.
2].
That
this
Osiris Iwn is
the
correct
form
of the
god at
Edfu is
seen
in
the
fre4uent
epithet
'Osiris iwn
great god
in B*ehdet'
L2
IV 378,15;
AII
IV 110,15;
LI
111299,3
;L
11
VI 291.3; IV 99,10. 'Also 'Osiris Iwn'bry-ib Bdt' -
.
18.2
' VIII 119,15
or simply
in Behdet:
the
Hwt-sr
was
built for him
at
Edfu 1179,14
and
it is
the'palace
of
Al
in Behdet IV 13,4. In
the
-
festi
val at
Edfu
,
offerings are
laidbefoie him
A4
V 29,12
and also
in Behdet 1 160,2.
*
The
epithet can
be further
qualified as
1wii-wr
of
Belidet
: the
first
epago'menal
day is
the
birthday
of
Osiris
hil
*V
395,3; 'A
14
receiving
dates IV 291', 10
; the'gods epiphanes come
bef0ii
A )f
-
10, .,
-a=*
irBehdet IV 122,6; Sokar Osiris istV
Min
Belidet
of
Re V 67.1;
receives
food
offerings
160,10.
Osiris
can
be
effective
in
this
form, 'for in
return
for
an offeringbf
'nb-w3s he is 6alled Osiris
'powerful in his
appearance of
driving
away
foes ' IV 244,9
and
his
role
is
who
rises
in Wetjeset like his form in heaven,
the two-sisters
protect
him,
the
Ennead
establish
his
annals,
Lord
of
justification,
who
hates isft
and puts
joy in hearts VIH 120,12. "
One
of the
minor protective
deities, in
the
Sokaiis
chamber
is
called
1195,13'.
iwn
moon
This
term
for
the moon
is derived from
the epithet of
Osiris iwn,
who
is
the
lunar
complement to
the solar
Horus
.
In
a
Maat
text
Horus himself is
called
(restored)
who shines
in
the.
night.
156,6. Also in
a miffor offering
text
(symbolising
sun and moon
disks)
the
king declares
that
he
raises up
itn
and
lifts
up
IV 238*, 9.
It
may
also be
an abbreviation of the
f6flowing
w6rd.
iwn-h"
moon
C Wb 153 (17) GR
This
word
for
the
moon
'the
column which rejoices'
is
a pun
derived from
a
Ptolemaic
writing of
Vt
#moon'. In
writings such as
from
the temple
of
Thotli
at
Kasr
el
Ag'uz' Wlit
p.
82
temp.
Ptolemy IXI Sa6neron
argued that
it*read i-h 'moon' [in RdE 8,191
n.
1fter Dioton ASAE 40,
96
1940
p365
(147)). Earlier
examples
from Edfu
suggest
that
if
this
was
the underlying explanation
Of
-
the writing,
it
was not the way
it
was read,
for it is
clearly spelled out as
iwn-b" in
a number
of
texts : the temple
is like heaven,
the sun
disk is in it
and.
&
VU
X
m-hnts
(Ptol. IV) 1368,12.
The
meaning
is
never
in
question as
it
comes
in
contexts where the moon
is
expected
'. wjj3t eye
texts
,
the
king is
child of
Re, heir
of
Gh
!P
--ol
111139,17;
hI
-T
V 49,6
or miffor
texts
,
Hathor
gives everything seen
by i1n
and viewed
byA9Y V 275.17;
staying
the gazelle
(stealer
of the eye),
Khonsu is
who
lights
the two
lands VIT 111.9.7be
term
is'also
applied
to
Khonsu
Al
V
who
lights
the two
lands IV 143,4;
L
%,
---j
VV
236.1. In
a
description
of the
left
eye of
Re. it is
called
VIII 136,1-2
and where
the sun
disk
comes
from
the pupil of the god ou comes
from his belly Qj) 11118,7. In
other moon'.
texts : the
barque is
'T
who
lights
the night and sun
by day 111210.10
;
in
the
field
of
the
nome
6) IV 40.9 Horus is
called
Dwau
.
pupil of the
eye of
Re in
the
Lake
of
evening
(c=
)
Two
other reasons suggest that
lwn-h" is
the actual reading :
in IV 143,4
above
-
the
line
mentions
iwn-h"
,
then
immediately following it has J
second to the sun
disk. Egyptian
texts tend
not
to rcpcatlthe same word so closely so these
would
be different. Also
at
Esn3
them
is
an
inevitable
pun
-
Brugsch
,
Thes. 390 b"Ai
m
'one
rejoices
in
the moon at the
beginning
of the
months
........
4,
iwn
appearance, colour
Wb 152 (10-17) MK
DG 24
2-
Cr. 20b; CED 14; KH 14 &. YA
tj
iwn is
the outward colour of something or someone, the outward appearance and
its determinative
)x%-
.a
human hair lock,
which shows
that the
hair
colour of a person was
that which most
distinguished
them
(men have black hair,
gods
have blue hair.
animals
have
other colours)
[c. f.
Grapow, Bildlichen
p.
107. Baines, AA 87,1985
p.
2M].
At Edfu ivn follows
the
uses as
in Wb:
colour of
flowers
: ms-msw
bouquets
e)eryqne rejoices at seeing
q YB:
triU- their colours
I
97
94,3.
skin of animals : the calves
in
the
bw-bbsw
rite are of all colours
(blackwhitered,
mottled)
-t"
c
"
13 =%,
78,13
and
4
.
1.2~4 ga.
1102,4
colour of cloth
1126,6.
colour : at the stabbing of the
hippopotamus, Horus
pours out
the
river with
tm the
colour of
blood VI 83,7-8.
It is
also used as an epithet of
hidden
gods n rb
iwn. f 'his
colour
is
not
known'
.
'At Edfu
this
is
"E"
IV 258,9
and earlier
it is
applied
to
Amun (the hi den
one)
applied
to
Horus Behdet,
-"C-93
4L
d
[Sethe Amun 180
=
Itiden Hymn 350, ZAS 42,33 4,17,
also
1851.
iwn-n-pt
colour of
heaven
,
name of a plant
Wb 152 (18) GR
Meeks Iwn-n-pt=AYkt4MTfr-
=linen,
flax, inRdE24,1972p.
116-119.
Meeks
collected all the
examples
known
to
him from GR
texts and showed
that
the metaphorical
term
'colour
of
heaven/sky '
was a
blue
plant often mentioned
in
mnbt cloth offerings at
Edfu
:T
make great your
h3t3 land
with
r-, q
tle
V 247,17; 1
give a
bnbt field
covered with
IV 289,9; 1
give
the
weavers'shop
heavy
with
'VII 319,6. Other
texts
which
may
have
the plant
but
the context
is damaged
:
////
6V
196.17
;
qS4
atc-
ma
////// VI 30,4; ///#--
hx
I/ I VII 261,3
.*
i.
7
-n
In
the
Sebennytic
nome,
the
field here is
made
blue
with
I
'W-rt
irzb
",
(verb here is tfrr) IV
31,10-11 (also in Dendera Dum. GI IV
pl.
118
onlyref.
inWB).
The
connection with weavers, above, and
the presence of the
plant
in
cloth texts
implies it is
a plant*
which could
be
made
into
cloth, so
it
was possibly a species of
flax
of which some types
have blue
flowers (Linum
humile for
example).
In Coptic
the
word survives too
as
aqAr4mrte [Cr. 20b]
'a
material
for
making clothes'
(Vycichl, DELC
p.
19a). More likely
perhaps
is
the
suggestion that
this
is
a plant which provides a
blue dye,
Used
in-the dyeing
of material
-
which accounts
for its
-
presence
in
the cloth workshops and the emphasis on the colour
in its
name
[personal
communication
from A. F. Shbre].
98
iwn
wind
Wb 153 (7-8) Pyr. GR
The
word
iwn
as wind may
derive from
the same
idea
of
i"
n as a support or pillar,
for
the wind
is
the
'support! between heaven
and earth,
invisible but
present.
Ile
word
first
occurs
in Pyr. 1557c
as
q
Twith
a sail sign to
denote
the physical presence of the
wind.
The
word seems to
have been
revived
in GR
times
and
is found
at
Edfu (VA's 1371,15 is
not
tenable,
it
reads-M
';: '
is
this
iwn ?) but in
an offering text
an action
is
performed
to the
extent of the wind of
heaven
which gives
life
to millions'
V 154,6
.
Also
at
Philae.
Karnak
etc e. g.
Urk VIII
<126k>
for his
nose.
Iwny
the
Heliopolitan
Wb 154 (7-9) Pyr.
tr
Usually Iwn is
an epithet of
Amun
.
At Edfu
too 4D IV 53,13
and passim.
iwnt bow
Wb 155 (2) MK
sarc.
Pyr. 1644
The bow is
represented
from
the
earliest rock
drawings
and
first
palettes
in Egypt in
scenes of
hunting
and
,
righting [c f Wolf. Bewaffnung
p.
15; Mquicr, Frises 213
and
LA 1842-8441
-
It
became
a symbol of the triumph
of
Pharaoh
over
his foes
and so
in
the temple of
Edfu
the offering of
the
bow is
a symbol of the
might of the
king
or
Horus in battle
and
his
ability
to establish
Maat.
iwnt is
one of a number of words
for bow
at
Edfu
and
in
the offering scenes often
the
words
for bow
and arrow are written simply
as
without specifying
the actual word.
Ile
texts may then
write
the,
word out as
iwnt,
pdt
Ymr
an offering
has,
%-s
Isr
where the
king,
with
martial epithets and
hmhmty
crown
offers a
bow and
3
wows to
Horus
of
Dthdct.
who
is
MA %&
similarly armed
1150,3.
In
return
Horus (1.6)
gives
r
Int Idnw 'to
repel
foes'
and
he is
accompanied
by
a
falcon
headed
goddess
Biket, the
female falcon
who guarantees the
protection of the
king in battle
and triumph (see
pl.
22a). In
other
bow
and arrow texts :I receive
h
Zxw
and raise up
the arrow'
VII
143,10;
with alliteration
Jkn
h
--cr
Dr Int lwntyw 111136,1
and
1113 is Lord
of
Jim
wc%
and
ruler of the arrow
line 4. The bow is
associated. with particular gods :
Khonsu hurls
the
99
an
N\
a% %\
spear and seizes the
arrow and
1309,10; Horus Behdet hry-tp
111256,3;
0
Neith, Isis
and
Nephthys
of
Behdet
are equated with and arrow
Il 24 (164).
4.4
1
In
the
geographical texts the
bow has
other associations :
in
the
4th LE
nome
,
HB
19%
lord
of the
arrow seizes
t
%%
IV 214,8
;
(j)
nome
Horus is Lord
of
IV 39,11.
iwntyw
race of people
..
Wb 155 (3-7) OK
It is
possible
that these
were originally nomads who
lived in
the
borders
of
Egypt,
armed with
bows,
who eventually settled
there, giving rise to
places with
iwn in
their names
[Mquier, BEFAO 19
p.
2061. These iwntyw lived in
an area stretching
from Sinai
to
Nubia
and could
be differentiated by
adding an extra word
to
iwntyw. At Edfu
the term appears alone and
it is
a general word
for
'foreigners' for it
occurs
in
archaic
lists
of
foreign
peoples
[Gauthier DG I
p.
58-591
who
have been
defeated:
i it
Mnty Sttyw bow down
to the
might of the
king VI 15,15
I
in list VIII 76,7-8;
ttb
"0'
Stty Ibnw I_m bw belong
to the
king (these
represent
the
I of
000
people on the
four
sides of
Egypt) 165.5. A
procession
brings
gifts
to
Horus
:
the
Nine Bows
are
I
brought
and
2all
are called
Sttyw
and
Nhsyw,
which
is
the mountain range on the east of
]Vnt-nfr
and
they
live by
the
water of
heaven
and water of
the
well of
Merty VI 196,11-12. Ibis
may
be
an attempt
to
localise
the
iwntyw
made
by
the
writers of these texts.
iwnn
shrine
,
sanctuary
Wb 155 (12-13) MK
With
the
house determinative iwnn
may
have
originally
been
a general term
for
a
dwelling
or
house
which came
to
be
specifically applied
to
a sanctuary or sacred place as the
dwelling
of a god.
Ibe
word
may
be
related or confused with
iwyt 'street'
or
'quarter'
also
in
use
from
the
MK,
which can
be
determined
with
C-J though the
in
the
writings are omitted and the
meaning
is
clearly
distinct from iwnn 'sanctuary' [Spencer, Temple
p.
99ff. ].
At Edfu iwnn is
often spelled
like iwyt,
especially
in
the temple
description
:
Mesen is C3
n
i3wty Sanctuary
of the
harpooner IV 10,9;
of
HB
1AL-m
his
sanctuary
is Wetejeset, his
throne
is
ck
C3
Esna IV 16,10. Contemporary
texts
maintain this
spelling :
'Supplyka
C-Q
c: b
C-3
ck
and provision
the
100
falcon images in
their
houses IV 42,12;
the uraeus goddesses endue
&1
-9
your sanctuary with 1
'em
C-J
their perfume
(Punt incense is brought) IV 47,15
.
The
meaning
is
clear
here
and writings of
iwyt in, '
earlier texts
are not always clcarly'streef
,a
word
Wyt (Wb 151.12 NK) is
a military camp and the
term may
imply
a secure
building,
safe
from
attack, either physically or spiritually.
At Edfu
the
word can
be
clearly spelled
thus : repel
foes from
&
**c'3 116 (11)
and
in
a
euphemistic word
for
the
'chest (of
the
body)
snb n
lm=
G1
Wall
of your shrine
116 (9) [c. f.
MG 421
n.
100] [Wb has 1 18
-
incorrect, in fact
wnnt
here is 'belongings'
also
in Spencer]. The
iwnn is
regarded as the temple
itself for Horus,
the temple
is
your-A-
n
containing your
throne
11
10,8; Re
unites with
his
L-1 V 155,6
and
in
a pun
13 I-Ws
ir (sanctuary
of
Osiris) is in
r=of
1wn (Osiris) VII 32,1.
These
uses and
in
the phrase snb-n-iwn confirm the
impression
that
lwnn is
a secure pLice
.
The
term
is
used
throughout
GR
temples
and
in
the
NK
texts too
from
the
18Lh dynasty
onward.
Iwnyt Hathor
Wb 155 (1) GR
Iwnyt is
a very common name
for Hathor
at
Dendera Illusson, Miroirs
p.
10i
n3]
,
perhaps
showing
her
as the
Upper Egyptian female
counterpart of
Iwn in Heliopolis,
and
it
also occurs at
T
Edfu
:
Hathor is
Lb
jyjb
t
VIII 64a
.
iwr
to conceive
.
be
pregnant
Wb 156 (1-7) Pyr.
DG 24,9
X
-( ,
fZ
11
Cr. 5 I 8a
;
CED 227
;
KH 289 WW
The
verb
is
often used metaphorically at
Edfu
with a meaning
'be full'
and the
fields
which are
presented
to
Horus
are
described in
this
way :
J& 0
n.
k
p'p'. s prk
'She
conceives
(is full) for
you, she gives
birth
to
(fills)
your
house
with produce
' IV 43,14;
A..,
x,.
aPn.
k
p'p. s n
k3. k 'she
conceives
for
you and provides your
ka
with produce'
IV 49.5
; when the
Nile has been
poured out,
-; R,
'the land
conceives
(becomes
pregnant)
for
you and the
field
gives
birth for
you'.
1 92,13.
-This
is
a promise made
by Isis
to the
king
and she above all
is
the goddess of
101
conception,
for by her
magical power she conceived a son
from
the
dead Osiris [Manster, Isis
p.
5-6].
This is
alluded to
in
two texts at
Edfu
which give the
date
of
the conception of
Horus
:
3bd 3
9mW
hrw 8 it is
the
day
on which
Isis
conceived of AL
her
son
Horus VI 223,2 (earlier
the
birthday
of
Horus is
given as
4 Peret day 28 in VI 214,9). In
a
festival
text
however:
month
3
of
C-
shemu
day 4
je&
` Horus
son of
Isis
and son of
Osiris
was conceived
(one
conceived
of
.....
)
and
he
was
born
on month
4 Peret day 28 V 356,5-6 This
makes
the gestation period
for
Horus 10
months
(taking in
the
5
cpagomenal
days),
something confirmed
in
two
later
texts:
Louvre
3148 line 1.9
and
P. Beck line 12 'your
mother was pregnant
for 10
months'
[see Schott, RdE 17,
1965
,
81-871. This length
of
time may
have been
to ensure
the protection of
Horus from Seth
so that
he
was stronger when
born.
This is
an allusion
to
Horus in
the
Osirian
myth,
but
as', a solar god
he dies, is
conceived and
born
everyday: a
hymn
of praise to
Horus'Behdet
A..
=;;
e)p- &(l
zg'.
3-1b
he is
conceived
in
the evening and
shows
himself in
the
morning
(Le-is born) 1379,8 [not
as
Fairman
in ZAS 91,9-10 'by
whom'
women conceive at night);
HB
noble child
in
the evening and
born in
the morning
III
=0
111,4.1,1 1
In
origin
the
word comes
from
the stem wr
I)e
great'
(with
reference
to the
increased
size of a
pregnant woman) plus a causative
i-prefix.
N
iwr
a roast
Wb 156 (13) MK
According to
Wb
this type of roast appears
in
offering
texts
between dp. t
and
Art
.
This is
true
in
some cases
but it is
not the
invariable
rule
[c. f.
the
lists in Barta, Opfer
p.
143
-
125
and
111 list from
the
MK
onwards where
iwr is
positioned as
in WB]. It is
a general
term
used archaically.
The
word appears at
Edfu in
appropriate contexts
but Wb
also mistakenly reads
iwr
as
39r
(Wb 121)
where
the
hare
sign
is
clearly an error
fdr.
13-
iwandmaybeacopyis&effor. Inrdit
'. dt hr ht
:
'I
receive yourtributeandI eatof
(iwm)4z-
you r meat'
1478,12 (also I
0V
-4=20 IL
-I
490,1-2)
;a
food
and meat offering, the god
huffies
to
bread
and
beer
and to
a
(L
meat
I
499,2-3.
102
iwr
to
rowt
This
verb
derives from
the noun
iwr 'a
roast! :a
list for
putting in the
fire
where
1wr
meat
is
5"
1
mentioned
%rK
st
I
roast
them
(meat
portions)
for
you,
declares
the
king 140,17.
-1
iwr
moisture
A Nile
text, the
Nile floods
the
land
with -4tk--O
his
moisture to
make people
live IV 439.7be
meaning seems clear.
iwh
to carry
,
bear
Wb 156 (17-22) Westc.
The
verb
iwh
goes
back
at
least
to the
I Ith dynasty [JEA 48,33
naj
-
Mentuhotep
text] mq'
CYSI%
r spty
'do
not
be laden (i.
e. prejudiced) against a petitioner
[Stewart, Stela UCII
pl.
18,141. Originally
the verb meant
'be laden'but in GR
times
it
was used transitively
'to
carry'
something
.
In
a
tw3-pt
scene : the
king or
An
rS
"
heaven (Irt) VI 279,8
;a pun
in
a
frieze'
inscription from
the
Hypostyle Hall,
a plant column
(1wht) br,
466,4
Irt 11139.7
Ile
phrase most commonly occurs
in
the
phrase
lwh.
nDb
'one
who carries the
Ul. 7bis is
an'
epithet of
Horus Behdet
:
e46rj
A
1381,10;
-&rj*/A
11168.7
or
Min-l torus
.
4--2 i
AI
375,13. It
stresses the
fearsome
and regal aspect of the
holder
of the title
.
ks
earliest use
(in Wb) is
gj.
from D. 20
-
7T 65
<595a>
Imiseba
.
where
it
applies to
Osiris
Goyon
suggested that the
name of one of the guardian geni
Iwbd
was originally
lwh. hdhe
who
carries the
mace.
Ile first
word
1wh does
seem clear
but
the second
is
not
Dd
and may
be dt (7) [c L'
Goyon, Gardiens
p.
58,71
-2"-;
Py
'-\'I
r
VI 329,10
A.,
03'ra
')A
11133.7 VIII 126,6
VI 159,13 for
"ample.
iwht
,
-,,
column ,
In
the
Hyp
ostyle
Hall:
r
r 1wh Irt
',
used
in
a pu e this suggests
it
may
be
an - n
lik'
invention,
with the'general
meaning"tall reeds! etcAII
39,7, derived from 1wh'to hold!.
iw
to
moum
103
Wb 157 (13) GR
This derives from
the
verb
iwb 'to flood',
with reference
to the tears
of the
mourner.
it
appears at
the
moment only at
Edfu
and especially
in
the
Sokaris Chamber:
recitation of the
lector
priest
X'Mourn,
Lady
of mourning'I
215,19; in
a
list
of goddesses mourning
Osiris, Bast
.
sn n.
k 'They
mourn
for
you' she says
1210,11. Isis
above all as a mourner
(iwhyt)%3'A6
e-
*jR
r L3i.
s
'first
mourned
for her husband! 1 102,10.
There is
also a noun
iwb 'mourning' (not Wb)
which
is
used with an auxiliary verb
ir
: the
goddesses
ir.
n. sn
:
3
ryl -n
k3. k 'they
make mourning
for
your
ka! 1223.4.
The
noun also occurs at
Dendera
1L.
=
h'
,D
Il 152,3.
iwyt
mourner
Wb 157 (14) Saite
,
GR
I
This
word
is
probably contemporary with
the
verb above,
but
examples of
it
are more abundant, e. g.
Mett. 197, Berl. 12441. It
occurs atEdfu:
Isis
the
moumer who
first
moumed
(iwb) I
102.10
and
in her form
of
Isis-Shentayet
A,
o
'o"
in
the
house
of
Living Images 1188,13
.
See
D 11 152,3
above and also at
Philac 'I
am your sister
Isis, I
am
-M
'- --j
IR,
B
<1383>
Phot. 1591/2.
the moumee
iwh
to
flood
,
inundate
Wb 157 (1-6) MK from D. 19
written
iwD'
iwb
refers
to the normal
flooding
of the
land
at the
inundation [after Baer, JARCE 1,1962
p.
40
n.
1].
This is
still
the
use at
Edfu,
where
the
verb
describes the
Nile flood
:
Hapi.,
W
=4='
floods
the
bird
pools
158 1,2
; the
Idng brings NunL
I
-=r-
3ht 1113,4;
the
Nile flood
An
3ht
at
his
time
IV 48,9
; also
11255,12
;H
251,13. In
a qbbhw
text, the
flood
0
"..
inundates
the
0
%- Ob%, W^
dry land 14862,
a phrase which occurs also
in
a nmst
text
4.
mk1rZ
77,10. In
the
Heracleopolite
nome,
Herishef floods
the
fields
with
Nun 1343,7
and water
from
the temple well
9S
7=c floods
the temple and ensures
that
it is
pure
VI 8,3.
Other liquids
metaphorically
'flood'
-beer:
I
give
beerlo
-1 to
flood
your
breast 1459,14-5.
Incense
and perfume:
Seshmu in
an
'ntyw
textU
vxz!
floods'
the tresses of
hair V 378,12-13. In
104
a common use at
Dendera,
cloth
is iw4 flooded
with
lotus (oil ?)e.
g.
D 11125,2
;
225,6-7
;D
III
160,4.
Blood
: when
Seth is
cut up,
the
butcher (HB)AQ floods himself
with
blood Cdrench
with
blood) VI 86,12.
In
the
apparent writing
iwo',
the veRsel may
in fact be
a repeated error
fcr
%
easily mistaken
in
hieratic
or
badly
written
hieroglyphs.
iwb
to
destroy
,
dispel
Wb 157 (10-11) D. 22 GR
c.
f. KH 490
kyt M
be destroyed
This
may
derive from iwD 'to flood'
and represents the potential of an
inundation
to
be destructive'. It
is
used at
Edfu
particularly
in
the phrase
lw-'b lo destroy impurity Cwash
away
dirt),
as a
flood
would
do
and
leave
the
land 'purified'
and clean.
In Maat Texts
: the
king
L
4-J
4'
'2"-
in
this
land 1173.10
;
46
%*--
13-J
I 478,17;.
A%*+
-,
Ij
in
this
land I29,8;
Aa==
--J-VII
91,4. In
the
Ibis
nome,
1HB
as
Thoth is
one who aborninates partiality
k3t. f
pw
JL
4
-zil
his
work
is destroying
impurity IV 34,8 (also D 11189.8
;D
111178,4). A damaged
text
has in
a
hymn
to
I torus 24-4w-)
1442,6 [restored GuM
p.
174
no.
50]. Otto [GuM 25] leaves
the meaning of
lwt. 'b
open
but
translates
*
overcome
impurity' (and
examples p.
98). He
then
discusses
the phrase
&-lw
and
is
inclined
to take
lw here
as
'S andeS
sins,
but
the
lw here is
more
likely
to
be lw 'misfortunes'
and
so this goes under
iw, for
example
,
HB is
the excellent protector of
=
-; L*-
one under
'a
VII 113,12;
the
benu bird
protects the
misfortunes
(not
sins)
111194,8
;
HB
protects
,.
-Lc
""*
temple spb3. n.
f he has
chased away evils and'
U
12
VIII 145.3.
A
noun
iwt is
used
in
the adverbial phrase m4wb
'destructively' 'forcefully'
,
this time
dcriving
from
the
destructive'
and powerful aspects of
1wh 'to floo&
:
IM has
stabbed
R
Ili'
'*
'2t
one who comes
destrucLively VIII 15,1; Horus
seizes the
foe forcefully I
j
%%%
426,10
;
Hathor 11-poty
Zp
q.
forcefully 1153.6.
Wb
records a prototype, of
1wh from Tur, 154
-
NK but 1wh is
a
GR
word only.
It
also occurs at
Dendera
and
Thebes Urk. VIII<59a> 1wVb
and <32e>
11.
n.
f
m4w
,
king killing
a
donkcy
; also
Medamoud (1925)
p.
104 Inscr. 232 iwt-'b.
105
MY
there
is
not, without
Wb 146 (1
-
10) fem. (11)
to
47 (3)
DG 25
e5-*4'
Cr. l8b
;
CED 13
;
KH 13
precedes nouns or verbs, without
Junker, GrD 291
p.
200
negative adjective
(transliterated
as niwty).
This
word
is
commonly used at
Edfu in
phrases such as :
iwty-bhn-snw 'without
taking
bribes -2Q- VH 195,10 1173,15-16
129,9.
iwty-sn.
w
'without
equar
:
v,
-
VII 291,8; IV 101.15 fem.
-,
`-A
,
129,10
0
VI 253,10 fem.
, -A.., U
<M-
iwty. "w 'without
sleeping'of a guard:
^-A'
-jF-
1198,2;
^-"A
I 171,14;.
c2,
o
Z;

*0a0
IV 390,10; IV 114,2
also.
with
following
verb :
My
sk.
f 'without dying'..
.
: 5-IL
IV 22,12;
do
VI 133,8; VI 265,6
also.
Passive: Horus
came
into
existence
by himself
,
without
being bom V 176.9-10.
In
the
Donation
texts
lwty
, -Iu
-2'
is 'nothing' in
calculations, the nearest to the concept of zero
e. g.
VII 241,2
;
VII 232,2 [Meeks, Donations
p.
159
n.
1451.
iwtyw
those
who
do
not exist
This
word
is
often
found in
parallel with ntyw : the
king listens
to the
petitions of
1
those who
have (are)
and those who
have
not
(do
not exist)
VIII 93,7
and the two words can
be
combined thus
0"""'
2FOZ
V 213,15
In
a
derogatory
sense
it
refers to the
defeated foes
of
the
king,
they
are non-existent:
iw brtywk
m
V-L-V
.,.
0 .
2a-
m0 pn
'Your foes do
not exist
in
this
land' 111340,11.
iwtyw
can also refer
to the
dead,
those
who are not', and
in
an offering made to the
dead
gods of
I
Edfu,
the
king is described
as wdpw of
-Inc
I
',
IV 309,1 I. The
word also occurs
in
the
phrase
for
the necropolis
b3p-iwtyw Uder
of
those
who are not'
,
the
dead
gods
hide
their corpses
in H3p
cAO
(libation
and censing text)
IV 240,4. This
word
for
the
dead
exists
in CT Il
106
U-L--W M-A--j
250d
11, -2
1'
;
IV 94a Osiris is king
of
,
J.
iwty is
also used
in
phrases which
have
negative or evil
implication,
that
is in
terms
for Apopis
etc.
iwty-'wy, iwty-rdwy 'without
arms
"without legs'
as a
designation
of the
Apopis
serpent :
Khety
5
a- VI 159,3. The last
of these terms also appears
in P. Brooklyn deals
with
`6"
47.21850 XX, 24
,
Goyon Confirmation
p.
81
;
P. Br-Rh 23,17
;
29a3.26
;
P. ChB VNI
vo.
VHp
=
HPBM 3rd
pl.
46;
see
Gardiens
p.
56.8.
r.
iwd between
Wb 158
to
59 (6) NK GR
DG 26 4 -
(Z.
and
105
) J,
f
Cr. 494b
;
CED 218
;
KH 501 0 Tr- OYTW=
In
the
Donation
texts at
Edfu
: an area of
land
runs east-west
An T
between
the
domain
of
HB
and
the
domain
of
Nekhbet VII 2403. Meeks [P. 90
n.
1271
noted that r-1wd can also mean
Jt
'af [c E AHG
-
11icratic Texts 137
n.
8]
and a text
describing land, its
norLh-west,
", "'%'.
V-_&
p-JLn
rsy which
is 'en
commun' with
the south
Pa-Khcn VII 237,8.
Other
examples are
dubious
:
Isis 1r.
ns
)6
!:
-%
-AU
'b3t. f bn'
s3. s
t1r
she put
herself
between his boat
and
her
son
Horus VI 74,1 [JEA 29,16
n. 3 can
hardly
represent
the
compound preposition r-iwd-r what
is
required
here is
an object
for Ir
.
if
the restoration
is
correct)
guardians of
Mesen by day
if
without sleep protecting
llwt-blk 11133,14
.
Ib heart
Wb 159 (10)
to
60 (1) Old.
DG 26
1+
4
KH 264
yS (0)
ib
represents
the
heart
as the
conscience and a Centre
for feeling,
emotion and thought,
in
contrast to
the
more physical
03ty. ib is
used
in
phrases which
indicate
an emotion or
feeling
such as
'joy'
'concern' [Piankoff, Coeur
p.
1-13
and
106-123]. At Edfu
the most common orthography
is
more rarely
'&
and there
are some examples of phonetic writings:
qJ
1398.9-,
U&-'
1442', 17; 1468,18
and also
by
error
*. also
1165,16.
107
The
uses of the
word are as
in Wb
and
Piankoff [op.
cit
106-123], but
note the
following:
-V
,
dbw Dn' ib
to
converse with one's
heart:
(L
I
IV 15,9.
There is
an
interesting
parallel phrase with
h3ty:
qe- `m7 ?,
o
,
h
sw3jtn.
f h3ty
n
0
tr
Q.
&'&
%%I
Dnnmw'He
makes
festive hearts
of men and makes whole
hearts
of the sun
folk' IV 50,5. This
may
suggest that
whatever
the original
distinction between
the two
words,
they could
be
used
interchangeably.
ib-n-R',
as an epithet of
Thoth (Wb 159,16 )
e. g.
q).
VI 105,3
and sometimes
Thoth
can
be
called simply
ib, h3b R',
61
1
VRe
sends
his heart' [Boylan
p.
114-1231 VI 174,17.
ib-nir
this
is
used at
Edfu in
a phrase applied to
Amun Re
when
he
receives
the Maat
offering.
He is
%nbt
15pst
wbn m
ib-nir
snsn
W3st
m nb srh :1
181,7; 1166,5;
111268,8; VII 291,6
and once applied to
HB in
an
incense
offering:
nb
t hh
msw
b3
Yps
wbn m
1110,16. There is
a slight variation where
Amun Re
comes
forth from
-M
I
VI 318,7-8. This
seems
to
be
a
Theban
epithet,
but
may also
be
connected with
Thoth
as the
heart
of
the sun god
.
Gutbub [Textes,
p.
346,5]
explains
that
Horus,
when assimilated with
Amun
can
have
the epithet wbn
(pri)
m
ib-nir 'come from
the
heart
of god' and other epithets can
be
added
Cl
13
z---
'O
(as
above).
It is
connected with
incense
scenes :
HB is bry
sr
16, (!, CL v 11*1
A --
IV
386,10.
W
ib heart
= wish
(c f. Wb 160,1): iw
n
61
1
%
come at their
wish
IV 37,1.
ib
type of tree and
its leaves
Wb 160 (17-18) Pyr.
and
Wb 162 (4) Med.
The lb
tree,
not yet
identified [Germer, Arznei
p.
230 ff. ]
,
was valued
for
the
protective qualifies of
its leaves. As
early as the
Pyramid Texts, 1213 d. deities
wear garlands of
Ui
leaves
at
their
throats.
The
use of the
leaves in
garlands
is
continued
in Ptolemaic
texts,
where three
garland
offerings specify
they
are to
be
made of
ibw leaves
:
Is
olzi,
Words for
your
flesh (iwf) IV 377,5-6; 161
vq%X
here
the
46
and
th
plants are
for
the
flesh
of the
goddess
V 169,16
; wsh nV
223,13. This
ritual also appears at
Dendera
i
(MD III 66a)
and
it is
performed
for Hathor. Garlands
are regarded as protective and,
if
pleasant
108
smelling may
have been
thought to
ward off evil or
disease. The
scenes show the
king holding
up a
collar
like
e. g. pl.
131
.
107
,
119
,
and the
leaves
are attached to the
horizontal
strings.
77he
texts emphasise the smell of the
leaves
and their protective qualities,
in
return
for
which
Ilathor
grants
protection
to the
king. 'Mis implies
that a plant
lbw (Wb 162.4
,
Wb Drog. 20)
which
is
used
against
illness
may
be
the same.
This
plant
has
other uses :
PuR 32,4 ibw
wood
is
used
for
a statue
of
Ramesses VI [Helck, Materialleh
p.
1971
and
Yny-ibw.
pr.
t
ib
.
dd3-Ibw
are
found in
medical
texts.
Also Wb 162 (3) has in Ostr. Kairo 25231 (ZAS 38,1900,36)
1
in
a
list
of
bread
and
beers,
which may
be
related.
See
also comments of
Jdquier in BEFAO 19,192227
;
Keimer, Cartenpflanzcn 1126.
ibw
administrative
title
Wb 162 (1) NK- Late
In
agricultural
texts at
Edfu,
the
king
often
has
this title :
Onk-rnpt
scenes
*
VII 83,2
Or VI 250,11-12: hnk-sht
excellent of
hands IV 68.6-7: bnki It bdt
4+*and
pr-1
doing his
work
VII 84,4. A
scene without a title,
but
connected with a plant
offering, the
king is like
4J3*
VIII 63,15. In
a scene
for
presenting
'ntyw
of
lotus
the
king is
described
as
-%
r-"
t
(in
the
laboratory) 11224,14. Ibrahim [Kingship
p.
13341
states this
is for
the
king in
agricultural rites.
Earlier
examples are
few, but include
a text of
Montuemhet
at
Karnak
[Leclant, Montuemhet
p2121 where
is
a
kind
of priest
[
p.
220
nd
1.
ib thirst
Wb 161 (8-10) Pyr.
44-
DG3
<'-u
its
il-
Cr. 76a; CED 45: KH 48 F-I Be
S`
let
k. f.
This
verb still occurs at
Edfu
:
in
a
libation
offering, the
king
says
4,

* Z=
I
quench your thirs
with my pouring'
Il 260,18.

ib-,
-'.:
thmat
.
E Wb 161 (1) GR
109
In
a necklace offering text to
Hathor
the
king
says,
7ake
your necklace,
it
protects
qJqIi=#
and this
seems to
be
a new word
for
throat
111191,6. There is
clearly a pun on
bb. t,
the
word used
for
necklace,
but
the
spelling
is
clear.
Wb 1455 (5)
records
bbA 'throat' [E. Nlam. 89,90
and
Urk VIII 71 d]
and there
may
be
a connection with
ib
sistrum
[Wb 161,1]
which
has
the
more usual
form b1t [Wb
1416,12-151.
In
a
Maat
text, the
king
says
'I
open
4
-J
I
that
your
Lhroae
with your necklace'
IV 75,17 [Maat
=
throat, see mrt], where
the
word throat
with the
determinative
I
has been
confused with
sistra and the sistra
determinative is
used
in
writing.
Also in
a
further Nbat
text. the god
declares
n
hr is
not
far from. Your Majesty 111194,5
.
This is
most
likely
a pun connecting
the
4
throat
=
Maat=sistrum.
Also Marn. 89,14
4.11
that
your throat
supplied with a necklace
(Maat
text).
W
to
dance
Wb 162 (8-13) Pyr.
A
word
in
use
from
the
Pyr. [ 1947a]
and
in
the
OK
to
mean
'dances'
of an acrobatic and more sedate
nature and
it
came to mean processional
dancing
too.
In
religious texts
it indicates. dances for
gods and
the
determinative indicates
the type
of action
involved in
the particular
dance [Brunner-Traut, Tanz
p.
76-78
-,
Green, Dancing
pp.
29-301.
At Edfu it is
spelled
in
a number of ways :
Hathor is Lady
of
hb dances
and mistress of
W
VIII 159,2;
when everyone sees the gods, they
dance
dancing
q e-
for
the
god
1539,10;
the roads
%%
V 40,1; in
the
Hwt-isbt
there
is
a
dance
too
? IV 54,8
; when
foes
are
brought bowed down
to the
king
children
dance IV 292,1.
ibw
wall,
bastion
Wb 162 (5) MK
place of refuge
Originally
the
ibw
was a shelter
for
protection,
but it became
synonymous
with words
for
wall,
especially
large
protective walls and
it
may
be
confused with
inb [BIFAO 43,72
n.
1],
so at
Edfu in
the temple
description,
the
enclosure wall of
the temple
is
47
C""
'3
of copper around the sanctuary of
Re Harakhty VI 6,5-6.
110
ibw is
mostly used
in
a metaphorical sense as a
designation
of the
king
or other protective person.
In P. Kahun Il line 15 Senwosret (III) is
AIk
-
M
11,
[Griffith
-
place of refuge excluding the
marauder
P. Kahun Text
p.
3]. In
the
Peasant,
the word
is
often used
in
this sense of a place of refuge
e. g.
B 129-130
c3
It
B 223
and
B 1297
C3ili
against the crocodile
(3d)
are
officials
(c. f. Urk IV 972
also)
[Vogelsang, Bauer
p.
2061. At Edfu
too the
king is
called
ibw
C'-1
around
Baket 1429,5
and an
inb
-wall
of copper around the
banks
; also
ql
C'3
around
Egypt 11107,2; he
makes whole
Egypt like
of copper
11177,17;
qjA' C'3
F3
of precious stone around
the two
lands
and wall of copper around the
banks 11121,9. This
epithet
is
also given
to
Horus in
a
hymn
of praise
Wc--3of
precious stone around
Egypt VI 68a
.
This
phrase
is frequent from
the
MK
onwards and shows the protective strength of the
king [Otto,
GuM 99
with examples
from
the
GR
period ;
Blumenthal, K?
3nigtum
p.
271-2
and alsoGrapow.
Bildlichep. 162-3].
ibr
unguent
Wb 163 (10-14) OK Wb Drog. 23-25
A kind
of unguent
known in Egyptian
texts since the
OK
and possibly to
be identified
as
ladanum
which
is
made
by
crushing
the
leaves
of
Cistus
c"ticu
L. (a bush
which grows
in
the
Middle East
and
Crete
-
Ebbell, ZAS 64,1929
p.
48-49). In
medical
texts
it
was used as a medicine against
headaches
and
demons
and also
in
recipes to avoid grey
hair [Germer. Arznci
p.
174 ff.
notes that the
identity
with
ladarium is
not proven
beyond
question, also
it is
viscous and named
in lists
of products
of
Punt;
see also
Goyon, Confirmation
p.
95
n.
103 fat
with resin
base].
At Edfu ibr is
often
found in
the
'ntyw
texts among the
list
of unguents which come under
the
general
heading
of
'ntyw
:4 r*z
.1
for
the
flesh
of the god
Oms-'ntyw)
VI 314.6;
the
king is
VII 211,3; in
alliteration
'Ale
3bb. ti
m
lwnn. k incense
mingles with your
sanctuary
111144,14
and
'I hold
your
incense
says
Horus! 111145,5
.
This ibr
can also
be
qualified as
ibr.
m3',
to
indicate its
purity :
3bh h'w. k
rn
VIII
A
140,15; 'ntyw is brouglif
and
there
is
a
bbb
vessel
in
the
hand
of the
king
with
5X I
498,9. In
a'staircase procession, one priest carries a
host
of unguents
includingU6.
;
5:
j
1566,6
. lr-> qat; r
and a vessel
is in his hand
of
f
&-aiy
-j
anointing your
body
with god's efflux
1566,8-9
ill
Different
types
of
ibr
are also alluded to:
4
put onto
tresses
of
hair 111298,10-11
and
: IF
nhb of
lotus is
produced
11225,3.
v
It is
one of the products of
Punt
used, along with
hknw, for
anointing and which could
be
made
a
from different
plants, either a pure product or
from lotus. By
this
date it
may
be
a general word
for
unguent.
ibhti
stone
Wb 164 (1) OK
stone
from Nubia
This
material was
though to
beamethyst' [Sethe. Bau
und
Denkmalsteine
p.
50-51
and
Montet, K6mi
XIII 70] but Harris
suggested
that this
was an unusual
type
of
diorite found in
the southern
hills
and
elsewhere, which was used
for
amulets and
beads [Minerals
p.
96-7
and
231
also
Helck, Materialen VI
691. Goyon
commented
that as the
stone was
to
make
beads
and amulets
it
was probably not
diorite
but
was
important for its
protective powers which ensured royal stability
[Confirmation
p.
116
n.
289].
At Edfu it is
used
to
fill
the eye
VIII 137,2 (= PhilA I
p.
106,5 The
source
is
named,
'I bring
to
you *&4,
B 31L '3t
nt
@)
Horus
tramples
desert
.0
-W
6
191
%%
animals
in
I Wq4 OW
the mountain of
ibht 11291,8 (from
a
Treasury Text)
;
M!
080 land
offers

VIII 75,10
which comes with
'4"
"5*
* ra
to
make amulets
to
protect
I
the
king
U1
D
against
D3yt 76,2
Z;
A T3-bh is
well attested atEdfu too: the
king is
a sovereign
in
eira
WO
andkingofB3ktIll
281,6; 'ntyw
text, the
king is
master of the
foreign lands
"00' JrO,
0,1",
IV 250,15;
oil offering, ruler
of
7 171
L
IV 114,14. Sauneron
suggests that possibly
this
is
the source of the stone
ibht
*%'
1
Ma
and
it is in Nubia [JEA 31
p.
8
n.
5], known from
the
6th dynasty
at
least [Kush VII
p.
65-7].
ibp
teeth
Wb 164 (2-4) Pyr.
DG 4 3bh
Yif!
)
"- ';
-
Cr. 254a
;
CED 120
;
KH 139 08 ZE
9.
Ase, 1,
A frequent
word
for
teeth
in
medical and religious
texts.
It
may
bo6
the
origin of
I--
-- -=b
112
[Lefebvre, Tableau 20
p201.
The
word occurs at
Edfu in
a text
describing
the passage of
bw'uuerance' from
the mouth :
he
comes
from
your path and
is
not
hindered by
spd your sharp teeth
VI 153,11-12;
n
d3t
s
imyW
q
'O.
J
-77-,
the parts within your
teeth
have
not ejected
him VI 153,13 [so Blackman, JEA
31
p.
59
and
65
n.
41
=
tongue and soft parts of the mouth].
Ibis
may
be
a survival
from
an older type
of
text.
ibs headdress
Wb 164 (18) GR
sic
D. 18
Brugsch HD 44
records
this
word
from
the
18th D. but BM
text
829 [PN 121,17) has
as
part of name.
It is
actually
fairly frequent in
the
18th D.
:
Chap. Hat. 242
the queen appears
in
UP
Zivie
,
Giza 66,16
and
69
n. gg
from
the. time of
Amenhotep, 11 Urk. IV 1277.10
and
1286,16
also
fIP
1
[FCD 161
.
Piehl [PSBA XIN, 1890,
pA6471
derived it from 1b3 'to
dance'
and
discussed
the appearance of the word as
qjip 'D
[Wb 188,81. Both
of these spellings
occur
in
the
Chamber
of
Min
at
Edfu
:
hw-bhsw Min
says
'I
receive
I
adorn my
hair 'I
404,10
and
Min
says,
I
receive
qM
'
and
I
make wide my
face'I 396,9. IlarsomLhus 'this
god
appearsinqj
IU Mam. 37,8
and
later
at
Esna in
a
list
of crowns to
be
wom on certain
days 'Day
16 0Q
J-*-
'ZIworn by Khnum' [LD IV 78 b 13,
temp.
Claudius].
The Karnak
text of
Hatshepsut
actually gives
information
about this crown,.,
it is
the
adornment of
appearance, colour of
lapis lazuli,
so
it
may,
be
a name
for
the
blue
cap worn
by
the
king
at
his
appearances.
ibit bird
trap
Wb 165 (1-2) OK
Cr. 2a; CED2; KHI
&BW
The longevity
of the
word suggests
that
it
was
in fairly frequent
everyday use.
At Edfu it
occurs
in
the geographical texts,
in
the
pehu offering of
the
Aduibis
nome :
he brings
you the pehu with
U
41
and all
its i33w birds in it IV 30,2 (V
text
destroyed). This
type of net was used
to
catch one or
two
birds
at a time so
it
was a small net.
Its
mechanism
is
explained
by Vandier [Ntnuel
113
V
p.
307-313] but
essentially
it
consists of two
circular
halves
which snap shut
like
a venus
fly
trap.
The
word also appears
in klwt-ibty
q. v.
ibd
month
Wb 165 (5-9) OK
DG 27,3
;
-
Cr. 53b: CED33; KH33 C-BOTc'
ABOT
b.
The
word
ibd
or
3bd
actually refers
to the new crescent moon, though this
is
not
the
first day
of the
lunar
month,
the appearance of the new crescent was
inextricably linked
with
the
beginning
of the
month
[c. f. Parker, Calendars
p.
12-13
and
LA III
p.
299
n.
1]. ibd
appears at
Edfu: in dates,
the
date
for
the stretching of the cord
in
the temple
is Year 10
,
3rd
month of
Shemu, 7th day
of
4c"-o
IV
14A
=
IV 7,8 * -7 ;
VII 6,3-4.
. -W%
o=: t- ; %
-"-
In
the
designation
of priests as
imyw-ibd.
sn
V 7,1.
One
of the moon geni
is
called whm.
f
one who opens the
month
? VIII 135,16.
ibd
second
day
of
the
lunar
month
[Parker, Calendars
p.
12-131
Wb 165 (10) Pyr.
At Edfu
:
in
the
12th LE
nome,
Horus
the moon rejuvenates
himself in
i
IV 32,1
Khonsu is
a child on
"*w"
o'*
1255,13.14
;
Isden
nets
the
left
eye
(Khonsu)4=1
'T"117
111139,6
a -W%
Khonsu
rejuvenates
a
*a
1255,12
The
natural outcome of this
is
to make
3bd
a word
for
the moon : the tbn
reliquary contains
an
0v
Nc>e
///
1262,13
;
Khonsu is
a child
1255,4 (Wb 165 (13) GR
c.
L
too the
1101%
Ir-tv
sun god
is
an old man
=
'M*
%% ^-
V 49,5.
ip
to
reckon
,
to
count
Wb 166 (1-2 1) Pyr.
DG 28 12
Cr. 526a; CED229; KH293 W7T
In
the phrase
ip-'t
to
count the
limbs
:q
%0%
'2:
%
m
limbs 1383,4;
and
4ej3&:
6
rn offerings
to
114
Osiris Il 284.9 [Sauneron, Esna V 260
n. c and
Cauville, Osiris
p.
86
n.
6'inventorieel.
ip-lb be
cautious
Wb 166 (16-17)
As
the accountant at the
Weighing
of
the
Heart
of
the
Dead, Thoth has
this epithet
ip-ib Reckoner
of
the
heart. It is
parallel with
his
title th
'plummef
and was particularly common
in
the
Ptolemaic
period
[Boylan
,
Thoth
p.
56-571, it
can also
imply
that
Thoth has
the power to see
into
men's
hearts
and adds
to
his
reputation of
'all knowing' [Boylan
p.
1021. In
scenes where
the
king
performs rituals
he is likened
to
Thoth
:
he is 3h-r3
and who says the praises of
Re IT 63,10;
a
Maat
text
W
a
the
king
performs
NUat like
k%
IV 76,3. This
can
be
abbreviated
to
1py
,
dw3-njr
text
is
performed
by
the
king like
q
%13%
1
IV 210,13
.
ipy-ib
can also apply
to
Horus in
texts
where milk
is
offered : the
king is heir
of
10
'',
'
A
:
wq
a
VIII 105,1
and
111 125,6
^.
In
a
hw-bhsw
text also, the
king is
V
guarding
his
cattle
111168,18 UEA 36,
n.
9
gives these examples
but
no explanation].
17
In
the
staircase procession,
this phrase
is found in
an exhortation
to the priests
'em
ii
Be
careful carrying
the
drty falcon I 1576,10
.
Ipy-mt.
s
Wb 166 (20) GR
A
name
for
the
hippopotamus
goddess and midwife, who
is
shown standing up on
her hind legs. Her
name may mean
'the
nurse! or
'the
wise woman' and
Ipt is known from
the
IRTs
onwards
[c. f. Wb I
68,7 ip.
t
goddess of
the
women's enclosure] and
her
name appears often
in
women's personal names.
Q 13 1
-"
As ipt-bmt.
s she
is
the patron of the
last lunar
month
Epiphi,
so at
Edfu 0
who
lives
;K
in
the
necropolis
(niwt-wrt)
who
is Ipet
the
Great
f
&Q
who gave
birth
to the gods
H 43J.
At Luxor
she was confused with
lpet
the
harim
goddess and
her
cult
became important here
and
later
more especially
at the temple
of
Opet
at
Karnak [see Meeks, LA 111173-1761.
ip-mt.
s name of the
civil month of
Epiphi, that
is
the third month of
Shemu [Parker, Calendars
103
a substitute
for ipip
the original name of this month.
At Edfu it
occurs
in
the
date
of the
a
stretching of the
cord
q
%%
lq
m"C";
P,
IV 7,1
and
VII 5,7
115
ipy-sbd
40P.
'

In
the
dismemberment
of
the
hippopotamus,
the
foreleg
goes to the
father
of
Horus
%
'one
who attributes
light! VI 89,8,
not attested elsewhere
[ASAE IIp. 81
n.
b].
-
ipy
q 13 -a a Nx
In
the slaying the
oryx text
at
Edfu is
the
phrase :
Bastet hws
nirw %
-.
w-
I
sailing round the
lake IV 239,9- 10. Derchain [Oryx
p.
49]
translates
'counts
the
victims' and compares
/j///
CO
kP
sailing
in
the
lake VII 264,1-2. ipy
maybe
derived from
the
demonstrative ipw 'these' in
the
way
that
nfyw can
be 'those
enemies'.
ip
stairway
-
Wb 163 (3) GR
The
only reference
for
this word
in Wb is in
a stairway
text,
in
an alliterating sentence :
ipd
r
q
04b
i3wty
qn
'hurrying
to
your stairway, strong
harpooner' 1542,11. It
may
have been invented
for
this
kind
of text.
ipw demonstrative
plural,
these
Wb 169 (6-7) OK
GG 110
p.
85
these
forms
are earlier
in
origin
than
nw nn
rit ipn
.
pw
(m)
usually
found
after
a noun with a suffix
.
Junker 57
and
58-59 1pn 60 ipw
usually only
in
the
phrase mw-ipw
[for
use
in
singular see
Gaballa in MDAIK 35
p.
77
n.
131.
these
waters
IV 52,6 ipw Purify
your
body
with
V 4,3;
purify your majesty with
It3r
IV 52,2. ipn
fem.:
nbwtyw
q la3,
these
goddesses
V 6A
.
With
suffix:
Take for
yourself
(Osiris)
I
&q
.
11
this
your
libation 1219,1.
In demotic
-
Spiegelberg, Dem. G. 17 12
1
j[11A
3m
hrw ipn CED 47
;
KH 504 (not Cr. )
cIT114
postpositive
'this'.
116
ip
pig
Wb 169 (14) DIO GR
c.
f. 3ph Wb 1 9A
This is first
attested
in
the
Medinet Habu
offering
list 111158
4
13
(as
a singular word) and
alp ,
at
Edfu it is
used
in its
plural
form in
a
list
of offering animals :
'rw
and t,
#
of mdw sties
III
298,6;
also
in
the
festival
the
q
-',
t3,9
is butchered
and put onto the altar
V 354,4 ]. The Edfu
examples are
identified
as'pig only on the
basis
of the
Medinet HAW determinative, but
there
is
also
the term
3ph
which
is
offered
by
a
female
slave
in Admonitions 8,13
A131
e.
[GAS 65).
0
ips
part of a ship
Wb 169 (15) GR
Jones, Glossary 1117
p.
153,
cites
JEA 30,7
and
Triumph 103,54 %aulks' in her hold.
A. Lex. 78.0266
part of a
boat.
13
4
T,
+
ee-
like
columns
in
a
hall VI 80,7. The I
ps
In
the
Myth iw
q
%% II
m-hnw
to
stand up
like
columns,
Drioton
translated this as
Itais! in la
cale.
There is
an earlier term
ibs in
the
Coffin Texts V 136 b
which may
be I)ow
timber'
[FECT H
p.
34
and p.
38
n.
34 from lbs 'introduce'
for
they
introduce
the
boat into
the
water]
if
this
is
not so they are not
Edfu's Ips (also ibsyt in BD
207,5) (also Urk-V No-24 189.5).
ipt Festival
of
Epiphi
-
3rd
of
Shemu
Wb 168 (11) D. 18
This is
not
the
Opet festival
of
Luxor (held during 3bt) but is
the
festival held in
the
3rd
month of
Shemu
which gave
its
name to that month
in
the civil calendar
ETTETT
S.
(Cr. 57b
;
CED 37
and
entt.
At Edfu in
the
3rd
month of
Shemu Hathor
sails south to
Behdet in her barque
on
'W
thus this marks the start of the
Hathor/Horus festival
at
Behdet V 371,6-7 There
were other
qo, a
places where
the
festival
was celebrated :a
hymn
to
Thoth has
rejoicing
in Hermopolis
at
"w
w
Umnw HI 298,8.
-t';
,
ipt
enclosed chamber
117
Wb 167 (13)
to
68 (5) OK
and
67 (12) Westc.
This is
probably closer to the
Westcar P. 7.5
;
7,7,
;
9,2 meaning
of the word'sccret chambers' rather
then
'harim'. Both in fact
may allude to a secure or protected place
(like Prt) [c f. Gardiner, JEA 11.
1925
p.
2-5
and against this
F. W. Green, JEA 16,1930
p.
33-41. At Edfu
a group of protective
deities
r-"q
a2
-44--
are called e it i. 4b
.
'..
and they
drive
away
foes
and evil
VIII 147,10 (pl. 675
shows them on the
base
of the pylon).
ifd four -
Wb 171 (14) (5-8) four days, from Pyr.
DG 29,7.

KH34b; Cr. 625a; CED266
4TOOyr'
Orthography
of
ifd Toue
: till
is
the most usual e. g.
SI S
4th
month
in dates
etc.
1111
all
1:: 3
4
names
IV 52,7;
or
'I
-
11
a0
four bricks IV 331,11.
the
--x
being
the
feminine
-. 0,11 'A
(1)
14
ending;
Re, Shu, Geb, Osiris
11
T0
11
IV 303,3
;
in
compounds
-
Re
and
his
kas V 6,5. The
word can
be
phonetically written out,
but in
this case
the
meaning
is
extended and
implies
more
than
four, 'four
sides"four walls"four supports' etc. and also
Hathor
with
Q.
four faces VII 26,13 [BEFAO 43,106].
Four
was one of the special numbers of the
Egyptians because it
represents space
-4
comers of
the
world,
4
sides,
4
winds and
to some extent protection
-a
building has four
sides,
Egypt has four
frontiers,
seasons
have four
months
[Sethe, Zahlen
p.
31-33]
and
the application of
the
word
4
to
specific
things can
have
magical
implications.
ifd four
sides
Thus
:
birds fly
up -O-q i G1
iL, --*
on
four
sides around you
IV 46,15; Mesen is
completeq
'U inb.
s m pjlr. s
four
sides of
its
enclosure wall around
it VI 351,6;
establish
q
N inb.
sn
the
four
sides of
their enclosure wall
(B 9) IV 353,6-8.
ifd fourwaHs
q
Y-
Ibis
nuance appears especially
in
the
building descriptions
of the temple : to
see -!
3-
140
Msn
118
mi-qd. s to see all
four
walls of
Mesen VI 18,8;
the temple
is
complete with
four
walls
t-
built by Shu IV 331,9-10;
of
Wetjeset
protect
his father (the
use of the
Heb-Sed booth
as
determinative implies it
was square)
VI 6,7. From
this example
in
particular
Blackman
and
Fairman
suggested that
in
some cases
ifd
could actually
be
translated
'girdle
wall'
'enclosure
wall'
especially as
VI 6,7 is
actually written upon
the
enclosure wall
[JEA: 31,1946
p.
77-79]
and
in
addition they cited :
(2) he
protected them
with this
wall on
q
nn
Irw
m
Ri
all
four
sides, namely the girdle wall
VI 10,9- 10; (3)
this
House is beautiful
q '? q
!
-S-
the girdle
V--
wall on
its four
sides
VII 19,8-9; (4)
gods walk around
q
v'
1111
of
St-Wrt
.
either the
four
sides
or girdle wall
VU 4,7; (5) IV 331,9-10
above;
(6)
the temple
is
noble with a
girdle wall on
its four
sides
IV 330,14; (7) her Majesty is
venerated
in
the
names of
her
temple
the girdle wall
-
how happy is he
who enters
it VH 23,12.
The
word
ifd here
may
hint
at the
enclosure wall
but it
may not
be
a true
word
for it
simply
because
of the
lack
of
determinative. Even if
the
word
had been invented for
the
Edfu
texts, surely they
would
not
have hesitated
to
invent
or adapt a
determinative.
Use
of
ifd in dimensions
of rooms:
(12) 4
walls
VII 14,2 (each 8
cubits also
VII
15,8-16,1
;
IV 5,6
;
6,2
that
is
a square room and thus
(13) W
nb
Im
q
all*
".
js it
12
each of
them
is
a
square room
likewise,
more
likely 'each
one there, the
4
walls
likewise! IV 6,3.
r-ifdw (a)
on the
four
sides of, round about:
VII 19,8-9
;
IV 330,14 (3
and
6) (b) four
comers
(of
temple)
noble
temple
?q0
1111,14
and
he found his
temple,
noble?
-".
"
11186,13-14.
Example No. (11)
adverbial use applied to persons : chiefs of tens are with
him (m-ht. f)
qtr.
V
mI
hm. f hr Irt
nht.
f
on all sides of
HM
protecting
him
=
hr ifd
.
with ellipse of
hr
,
the
four
sides
of
IHM 7 Ill 32,9-10.
Four
supports of
heaven
:
heaven is
established upon
IV 25 1,10-11;
the circuit of
fill
heaven
'?
-,
(field
offering)
115,3
Four
supports of
Nut Jsis
exacts tribute
from
list
IV 260,9
;
Horus
gives
the king
AM
(also Dendera)
178,15.
-CIIII

Four
comers of
land
: sht-text vineyards are given
115,1; Egyptians (T3-mrw)
are given
%p
1-
1158,16and
I
&oil
Il 58,17;
are
for
the two
halves
of the
king I
4411
%C
A-
402,34; 1
give you the
whole circumference of the sun
disk
VI 249,8.
119
As
a substantive :
in
a striking the
ball
text,
Hathor
gives
,lI
as servants
of the
king IV
306,4, having just described
the
destruction
of
foes,
this
must refer
to the people of the
4
areas around
Egypt.
ifd
to
walk round
Wb 172 (1-3) D. 18
The
earliest examples of a verb
ifd
are
from Urk. IV 658,1 foes iwsn br
they run away
full
of
fear (Tuth III)
;
Urk. IV 697,14
wpw
hr
-A
rn
dwn
also
Tale
of
Woe
pl.
6,13
[Caminos, Tale 8,3
p.
88 index] 'move
quickly', all show
that
its
origins are
in ifd 'four'. from four
legged,
thus one runs as
fast
as an animal,
for
example.
Hence
too
KRI H 30,1 70,14
especially used
in battle
texts to
describe foes
running.
At Edfu however
:
in
the temple
description 'You
who
q Ve'30
-A
ifdw
n
St-Wrt
walk around
4
sides of
St-Wrt 'V114,7
seems to
be 'perambulate'
with a
different
nuance altogether[
I
ve
-
JEA32,1946,78 14]. Here it does
not seem
to
bego fast! but'to,
walk on
four
sides of a
building'
and the
example may
be
an
imaginative derivation
of
the
original use
to
suit the text.
Ilere is
an
I
example
however
of the
basic
use:
HB
goes round
JMc"--rall
four
sides of the
God's Land,
ruler of
Punt int hnd
bwgm
rushes
through the
valley and runs
in Bugem' 11 198,8. The
reason
V
for
the
apparent
difference in
meaning
is
that the
verb
is
used
in
two
different
contexts requiring the
modification of the meaning of
ifd.
ifdt leg
,
Wb 171 (9) GR in Hwt-ifdt House
of
the
Leg
,
gne of
four
The derivation is
clear,
but
only one example
is
so
far
attested :
@qyc'!
-P-
f'
1251.1
set under
Hwt
,
variant of
tlwt-sbqt.
im dierein
-
Wb 172 (4-12)
DG 201,4
Cr. 196b; CED95; KH106 Mmky
Adverb from
the preposition m.
Used
as
in Middle Egyptian [c f. GG 205,11
and at
Dendera [Junker
120
GrD
p.
138 1901.
Speffings
at
Edfu: 147,16-17;
passim
,
e. g.
IV 330,6
U
e. g.
IV 24,8; IV 57,10.
imt
child
,
stripling
Wb 178 (16-17) MK FCD 18
This
word, attested
from
the
MK,
though possibly older,
is
connected with the word
for
the city of
Buto in
the
Delta Imt,
which
is
written with a child
determinative. Mythologically imt
may
be
connected
to
Horus
reared
in Khemmis, but
that this
is
the origin of the
word
is
uncertain.
FCD 18
translates
'foster
child of
the
king
of
Lower Egypf from BH I
p.
60
and
P125,69,
where
Khnumhotep
is
called
imt
of
the
king
of
Lower Egypt (and
m3t of the
king
of
Upper Egypt). Berlev
recently
suggested that the noun
imt derived from
an unattested verb with
the
meaning'to give a sign with
the
eyibrow', used
to point out an person who was eligible
for'an
office
[Bib. 0r. 40 3/4 1983
pp.
356-7
At Edfa imt
occurs not only
in
the name of the
Buto
nome
(19th
nome of
LE, East Delta). imt-p
jV
a
and
imt-bnt, for
example
10
IV 37A
and
ja
IV 36.3
and
C llf-)
V 25,12, but
in its
own right as a word
for
a young child : the
hw-'
stave
is
presented
to the
king by
who
dances following him IV 292,17.
The
word
is
very common at
Dendera
as a
designation
of
Ihy
and
Harsomthus,
the children of
Hathor
and this
is
also seen at
Edfu
: the
king is
of the
Lady
of
Dendera IV 113,13
.
In
the
19di LE
nome,
Horus is
called4TI
in
the
Right Eye
and sdt wrt
in
the
Left
eye
IV 37.5. It is
interesting
that
in
the
imt-pb
texts the emphasis
is
on
Horus Behdet
as a child
,
but
this
is
not
found
in imt-hnt,
suggesting that the
myths went with
imt-p
imt
pupil of
the
eye
Wb 175 (23) GR
A
word
in GR
period
for
the pupil of the eye
[Lefebvre, Tableau 17
p.
17]. This
word
is
used at
Edfu
J-,
its
pupil
is firmly fixed in its
place
III
in
wd3t eye offerings : the
'nDt
eye
is
alive and y
139,13;
also
VII 163,5; Hathor
welcomes
her
son as
id (of
wd3t eye)
111140,5
and
this
is Ihy id
q=
j
born
of
Hathor 11228,11. In
a
further
vd3t offering,
Horus Behdet,
shines
121
by day
q TO
of right eye////
183,7
;q
Alt
Ia
pun the pupil of the eye or child
is
with you
IV 137,3.
The
second
important
eye texts are the sqr-W texts to
destroy
the evil eye of
Apopis,
where
im
applies to the pupil of the eye of the
Apopis
serpent:
I have bent down (sd
ntpupilofLhe
foe 162,6
and this continues
in
a pun
-q--P
a child tears up
vie
drd
of wnmmty
162,8;
q
Ph,
his
pupil
is hit IV 149,7-8 m tgtg the pupil
is
chopped up
IV 305.7-78.
The Eye is
regarded as
Hathor,
thus the
black dot in it is her
child,
Horus. Once im is
taken as
the
pupil of an eye, then
it
can also
be
used of the pupil of the eye of
Apopis.
%%
lot
There is
also a
dual
version :a comiche
text,
HB brightens
the
Two Lands
with
4o
Z_ IV
322,4
The
word occurs at
Dendera
and
Philae
too
(Phot. 329)
also c.
f. Borghouts, JEA 59
p.
125
nA
for
example. j
In
this context
it is interesting
to compare
the
use of
Coptic
kXW
,
41\OY
(Cr. 5
a and
b) for
both 'pupil
of the eye! andmaiden'and also
in Greek
x6pil
'maiden"pupil
of the eye!
(LSJ, 9
p.
980b
.
981a).
im.
skin
Wb 178 (7) Late
In
the
Book
of the
Dead imt is
a variant of
ikm 'shield, but due
to
confusion
this
became
a word
imt
referring
to the skin and
in GR
texts
it is
an
Osirian
relic
[L. Pantalacci, GM 58,1982
p.
65 ff. ]
:
Thebes is brought
with
its
relic
q
11'
1338,6
and
it is
argued
(op.
cit.
)
that this
is
a variant
for imy-wt
.
In fact
the
usual
term may
be inm
and most
likely im(t) is
a corruption of
inm
[Beinlich, Osirisreliquien
pp216-7].
im3
U=
Wb 179 (3-7) Pyr.
The W
or
i3m
tree
is
still unidentified
for
certain.
It is
not
the
male palm tree
as
in Wb [c f.
Wilbour 11
p.
31 (6) 1
and seems to
be
more a
leafy
type
of
tree,
similar
to the
sycamore and
the
Christ's Thom tree.
It
may
be
similar too to the acacia and
incense
sycamore
in
use
in Egypt
122
[Gamer-Wallert, ZDMG III NF 36,1961
p.
383-385
; c.
f Jdquier BIFAO 19
p.
14 ff
and also
PJumilhac 176
n.
332.1. It
plays a role
in
medicine
[Wb Drog. 30
and
Germer, Arznei.
p.
235 ff] but
at
Edfu is
above all a sacred
tree of
Edfu itself
:a
list
of the trees of
Edfu, includesAT (along
with
P(d
and
%nd)
1337,12. It is
also
found in
this
role
in
the
Coptite
nome
qT
1338,14
and
Aphroditopolis
V
1344,1.
The
tree
is
actually
depicted
at
Edfu XI 318,
where the
king
sits
before
a tree
designated
as
Wtsh
Ww
m
Bodt 'Unique im3
tree
in Behdet'
.
It is
clearly a
leafy
tree and perhaps
this
implies
protection
.
This
scene
is in
the chapel of the
Tbrone
of
Re
and
helps
to
indicate
the
significance of the tree,
for
this
scene
is
Ksp-imyt-pr
,
where
the tree
has
a role
in
securing
the
legitimate kingship
and
inheritance
of
the
king (other
trees
in
this context
include
the
9d
tree pl.
320
and
Ynd
tree pl.
321)
which explains why
these
are the
sacred trees
in 1337,12. The
accompanying
text
is 1297,3, but
the tree
appears
in
another scene
here 'Receiving
the crook and
flail from his
father'
with
the tree
Ww
m
B4dt 1290,11-12 (pl. 29b)
so
it helps
to
bestow
the
legitimacy
of rule. .1.
The leaves
of the
im3
tree
were used
to
make garlands and this
is
expressed very often at
Edfu
-
'nw
garlands of
im3
and
i9d
:A0W
1569,9-10;
qT'-"7
V 74,10-11;
qq 'k
V
133,5; V 125,4
;V
92,15
;
qT '
VII 80,10-11; VIII 163,2 in
this
instance
the garlands
may
have had
protective qualities
(q.
v. under
Inhw).
The Myth
of
Horus describes
the
materials used to
build
the
barque
of
Re, its
prowisof
and stem of
9nd
VI 122,1, intimating
again a
link
with
Edfu
and
its
sacred trees.
imW
possibly a writing of
W7
In
the
Filling
of the
Eye
+
4'P
is
used
VIII 136,8,
which
is
not normally a use of
W. Phill I
tk
105,3
shows the spelling
'nb-imy (Wb 1203 (6-8)
and
BIFAO 55
p.
116-117).
C. f. Wb 179 (9)
with one reference
MD 11154
u.
imy
tent
Wb 181 (1-6) MK,
exwnples
in FCD 20
123
im3w is
the word
for
tents and awnings made of a wooden
frame
covered
in linen
or matfing.
The
awnings ard
deckhouses
on
boats
as early as the
Old Kingdom
and the tents are
temporary structures usually associated with military campaigns
[Kemp, JEA 63,1977
pp.
77-781. The
word occurs
in
the
Myth
at
Edfu
: st-wn p
C: b
tbn
C-J VI 16,10.
im3 be friendly,
well
disposed
Wb 179 (16-23) Pyr.
The
meaning
is 'friendly'
as
found in Wb
and
followed by
most other authorities,
but
this
does
not
cover
the
GR
use
'to
unite,
join'. That W
covers
these two nuances
is
easily shown
from
the
Edfu
texts and suggests
that
im3 'be friendly'
really means
'to be
close
to'
both in
an emotional and
physical sense.
It
may
be from
the same stem as s-m3,
'to
unite' a verb with which
it
appears
in
parallel at
Edfu.
im3 is
used with
direct
object
the
UE
crown
tr
joins
the
UE
crown
V 101,10-11;
you
have
taken
your eye
......
you
have
united with
it VI 307,10; in
the temple
descriptions
le
'he has
reached
his
nome
he has
merged with
his
sanctuary'
VII 3,1; 'he has
joined
the two
landslor
you(pun on
W-plant
presentation)
,
united as one'VII
80,13-14
; or cloth
-
rnnht cloth
'r-
dt. k it joins
your
body VII 99,9;
also
-tr I
3bt I
consort with
the akhef
V 37,16 (after Fairman, ASAE 44
p.
269).
Followed by Uie-:
the
Ennead,
their
bas join
q 0=6
with
their
images 1368,15;
the two crowns
q7
join
one with
the other
V 101,7-8; his ba
4-
bs. f joins
with
his image Marn. 1
5,10.
Followed by
m-'b
the
king r
pR
=
4J
aV
70,14-15 (a
parallel
type text
in III
172,11 has
the verb sm3
here).
Also
possibly :
in Ta-Ihet
where
Osiris is
god
q
-5-
snt.
f Ist im his
sister
Isis
consorts with
him
there
VI 21,2.
At Edfu in im3
the
idea
or uniting or merging
is
often predominant,
but
the compound
im3-ib
retains some of the
nuance of
im3 'be
pleasant,
friendly'. For im3
= unite c
f. de Wit CdE 36,
No. 71,1961
p.
281
trans. ;
'Gutbub- Textes
p.
496
n.
4
where
im3 is listed
with sm3
,
ILn
rn etc.
124
im3-ib Pleasant
of
heart
Wb 179 (17-23)
As
an epithet,
Otto [GuM
p.
32] includes
this
with
3ms-lb, but from
the examples
in Wb im3-ib
is
attested
later
than
3ms-ib [Janssen, Autobiografie II
p.
10-11
and
I
p.
2 E 13m by itself in
autobiographies
is
a quality of people concerned with their
relationship to other people and
in
particular
to their
brothers
and
immediate family].
Examples
:
Nfin-Amun-Hor A
the
king 1390,15
;
Wosret her heart is
"a
glad at seeing
Ihy 1141,4; Ptah
6'
Or
your
heart is
glad at the
incense 1498', 10.
Plural
:
for hearts
Y.
-
6ffof
everyone
1286,1
4-j
of everyone
V 93,10-11; for
Osiris,

'5. '&
hearts
of the
horizon
gods are
friendly for
you
1205,7.
im3w
glowing
light
Wb 180 (9) D. 18
The
word
Im3w determined
with
/
occurs quite often
from
the
18th D.
onward:
Urk. IV 15,14
Praise
of
Amosis has
sbpr
44-ddwt
;
Urk. IV 1847.16
=
TT 58 Khaemhet'O full
moon
CL
s9p n
Y--;
Ostr. Kairo 2508 VAS 38
p.
27-281 Hymn
to the sun god people
see
by his light
and
BD 15.19
electrurn
is
not
like,
of the sun.
At Edfu
this
use continues :
lotus
text,
'May
you see qTo.
his lighe (of
the sun child)
V
84,16
;
in
the
Mendes
nome, as the
living
ram
HB
shines with
q.
qq
R\
light IV 34,14.
Adamagedtext: hymn
to
HB
4Sk", R
1140,12
and possibly
HB lq
niwtc--QT
t
IV 318,11 It
occurs at
Dendera:
4M
WiD
1147,10
and everyone sees
by light
ofqT
D 11194,1
and at
Esna M 265,3
;Vp.
256
n. a
[EI Sayed Lumi6e, ASAE 71,1987
p.
67).
There is
also a word
im3w
(Wb 180,16-17 NK)
which
is
red colour and red cloth
[c f. LA 11119
SAK 1,1974,
p.
124-5
which may
be
as early as
the
6th D. [Mquier, Tombeaux des
particuliers contemporains
de Pepi II, FouiHes A Sakkareh, Cairo 1929
p.
39 figA31
where
there
is
a
bundle
of cloth offered
labelled
as
qf
The idea
of red
being
the glow of the
sun, accounts
for im3w 'red' becoming im3w 'glowing lighe
and
fittingly in
the
Book
of the
Dead
the
name of
Re
is
said
to
be
written
down
on a palette
1-
to, ,c
Spell 148
.
Budge
translates
'red
coloue
125
[Budge, BDp. 366.51 but Allen
renders
it
as
'green ink' deriving it from W
tree
[Allen, BDp. 140].
im3t Wb 180 (14) GR
The
priestess
in I Oth UE
nome
is 1339,17
im3h back bone,
spinal cord
%P
Wb 181 (11) Cr
This is
the
writing
for
the sign which represents
the spinal cord
[so GG
p.
465 F391., The A
meaning
is
confirmed
in ZAS 47
p.
126
ni
W
pr m psd
Wsir 'the
marrow or spinal cord comes
forth from
the
backbone
of
Osiris' Lefebvre
takes this
word as the
'moelle pini4e' [Tableau 31
p.
301. It is
still
in
existence at
Edfu
: at
the
slaying of
foes
nwd
q-,
of the one
disloyal
to
him
and nwr the
hearts
of
him far from his
roads' so
the
spinal cord
is
cooked along with other meat
roasts mentioned
in
this text
IV 235,17-18. An MSS
note
in
the
Liverpool University
volume
has
above
this
M bZT
=
mht
intestines however.
im3h
vAx of
incense
An. Lex. 78.0328
At Edfu
: censing
tet
q
-9
Pir.
)
appears at
Dendera
09
is brought before
you
(Horus) 111 133,9,
a word which also
D 1135,4
and probably,
0
.
'.
D VHI 116,14.
im3h
one provided
for in
the afterlife
w
Wb 182 (1-12) OK
The im3h had
a tomb,
funerary
meals and was allowed
to enter the
fizavenly
universe.
The
title
assures the patronage of the
king by
the gods, and officials
by
the
king [c f. Garnot, Mmakh
et
les
Imakhous, Melun, 1942
especially p.
30-32 W in
the
Pyramid
texts
in
particular].
At Edfu
this
is
an epithet of gods
(Wb 182,17-20): Atum is Khepri in
the
morning,
Re
at midday
and
(5
4
in
the evening,
VU 282,13; Heh
sinks
in
the
west as and rises
in
the east
11149,13
; wine offering,
Atum is in Behdet 1295,2
.
Continuing
the solar
-
M
theme
in
the pehu of the
8th LE
nome,
Horus is
10
4
who reaches the
night and
is bom in
the
126
morning
IV 28,6; HB is
at night
1128,3
;
Khonsu
19
ps
at the
Full
moon
1 255,13. Protector
gods :
in
the name of a minor god
ir ILrw. f
mn m
195,2. Wepwatyw
:
'You
shine
for
us as
kat
the
Full Moon' 1255,5
.
Used
as a verb
(Wb 181,13-15)
:
in
an amulet
text,
Horus
grants the
king in
return
diJ
a
J) I
cause you
to
be
prepared
111179,5.
For
the eye sign reading
MH
no.
17
-
25.
The idea
of the
im3h being
old seems
to suggest that
it is
an old person who
has had
all
the
necessary preparations made
for him,
to ensure
his
rebirth, this
is
the solar
interpretation
of this word.
imi-tw between
Wb 176 (3-8)
GG 177 from D. 18
can
be
preceded
by
r or m.
Junker GrD 197 'between,
under,
in'.
The
word spelled at
Edfu,
which may read
imi-tw, is
used
in
two
ways at
Edfu
:
(a)
as a
synonym of m almost,
but in
circumstances where
literally 'between,
among'
is indicated
:
Maat
makes
her
place on your
brow Oit. between
your
horns) 1206,17
; the
king
makes a
slaughter e-f-
'wt 'in/among'
animals
111188,10;
the
king
stands
4Tet-M
sb3
between
the
fT
doors
of this
place
VI 102,7
; the
wind
blows
e,
between(in)
the two
heavens 11141,2
; the
lotus
child comes
forth
smw.
f from his
plants
(the leaves
of
the
lotus
perhaps
being
compared with
the thighs of
the
sky goddess)
VI 247,13.
More definitely
m:
the
king is
the
sun
in (m) Egypt
and moon
Sityw 1196,10; Maat
e
tec-%
imy-st-'. k is in
your
heart IV 76,5; Horus
comes
from
the
horizon Khemmis VI
'e-
has 138,4
;
foes
are slain wsht
VI 140,7 (parallel
text
VI 141,9
T
Mehenet
tp. k IV 52,13; HB
makes
his
placefk
I
Mesen 118.5;
c-
(b) Between: HB isinheaven
JAm
'her
thigh's
IV 2,11;
'Hor'us
comes
forth betweenher
thighs
11150,9
;
Nekhbet
and
Wadjet
mak
.e
their place
+ 90
between
your
brows IV 52,13. In
the temple
description
chambers to the east and west
2. Great Place
=
e
is between
them
IV
5,10;
temple
in SWO between
the two sources
(qbbwy) IV 10,10
; people,
he kills
the
Is
jr-imi-tw)
who are among
emIV15,8-
enemie
'th
127
Also imytw
.......
r
before X
and
Y: lands
of
Horus
+I
Nlsn
----
sn. n%%-. i arc
between NIescn
and
its fellow VI 8,10.
imy
who
/
what
is in
Wb 172 (13) ff. Old.
GG 79
and
80
and
Junker GrD 93-95 for
prepositions made
into
-y
adjectives.
Spellings
at
Edfu
passim. e. g. a canal of a nome
brings
ty---
what
is in it IV 41,5.
f
C='
passim
=!
L
IV 14,1.
Plural forms
fq
VI 20.1
.0
When
the
plural
form is
applied
to people
'those
who are
in', it
can
have
the
added meaning
'inhabitants' (c. f. Wb 172,13
sing.
). for
example
in
specific cases : -
I, I
C
inhabitants
of
Mesen
C
III 3,16; '.
'&People
inIt-di
unite with
Wetjeset IV. 11,9
f
141
(b
people of
BehdetII
10,6; IV 24,2.
4M
C-3
imyw-ibd
priests
in
their month
(of
service)
Wb 172 (21)
and
Wb 165 (6)
under
ibd
This
phrase occurs often
from
at
least
the
Nfiddle Kingdom
to
designate
the ordinary priests of the
temple
who served on a rota
basis in
month
long
stints with a
break
of three
months
before
their
next
term of service
[ERE X
p.
298].
At Edfu
this
word
for
the priests occurs
in descriptions
of the temple
staff :e
&o &
40
*c
tr,
', V 7,1.
imy-,
name of a mythical snake
The
second constituent of this word,
', is
probably
the
same as that
in Wb 1159 (12) "
0
[and
see note of
Borghouts, OMRO 51
pA2 n.
1]
which
is
an'evil'condition orbad
influence. At Effu
the
imy-1
was
'one in
an evil state' thus a serpent.
In
the temple
description
:
Mesen destroys
i
WV1-
IV 2,3
and
in
the stairway procession of priests the
buff
standard
drives
away
bad
things
such as
1557,12.
'O. 'M
There
may also
be
an example
in
the
litany
to
Sakhmet,
she
is
called on to
drive
away4-
I
of this yeae
VI 267,15. Germond however,
[Sakhmet
p.
94
n.
521
suggests the
example reads wnm-'t
128
'devourer
of
limbs'
and suggests that
it
could
be
a word
for leprosy'.
imy-,
palette
Cauville. RdE 38,187
p.
186
Literally 'what is in
the
hand!,
the term occurs
in
palette offering texts
in GR
temples
IV
90,8
,
111190.11 VII 127,12,
created to give more choice to the
composer of the texts.
imy-wnwt
observer of the
hour
This is
the priest at
Edfu
who gives the signal
for
ceremonies to
begin
and
indicates
to the
workmen
in
the temple
when
they should
begin
to
prepare the
offerings
for
the rituals.
At Esna he is
called the
b3q-pt
and
he
seems to
have
watched the
sky
in
order to ascertain
the correct time
for
rituals
to
begin,
thus
S%mneron
called
him 'le
pr8tre astronome'
[K6mi 15,1959
p.
3641]. In
the temple
regulations
+I 'ec"
calls to those
who are
in
the
gn'
workshop
to prepare
food VI 346A. The
title
is in fact known from
the end of the
New Kingdom [Wild, BIFAO 69,1970
p.
121-51.
imy-wr
priestly
title of the
king
The king has
this title
when
he brings
the
god to
his
meal
VI 305,10
and
is
parallel with
bm-gmos [Ibrahim, Kingship
pp.
134-51.
imy-wrt
west, right side
Wb 173 (6-13) OK FCD 18
west, right as you sail upstream
,
starboard
In
origin
this
is
a naval
term meaning the starboard
(right hand)'side
of a
boat (opposite
to t3-wrt)
[Jones, Glossary
p.
2591
and
it
came
into
general use as a word
for
the
right
hand
or western side of
something
Cc L Cerny, A Community
of
Workmen
p.
100- 1011.
-
At Edfu
the
word
describes
where
parts of the temple are
in
relation
to one another :
Xtyt'br
wnmt
IJm
OnO IV 5,4
;
from
the
sanctuary
five
chambers mf
jx
IV 5,7
.
In
other
descriptions
also, spellings
do
C:: =w
+
43, mU-.
da
not vary greatly :
c= r,, n
VI 17 1,1
t
VI 172,1
t
Dw
-1574,5.
It
can also
describe
the
position of people/gods
in
relation
to one another':
lboth
of
Re
wa
129
VI 329,5.
This
use of the phrase
is from
the
GR
period.
imi-P He
who
is in Pe.
priestly title
Ibrahim
concluded that,
despite its
apparent geographical preference
for Pe,
this
was a title which
did
not
belong
to either
Upper
or
Lower Egypt
alone.
Here
p
is
a more general word
for 'throne'.
indicating
the temple
as the throne of god, so
this
is
a general title
[Kingship
pp.
135-61. It is held by
the
king in
m33-nir :
0'
1
IV 55,4,
t9
VI 245,15-16
and
htp-di-nsw
offering
13
E, V281,1;
VII 61,4
and miscellaneous offerings,
iht
upon the altar:
+jkS.
1C371, k
v
VII 74,10-11;
gns
bread
f9a' 1c,
31
*
IV 223,2-3
and
in
a scene with no
title
but
concerned
with entering the temple:
t 1301
17
111163,7.
imyw-mw
those
in
the water, aquatic animals
Wb 174 (7) D. 18
This
collective term
for
aquatic animals
in
general
is first
attested
from Amarna VI 15
and
in
the
Edfu
texts
is
a negative
term to
indicate
the
water
dwelling Sethian foes
of
Horus,
that
is
the
crocodiles and
hippopotami. It
occurs quite
frequently in
appropriate contexts such as the
harpoon
offering texts,
killing
the crocodile or
hippopotamus
or casting the
harpoon
at
the
hippopotamus. The
e-
determinative is
most often a crocodile,
in
crocodile slaying
texts :f.,
1114,1
-,
in
the
Myth
texts
IV211,10-11;
VI 79,10 VI 81.2
;
in
E+=
harpoon
texts:
ft',
- -9C"
IV 74,7;
11 1
--iLwIlli
IV 74,15-16;
te-
IV 230,8 but
here
the
hippopotamus
can
bethe determinative:
t,
, -=]V11202,8;
tieto
--
54-
V11292,11
and
in
sty-r-h3b :
file,

IV 214,6. Without determinafives:
'
w+
IV 212,6 (croc. )
f
Call
IV 212,7; harpoon
-'
=' VII 238,11; hymn
to
HB 1381,2. With
both determinatives
:
e.
VI 239,5 [JEA 29
p.
31 (19)
cites
VI 229,5 incoffectly
it I
tl
(I
V 154,15 MD IV 24,8.
In
these texts the
imyw-mw
are
driven
away, slaughtered
directly
or terrified.
imy-nwy
those
in
the
flood
130
1=
A harpoon
presentation text at
Edfu has
the
imy.
mw paralleled with
W, +,
=
'foe in
the
flood'
: t=
-^--%
IV 74,16. A
crocodile text also
has
xxdriven away
IV 374,8
.
This
may
be
read
hftyw-imy-nwy
and seems
to
be
synonymous with
imyw.
mw.
U
imy-U
white crown
,
see under
h3t
imyw-h3t
ancestors,
forerunners
Wb 174 (19-2 1) Pyr.
Those
who are at the
beginning is
a
description
of ancestors
from
the earliest times and still
in
use
in
the
Edfu
texts :
in
a
Maat
offering,
Horus
and
Hathor
are referred to as shmw,
Ddw
and
:
Great
of
Place
in Mesen VH 255,10. They
are the
original ancestors and original creators of
Maat,
h-,
nce their presence
in
this text.
imy-hmnw
epithet of
Thoth
t:

he
who
is in Ashmuncin IV 14,8.
imy-Dnt he
who
is
to the
front
,
priestly title
Wb 175 (1) Pyr.
Originally
the
imy-bnt is
thought to
be
the man who
dressed
the
king
and
looked
after
the royal
insignia [Pyr326a]
and
it
was therefore a secular title
with a religious complement
in Iun-mutef
[Gardiner JEA 39,1953
p.
26-27]. By
extension the title
was given to
priests associated with royal
mortuary cults who were responsible
for
the
dead king's
adornment and then to priests who adomed
the
gods
[Bissing
and
Kees, Re-Heihgtum III
p.
23-4 57-8 Gardiner, AEO 123* Ibrahim, Kingship
p.
136-7
;
GuM
p.
69
and
100
;
ERE X 3092 1 Gardiner (op.
cit.
)
translates this as
'he
who
is in front'
and
Gauthier indicated
that the counterpart of this title
is imy-ht lie
who comes after'
[Personnel
p.
60-631.
At Edfu it is
a title of the
king in
scenes of arranging offerings on the
altar:
t.
Cr
drty IV
219,10
+
VI 255,5
,a
form
unique
to
Edfu
.
There is
a
further
variation,
imy-hnt
stp-s3 chamberlain of
the palace and this
is
applied,,
not
the
king, butl
to
Thoth in
two scenes
131
connected with
the crowning of the
king,
so this seems to go
back
to the original secular meaning of
the epithet:
fd
'k
41
C-Wl
187,11
,n
stp-s3
1 393,2.
imyw-ht followers,
retinue
W
Wb 175 (2-6)
and
Wb 111347 (4-6)
This designates in
general priests who attend or serve the gods or the
king. In
the temple
description
the servants and praise
Horus IV 15,4; in
a procession
,
the
lunmutef
priest censes
the
a U-191-
it I
gods protecting
the
king
and sprinkles
incense
on c.
A
y'-
his followers IV 51,4
.
In
a
your attendants
1189,6
.
In
this case
it
tp-di-nsw the offerings are
divided
out
f6r
f
%e%
refers
to priests
in
general and seems
to
have become
a general
term which was used
in
the plural.
imyw. jlt
that which
is in
the
belly
.
intestines
,
entrails
Wb 175 (7-8) Pyr. (also
read mIlt)
This is
a
late
variation possibly
based
on an erroneous'-reading
Of mILtw
(Wb 11135,4)
as
imy-11t.
Gardiner
suggests
that this word
is
removed or cross referenced with mlit
[AEO 11252*-3*].
Lefebvre
notes
that
it is
not a medical
term
but is
used
in
religious
texts
[Tableau 41
p.
35]. The
Edfu
example
is in fact
open
to
doubt
:
Horus is
a
falcon
who slays
his foes
and
tastes the taste
'to
/r-of
his
entrails,
(or 'his followers'? ) IH 179,6.
imy-%nwt Wb IV 498 (5)
This is
used as part of
the name of
i
which can also
be
read as
imy-s3lwt 'who is in
bonds' [so Blackman, JEA 31,61
after
Sethe
and
69,89
; also
ASAE 43,267
n3l and most recently
as
imy-t3tyw 'Horus in
the prow' or evenwnm-h3
tyw
'who devours
meat pieces'
[so E. Bresciani
in Homm. FrJ)aumas 1, Montpellier 1986
p.
87-941. In
the oldest attestations of this
god,
his
priests
were physicians which may
lend
weight
to the more anatomical
interpretation
of
his
name.
The
cult
centre of this god was
in
the
9th UE
nome near
Sohag
and
he
was particularly
invoked in 'magical
texts' to
destroy
evils
in his bodily form
of a crocodile or
falcon
or combination of the two.
At Edfu Horus imy-Ynwt is
usually connected with a
fiery brazier: in
the
festival
text. a
damaged
line
mentions
the
'b brazier
of
":
L fe'et
R
before Osiris V 399,5
;
Bastet
rips out enemy
hearts
132
Q
and puts
them on the
brazier
of
-:
N fT
e- P-
VI 156,1;
a protection spell
has 'h-pfy
n
Wee-e-
shining
in
the morning
VI 149,13 [Jankukn, Schutz
renders
this
'Horus beim Abschlachten
e
e-
p.
95
and p.
971. Other
texts also
imply
that
he burns foes
:W
fWe- I
VI 55,15;
9hc-
ot
VI 149,11-12
and
in
a
library
text, there
is
a scene
(P1.82
west) which shows
the
king
stabbing
his
foes
who are
in
the
brazier
111347,2. This
appearance
in
the
library
and
in
the
protection ritual stresses
his
role
in
magic, and
in
the
Book
of rth-p't :
"!
9 t 0- e-
with
Hr-nmt
go out to
destroy
enemies
VI 235,6. There is
a
further damaged line
which
has
Wte
associated with
EB VI 55,6.
Whatever
the true
reading of
this
name,
it is
possible that the
Egyptians
themselves
had forgotten
[c. f. Van de Walle in LA III
p.
47-48
;
Sauneron BEFAO 69,1970
p.
53-58
;
ZAS 64,1929
pp.
107-112].
There is
also a writing
in
a
bull
slaughtering
text,
where
the
king brings
to
HB
tTee -4z;
3
,
chopped up
before
you
VII 148,10. Blackman
took
it
as a word
for
a trussed up
bull, hence 'in his
bonds' [JEA 31,69,851. It
may
however be
an erratic spelling of wndww
,
thus a
type of sacrificial
bull.
imy-st-' heart
Fairman, ZAS 91,1964
p.
4-5
Wb
notes
(Wb 175,13) imy-st-1 is
a name
for
an ornament and
there
is
an example on a
MK
sarcophagus
t-
-i
of
Drsd [Lacau, Sarc. Ant. NE II
p.
57
=
Kairo 280921
.
It is
not a medical
term
[not in Lefebvre]
and occurs often at
Edfu
as a general word
for 'hearf. It is
a place
for Maat
111132,4;
(ei
4* i-A
'toy'
IV 76,5
; sim.
Hu
and
Sia
put
C""J of
the
king
in its
proper place
IV 310J.
while
Hathor
makes the
heart balanced ('q3) V
in its 'box'
(chest) 111189,14
.
It is
aplace
forrejoicing
at seeing god
VI 293,10-11;
U
z'7
M. 31,20 but in
the
case of enemies
hearts
are stabbed
(bbhb) if
they rebel,
v
VI
178,7.
The
word alsoappears
in
amulet texts :
Is-wA3 the
king
establishes
IcO7'
the god's
heart VII
64,5
and,
in
a m'nh offering:
this
amulet makes excellent
the
heart IV 141,4. The
object on the
Middle Kingdom
coffin may
thus
be
a
heart
amulet.
133
The
word
is
also used at
Dendera
157 'U-
CD 111137.16-17
and may
have been
widely used
throughout
GR
temples.
imy-st-'
a tide
,
acolyte
Wb 175,12 FCD 19)
An imy-st-'
who was someone
in
service
in
a temple.
They
usually
had
menial
duties but
at
Edfu
can
have
a more
important
role
[von Rlnel, Sekhmet
p.
136
and notes;
de Meulenaere, MDAIK 25
P.
951
:
-V
AV
-1
perform their
duties in
the
daily
ritual
VI 346,3
and
bum incense - =J
t7
V 346,6. Literal
meanings also
differ 'those in
the place of
the
hand' 'writing
tablef
'sufferers'
[Gauthier, Personnel
p.
36-38].
imy-9nbt
what
is in
the
breast
-
heart
Horus
says : msh
f: Q,
(L
'My heart
rejoices at what you
have done',
a
temple
building
text
11
61,17.
imy-IfsM
9
and
hero in
all
foreign lands V
Slaying foes
text: the
king is
the master of the
land
t
143,4.
imy-r
or mr
Overseer
Wb 1194 (5-13)
DG 165,5

Cr. 148a
;
CED 75
.
KH 74
A
in
Ibis
title
from
the administrative sphere appears often
in
epithets of the
king
at
Edfu. It
emphasises
his
role
in
the government of
Egypt
and at
the same
time
makes
him
answerable to the
gods
for his
performance of the various posts compounded with
imy-r. Though
the title
started as
imy.
r
it
abbreviated
to mr and at
Edfu has
a number of spellings:
-0-35,
Pr
134
imy-r-3t
overseer of
fields
In
stt offerings the
king is
-$m-
VII 86,2-3
of
Shu VII 86,6
;
"-,
" A
'-
PIV
312,14
;
'-T rA
1111
IV 282,4 IV 291,5
11149,1
and
in
a wine
text
he is like
great
in fields
and
land VII 267,11-12. Ibis
10,1
refers
to the
'feeding'
role of the
king
-
who provides the
food for
the
gods,
in
the same way as
Shu
supplies
the god's offering table, thus
Shu is
also
imy-r 3ht [Blackman, JEA 31
p.
681. The king
inherits
the
duties
and the title
from Shu [Cauville, RdE 32,1980
p.
50
n.
221,
imy-r
3bt Overseer
of the
horizon
The king is
the
excellent manifestation of
(that is HB) IV 278,16.
imy-r Btdt Overseer
of
Behdet
Ibrahim, Kingship
p.
166-167
The king
as
910- 'kof Behdet(tp-di-nsw) VII 61,3
and the
king is like-24 2'o (ms-nbw)
V 74,15.
imy-r
niwt overseer of a city
Otto, GuM
p.
129 ff. Ward, Admin.
p-31
This
title
often occurs with s3b
t3iti 13ty
and
it is
concerned with
the
upholding of
NWt. A
city
governor would
have been
expected to
be
responsible
for
solving
disputes
and sorting out problems
fairly. When
applied
to the
king, his
niwt
is
all of
Egypt
and
he is
the
high
official
here
and perfect
example of an official.
The
title
is
applied
to the
king in Maat
presentation scenes who
is
not
biased VII
195,10;
`91
'k
V
59,1;
e-:
!
,
V 187,14; VIlil22, l2;
-2;
15
ON
V1191,3
e-4:
4
.
0, 129,9; (collated) 143,11;
0Nis?
,
Mam. 27,7. The king
can also
be
called
'son
of
the
overseer of the city
'
perhaps to,
strengthen
his
claims to
legitimate
rule :
Maat
X -T
-%a-
-=>
-
02
-
HI 143,9
;-.,
Il 4,16.
Also in
use throughout
GR
temples.
135
imy-r hmw-njr Overseer
of prophet priests
Otto, GuM
p.
131-132; Ibrahim, Kingship
p.
168-170
;
Ward, Admin.
p.
35
The king has
this priestly title
as
the highest
priest
in Egypt
when
he
performs ordinary
daily
rituals
such as
pr-r-rd of all gods
125,3
;
'q
r
bw dsr
-I//
2 Tof
gods and goddesses
167,5-6
;
'q
r
hwt-nlrw Of VI 241,2
; m33 nir
IV 55,5;
of
Behdet IV 71,11;
a
-911
'1)
t',
VII 137,15
; sn-0-2=t.
in
the place of sn-t3
VII 193,11
;
121111
of gods and goddesses
111164,6;
of the
falcon IV 56,1; ir-snir
N IT if j
1161,5
of the
Ennead IV 250,1;
-2ac
VII 258,34
also
ir-snLr
qbhw
of
Per Wer
and
Per Neser 185,12; 1482,11 Purifying,
with
incense
VII 52,2
; wine
VIII 44,18
; nis-dbhw
-!
N. 111129,8
;
Maat
-2.
of
0
Tanen 111132,1
;
sp-lnh
t1i
of
Pe
and
Mesen 111170,15
;
Proceeding
to
Mesen
V
of the
divine
winged
disk 111 163,7
; various
&
11 123,10.
In
the
library
where one would expect the
high
priest
to
have knowledge
of the
books in it, here
too
the
king is 111351.6. In
the priestly processions on the stairways, the
king is
A-
21
of
Per Wer
and
Per Neser 1559,9.
'
125.3
and
. =5'
-
'
21
'1 111
There is
a
further
embellishment of the title :V1
R
-c=o
the
king is
the
highest
of
high
priests
1430,1.
The
role of the
imy-r mw-njr is described in
the stairway texts:
he brings
:,
with a vessel
of
incense
and a
burner before
the god, with which
he
purifies
the god
11570.1-3.
The
temple
description lists
an order of priests at
Edfu
which may actually reflect reality
in
the temple smrw,
3ty-'then
w'bw
,
'3w
,
rhyw-iht,
W.
ti
m
b3w-R' VII 4,4-5.
w 10
References for
the reading :
ZAS 79
,
1954
p.
76-77
;
JEA 41
,
1955
p.
121-2
;
ZAS 8 1,
p.
9
=
DG
165 ff.
and
Cr. 143b.
imy-r Bclt Overseer
of
Behdet
Ibrahim, Kingship
p.
166-7
The king has
this title
in
offering presentations and some of the
daily
rituals.
It is
the
equivalent of
136
w'b-iqr and may
be
connected with
UE Behdet,
thus
has
a more
UE
emphasis.
A
"'
'Y
IV 219,10
Scenes
:
htp-di-nsw V 281,1-1
;
VII 61,4
:
Is-iht -
,
;
t(restored)
VII 74,10;
ms-'nhw
-

-b V 74,15; 'and bouquets
VIII 64,17, burning 'ntyw IV 121,12;
m33-nir
-9'66
ne
VI 58,14-15. In
the
Myth
,
the
king is
-Pia
',,
qD
who
is
called mn
VI 72,13. Also IV 206,1
and
570,17.
imy-r hnty-9 Overseer
of the
lands
V
Ibrahim, Kingship
p.
171
This
applies to the
king in
agricultural rites : rnpwt
209,15,
c
f.
nb
hntyw-Y.
V
of the
Horus lands VII
imy-r
st-hnt
Overseer
of
the
foremost
place
Ibrahim, Kingship
p.
172-4
;
Otto, GuM
p.
132-3
;
Ward
,
Admin.
pA2
Alliot
translates
'chef de Uminent
si6ge'
[Culte I
p.
131, Otto 'overseer
of the
illustrious
place'[op. cit.
]
and
because it
often appears
in incense
offerings
,
the st-hnt may
be
a type of
incense
W
workshop.
At Dendera Room E is
called st-tnt.
At Edfu
the
king has
this title
in ir-snir
scenes
:
4-d
n1d
156,12-13;
1
96,14-15;
1
-d cam
111133,15;
N
a
IV307,16;
-2;
-Acr
IV386,6;
-d
9 VIII 66,2
also rdit-ntyw on the
fireAJ,, VI 93,7;
---T
In
VI 296,17;
VIII 57,10;
snir-qbhw
1289, I0-II;
-2;:,
-Je*
111131,1-2; IV 259.1.
E-1
Purifying
everything which comes
into
the temple
C-3
4' 11150,4. In
scenes with no
title, '
but
connected with
incense
offerings:
128,11; 1559,10;
1570,15-17;
17 'VIII
96,9
.
1135,34
*,
.4'.
The
title
imy-r
st-bnt
is
usually connected with purification and also with
the mortuary and
ancestor cults.
Ibrahim
suggested
it
was a
LE
title
(or
at
least
was
held by
the
king
while performing
LE
rites)
but
this
does
not explain the
determinative
st
which
is held in
some cases.
It is
parallel
to
iri-I
and occurs also at
Dendera
,
Kom Ombo,
and
Kasr
el
Aguz. Sauneron
suggested
that
it
may
be
connected
with
imy-r
st, a common administrative
title'and person who managed places connected
137
with
food
preparations
[BIFAO 63
p.
84].
st-bnt
is
more
important
then
st,
for it is
the pre-eminent
place, the
house
of god and
his
sanctuary, so that the
role of priest and administrator merge.
imy-r %nwt
overseer of the granary
Ward, Admin.
p.
49
storekeeper of the
granary
In
a scene
for
the
presentation of md ointment, the
king is
called s3
'who holds
out
his
C3
arms
bearing
offerings'
IV 122,13. In
the'tw-bsw
ceremony the
king is
called
n
IV
C-j
242,8 [also D 11169,9]. The
title
emphasises the control over
food
and provisions that the
king has.
imyt-pr
testament
Wb 173 (20)
to
74 (5) Pyr. LA 111141-145
Literally imyt-pr is 'that
which
is in
the
house',
attested
from
the
4th Dynasty, in
particular
the
Inscription
of
Metjen
.
It is
a
legal
term
for
the
list
of possessions of a person which could
be handed
down
to
his heir. It
was
important in
mortuary rituals
to express the
hand
over of property
to
a
legitimate heir, but in
the
royal sphere
the
imyt-pr
contained,
theoretically,
a
list
of all the areas of
Egypt
and
the
inhabitants
thereAt was given to the
king by his divine 'fathers'
and at
Edfu it
establishes the
king
as the
legitimate heir
of
his
ancestors and the gods.
In
the sanctuary
itself is
an
important
scene : where
Horus
gives to the
gods
Philopator (Ptolemy IV
and
Arsinoe) 1
31,18-32,9. The
text then emphasises all that
it
entails.
In
the
actual scene
Horus
presents
I
and
Ptolemy
wears a
fringed
robe
[pl. 1 1]. In
offering rituals
the
imyt-pr is
perhaps unique
for it
can only
be
offered
4
god IQ the
king,
thus the title of
the
ritual
is Up imyt-pr
J-
from its lord,
CIV
I
Horus 1170,11-13. PI. 23b
shows the
king
with
the
Red
crown receiving a
document holder (or
roll of
papyrus
from BB
;
9sp
t
ZP7.
't with
Nekhbet beside him 1296,18-297,9,
the
king kneels
under
the
im3
tree to
receive
U
from BB [PI. 29b
=
XI 3181. This
scene
is in
the
Chapel
of the
Throne
of
Re
and
the
parallel scene
is
offering
to the
king,
so the
physical signs of
kingship
are
handed
to the
king, in
this chapel of
kingship.
The imyt-pr is found
often at
Edfu in
texts concerned with
the
right of the
king
to
rule : the
dead
gods
hold
out
i- r-3
',
-IT
to their
heir IV 122,15,
also
IV 123,1. Thoth
can also
be
involved
as
he
grants
kingship
and the
ci which
he
gave to
his
son
Shu,
then to
Geb,
then
138
to
Osiris,
who made
Horus VIII 148,5-9. The
text then sets out the geneaological connections and
links
the
king (Horus) directly
to
Re. In
the
Hermopolitan
nome as
Thoth, Horus ir
Wp.
f Or
tT
E
of
his father
-
perhaps with
the
implication that Thoth
wrote the
document IV 33,14.
+
C-3 I
In
other traditions the
imyt-pr
comes
from
other sources :
Aturn
gives
= Z-,,
to the
king IV
53,15; HB is
ruler of
J-3
VIII 148,10
; the
king
receives the
+
L! i'oj
of
Wenn-nofer
(Osiris) 1128,6;
rules
the 4Tc.
--,
-,
3T of
Shu VIII 23,7-8. Some
texts
indicate
the contents of the
imyt-pr
:
Khepri
gives the two
halves
of
t3-mrt
withfin
1503,8-9
and
HB
rules
M
everything that exists
in
f
o=,
%
11 1
1292,17. The
end result
is
that
it is
the possession of the
+
""I
held in his hand VIII 102,7. living king:
c--
C-3
The
testament
is
primarily mentioned
in
scenes connected with
the ancestor cult
(censing
scenes,
Ennead
texts, md ointment) or texts connected
directly
with
the
kingship (for
example
Maat
offerings).
n.
f imy
possession
GG 114
no.
4
and
113,3
To
show possession, still
in
use at
Edfu:,,
--
T
'His is
the whole circuit oi the sun
disle VII
32,5-6.
im
negative verb
Wb 176 (10-13) Pyr. GG 342
cC
Junker GrD 286
Also in
use archaically at
Edfu,
most often
in
negative wishes.
In Maat
texts, the
king is joined
with
hq=
f-A-4
f
er: w'wl56,1;
qr%---Po
w w'May you not
be
alone'HI
131,16 An
the
Myth Isis
says to
Horus,
9TJI
'Alay
you not
be
wearied
because
of
him' VI 73,5-6.
an.
In
the
plural :
to the
messenger
demons
of the gods
qT,
t,
him (king)I'VI 133,4.
Also
imi
,
Give 1,
iw IV 49,14.
sbm
im. f 'Do
not prevail against
Wb 176 (14)
to
77 (8) imperative
of rdi
,
139
DG 150,16
)1-
3
my give p.
30
also
Cr. 155b; CED77; KH85 M6,
GG 336, 315 338.2, 452,1
Junker GrD 160
Used
at
Edfu in
the text
describing
the
dismemberment
of
Seth
:
'Give his foreleg (etc. )
to such a
place!
': VI 85,1
.2qq
t_
'3w VI 242,2.
imW boat
Wb 178 (8-10) OK
-
NK
This
word
is found in
the
Edfu
texts.
Though
originally
it
could apply to transport
or cargo
boat
on
the
river,
it later became
a
term
for
merchant ships and even
foreign
ships and warships
I
[Jones,
Glossary
p.
1291. In fact it became
a general
term
for 'boaf [ZAS 68,1932
p.
81.
At Edfu it is
used
in
a
text
describing
the
festivals
at
Behdet,
where the text
notes who
is in
which
boat
-. qT ADOAo' the
first boat has
overseer of the
house
of the
king V 126,8
the second
has
the overseer of
the seal and
UE
singers
.9;
the singers are
in
the
qT-Nd'A.
boat
of the
b3ty-'
of
Edfu. 10.
I
If
a word
for boat is
spelled
then
it is
not always possible
to
see
if it is
wi3,
dpt,
or
lmw.
imw
mouming
,
grief
Wb 177 (14-15) MK
A
noun and verb
for 'mourning'
attested
from
the
OK in
some of the
Harper's Songsq
2h:
q. ,
=
'do
not mourn
I' [Altenmuller, SAK 6.1978
p.
17
n.
35]
and
from
the
MK in
religious texts
[CT 1
215]
and
in Literary
ones
[Admon. 5,5]
.
It
occurs
in
the
Edfu
texts too : when
Seth is
captured
by
Horus 'the
noise of
his lamentation is in
the southern sky'
VI 67J.
The
verb
is
used
in
the
Sokar
chamber
(Wb 177,12),
the mourning goddess
Tefnut
says,
'We
mourn
for
you'
1201,13
and
in line 9
the
mourners glorify your
ba
with mourning,
suggesting
that
Osiris
could only
become 3h if he
was correctly mourned.
-
W
imn
to
hide
Wb 183 12)
to
84 (3) Pyr.
140
This
verb
is
used as
in Wb
:
Reflexive
use : the
creator god
hides himself from
the one who created
him III
10,14
;
BB is
one who
hid himself from his
children
(in 6th LE
nome)
IV 25,17.
Object introduced by
in : roadsa r- rn w3d plant
IV 36,1; ////fl in Nun IV 22,12.
With h3
: to
from Seth VI 21,3.
imn-dt
to
describe
the
Nile flood
and emphasise the
mysterious nature of the
inundation [Van der
ra -Q
Plas, Crue
p.
641
the
Nile
.a
hides his bod,., (the
earth) to
make the
fields
of the
king
grow
I
qr-!
3
Irl?
477,12; 1486,14 1112,14
also ;
11261,6-7
also
77
1163,10. In
the tree and viper
nome
,
Horus is4g,
'-.
-
IV 41,12
.
Also Horus hides
the
body
of
his father
that
is, buries
him VI 286,13-4.
Other bodily forms
: the temple
is
made
to
bpr
of the god
IV 13,3.
imn-shrw 'to hide
plans', the
idea
of a
hidden destiny
prescribed
by
the gods and
known
only
by
them :
Horus
gives
the
heart
of the
king
sbrw
hiding
plans
IV 55.8
from his
enemies
(Isis does
this)
VI 21,2;
possibly the
king,
great of might, presents m3'-brw
to
If 0
e-
:q
rq
-4, - j
1559,4-5
.
It is
most often an epithet of
Khonsu (the
moon)
0)
of
=w
Wetjesetl480,11; 1256,13; I262,15; 1275,16; 1280,13
and
Horus 1248,3 [c. f. GuMp. 21].
In
puns, especially with
the
name of
Amun Amun
who
hides his
name
IV 35,15;
of the ancestors
1w Amun hides
them
V 63J.
rt-2
To hide
the tomb: the calves are
driven
to
19- trt
nb
hide
every
tomb
1 102A.
imnw hidden
ones
Wb 184 (4-6) Pyr.
l1r.
f
In
an epithet of
HB4R Ii
most
hidden
of the
hidden
ones
(gods) 1350,13.
imn
priestly
title
Wb 184 (7) GR
In
the
4th LE
nome,
HB
performs the
dudes
of priest
1331,2
and also a priest
carrying the standard of
7th LE
nonle
is
called
MD IV 31.
141
imnw
mysteries,
hidden knowledge
Wb 184 (8-9) MK-GR
This
word
is
used at
Edfu in
the epithet
hr-imnw 'one
who sees the
hidden
things'
and
it is
applied
to the
king
: the
great
h3ty-' in
the
Great Place 1558,15;
W
Ynbt
0
IEB
II-&L
1
0- Z=-3,
iY
I
who
hides his belly
at seeing the sacred place
1570,17.
imntt IEdden Place,
underworld
Wb 184 (13) NK GR
c
f.
6,
MN Te
usually said to
be from imntt
the
west.
CED 6 Cr. 8b
;
KH 6, DG 31,4
The
examples of this
word
imntt determined by
', a may simply
be
pun writings of
imntt
wese,
'the land
of the
hidden
ones'.
It is
attested
from
the
NK [Zandee, Death
p.
310 ff. ]
and
Gauthier
took
it
to
be
a separate term
[DG 1751,
which
is
probably correct,
but
the possibilities of punning
would not
be lost
on the compilers of the texts: a minor
delty Neb-shernu9
T
Ihides
himself
in
the
hidden
place
IV 241,5;
the
dead
gods give the
king die length
of
lifetime
they spent
in
e!! '
r
WO IV 84,7;
they
are
buried in
4N
IV 84,2
and go
to
Qj
wo
in Weben-Hor (84,1)
.
The
dead
gods of
Edfu
are masters
(hry-tp)
of
49
V 63,16
and
Re
orders
they
are to
be hidden in
VII 118,12. All
of these are
libation
and
incense
mortuary offering- texts,
so the
use of
imnt
as
the
underworld
is
clear.
That it
can
be
regarded as
different from
the
'west! in
general
is found
where
Osiris is Lord
of
the
West
who constructs
9-"3
r,
04,
%n
for his
mummy
I
174,7,
suggesting that
imntt is
an artificially created underworld or tomb
as opposed to the
natural
area of the wesL
imntt
western
Wb 186 (15-19) Pyr.
DG 31,3 /,
XS
II
Cr. 56a; CED35; KH35 C-MWT
As
an adjective :
barque
of
Re
sails to wn
1115,12 (c L
above
imnt
the
west
142
Wb 186 (3-14)
and
imntt Wb 187 (1-13) OK
Orthographies
at
Edfu
:
'a
la""
VI 190,17.
IV 16,3
;
IV 329,15;
-k
I'M IV 19.9;
imntyw
people of the
west =
the
dead
Wb 186 (20-22) Pyr.
Gauthier, DG I
p.
75
The
W-rd
is
used as
in Wb:
as the sun god
BB
goes through
die
underworld
to
light
up
the
westerners
VH 81,9
;
in
the
underworld
he brightens
the
faces
of
+Ii
IV 24 a;
when
Re
sinks
(rests) in
the west,.
f.
71.
.1,
II
rejoice at
him V 56,14
.
imnt
right
hand
side
Wb 186 (2) Pyr.
Wb
gives only ex=ples
from Pyr. 1253
m-imnt
'on
the
righe.
At Edfu however imnt is
the
complement of
Obt in
the temple
descriptions
to
indicate
the
relaiive positions of chambers
in
the
temple.
I
Spellings
:
ityt
hr
.
]A
Y-- IV 5,4 IV 5,11.
ininty
name of a sacred snake
Wb 187 (14) GR
Wb has
two examples of this
snake,
from Geog. Pap.
pl.
10 frag. 13
Z"
and
in
the
3rd
IM
a
LE
nome,
the sacred serpent
here is fittingly
called
1330,13.
imnw
milk
r"
-0
This
word occurs at
Edfa in
a text where the
Wryt
cow
is brought,
there
is
given'12L
,, I
lpn
iry.
pbt. s
'that
milk
(those hidden
things
?)
of
her
uddee
IV 45,15. In
this context
imnw
may
hint
at the
mysterious powers
of this
milk
from
agoddess-cow.
imrt hoe
143
A. Lex. 77.0306
The
word
for hoe
most resembling this
is Wb 1198 (11)
mr.
t,
which
is
effectively the
sign
-4Z'
There is
evidence
however
that
later it
was read
(if
not at all
times)
as
imr.
t
.
The
only example
cited
by Wb is
the
Tanis
sign papyrus
[XVIH, 41.
qe''
but in fact
there
is
a
large lacuna before
the word, so
in fact it is imp4ible
to see
if
this
is
the entire word.
Earlier CT VI I= Sp. 472 has
the
c:: 3 '-',
instruction
to the
Shabtis, 13
nAn
q
4: --> v- An nnAn Take
your
imrt ?
and your picks'
[so
.0
its
Faulkner FECT II
p.
106
and p.
107
n.
9 isrt 'the
translation
'pick' is
a guess' ; see also
Schneider,
Shabtis 154
na
,
170
,
253
n.
25]. Whatever it is
there
is
a parallel
to
it
at
Edfu, in
a
text
for hb-t3
'digging
up
the earth' : the
king 'who holds
and
destroys
with
the
Pnn
pick'
III
167,1,
so the two
words occur
together again.
Fairman [ASAE 43 238
and
286
n.
6]
read cm as mr
after confusion
between
= and
but
no
further
examples of,
C39:
1
=
mr are mentioned-
kI
A Coptic
word
WE
,
E-Me [Cr. 55b
;
KH 35]
was postulated
by Crum [JEA 8
p.
117]
as coming
from
A/gil
[LSJ, 9
p.
82a
-
shovel]
,
but if
the
Edfu
and
CT
examples =
imr
this would provide
the
etymology
for
2kMC-
from Egyptian
sources.
imh
to suck
Wb 188 (5) GR
imh
was studied
by Piehl [PSBA XX May 189,8
p.
195-71who
noted six examples
(3 Edfu
,I
Dendera
and
Philae
and
2
unspecified).
The Wb
took
it
as
being
a
GR
word
but it
occurs earlier.
Assmann [MDAIK 28,1972
p.
59
n.
12]
noted
the word on
the sarcophagus cover of
Merenptah (line
6)
im. 1 'You
suckle me and reported an additional example
in TT 373 (Ram. ) in
a
sun
hymn,
right,
line 8
unpub.
At Edfu,
the term occurs
in
milk offering
texts mostly, and
in
the
form
of commands:
Milk is in
the
udder of
the
Hr-sh3t
cow r.
k
st
Drink it 11 367A
;qr st
Drink, it II
W
453,1
and
the milk
is in
the udder
4T
st nhn rn
4'which
the
child
in
the
nest sucks'
I
67,16;
the child seizing
(3m)
the
breasts hr.
q TJ
'*-L
a
'*T
DAW 'drinking
the
miW
111125,9-10
also at
Dendera
milk nhn which
the
child
drinks D 11104,1-2 MD 1137
W
In
a wryt cow
text,
Dm. k bnrws, Your Majesty drinks her
milk'
HI 93,5-6
and at
I"
'I-
144
the mammisi of
Hathor
ty
s3. s m
Ddw.
s
M. 95,8
.
I,
not the milk, At Philae
7
of
Hr-sh3t, here
the objectOf
the verb are the
breasts
v
so
this
is
a slight
difference in
use
Bdnddite 100,13. Possibly
too,
Phill I Abb. 120
p.
212,15 hr
A
Ih-
9
of
his
mother
Isis [ Junker
reads sm n].
Two
examples
have been
noted at
Esna
too :
'My breasts
are
for
you
for
you'to
-j
*' -
suckle
thereat!
Esna V
p.
202 No. 305,19
and
No. 104,7.
The
origin of the
word
is
unclear.
Sauneron, following Vycichl [BIFAO 64,1966
p.
8
n.
421
suggested a connection
between Dim. twoman'and
semitic
h-I-m
c.
f. halabto
milk and
halib'fresh
miW etc. of which
im
was a
descendant. More fruitful
may
be
seeing the stem mt
'to
seize!
'to
take'in the
word
(or
even'to
filr Wb H 119,5 ff.
and
Wb 11116,6 ff.
respectively).
The imperative
of.
mh
is imh 'takel' [c L Coptic
4M k TF-
Cr. 9a
;
CED 7; KH 6
to
grasp] and when a
baby
suckles,
it 'takes'
the
breast in its
mouth
,
so this
seems more
likely
to
be
the etymology of the word.
imV
underworld
Wb 188 (1-4) BD D. 18
Like tp-t
and even qrrt,
imt is
a word
for
a cavern
in
the
underworld
from
where
the
Nile flows.
It is illustrated in
the
Book
of the
Dead Chapter 149 [Nav. 7b. I
pl.
169]
as the
6th
mound
C-73'
The
word appears as early as the
Coffin Texts IV 97g
and
344c
'open
the gates of the
netherworld!
[after Faulkner],
so
it is
already
in
general use as a
term
for
the
underworld or part Of
I These
examples
do
not give specific
information
about
the
imbt however.
The
term appears quite often
in
the
Book
of the
Dead
and
in
the
Amduat imbt is
part of
the
region of
the underworld in
the'4th
and
5th hour
of the
Sokarland [Homung,
'Amd6at
11
p.
82
n.
1 1].
At Edfu,
the
flood
water
(srf)
comes
forth from H 242,11
and
'god's
efflux! used
to
fill
ritual purification vessels
in in hr
e
brought from
the two
legs
of
Imhet 11231.12
.
'4=0 TI` -'
further'on'a door
texL hapy
comes
from'Aturn in r e"
"brought from
the
legs
of
lmhee H
145,1' Allioi [Culte 1 15]
treated'imht a
y as a name
for Osiris, here
thus assimli'ted with
Osiris
[which is
not
impossible].
Bonnet however discounted
this
[MDAIK'14,141
and suggested
that the
cavern associated with
Atum',
'was'a
reference
to
the
legendary
source of the
Nile it
Babylon. In
support of
this
is Stela Piankhy line 101
where
Piankhy%ffers
io"Atum
in Kher-Aha,
the'Ennead and
145
thecavern
qij
[Grimal, Pianchi
p.
130
and p.
136
n.
3981
.
Also in
a
further
text at
Edfu
where
Tboth
and
Horus
purify the
king 'I
purify your majesty with this water which comes
from Wr
Mq
C=
0=
3
having
come
from Heliopolis
on the eastern side'
IV 52.2.
Tbere is
also a solar connection
in
the
phrase
b%I-imt
which occurs at
Edfu, in
the repeated phrase
in 'd boat
r
bwt-imht
lc, '
P-3
111209,5 111207,8
;
3hw
isatresthr
76q'--: kCF-3
111211,15
which suggest that
imht
again
has
western and underworld
connotations.
Thus in
the reciting of the
funerary
menu
for
the
four
children of
Horus
IV 153,15.
imDt is
a
term
for
a cavern entrance
to the underworld either
for
the
sun, the
dead
or the
Nile flood
(c f. ZAS 98,
p.
136 )
and
Gauthier [DG 176-771
translates
.
one who makes
drinleso
that
imtt is
related
to
imht 'sucle,
as a name of the underworld
/cemetery
at
Memphis, Sakkara.
0
im3t
name
for Hathor ?
Wb 180 (13) Hathor
The king,
wears
(carries)
0
"b*
V4-
or
on
his head
-
here it is
the
uraeus
H 3,14.
imtW impure
creature
'Me
genieWen-Hedj
drives
away
-: ri-
VI 159,13. Goyon
treats this as a word
for
serpent and
a
hapax [Gardiens
p.
59,3 1. In
the
Rarnesseurn Onomasticon,
a
list
of
fish includes
q
A\
q
AEO III ILl
no.
147
and
AEO I
p.
9
which may well
be
the
kind
of creature which
in later
texts
would
be
regarded as
impure,
and the
forerunner
of
Edfu imtw.
in
preposition
-
agent,
by
Wb 189 (1-6)
DG 33
1
KH 486
AW
GG 168
used
to
express
the
agent after verbs
in
passive
forms
or
infinitive.
The
usual use of
in
at
Edfu is
after the
infinitive
: reciting the
ritvjI
q
"'
*
by the Lord
of
Ashmunein IV 330,13;
making whole
the
House
of
Eternity for its Lord
qU
by
the
king IV
146
9,11,
Sim.
IV 331,9;
setting out
the
foundation by Seshat IV 19,14; Praising his
majesty
by his
army
V 2,1.
Passive
wdAw
ID
I
nsw
Troceeding by
the
king' IV 19,5.
Stative Horus
gives the
royal court m qd
being built by Seshat III
168,3
.
ina
particle
Wb 189 (12)
and
(13-14)
GG 227
used
to
emphasise one or another part or whole of a sentence.
in
+ noun participle :2
-C Tnn
sdd st
It is Tanen
who established
it IV 14,9
JLnm hnm
st
It is Khnum
who
built it
with
his hands IV 19,14 dndn ir.
n.
f
r. sn
It
is
terror
which
he
created against
them VI 111,5.
There is
a
list
of such
descriptive
phrases, with
imaginative
and varied spellings of
the
particle
South
of
his
wall
....
Seshat
...
'J,
r33 Thoth
.....
builder
gods
.....
singers agathodaiman
IV 14,6-9
.
Also in in
the sdm.
in. f form
-
GG 428
-
429
,
Junker GrD 139
,
still
found
at
Edfu
:
h'
biti The king
of
Lower Egypt
appears
IV 50,1.
in
say
Wb 189 (7-11) Pyr.
GG 437 (see
comments under
i)
Examples
of
the verb
in 'to
say' or perhaps the
form Ln
occur at
Edfu [q.
v. also
1)
:
ii.
ti
4S/
RI
n smt.
f Welcome!
says
Re
to
his
uraeus'
VII 26,7;
the
annals of the
king
q'
RI
m
rM spoken
by Re from his
mouth
VHI 148,5; i3w. ti "Praise
,
Praise I'
says the
father
of the
one who created
him IV 50,2.
in-iw
* interrogadve
Wb 189 (14)
DG'36 b)I
-j/'
147
KH 37
;
CED 36
;
Cr. 56b interrogative.
GG 492
as
interrogative.
A libation
to
Sokar-Osiris
uses a string of these
interrogatives in
a poetic
device
rn pt
iw.
n.
k
mU...
'Are
you
in heaven ?
you come as a
ba
..
/'9
m0
ii.
n.
k
m-3
sl(n.
k Gb
are you
in
earth
?
you come quickly you
have
opened the earth
9q
%=;
*
0-
m
d3t
iw.
n.
k
m
////////
are you
in
the
underworld
?
you come as
//// V 66.1-4. Notice
they are spelled
differently
where possible.
in
to
bring
Wb 190 (2)
to
91 (10) Old
DG 33,7
2-
Cr. 78b; CED47; KH50
EINE
Frequently
used at
Edfu
and most usually written
I
0
especially
in
offering scenes:
X
comes
in. f
n.
k
and
he brings
to
you various offerings.
Phrases
with
in.
in-pbwy'to bring
an end to'that
is ldll'(not W6) but
see
JEA 30
p.
16
n.
34make
an end of and
it
can
be followed by
various enemy objects :
h3b VII 87,4; hftyw. f 1404,10, Il 5,12; h3kw-ibw
1135,12
,
74,10
-,
111118,11
;
139,10
;V
47,12
;
VI 142.5
;
ryw. f VI 129.3
;
191,17
snitw.
f V
296,15
;
th
sw
1 131,11
;
378,15
;
1185,13
;
11136,3
;
IV 57,17 V 270,11
-,
185,6 VI 89,2
180,4
;
VII 164,8
;
200,5
;
M. 94 2-3
;
th
m1n.
f 1142,6
;
134,2 tkk
Yfyt.
f 137,18
Wn rnw.
f
Il 185,6
;
111127,13
; wd
kn 1286,5
;
432,14
;
IV 257,8-9
;
VI 258,9
;
288,2.
in-drwy 'bring
a
limie,
virtually synonymous with
the
last, but
not as widely used
.
C=p
J
to one who attacks you
[JEA 30
p.
16
n.
34 'to
utterly
destroy'] 1114,22-23. Ibis
phrase can
be
used
in its
more
literal
sense
howeier
:
Re is
praised
for
the temple
for
eternity
(hnty)j
without
bringing
an end
(never
ending)
IV 14,8.
in-wrt 'Bring back
the
Great Lady'l (that is
the eye of
Re)
: the
king is
the
living image
of of
the
-t -SA
heart
of
Re (rhoth)
C=.
wn
r. fi
who
brings back
the
eye which was
far
away
II
148
A.
-5-e-
M
1.
39,11-12 [Junker, Onuris
p.
6
and also
Berlin Photo 1942 from Dakkeh
C=: p
in-hrt 'to bring heaven' (in light,
with
light). This
phrase occurs at
Edfu in lists
of epithets of
6
1119 (34);
m
tddw 1 15 (28). Blackman
HB HB
sails
heaven
r.
T
took this to
be
a case of substitution apposition
'who brings back heaven (more
exactly)
the
light'
[JEA 29 16
nj and
MG 416
n.
621
and also cited
for
comparison
Westcar 11,14
pt m
Xtr twYt'a
sky with storm and rain' and
Kees [ZAS 57,1922
p.
1041
gave an example
int. f
n.
f
pt m
lgp 0
m sim
Ile brings heaven
with rain and earth with
dew'
to
show that the sky could
be
said to contain
weather conditions, though
Gunn [JEA 22
p.
43
n.
261
suggested taking
m as'in the
form
or
for
this
last
example.
This
epithet
is
also given
to the winged sun
disk in incense
texts
Dddw. f 1499,17;
X4--=L-
r-
m
Ind 1169,13;
m
Ind
traversing
Edfu
with
his beauties IV 62,11
and
in
a wine
40
rn
Dddw. f 1273,5. In
all of these scenes
Hathor is
also present. text
r-", q
Junker [Onuris
pp.
5-71
compared this
late
epithet
in-Drt
with the name of
Onuris In-Drt 'one
who
brings back
the
distant
one! with reference to
bringing back
the eye of the sun,
hence
the
importance
of the
presence of
Hathor in
the
scenes noted above
.0
r-V
, may well
be
a play on
this,
transposing
'heaven'
with
'distant
one!,
but
there
is
not a true syncretism
here
as the epithet can also
be held by
goddesses :
]Vtpt
of
Heliopolis in.
ns
A.
I
rn
Ind LD IV 46
and
Hathor,
the
Eye
of
Re is
12t-,
9`1
m
Ind MD 11171. The important idea in
the epithet seems
to
be
that
heaven is
lit
up
by
these
gods and goddesses.
In
the
incense
texts the
brightness
of the
burning incense is
the
brightness
of the god.
in bring back (of
a
door
or
door bolts)
thus
'to
close!
Wb 190 (27) NK
The doors
of
the pylon are opened
in
the morning
.....
and they are closed
in
the
sb3w n shw
'closing
the
evening
VRI 58,14-15;
a
door
text
in
the couloir mysterieu-x'X
door leaves
of the sanctuaries when
the
sun sets
in
the cast
[parallel
text uses smn)
1346,2. In
the
temple
description
the
bolts
of
the temple
doors hr
Ir
com
-,
i'jjr psd
itn htp. f IV 13,4 [de Wit
however
takes
in
to
be
used
like
rdi
here 'to
give
free
entry' when
the sun rises until
he
sets
-
so
it
149
A-J
may not
fit
this
category
CdE 36, No. 71,1961
p.
S 11. Also
s9
doors
Y--
,
he is
a child
in
the morning
IV 57.7.
71is idiomatic
use of the closing of temple
doors is known
since
Abydos Ritual
tabl.
20
and
Stela
of
I4
Piankhi 1.104
-9
Mett. 5,3.
in
to
bring back
,
capture
(a hippopotamus,
that
is bring it
out of the
water).
Objects
of
the
verb when used
in
this
way :
hippopotamus h3b 1423,13;
1
nJ
Ns
and
I
have
cut up
his flesh IV, 343,6;
X
#3b
as an epithet of
HB 'Captor
of the
hippopotamus' [JEA 29
,
8] VI 64,7
; the
lance is
thrown
at the
hippopotamus
-1
and
he is brought
and slaughtered
before
Re VI 122,7-8.
Nbd:
I-
nbd
in bonds 111188,11.
]Vmty:
I
IV59,11
ork3p crocodile
I
IV374,13.
This is basically
an extended use of
in
.
in
to
go slowly
.
delay
Wb 192 (18-19) CT GR
in is
attested
from
the
Coffin Texts
=,
CT II 184c Spell 146 'but if
shall
tarry
or turn
bacle [after Gardiner, ZAS 45,1908
p.
60-61and I)e
prevented!
FECT I
p.
361
and also
CT 1231 Spell
50 im. k
q
";
4
A
tw
r.
1 'Do
not
hold
yourself
back from
me' and
thus
Faulkner
takes
it
to
mean
'delay" hold
oneself aloof
from' [ FCD 231. It
also appears
in
the
Love Poem Ch. Be. G 29,7
At Edfu
examples are rare:
in
the name of a minor
dietyu.
-
q,,
'*'d
i
srq-ttyt
////
sw
I
192,10.
Some
or all of
these examples may
be
the root of
the reduplicated verb
Intnt (Wb 1102,9-11 NK
-
GR)'to
turn
back, hindee
and perhaps also with
ind (Wb I 102,16-17)to
grieve, mourW.
-
in knife
Wb 192 (20) GR
The
only reference
is from Edfu i3dt. k 'My knife drives
away your
foes
impurities! 1187.1. This is
probably a word
invented
to
fit
the
alliteration of the sentence,
but
notice
150
in CT V 287c Spell 436
where
there
is
a word which
Faulkner
takes to
be
a verb
'to
cuf
[FECT Il 75
n.
2
and also
Anl-ex. 78.0353]
so that the
Edfu
example may
have
earlier precedents.
iny
canal
Wb 193 (15) GR
Gauthier DG 180
This is
the canal
in
the
20th LE
nome, where
the sacred
barque
sails
1335.11
and
in
the
geographical
texts
it is
said
to
contain white water
in
the
middle and
black
water at
the edges
IV 38,5
.
6; V 26,7
q2-441
.8*,
Dendera
-
Dum GI 11125
IV 126
also.
inw
tribute, revenue,
levy'
Wb 191 (12-18) Pyr.
This
word
is
used often at
Edfu
with a general meaning which covcrs'offerings'
for
the temple, goods
brought
as products of taxation,
produce
brought
as
dues from foreign lands
or parts of
Egypt. it
covers all commodities which are
levied
and
have
to
be brought,
thus
its derivation from In is
clear
I
[c f.
also
bb-inw
to exact tax
Wb 191,16 D. 18 GR
The
spellings of the
word at
Edfu
show that
inw
are
items
of
food:
Sol
QM
For discussion
of the
exact nature of
inw
see
R. Maller-Wollermann, GM 66,1983
pp.
81 ff
W. Boocks, GM 71.1984
pp.
61 ff.
inw
plant
At Edfu
:a
filling
the eye text, the
10th
god,
16tho'r, fills
the
iye
of
HoruS
with real
lapis lazuli
and
provisions
his body
with
VIII 137,6. The
parallel
text at
Philae has
stf
dts (pupil)
with
C-
(t
Phill 1106
n.
11. Otherwise
this
plant
is
unknown
,
though
it
may
be
a writing of
lww
q'u
'rceds',
with
'U in
error
for Z,
c.
f. P. Cairo 58027,4,6,7 (Golenischeff P. 11ierat. 1129
q
e-
II"I.
"
cI
too
inyt
plant
(Wb 191,6-7)
and
inwn
plant
(Wb 194,14 Med. ).
'
151
inin
to
slay
,
slaughter
Wb 194 (10) Pyr
-
GR
A
word attested
from Pyr. 678
tw Sth
and through the
Coffin Texts
-
CT V 287c
Spell 436 (possibly)
q
24,4
(cut
throat)
[also Zandee, Death
p.
1471
and
in
the
Edfu
texts
it is
a
fairly
common word
foT 'cut,
slay' etc.
It
can
be
an action of the
harpoon foes
who
44
q
4R4
ZD
his foes IV
are
in
the
water
IV 230,7-8;
also
V11292,10-11; Hllq
66,13. There is
also an example reminiscent of the
Pyramid Text
example,
in
a menat offering,
the
king Seth for
you
(Hathor) YIII 101.11
the
Sethian
gazelle
is
=q
IV 66,1; in
alliteration the genieir. n.
'w3y
q',
%e'4
q44
'4`
A
i3dt. k 'My in knife
cuts up your
pestilence!
1187,1.
AtDenderatoo,
9.
'*4M:
'4
D 11169,18 here isparallel
with
hbhb
and may represent a similar
kind
of action
(c. f.
the
use of
the
harpoon,
so more
likely 'cut
up).
inwi independent
pronoun
I
st person singular
Junker GrD 55 GR
Used
as the
independmt
pronouns,
but
the spellings vary
depending
upon the person
involved:
:
D.
-k
VII 84,14;
ler
-b
the
king V 195,2
or
142,5
and the
feMinine form is
(Isis) VI 81,4
and
Q-j
(Hathor) VI 143,1. Junker
suggested
that this
was a cross
between
the
particle
in
and the absolute pronoun wj
.
It
can
be.
used
like ink I
am'or
like
wj
Mehold
me
1.
inb
wall
Wb 194 (15)
to
95 (9)
'OK,
DG 35,3
This is
an old
term,
referring
to the
large brick
wall around
the temple
complex or the
stone walls of
the temple proper
[Spencer, Temple
p.
2601. From
the
most commonly used
determinative inb is
a
rectangular wall with supporting
buttresses
around the outside.
It is,
therefore, for
protection of
whatever
is inside it. The
term
is
often attested
in Egyptian
texts
and at
Edfu
most often occurs
in
the,
phrase
inbw
nW
'wall
of coppee which
is
an epithet applied to the
king
or
Homs Horus
VI 13,5;
around
his
temple
as
VII 177,13-14
nW
152
around
his
southern
Mesen VI 75,6
V 304,9
.
The king
11
n
bi3
around
the
banks Il
107,2
and
11121,9
also
TnW
1429,5. In
a
description
of the temple,
14
0 its
wall
is
around
it like
copper
VI 91,13. This last
example
implies
that
inb
refers
to
"
the enclosure wall of
the temple
-
but is it
the mud
brick
wall of the temple
complex or the stone"
temple wall
? Some
of the
building
texts
imply
that
it is
the stone wall actually on the
wall
itself
wr around the
Great Place
of
Re VI 6,5;
gives the
dimensions
of the wall
'Knowing
the
foundation
of

'UJ in
around the temple
q'5JJJ
of the
eastand west
is 105
cubits'
VI
326,2-5
;q
IJ
11
=
of the north
VI 326,5
; and also
'god
sees
his image
upon
0
-ff
his
wall
-
must
be
the stone wall
here 1328,10
.
This
then applies
to the three sided stone enclosure
(three
sided
because
at one end are the temple pylons)rather
than
the much
larger
mud
brick
enclosure
with
four
sides.
In
the
Late Period inb became
synonymous with sbty, which
had
originally
indicated
the enclosure wall
[see Corteggiani, Hom. Saun. I
p.
148
nA].
Metaphorically,
inb
can
be
used
to
describe Isis,
q., 24 JH
of copper, protecting
his
majesty'
VI 304,9
and a genie-embraces your majesty as
VI 78.1-2.
The inb
protects and
if
of copper
is
the
ultimate
hard, durable defence.
-
inb-ity Wall
of the
Sovereign'
Gauthier DG I
p.
81
A
sacred
building
at
Memphis
consecrated to
Tanen. ity
refers
to
Osiris
and the texts at
Edfu
show
that the
building has Osirian functions
: the
Memphite
nome and
Men-nefer
contain
in
which
the gods
limbs
are united
1329,12
and
in
a
Sokar
text
involving
the procession around
a
Memphis
.
The
god
is 'in Meryt (canal
at
Memphis),
god
is
equipped with
his limbs in
114 46
which
Horus did for him' VI 282,13. The
term
is first
attested
in
an
inscription from
the time of
Merenptah,
which
involves
(D
of
Tanen 'to
make them
wh6le
(healthy) from
evil'
KRI IV 3A
-
V
inb type
of plant'-'
Wb 195 (13-15)
'OK
Wb Drog. 38
This
plant
is
unkn6 wn and unidentified and
in'medical texts
it has
general and very
different
uses
153
[Germer, Arznei.
p.
237-8]. In
the
Peasant R 26 is included in
a
list
of
items from
the
Wadi Natrun. It
appears earliest
in OK
tombs texts,
for
example
in
the tomb
of
Ti [Steindorff, Ti,
Leipzig 1913,
plate
51
a man
is
called s
24
J
and also a
further
tomb
[Giza V Abb. 26
p.
96] has
in
a
list
of requirements
for
w3h-'h.
'L'
At Edfu
:
'HB is like
a
fire in his
moment of attack
(anger),
the
wind when
he
treads
jISI
dry inb-plants
to
devour
all
that
he
wants'l
442.13 [after Gutbub, Textes. Fond. 112
n. s] ;a parallel
at
Kom Ombo 'wind
reaches
(pt)
h,,
Ombos 1127,167. Gutbub in
the
light
of
thi's
e-
translated
it 'chaume 'straw'. Further
a
list
of plants
includes
J lit
i
firinly fixed in Nun'
so
it
may
be
a water or marsh plant
VI 29,8.
inb
evil, sin
Wb 195 (17) GR
Wb
quotes only two
Edfu
references :
Thoth
purifies
the
king in
a procession
from
the palace,
he
drives
away
(dr)
t2t
69
which makes
the
lips dirty'IV 52,7 (this
occurs also
in P. Berlin 13 242
P
4b [Schott, Reinigung
p.
63
n. cl) and
in
a purification with water, a goddess rwi
takes away your
dirt IV 215,9.
Ibis
may
be
related
to a word
Inp (Wb 196,3)
=
irp in
a
CT
which can
be'to decay'FCD 23
m
_113"O'do
not
decay in
your mouth
it is
of
CT VI 384
q
Spell 755
inby
part of a ship
Wb 195 (12) GR
One
reference only
Erom
the
Myth
: the
v7
are
in like
a snake
in its hole'
VI 80,8. This
was
translated
in JEA 30
p.
7
n.
k
as
'the belaying
pins
(? ) in
the
bulwarks' [Jones,
Glossary
p.
154,
meaning unknown,
belaying
pins
? ].
inbw field
rype
Wb 195 (16) GR
At Edfu in
the
18th LE
nome, the sbt-nir
field is brought
with'its
J
Its-,
IV 36,10. The
corresponding
text
in V 25,4 breaks
off at
the
vital point,
but Wb does
record a similar word at
Philae
154
where
the
king is Lord
<898>
Phot. 1425
and
Dendera Dum. GI IV 124
copies the
Edfu
text
I
(later date). As
the
Philae
text shows this
is
most
likely
to
be
a miswriting of
the word
nbw.
inf
efflux
from
the eye
Wb 196 (10)
4W V--
ICY
Wb Drog. 59
notes a spell =
Eb. 385 ii
.vn
Irt-Ur
efflux comes
from
the
Eye
of
Horus
which compares with
Amonsrit. 7,3
where
P420-3,0,
is from
the
Eye
of
Re
and
honey is
q
-04
..
0.
from
the
Eye
of
Horus. This is
closest to
Edfu
examples where
the
Wadjet
eye contains
12= *,
1-
of
the
Eye
of
Re (in
the offering of
X3-'3 'the Great Field) IV 333,12
and also
the niri eye
contains
f,
16,
of the
Eye
of
Re 111154,4-5. An
offering of w3d and msdmt
includes
the
phrase spoken
by
the
king, I bring
you
(Min)T2&-!::.
Owhich
comes
from
the
Eye
of
Re V 191,16
and
at
Dendera CD 111183,7-8.
The
meaning seems clear,
but
the actual
identity
of the
word
is
uncertain.
inf incense
Wb196(9) GR-
Harris [Mineral
p.
99]
cites the
only
two
certain examples
-
MD 171 (not Ausfluss,
as
in Wb)
and
II
290,15 [Durn. GI 1167,7]
.
He
regards
it
as a variant
for
w3ij
in lists
of
tribute and may
be invented.
Its
origins and etymology are obscure.
Perhaps
as
'efflux
of the
eye!
it
could
be
connected
to
w3deye
paint', so at
Edfu tn is
the place of w3jL and
land
of
The Ombos
incense
example quoted
by Wb,
'is
in an incense
text,
which
has bht,
q
Z"15=4.4 and also mentions
Eye
of
Horus Ombos 1119,155.
inm
skin
Wb 196 (14-20) NK
DG 5,14
Cr. 12
a;
CED 9; KH 8,
Om
in
m.
'skin'
can also mean
'colour
of
the
skin'
due
to confusion with
iwn 'coloue (Wb 152) 1&rnY'q
155
Sinai 1197
n.
f
;
Baines, AA 87,1985
pp.
284-5]. At Edfu
this
is
evident
in
phrases such as n rh.
q
trL
inm. f 'no-one knows his
skin or colour[or aspect
-
Vernus RdE 31,1979
p.
1091
Ito
HB 111133,4
; gods of
Edfu IV 384,14
where
the
word
is best
taken to
be 'skin,
Ito
all
q ITX
appearance! and of calves,
'rake
the calves which are
qz=r
every colour'
,
or every
colour of skin
1 102,4
.
There is
also an epithet of
HB
who
has
mfk3t
q"4'
Gr,
'turquoise
skin'
0
.,
6 q
:
n!
oerL
I IV 56,6
and
in
the
Sopdu
nome
he is
-
'blue
ski4d
IV 39.1. Specified
colours
can
be different. The
calves are red,
black,
white and mottled,
Horus is blue
skinned and the sail of
the
barque
of
1HB is described
as psd
'shining
coloue,
implying
perhaps
that
it is
white
VI 80,3.
To
a
large
extent
'skin"colour'
are
interchangeable ideas, just
as
iwn
and
Itim
are
interchangeable. If
they
did
originally mean
different
things,
by
the time of the
Edfu
texts, they
are used
in
the same way.
inmt
wine
Wb 197 (1) GR (2-3)
wine vessels
This
word
for
wine
first
appears
in
the
Edfu
and
Dendera
texts
and
it
may originate
from lnm,
perhaps to
indicate
this
is
coloured or red wine, as opposed
to
white.
It
usually appears
in
wine
OCA
'a
%.,
r-W
offering
texts : the
gods of
Edfu drink
o
VII 279,13;
a mn vessel
is filled
with
zr
-W
171,7. It is
associated with
Hathor: Lady
of
drunkenness
who makes
V 45.16
or she
is
'My V61,1;
1=7 mistress of
Imet Il 218,10. It
can
be
contained
in
other
types of vessel :a seneb vessel of clectrum
has
q
=*'
'a
1%\10
11295,17
and the
q
;&
is
brought
to
Harsomthus in Hor-Maa VI 316,3.
This
wine
is
as4iated with various places
.A
list
of offerings
from
sht-jr
includesq'.
5,
T
1EF
IV
q. g,
4
RA
xv,
49,4, but it is
at
Dendera
that most
information
of this nature
is
given xy comes
Id r-e
from Desdes (Bahriyah
oasis)
D IV 19,9;
44
el
'W=u
nn of
Im
tD
1140,186,8
and
inmt
of
the
East (B3htt) DIII 179,8-9
,
also
lnmt is
associated with
the
lands
of the
Fenkhu,
so
that
in
origin
it
comes mainly
from
the oasis vineyards and area of
Imet in Egypt but
can
be imported from
wider afield
DH 200,6.
In
an offering procession at
Edfu
a male offerer
brings
to
Horus, Seth
with Its
which are
the
beauties
of your vineyard
1469,2. PL35b
shows a man carrying two
vessels and
in
this
156
case the word
inmt
may apply not only
to the
wine
but
also to the type of vessel especially
in
cases
Q
where
the
word appears to
be dual
.
Thus
god rejoices at
his
offerings
these
vessels
(or
wine) which are given to you
1100,9. As
with other terms
for'wine! 'vessels'
the same
word can
be
used to refer
to
both.
innk
plant
Wb197(10-11) Med. GR WbDrog. 39
DG6,13nq
YI/2-2J
Cr. 56b
;
CED 36
;
KH 37
Cz N r, EN OYN r
In
the
Ramesseum text
A 10, 'a
medical text and
in
others,
innk is
used
in
medical prescriptions
[P. Ramesseum
p.
171. The identity
of
innk is
not cerksm and even the
Coptic
word
EMYN(- has
a range of meanings, so
it is difficult
to
be
specific.
Suggestions
about the
identity
of the plant range
from
thyme
[Jequier, BIFAO 19,1391
to
'water-mint' Mentha
aquatica
[Dawson in P. Ramesseum
p.
17]. Germer [Arznei.
p.
230
-
240]
reviewed the
evidence and added that
Innk is
also used as a
'RAuchermittel' [Gardiner, JEA 41,1955
pl.
VI Frag.
a and
in
two medical
texts
it is
used against
diseases in
this
way.
Ur
At Edfu innk
is used
in
a
filling
the
Eye
text-
'the
pupil of the eye
is
made
bright
with
ZY
-T
tit
VIII 137,2,
a text
paralleled
in Phila I
p.
106
n.
5
A
It is
possible that
innk
refers to
one
family
of similar plants rather
than
one specific variety.
inr
stone
Wb 197 (12)
to
98 (6) OK
DG 34,14 iny'
o)e 2-)
Cr. 524
a;
CED 228
;
KH 292 CONFE
wr4l
inr is
a generic word
for
stone
[Harris, Nlinerals
p.
19ff. ]
and
it has
two common uses at
Edfu.
mainly
in
the
building
texts
or
texts
describing
the temple the shrine of the temple
is
of
Inr km
'black
stone'
(granite)
r-3
4
m
IV 5,3 c3 IV 15,1
where
the
writing of
inr is
abbreviated.
Ur
Also
where
the temple
is
said to
be built
of
inr hd
rwd nfr autiful, white,
ha d
stone
(sandstone)
141179.15
coll A'N IV 12,7;
tV5,5 &
'k IV 17.4;
c'03
157
inh
surround
Wb 199 (3-13) D. 18
DG 35,7
70
2-
Cr. 13a; CED 10
;
KH 487 border
of something
-WaL
[C f. ANZ
yard, courtyard
Cr. 13a: CED 10; KH 9
andDG35]
in4
occurs
in Egyptian from
the
18th D.
onward and while
the meaning
'surround! is
clear
it has
different
applications.
Its
origins are not clear,
but it
may
have
connections with
in4 'eyebrow' (this
borders
the eye) and perhaps also with
inq 'to
embrace
,
surround!
(Wb 1100,19
to
101,7 Pyr. ). The
verb often
has
a military connotation
'to
surround! enemies
by
troops
and
this
is
echoed at
Edfu in
the
net
text
where
the'king
casts
his
cord
to
net
the enemies n.
f
s
'and he
surrounds
them
(with
the
neffrom
that time to
yesterday'
VI 56,10-11. The
verb
further decribes
walls enclosing a
I-
building
: the
four
walls of
Wetjeset
protect
his father
S!
and enclose
the throne of
Behdet, here
with an appropriate
determinative VI 73
inb has
two other uses at
Edfu,
not specified
by Wb It is
used of
the
Nile, flooding fields
A
q3yw.
k
phLr. n.
f idbw. k 'he has
surrounded your
high land
and enclosed your
banks' 1583,2.
Also in descriptions
of
the
door leaves
of
the temple, they are made of pine wood S.
-J
m
.4
bi3-SLt
surrounded
by
copper
VI 8,4
or
q
.
*4
with
bronze (Losw) V 4.3. This
acts as a
strengthener of the edges of the
door leaves.
All
of these examples show
how
the scribes can alter
the
determinatives
to
suit
the
meaning of the
word and
in is
also used at
Dendera
with other
different
uses.
inhwy
eyebrows
Wb 199 (1-2) BD'
DG 35,91
'fill Z-
Cr. 56b
;
CED 36
;
KH 37*
Zs
inh is
attested
in
the medical
texts quite
frequently
and
in
magical texts
[Lefebvre, Tableau 18
p.
181. The full
spelling of the word
does
not occur at
Edfu but
the
writing
is
read'as
inhwy 'the
two eyebrows'.
In
texts the
uraei are
between
the
eyebrows of the
king imyt---
V-VI 83,11; Nb-Flgt lmyt JV 256,3
and
the two
serpents make their
places
imyt
158
IV 52,13. Ibis imPlies
that the uraei are wom
low
on the
king's forehead like
two eyes with which
they can
be
equated.
inbs"
type of oliban
Charpentier
p.
92-3
,
Ebbell Acta Or. 17,1939
p.
105
-
106
ins"
occurs
in
the
laboratory
11k.:
P'v', PI 1:,
where
it is
a type of
'ntyw
apparently gold
in
colour,
made soft with
its liquid,
very excellent and comes
from
the
back
of this god
11206,9. Ebbell (op.
cit.
)
identifies it
with
'tree
of
Mecca! Commiphora Opobalsamum
,
but
reads
inhs"-snn
0
ins bright
red cloth
Wb 1100 (6-13) Pyr.
DG 35
-112-(O
Alliot distinguishes ins
as
'blood
red' rather than
dr
'flamingo
red'
[RdE 10,1955 1
-7
;
LA II
col.
1 19 1, but in
the earliest
texts
Pyr. 1464 Pcpi is
which comes
from Isis
and
dyr
which
comes
from Nephthys
so that they may
be
synonymous, and
in Pyr. 285d Ins is
the red of morning
light. As
a type of red cloth
ins
and
idmi
were
to
some extent
interchangeable in
the
Ptolemaic
period.
The
red colour came to
be
associated with
the
red colour of the sun and the
blood
shed when
Sakhmet
went on
her destructive
rampage, thus
Hathor is
called
"'-:
7
q
--=-
1,245,4
and
Hathor
Your fire burns
your
foes VVHI 106,3-, 4 (and MD 11177
;
MD
_II
27)
.
In
the
Bubastite
nome the priestess of
Bast is
called
1335,5 [see Berlandini-Grenier in BEFAO 76,1976
p.
126-129
and
Germond
,
Sekhmet
p.
352-3
and
353
nA].
In
magical rites
ins
protects
by degrying
hostile forces
and
for
this
reason
Horus Behdet
wears green and red cloth when going
to
fight Seth in
q 4! 4
-Q-W
the
Myth
:
bnd
ni
V183,10-11;
q4,
-=-'4
IV 344,2
and
his
garment
is
te
VI 137,7-8. The
protective qualities of the
red cloth are emphasised
in
an amuletic
text :
'I
tie on
for
you
the
knot
of
Y
at your
throat'
111311,14-15
so that
here ins is
used as a neck
band.
From
this
noun
derives
the
use of
ins
with
the
implied
meaning
'rage'.
and other words
for 'red'
are
used
in
this
way.
In.
a, staircase procession
the queen says
,
int.
n.
i
Y.
hnt.
n.
t hrst I
drive
away anger,
I have destroyed
rage, which alliterates
too
1570,13.
159
There is
also a
derivative
verb
ins'
to
make red'
(c. f. Wb 1100,5 GR). Wb has
one reference where a
q
-C',
14z'O geni
in
the
first boat
says,
' I
make red my eyes

bl. 1
and make
blood
red my eye
balls' VI 75,6-7 [after JEA 29
p.
141,
a text
repeated
bl. 1
against the
attacker of
your majesty
VI 178.3.
ins
priestess
Wb 199 (7) GR
ins is
the
priestess of the
Bubastite
nome,
q
who plays
the
sistrum
for Bastet 1335,5 (see
above).
inst Lower
part of
the
leg
Wb 199 (18-20)
A
word
for
the whole
leg, from
medical
texts and used
to
refer
to the
legs
of men, animals and
birds
[Lefebvre, Tableau 611. One
of the earliest references
is Siut
pl.
8,314 Hapdjefai
text,
where among a
list
of meat portions offered
is
nt mnt
U
nb
'leg
of a
haunch
of every
bull'.
At Edfu
the
word appears
in
the
Myth
where
the
10th harpoon
of
HB is
stuck
in
q.
=4
IS
of the
Seth hippopotamus VI 78,4
and
HB.
who
transfixes
(dual)
of
his foe VI
-78,6
Blackman [JEA 29
p.
17
and n. c]
took this to
mean
'hocK
after
Siut
which meanthind
leg'; Faulkner
[FCD 24]
refutes this and
translates
'calf. It is
probable that the
Egyptians
were careless about the
precise meaning.
Pl. 147 (10,
-VIII)
and
Naville, Mythe
pl.
6
show the
hippopotamus here, lying
on
his back
and the
lance is
stuck
in
the
bottom
of
his
paw though the scene should not
be
expected
to show exactly what
is described in
the tex
inq
=
Inq
ink
to
hold
-
cLinq'toembrace!
WBIIOO, 19-101,7
-I,
In
a
harpoon
text:
HoruS
_hmt
holds
the
3-barbed harpoon
and slays
,
Apopis IV 231,4
r%
A
the
king
says
0 'm
3m. i 'I hold
my
harpoon in
my
fise 111-138,7-8. The'meaning-,
160
andspellingare clear.
It
probably
derives from inq 'to
embrace!
because
the
fist'embraces'
something
which
it holds.
ink independ
vit pronoun
,
lst
sing. mase.
Wb 1101 (13)
DG 36,2
-
II
Cr. llb; CED9'KH8 4NOIC
GG 64
and
Junker GrD 55
This
pronoun
is
used as
it
would
be in
classical
INE,
that
is in
nominal sentences as the subject and
in
sentences of possession.
Orthographies
at
Edfu
:
-6"z
IV 285,17;
771
D IV 55.1
*,
T'-,
-u-
'a. I
IV 286,13
;.
IV 57,13
;
cD
4
j
IV 65,5.
int
valley
(wadi)
Wb 193 (2-14) Pyr.
DG 33,4 0
'_-51
Cr. 263b
;
CED 126
;
KH 292
west valley
in Egypt.
int is
a valley or wadi which runs
between
two
ranges of
hills
or mountains
in Egypt, h
ence the
determinative PAI
or t: n
The
word can also mean the
necropolis area of places such as
Dendera, El-Kab, Thebes
and
Memphis [Gauthier DG I
p.
86]. '
The Edfu
texts
use the
word
in
a number of ways
int
as a
designation
of
foreign
valleys
-
in
the
Net
text, the text
has
sm3
h3swt
m slaying their
foreign lands in
their
valleys!
VI
W
56,10,
a reference perhaps to the
valleys of the
Syria-Palestine
area.
The
phrase
int-'ntyw is
also common at
Edfu [Gauthier DG 1871
and this
may
be
a poetic name
for
Punt [Junker, Onuris
p.
78]
:
Horus follows his heart in
.
oaa and
VI 252,2
spelled
Jr
.8;
tribute
is levied from
4E4 S-2*
1419,13-14, both
of these are
gms.
'ntyw
texts.
OW
-rm-
At Edfu
there
is
also a mention of the
'Festival
of the
Valley',
originally a
Theban funerary festival
from
the
MK (Mentuhotep IV)
where
int is
connected
with
the
necropolis and
burial
areas
.
It
consisted of a
boat
and
land-barque
procession
to the
west
in Thebes
and the royal mortuary temples
there.
At Edfu in
an
irt-sftr-qbw
text, an offering
to the
dead
gods of
Edfu, BB
licalled
'living ba,
161
master of all gods at
his
time of the
festival
of the
valley, who makes
live
the'
bas
of the
gods'
1289,8. It is held
on
the
19th
of the month
here
and seems to
have been borrowed
from
the
Theban
tradition
[c f. Reymond, CdE 38 No. 75,
p.
55
n.
3
which refers to their
(primaeval
gods) necropolis
in Djeme
and
for
the
festival in
general
1A 11174 fQ.,
int fish
-
Wb 192 (12-15)
This is
the
buld fish (Tilapia
nilotica
) [Gamer-Wallert, Fische
p.
24]
and was connected above all
q, g-
with
the sun god
[op.
cit. pp.
109-1131. In
the
Mendes
nome, according
to the
Edfu
texts
it is
qz"e4
which
is
the abomination of the god
1334,7. In
a
litany
to
Sakhmet
,
who says
Sehold I
am
0
in fields,
-
canals'
111308,17.
int,
to turn
back
Wb 1102 (2-7) BD
cL
in
earlier and also
ind (Wb 1102,16-17 'be
tired
,
sad).
The
earliest
form
of this
verb
is found in CT 1150 Seshat
q
iml 'turns back from
me'
('holds back in
pregnancy'
FECT I
p.
89
nA the other
texts
have
sin
'who
runs
from
me) and also
CT
I 231d imi. k
tw
r.
1 'Do
not
turn
back (hold back) from
me'..
By
the time
of the
-04
compilation of the
Book
of
the
Dead
,
int is
used consistently
in
such phrases as
qa.
In
-
13pp Turn back
with
Apopis 1'
e. g.
Chapter 39,2. Ibis
sense of
turning
back
the
enemy
is'the
main
way
in
which
the verb
is
used at
Edfu, but
the
verb could originally apply
to
other objects, such as
4
"2'
-& turn
back
the
hand
on the
rudder).
Wb
suggests
int is 'hands' (Amenemope 26,19
q J
V,
related to
in (Wb 197,7-9)
which exists
from FTs
and means
'turn
away'.
Perhaps
a
link
may
be
suggested with
in 'bring bacle. In late
texts
it is
generally
hostile forces
which are objects of
int
e. g.
C-m
fSalt 825 VIII 2
and
4q
sbiw and
&respectively;
P-Mag-Harris 5,9-10.
At Edfu
the verb
is
usuaUy
transitive: the gods who protect
Osiris
q 4a-&
q.
-Q&
=".
mjLrw r
Hwt-sr
0
bftyw
n
SOR 1 180,8-10. It is
also used
in
alliteration
,
especially
in bow
and arrow
texts :
iwnt
r
bdnw I 150,6;,
Lhe
king ikn iwnt hr
-.
4L\.
iwntyw
111 136,1
and
in
processions
the queen
q
'or
ins'l drive
away redness'
(that is 'rage) 1570,13
.
or
iwntpr
,
162
"e.
I#
*'
I
,*
here
qualitative
1370,10. With
other
foes
as objects : w3yw
IV 286,15
and
VIII 156,11
or rkyw
-
the enclosure walls
A-
rkyw
VII 19,11
.
nn
(wn) intnt
without
hindrance'
Wb 1102 (9-11) NK GR
intnt is
the
reduplicated
form
of
int
and nn
(wn) intnt is literally 'without
turning
bacle
thus,
unhindered'
[JEA 29
p.
35
n.
28
to p.
36]. Gardiner
suggested
that
it
could
be
connected with a verb
nitit
(found in SS 16-17
=
'hold back, be
restrained)
[ ZAS 45,1908
p.
60-1]. Ile
negative nn
(wn)
intnt is
used quite often at
Edfu
and
Wb
gives examples of precedents
from
the
NK.
n
intnt
:
Hapy floods
--I, -
qTT
L\-
without
holding back 173,13.
'E
"4
-a
111154,1-2;
a canal
nn wn
intnt
: of
the
Nile in flood it
covers the two
lands
6-
without
holding back V 110,14. This is
also
the in
the
11-di
nome streams
-,
aim
negative of the verb mfd usually used to
describe
the
king
running
in
the
bnp-qbtw text: mrd.
1
.4
1116,12;
mfd.
i
n.
k 0 Il 78,4;
m
fd
Gb
Jon.
Il 245,14
and
in
the
ij-pt
ritual mfd
4
1312,1-2.
Aft
ind
misery, sadness
Wb 1102 (16-17) MK
ind is
attested
from Admonitions
at
least (a
text
full
of words
for
sadness and misery)
50
and
6,8
-P4
I
[GAS
pA3
'calamity,
misery].
The
usual use of this
word
is
as an adjective qualifying
ib
or
ibw (hearts)
:
Horus
puts
joy in
q
1442,7-8; Sakhmet
makes sweet 6-6-
C.
1115,9; Osiris
as
Iwn
puts
joy iri VIII 120,13;
the
king, like Horus
*
2
bom
of
Tenmet (a beer
goddess) and
drives
sdnesi
from IF" Iq
4'
-A,
VI 283,4; in
a wine
text'
A
the
king does
this'also
'&
.
25'
fliq
I,,
-
A% %
and
6,9,
'q
aA' M. 131.
VH 279,4 "; Amun
cheers up sad
hearts M. 170,6
ind
also appears more rarely as a noun
.
When
a procession comes out nA4
there
is
no
misery
in
your path
1559,6-7
.
Wb (110220)
suggests a meaning
'illness' for
this word and
it
may occur as
EN TOT
(KH 499)
written
in Coptic (0) illness.
163
ir
to make,
to
do
i, -I
Wb 1108 (5)
to
112 (11)
old
DG 36,3
->
Cr. 83a; CED48; KH51
CIPE
The Edfu
texts,
written mainly
in Middle Egyptian,
retain
ir
and use
it
almost as an auxiliary verb
denoting
activity, of various
kinds. The
verb
is
spelled
132'
or
lc=S'
and rarely co
(IV 17.1
the sign
is
the pupil of
the
eye).
Its
uses are outlined
in Wb
and only
those
which
do
not appear
there, or which are peculiar
to
Edfu
will
be investigated.
With
words
for
protection :
lr.
mkt
IV 16,4, ir.
nht
11132,10, lr-bs3 <P
q
IV 330,7.1
1-
''
With
words
for
offerings :
food
-a;,
48,12; IV 41,9
and
<>4&
U
-Z
I
aim
:
IV 331,2-13.
In
the
formula ir-snir
passim
In
the phrase
ir-ibt
which covers all
the
liturgical
rituals
to
be
performed
in
the temple
in
the
services,, c=;,
L, 4-asw
for his father, done by
the
king in his
role as priest
IV
.
331,2-13. Also in
a
C=M =;
Vm
general sense :a geni
holds his knife
;
qm
y-- and performs
his duty
...
VI 329,16.
Wb I 110,2-6'to
make something
be
something':
<M,.
hftyw
m
tm.
wn also
IV 41,12.
W
ir-st
assume/take position
in
: the uraeus <x> m
03t-Dr. f IV 16,9;
and plural, 4=>
,
41> -
st. sn rn
tp.
k 129,19;
em
-d
between
your eyebrows
IV 52,13..,.
4,
ir.
qrs-m.
Dt
perform a
burial
nt
it. f
mwt.
f by
the
king IV 278,16.
of
HB VI 2933-8
; they
did for him
what ir.
wdt proclaim a
decree:
CL
he decreed 11183.
iri-shrw
to care
for,
exercise go verance over <>
VRIVIV
7,3
. %P
ir-hr
turn the
face (towards)
:a geni
0
one who comes against your
temple
VI 68,13.
ir-Am-9m
-
heir
Wb IV 287 (22-23) GR
and
IV 467 (5) GR
Wb
records
this phrase on a stela
in Vienna Nr. 172 [Bergmann Hier. Ins. line 8-10] from
the,
164
Ptolemaic
period and then
in GR
temples.
It
actually occurs quite often at
Edfu
as an epithet of
the
king
and can
be
compounded with other synonymous epithets such as
h'w-nh
:
41"' rm a
to
5r-
(crown
of
justification) 111142,3;
4c>
IV 207,5;
<zP,
cE (scarab
amulet)
V 103,13;
<, -
i*
T 29
M. 144,11-2
and probably <m-
)OPQ
-
V 199,5 (hnk-11nm), or
hr
-nst
: -:
a>
(driving
the calves)
V 87,6
-cu>
ff%
cX
(king
goes
into
.Y
*4F2- 9F
temple)
VI 245.8.
Sometimes
the
king
can
be
the
'heir'
of a specific god
H.
r-JLn-rt<3-+cN
V 152,15;
Wnn-nfr-Q>-J1*cR;
b
CD11140,5; Hedj-hotep-czt*"ft-c33"I IV 289,6; Shu
wT
r,; 3r:,
--'
'17 MD III 74a
;
Horus Harpocrates
*
A 5? Tr
D
<4624>, or
by implication
of
his
royal
ancestors
<=>
Ib
-A
rc--P-A
of the
gods epiphanes established upon
their throne
IV 122,16. The
child
Ptolemy Memphites is
called <>
of the
unique
lord his father IV 249,3.7be
term
also appears at
Kom Ombo
the
king
<r,
--
5 ff
n nb
///// (pouring
out sand
for
/i
Z--
Harpocrates Ombos 1165,611 ).
. 1.
lie
texts
in
which
this epithet appears
differ from
example to example.
In
general any epithet such
as
'heir'
suggests that
it implies legitimacy
of rule
for
the
king
and some of
the
texts are primarily
concerned with
this,
for
example crown of
justification
and also ancestor texts
(hw-bhsw)
or rituals
for
ancestors
(bread,
cloth or
hLnm
offerings) so
it is
appropriate to these
examples
[for list
see
JEA
36
p.
68
n.
26].
Ilie
origin and meaning are not so clear
however. Vernus discussed
an example on a statue of
P3-n-hb-wd3 [Munich 82 Nectanebo 1. line 4]
where
he foun
a conjugated example'hr %0
hr it. f
and translated
'who
takes the succession
from his fathee[Athribis
p.
174 IA
and
176
nm].
The
absence of the
Im
suggests
that
Ir is
the verb and not
iry
,
thus
iry-sVrn (Wb IV 289,18)
which occurs
in
the
Rekhmire inscriptions
,
Urk. 1V 1088,12
.
14
T4t-?
-*
P
917and
IV 1106,3
a phrase smin n.
i
Qy-dd 'every
responsible
functionary has
reported to
me saying
The
compound
iry4rn 'the
one
belonging to the
business,
the
affaie
is
a general
description
of an official
in
charge, used
from
the
l8th D.
and possibly
in
the
Ute
period.
It
applies to
officials
whose
dudes
are outside
the context of
the text
[see Van den Boom, Vizier
p.
69-68
n.
15
and p.
551.
The Ptolemaic
examples
have 9F
as an extra element after sm.
It
could
be
a phormfic complement
to
Am
or
it
could
be
separate.
&
could
be 'fituar
so
ft
title
is
actuallY
'Perf0m" of
rituale
165
implying
that the
successor or
heir
of a man
is
the one to
perform all the
rituals correctly
for his
fattier.
ir
to eat
Wb 1114 (8-9) GR
This
use of the
verb
ir is
commonly
found
at
Edfu,
and
in
other
GR
temples
often
followed by
the
preposition rn or
its
adverbial
form im
.
Ibis
meaning of
the
verb
ir
may stem
from
the motion of
ir 'to do,
to act' and so
'to
act' upon
food is
to
eat
it. Early
examples of
ir 'to
eat'
have
an
appropriate
determinative
!
otherwise
it is
written simply as <z> :
(f)
thousands of things
<111'
I?
May
you eat of them
161,14-15
.
Often
the
person eating
is
accompanied,
thus
ir. k
im.
sn
On' imyw-bt. k 'Wy
you eat them together
with
those
accompanying you': <=-
&I
58,6-7;
<a,
1 60,7-8 (f);
-=
1 472,13; 11 155,7 (f); VII 289,11-12 (f)
or with
iznyw-sbmw.
sn
'those in
their shrines:
IV 49,5-6 (p);
or the ennead
.
175,6 (f).
ir
can
be followed by
m which precedes
the object :,
91>
17
m
k3w. k, 158,9; 160,10-11 ibt
1478.12 iwr
meat portions ;
1480,2-3
sm31w offering.
71'
0V
98,1-2 With direct
object:
-9D.
III
As
a word
for
eating
it is
used
in
parallel with synonymous words and words
for drinking
: offerings
<D,
-#t-
,D,
s'm.
k
msn.
You
eat them and
drink
them
IV 220,7 (a).
An
extension of this
use of
ir is
the phrase
ir-ibt-m 'to
eat
,
partake or
[e. f. Fairman, ZAS 91
p.
6
n.
2]
which
is
used
like ir-m
of offerings
in
general :
9bw
IF&
A&L. 1380 5-6; bread,
meat,
CM
V
111125,12-14; 111152,4 lnw
;
bread
beer,
wine
. a>
t
0.0 1%I
152,12-13; V 257.16
meat; milk
V 266,1-2;
portions of
bull
O'T'
261,15.
-m-hwt
,
wp-bity
111178,7
The
phrase occurs with other phrases
for'to
eaf <> and rdi
or parallel with wnm of meat portions wnm m nfyw
Of
nw
VII 73,8; (both
meat texts)
VIII 166,16-167,1,
and once
it is
parallel with
ir-m ir
wn
h.
r mw
IV, 49,6.
Again
the
eater can
be
accompanied: eating portions of meat,
Horus Behdet
VE- I
ezr,
T--.
v
AM.
,
VI 127,12-13
.
Also
things
which come
from
gods are eaten
VII 315,4-5
.
Key
to
letters: (a) 13bt
offering,
(f) f3i-iht
offering,
(p)
processional
text
v
166
ir-bt-r
to act against
FCD 27
set upon
,
do
something against
(P. Kahun 4,1)
The harpooner
1 0 he
acts against the
hippopotamus ? VI 117a
.
iri
to give
birth
to
Wb 1114 (10-11) GR
Spellings
such as <>
a
found
at
Dendera
,
DII 22,5
;D
1148.9
.
whose meaning
is
not
in
doubt
may
in fact
read
ir-ms
as
indicated by
an example at
Edfu
where
Harsomthus is
the child of
Re,
4i>

given
birth
to
by Hathor 1380,16.
ir
to create
In
the phrase
ir
sw c
f. Wb I III (1
-2)
MK UL
At Edfu
this
ir-sw is
used as an epithet of gods such as
Heh
: nir wl
--*-
m
b 'one
god
'
whomadehimselfintomillions'HI145,9,
andalsoofHathor'43>
'whomadeherselr198,10and
ft-
Sakhmet 1115,7 [ Otto, GuM
p.
59
and
106].
ir-T3 Earth
maker snake
Wb 1109 (1) GR
The ir-O is
a name
for
the creator'deity who
is
represented as a serpent.
He
was associated with
many
different
gods,
in different
places and
Ir-t3
-was
probably a convenient epithet
for
any god
regarded as creator.
At Tbebes
even
from
the
New Kingdom it
was connected with
Amun,
a
litany
to
Min Amon
at
Luxor
called
him
<m>
Rameses 11
,
KRI 11626,131
and
Wis
continueS
into
later
texts,
.
4"
Urk V111 36c
,
65i [Seth, Amun
P26-271.
As
the
lr-t3 is
the
first
creator,
other
05T,
gods can
be
called this,
for
example
Ptah. At Edfu
this
is
stated explicitly,
in
the geographical
texts
for Memphis
:
here lives
<a>
=-
,
in tpqt d3t
who
is Tanen 1329,13
and
the canal
text
for
this
no'me,
here EB isNun
who existed
first
and
'
.
12='Ib
1-- who raised up what exists'
IV 21,15.
<> ed
=. %^_
ea
Further
a md ointment offering
declares that
Ptah
sw m.
= 'he is
th serpent who
cre
t
in
the
beginning' V 68,16
; the
king is like 'South
of
his Vill'
begotten
in
the
beginning
="> 11
167
who created what exists
(mirror
text)
V 77,14 [see Sethe, Armin
p.
56-71.
The
origin of
Ir-t3 is difficult
to see
but
the mention of
0 in
the name and the
older
legends
of
Memphis
and connection with
Ptah
may give this
area a greater claim than
Thebes for
example
[Sandman- Holmberg, Ptah
p.
185-7 1.
Inevitably
at
Edfu
the texts
here hint
that
Ir-t3 is Horus Belidet, but do
not often explicitly equate
the two:
t4P:
qev-
nbnb
fashioned
cities
in his
great
image
of
Belidet IV 169.5;
this throne
of the si3-falcon, the
'm'
JPP-
,
in Pe
of
Re V 321,1-2;
epithet of
Horus
VV".
-
who creates all
things
V 326,12;
offering
the
king is begotten
of and son of
Dry-wdb (Shu) 11143,5
; also the
winged
disk :
5z
--
who created
in
the
beginning, father
of
fathers
of all gods, creator of everything
1137,8
.
In
a mirror offering, god gives
R vv"-
s3jw
lrty. k
r
k3t
ir-O
the earth which you see to
be
the
work of the
Ir-ta ? Il
76,11 [Husson, Miroirs
comments on
the collation of the text
p.
65
and p.
66
n.
10].
The
texts show the
role of
ir-O in
the cosmogonical
texts
where
he
appears the
place of the two
lands is
created at the
word of
a
WP- VI 17,13;
c.
f.
VI 183,9
and
in
a
bkn
ointment
text the
'al
comes
to
Re
and rests with
Seshat in Vtp-nbwy VI 321,14.
Hathor is
called the
daughter
of
IM3,
not to equate
ir-B
with
Re, but
to emphasise
her
role, at
Dendera in
particular, as a creative
being
,D
1199,9 D 1118,14
;D
VIR 6,2
;
107,13
etc.
At Edfu
then, she emerges
from Nun
together
with
1r-t3
-:
TvL^- V 154,4 V
41s)-
CiF=
308,5
;
c=> %Aoo%.
who created all goddesses after creating
himself (m-ht bpr
sw)
V
206,7-8.
The
term appears
in
othertemples:
KOI 89
no.
108; Medamoudno. 117 line2; 257 line 11
;
Opet
p.
122
;
189
;
196
;
UrLVIII 11,7-8
;
54.7-8
;
92,19
and at
lbebes ir-O is
a chthonian serpent, the
child of
the
first
serpent
Kematef,
and
both
are manifestations of
Arnim,
as a result of a compromise
between different
regional traditions
[comments
of
Saurieron-Yoyotte, S. O. I
p.
33].
irl
ointment
Wb 1106 (1) GR
At Edfu
a scene
in
the wsht
has
the title-q-A
for his
noble
father' 1415,14
to
416,4
The king
gives a vessel
-&
to
lhy, Horus
and
Hathor [pl. 415]. There is
a possible example at
168
e
Dendera
where the
14th UE
nome
is brought
with
I
\\ sty snLLm r
fnd. t MD 1128,33.
irw
adverbial use of r, all
Wb 1104 (19-20)
irw is derived from
the
form
of r.
iry 'pertaining
to'.
irw
substitutes the possessive suffix
becoming 'thereof,
thereto'
and the adverb
is formed from
the preposition
[GG
p.
87 113,2
; p.
156
250,4
obs]
At Edfu
the adverb
irw
can often take
on the
added meaning
'alr
.
It is
used alone
sb3w. sn
'the doors
thereof
='all
their
doors' IV 5,9;
gods give the
king
rewards
for
it (building
the temple)
IV 10,1; 4b
nhnsn all their children
dance IV 17,8;
A.
wy
W
pr s
'how
glad are all those
who enter
if V 6,3.
off
In lists
: width of
the temple
....
length
-...
height
thereof
IV 19,11.
With
suffixes
=
probable plural
iry 'pertaining W:
offerings of gazelles and what
pertains to them
(that is 'all
gazelles)
IV 3,4
;
birds
m
Got
-'b
are roasted on altars
1553,16.
CED 135 derives Coptic
Pu) (Cr290a) from irw. PW is
an enclitic particle
'same,
again,
also! so
NK (KH 161).
lry
things
pertaining to
something,
ingredients
Substantive derived from iry, irw (or from irw 'body, form). This
word refers
to the
ingredients
of
liquids,
unguent, the eye.,
The
word occurs at
Edfu, in
uses such as
'ntyw 'prAi
m
Irw 'oliban
provided with
its ingredients!
III
I
it-
Y-
1198.1;
A
9-
111136,9
;WiII =7

-,
11204,14;
YIIIq.
IV
354,5
and this can
be
applied to
other substances :Wq 'Q>
I-
VU 150,17-151.1
*,
'Inmty,
V
95,7;
the
eye
is filled
with
its
requirements.
.
d.
111237,6; (equipped)
11290,3
;
--*-
VI 165,2
;
fill
the eye of
Horus,
with
)f
111
q
III 144A
; the wd3
t
eye
is
equipped with
111139,1
;
VH 311,2-3
also.
The fact
that
it does
seem to mean
q G1
AA III
'ingredients'
or the
like is
seen
in
a
text
in
the
'laboratory'
z-=
Tresenting
ingredients
of
ihm
without number'
11 193,7
;
Inytw is
supplied with
its ingredients,
parts
111136,8-9
;
knw
and
ikIb
with
Idt
I t-y--
VI 314,6-7. Also
: the
lotus is
equipped with
VIII
all
its
parts
111,187,9.
169
The
word occurs
throughout
GR
temples
and may
have
earlier precedents
in KRI 11387,12
the
q
25>
:
. I, 12"
king 'pr. k
m
79
1 of the
afterworld'.
4-=-
you are provided with your requirements
Wb 1114 (3)
notes
irw in 'equipped
with
its belongings'
which
is
this
word,
but does
not give
the
use of
this
word as a noun.
It is
possible
that the term
derives from
the
word r
'part, fraction',
so
that
the substantive
irw
means
'parts'
or pieces' of something.
iry
adjectival
form
of preposition r, singular
Junker GrD. 97
p.
76
also
(a) belongs
to
(b)
all thereof
(c)
with weakened
meaning
,
alone
(=adverbial
use).
GG iry 113
possessive adjective.
With
sufffix :A
%i I
177,6
; removing all evil pertaining
to
you 24
IV 52.3.7.
iry-ib
wine
Wb 1106 (2) GR
The
word recorded as
iry-ib in 186,3
and
1362,7 by Wb is
more
likely
a writing of
irpwine!
P
u7jare wine presentation
texts and alsol-'D6'
'-
IV 11,12. Literally
it
would mean
'what belongs
to the
heart! if it
were a true
word, unless
the writing
is
meant
to
be
a
deliberate
pun.
iry-'
man of the cup, vessel
This is
a priestly
title of the
king in incense
presentation scenes
11161,7;
11165,12; J
0,111184,10-11*,
t
'C17
IV 91,10
and
Mam. 24,12; 80,1
;
96,1
,
in
incense
and
libation
scenes :
/// 17 11270,7;
9V
S
111181,15
;2
T7
*
III
182,1;
185,11 [Ibrahim, Kingship
p.
198
n.
501
,
burning incense
on the
fire:
Il 82,4; Y2
C' 1
1570,17
.
buming 'n tyw
:
j
on
the
fire:
t?
Do
VIII 57,10.
IV 121,12
and putdng
'n
tyw
The title
is
a parallel of
imy-r
st-hnt and of the two
iri-I is
the
Upper Egyptian
title
[Ibrahim,
%P
Kingship
p.
138-1401. The
scenes
involved,
mainly concerned with
incense imply
that
0
is
a
vessel
for holding incense
and this
is
the practical significance of
the title.
iry-'h
%o
1
170
In
a
?
uming meat on the
braziee
text,
in
return
Re Horakhty
gives to the
king his followers
and
a
Z2
performing the oblation offering
1478,12 This is
the person responsible
for
the,
brazier,
perhaps
for keeping it burning.
iryw-pt birds
Wb 1104 (4) MK GR
Ibis
picturesque term
for birds, 'those belonging
to the
sky, occurs at
least from An. VII 4,1 [Helck,
Dw3-bty
p.
1121,
and through the
NK,
e. g.
M 11267.15
13-7- ';
1
[Ramesses Il.
Blessing
of
Ptah]
and to the
Edfu
texts
where
it is
used as a general term
for birds
:
in
ro-geese
sit
offerings
r,, v which are
brought from
the
Dw
fields II 11,11,
or papyrus and ro-geese
,
where the
birds 'are
established upon the
altae
V-1
111193,11; IV
120,15
and
in Wesenting
the staff of
Sekhee
the
king
announces to
Horus'
nn these
birds
which
I
present are
tribute
of sht
for
your
ka!
.
P1.61 [4d VII
shows the
king holding
a staff
v
upon which are
four birds.
The
word can refer
to
birds in
a
hostile
sense when they symbolise
Sethian forces
: sm3
bftyw,
-
text
'flesh
of
-
'is
offered
VII 150,3. The
word can also refer to
birds
which represent
gods, the
ibis
and the
falcon
are referred to
-
as 24
-,
av!
v
'high
upon their
perches'
1276,10-11.
17hese
types
of
birds
are mentioned as the tribute
of the pehu of the
Hare
nome
iT
'are
upon their
perches
'V 118,11 (destroyed in IV).
- 1,
.,,,
iry-mw
priestly title
of the
king, he
who
is in
charge of water
The king has
this title,
iN a scene of
incense
an
libation
offering
11270.7-8,
and also,
in
a procession the
king brings
the
wdpw and,
'his
vessels
filled
with what
is in
them,
he
gives water, wine and mnw vessels
for
your
W IV 45,5. It is
a title
for
the ctip
bearer
of a
royal person, or
in
this
case a god
[Ibrahim, Kingship
p.
1401.
iry-rdwy
servant, attendant
Wb 1104 (7) OK
Literally 'he
who
is
at the
feet
of and the earlier examples of this are
isually
qualified,
for
example
171
iry-rdwy
n nb
t3wy
,
iry-rdwy
nir-nfr etc.
[c f. Caminos LEM
p.
70
=
An. III 1, I]. At Edfu
too the tide
is
also qualified :
Horus
created the
gods and goddesses
in
their
cities to
be
n nb
Msn
attendants of the
Lord
of
Mesen '1464,11
; the
living
gods are.
9'c59-
n
Wrt
*
fy
of the
Great
goddess
(Sakhmet, Hathor) 1511,10
; the
king brings bknw
as an offering and,
41f
III
0- his
servants are
for his
workshop
11201,12. In
the
latter
then
it is
a general term
for
attendants
or workforce.
iry-3t
prowman
,
pilot of a
boat
Wb 1104 (8)
-
NK
Jones, Glossary
p.
64-5
and
AEO 194 Ward, Admin. No. 528 from MK
iry-U
occurs often at
Edfu
as an epithet of the
king. Ibrahim [Kingship
p.
140-11
notes
that this
tide occurs
in 'pre-toilef,
episodes of
the
ritual,
in
m33-nir rites :
q2j;

VI 245,15
and
0.4
?
where
it is
parallel with
imi-P
and mr
mw-njr IV 55,5. This
title
is
also applied
to the
king in
more martial contexts; such as cro"codile slaying scenes : the
king is
ndri
m
'h3t. f IV 374,8;
m
'h3t, VII 152,10;
shty-qn
3,
fo,
m
1h3t. f
IV 212,6,,
or slaying
foes in
general : the
king is i3wty
m
dpt
nir protecting
his
father VII 327,14-15,
and
it is
also applied
to
Behdet: (hippopotamus
slaying)
in
jj
,
%4Y
his barque IV 344,2
and
Horus Behdet
A
VI 81,8-9; (hippopotamus)
'h3t. f VIII 27,11;
m
1h3t VIII 7,10.
The importance
of the title
is
shown
in
the type of scene.
in
which
it
and the other epithets
held
with
iry+3t, for he is
the
man
in
the
front
of the
boat
who
throws the
harpoon
to
kill the hunted
animal
(enemy), be it
a
hippopotamus,
crocodile or
Seth himself. 11is is
the true significance of the post,
for it
stresses
the
importance
of the
king
as
Horus in destroying
the enemies of
Osiris /Re.
In
the
Behdet festival
texts, the prowsr6en of the
3rd, 4th
and
5th boat
are
listed:
V 31,13 V 32,8; V 32,10.15
also.
There is
also a
female
equivalent :,
'Setting
up
the
braziee
,
the
goddess
Isis is
called
Great
of
Magic
and am
in his
war ship slaughtering enemies'
H 83,5.
-
iry-pmw helmsman
172
Wb 1104 (10) OK'
Jones, Glossary
p.
65
For
early examples of this title
see
Vogelsang, Bauer Komm. 117,135
and also
Gardiner, AEO 194
*. The
term
is
not used of the
king
at
Edfu,
no
doubt
the
lessactive
mo-re stolid
title
was not
appropriate
for his
role as slayer of enemies,
but it
occurs
in
one unusual passage : sm3-'3pp,
the
.
a! 6
king is described
as
'master
of the
Nine Bows in
the
horizon. The
abomination of
his ka is.
* ,
.1
tj
14
the
Book
of
the
Helmsman' IV 80,12
-
implying
perhaps that the
king is
so skilled
in his
role
that he has
no need of an
instruction book.
iry-bh
what
belongs
to the throat,
necklace
Wb 1104 (12) MK
In
use
from
the
MK
as on a coffin
from
the
Asasif [LD II 148c]
where upon a table of necklets and'
bead
necklaces, one
type
is
[J6quier, Frises
p.
50 'garde de
cou' and p.
61
n.
2 from
Kairo 28091]
and
BD 105 line 5
mentions the
4
of
Re [but Allen
,
BD
p.
94
translates
'mine is
this papyrus amulet at the throat
of
R
e*l.
-
Ile
origin of the word'that which
is
it
the tht-oat'
is
clear and
by
the
Edfu
texts the word appears as
a substantive quite often
in
texts
for
the
presentation of collars and necklets
.
One
text
is
specifically
entitled
where the
king
offers
it
to
Hathor In 175,8
.
His
epithets
link him
with
Tanen
as a craftsman and
Hathor increases
the
,QII" -'
of the
king in
return.
When
she wears
the
necklet she
is tkn-m-'n
and pl.
64 [2g 11]
shows the
king
offering a
tray thus
word
isrepeat6d in
the text: 111175,14; 176,1.
U
.
The
,
The
writing
however
may
mas
the
word
iry-hh
and
Chassinat
read some examples of
%JV
the sign
in
thii
way
in his index [Vol. VIM. While it
is not certain what the true
reading
is
some of
In
191
these texts then
do
go on to
mention
iry-bb
:
Onk
-'-7ake
for
yourself
v
-n
Z? I
adom the
breast
with gold and silver'
(foi H6rus
and
Hathor) 11297,7;
Nko
the
king brings
2D
-'and
it
unites with
the
forepart
of
the
goddess
111191,2; ?A Vords, I
bring
you gleaming with
its
constituents'- gold, silver and precious stones'
169,19.
P1.239
shows the
king
offering an ornate collar, with a top row of round
beads.
then
row of marker
Vd,
beads
,
then a
lotus
row and then a row of
long beads
and the
French'
173
Institute
sign covers some very
detailed
and
fine
carving on the necklaces.
In
a wd3 amulet offering
too :
7ake
wd3 )
21
of your majesty, the
Ennead
adorning your
breast' 1236,17. This implies
too that the
necklet
has
a protective
function
as well as
for decoration.
In
the priestly procession,
the overseer of priests comes with
491L
their
necklaces
1
570,1-2 [but
the text
does
not relate
to
a priest carrying something pl.
381
In
a
Maat
text the
king
says
I
open your
throat
with
14
your necklace
(Maat
amulet
)'IV 75,17.1
1111;
,
til
The
word
is
also
frequent
at
Dendera: 1147,6; 114,1
;
111143,10-11
;
DIV 28,13.
In
this writing
iry is
often spelled with a
female
sign, perhaps
to complement
the
feminine
aspect
of this type
of collar.
iry-ript
milk
,
what
belongs
to the
udder
Wb 11249 (17) GR
At Edfu
:
in
a
text
concerning
the
wryt cow,
imnw
milk and
21 'May
you
drink
and may
your
body become
young
I' IV 45,15
; milk
from 11
of
the
akhet-cow
1443,15. Fairman
[Index
slips] read
-W
as ript
'udder' but it
could
be
pt
'end. Otherwise
unattested.
iry-s3 keeper
of cattle pens
Wb IV 13 (6-7) FCD 25
AEO 197 * has
an early example of
this
word, so
it is
earlier
than
GR
as stated
in Wb. The
word
does
occur at
Edfu in
a
text
listing
some of the people at the temple
dedication
.
Among
them
is
%psw
and
.9
Y
=
'and
their cattle
keepers' IV 17,8
and
in
a gazelle
text,
among the titles
of
Horus
of
Hebenu is VII 324,10 Derchain [Rites
p.
41
n.
6] does
not translate
iry-s3, but it
may
indicate
the control of
the god over
his
animals, as a master of
the
animal pens.
iry-s3h Ibrahim, Kingship
p.
141
0
In
a
hnk Wbt
scene
'the king is
called
'butchee
and 1?
17
IV 128,12. Ibrahim
translates
it
as
'he
who
belongs
to the endowment' or supplier.
174
iryAn'
those who
belong
to the
kitchens,
workers
in
the store-kitchens
c
f. Wb IV 508 (16) iry-'t-n-Vn'
iry-gn'
are the people who prepare
the
food
and offerings
for
the
daily
temple riaW : the
hour
priest
calls
to
_"Aa6
'C*
L
:1
when
it is
time to
begin
preparing
VI 346,4 [Von Kanel,
Sekhmet
p.
136].
iry-Ynbt
,
what
belongs
to the
breast, breast
ornament
Wb 1104 (15) Late
Caminos [Lit. Frag.
pl.
9,2.91
records
this
word
in
an
18th Dyn.
text
J9
cli2i: v
j
though
the context
for
the
word
is lost. It
also occurs
later in IT 166 [Ramosi Dyn2O]
where
Maat is
the
j
-of
the
Lord
of
Ashmunein
and this compares with an
Edfu Maat
text,
where
the gods
are exhorted,
'Adom
yourselves with
2119
no.
',
the
breast
oniament, which
is Maat VIII
122,10. In
other
GR
temples too the
Maat
connection
is
continued,
'You
adorn
him
with
'A --79: 1-
Q.
,
lq:; Pw
,a
Maat
text
Urk. VIII I Ic
.
iry.
tp
what
belongs
to the
head, head
ornament
In
a speech of
Wadjet
the
Lady
of
Pe
and
Dep
unite
to
be
the
of the
king VI 295,6-7.
lryw
produce
I.
in
one of the geographical offering
lists,
the
My
field is
provided with
46 2is
I
its
produce
IV 44,15. The determinative here indicates
that
it is
a concrete word
for 'things
thereof made
into
a
noun
I,
irytw
garment, raiment
Wb 1105 (19-20) GR
The
origin of
this
word
is
not clear,
but it is
possible that
it is
an error
for,
or confused with
irtyw
blue
cloth'.
It is
used quite often at
Edfu
and usually
in
cloth offering texts :
Hedj hotep
clothes the
images
with
I? VII 99,14;
a
list
of cloths
includes
Vll
158,12;
providing,
images
with
IV 122,11; HB is
great
in IV 289,11;
a
list
175
includes
11 VII 318,13;
the
king
presents
1126,6
and
'Al
ofi and
Yrtyw
are
for*Horus
son of
Isis line 7. Two
texts
mention
boxes
which are
brought
containing
12f
Id
iii
III 115,15
and
11
3
161 1
1128,1-2
,
where this
'divine
cloth'
is
used to
clothe the god
in
the
daily
ritual.
gx
The
word also occurs
it
Dendera in
similar contexts : clothing
his
mother with
her
all
CD IV 126,1-2.
irw form, being
of a person
Wb 1113 (13-15) Pyr.
cE
KH 499 EP= F
This is
the
embodiment of a
being,
a visible
image
which can
be hidden,
and
it
seems to
derive from
iri 'to do,
make.
The
sun god
travels
in
the
underworld
in irw forms
so that
it is
a
fabricated
or
'made'
appearance with a specific
function
and
because it has
to
be
created
it
can not come
into
existence spontaneously
[Hornung, Mensch
als
Bild
,
pp.
126-1281. It is
particul*
found in
underworld
literature.
.I.
I-
Use
at
Edfu
as
Yorm':
of
Horus Behdet his form
of a
falcon is like
the
harpooner IV 18,9
; of
Aturn
smsw m and young child
in his limbs IV 113,18
; of
the sacred srpent
in
the
8th LE
nome
-f
*
IY-
his form lives
and
does
not
die IV 28,3
of the
king
,
*the
god wdd exalts your
form
and makes rich your
ka IV 44,3.,
As
the
form
of a commodity types of
bread
all their
forms
are to
perfection
VII
79,6-8
; of grapes and water all their
forms
are to
perfection also
VII 122,10-12.
m-irw.
f Wb 1114 (1-3)
:
in
the
phrase
't'
m
lrw. f
,
which
is
applied to the
king
fj, q 21
,=
Pry
s9t3 who stands
in his form
of
Master
of
the secrets!
IV 122.11
;fT 96
1m
qbbw
'who
stands
in his form
as
libation
priest
IV 148,7. In English 'the king
acts
in his
capacity as
Micellane,
ous
tm
r-- n
Itm IV 25,5
of
HB in
the
N. Neith
nome ;
twt
6
of
3ws 11195,15
a city
'nt'm IV 17,13.
irw
-
those things
which
belong
to
somthing
176
lot
0
Of
places
'pr-m
equipped with
....
: the
Great Place "I
--w-
Il 106,10;
sanctuary x
194,4-5; Il 218,1-2
the
laboratory
; the
Great Place
of
Re 'pr
mo
1158,8
;
Horus
gives
the
Pr-hm3g
containing
1161,5.
tpr
m
irw. f in
the sense of
'provided
with
its ingredients7
occurs often at
Dendera
and
Edfa
in
parallel with m-At.
f
:a type of mineral
tr
m
dt. f tr 0
m'
Iv--[c.
E Harris, Minerals
p.
155
n.
8] VI 204,1
;
beer"m dt-f
corn
VI 204,7-8;
nhd mineral m
dt. f
.
m9'
mineral
=q6
3"
VI 251.7-8
;
3wt-ibT'u
11
qm3 m
dt. f VIII 61,8
.
m-Irw.
f
may
imply
that these are the complete and real products, with nothing removed or added or
lacking
.
4..
Also
: the eye
is
provided with or perhaps
here 'its
parts'
187,1.
showing the connection
between
r
'preposition'
,
iry 'pertaining
to'
and r
'part,
something which
belongs
to
a whole!
Meeks
translates m
irw. f
as
'comme il faut'
and
it
also common at
Dendera [c. f. An. Lex.
78.04211.
irw
rite
,
duty
,
task
Wb 1113(8)
ceremony and also
Wb 1105 (11-18) duty
The
two
words given separate entries
in Wb
are probably the
same word and may
both derive from
iri 'to do,
perform'.
It is in
use
from MK literature
such as
Sin. B 246,290
etc.
At Edfu
the term
applies to the
rituals of the
priests :a
'driving
the calves' rite,
Horus
rejoices
in
m3l
'the
ceremony rightly performed'
[JEA 36
n.
77] VI 156,12
;
'rq
complete the ritual
IV
135,10 [see Goyon, JEA 57
p.
158
n.
101.
-' 11
In
the temple
description,
the
Dmw-nLr
and
itw-nir
go round,
T
*I
Pir
at
their
dudes
and
the
hour
priests
,
-it
at their
duties IV 11,8. In
the staircase texts, the priests
<W,
Y
mitt
do
their
duties likewise 1536,9.
,IIt
irp
wine
Wb 1115 (5-8) OK Wb Drog. 49
etc.
DG 39,6
14
j
Cr. 66b; CED42; KH46 RprT"6*
Chassinat lists [Volume VIII index]
sixty one examples
of
wine offerings at
Edfu,
of which
three
177
are erroneous references
( 1488, IV 379, V 274)
.
leaving
at
least fifty
eight examples.
The
rite
is
always
Onk-irp
and the spelling of
irp is
most often with
the
variations
q
J43 0'77
1171,14
Zola. I"
1287,15
;
; Ulu
1141,18
":
'
111195,8 IV 280,10
4-Yu
V 298,10
;
410
UU
VII 88,13
and also
IV 124,10
; or
11 186,7. The
offering
is
made to
Horus Behdet, Re Horakhty
and
Hathor,
alone or
in
combinations and to other more minor gods, such as
Harsomthus, lhy, Khonsu,
who may act as
substitutes
for
the three main gods.
irp is
the general word
for
wine and the text
may
then go on
to
specify wines
from
particular places,
inmwt, irt-Hr. from Kenmet, Desdes, Swnt,. Hamet
and
Hwt. iht,
the main wine producing areas.
In
return
for
the
offering the
king is
given mastery over
Egypt
and
foreign lands,
especially
the
Fenkhu,
whose people
become
servants of the
king. The
emphasis
is
on
increasing
the power of the
king,
which makes the
wine serve as something
to
promote
bravery
and strength, a stimulant,
'Dutch
courage!.
If Hathor is involved in
the
offering, she
often gives
back
to the
king tb
whm
tb
'drunkenness
and again
drunkenness'
and
her
epithets stress
her
position as the patron of
drunkenness
and all the
uninhibited
dancing
and rejoicing as a result.
As
wine
is
the produce of a plant, the ability of the gods to make plants grow
is
often stressed,
in
their
epithets as
is
their
creative power, e. g.
ir hryw hryw 'who
makes those above and
below' VII 75,2
-
76,2. While
making this
offering
,
the
king
most often wears
the composite crown
.
which can
be further
embellished
[c. f.
pl.
664]
and
the
more complex
form
as
in 111253,2-8 [pl. 76
3rd.
col right
II].
The
wine can
be
presented with other offerings:
the
mt garland
-V
60,10 ff
;V
232,15
or milk
-
VH 88,13 (presented by Berenice)
or
beer
-
IH 299,7 (to
the thirty
Hathors).
The
word
irp
also occurs throughout the temple texts, outside
these specific offering rituals and
is
clearly
the general word
for
all and any types of alcoholic
beverage
made
from
grapes of the
6
vines
and vineyards
[Keimer, Gartenpflanzen 1156].
-
irpy Wb 1115 (16) GR
I
Wb
cites an example
from Dendera, Dum. GI IV 125,
where
in
the 19th LE
nome one of
its
q 4m
products
is
13
of the
God's Land. This
text
is
a
duplicate
of one at
Edfu
cim
,.,
IV 37,5. From
the
determinative, irpy,
maybe some
kind
of
bread.
178
irf
particle
GG 252 later fon-n
of rf,
for
emphasis after
imperatives, in
questions, excalmatory sentences.
Junker GrD 273
rf
,
irf is
rare
,
used
for
emphasis.
The
particle occurs
infrequently
at
Edfu
: people of
Dendera
unite with
Wetjeset
sm3. sn
m-'b snw. sn and with
their
brethren
they
join !' IV 11,9; HB
repels
darkness
rwix.
f
q1`2'
tty
and
drives
away storms'
V 7,10.
irt
=
3rt
irt
situla
Cauville, irt
un norn
de la
situle
?, RdE 34,1982-3
p.
137
At Edfu, in
the
House
of the
Morning,
a
lunmutef
priest consecrates offerings and the scene shows a
a--=.
situla
designated
as ,qa among other types
of vessel
111338,7
and pl.
81 This
may
derive from
a word
irw(t)
422.2ao
6=
Ce. OSL CGC 25677,8b
=
An. Lex. 77.0392
perhaps
for
a
milk vase.
The
word at
Edfu
may also
be for
a milk vessel,
but it
could
have been
used
like
a situla
for
a
funerary libation.
irt
eye
Wb 1106 (6)
to
107 (20) dual 1108 (1-2)
DG 38,2
Cr. 73b; CED 44; KH 53 E14
.
C-, &'r=
In
early texts
irt
and
its dual form
were the
only words
foreye [Ufebvre, Tableau 17
p.
16ff.
irt is
used
less frequently
at
Effu
than
might
be
thought'because the texts
have, by
this time,
many
other words
for
specific eyes and compound words with
irL
To
open the
eyes
in Egyptian
can
imply
two things wn physically
is
an attribute of
Horus Behdet in'the km-wr
nome
IV 29,14
and wp with the adze,
is
symbolic to
ensure
that the
deceased
or the temple lives' IV 33 1,10 (temple in
this
case
at the
dedication),
and
is
thus a
parallel ceremony
to
wp43. -
179
Eyes
of gods were
thought to
dispense light
and this
is
metaphorically shown
in
the
canal of
the
imt-bnt
nome, where
Horus brings fire
out of the
water of
his
eyes
(the
canal
being
<Z> V_
the
water)
IV 36,7
,
while
in
the
imt-p
nome
Horus is
one who enters
his
eye
d. I-
IV
38,12. The
word
im is
also the pupil of the eye,
hence
the metaphors and word plays
here.
In
the
10th LE
nome,
irt is
also used
in
metaphors,
'Horus here is
the
Black Bull in
his
eye
(that is, he is
the
black iris) IV 29,11.
Other
things can
be
assimilated with
irt,
such as
the
wty
plumes
in
offerings,
'this
youreyeis
fastened
to
your
head'1V 89,4-5.
Thoth;
as
the
rescuer of the eye of
Re has
power over
it,
'he
says
to the
king, May
you receive
your eye'
1401,4.
irt
can
be
qualified
by
the adjectives
inint
or
i3bt 'righe
or
'lefe
e. g.
'May
you
be
content with
the right eye
1401,4. Eyes
also are redJor example
in
the
name of
the minor god
1190,3 -, this
is
caused
by
rage.
A
gift
to the
king is
gn
nb
*
'I

'all
the circuit of the eyes of
Re! (that is
everything
that
Re
sees)
1278,7. In
instances such as the
last
two examples,
the
writing
<0>
could conceivably
mask other readings such as mrty.

I-
In
the phrase
irt=
nt
dt=
.
The
translation of
this phrase
is
uncertain,
Meeks
took
it
as
'son
propre
oeil'
[An. Lex. 77.0381
;
79.0284]
and collected examples
from
the
date
of
Pepi I: bnbn falcon tr
Z'
V(-Martin, Garantsymbol
p.
12'Auge
sein6r
Ewigkeiel,
to the
CT IV 103a 'he has
fashioned
his bodily
eye'
[FECT 1238]
;
Medinet Habu IV 226,51
:
May
you see with
of
Horus
censes
the
gods with
0
in
a procession of pries& ;
KU H 661,2
the
king
as a waab priest
Oh I
.
Ibis
use
is
paralleled at
Edfu
where
HB is
censed with
-; *
::
IV 307,17
and a necklace
is
called
irt, 'when
Ptah
gives the
king,
1"i "F--
IV 142.7
.
The
eye of your
body
may simply
be 'your
physical eye!, cL the
use of
dt in
9=0
this way
to
denote
something real.
irt-Itm Eye
of
Aturn
The
eye of
Aturn
was originally a serpent goddess who was the
daughter
of
Aturn. in
the
Book
of
the
Dead
the eye was said
to
b6
the
uraeus snake and
in
the
GR
temples a number of goddesses were
iso
said to
be irt-Itm,
among
them
Wadjet, Bastet, Hathor [see Mysliewic, Aturn I
pp.
117-1191. At
Edfu,
this epithet appears
in
a scene of offering
the
wdb
(Kbt),
or water clock
.
These
texts are
<a>
often associated with
the eyes of
Re
and
in
particular
Hathor. but
a text
begins dd
mdw
"I
q V1
I
raise up the wn9b'
V 98.4-5. This
offering
is
performed
by
the
king
to
Bastet'and
IIr-hkn. It is difficult
to see who
is
the
irt-Itm in
this case and
it does
not occur
in
any of the
other wdb offerings.
At Dendera Bastet is
called
irt-Itm in
a
Wadjet
ofering
.D
164,14.
irt-Wsir Eye
of
Osiris
Eye
of
Osiris is
a type
of
incense
or aromatic resin, usually mentioned with other
incenses
:
in
a
<M>
md ointment offering
Eye
of
Re, Eye
of
Horus
and
4T.
#'
A
11
are mixed together to
make
it V
272,14-15. With
these two other
Eye
compounds <a, -
1-1
,
comes
from
the
God's Land 1566.1. In
the
Laboratory
texts
describing
nnib, the
red variety
is
said to come
from
204,14-15
and
it is
also mentioned
in
a
1ms-'ntyw
text perhaps as one of the
compounds used
to make
'ntyw IV 94,9-10.
This
substance
is
not
found in
medical texts
and
is
most
likely
an
invention
to
balance irt-llr
and
irt-R'
.
It
also occurs at
Philae, Ben9dite 105,1-2 (parallel
to
V 272,14-15)
Irt-bint
evil eye
II
Wb 11-7 (5) Late
and
1443 (11)
Cr. 39b; CED 45 EIEP
-
BOONEE
The
c8nccpt of an
'evil
eye!
is found
as early as
Pyr. 1266,
a
door is
scaled shut
but
the
phrase
irt-bint does
not occur
in Egyptian.
until
the
22nd
or
23rd dynasties. 77his
prompted
Spiegelberg [ZAS 59,1924
pp.
1534]
to
suggest
that the
idea had
come
into Egyptian
magic with
the
rise of the
Libyan dynasties. He
collected examples of the name sl3w-Irt-bint
from Dyn. 23
onwards and also mentions a name
P
10
W
-Qa
from
the
NK [there
were
Libyans in Egypt
at this,
time
,
see also
Ranke PN 1322-3
with ref.
to
Spiegelberg
only].
77he
oracular amuletic
decrees
studied
by Edwards [BPBM 4th
series
I
text]
from
the
22nd
and
23rd dynasties [p.
xfiil contain many
examples of
irt-bint,
which was
to
be
warded off
by
the amulets
[one
such example
is
the
Berlin
wooden
tablet
23308, S. Schott, ZAS 67,1931
p.
106-1101. A
spell against
the evil, cye
(r3 hsf
'j
181
irt-bint) is
written on a
door jamb
of a chapel at
Dendera [Cauville, BEPAO 89,1989
pp.
52 ff
,
with
bibliography]
and at
Edfu,
the r3w nw
bsf irt-bint 'Spells
of warding off the evil eye'
is
one
111351,9
.
Also in
an amulet text, the
of the
volumes
kept in
the
library
-2pl-
priest
king
says
I
recite
(Yd)
for
you
-iP-
VI 300,6-7
;
in
an
incense
text,
'74-'41r.
7:
P!
2'
which sanctify
his
path
VI
accompanying
the carrying chair of the
Icing
are
263,5.
irt-nbt
every eye, everyone
Wb 1107 (34)
oft.
This
common phrase
is
also
found
at
Edfu in
a more embellished writing :
Horus
as
the sundisk
dg3c -2
='r
,
'everyone
sees
by him' V 7.9.
07
1?
";
irt-R' ' Eye
of
Re
Wb 1107 (8-11)
As
an epithet of goddesses, and particularly of
Hathor,
this
is
common at
Edfu,
with
the
virtually
constant writing
-Jef>l
,
but
note
in
a
text
for
the
destruction
of
the eye of
Apopis, it is
said
to
Hathor'Rejoicel
you
Eye
of
Re'IV 149,8. It
can also apply
to
Isis.
.
93
-
AsinWb, irt-Rlcan be
a word
for
the sun:
Thoth
gives
theking%n nb n'-"I"
0,
-
allthe
d= I
circuit of
the
'sun' 1278,7
and the
king is
given m33.
k
n
=> that you see
by
the
Eye
of
Re 162,12-13;
the
king
purifies
Hathor
with products of
the
Eye
of
Re 1569,34.
irt-R' like irt-Wsir, is
also a word
taken refer
to some
kind
of substance used
in
producing
incense: for
making md and
Eye
of
Horus, Eye
of
Osiris
are used
V 272,14
;
in
the
laboratory black
nnib
is formed from
-Vcu
-0-
11204,4
; simiWly
the
king
censes god with
what comes
forth from
ICZS'> -0-
1- JI 186,1
the three
Eye
substances come
forth from
the
God's Land
<>
15663
are combined
together
as one
incense VI 204,3
[mythological
allusions see
Aufr6re, RdE 34,1982-3
p.
17-18].
So irt-R'
could
be
seen, not only as the physical producer of
incense, but
as a name
for
one of
its,
constituents.
182
irt-I. Ir Eye
of
Horus
Wb 1107 (12-14)
There
are
different
types
of
Eye
of
Horus
substance
identified by
a qualifying adjective and without
this
it is difficult
to see which substance
is
meant.
irt-Hr
alone : as the physical eye of
Horus,
mn-wr
incense
comes
forth from
43tw
ttf
II
189,14
,
precious stones come
from
cz>
:
4t
111144,5
; red
jasper
comes
from it VRI 73,4 in
slaying the
foes
as
fire '2111,4
prevails again,; t them
V 293,8
,
implying
that
it is fire
,
and
this
is
made explicit
in
a text
for
putting
incense
upon
'W
+-I-
so that
it bums 1571.2 [c. f.
P. Br-Rh. 24,6
+-L
and
29,25
41.
tt
The
eye can also
be
a word
for
an ointment used
in
mummification and
is
synonymous with md
in
md and mnhiofferings :a
hbb
vessel
is filled
with and md
is
a mixture of
irt-R'
and
irt-Wsir V 272,14-15
; also
Ve
receive cloth and
hold 9 '111192,4;
and'c1'-*
Ut
.
C:
Q>
qc-0
111141,6
; and
it is brought in
offerings
:
W1
1133,16. In
this case
it is
possible
that'
irt-Hr
as a synonym of wd3t,
the
eye of
Horus,
could
be
seen as something
'whole!
and
life
producing',
thus
it
would
be important in
mummification.
Ibis
use stems at
least from NK
texts
[see Serapeum Stela Yr. 30 R. II IM 4963
=
KRI 11370,7
to
make
him divine/
to cense
him
with
-QE>
2
. 11 1--
The
two
minerals
irt-RI
and
irt-Hr
represent
the solar spheres, though the
difference between
the
two
is
not clear.
Wine In
wine
texts
irt-Hr is
clearly wine :
-'Offer
before its lord' V 151,6
;
'1
make
your
body divine
with
<C>
#C
' 111195.14
;
'Your
majesty
is drunk
with
V- '111132,10
'Bring
4z>
UZ
and provide wd3t with
its
requirements'
VI 253,2., It
also seems to
be
provided with wine
itself
:
'Fill
with
its
wine'II
195,13
;
1144,7
also ;
111177,6
which means
that
in 186,7
a mnw vessel
is full
of
Inmt
wine
1121
#M
and
Eye
of
Horus
or of
Eye
of
Horus ? [PJumilhac XIV 14-15 has
a
legend
associating wine with
the
eye of
Horus, Vandier
p.
126].
Cosmetic In
w3d and msdmt
texts:
nn
this eye of
Horus
comes
forth from
quarries
and
joins
the two eyes
111144,1,
where
the
Eye
of
Horus is
plainly w3d cosmetic
through a pun on
wd3t eye, and the
same text
has 'I bring
you w3d of
22t>t- P,
' 111144,5.
183
<U>
Water In
qbhwtexts:
Take
to
refresh
(qbh)
your
heart '1 186,2
;
'Make
your
heart
cool with
VI 253,16.
The
word also
has
a curious relationship with the
drt
vessel offering and goddess
Wadjet for, in
the
texts where
these
vessels are offered, the
goddess can
be
referred
to
as
4t1:
rCt*
111122,9
and
IV'60,1'. The
connection seems to
be
that
Wadjet is
a
Lower Egyptian
goddess and also
the Red Crown d6t, hence
the connection with
the
vessels
[c C Lefebvre, JEA 35,1949
p.
731. In
these texts :
'Take
water
from
dit
vessels'
1170,17 d5z- is before
you
III
22,13 'the Idng
puts
in its
place!
148,11. In fact
there
is
a pun on wd3t eye
(of
Horus)
=
Wadjet
the
goddess, so she
is
also
theEye of
Horus
With
adjectives
V
ta!
111144,3.
irt-'nht
:
Intyw is
on
the
fire
,
it is in V
containing
w3d :
Green Eye
of
Horus (Wb 1107,18-19 Pyr. ) is
generally wine:
in
the
Behdet festivities,
streets
drip
with
Tei
-T IV 3,4
;
in
wine
texts
is before
you
VIII 46,6
;
Take irp
<Z>
which
satisfies your
heart'l 448,6; Tlood Behdet
with 40
;
Y\
V 301,13
.
Two
texts
in
the
laboratory define it
exactly :
'Giving
-IfN
R
from
the
House
of the
Right leg
to
sweeten
the
spices of
the laboratory. Grape
wine of
Kenmet,
'j'&Df'
of
Djesdjes,
wine of eastern
foreign lands,
of
Hamet
,
and
S
unet
likewise
with
4.3::
" ff\
in
them, to soften
3WY,
'to
moisten
nnib,
to make soft all spices of
Punt,
to make nice
the"
work of
best 'ntyw
to sweeten md of the
the
laboratory,
to make
flourish
the scent
for Akhty in
the
horizon,
to make
lovely
the
fragrance for
Behdee Il 218,4-8
; also
in
a recipe-
for k3p
.
25", WT'1
is
one of
the
ingredients
and
is
also called
here 'wine
of
the oasis'
11212,1. In
the preparation of ointments
then
it is
extensively used and
just
as alcohol
is
used
to
dilute
concentrated perfumes,
'so the
Egyptians
used
irt-Vr
w3d wine as the
alcohol
base. In
a priestly procession,
d:
z>
is
satisfied with
At
171,16.
CM
H
I 4=6
makes
the
heart
of
the
god
1555.12
and
Horus
x
irt-wrt
can apply
to
different
substances :
t
j=
m3'ty
for
your nose, probably
incense II
210,13 the
hands
of a priest comes
from Nun
and
is
to
cense
limbs (probably incense) I
570,2
;
but in
a wine
text,
'Your heart
exults with
its fragrance,
5
171.15
;
in
a cloth
text
'You
are clothed
in it '1296,9. It
may also
be'fire!
:
Intyw is
on
the
fire'. I
bring
you
Intyw Dr
upon
'14#3r" Y-
;
fore
pieces
-of
meat are
for fire 1478,8
184
irt-bnr
sweet eye of
Horus
=
wine - offerings and 1cr and sd
h 'you
eat of them
' VIII-
89,1-2 in
a cosmetic offering,
'Bring infw
of the
Eye
and
Re
and
lei
'wine! ?V
191.16.
irt-hd
white eye of
Horus (Wb 1107,15-17) Pyr,
according
to
Wb
this can apply
to
anything
white
in
colour,
from bread
and milk
to
incense. At Edfu, it
applies
to
incense
in'
Punt
censes
the
Great Place
with
its fragrance
40
is
the girl child
in Nekhen,
the
diadem
of
Hor-Akhty (that is Nekhbet)'H 218,4-8. It
can also
be
cloth
,
in
a md and cloth text,
4M
is for
your
limbs V 196,3
and
in
an offering of white and green cloth,
I
receiye
the cloth
,
you clothe yourself
in if 1125,1.
irt
sky
An. Lex. 78.0047 3rt
c
f. Wb 1209 (7) 'ryt GR
irt
occurs at
Edfu, but CT VU 428b has
a word variously spelled and
Faulkner [FECT 111159
n.
51
suggested that
3srt
was a pun on sr
'make known!. In light
of
the
Edfu
examples
3rt/3frt
may
be
the
prototype
for
the
Ptolemaic
word.
In
two cases, probably
copied,
in link hh texts, the
king lifts
up
(k3wt)
10r-. -5
VII 276,16
and
Horus Behdet
traverses
VH 296,6. The frise inscriptions in
the
Pronaos have iWh
q,
4r--Iq
VI 279,8. The
alliteration of
i
shows that at
Edfu I
may
have
sounded
like 3. Kurth
suggested
that
irt
may
derive from j'r 'to
raise up'
[Himmelstfitzen
p.
60
n.
3]
and
had been invented
so that
it
meant
J
'that
which
is
raised uV =
the sky.
Wb 1209 (7) has.,
=-,
Qq
ro-'which
is
a word
for heaven in 1557,8
where
it is
purified
from impurity. This
example may
be irt 'sky'
or even
'ryt
or
'rwt 'a
shrine! or
'dooe.
I-II
-, II
irtyw light blue
cloth
?
,
Wb 1116 (10-11)
colour
-
Med. (12)
cloth
irtyw-cloth is known from
a
Berlin Sarcophagus 45 (Sebek-0)
where
it
appears with
red cloth and also at
Deir
el
Bahri (Naville
pl.
130)
and
then
often
in GR
texts.
Breasted [Papyrus
Edwin Smith
p.
194-6] discussed how irtyw
cloth was
derived from
the name of a plant or
its fruit,
as applied
to
plants
in festive
garlands
[P. Berlin 3053,18,4 Mut Rituall
and
is
used as an
ingredient
185
in
recipes
[Pap. Ebers 30,5
etc.
]. In
medical texts too
it describes
the
discolouration
of
the
face
or a
wound and though
Breasted
translates
blue,
violet, purple a
kind
of
bruise-dark-purple is
nearer the
mark
Further Daumas, [BIFAO 56
p.
63 Note
sur
la
plante
11atjet
p.
59-641
argued
that
as
irtyw
can
be
written with or
'
as
determinative it
was
impossible
to tell
if it
were mineral or
vegetable.
Germer [Arznei.
p.
2431
suggested that to
dye
cloth
blue
one might use
Isatis
tinctoria.
The irtyw
cloth at
Edfu is
part of a specific offering ritual and
it
can
be
offered with
idmi
red cloth
di
mnht
idmi 1126,113
; the
king
comes with
his
cloth
V
with which
he intends
to clothe
the
god and
increase fear
and awe of
him 1289,13. In
the
former
text
Horus is
accompanied
by by Hathor, Hedj-hotep, Tayet
and
Nut
and
in
the
latter by Harsomthus
and
the emphasis of the rewards
for
the
king is
on
increasing
snd and
9fyt
of the
king in Egypt
and
foreign lands. The
scenes show
the
king holding
up
two
bolts
of cloth
to the gods and
in XI 258 he
has
an ornate crown while
in
pl.
29a 2d
a red crown.
The idml
red cloth may
have
affected
the
balance
of
the offering,
but
two
further
examples show
irtyw
offered alone :
db3
mnht
where
the
king dresses his father in 9
strand cloth and
Horus
again grants an
increase in
terror and
fear 131,2-8
;
db3
mnht
0
k qP
has
the same
kind
of emphasis
1432,9-15. While the
latter
scene
XII 347 has
the
king
again
in
the
red crown and
for
the
former
pl.
II the
king
wears
the
blue
crown.
It
would seem then that the wearing of cloth such as
this
increases
terror
in
the eye of
the
beholder
so
it
wards off
hostile forces.
The
cloth also appears
in
processions of offering
bearers,
a
bearer
carries various
types of cloth
including
with which
to
hide
the
divine image 1566,13; Selket is brought
and covers
the god's
body
with
q
Ilk
idmi
ntri etc.
IV 48,6
;a
list
of
temple cloth
includes 1
388,6
and
in
a scene where
the
king
consecrates
four
chests of cloth
before Horus
and
Hathor,
one of
.
RA
I
VI 249,14 (also
pl.
152)
the others
being bdtw%idml.
the
boxes is labelled
q61
irtyw is
also a
term
for
colour
in
a
'Driving
the calves'
text,
where
the
king
says
,
'I drive
the
calves whose colours are
black,
white, green and
q* !
k
II'', but
the scene
labels
the calves as
black,
red, white and speckled and
this
is
the only example of
these
colours
for
the
calves
[JEA 36,
1950
p.
70
nAS].
In
a similar scene at
Dendera
the
black
calf was
the
one
designated
as
irtyw
[Breasted
op. cit. p.
1971
and
it
may
be
that the
writer of the texts
did
not
know
exactly what
irtyw
186
was.
A
text at
Dendera describes
some plants which are
brought'and it
goes on,
'Your face is
rn
fk
at
seeing
#
-oe
CD 11190,5-6. Kees
who noted that this was a'variant of
dfr [Farbensymbblik
pA66 n.
11
and
Jdquier
took
it
as a variant of
idmi [Frises
p.
371. Harris
suggested
it
was actually a
'purplish
Line
[Harris, Minerals
p.
266]
and
Iversen
took
it
as a variant of
i3rrt
with
the'root
meaning of
'grape
coloured!
[Paints
and
Pigments
p.
101. All
of this
indicates
that
it
IS not'light
blue'
as suggested
by Blackman [JEA 32
p.
80
n.
171.
L111
le ?q
tV
10
'6
irtn In
a
hippopotamus
slaying text
,
HB is
the
harpooner
,
wn F. 41
hbhb hut
niwt.
f Jjb3 IV 214,7. If irtn is
a word
for hippopotamus
then
it is
a
hapax.
to v
irLt
milk
Wb 1117 (1-5) Old
DG 40,3
Cr. 58b; CED 37; KH 39 EPWTE5' EEPWt'
In
the
Edfu
texts
irit
refers to the
milk of cows and
is
part of a ritual offering.
It
appears
in
titles of
texts
as
Pnk irLt
where
it is
spelled
4.
Cb
'0"
.
71c
offering
is
made
to
appropriate
dr-Ides
such as
Harsomthus,
usually shown wearing
the
hmhmty
crown and side
lock.
who grants to the
king in
return might and strength against
his foes,
rejuvenation of the
body
and
limbs
and great amounts of provisions and supplies.
Ibis is
a reciprocal gift
because in his
offering
speech,
the
king
stresses the
renewal power and strengthening virtues of the
milk
[see 167,15-68,6
1 452,16
-
453,6
;
11 38,15-39,6
9
Il 184,11-16
;
111 124,14-125,10
;
IV 272.7-273,2
;V
83,18-84.10
;V
265,9-266a
;V
364,9-18
;
VIT 123,10-124,81. It is
also offered to
Horus Behdet
with the same rewards'of strength and rejuvenation
1531,13-532,13
and to
1hy,
the child god
V
159,17-160,10
;V
172,4-14
where the
emphasis of the
return gift
is
on provisions.
In
these scenes
the
king
wears
T
which
is
reminiscent of the
wine offerings
[see
e. g. pl.
117,1191. On door
jambs
a scene of milk offering to
Ihy
and
Harsomthus
may
be
placed opposite each other,
V
I
330,16-331,3
and
V 332,3-6 (pl. 136)
;V
389,16
-
390,4
and
V 391.13
-
392,2 (pl. 143)
; also
I
365,11 Horus
and
1367,3-11 Harsomthus (pl. 3 Ic). The
offering can also
be
made
to
Hathor
as cow
187
goddess and provider of milk, she
is
the
Lady
of
Milk VII 68,8-66,7
,
and
Queen Berenice,
the
wife
of
Ptolemy Alexander, is
shown making a
dual
offering of milk and wine to
Hathor
and
Harsomthus VII 88,13-90,8. The
texts
make the
wine offering
dominant, but
rewards
for the
milk of
provisions are mentioned.
In VII 284,16
to
285,13
milk
is
offered
jointly
to
Ihy
and
Harsomthus
and
this text
stresses the purifying aspect of milk as a reward
for
the
king. Milk
as a
basic
offering can
be
used
too,
for
cxample a
Onk irlt
offering
heads
one of the
Persian Donation
texts
VII 226,6
to
230,7. Here
the
king describes how he bimself
milked the
cows, strained the
milk
in
a colander and
put
it in
silver and gold vessels
to
be
offered to the
god.
It
was
the
strengthening and rejuvenating properties of milk which were celebrated
in
the rituals
[in
general
LA IV 127-8 Milchopfer]. Milk
came
from
the
udders of the
hs3t
and sh3t-Hr cows
mainly and
it is
associated with rearing the
young
Horus in Khemmis,
so that
allusions
to this
Myth
are
firequent.
In
the temple
description
milk
is listed
as one of the prime
liquids for
the offerings
U
IV 19,2.
ihw
camp
Wb 1118 (5-8) D. 18
DG 40,1a
Cr. 253a
;
CED 123
;
KH 142 0 7_6
The
word
ihw
refers
to
any
kind
of enclosure, whether
for
people or animals.
Usually
texts
specify
what
is kept in
the
ihw
so
it
can
be
a permanent army camp or a piece of enclosed
land for keeping
animals
in
pasture.
The
word
is found in
toponyms and
in
people's names
[Yoyotte, MDAIK 16,
1958
pA184191.
At Edfu
one of
the
places visited
during
the'Happy
Reunion' festival by
the gods
-T
ra
C': 3 0
bilt,
the camp of the army
V 357.3.
ihm
to cause to
move slowly
Wb 1118 (19) MK
Wb
records
this
verb
in
the
Peasant
and
Vogelsang [Komm.
p.
67 A 56
and
B2 104]
suggested the
meaning
'go
slowly' as
it
appears
in B2 104 in
contrast with
hh 'go fasf. The
verb also occurs at
iss
Edfu in
the text
for'Bringing Nun
to
his lord'.
where a number of
deities describe
the coming of the'
flood,
and
My
says,
'q
ra,
J, I
ikwt tr
rww
I
cause the
flood
to move slowly
for
you
upon
the
land'
where
the verb seems
to
have developed
the
use of the
MK
verb
into
a causative
11
260,4.
ihm
mineral
Wb 1119 (2-3) Med.
ihm
appears
in
medical
texts
infrequently
so that
its
properties as a
drug
cannot
be
examined
in
detail [Germer, Arznei.
p.
176-71. Wb Drog. 59
took
it
as a resin or
balsam, but
not necessarily
'benzoin'
as once suggested
[survey
of references
Charpentier
pp.
106-7
no.
1731. Outside
these texts
it is
mentioned as a product of
Punt, U& IV 329,8
q
ra
with snLr
(in Hatshepsut's
expedition).
At Edfu
some
indication
of
its
use
is
given
in
two texts
for
putting
Intyw
on the
fire,
where
itis
said
is
used
to
fumigate
,
the
sanctuary of
the temple
(alliteration
with
iwnn)
IV 151,5
;
111145,1
a.
'
.
This is
reiterated
in
the temple
description
qa
IV 19,1.717he
word often occurs
in lists
of
incenses
,
e. g.
rAO
'--

as the product of
Punt 1566,1
and
W
a 04
'r- IV 151.16
and this text
goes on to
indicate
that the
hbstyw
and g3wtyw people of
Punt
carry
as tribute
IV 52,2. It
can
be
combined with other substances too,
with mn-wr
'Ac"T:
VI 296.18
and they
form Eye
of
Horus, it is like
the majesty of the
White One
of
Nekheb
and
it is
also combined with snLr"XMT
VI 204,2-3. In
a
list
of substances
in
an
'ntyw
text
is
rAMr
VI 251,7
and
Horus
as ruler of the
Godi land is
also
Lord
of
Ihem VII 131,6
(Up 'ntyw).
A longer
text
in
the
laboratory
gives some
details
about the substance : the
'ntyw
called
0
6
which comes
from
the
god's
heart
and the
vulva of
the
female falcon in Punt. It is
red with white
in
it,
soft
but
can
have its liquid
removed
to
become dry'ind. it is
used
in
all
Upper
and
Lower Egyptian
temples
11206,10-13.
The ihm
at
Edfu
then
is
a type
of
'ntyw
which
i.
S
used
in
the
same way and possibly
had
a
purifying effect, whether this
is
the same
ihm
as
found in
the earlier
texts
is
not clear
however.
ihks
,
burial
ground
,
underworld

189
JEA 36,
p.
75
n.
87
ihks 'underworld'occurs
often at
Edfu in
mortuary contexts, such as
libation
and
incense
offerings
Osiris is Lord
of the
underworld and
distinguished in his form IV 99,15; bas
of
gods are
buried in
faD
IV 103,10-11;
water
is
poured out
for
those
in IV
83,10-11;
a md text arriving at
q
ra 1
080
each year
IV 115,4; w-bhsw HB illumines Behdet but
hides
WO
--
178,15-16;
a
Sokar
text,
he is
ruler of
King
of the
Two
ril
Lands
and sovereign of the gods of
heaven VI 141,16
;a
hymn in
praise of
HB imyw
q
.4
am
those
in
the
underworld exult when
Horus
Tests
in
%tyt
1346,4
; an amulet gives the protection of
q
ra'a
-
him
who
drove
away mourning
from
*-
0
VI 301,6-7.
i4
crocodile
Wb 1122 (11) GR
Wb
cites only
1441,12
where
BB 'Spears Apopis
and sty and
the
hippopotamus
,
and those
in Mesen
rejoice'.
The
phrase
+ also occurs as the title of a slaying the
crocodile text
IV 57,9.
The
word at
Edfu
refers
to the crocodile and
is derived from iO 'male bull', here
applied
to amale
aocodile.
ih bull
Wb 1119 (15)
to
120 (4) Pyr. in
phrases
DG41,2
',
P41
-
[butQC- Cr. 64a; CED41 is from ihtfem.
cow]
This
word
is
attested
from
the
earliest texts,
but is
not as common as words such as
W,
wndw
and
is
not part of
the
offering
lists [not in Bartal. Ile
word continues
into
the
NK [Caminos
translates
itox' LEM
p.
5391
and the plural
is
a generic
term
for
cattle.
At Edfu
these cattle are specifically mentioned
in
the temple
festival
calendars on a
12th day
a
slaughtered
q
Wr and milk are offered
V 349,1
and a red male
bull is
slaughtered
before HB
and
its foreleg
cut off
V 133,5-6.
to
symbolise the
destruction
of
Seth
and
his foes.
Writings
such as
IV, 11,10
could mask
ih
,
in
this
case they
are cut up
for.
the temple
190
celebrations
[de Wit CdE 36, No. 71,1961
p.
83
transliterates this as
iw].
i-bd
white
bull
=
oryx
A
gazelle slaying text,
has
the clear
line ir Id
n
'Making
a slaughter of
the
white
bull ',
presumably
here
this
is
an allusion to the gazelle,
but it
may
be
a simple confusion wi6
m3-bd
VII 263,16 [Derchain, Rites I Oryx does
not comment].
If ih
is used of the gazelle
here
then this strengthens the
derivation
of
ih 'crocodile'
.
i
to
sleep
f. Wb 1120 (13) Late, GR
to
weep
?
L
At Edfu,
a text
describing
the
guardians of
the temple
says,
'hm
q
423
40,
s3w
hwt-nLrw,
without sleeping
by
the
guards of the temples'
VIII 39,11. The
nearest word
to this
in Wb is
a verb
ih 'to
cry',
from Mett. 39 irt ]Vr
q1 TI\
and
Gr. Oase
<11>
.
Also however
in a
Kom
Ombo
text
describing food
,n
wn
Ombos 159,60. This does
not
appear to
be
the
same thing
as
Edfu
where the
meaning
'to
sleep' seems certain.
'How
good
V
Wb 1120 (15) intedection IiL MK
In Admonitions Recto line 9,
the text
has
,
jLd.
l kr
srf.
1 'that I
might say
1
about my condition
1. Gardiner [GAS
p.
1011
suggested that
it
was perhaps an exclamation of relief.
He
noted
the
example
in
the
Israel Stela line 22, [KRI IV 18,3] in
a
line in
praise of
,
the
king
h
NN'd
2p ndm
[ANET
p.
378 'how I '1 '0 how
sweet
....
I' [LiqheimAELII
p.
77]. The
writing of the
nose sign also appears at
Edfu,
a
door
text
says,
'Giving Maat
of
Re
to
his
nose'we offer
it
to
Hathor
P-
and
he
says
qIa
tp.
wy
is
this
lord 1' 1267.6
; and
in
a
Maat
offering
.
the
same sentence
is
repeated
dd.
n.
f
VII 91,2'.
-
-,
,,,
"I
.
In incense
offerings :
incense is
put upon the
fire,
sty nb st-wrt
'How
pleasant are all
,
"
g,,,
Zf
perfumes of the
Great Place! IV 151.12
;a mirror
text,
'ach'nostril
smells
its
odourql
0
styhow
nice
is
the
fragrance
of
incense'of
the
Great One' IV 238,5 [Husson, Miroirs:
p.
78 1'agrment du
p,
rfurh
de- la Gr'ande'
;
'She-smellS'her fragrance> (idt)
ql(i>
-- -sty
bm. f, '-Mam. 149,3
;1'
191
0" idt.
s
DH 42,6
and
zLr
rn
hnms
,
with an m
'How
nice
is it,
namely,
her
scent
I'D Il 80,9.
Of
wine :a mnw vessel of wine
is
offered
,
njim. wy
idt. f hnm. f 'How
sweet
%P
is its
scent and
(parallel
to
it) how
pleasant
is its
smell
I'MD III 20r.
This kind
of
interjection
maybe a writing of
ihi (Wb 1117
.
12-14)
and thus perhaps
some
kind
of
dialectic
variant.
ih
smell of
incense
Wb 1120 (14) OR
Wb
quotes two examples of
this
word
E. Mam 149
and
MD III 20r, but it
also occurs
in Edfu
temple
:a
libation
and
incense
text,
rs
Hpri
m
1503,4 (collated XII 363) 'Awaken
Khepri
with
the
fragrance! (spelling
under
the
influence
of the
god
Ihy).
-
4
i0i
to
make music
Wb 1122 (1-9) D. 18
oft.
GR
The
verb and
its
nouns are more
frequent
at
Dendera,
the centre of the musical
Hathor
CUIL
At Edfu,
as
11athor is
the main goddess
here,
texts
devoted
to
her have
appropriate offerings, so
in
sistra texts,
gods play
for her 1523.10 1528,8
and goddesses play
for her I
153,10
and
in
snsw song texts
Il 70,3.
Theking impersonates Ihy
the
musician god and
he declares for
your majesty,
Eye
of
Re'
154,14
and the sbmw play
for Min
Ob
1407,17.
Noun
-
music
As
the object of
ir
-'
z=91.
!
for Hathor H 40.15 (sistra
and menat text) and
Hathor is
1%;? l
Jqq
'A
Lady
of
Music 155,1 A (sistra
text).
--
1y
musician
Wb 1121 (-17) OK
Ihy
the child of
Hath
I
or
is known from
the
Old Kingdom
and this
name
is
applied to the
king
when
he
performs musical rituals
for Hathor.
ihy [Ibrahim, Kingship
p.
141-142
;
ERE X 294]
: at
Edfu in
a sqr-hm3 text the
king is
T
192
iwV 'musician in
the
flood
who sings
to the
diadem' IV 149,10 [Borghouts, JEA 59
p.
128
translates
7hy
who
bestows
water, whom
the uraeus goddess praisesl.
But
elsewhere,
the
king is
beloved
of
his
mother
(sistra
text)
154,17
; and of the
Golden One (menat
text)
I
57,4.
iy-w'b [Ibrahim, Kingship
p.
142-1441
at
Edfu in
a
beer
text
1114'
1453.10
and
dw3-njr'
71'
/'0
of
Horus Khenty Heret IV 344,11. It
also refers
to
Harsomthus IV 42,12-13.
w'b.
ihy [Ibrahim, Kingship
p.
144-61
this
is
the title
of the
king in dw3
.
nir scenes:
/IqIITJ
.0
293,9-10;
(;
b
11
IV 308,15
;
/I 'I
IV 378,8;
9j
q J'b
VII 87,13
',
/.
4Jht7q (I
VII 194,7
and
Tringing
god
to
his
meat`/
1483,16. In
the
Myth
too the
king is
611
of
Horus Behdet
who pacifies the
god and
his harpoon VI 63,10. In
the
dw3-njr
scenes there
is
also an emphasis on
him knowing
the
correct spells so that
he
can
be
associated with
Tboth.
-
My is
also closely associated with
hnw, but
this
does
not
have
the
implication
of association with
%0
Ihy
the god and
for
this reason
bnw
may
have less importance.
iDyt female
musician
Wb 1121 (18) D. 22
oft.
GR
T'his is known
as a title
of a
female
musician
from
the
Late New Kingdom, but
at
Edfu
the title
is
applied to the
queen,
Cleopatra for
your
ka. (of HIR) VI 82.3. She is
called this
in
the
Myth
when she
leads
the
royal
daughters
of south and north and women of
Mendes, Pe
and
Dcp in
a
song of praise
for
the
god.
k
iy-nnw
musician of
Nun
Wb 1121 (17) GR
Wb
only
has
references
from Dendera (also D 1169,14-16
;D
VIH 29,3
;
31,15
;
152,12), but
the
epithet appears at
Edfu
too:
in
the canal text
of the
Im
t-pD
nome,
Horus is
the
noble child of
Neith
J;
f
the
Lady
of
Pcr'-Wer I'V'37,8
,
'a
textIor the'carners of the
barque,
the
king is
EE
of
his
mother
Wosret VIII 98,14.
193
to capture, surround
Wb 1213 (17-19) GR
spelling of
This
verb
is derived from Vnet/cord'is
used at
Edfu in
a pun,
it
can mean'to stretch wide the arms'
,Je,
I=
and
'to
surround, enfold'
.
An Edfu
text
uses
the two
nuances,
Nekhbet
V WO 10
: mmss
'stretches
wide
her
arms
(wings)
and enfolds the riverbanks'
111204,4.;
c.
f. IV 16.10
;
VI
72,8.1
In
the sense of
'to
capture, nef,
this
applies to the
lunar
eye
:
M4
1--.
)
'net
the pupil
,
fixed in its
place'
111210,13
;
111139,6
;
1424,15
and cE
Nfam. 91,3 Thoth
V "C= he has
netted the eye
an allusion
to
Thoth
netting
the
eye of
Re).
net
Wb 1214 (1) OK
Medum 9 [Petrie, Medum, London, 1892] has in
a
hunting
scene
Ia
net spread out,
but Wb
has
only
't (WB 1213,15-16)
which
is
a cord
in
a net.
At Edfu it is
clearly
the word
for
a net,
derived from
these earlierforms
for in
the
Myth,
there
is
a reference
to
a
'net
of
Min'
II
-=
-6 J11'
VI 79,8
and
:
M4
VI 64,4. This
probably refers to
IvIin
as a god of
the
desert
wastes and.
thus a
hunter
there, the net
being
one of
his hunting
tools.
iy-Xny
In
an offering of
life
and poweeto
Osiris,
the
king is
called
'Son
of and
heir
of
Shu
and
Tefhut V 366,1
; similarly
'the king is like 'd
and
the child of
hx
Mam. 92.6;
in
a mirror offering to
Hathor
she
is
called
'3t
3W kr%. bsbd-tp DH 128,1
; also a mirror
text,
Hathor is'Sweet
of
face
t'Ll)
IV 79d [Husson, Miroirs
p.
180-2 Doc. 54]. Husson
its
commented
[op.
cit. p.
185
n.
15]
that the meaning
'is
uncertain'
but it
seems to
be
a
type
of
hairdo
of
a goddess
.
Perhaps her braids
of
hair
were
held
up
in
a net and thus
it
reads
it-by 'net-braids. A
text
describing
the
uraeus
(in
the
Soped
nome) says wrh
rct
14
11
bsbd inm fixed in his
head '
where
iy
then
has
the
full
meaning of
'tresses' Gutbub
suggested that the
god
''w
was
written
M
in
the
pairs of the
gods quoted
[Textes
p.
144], but
the
god
here is intended
to
be
a
goddess and most probably
is
a name
for Hathor.
194
Both Brugsch [DH Suppl. 1281
and
Budge [Dict. I 76a]
record
iyw
meaning
'tresses'
as at
Edfu
and
to this reference can
be
added a
Dendera
text,
Hathor
m, nwn
bsbd-tp 'wiLh flowing hair
and
head
of
lapis hue' D Il 200,2
and also
D Vill 110,14
wn"w'n
hsbd-tp.
ihty
thighs
Wb 1120 (16-17) NK
iht 'thighs'appears
relatively
late in Egyptian
and
it is
used primarily to
describe
th
Ahighsof
the
.Ye
sky goddess
Nut
when she gives
birth
to the sun god.
New Kingdom hymns
to the sun
frequently
use
the term
in
this
way
[Assmann, Sonnenleider
p.
197
n.
30]
and
P. Berl. 3050 3,4 [BIFAO 53
p.
65 ff. '
and text],
for
the sun god comes
forth from
"M
93
of
his
mother:
Amduat 12 [Hornung Am. I
10.
IN
192]
the sun god appears
from
of
Nut
*,
Cenotaph Sed I
pl.
81 [ASAE 51,3771 it is'
he
who opens of
his
mother
Nut; Tr 158
<
1400> 77honufer, Ramesses III ?; Taharqa
pl.
38
,C
7-8 (Aspelta) 'this
great god appears
from
of
Nuf.
At Edf6
also :
Horus Behdet
shows
himself in Nut between her
thighs
(at
sunrise)
IV'
2,11
;qI
""
Ig
1151,18
,
Mam. 5,8. An interesting
example
has die
personified M
mn-bit
birth
throne saying't6 the
king, 'I
establish'your majesty
Imyt
qJ cf".
r"
between
my
7-4
thighs
as
king in
your
Great Place VI 152,8
and also, when
the
king
receives
the mekes, 1.
Jr
I
YY
'First
one of the
opening the thighs'
i.
e.
'first born'
and parallel to sm sw
VI 138,5-6.
The
noun
does
not appear
in Lefebvre
or
Lacau
,
so
it
was not an original medical term,
but Grapow
noted
it [Anatomie
und
Physiologie
p.
92
n.
71.
At Esna, No. 250,12, in
the
hymn
to
Khnum,
the
are
forwalking,
so the use
hai
become
more general
[Esna V
p.
102
n. nn].
In
origin,
this
noun
is
probably
from
the'root
ih 'to
suffound!, thus,
My
are
'those
which surrounT.
ih
particle',
'interjecdon
v
Wb 1123 (5-11)
or question word
Wb 1123 (13-19)
DG 41,5
and
61
Cr. 22a; CED 15 KH 15
GG 554-5 interrogative.
----
195
At Edfu,
a word
ih
appears :a
building
text
Vm
n. mtr
in hy-bnt
shmt.
f 'What is
vvU
the
direction
of the axis
? It is. high' before his
shrine'
[Brugsch ZAS 9,1871 113
warum
? die
Richtung der Mittel VI 7,3
.
Also in
a speech of
Thoth ii-in R' Who
am
I? VI
181,1.
iht
offering
,
thing
Wb 1124 (2)
to
125 (7) Old
At Edfu, iht
occurs often as a general term
for
groups of offerings, goods, contents of something and
%P
unspecified objects.
When
used
to
represent offerings
it
can
be
written with an appropriate
determinative
c=
,
thus
brp
a O'n "0
C=
upon
the
altar
V 6,7
; provided with
M
IV 38,34; ir 0
cz= IV 49,6. Otherwise it is
written
0
-a
or?,
',
.
These
-
offerings are the
subject of a
type
of offering ritual,
the
most usual
form
of which
is f3i-it 'Lifting
up
the
offering'
for
exa ple
O'n 0
(=
V 376,17; VI 107,12. 161,13;
1
m_
'$ I=
I
This
offering
is
made usually to
Horus,
sometimes accompanied
by Hathor
or to
Harsomthus
perhaps
accompanied
by My [VII 264,6 ff. ),
though once also to
Geb
and
Nut [VII 289,9 ff. )
and once
Shu
and
Tefhut [11 102.14 ff. ]. Most
often the
king
wears a
Red Crown
surmounted
by
an
_atef
crown and
he
lifts
up on
both hands
a tray containing
bread,
with perhaps a vessel
for drink [for
example pl.
145 2d
III
and once pl.
64 2g III 111176,4-15
and a
tray
with meat and
fowl
portions too].
7be
texts
stress that
bread is
offered, the
king bears
provisioning titles and
in
return receives
food from heaven,
earth and the
flood. Two
texts
entitled IV 76,15-77,12
and
IV 309,5-310,7.
on the
basis
of crowns and content of texts
are correctly
identified by Chassinat [index in VHII
as
f3i-ibt
scenes
,
though the
latter is
unusually made to
Hu, Sia, Maa
and
Sedjem.
Variations
of
ibt
offerings are:
hrp. iDt
:
111 125,12-126,5
;
11 149,8-15
or
hrp iht
nbt :
1113,8-13
;
11160,1-8
;
11180,7-13
;
III
%# -- W %,
358,5 ff. In
this
case the actual consecration ritual
is
the
important
aspect, so that the
king holds his
sceptres
t
--r for
this
purpose and no actual offerings are shown
in
these
scenes,
having been
pushed
into
the
background.
This happens
too
in
wdb
iht
nb
'q
r
hwt-nir
:
11 17,24-18,7
;
1121,6-13
and sw'b
ibt
nbt
'q
r
%# 0
wt-nlr
:
Il 150,3-9
*
11237.19-238,5
;
11238,7-16
;
11174,16-75,6
O'n
=,.
196
79,11-80,2.
and
it is
no accident
that these
without exception occur on
door
jambs,
or
lintels
to
ensure
that anything and any
kind
of offering
is
purified
before
it
comes into
the temple
chambers.
hnk iht
nfr nb
V 61,5-15
;V
201,18-202,8
;V
254,5-13
;
VII 150.16-151,10
show
literally
all
kinds
of offerings
-
bread,
meat, vessels and also
111242,4-10
to
Atum.
Is-iht
:V
148,6-16
0-: 24, f"
ocz
VI 254,14-256,2
;
1179,14-80.4
;
IV 63,14-64,12
-,
IV'
219,4-220,4
;V
49,8-50,3
;
VII 74,4-17 because
these
are slightly
differen4
the
king
wears a more
ornate crown on aQ crown, usually, and
the
offerings are set upon a
flat
table
before him [c. L'-
pl.
119 Ig VIII
or pl.
153 Ig XVII
and consisti of
bread
and meat oferings.
7te
range of rewards
is
extended to the
kingship, besides innumerable
provisions and supplies.
ir-ibt is
made to
ancestors :
1479,9 ff. Ptolemy H
and
Arsinoe,
and
1494,8-17 Ptolemy III
and'
Berenice [PI. 35a 3d 11]
shows the
king
consecrating meat,
bread,,
vessels, vegetables,
but in
the,
second pI.
XII
=
360
shows a
full libation
and
incense
offering, where
ilit has been
used
to cover
ir
snir qbhw.
In
the
laboratory ibt is
used to cover
incense
offerings :
nk
of the
God's Land,
V
where all the'gifts
are types
of
incense 11189,10. PIAM
shows the
king
offering all the
implements
used in
incense
Offering rituals. '
Similarly
wdb
Q,
=
Trtt is
an
incense
text
and a recipe
for
making
k3p 11202,1 Iff.
-, also
11210,9
pL43a
2s Id
and
2d
show vessesl of
incense being
offered
and
link
0
of the
God's Land,
shows
incense
pots
being
consecrated
H 204.11.
ez
ibt
appears very much
to
be
a portmanteau word used to cover various
types of offering and
its
very
generality could
be
useful as
it includes
things,
not necessarily
included
as specific offerings.
It is
easier to say
'everything'
rather than
enumerate each specific
item. Within
texts
itt
can
be doubled.
qb-iht
0),
m IV 30.5
and
listed, &-ilit
V 3,2; V 6.3. T'he Eye
of
Re
V
11C7 91 FS
even
has 0, &
;, =:
r
all
its
things
IV 278,13. People
come carrying
(&-ibt)
their goods
m
0,
=-
t
IV 25, I6.
-'C-
21,4
;
q=p,
Q
Cn
There
are also
ht-dw, in
a
text
where canal waters purify
the
body from IV 41,6.
%P
iDt-ib'
b
In
an
Intyw
offering, the
king
says
?
acifying
Nu
'with2'6%L'
' 1498,8
and also
?
acifying 9
4*4
197
0.. &
Ty
your
heart
with
Eye
of
Horus
ii,
4
it,
of the
laboratory' VI 251,11-12
.
T'his 'things
of the
heart' is
some type of
incense
manufactured
in
the
laboratory.
Also
at
Dendera
:
Vms-'ntyw
text,
receiving
his
mother with
0&
Am.
--
CD 1180.4.

ibt-n4 Wb 11300 (7) PR
This
applies to ointment
for
the
divine image [Charpentier
p.
110- 111
and c
f. Lucas, 11aterials
p.
336]. In
scenes of presenting md ointment and mn
bt
cloth, the gods are offered
1
01
and cloth
to
clothe
the god
1188.2;
4b
1
(531
146,3
.
It is
made
in
the
House
of
Neith
101
V
An,
vk
Urk. VIII 24c
,
perhaps with
the
mummy wrappings.
In
a rn
d
text
isused
to
rejuvenate your
bones 163,17
and mrht
is
to anoint
the
limbs
and to
rejuvenate
the
bones 11212,17. This 'substance
of eternity'
is
an ointment used
in
mummification and
Cativille
suggests that
it
might
be derived from
nhh
-oil
(sesame) [Osiris
p.
62
nA ;
Janssen, CP 101].
00-
iht-nir Wb 1125 (1-3)
The formula lr-iht-nir for
the performance of a ritual may
have its
origins
in Urk. 1 213,83
13 which came
into
use
in
temple texts.
At Edfu
:
ir 'py,
283,8-9
;
Up is
used <s,. (D
,n.
in
performing
the
rite
for Horus Behdet 11204.5
.
This is
not a
specific rite
but is
the
whole service of the god
[Junker, Abaton
p.
19]
and
the
iht
are all the things
used
in
the rite
[JARCE 10,1973,84
n.
32
;
Vernus, Athribis
p.
125
a].
itt-njr however
was used as a word
for
the
'ritual
service! and as such the spells recited
during it
were written
down,
so
that the
word could
be determined
with a
book
roll sign, as a substantive
for
'ritual book!
: secret
books (md3t)
of
10
the
ritual
1557.17
; spells of
! A A7
I
568.1-2
; the priest
(king)
recites
Id
the
liturgy
at the appointed
time
V 392,7
;
ed
MMMM
II
I
I
0
"k
at the
right
time
V 343,15
;
in
a
dw3-njr
scene
,
Horus
gives
the
king
md3
t-nirw
n
dQ
G
VII 298,17
and written rolls of
VII 299,5
.
At Philae
,
even
in
the AM
formula ir-ibt-nir
,
this
determinative
could
be
added, suggesting that the
full
cult rite
is
written on
papyrus rolls
[Junker, Abaton
p.
19
=
38
<a>j
0-'.
ICL-Q-
,]
and also at
Dendera
,
dbbw 00%
4
-.
4.
-
MD167d.
itt.
nLr also appears
in
phrase such as md of
III 1555,14; dbhw
n
0,1
IV 6,3;,
198
all vessels of the
liturgy IV 9.9.
iht-lir Blackman, JEA 32.1946
p.
79
n.
13
.
Charpentier
no.
868
p.
542-3
W.
The
reading of this word
has led
to
problems over
its interpretation
:
Chassinat CRT 20,1898
p.
21-21
0&
0
dismissed
the
idea
of
Piehl
that
it
was a variant of
irt-11r
and writings such as
,,.
were
simply
forms
of
2
":
&
-. not
Q:
h
In
spite of this,
Blackman [op.,
-iL] read
ibt-ni
.
93
Lr
which
is
unlikely, as
Chassinat
quotes an example of
but
without reference.
iht-Hr
do 0.
seems to
be
a type
of natron
(as
acknowledged
by AMB
op. cit.
), for it is
used
in
wpX.
bsn
texts : the
king
scatters
A2
Ik
-. n
%rpt H 33,2
and
2A.
101
-
'M
:In
frpt
is
used
for
purification
III
109,3. This is
a
Lower Egyptian
variety and the
latter
text
continues with
Horus Behdet
giving the'
king Lower Egypt
containing
.
0.
IN
6:
1
and
bdt. A
more usual type
is, 'Going
round with

drw
vessels of and
bdt
upon the
fire IV 330,15. In
an amulet text,
' You have
rubbed
your
limbs
with
VI 300,3,
so
it has
protective purposes as well as cleansing
qualities.
A further
variety may
be
alluded to
in
a text
for
the
presentation of a cup of
incense
to
Horus in
Nekhen
and purifying
his ka
with
1175,10
and
line 12 Take..
2. A*41*
which comes
from
the
Eye
of
Re
and
bdt from
the
Eye
of
Horus' (so it is
not
Irt-t1r)
This
substance
is
also mentioned at
Dendera in
purification texts
CD V 89,6-7
and
its
identification
with natron
is
suggested
by P. Rhind 16 h3
where
from Nekheb is
translated
into demotic
as
'and
also
I 6'd 3
p3
hsmn Nhb [MOller. P. Rhind
Edinburgh
p.
30
and
index 43*1.
iht
relics
W
In
certain contexts at
Effu
,
the
word
iht
cannot
be
translated as
'offerings'
or
'ritual'. When
applied
to
Osiris it
seems to
refer to
his
relics, that
is
the parts of
his body
which were
kept
and protected
in
the temple crypL
By keeping
the
'relics'
of the
ancestors
in
the
domain
of the temple the existence of
the tenple
was ensured
[thu
Is
Reymond, JEA 53,1967
pp.
103-1061. These
observations were
based
0
on a nis
dbow htpw
text,
with
the
line
s3h
'he
who glorifies(beatifies)
the
'relics'
6
1P
of
Pre-eminent in Western Field;
the
sem priest who opens
the mouth of
Sokar'
.
As
this
is
an
199
offering
-
text,
it
would
be
clearer to
have lb V
translated
as
'offerings',
unless
it is deliberately
ambiguous
IV 153,10.
The
c6smogonical texts
do
seem to allude to
iht
relies
however:
where the 11--;
of the
father
of
Horus
are said to
be in Edfu IV 328,8
and
VII 22,10
; and also remembering
the
iht VI 177,6-7. Elsewhere, in
a qbhw offering
,
?
acifying
Horus
with Y. of
his
V
father' 1116,7
; similarly, the
king
pacified god with
24
1377,3
; and
Khons is
guardian
Q.
&
'a,
of
I
11
1273,16
;
Horus Behdet
,
the
falcon
guards
Qjm
"I
v- 1371,16
;
and
he
gives to the
king
m3'-hrw
1270,2-3 (these last
two are
in Maat
texts);
iht-nir 1273,16
=
the
leg
of
Osiris [Blackman, Fairman MG
p.
418 ]and
also
'the
relic of your
father,
which you
found in
your city'
1 16 (43)
which
-
compares with
the use
in
cosmogonical texts.
.11,
Most informative however is
a text
for ij-Ppt
:
'I bring
the
god's
limbs twtJ
j=
bt
spWt
and
I
reunite the relics
in
the nomes
' VI 288,13-17
; also
'Bringing
to the one who
created
himVI 289,1-2. ibt here
not only refers
to the parts of the
body
of
Osiris
which were scattered
throughout
Egypt, but
also to the
nomes where'the relics were
found for
they
became identiflied
with
the parts of
Osiris
and they
are
his 'possessions.
A
rod offering text
suggests
that one should
be
cautious
however:
at
the end of the title
'I
raise up
your
things to
you'V
179,8
which
is
made
to
Hathor,
so
iht here
are not relics.
but
W
must
be
offerings.
Beinlich
also notes
that
care should
be
taken, noting
that
in
the geographical texts,
they
describe'
7--r-I
the things
which are
in
them
1336
and
1329 for Upper
and
Lower Egypt. He
proposes that one should translate
in
all cases
'things',
rather than
relics and
leave
the
interpretation
open
[Osirisreliquien,
p. p.
48-49
and
01. It
may
be
that the
general term
is
used
to
cover all or any parts of
Osiris,
so that they
do
not need
to
be
enumerated each time,
with the
danger
of one of
them
being
omitted.
Every
time
ibt is
written
it
represents
'all
things'
so that
Osiris is
made'complete each time.
Even in
the
phrase
ibt-n-it. f, iht
may simply relate to
substances to
ensure mummification and preservation.
ibmw
wrd unwearying stars
--Vbj.
125 (15-16)"Pyr.
200
This is
attested
from
the
Iyrs (Faulkner, WES 25,1966,
p.
157
-
the unwearying stars] and
Faulkner.
-'t
regarded them as the non-circumpolar stars, which generally are mentioned
less frequently in
texts than
the
imw-skw. They
served
in
the night
boat
of
the sun god as the crew and
dragged it
through the
night
[c f. W. Barta, ZAS 107,1980
pl also
Caminos
-
Lit. Frag. 4445
where
they are represented a
elderly
beings (B2
,
10) ]. They
are also
found
at
Edfu,
where the
journey
of the sun
boat is described
-
with a crew of
q
=2 illiand
ih
mW'-Skw
1116.11.
ihmw-skw indestructible
stars
-circum-polar
stars
w
Wb 1125 (14) Pyr.
I
-.!,
From
the
Pyramid Texts
these are the stars which are visible all year and as part of
the
early stellar
beliefs
they represented
the
dead
who
had
gone
into
the sky, the
king being
one of them
himself
[Barta, ZAS 107,1980
p.
1-41
At Edfu,
they are part of the crew of the
sun
boat 1116,11; in,
describing
the
length
of the
reign of the
king, nty. f
I IT
sit -
his
time
span
is
that
-k
0
It
of the stars
(that is 'for
ever)
VI 10,1
,
and
="
-a
",
a
P;
-
i
Il 46,3;
sim.
Pf-:
Z
1376,10. They
are used
here
then
as symbols of eternal existence.
I
iS
enclitic particle
Wb 1130 (9)
Acting
as coordinator
[see Vernus, Athribis 263
n.
b
-
and
Junker, Gr. D
p.
175] Is
occurs quite
frequently
at
Edfu. The
rules
for its
use were established
by Gardiner [GO 247 (5)]
and
is is
placed
after a noun with
the
meaning of a preposition
'like',
and otherwise
has interjectional
or emphatic
force. The is
at
Edfu,
acting as a coordinator may
be
a weakened
form
of this.
Coordinator
)&-
'il",
10 tt U40-
father
of men and women
185,4
; the
Athribis
nome
has
gods
heart
swt and also to
it belong
children of
the god's
belly 1332,14. In descriptions
a staircase
to the north nd msbb
hr 13bt.
s and a stairway
turning
left
of
it IV 6,4
annals of
WU
millions of
heb-seds hfnwq
P
rn rnpwt and thousands of years
IV 10,4
; make
festive his
temple
gs-prw
qP
hrwsn
the temples
and
their
offerings
IV 11,8
;
Horus, king
on the throne of
his
father
sw mn msnty and
he is
the
harpooner IV 13,10
;a tomb contains corpses shmw
201
nn
JP
and
these
chambers contain
his images V 8,6
.
Even
after verbal constructions
iwsn
qP
m
hryt
and they are sacrificial victims
1537,11-12.
V
Negative in
n
.......
is
q. v.
iS
go
I imperative
of sbi
Wb 1126 (8-16)
Also
occurs at
Edfu
:a priest with a standard
declares Go
to
your
horizon
that you may
illumine Mesen 1' 1563,9
;a geniSays, m
btp
r
twt-njr 'Go in
peace
to
your
temple
VI 160,10.
This is
a
Nfiddle Egyptian form
,
GG 336
and see also
Erman, ZAS 48,41-2.
is be light (weight)
Wb 1128 (4) Lit. MK
DG 11,3
Cr. 17b; CED 12; KH 12
be light
Vogelsang discusses
the
word
in
tfie Peasant [Komm.
p.
121 Bauer]
and
it
continues
in
use and even
occurs at
Edfu in
a phrase which
is
repeated quite often
dpt
nhm
ims
an epithet of
Horus Behdet,
the
boat is light
and
he
who
is in it is
a child
IV 214,4
and
in
the modified
form dpt
is.
ti
nty
ims
m nhnjLrd
VI 69,10-11 VI 74.3
VI 217.7 [JEA 29
p.
35
n.
271.
None
of these texts paral
lel dns 'heavy'
and
it
must refer
to the
boat lightly
and speedily sldmming
over the water.
is
tomb
Wb 1126 (18-24) Pyr.
is 'tomb', is 'workroom'
or
'office'
and
is.
t
'a
palace!
(Wb 1 127,7-9)
are all
from
the
same root
which
indicates
some
kind
of chamber which can
be
secured.
is 'tomb'
was appled to
mastabas or rock cut
tombs
indifferently from
the
Old Kingdom [Mariette,
NIastabas
201,204
and
JEA 10
p.
226
n.
31. At Edfu is is
a general term
for 'tombs': Horus
protects

'A
202
the temples and guards
his
children
in
q D-- 'R
VIII 97,12,
and
ft
db
' VIII 87,7-8'
an epithet of
Horus is bq3 itrt-Urd
of tombs and ruler of the
Two Shrine Rows'
tj 4Pe
-
VIII 133,1
; the
dead
gods rest
in Behdet
LJ
there
is
no opening of their
tombs
1173,14
; an
invocation
offering
is
made
for 1151,34.
In
the phrase
b- is
:IAI
-
c-' :3
IT 51,12
;I
jq
-
IM
C73
of the one who
begat him I
102,3. The
calves
in
the
tw bbsw
ritual
tread
upon
the tomb of
Osiris
to cover
;t
and
hide it from
desecradon.
iS
chamber, workshop
Wb 1127 (2-6) OK
At Edfu is is Room No. 6
called
'Laboratoire! by Chassinat. The
temple
descriptions
use
the term
L-3
on
its
west of
10
cubits
by 4 IV 6,5
; and
in
this place there
is k3t
nb
C'-""J
work
of the
Lord
of
the
Workshop VII 17,6.
The
texts
for Room 6.11189
-
230, frequently
allude to this chamber as
is,
most often spelled
%%
C-3
Il 189,13
or
ps
noble chamber of the
drty falcon 11 19 1,11,
and
describes its'
C-M
contents as products of
Punt
and the
God's Land,
that
is incense
and unguents.
It is
also
C-3 C73 %%
U,
a
of
W is t 11191,18
%%
C--3
H 194,3
%%
C-: 1
w'b wr
11197,9
; the
king is E: Ml 228,5.
IA
Outside Room 6: incenses
are manufactured
in
C3
198,15-16
; vessels are
filled
with
,e
in
ti9PS
Of
1
t
-4,
L-2
1451,11.
This
use of
is is
not restricted
to
Edfu, for it
also occurs at
Dendcra
and as a place
for
producing
unguents
it is
attested
from
the
OK [Kairo 1421
=
Denkmiler des Alten Reiches
p.
162
rnrt
from
c-3 Ci
The
room
labelled is
at
Edfu, is
not the actual workshop
but
a replica
in
stone of
the
place
in
the temple complex where
the
unguents were made.
Room 6
may
have
stored
the
incenses
manufactured
for
use
in
the temple
rituals.
is
=
ns
tongue
MG 420
n.
95
Btdt Il 197,2
Q. which
judges Maae 116 (6)
A
tt
in'the
sanctuary
has
tongue which repeats
life
and
qP
203
The
writing and meaning seem clear and there
may
be
a comparable example
in D 19 (9)
'.
'
,
Blackman-Fairman
suggest that
i
could replace n or
1,
thus this
is
a spelling of ns
[after: Ember,
Egypto-Semitic Studies
p.
30 ff. ]. Note
a
further
spelling of tongue
with
is
I
-q
Q. Urk.
IM P -
V.
-
VII174,5
and that the
Egyptian
name
Ns-Min is
written
in Greek
as
Eagtvt; [RankejN IF.
114
I.
isw
ancient, old
Wb 1128 (6-9)
and
(10-13) MK
DG43,4
9-2-,

Cr. 17a; CED 12: KH 12 &. C,
CC
Origins
unclear,
but in
use
from
the
MK.
At Edfu
the
word
isw
refers
to
'ancient
times'
(c f. FCD 30) for
example the temple
was
k3t
nt
'a
work of ancient
times'
IV 9,6
and also
'the
temple
is laid
out mi ntyc>
VO like
that
which was
in
ancient times'
VIII 111,4
,
so
it
retains
its
original meaning.
isw
reward. exchange
Wb 1131 (2-10) OK
DG 44,2
-*J)
N,
rII
CED 13; KH 12
kCoy
price
,
value
isw best
translates
as
'reward' but
the
idea
of an exchange or even mechanism of payment
is in fact
what
isw
represents.
At Edfu
the
word
is
used
to
describe
the exchanges
between
the
king
and the gods,
in
particular
Horus
Behdet
.
The king has built
the temple
for
the
god, who gives
him in
return the
kingship in Egypt
which
is
an exchange
between
gods, expressed thus at
Edfu
:
HB
gives m
k3t. f
Wm
nsw.
f
dt 'the
exchange
for
this
his
work, namely
he
rules
for
evee
IV 18,6
;
Horus
gives the
king
n r"wy.
k 'the
reward
for his handwork
-
the
kingship' 1 105,8
U)-
for
this
his
monument, namely the
Great
lice
137 1,5
,
he
gives
him
the
exchange of the
lifetime
of
Re IV 6,10.
m-isw-n :
'the kingship
j=
Tj)
1L-
sip. n.
f in
exchangeJor
what
he builf IV 16,1 inheritance
204
in
exchange
for
this work of
his 1127,11
*, als6=4
'%'
'%
D
"I V1126,10.
isw-irw 'reward for ie
:
irn.
n.
f Vi
make
for him
the exchange
for ie IV 10,1
9 eO%
hr itJ
n s3.
f 1537,1-2
and
1127.1
temples
re
the reward of the
father
for his
son'.
Similarly
the reward
for him
is xi as
Upper Egyptian king
and
his
reward
is
jdt
as
Lower Egyptian king' 1179.16
,
in
parallel columns.
r-isw :
Hathor
gives
iwntc::. 2S-, iwnwin
exchange
for Heliopolis ? '139.7
.
iswy
testicles
Wb 1127 (2-6) OK
cEDG11.5
'purse,
sack!
CED 13
;
KH 489
44-0y
II
11
Originally
this word seems to
have been
written
(CT 111124 Sp. 199)
and
in
a
dual'-
form [CT I 30b 134c],
and
it
was still written
this
way
in
the
Litany
of
Re
Q-0- [Hornung, Amduat I
p.
2131
with var.
(Wb 11203,8
niswi
is incorrect)
and the word
became
iswy,
with
the
loss
of the n
by Ptolemaic
times
at the
latest [Lefebvre, Tableau
pAO
46
; see also
Borghouts, CdE 56,1981
pp.
271-21.
In GR
temples
iswy
refers to the testicles
of
Seth
which were cut off
by Horus during
their
struggle.
They
were equated with the
menat necklace presented
by
the
king
to
Hathor
and were
symbolic of the
procreative power of
Seth [see P. Barguet, BIFAO 52,1953
p.
103
-1111.
In
menat
texts, the
king
says,
"
qP
-
'Z DnS
th
are
in
my
hand
and are raised up
to
you'
V'
V.
76,12
of
Seth in his hands VIII 101.12
; the menat are
q -
G
its
of
Mmt Failure
pf
wh-sp.
f VIII 101,6. The
writing
Diii
of
Seth VII 265,16 is
also this
word.
It is
used
in
a
similar
fashion
at
Philac, Photo
wheric the
king
cuis off of
Seth
and
Photo 120
<584>
is
a menat, text
with' e
D
of
Seth.
The
writing
'D
can
have
other
,
readings, so
fdq
W,
of the sterile one
IV 383,3
may not
be
iswy.
isbt
thmne
'Wb 1132 (2-8) Amama
205
In
origin,
isbt is
connected with the
Semitic
verb wLb and
jsb in Akkadian 'to
sie, though
it is
probably not a
loan
word.
It
could refer to the
stool of a private person or the throne
of a
king,
so
had
a wide application
in
general
[Kuhlman, Thron
p.
13 1
and
15
n.
9
and
11
with examples ; also
Kopstein, MOM
p.
181.
At Edfu it is
a word
for
the seat of the
king, his
throne
and the temple
of
Edfu itself is
called
Hwt-isbt 11ouse
of
the
Throne' in
this
case the throne
is that
of
Horus Behdet
0
c'-'-3q
U
.
12113
IV 10,7. In
a scene showing the carrying of the
sedia. chair, the
accompanying text
[pl. 154
=
VI
262,161
says,
'Horus Behdet
shows
himself
upon
qU
CF: 3'
lt-
his
throne
in his Behdee.
For
the
king it is
part of
his
royal regalia : the
king
upon
C: '
his
throne appears as the
Horus
of
Gold 1383,5
and generally
isbt is
a variant word
for
throne.
isp
spatula
Wb 1132 (12) GR instrument for
applying ointment
At Edfu
a recipe
for
manufacturing unguent suggests
that
it is
applied to the god's
limbs
with
U
VI 165,17
=
11215,9 (Dum. GI 1197)
u r-
From
this context
it
would seem to
be
a wooden
'spoon'
or spatula', perhaps shown among
those
ritual
implements depicted
on the
walls
of the temple of
Kom Ombo I KO 11 No. 950
p.
304
isft disorder.
chaos
Wb 1129 (9-14) Pyr.
From
the
earliest
texts
isft is
the counterpart of order and
NUat, but in
this
pair of opposites
IIaat is
dominant
to tha
extent that
isft
occurs
in
texts
much
less
often
than
Maat,
perhaps
for
reasons of
safety.
isft is
chaos and
disorder, both in
the cosmos and ethics
[LA 1136
ethik ;
Grieshammer,
Aspekte
p.
82 ff. ]
At Edfu,
the
king hates isft VII 114,5,
as
does Horus Behdet bwt. f
'DQ-'
4. %%
VIII 7,1,
and
he judps Maat from isft (wp M3t
r
isft),
as the
vizier
4--ix-
IV92,7;
V.
-
I
IX-Q-
1,
(in
presenting the
palette)
VII 127,7. This
phrase appears often : the
gate of giving
Maat is for judging Maat from
-
0'
'Q"
NIII 163,1
;
the
gods
do
this
-
-Yl- VIII 122.16
VI 311,7
and
Horus Behdet
VII 114,9.
206
I'lie
word
is
used
in
other appropriate contexts: the
Nile
purifies your
throne
from
1326,4, here
then treated as an
impurity
and
in
a
lotus
text, n wn
there
is
no chaos'
in
Lhis
land V 85,14
;
in
the agricultuml
land
of the
Ibis
nome
(LE) Horus Behdet is here Lord
of
maat,
free from
qP vc-3-,
-:
22- IV 34,5.
isft
can
be
personified as
disruptive
enemies
(Wb 1129.16 NK-GR)
and at
Edfu
an appropriate
determinative is
written
.
This is
used particularly when
the
king deals
with
isrt
as a physical
personification of chaos: sdf
3LiV53,3
(hw-'.
r-stpw);
hbt
'i
Vil 91,11
w
and
bb
n IfL
III
in
this
land VI 161.9 (last
two
are
Maat
texts).
is-ni3w breath
.
air
Wb 1129 (5) Late
and
GR
and
Wb 11200 (6)
This
word
is first
attested
in Underworld Literature [P. Iciden 32,
col.
V 26
,
Stricker OMRO
4,
1953
p.
241
and
it
occurs at
Edfu, in
a procession of priests who put
incense
on the
rim
and
4
'the breath
of
incense
enters the nostrils quickly'
1571.4
;
in
the
Sebennytic:
nome,
Horus
Belidet
Is
qt'? YqNXbreath
of the nostrils,
Lord
of
life,
who opens
throats'IV
31,8 (paraUel*
at
Opet 194
"'.
=4
It is
also
found
at
Dendera,
where
Horus
as
Lord
of
Life,
who opens
throats
is
q
Lft
wv
%% breath for
the
nose
LD IV 79d [Husson, Miroirs Doc. 54
and p.
182
n.
13
reads
it
as
lwn but is
corrected
by Meeks, An. Lex. 77. (950]
; also
D 11125,17
'SC111
and
LD IV 54a
4
isr
tamarisk tree
Wb 1130 (1-5) Pyr. Wb Drog. 62
DG 11.6
r/k, 12--
,,
I
Cr. 251a; CED 122; KH 141 OC I
Identified
as
Taiwriz
nilotica
[Keimer, Gartenpflanzcn
p.
55 ff.
;
Germer, Arznei. 54 ff.
whose
leaves
were used
in
medicineand its wood used to
make objects
in daily
use
0
111264
esp.
]. At Edru, in
the protection of the
house
text
is
the
spell,
I
protect your sleeping chamber with
branches
of
q
P--=.
.
the sticks of
beating
your
foes'. Vl 145,7. The
tamarisk
here is
protective at night and
in
the
Pyramid Texts 126c
the tamarisk
is
the tree on- the
desert
edge
from
which
the
moon rises at night
207
[so Jankhun, Schutz
p.
23
and p.
145
n.
105].
The
word also appears
in
the
place name
t3-m3wt
IP":
1
!
'the lowland
of the tamarisk' VII
217,4
,
which
is
attested elsewhere
[Meeks Donations
p.
123
n.
261]. It is
a sacred tree
in
the
Cynopolis
nome
,
along with
the
nbs
treeqPT
1342,7.
isk
non-enclific particle
Wb 1133 (13-15)
GG 119,3
and
230 (sk)
archaic variants of
isl
,
sl with
the
same meaning
.
sk
is
preferred when
a
depende-nt
pronoun
follows. Junker
notes that
isk is
enclitic,
like is,
and
is
used often as a
conjunction'and'GrD
242
p.
175.
'e
t
I
-"- P-1
Also
at
Edfu
:
Ptah
#--to L-i
%=-; b
father
of men and women
1137,4
;I
drive
away evil =-
.
Zr='M.
Y--q
upon your water and under
it 1470,16
;I give you
the
White Crown,
2-V
P
%=; P
and the
red crown
1172.5
;
7th day
of
3rd
month of
Shemu
-Z"TIP and
the
Six day feast IV
7,8
; son of
Golden
one of
Pe
%="-b: protector of the
lord
of
Mesen IV 330,1
-,
'gpswsn
irw.
sn and
indeed
all of them
1553,16-554,1. iry-s3.
sn
IV 17,8
;
birds
....
'19--PS
With dependent
pronoun : the
king is
given many
heb-seds
rn
KULE
and
he is king
of
Upper
and
Lower Egypt VI 292,34
;
296,3.
Enclitic
:
in
a protection spell,
Isdes
n ntf rmLt
he is
not a man
VI 301,13
; ntf
rmL n ntf
3bw 'he is
really a man,
he is
not a spirit'
VI 302.2-3 [Ghattas, Schutz
p.
77
n.
5, Wb 1133,4].
Non-enclitic ?: in festival
texts,
Horus
q+*
ity he is indeed
the sovereign
V 125,10-126,1 (after
Alliot, Culte II
p.
472
n.
2)
the spelling under the
influence
of sk'tq
destroy'.
ist
crew
Wb 1127 (11-19) Pyr.
From
the
OK ist
was used
to
denote
a
band
or company of men performing various tasks,
from field
work and
transport, to
helping in
a slaughter
house [6erny, Community
p.
100
and n.
1-3
with
examples]
.
It
also means a group of soldiers
[Schulman, Mlitary Rank
p.
25
and
43]
and came to
be
above all
the crew of a ship and
from Pyr. 1439a b.
the crew of the
sun
boat_.
of
Re [eern
op-ciL
208
p.
100
n.
41.
At Edfu, depending
upon the context of the text the
word
is
used
in, ist
can
imply
slightly
different
meanings.
In hymns
to
Horus
or
Re.
the
ist
of the particular god arc oftcn,
dcscribcd
as
'in joy'. '
exulting' and they are
found in
parallel with words such as snltyw or
imyw-Bdt for
example:
0
"'of Horus
rejoices
1110,5
;iIJ of
IcTn
r9wt
V 155,6
;qIb
"'
of
Re
rn
h3-snd
111341,8-9;
1-kill
of
Horus
m-lw
VIII 93,3.
The king
can also
be
accompanied
by
an
ist
:
in
setting
free birds, 'Your
great ones exult
(m-t')
24 '&m-3w-ib
1114,13'
and
in
temple
description
texts
also
bend
their
arms and praise
Horus VI 17,7
of the
Lord
of
Mesen
with
the
band
of
Re
and
70
gods are united
together
VI 17,2-3
;
in
a more general sense,
Iqq
s,
8si
make
festive
the temple
and
domains IV 11.8
the
royal comrades are
in
their adornments, along with priests.
youths and women
IV 3,7
; and the
god makes whole
qi Wa 1
and protects
d3mw IV 15,7.
They
are connected with
boats
:
in
the
pehu of the
7th LE
nome
qIqq2
111
of the god's
boat
are
in joy IV 27,9
;
in
texts
for
the
slaying of the crocodile, the
god
is
accompq nicd
by
sb
tyw
and
of the son of
Osiris IV 212,4
; the
crocodile
is
slain
by
the
king 'alone
with
IV 57,14-15,
so that the
ist
as a
boat
crew
is
continued.
The
term
can also
be
used
in
a more military sense
(though
this
does
not exclude a
boat
crew also,
for
the
ist
may
be
a general purpose expeditionary
force jn fact
and to
draw divisive lines
of meaning
serves no purpose).
Two
texts
describing
the
guardian gods portrayed
in P1.50
on a
'pilieein
the
Pronaos (2. ),
use the term to
refer to these
ferocious
minor
deities
i's
sail on a
fair breeze
and
help
to
uphold
Maat 1113 13
and where
Seshat incribes
the
genii on the
waU she says,
I know
q 1qq
your crew, you
fill
your
heart
with them
11132,6
;
Horus
of
Bohda
too
1nows
qJqq
-
i7l'his
crew and
his loyal
servants'Ill
32,9
.
The idea
of
knowing
the
crew
is
also suggested
in
the
cosmogonical texts
:
Thoth is
said to
Ysr
VI 179.10-12
and
he
says
,
Isr. 1
rirs3.
kVII79, I2;
a1soinVI332,6
They
are protective then and
this
role
is further'stressed irA
passage where the
VI 194,18.12
play an
important
role as they
accompany the
Xbtyw
and protect them,. They bend
their arms
in
praise
for
the
creation gods
VI 185,1.
In 1119,9
and
VI 18,9
probably
to
be
read qdftyw
(q.
v.
)
,
209
rather than
ist (after JEA 29
p.
21
n.
6).
'
In
the
Myth
the
ist
are
the
boat
crew of
Horus
and they
can
be identified
:
die
royal children are
the crew of
Horus VI 79,1
and
in
the
barque
procession a genhalled
bry. tp-t3wy
is
-
III
decribed
as
tpy
m4kq-; -=; * the
best
of your crew
VI 65,6 (in
the
first barque) Osiris increases
qVqA",
of the
warship of
Horus VI 85,6.
'!

Theist
are protective personnel and at
Dendera
as might
be
expected they are theist of
Hathor,
(MD III 30c
etc.
).
isty Egypt
Wb 1127 (10) GR
Derived from ist 'palace!,
thus
it
means
'the
two palaces, courts' and
from
the
GR
period only
it
was
a word
for
the
whole of
Egypt [Gauthier DG I
p.
1061. The
word occurs at
Edfu
when
the temple
enclosure wall
is described
as
like
the'wall of
q
- P
1.2',
2
VI 14,4
;
Horus Behdet is Lord
of
q
-
C3
,,
VII 314,8
.
It
occurs often
in GR
temples
[c f. JEA 36
p.
75
n.
95].
isd
spittle
Wb 1134 (7-8) Pyr.
and
GR
The
noun
isd 'spittle' is
attested
from
the
Pyr.
texts.
261
qP--!
54
and850qp-,
JeQ, 1628
also ;
in
the
CT, Sp. 331 [c f. FECr 1256
n.
12]
where
the meaning
is
clear'liquid
from
the mouth of a person"spittle'; also
DD Spell 174 [Hornung TB 576]
goes
back
to the
PT
spelling,
Horus is Lord
of the
Storm
qP
'0-
P
c=) s
.
Rain
may
have been
viewed as the spittle of the storm
god
I This
narrow
kind
of use may
be
an archaic survival, copied
from
religious
text to
religious
text,
but it
may also
have
existed
in
everyday
language
as a word
for'water. Edel [SAK 4,1976
p.
90,92]
discussed
a word
Ist, isd in
place names, such as
Urk HI 1433
(z
isd-rs,
which may
be
related
to a
Nubian
word essi
'water, in
words such as
Ast-apus Vhite Nile',
ast-asobas
13lue
Nile'
and astobores
'Atbara!,
so
it
may
be
a very early
loan
word
from
or common word with
African
languages.
At Edfu,
the noun appears
in
the
geographical
Itext.
s, where the
hd
canal
in
the
Memphite
nome
is
brought
containing r--,
its
spittle
IV 21,14
paralleled at
Opet 189
,
h1py is brought,,
210
containing
q0-.:
-"'
'--
and
it
pours out water
for
you
.
The
word also appears
in
a phrase
'nb
;
nLrw m
isd. f in
a
libation
offering
//////
P
-B-
/ft, 1114,17
which can
be
restored accurately'.
from
a similar text
in Urk. VIII 10c
a water
libation 'nh
nirw n:
here it is
also r
v
ejected water.
The
noun
however
gave rise
to
a verb
from
the
GR
period, not
in Wb but
translated
by An-Lex.
78.0495 Tdpandm d6versee (and 79.0349)
or perhaps
'to
sprinkle
(water),
which occurs at
Edfu in
a
,
4.
libation
text:
Horus Behdet
gives
Hapy in
return
qP
%=P
and
he
pours out
for
you at
this"'
time
111170,3
-at
Kom Ombo,
too,
695
the tortoise
q Lo
b'py [Gutbub. Hom. Saun. 14271
and
at
Esna Il
no.
9
,
7.13
; no.
23,13
etc.
The GR
use seems to
be
an archaic revival.
name of a canal
in
the
18th LE
nome
(not
the
Mut lake)
Gauthier DG 1108
1
'i
L
C=3
=q
CxCJ
32r
=r- is brought
containing
iweet
things IV 36,5.6; V 25,1-2
; the sacred
%kj ti
C=
barque
of the nome moors
in r- 1335,5. This is
the
Bubastite
nome and the connection
between
the cat goddess
Bast
and the
lion
goddess
Mut
may
have inspired
the
like
named canal.
ivs.
t interrogative
pronoun
Wb 1135 (7ff. )
-
not
GR
GG 500'what 2'
Uwt.
msnbt
q
This
pronoun
is
used at
Edfu
extols the
virtues of the M
9m,
t3.
mhw
Vhat is its like in Upper
and
Lower EgyptT IV 169,14.
to
spit, spew out
Wb 1135 (14-16), Pyr.
As
early as the
PTs
the'verb
igg
was Used to
describe
the
way
in
which
Shu
was created
by his
father. Aturn
spat
Shu from his
mouth, thus
igg has
C'Onnotations,
-not only of oral
birth, but
of
creation and procreation
in
general
[Pyr. 1871
q Ec::
33'14
Atum
spits you
from his
mouth
in
your,
name of
Shul. The
verb
does
not occur often outside'Shd-Atum
texts,
implying
that
it is
not used
regularly until
the
late New Kingdom
and
Late Period because
of
the
nature of the
Shu
cult
[ILA V
211
735-71.
At Edfu
a
hymn
to the
Table
god
begins, '0
table
god
I
rw
9w
m r1k you
have
spat
Shu
an
...
j.
from
your mouth'
VI 153.8
and
q
c=
..
sw spty.
k 'Your lips have
spat
him
out'
line 13. The
significance of this
is
that
Shu,
as a
life
principle, can
be identiried
with
Hw (utterance
of the mouth)
who
is
also a
food
god, and
Shu in
the
Ptolemaic
texts
is
the
'Master
of
Largese. In
this case the
Table
god
is identified
with
Aturn (c f. Blackman, JEA 31
p.
64
n.
28
and
29].
The
precise meaning of
iff,
as an action
has been debated: Blackman [OP.
CiL] treats
it
as
'spit forth'
as opposed to
Sethe [Amun 241
n.
1] 'Husten'
to cough
.
An illuminating
text quoted
in Taharqa
[Leclant
pl.
40
p.
71
and n.
26]
says about
Re, '
q
cm
Ic 13w br
srq-btyt m rn.
f
n
Imn he-
expectorates winds
to
make
the throat open
(breathe) in his
name of
Amun'. This implies
again a
forceful
expulsion so that the action not only
involves
the expulsion of
liquid
or
fluid, but
also of air,
which
fits
with the
fact
that
Shu is
also an air-god
[text
7
Gr. Oases 15,15
and
Amun 212]
and may
correspond to
English 'to belch'. Compare
with
this the goddess-sister of
Shu, Tefnut,
where
tf
is 'to
spew'and she
is
the
goddess of moisture.
i99
at
Edfu
most often occurs
in
the epithet of the
king
Wn
9w
,
either
'Spittle
of
Shu'
or
'whom
r
VI 108,4 Shu
coughed oue
It
occurs
in
texts appropriate to
Shu, f3i-iht:
"lob
C313
TO 1;
'A'
P
and son of
Re IV 77,7
;a myrrh and meat offering
EM
.
V1,
305,11
,
or
in
texts
high
up on the temple
walls
(air-texts)
15
-
r+
V 208,15
DO
-
C&O
HI 43,15
,
or
in
amulet offerings : ws r. I of
Re
and
S hu IV 265,16
0
C313
nh-lid-w3s
q
c=
IV 143.9
and
the
hh
-offering
VI 270,4.
W
It
also occurs at
Dendera.
The
OrCj in
is
obscure, unless
it is
a pun on the creation of
Shu
and the
relationship
between
the
king
and
Shu
.
They,
were
identified because both
were
the son of
Re
and providers of
food. In
the,
tomb of
Anch-Hor [Bietak, Das Grab des Anch-Hor 1, Wien 1978
p.
95 (plan 15) 1
the
mayor
is
called
qm3 n
Itm
m
.
A-
y

jo
'created b Atum from
the
spit of
Shu
and
Tefnuf Bietak
translates
it
thus,
but it
may equally well
be 'created by Aturn
as the
spit of
Shu'
which agrees well
with
Blackman's interpretation
of the
phrase, as a means of
identifying
the
king
with
Shu
using a
metaphor very similar
to our own
'spitting image
of someone or
'spif
=
exact
likeness. In
this case
then
it is
a noun
[c f. Wb (16)]
and
d
appears to
have
existed
in
this
form from
the
PTs. It is
not a
212
mistake
for isd, for in Pyr. 850
there
is
the
line
pr rn
0 Ift
pr
rn
0 Sth,
which uses the two verbs
in
parallel.
%0
At Edfu
the
verb and noun are used
in
puns and
in
protective contexts, such as the
?
Mtection of the'
CM3
CM: ), -'06r-'He is
one who protects
that spittle of,
'
13
House'
spell : s3 pry n
R'q
r
Re
which
he has
spat out'
VI 148,12
; and also s3
kr'pfy
of that
his face' VI
148,15
.
The first is
an oblique reference to
Shu,
the second to
Tcfnut (c f. Jankt+n, Schutz
p.
72
and
721.
M
to
carry
,
support
Wb 1136 (1) BD
,
GR'
C=3
Wb
quotes an example of
iXY from BD, Spell 114 line 2
C=I m p
.
which
Allen
translates,
'a feather has been
thrust
into
the shoulder'
(also BD index
p.
286 lis
to thrust],
he
takes
it
as a version of
M 'expectorate.
At Edfu, iff 'to
carry'
is
used
in
puns which suggest that
its derivation is from Shu
as
the
igg
of
qc=
C,
Atum,
who, as the atmosphere,
'holds
up'
the sky: the
Table
god who
has become Shu
CXQ
-a Pt
Ig
F,
n.
k Nwt r tp. f May hecarry
the
sky
foryou
upon
his headVI 154,12
qr-
rn
'wy
rn rn.
f
n
9w
1jr-pt he
carries the sky on
his hands in his
name of
Shu,
the upholder of
the sky
VI 154,3
.
The determinative is
physically
incorrect, but it
represents
Shu,
the
bearer
of the
sky.
-1
1
C33
A difficult
example
has
the temple
with
its
enclosure wall
q
=3
-H n
9w
np
In
ndmndm
'the
very spit of
Shu' [after JEA 32
p.
77
and p.
82
n.
36] IV 331,9.7bis
time
Iff is
an epithet of the
temple, though
it
may
be
theverbgg'to
build'.
When
the
Dendera
texts
were written, the
word
had
correct
determinatives
and clear usage :a
procession of priests carrying shrines
q rlm
117 '1 carry
.......
D VIII 1199
;D
VII 189,1
203,7
.
Ile Edfu
texts
may represent the
formative
uses of
this
word.
i9d
" ;'
persea tree
Wb 1136 (5-8)
c.
f. (13) D. 18 *
DG 45,3
213
The
precise
identity
of the
i9d
tree
is
uncertain, authorities are
divided between
the
Persea
tree, a
qTeek
name
for
an
Egyptian
tree
mentioned
in
ancient authors,
but
which
is
also called sw3b
in
Egyptian fc f. Keimer, K6mi 2,1929,92
n.
I Mimusops
schimperi
I
and more recently
it has been
identified
with
Balanites
aegyptiaca
Del. [Keimer, Gartenpflanzen 136
;
Germer, Arznei.
p.
246-252
also
LA IV
p.
942-31.
For
the
Egyptians
the.
i9d
tree
was above all
the
sacred tree
of
Heliopolis from
the
OK
at
least [Urk. 1
197,10
pr-i9d]
for
on
its leaves
and
fruit
the
names of the
king
were written
by Thoth
and
Seshat
to
ensure
him
a
long
reign.
The
9d
connection with the
solar cult at
Heliopolis
ensured that at
Edfu
the
tree
would
be
very
important in
the
cult of
Horus Belidet,
the
solar
falcon
and thus th
e royaJ persona.
At Edfu
there
is
one clear scene of the
writing of
the
royal names on the
iYd
tree,
in
the
Couloir
Mysterieux [1112,4-17
and pl.
19 3rd
reg.
l. Here Khonsu (=Thoth) holds
a pot of paint and writes
the
royal cartouche on a
leafy W-tree,
under which
the
king kneels
wearing
Double Crown
and
holding
the crook and
flail. Khonsu
says,
'I inscribe
millions upon
Xps
m
BOW 1 112,4
a
statement of the guarantee of
kingship by
the
gods
(here Seshat, HB, Hathor). This
scene compares
wth
New Kingdom
examples, especially
during
the
Ramesside
period, to
give the
divine
guarantee of
kingship [Helck, ZAS 82,1957
p.
117-1401. In
the
Chapel
of the
Throne
of
Re,
which
is
a
kingship
room at
Edfu, in
two
scenes
the
king is
rewarded with years of reign and many
Sed festivals,
while
he
kneels,
wearing
the
Double Crown
under
the
i9d
tree.
T'his is identifed'as
such:
q
=. 2

PS
m
Bhdt 1291,4
and
q9
E3

ps
m
Bhdt [pl. 29a
and
29b 3rd
regs.
] 1297,14.
The
geographical texts,
which
list
the
sacred
ftes
of
the
Egyptian
nomes mention the
U1
1337,12; Memphis I
[lid
tree
in
a number of places, most
importantly
the
Edfu
nome
329,14
;
Khent-labet 1332
;
Busiris
'j

1332,11
;
Athribis 1332,16
;
Heliopolite 1
cm
333,13
;
Hermopolis Parva 1333,18
;
Mendes 1334,6
;
Diospolis 1334,17
;
Bubastite 1335,6
1.
"
;
Pelusium 1336,1
;
Theban 1338,7
;
Dendera 1339.3
;
Aphroditopolis 1339,18
;
Hebenu 1
342,1
;
Dwny 1342.12
;
JW
1343,13 [see Buhl, Goddesses
of the
Tree Cult, JNES 6
p.
81-84].
The
reason
for
the
'popularity'
of this tree
is in imitation
of the
Heliopolitan
nome where the
noble
i9d
grows on
the
Mound
of
Ynd
1333,13. Here
the
iM
may
have
en
connected with
the
Heliopolitan
obelisk and cult of the
benu bird [Buhl
p.
89].
Garlands
of
iM flowers
were
important in
the
funerary
rituals of the
New Kingdomf
perhaps regarded
214
as
life
giving, they were emblems of new
life. At Edfu i9d flowers (or leaves)
were mixed
in
with
C=
im3 leaves for
garlands which were used
in festivals
:
-'nhw
n
V'133.5
;
in
0
processions
'nhw im3w
qc')
1569,9-10
; or
in
off
C23
V
'ering
hymns
of praise to god
VIII 163.2. The
offering of such garlands
became
a particular offering ritual,
but here
the emphasis of
the reward
for
the
king
was on
iM in
the garland as a symbol of
kingship
guaranteed
for
the
king. A
garland of
W
andl'am

is
offered to the
ka
of the god
VII 80,10
and
it
assures that one rules upon
the throne
VII 80,14
; also
IV 387,15; 388,1
where pl.
107
shows the
king holding
out
J-
and'
I
to
Horus [pl. 107 4th
register].
Though
this
may
be
the
leaves,
that the
flowers
are offered
is
'
implied
where
q
c., O!,,,,
in
a
bouquet is
presented
(ms) IV 356,7
and the
q
'55"

Yps is for,
the
'nostrils'
of
Horus Behdet
and
W for
the
nose
IV 356,9. Others include
the opposing pair of
texts
in Ir
ms
'nhw
nW
from Behdet V 74,10
pl.
115
the
king holds
up two
leaves
and
V 170,10 [pl. 1191
,
the
king holds
up
9
and
VA
where the
latter
must represent
the
iM.
In
a slightly
different
text type,
a
bouquet
of
b3k
and
is
combined with millions of
'life-stability-powe? VIII 64,11-12.
As
the sacred tree
of
Edfu,
the
id
grows on the
13t
0
-nirl
Bhdt 'sacred
grove of
BchdeC
1397.1. Two
wine offering texts
have
the
phrase wdn.
1
sw n
Uk JLr 9d 9ps
so the
king
offers
the
wine under the tree,
perhaps the
regal or power aspects of wine are
here
mixed with the regal
force
of
iYd
: thus 186,7 (Re-Harakhty
pl.
15)
and
1100,10-11 (HB
and,
Hathor
pl.
18). Neither
plate shows a tree
however.
The
A(d
is
not only the symbol of a
living
green,
flourishing life, but its branches
offer protection
the
im3
and
qM-
4t
aI re protected
in
the
sacred grove and
in
return the trees r
ir-s3. k 'protect
you'
VI 227,11.
See: LA III Ischedbaum
p.
182-3'; Ibrahim', Chapel
of the
Throne
of
Re
p.
524
;
Ibrahim, Kingship
p.
43
; also comments of
Gardiner,, JEA 32.1946
p.
50
n. g with references and
discussion
of
arguments
iqr
exceffent
Wb 1137 (1-20) OK '
215
DG 45,5
f
'2--1
C.
f. (VLT)
(01CPtq
x
iqr
continues widely
in
use at
Edfu,
most often as an adjective : msnty
-r=; -
VIII 27,11
and
especially
in
the epithet of the
king
w'b-iqr
q4`1-
-b
V 342.14-5
;q
Z'L
IV 55,1
VII 282,10;
Qlso
the
s'O mummies are
iqr
IV 84,5.
It is
also used as a verb : the
king is
excellent of
fingers
as a
brewer 11197.4
m
k3t. f 111 197,4
.
With
preceding preposition
it is
adverbial: make excellent their
mummies excellently
IV 19,9.
The
phrase
iqr-sbrw 'excellent
of plans', which was used
from
the
MK [Janssen, Autobiografle LG
q
an3
53 ff.
and
Sin. 48
of the
king] is
used at
Edfu
as an epithet of
Khonsu IV 247,6
[GuM
p.
34]
As
above,
iqr
can
be
written using
the
ibis
sign and this
is
a reference to
Thoth
as
'the
excellent
one'.
It is in
puns on this that
iqr is
used most
inventively
at
Edfu. iqr
can
be
a straight epithet of
the god
Thoth
: the
king is
the
image
of
q-'5=; D
167,6 1377,17
;
he is
the
heir
of
1170,15
and so this
lends itself
to
alliteration and punning : the
king is
excellent of excellent
things
of the
Excellent One IV 57,2
.
iqr is being
efficient and
competent, which
Thoth in his
capacity as scribe epitomised
.
There
may
be
an example of a causative
form
of the
verb
iqr (not in WB),
where
the
wddw
1'777-,
I
'a
'1:
Iq
'PI Msn WO Bhdt
m jif3w nbw
'the
excellent snakes who make excellent
Mesen
and
OP
flood Behdet
with all provisions'
V11 269,4
; also
the
king
as w1b sbtp nir m
iry. f
excellent priest who makes excellent songs
(or
excellent of songs) who pacifies god with
his
works'
11143,8.
iqrw door bolts.
c
f. Wb 1138 (6) NK
type
of
furniture
A
word on an ostracon
from Abydos (D. 20) includes in
a
list
of objects
A
14
vl- I
two
iqrw,
whose
identity is
unknown,
but
which precede the
word sb3w
'doors',
so they may
be
'wooden door bolts' here [Abydos 111, EEF, London, 1904
pl.
54
and
55 2,1
and p.
38]. At Edfu
the
216
iqrw
are the
bolts
of the main
temple
doors
and
in
the
Mammisi,
various parts of the temple rejoice
at the god,
including
4.
c'=o.
jar::
' E-E
Mam. 196,10
whose
determinative
clearly shows one of the
bronze lion form door bolts.
Iqrt Excellent Lady
Wb 1138 (2) NK
Epithet
of the goddess of
Buto: Abydos, Rit. Tabl. 18
and at
Edfu: Wadjet is Lady
of
Might'
and
ja
'..
r3
1129,15.
iq
to
illumine
Wb 1138 (15-16) GR
An
extended use of
the verb
iqt 'to
enter a place with the
determinative
A
to mean
'illumine.,
that
is light
enters a place.
At Edfu
:
Horus Behdet lights
up
the
darkness
and
his
son
(the king)
q41
RN
31130&'Oss
illumines
the
banks 1 379,6
*.
describing Horus Behdet
,
bw
nb n tn3w.
f is illuminated by his
beams 1556,2.
Possibly
: s3b-*gwt
P Ft V
VI 157,2
; and
HB is
the great god niwt
mqTi; ty--
who
illumines
cities with
his
colour
? IV 318.11
This
verb occurs at
GR
times
and throughout
GR
temples.
iq
to enter
(a
place)
Wb 1138 (8-14) Late. GR
The
earliest example of this
verb
in Wb is from Buch
von
Durch W. 27
and
thereafter
by
the
GR
period
it is frequently
used at
Edfu
and
Dendera
with
the meaning
'to
enter or go
in'. It is followed by
4
.4
J%,
the
direct
object : of
incense in
a procession L-
.
it
enters
the nostrils quickly
1 571A
HB
Qd
I
-'' x- spt m
irw. f
mY
he
enters
his
nome
in his
true
forM 1 19,1.
With following
preposi tions :r-
the
flood (i3kb)
q'dN%'.
r
Ot
nb
(alliterative
choice of verb)
I,
4
582,8 Myt in Mesen IV 123,5-6
,
of a procession
in
the necropolis ;
V
r srh n si3 s3
3st IV
.
54,6. '
v
217
Dr
: of
incense
which enters
('q)
nostrils and
qtd--'
the scent of goddesses enters!. -,
^,
-,
lxfore
you
in heaven 1559,13. The
parallel use of
'q
confirms the
meaning.
Imperative form
: to the priests carrying standards
in
processions 1557.1
and
A A--->
4
lc;,; *
.
10 inter In I'
.
It is
used
here
as a variation on the
many words used to
mean
'go,
proceed'
in
this
particular text.
Also in
a
ns bread
offering, the god
Wdd is
I
invoked
and
q'
"I.
-
4-e
""' he
enters you
?
quickly'
(as
the
smell of
bread ?
or
does
wdd
here
personify
food ?) IV 222,13.
q 0.
This
verb
is
the
origin of
iq 'to illumine'
as shown
in
an example :
bw
nb
A
m3wy.
f 1128,16 (if
-A
sign
is
correct then this
is
the
forerunner
of the
writing with
The
origins of the verb are obscure,
but it is
widely used at
Dendera,
also
Urk VIII 26
and probably
in
other
temples
(GR) for
example at
Deir
el
Chefloiut [RdE 29
p.
229-2301
q
-4--j
-A a place.
iqtt
goddess
in
vulture
form
Wb 1138 (17) GR
'
Wb
gives only
Edfu
references
for
this word, which
is
an epithet of
Nekhbet
310,3 in
an oryx slaying text, so
it is
plainly a vulture
form
goddess.
In
two
incense
texts,
Horus
Behdet is
embraced
by
q'943
I
-:
P
with
her
wings
1475,1
and the
king is
called
'begotten
of
q
'610-JA in
-t
who wears
Nekhbee IV 93,13. Ile
association with
incense
suggests
firstly
that
Nekhbet is
called
iqtt in her form
of the
Nekheb incense
and also the
brightness
of
burning incense
and
brightness
of the vulture plumage may suggest the origin of the
word
is iqt 'to illumine,
brighten',
so that
it
means
'Bright
goddess.
It
may
be
older
than
GR
times too
and occurs also at
Dendera describing
the appearance of the
Golden One
qi,
;
:
rejoices
////// D 11200,2.
ikm
shield
Wb 1139 (13-15) MK
-
GR
Middle Kingdom
coffin
frituswrite ikm determined
with
implying
that
it is
a shield made
of
hide [Mquier
p.
23 11 Later
texts specify which material
it
could
be
made of
-
leather
or even metal
and
in
shape
it
could
be
10
or
0
[Wb
exx.
]. Above
all the shield provided protection and
it
is
used
in
a metaphorical way atEdfu:
Horus Belidet is
q=41
n
bi3
around
his
temple
VI 92,9-10
218
and the
king is
q
A-
0n
bi3
around
the temple
VII 182,1.2. Ilis
allusion
is
repeated
elsewhere, at
Kom Ombo
:
11218
.
835 [c f. de Meulenaere. BEFAO 53
p.
92
n.
61
and at
Edfu, Horus
says,
'21,
q
in
T
ID
I
make a shield of copper around your majesty
(king) 1307,1-2.77his
is
a
turtle slaying text
and
it is
possible
that the
killing
of the turtle, protected
by hi's
carapace can
be
rewarded
by
a shield of copper
(an
allusion
to the turtle shell used as
defensive
annour c
f. Van de'
Walle, La Tortue in Nouvelle Clio 5
p.
185-6 ).
Wb
gives a ref. to
E. Piehl II 46A
where
the
king is ikm
around wist,
(comment
of
De Meulenaere
op. cit.
but
cited
in Grapow Bildliche
wrongly as
Rochem. 1146,4
on p.
172
n.
4).
Though first
attested
in
the
MK it
may
be
older, as the
shield
is depicted from
prehistoric
times.
ikwt flood
1: 7X
This
occurs, where a
flood
serpent says
,
ihm. i
n.
k
U
e.
=
xx-
flood for
you upon
the
fields' 11260,4.
c.
L 13kb
or
igb ?
Dr
rww
I
overflow
the
ikn
to seize
,
take
hold
of
Wb 1139 (19) GR
Wb
quotes only one example
from Edfu, but it does
occur more often.
Its
sudden ot ppearance and
the
general use of the
word suggest that
it is
only a
form
of
Ink
-
'nk
which
has
metathesis of n>k,
'
to creat6 this
apparently'new'word.
Objects
of
ikn
are weapons:
h'y
staying the
hippopotamus VI 168,14
;
in
alliteration
W
4,
j
iwn hr int iwnty'w Seize'
the
bow
and
drive
away the
Iuntyw 111136,1
1. or sceptres
A
w3lit
V 177.7
and also
irnyt-pr
testament
0
IV 249,1-2
and
CM -%.
.
8.
One
reference
has
a sentence which
includes
the names of various
types of cloth and verbs
to
denote
how
they
are made
ir dr
Y
qm3 n1ri
C=3
11163,15-16.
c
f.
also
lkn 'to draw
water'
(Wb 1139,18
=
Westc. 12,26).
ikb
to
moum
=
i3kb
219
igp
rain clouds
Wb 1140 (19)
to
141 (2) Pyr. 'GR
DG 579.1
gp.
t
Cr. 825b
;
CED 334
;
KH 462
YH
TT 16 if WE
igp is
well attested
from
the
Pyramid Texts
onward as a word
for 'rain
clouds' and
its
meaning is
clear
both from its derivation from
the
root gp/gb.
t [Ward, JEA 59 1973
p.
230]
and also
from
the
determinative
of
the
word
At Edfu, because
clouds
block
out the sun and thus obscure
Horus Behdet
they
have
to
be
removed
and this
is done
at
dawn
and the rising of the
sun
in
particular -, nq
13
JW
there
is
no cloud
I
V
284,8
;
heaven is
pure
75
TR
I
there
is
no cloud
in it
at
dawn 111211.3
.
7be
sun
drives
away
the
lc:: b
r-V
-
cloud :
dr-igp
ci
111215,8 V 7.10
with
his
eyes
13
FH r
VI 339,11
and
Hathor (as
the sun eye)
does
this
VI 247,6
or
Horus
rwi4
"'67
a
11r
It
1551,20. Re declares
that the
Place
of
Re
n
tkn
igp 'no
clouds shall come neae
q
ID
13
z
VII 41,3
and
q
[35
VII 182.13.
An interesting
use of this
verb
is found in
a
list
of epithets of
Amun Re (Maat
text),
who
is king
of the gods and
father
of s3w. n. sn, shmwsn
q
Uj
rn
bntsn 1 95,19. There is
an example
in
the
PTs,
which
is
rendered
by Faulkner (FCD 32)
as
'soar
cloudwards'
[Pyr. 891
1225
;
15601 but it is
also connected w4kh
Amun
too.
Igrt
necropolis
Wb 1141 (3-6) D. 18
A
word
for
the
realm of the
dead in
general and particularly
the necropolis of a
designated
town
[Gauthier DG I
p.
112-3]. The
word
derives from
gr
'be sileneso is
the
Place
of
Silence
and
it is
used
as a term
for
the realm of
the
dead from D. 18.,
though
in CT V 333h,
there
isao'bl,
q.!
=5,
-A
Asa
concept
the afterworld
being
silent seems to
have
already existed and
its derivation
seems certain
[Zandee, Death
p.
93f]. It is
often
found in funerary literature [Amduat H
p.
162
n.
8].
At Edfu igrt is
most often associated with
Osiris in his
capacity as
ity('3)
in
1grt [Cauville,
Osiris index
p.
199
passim] or
hq3 igrt V 165,2
and
I
lit-
-V
293,11. Re
has
the power..; Q, scatter
his light
even
in-
-igrt
Cao
1370,17
,
which makes
the
220
underworld people rejoice.
The
ancestor gods also
live here On is
the noble mummy
in
',
Z"<4D
VI 312.2
W3st VI 26,4
Igrt is
not specific to one place,
but
can
be
associated with
Thebes
73V4
and
in
the
ity
nome,
here HB is
called
Dq3
m
-I-
ona
IV 2U.
There is
a problem over
-]J-
though,
for it
could
be
a confused writing of
dYrt
rather
than
Igrt. As,
the
flamingo
and not
ibis it
would
be
the
Red Land
and not afterworld
.
for
this confusion see:
Sleth
has been banished
to
rj:
A: b
by Horus IV 18,11
=
d4rt here.
It is
also used at
Dendera.
it father
Wb 1141 (10)
to
(19) Old.
DO 4 4,4-
Cr. 86b
;
CED 49 KH 53 F- I WT
s
IWr
Used
at
Edfu in
epithets of gods and most usually with
the spelling
1
.
Burchardt [ZAS 48,
AM
X-
10=A.
1910p. 18-27]
also noted atEdfu
1118 (12)
Lo_
e. g.
VI 13,10
and add also
V 5,1.
In
the
plural:
1562,4;
iti
1151,10;
t-'
1155,8.
%C-
q-
%-
It is
common and
for
uses see
Wb.
it-itw father
of
fathers
Wb 1141 (17-19)
This is
used
to
describe
a god as the
first
creator god and at
Edfu
this
is Horus Behdet
Y--
of gods and mankind
IV 102,14
and also creators such as the
Ir-t3
snakeS. i- of all gods
11
37,9
.
Edfu is
st
'07"-
place of the
father
of your
fathers IV 53,14.

Y
,"I1, '.
3.
it-nirw father
of gods
Wb 1142 (1-8),.
-1,
The
term
it-nirw is
applied to
gods at
Edfu,
and
is distinct from itw.
nlrw
'gods' fathers'
which
denotes
a priestly class:
In
general
it-nirW
QfCW
to the main
deities
of
Egyptian
temples and
in
221
particular the
primordial gods such as
Atum, Ptah
or
Re
and other gods who are regarded as playing a
creative role such as
Osiris, Hapy, Geb, Shu, Sobek, Khnum
etc.
At Edfu it
may apply to
Atum
ie
I
IV 32,10
;
Ptah-Tanen
IV 21.12
185,34
'471
11276,9
;
Hapy 11259,7
and also the s3b-Ywt
sovereign and
Lather
of
the
gods
IV 53,3. Ibis is
the title
in Wb 1141 (14)
which gives examples
from
as early as the
Pyramid Texts. El-Banna [ BIFAO 86
;
1986
pp.
151-170]
outlined the
uses and
limits
of application of
the title
noted
here.
The itw-nirw
class of priests are
found
at
Edfu
most often
in
association with
bmw-nirw., The
temple
description has
them
0-
11,
I
performing their
duties IV 11,8
andil
A7
and
V
mw-nlrw attend the
king in
the temple
IV 15,1
; also
.
b ',
--
assist
in
the ceremonies
in
the shrine.
In
the
hierarchical
order of priests they
are above w'b priests
but below hmw-nir.
The honorific
and political
implications
of
the
title as a marker of court rank are not addressed at
Edfu,
so that the texts spread no
light
on
the
problems over the precise nature of
the title
discussed by
Gardiner [AEO 1'47 53 *1
and
Kees [ ZAS 86,1961
p.
115
-
1251.
The deified
ancestor
king is
also called
It-njr
:
Ptolemy III
=Ir-
1421,18
when
he
addresses
his
son
Ptolemy IV.
It
barley
Wb 1142 (10-20) OK
DG 46,1
Cr. 87a; CED49, KH53 "61(JT'. -
WOT
jo
it barley
was grown
in Egypt from
aA'-'Ieast neolithic
times
and
the ancient varieties, most often
four
or six rowed
barley,
were much the same as
that grown
today
(Manchuryia barley) [LA II Tackholm.
col.
270-271
and
Dixon, A
note on cereals
in
ancient
Egypt, in Domestication
and
Exploitation
of
plants and animals ed.
Ucko
and
Dimbleby, Duckworth, 1969
p.
131-142,
especially p.
134-51. Barley
was used
in bread
and cakes,
in
making
barley
gruel,
for brewing,
as a medium of exchange and
in
medicine
[Food II
p.
479485].
The
writing of
the
word as
CR
occurs
from
the
first dynasty [Emery, Great Tombs
of the
First
Dynasty III
pl.
83,31
and
in
offering texts
of the
Old Kingdom
onwards
it is
most often
listed
with
bdt".,
222
emmee.
The latter
was
treated as a
female
counterpart of
it
whose resemblance
to the word
it Tathee.
did
not pass unnoticed
in
puns.
At Edfu, barley is found in
an offering ritual
bnk it bdt 'Offering barley
and emmee, which'were
symbolically, the staple grains.
A
pair of texts
on
the jambs
of a
doorway into
the
Court have
this
text
in
the
first
register :'
'W%
V 376,4
to
14
and'
04'
V 379,16
to
380,10,
where
the
0&0
see
grains of the
field
are offered
by
the
king
.
The
grain
is
shown as
T.
one
bunch held in
each
hand
of the
king [pl. 142]. In
return
Horus Behdet
gives
bnd fields in Egypt
without number and
hnbwt
without end, and all the
lands
to the
ends of the earth
(rcpectively). Similarly nk
VII 83,13
-
84,11,
where
the
king has
agricultural epithets, such as
ibw,
and
for
supplying e gods th
to their
satisfaction
Horus
gives good
fields full
of grain and granaries with provisions
.
One
of
the.
donation
texts
follows
a
Pnk:
*.
*. bdt
text,
showing
its importance
as one of the
basic
agricultural!
rites
VII 242,11
-
246,8. Horus
again guarantees the
fields full
of grain and without
famine, for
they
are under
his
control.
A different
ritual altogether
is
the
3sh-it
ritual :
3sb V1280,18-281,10and
tj
its
,
1384,11-385.3,
where a specific variety of
barley, lt4m'w, is
cut an the
New Moon Festival
of"
the
first
month of
Shemu,
signifying the
beginning
of the
harvest. In
return
Harsomthus
grants
the
defeat
of the
king's
enemies,
for
the
cutting of the
barley
symbolises the
destruction
of
foes. Wearing
his
atef crown
he
cuts the
barley in P1.151
reg2 and
PL31a
reg.
3
respectively.
Outside
these texts
it-bdt is found
quite often, e. g.
in
the temple
description
the granaries are
,
j) %.
--
30-
supplied with -' -c=P-
---P
IV 15.5.
Different
varieties of
barley
are
known
too
and at
Edfu
the two
main types are
It-Vm1w
and
It-mbw
[though
these
can
be
read simply as
gm'w
and mhw q. v.
for
examples see
Sethe
,
ZAS 44
,
1907 i
a
p.
191. In
the
grain offerings above these types
are mentioned
for
the rations
in
the
granary
V 376,10
of the
field is brought V 380,1
41 of
+
est%
1
e-
of ,
the
fields
are
for
the
god
VII 83,14. These
types
may correspond to
red and white or
black
types, or
more
likely
to the
geographical provenance of
the
grain
(for
together they
represent
the totality of
grain
in Egypt) [Dixon
op. cit. p.
137].
ty,
-
sovereign
,
king
,
prince :
223
Wb 1143 (3-14)
=
GR Poccn4uq
It
may
be
that
it 'father' is
at the root of this
word used
to
designate
the
king [as
suggested
by Kees,
Gotterglaube
p.
179
n.
21 but
precisely what
the
relationship
is is
not clear.
Sethe [Komm. VI
p.
102]
noted that
in PT 476b
the
king's
name was replaced
by
q-
and
it is
uncertain whether
this
reads
'king'
or
'father. An
example
in PT 51 Ic is
more certain.
From
the
biographical
texts of the
6th D.
onward
ity
was used
just like
nsw and
in
the
MK it became
common
in
monumental
texts
[Blumenthal, Kbnigtum I
p.
26-27
and n.
24]
so that
it
was a standard part of the titulary of the
king
and gods
by
the
later
periods.
Helck
translated
it Tatron' in Urk. 1 82,14 [MDAIK 14
p.
68
n.
13
also
see
Roquet, BEFAO 78,1978
p.
490-1 OKI. The Greek
equivalent
is
also used
for
nsw and there
seemed
to
be
no
difference in
meaning
between
these
Egyptian
terms,
so that their
use
in hieroglyphic
texts
was
to a great extent artificial
[Daumas, Moyens
p.
219.1
At Edfu,
the
word
is
used
to
refer
to the
reigning
king
and
is
spelled passim. and plural
V 8,10.
-There
is
also a
dual form for
the
king
and
his
wife:
Ptolemy IV
and
ArsinoeA
128,3
;q
Wj&
132,4 (W'b 1143,7 GR).
in
the phrase
ity
m nfy mi nn
(Wb 1 143,11 GR) 'king
of these
here
and
those there' with
the
only references given as : the
king is 138,6;
also
1380,11.
.
0-
The
epithet
ity-'3 is
applied
to
Osiris (Wb 1143,13)
often at
Edfu:
A
!.
J
.-
in
the
Sacred land 1148,12
and
in
the great
lists
of
his
epithets
he is Ity
:
Osiris
qH
23
(63)
and
4
1181 (9)
and
q 14
in
cities and nomes
V 289,2.
ity
to
be king
,
to
rule as
king
Wb 1143 (20) GR
Like b
q3 and
try-tp, ity
can also
be
used as a verb
in its
own right meaning
'to
rule!.
Wb
quotes
only
Edfu
examples and
it is
used quite often
in
this way
in
the temple texts
: the
king
q
MiZ
he
rules
the
Nine Bows 1156,16
;
Thoth
says
to the
king
4
`c`
you rule the
Nine Bows 1
108,12
.
It is
usually
in
pamllel with nsw
'to
rule : the
king
nsw.
f
m-ILnw
Nbn
j
idbwy
I-Ir 'he
rules
in Nekhen
and
he
rules the
Lands
of
Horus' 1152,15
;
Isis
says to the
king
nsw.
k Kmt
0
ity. k h3swt 1 235,15.
%0
224
It is
used
then as a variant word
for 'to
rule, particularly
in
texts
where many synonymous verbs,
have
already
been
used.
ity Gauthier, DG I
p.
1 13
Ibis is
the name
for
the
Bubastite
arm of the
Nile
which waters
both
the
13th LE
nome as
its
canal and the
20th LE
nome as
its
pehu
.
In
the
Edfu
texts this
is
made clear :
for IV
-
32,5andE-=2A
.6
'contains
water which came
from his limbs
and
Khcpri
sails
herein his. '
boat V 20,15
;V
21.1 (with
the
same
description)
and the
barque
of the
nome god-
sails
here 1333,12.
For
-A
IV 38.12 7g
to
GED
.
13 'contains
water and marsh'-
Df
v
r_r
birds'
also
=r
:
gM
3--r-
V 26.13
........
-uo
and
it is described
as
.
e-b
=I
335,13.
This
part of
the
Nile
,
stretched
from
nome
13
to
20 in Lower Egypt
and served
both
nomes
[Gardiner, JEA 5,1918
p.
258
and pl.
35
map
].
,
itf3-wr
sanctuary of
Osiris
Wb 1144 (3) Pyr.
A
place
in
the
Heliopolitan
nome with a cult of
Osiris
and where
Isis
was also venerated
[Goyon,
BIFAO 65,1967
p.
133
n.
210; Gauthier DG 113 ]. It is
attested
from
the
Pyramid Texts[ 627
c.
f.
Komm. Sethe]
and gradually
became
an epithet of
Osiris himself [Cauville, Osiris
p.
1811
and
it is
used this way at
Edfu
.
In
an
Opening
of the
Mouth
text, the
king is
called
'the living image
of
14
C!
91 1 Y-
4xI
4t-
-=-
' III 143A
and an offering text
has '11orus
protects
his father
as
C-->
IV
87,8-9. The
reading of
k
as
U3
was established
by Kuentz [BIFAO 30,1931
p.
858
nA and
5]
who
quoted earlier examples of this
writing.
This
may represent the survival of the
Heliopolitan
tradition
at
Edfu.
itn
sun
disk
Wb 1145 (1-8) MK,
DG 47,5
f
')
I-
225
itn is first
attested
from
the
Mddle Kingdom,
not only
in
religious texts
[Cr 1209 d Sp. 47 'Your
seat
is
spacious
in
q '0
the
disk
and your character
is
recognised
by'him in 6'y-
' his
disk (i.
e.
Re), FECT I
p.
203-41, but
also
in Sinuhe ', B 233
wbn n mrwt.
k 'the
sun
disk
shines
through
love
of you
(king)'and
also
R7
where the
death
of
Amenernhet I is described
ILnm
mq
A-
0.
The
variant
texts
G5
and
C2
spell this as
q0*-*
showing that
when
these
copies were made
it
was
thought of as
deified. In both
of these cases the
itn has
a
funerary
role, which suggests
that
it
could
have
originally
been
a mortuary counterpart of
Re [perhaps
connected with
the root
idn 'to
substitute!
].
The
etymology of the
word
is
uncertain
in fict. Fecht [7AS 85,1960
p.
88]
suggested that
it derived
from
the root
iln 'to be far
away
,
to
go', a-'verb attested
from
the
Late Period (and
which may
have
derived from itn) [Wb 1145,4].
kter
the
Amarna
period the
word
itn
continued
to
be
used
to
refer
to
the sun
disk
as
it does
at
Edfu
.
In
the phrase, and
its
variants,
dM
n.
k
m33 nb n
itn 'and
everything
the
moon observes'
VII 311.11
The disk
usually shines/rises,
that
is
the object of wbn :
Re bnt J
wbn m pt
&IN
Qualified
:
itn-nbw 1552.3
;
-=
VIH 153,7
; nfr n nbw
ri
'rC Il 6,11. Most
often a solar god, either
Re, but
more often
Horus Behdet
goes
to
unite with
Ao
Ohk Icr
the sun
disk
:dmdq
1441,10-12
::: 7 0,1554,11.
Horus lives in
the temple
in
'17
V 7.7.
--
his
golden
form
4
"70
In
the
New Year
procession up
the stairways
to the
roof,
the airn
is
to take the
god
in his
shrine so
that on
the
roof, when
the sun's riys
hit it
at
dawn,
then
he 'unites'
with
the
disk
:qI 1IF-
557,4-5 V 2,4
m
Ort V 5,5.
The
word also
lends itself
to
some
imaginative
spellings
: the temple
doors
are closed where
the sun
disk
sets
ieh'
IV 13,4
; the
heavens
contain
49 Horus' disk V 2,3
; possibly,
Lord
of
Heaven IV 18,1.
I
am'u
The disk
can
be described
as
'winged!
:
itn
&
dnt. f
qo
shining
in heaven VIII 145,16;
0
ZS 1;; 7
VIII 152,13. In
the
Western
nome
(imntt) Horus Behdet is described
as
"Ibe
one who
IV-
I
ieu IY*x-
made
the
disk '
-cmD, -
qa
*6
IV 24,2. Inside
the
disk
the
god
is dsrt 'sacred
: =p
.
IV 34,13.
226
itn
can also
describe
the moon
disk (Wb 1145 (8) Late GR) but it is
usually qualified
to make
it
.=-
%=; b
a
clear and second of
Shu VII 111.9
and
by implication in
the phrase
idn-itn
0
4.
='a
4
192.
substitute of
the
disk!
:
in
the
GED
nome.
Horus Behdet is
(J 0
when
he
sets
in
the
west, who renews
himself
on the
30th DayIV 40,12.
In
a mirror offering, the
beams
of the two
disks
are offered
for Hathor 111268,11.
itn. t female disk
Wb 1145 (9) GR
The female
counterpart of
itn
which, at
Dendera,
refers to
Hathor, both in her
capacity as
dc-Aghter
of
am
Re
and as the
partner of
Horus Behdet. At Edfu
too
she can
be
caUed,
A
'Z
the second of
VIII 4,7
;a mirror offering, sn nw
I "'
111126,15. This
was regarded as,
0
one of the
primary titles
of
Hathor
as
it
appears
in her list
of names a%
MD 125 [Junker..,
ZAS 43,1906
P.
1 131.
itn
mirror
Wb 1145 (10) GR
That
the
mirror, particularly a golden or copper mirror, can
be
a symbol of the sun
disk (either
at
dawn
or the
disk
at midday)
has long been
recognised, especially
in
view of the often elliptical
appearance of the sun, which
is faithfully
copied
in
the manufacture of the mirror
disk [c f. H. Schlfcr.
ZAS 68,1932
p.
1-71. For
the
word
to
refer to
a mirror, this
is
attested only
from
the
GR
period and
it
is
often used
in
mirror offering texts,
for
the
itn
sun
disk
shines and radiates
like
the sun
disk itself.
-
In
the
mirror offering
texts
at
Edfu
: s'r ,?
7,.
I
receive
q
111126,7.8
;
Presenting
.
and giving wn-hr
,
both
words
formiffoe 111126,11;
the two mirrors can
be
called
V 77,8
and
iwh
Uo1,
'carrying
the
mirror as the
work of
Mesenty before
the two
ladies'
line 13;
the
king is
called
F.
-+1
%,
-J
q
'7mr
*
'One
who
fashions
the mirror
for
the mistress of,
the
goddesses'
111268,14
.
This
use
is
more common at
Dendera,
where the
word can
have
the correct
determinative,
ti2j-
?,
I',
.
CD 1139,7-8.
.'-,

;-,
itn to
shine
,
illumine
227
Wb 1145 (12) Mag.
-
In P. Mag. Haffis 4,5
4
e-
%0
A. -
U0m
hprw. k
rn
itn 'you
shine
in
your
forms
as the
sun god',
where the
pun seems to
have
a magical
import
and thus the
word
itn 'to
shine'
had been invented. At
Ir
Effu, in
a mirror offering,
it is
said of
Hathor
A= ,0m!
3bty 'you have illumined
the
land like Akhty' V 77,10
and at
Dendera,
the
winged
beetle is itn
q4^
m
3bt
the
disk
who
shines
in heaven MD III 54v.
I
Un
resting place
,-
Fairman, ZAS 91,1964
p.
5 H
4M
The
use of this
word
is
quite clear
from
one example at
Edfu
:
iryw-pt r
T
'the birds
upon
their
perches
'V 118.11.
In
three
other examples, the
noun
is
used
in
a noun pw noun construction
in
the two net texts, the
same phrase appears
both
times,
pw
ai,
Ur
a
il
VI 56,8 vi
236,14 'it
s perch
is his Mesen/Wetjesee. Ile
text means that
Mesen
and
Wetejest
are symbolically the
resting poles
for
a
huge
cosmic net
in
which to
symbolically trap
and
destroy foes. Alliot [RdE 5,80
n.
51
suggested
that it
should
be
emended to'6'to,
seize'. which
does
not seem to
fit
the sense.
In
a
lion-gargoyle
text
4;
A-,
pw n w'
Wetjeset is
the perch of the
brave fishermen' IV
118,4
.
As itn is
the
perch
for birds,
then
here it has
a general meaning
'resting
place and
in fact
this
is
what
it
really
does
mean
[de Wit, CdE 29 Nr. 57
p.
36
n.
881,
the
-A -
appearing
in
the
writing
through confusion with
itn 'to
go.
ltnW
opponent
Wb 1145 (17) MK
The
word
is
the
noun
derived from
a verb
itn 'to
oppose'
(Wb 1 145,15-16 UK). It
occurs
in
'IM
'Cr
Ptahhotep (Prisse 15,6)qAA^-
e-
in
a
legal
sense and also
Urk. IV 341,14
nnq-
m SLt9a
ei ru
m
hw 'none
of
her
opponents are
in
the
north
(Hatshepsut) '. It is
used at
Edfu in
allit rat on :
Ho
s
228
'a bow
to smite
the
opponents!
1150,6.
gives
the
king iwnt
r
ind
A-
I
cf.
KH 529 01-A'
oppose
CTN
uproar
KH 500
and
ATJ
KH 489
enemy-
itnw
wig
,
ringlets
Andreu-Cauvifle, RdE 30,1978
p.
II
V= jL'I I
At Edfu, in
a cloth presentation text :
brp. 1
n.
k
.
43
g. ,q
-I
%; P.
'
-,. sl3m
'w. k
m nLri
'I
present to
you cloth
?
of all
idnw
and clothe your
limbs
with cloth!
1126,6. This
may
be
thought
to
be
an error
for
something else,
but in
the
inscriptions in
the
Tomb
of
Tutankhamun No. 56 [Cerny
A
t% YJ
I= Tut. Insc.
p.
13
and p.
27] has, in
a
list
of cloth,
A- -.
It is
much
too
like
the
Edfu
example to
be different
and
6ernyl
suggested that
it
was some
kind
of
hairy
or
fluffy
cloth
(woollen ?)
due
to the
'hairy'determinative.
intw Wb 1146 (9)
In
the
name of a snake or serpent:
1335,7
which
lives in
the
Bubastite
nome,
and
is
also mentioned
in
the
Geog. Pap. 29
itr
papyrus, or aquatic plants
Wb 1147 (5-6) GR
DG 13,8 3 tr
Y
J'-
Mquier [BIFAO 19,1922
p.
234-51
explains the true
significance of
Itr in
certain texts at
Dendera
and
Edfu
.
There is
a scene
in
the sanctuary
V1
jid mdw
to
make whole
the,,.,
sanctuary'
140,3 ff.
and pL222 shows the
king
raising
his
right
hand
to touch the
door
of the shrine,
containing
Horus
and the
next one
in
the
sequence
[pl. 223]
shows
him holding
the
door handles
and i
opening the shrine.
This
scene
is
also
found in
the
sanctuary at
Dendera.
:
ts%
1;
9
'0
sL3. n.
1
hd
n
hmts 'I have
taken
back
the
itr from
the shrine of
her
majesty'
D 11176,5-61
0
ff. MD II 64b
and pl.
191
shows the same scene as at
Edfu,
except
Hathor is in
the sanctuary.
Also
'T
C:
5.
16-524=2'-MI)
141
a and
I
C=).
'*-' Ombos 11159.74 1. The
scene
here has
no shrine
but
the
king has
his hands in
the
correct position
(left
up, right
down)
so either
the copyist or
the
sculptor
is in
error.
Jdquier
suggested that
itr is basically
papyrus,
but it
can
be
made
into
cord or rope which
is bound
229
around
door bolts
and
has
to
be
untied
before
the
sea can
be broken
and
doors
opened
,
hence
the
phrase *)q
i=;

is 'undoing
the cord
to
see the
mistress of the
king' D 11157,1.
The identity
of
itr is
more
difficult. A
presenting the two
lands
text
describes Mehenct
carrying
hrst
oi'2
IV 154,14
-,
in
a
bnk-rnpwt
text, the
king lifts
up
1=1
V4
to
'the
Great One
of
the
gods
' VII 83,3
and
in
a papyrus offering, the
king
carries and
holds
m0w
VIT 259,5. Here
the
itr
takes the place of papyrus.
Jdquier further
connected
itr
with a word
et-
zr meaning a cord used
to tie
up a roll of papyrus
(and
close a'naos) and
it is 'Used in
this
context at
Edfu
also :
is
snb
text the
king in
the
House
of the throne
r*wnb
it#
-c
5' 11'
br
pg3 mjL3t
'unties
the cord opens
the
book'
and protects
Re
and
his house VI 144,13
; also
in
the
Festival
of
Behdet
,
one
day is
called
Ot
Pr
1,1'r
srh md3ts
in
nirt
'Day
of untying
the
cord, unrolling
her book by
the goddess to sweeten men's
hearts
with
the
word of
Osiris' V 356,2-3.

Tfo
Some
texts
describe
things made of
itr
:a
boat
fr!
V'
'
MD IV 37,78
and a cord
MD IV 35,10; P. Jum. XHI 23 "boxes
made of
9M K
itr is
a plant perhaps papyrus or an aquatic reed, which
is
made
into
cords to sel shrines
(as
a
bolt)
and
book
rolls.
itr
rivcr
Wb 1146 (10)
to
147 (1) Old
DGJ'r49-50
ZIL)"
,
Cr. 82a
;
CED 48
;
KH 51.
eloop
g
top
6
The
word
is
used at
Edfu
to
denote
the
Nile,
usually as
the transporter
of
boats
: the
Great Barque tp
Ar
V 125,1
;
tm.
n.
f he
sails
the
Nile in his boat 111257,15.
In
the
Myth
of
Horus is
the
phrase
'weapons
raining
down in
the midst of
the
river' :m
Dry-ib
C=N.
due
VI 83,8
,
and outside
these texts'q'I"'
111255,15. This latter
VI 64,5
e;
E5
spelling, with
the
-
fallen
away,
is
closer
to the
Coptic
pronunciation of
the
word as
Gloop
but is in
evidence
in Egyptian
texts
from D. 18 [c f.
-Fairman,
BIFAO 43 1943
p.
109 Obs. ]. An
VI 67,6
,
under
the
influence
of
itrw,
the
measure of
distance.
unusual spelling
is
Y'
"-
itr-'3
'a canal
230
Gauthier, DG 1119
e'* I
IV 39,6
and
.7
it is brought
with
its
water
for:
nome at
Edfu Canal in
the
(g-N)
the renewal of the god's
ka
at the
beginning
of the year ; same
text
V 27,3.4.
In
the
2nd LE
nome, the
barque
of the god moors
in 1330,6.
itr
measure of
distance
-
schoenus
Wb 1147 (24) BD
Gardiner
suggested that as a rough estimate
the schoeus was about
20,000
cubits
=
10.5 krn (as
,
opposed to
Sethe in ZAS 41,1904
p.
58 10,000
cubits with the
double itr
=
20,000) [see JEA 30,,
'
p.
33
and
GG 266,201. Schlott
concurred with
this estimate, on the same
basic
calculations
,
but-.
from
other sources calculated that the
itrw
could also
be 12.6 km long,
perhaps
depending
on the
length
of the cubits
involved [A. Schwab-Schlott, MDAIK 1972,28,1972
p.
109-1131
At Edfu
the measurement occurs
in
the phrase n-mdwt-itrt x:
'he
saw
them to the south west of.
-,
Thebes
,
11361-2'
at a
distance
of
2
schoeni
VI 114,7 [see do Wit, BIFAO 55 1955
p.
120 for
mdwt] ; sim.
^,
j'wvZ.
VI
VI 119,2
;
=.
a*f
VI 123,10
=As
VI 124J. Also,
more
poetically :
Intyw
can
be
smelled -
ML tq
for
a
distance
of a schoenus;
1383,17-18.
itrt
shrine containing
images
of gods
Wb 1147 (10
-
16)
sing.
Pyr 148 (1-6) dual Pyr.
The Wb
suggestion
that
itrt
was originally a palace of the
king,
was not accepted
by Gardiner [JEA
30
pp.
27-281
who argued that
itrt
were
intrinsically linked
with
the
heb-sed
ceremony, and that
it
was
connected with
itrw 'river
channel"riveemeaning a
'line'
or, row' of water.
In
the
dual
the term
is
'two
rowe
.
In
the
Sed festival
all
the
gods of the country were
brought
and placed
in
two rows of
shrines on either side of the
Jubilee Court
representing
Upper
and
Lower Egypt. The Lower Egyptian
shrines were
'= Buto,
and those of
Upper Egypt
M=
EI-Kab. Gardiner
m
translated
itrt 'enclave'
of
deities
and
it
refers
to these shrines at the
Jubilee.
At Edfu
the singular
form
usually only occurs where one shrine row
in
particular
is indicated
and
it is
qualified as either
itrt-mht
or
itrt-9m't.
itrt-mbt is found in
the
phrase : s3b-lwt pr m
3ht
m-hnt
itrt-mht
,
which occurs passim. at,
V %0 0
231
Edfu
as
it is
one of
his
standard titles
M
J
(S
IV 54,10
;
IV 42,6
also IV 20,10.
This
can
be
written with
the
dual form however:
Ir
aa0
IV 52.1
;A
179.12
;-
A0191
371,4;
qg.
'.
Ch
m
oc ed
'*
AA
J 6
1218,9
:
Other for
s of
Horus
are ass
iat
with
itrt-mht
apart
from
s3b-Xwt
.
The
winged
disk hnt 113,17
;
119,9
also *, the
falcon hnt
%P
V
@
Ik
116,11.
itrt-Ifin It is
rarer,
but
still appears
in
titles of
Horus Behdet he is Lord
of the
Two Lands
,
Mesen
nt
1-73
ix-j
Qb
1119(28).,
i
The
two
of these occur
in
parallel
19")
and
121 b
and
b'; 41
OD
VIII 43,15
.... .
17
and most
imaginatively
OD
VIII 42,7-8
.
Other
variations on
this
include
1379,17 [119AS
IV 12,6
and without qualification
Il 14,16.
Horus Behdet is
ultimately
the
Lord
of
@@
137,13
and
Lord
of all the
gods
in
2"e-
MV
344,15
and as such protects
the two
Shrines IV 75,10
4'9=Nl
rr
Gj
Vil
88,5. He
stretches
his
wings around them
rL a
,
IV 16,10, for in
them rest all gods and
goddesses
12' 1!
[
1349,4
.
The
s3w guardians also protect the
shrine rows
q
'M"-
-
IV
170,5
and they
are
flooded
with offerings
00
111 3,10.
'It
is
the
king
who
is
responsible
for
building
the
itrty
:@9
157.14
or making
it (ir)-=>
@@
--
for
the
Ennead 111355,5-6
;
4*7
8a
Clijand
for
the
Lord
of the
Shrines V 6,6,
though
in
the temple
description,
the
bas
made
for his
majesty
IV 11,7.
The
writing
@I
shows a god
inside
such a shrine and
it
may
be
that at
festivals
throughout
Egypt
shrine rows such as these
were set up, rather than
being
confined to
Memphis
or
the
Heb-Seds.
itrty is
also used
in
prepositional phrases.
m-itrty
Wb 1 148 (7-9) 'around,
on
both
sides',
Junker GrD
p.
169 229
and cU
de Meulenaere.,
BEFAO 53,1953
p.
91-102. It is
quite
frequent
at
Edfu
as a variant of m-plir,
03. It involves
gods
his Ennead C-
138,11
; the
Ennead
n
Om. k 116 (42)
;
J2 dw
wm
#
TD
C,
"
k3. f VI 12,7
;
his father
and mother
r-
q
c=:;,
1168,15-16;
the
Ennead
'OR--
VI 10,6
,
or of people,
the priests
his
majesty, the
king II 10,4.
'de
Mculenacre
saw
232
this as a characteristic
invention
of
Ptolemaic,
to provide m(; re elaborate synonyms of already well
'
known
words.
In fact,
as
Wb indicates,
this preposition exists
from
the
MK
at
least
and perhaps
Pyr;
'
J757
in
the
phrase,
he leads
you
'L 111C=>
jr1j,
pt around
heaven,
cf. atEdfu,
%he
winged
disk
shines
g4
'throughout heaven' 1591.4
;
Sclket is
the
Great One hrt
throughout the skies
1142,10.
r-itrty not
Wb
and rarer
than
the
last
: the
ba
of
Amun Re flies
to the
horizon
of
heaven
V
around
?
or at the side of
?
the
Lord
of
Wetjeset 111183,4.
br-itrty
also rare, not
Wb, in
a parallel phrase : the
Ennead imnt
on the
west side
I'
119,13
and sbw
ipn
?
13b
and
those chapels on the
eastern side
1120,4
iq
to
pull
,
drag
out
Wb 1148 (12-23) Pyr. NK
DG 14,4 3th
Cr. 498b; CED 230; KH295
to
draw (water)
WTL
At Edfu,
this
verb
is
used
in
texts
where
hunting
or capture of
foes
takes
place
.
In
the struggle
between

Horus
and
Seth,
st.
f in. f h3b lie
transfixes,
he drags
and
he lands
the,
V
hippopotamus' VI 79,6-7
.
It describes
the
dragging back
of the
hippopotamus
once shot so
that once,!
the
hippopotamus is
struck with the
harpoon blade, Ut
your
hands drag
thai
11
rn
ty' VI
0
4
d! Y-
Q
AAOVA
. 4L
67,7
.
In
the net
text,
--
--j VI 56,13-14
which
Alliot
translated
'ce
qu'il en
tire
(cst)
-
gibier pour
(son ddjeuner)' [RdE 5
p.
87
and n.
I
p.
881. builhe
parallel md3t. rth. p't
*"j
ibw. tn
'he has
taken out your
hearts' VI 235,9
.
There is
no
doubt
of the meaning of
Ito here
and as,
'S
b:
tj
itt has
similar use
to
rth, they
may
be
closely related.
A
slaying the enemy text,
I
%-
-w
1
S. '
I have
pulled out the affow
in
you'
IV 235,8.
From
the earlier period the
word
is
well attested, though
not with
the
deteminative 4,
--J
.
It has
a
longer life
than
Wb
suggests.
to
seize
I
take
Wb 1149 (3)
to
150 (7) Pyr.
At Edfu
spelled
! 5?
t, ,
most often,
'with the
determinative
u--J and
it follows
the uses
in Wb.,
233
particularly when used
in
epithets, such as -02
Owy
in m3'-hrw
IV 33A
m sbm.
f I
309,13.
In
phrases :
iL-ini 'to
waver, vacillate'.
Gardiner
showed
[JEA 24,1938
p.
124-51
that the origin of
the
idea
was
in 'to
take something to a place,
then to
bring it back! [e.
g.
Davies, Five Theban Tombs
pl.
61
and examples occur as early as
Ptahhotep 608-9. 'Do
not take a word and
bring it back
again'
.
He discussed
examples given
in Wb (1 149,21-22)
and suggested that the phrase could apply
to
physical as well as emotional or mental movement
(of heart,
mind etc.
), but left
the
GR
examples as
1
0.
-
obscure'.
At Edfu
one example refers
to the
flood
of
the
Nile, 'He
comes to
you
I
3y
sk
qn-rnpt rn-bt.
f
without
hesitation
or
famine
with
him' 1582,5-6 [Vandier, Famine
p.
721. This
idiom
occurs elsewhere at
Edfa
:
the canal of the nome
floods
'
:W4
without
stopping
IV 177.4-5
and
'He brings Hapy
,
great at
his
time
at
his
appointed
hour' IV
362,12. This looks
as
if
a negative may
have been
accidentally omitted, unless
it
refers
to the
'going
to and going
back 'of
the
Nile
at
the
flood.
ii-in
can apply
to other
things,
for
the
Two heavenly bodies
go
their places
rn
dmdytsn 'without
wavering
from
their appointed
time!
M 208,3
and
in
a more
literal
sense
in
: i--
I Mj;,
Do
not
take away or
bring
to the
hekat
measure'
III
the
instructions
to the priests :
'-?
i
361,2 [c C Fairman, MDAIK 16
p.
9 'do
not
tamper with].
The idiom is found
at
Dendera too :
DII
0 *1
12,13
the
king is free fiom
15?
1
r5
,&,
'tampering
with
the
laws' (also D 11179,7).
iji-ptty
As
an epithet of the
king,
can
be
used
literally
m
bfty
n
it. f 'One
who
takes the
strength
from
the enemy of
his father' 1370,3 nt t3 Or
ndb.
f 'seizes
strength
in
the whole
land V 42,1
.-
it (n) U inundation
,
flood
Wb 1150 (3) GR
The
earliest example of this phrase.
is
on a
Stela
of
Taharqa from Kawa,
temple
T [Kawa I
p25
inscription, bottom line] iw.
n
h'pi
m
: P
Yr-Z,
'for
the
inundation
came as a cattle thief
[after
aItI
Kawa I
p.
271
and
this
is
taken to
describe
an excessive
inundation
which
in fact is
a
benefit in
so
234
much as
it drives
away rats and other pests
[Kawa I
p3O n.
3 I],
so the word
ij-k3w is
the
high flood
in
a good sense.
- 1.
Ile idea
of
'cattle
thief
does
not seem satisfactory
however
and nor
does Vandier's
reading of
;?
'4;
,
-= at
Philae, Phot 130415
as
ij-Pnh 'inundation' [F=ine
p.
66
n.
31
seem plausible.
The'.
word appears at
Edfu
as
;?
42w
which gives the correct reading
1L-n-k3 11263,6. It is
a word'
used
in
qbDw
libation
texts, where
the recipient gods grant as a reward
to the
king, b'py
rn
il (n)
free from
wavering
11260,11; 1486,14
-.
11263,6
or
it
k3w
! RV3k
can
be
given
directly:
which moves quickly upon
the
fields IV 103.8
and
Nun is
watering the
fields 1115,8. It had become
an accepted variant
forthe inundation'in
the
Nile
,
texts :
: Ryri
mr- Or il
r sw.
f 'seizes
at
his day' 1582.16
;a pylon text
! 5?
t
'comes
at -
his
time
of year'
VIII 108,1. The former
of these two examples may shed some
light
on the meaning
of the term.
If
the
bulls
are the subjects of
il
,
then
'
the
bulls
seize' may rder
to to a
herd
of
bulls
as
they
run over the
land,
covering
it
and possessing
it,
which
is
a metaphorical way of saying
that
the, '
flood
sweeps over the
land,
unstoppable and powerful as the stampede of a
herd
of
bulls.
CD 11190,9
and
The
word also occurs at
Dendera
: as a
description
of the
king 'he is like W
A=
atThebes,
'he
comes
in
peace as
'Urk. VIIIIOdL
IL-di Dendera
Gauthier DG I
p.
124-5
Used frequently
at
Edfu
:
in the Behdet fetsival
"'ZZ-Z
20
people of
Dendera join Wetjcset IV.,.
11,9.1
14..,.
its Is
with prothetic
I
At Edfu is
can
be
spelled
i1s, in
texts
where
Ls
is
used
to
mean
'copulate
with': a
lettuce
offering
to
Nlin
rnnwt
'who
copulates with maidene
IV 270,9
and an
incense
and
libation for
q : =r P-V-
Ba-Neb-djed,
the ram
ia q=a
nfrwwho copulates with women'IV
302.9-10. Ilese
texts are
respectively
Fe 3g VIII (pl. 92)
and
Fe 4g XIII (pl. 93)
and so are
I
fairly
close on the wall.
5e,
-
Is
-'
235
id
male child
Wbll1(8-11) OK, BD, GR
Apart from
a term
for
a child
in later
texts,
idw is
an
independ-ent
title of a court official.
Little is
known
of
his duties however, but his influence
was
in
the court sphere
[Fischer OMRO 41.1960
p.
1-13, The Inspector
of
Youths Nfr-n-Hwfw
after
AEB 1960 60242
p.
84-85
At Edfu, id
can apply
to gods :
in
the
field
text of the
imt-p
nome,
Hor'us Belidet is
q4
nqrse,
d by Renenef IV 37,11, but here it is
merely a convenient alternative word
for 'child'
as these
texts pun on the word
imt 'child' in
the name of the nome.
Usually it is
the
king
who
is id,
and the
word occurs with synoynmous
terms : s3
pst
a
'A")
im 1 62,18
and
it
can
be
connected
to
specific gods:
ffiLw\
n
Itm V 297.18
.
Or in
puns,
for
example
in
the
idmi
cloth offering,
the
king is
Qlffi
'raised by
the rbty'
1 31,11. The
texts also use
id
to show the power of
the
king-child, in
slaying enemies:
MA
'who
seizes might
in
the entire
lanS V 42.1
Ca
The
temple
is
called
ten which may refer
to the
Horus-child VI 11,12.
idb
shore,
bank
Wb 1153 (2-6) Old.
smig. pl. or
dual
The
plural
form idbw does
not apply
to the eastern and western
banks
of the
Nile, but
to
Upper
and
Lower Egypt,
so
it is
a synonym
for
the
whole of
Egypt [Gauthier DG I
p.
126
-7
the
king is
-<: 7
Lord
of
the
banks 1390,16; Horus is king
of
the
Two Lands hry-tp 1307,8':
and the
"N
king in
u:, sL3L
of
Egypt IV 16,10
;
Re Harakhty
puts
fear
of the
king in C3
1: 3 b3swt
and
Kemet is loyal
to
him 1500,11. However
a text giving
the areas of
Egypt
under
the control of
the
king
I> 1'* 10
includes
s wt
h3swt
=Lis. and
VI 48,4. Here in
one sense
idbw
refers
to the
P
lands
of
Egypt
as a whole and also
to the
individual
plots of
land, described
as elongated areas of
land
by Gardiner
who
further
suggested
[Wilbour H
p.
26] ' 1db is 'riparian land '
of cz shape with perhaps
one end abutting a river or canal,
'more
valuable
land
than than that
without
direct
access to
water.
Most
probably
there
is
confusion
between idb
and wdb where
idb
are pieces of
land in
the
exact
form
of
the
sign c='
(not banks
of the river, as wdb are).
In
the
Donation
texts, this
is exactly the case as
the
term
is
often spelled - out and cannot
be
mistaken
for
anything else :' p3 mht n p3
mrt
VII 243,13
; p3y. s
t b,
with
the
k3yt land
of
Edfu VH 237,1
;0 rsy
236
'a
1146t,
mht of an area
VII 218,34
-
all of
these associate
idb
with
Iligh
ground' and
aq
-w
VII,
217.12
with
the
desert
edge.
These
exclude
the translation
of
idb
as
I)arW
.
From
their
dimensions
they are'longer
on the
east and west than south and north and they
run parallel to the river
[c. f
also the
use of
'b
as the
determinative for 3bt,
sbt
[Meeks, Donations
p.
149 22
and p.
81
n.
91].
Plural
idbw
would then
be 'strips
of
land!
and 'SS.
fields
and thus
all the agricutural
land in Egypt,
so
the the term
idbw
acquires a more economic nuance.
In
the
singular: the
flood
stands upon
1
I the
bank
and no
land is free from him 1113 2.
idmi
red cloth
Wb 1153 (14-16) Pyr.
and
(17-18)
Pyr. DG 47.3
idmi
notonly
denotes 'red
cloth'
but
also a quality of cloth
[LA 11119
;
Kees, Farbcn
pA631
.
From
information
in
the Abou Gurob
reliefs
it
was used to
make the
cloak
for
the
king in
the
Hcb-Sed,
a
cloak of
30
or
40
cubits
long
and perhaps
folded in
two
[Posener-Krieger, RdE 29.1977
p.
94-95 1.
At Edfu idmi is
the
red cloth which complements the
white,
blue
and green cloths used
to clothe the
divine image in
the temple
and
had
this
ritual
function from
the
Pyramid Texts.
The
cloth can
be
offered alone :
db3
mnht
131,10-16
where the
king
as the child nursed
V
by
the
roty gives the cloth
for
the
god's
limbs, it
was made
by Isis
and
Nephthys. In
return
Horus
guarantees the
splendid appearance
of the
king in.
the
garb of
Horus
m3'.
hrw
.
Pl. I 1[2nd
reg] shows
the
king holding
one
bolt
of cloth out to
Horus in
the
sanctuary.
A
similar text
is found in
the
Wabet
,
db3
rnnht
1432,17433,7
where the cloth, made
by NcphLhys, is
given to
Horus in,
return
for
the
same reward as above with the
addition of
Heb-Seds
of
Tanen like Re [pl. 33a 2nd
reg.
]. *
idmi is
also offered with
irtyw
Vue
cloth' :
di
mnbt
Irtyw
QWJ
n
ItJ 1 126,14-127.13
in Room U. The
cloths are
for
the
clothing of the
god
'to hide his bodily form. Here
a row of gods,
Horus, Hathor, Hedj-hotep,
Tayct, Nut
and
Horus
guarantee
fear
of the
king before
the gods and
in
Egypt. This is
primarily the
irtyw
cloth,
but
together
blue
and red present an awesome appearance.
In
the
Chapel
of the
Throne
of
Re hnk
mnht
irtyw Xn ItJ 1289,14
-
290,5,
again
to
hide
the
form
of. the
god
.
Horus
puts the
Ifyt
of
the
king in
the
bellies
of people and
Harsomthus
guarantees
thq'office
of
kingship
.
P129
a
[2nd
rcg.
l
shows
the
king
wearing the
red crown and
it is
opposite another cloth scene.
-
In
this context
the cloth
is
the guarantor of
kingship
and the
recognisable
237
insignia
of rulership and the symbol of awesomeness and power.
In
priestly processions the cloth
is brought for
the
rituals :It4Q
G=: K is brought in
a casket
by
a
priest
1558,9 (pl. 38d)
and
in
a row of offering
bearers
a woman
holds
two
bolts
of cloth
from Serket
irtyw idmi
nfrw
1566,13 (pl. 381)
.A
later
parallel to this text
has Serket brought
with
irtyw
and
q f3iq
*V
in her hand IV 48,6.
A
simple cloth offering
has
a
list
of cloths which
include Wbt
jjb3-Rnnt' jjb3
dt. k
qj.
=.
0'w-njr. k`Rennet
cloth
to clothe your
body
and
idmi'to
touch
your
body"
which puns on the
verb
dmi 1238,1
.
Often it
can
be difficult
to see
if
one
is dealing
with
the
noun
idmi 'cloth'
or the
--
F- '
c5p- I
verb
dmi 'to
clothe':
yes, 1'. ]
4
-r
1qq 1126,16
and
tq9
az
#w-nLr 1289,17
and of the
hands
of
Tayet
sL3 m
nir
1 122,9.
Outside
the
ritual
texts
idmi
occurs rarely
in
the temple,
it is
not a
basic
offering ritual,
but in
a
sL3-mrt
text,
four boxes
of cloth are
brought
of which one contains
VI 249,4 (pl. 152)
(the
others are
bdt,
w3dt,
irtyw)
and
the text continues
'you
seize
44W
in its
moment
anger
=
red),
lbpy
washes
it
and
it brightens
your
face! VI 248,14.
ldmi
may also appear once
in
a md ointment and
bandages
offering text :
Ibm Wk
its
Iw-ftr. k
oil makes
healthy
the
bandages
of your
divine flesh [thus Cauville, Osiris
p.
62
and n.
7].
Here idmi
replaces
the
usual word
for
cloth n1ri
(c f. 1376,4
and
1188). A damaged
text
also
has
,-
"W br
=
. 9=: * IIf
and
bandages for
the
body' IV 122,4-5
,
so this too
may
be idmi.
In
general see
JEA 32
p.
80
n.
17.
idn
to
substitute
.
deputise for
Wb 1154 (1-4) MK (5)
m
idnw
replacement
for
DG4891
At Edfu, id
n
is
used most often to
describe
substituting
the
sun
disk by
the
moon
io itn
by
night
111210,1 111210,11
also, with
the pun
itn. idn,
and
in
the
pehu of the
GED
nome
Horus
Behdet is
q
ad
'who
rests
in
the
Westand
rejuvenates on the
30th Day' IV 40,12
=V
28,7-8
q "zr' A
'.
As
the moon god
Khonsu
replaces
3bw,
the
daylight
god
q=
rd
3hw
m mi(rw
156,5-6
and
the
left
eye
by
night
replaces the
right eye
V 48,10-11 (Eye
238
offering).
Q
^ Y-
In
other contexts : the
Harpoon
oil makes
bright
the eye and n-wn
3y
=W-,
m
b'Y
'there is indeed
nothing
that
replaces
it
as a weapon among
the
implements
of wae
VI 239,2-3. Also
the
king is described
as the
heir
of the one who
begathim
-4
A-2
YJ
st.
f 'to
substitute
his
place
as
king' 1285,11. This
phrase
idn-st
was also
found in
priestly
titles as a mark of an administrative
post
Cc f. Goyon, KImi 18,1968
p.
36
n.
31 but here I
think the sense
is
to
be
taken
literally.
idn is known from
the
MK
with
this sense of
'repiace!
and as a noun
for
a commander or governor
it
may
imply
that this person acts
in
this capacity as
'substitute' for
the
king.
idr
to
keep distant,
plus m- withhold
from
Wb 1154 (15) D. 18
-
GR
The
earliest uses of
idr
are
followed by
the
preposition m:
Urk IV 159,5 iwsn
rn
Drw-rmt 'they
are
kept
away
from
men's
faces'
and at
Edfu
the
indirect
object
is
usually a place, so
it
is introduced by
r:
'the forearms
of
Horus hftyw
-=-
iwnn. k
repel
the
foes from
your
shrine'
116 (11)
;
Nfin fty
<>-
]Vr-idbwy 1306,8 (coll. from XII 334, Chassinat has
T422'o.
tl-
); Horus
Q
-c&
L-
"im
n
hftyw
-=-
B3kt 'repels footsteps
of the
foe from E"pt'
A.
1375,3
; sim.
BB
q
nmtf -
W3jLt 1476,9-10. The
word
is
not common outside
these
late
texts.
idr bonds
cL
Wb 1154 (17-18) Med.
stitching of a wound
/
verb
'to
stitch'
77his
word
is
related
to
itr 'papyrus
cord', as
in
the
phrase s13-itr,
to
denote
the
undoing of the
door
cord, prior
to the opening of the shrine
door. At Dendera,
the
word
in
the analogous phrase wnb-itr
can
be
written
q
-=-
'a- '-
DV 1183-2
,
which compares with a word
in
medical
texts to
denote
the
stitching of a wound, either
in
noun or verb
form
.
Wb Med. 112 1dr
thread,
p.
113
to
sew and p.
1 13 2
points
to
a connection
betwen idr
-
i3dt (cattle
pasture
Wb 135,20), Idr Urd'
(Wb 1 154,12-14)
or
i3d band
on
door bolt ( Wb 135,6) Idr
of
drawing back
the
door bolt (Wb 1
154,16). The
connection
is
clear.
itr is
a plant which can
be
made
into fine
thread
for
sewing and
thicker cord
for door bolts,
thus
itr. idr
may originally
have been identical,
and
if
not
they
were
239
confused
[cf. Graefe, SAK 7, '1979
wnh
losen
P.
55-56
and
56
n.
10
and
11;
also
MDAIK27,1971,
150
n.
24
spelling originally
i3dt].
At Edfu, it
seems
that
idr
can also
indicate
even thicker
rope used
to tie
up enemy prisoners
hftyw
pw
Tq
'the foe is in bonds' VI 55,15.
I
idrw herds
Wb 1154 (12-14) OK
-
D. 22
Cr. 45a BOCIT
*9'
KH 493 b3-jdr

but CED 28 derives it from
wdw
?
The
meaning of
the
word
is
well established
from its
earliest uses,
'to
refer
to
herds
of various
types
of
animals
[FCD 35] but
at
Edfu it
most often refers-
to
cattle
herds. The
spellings
*,
C--7
0,
J'
or j7
seem
to
be
phonetic writings
id (r)
,
with
the r sometimes
falling
away
[see AEO 11260 *-61 *].
At Edfu,
the
pehu of
13th LE
nome contains
Vil
"I
I
with'
-all
animals of
the
desert IV 32,13,
so
this may
include herds
of cattle, sheep, goats and other
domestic livestock, despite
the
determinative
(same
text
V 21,7 has In
the pehu of
the
22nd UE
nome, the
herdsman
takes care of
has been dropped (c. f. Itrw
and
BIFAO 43
p.
109 Obs. ). V 124,3
where
the
CO-
idh
papyrus marshes of the
Delta
Wb 1155 (5-8) MK
The
word can
have
a general use
to
designate
the
whole
Delta
or
it
can specifically refer to certain parts
of
the
Delta. It is
the marshes where reeds and especially papyrus plants grew.
In
papyrus offering
texts,
idow is
the
place
from
where
the plants came
[Dittmar
takes the
word as
being
the papyrus
plants
themselves,
B lumen
p.
55]
:
Horus is 'Lord
of
iihw,
ruler of mnhw plants
in
1t
,
in his
0
off
form
of a chick
in Khemmis' VII 259,2. The idw
then'have a mythological
function
too
as
the
marshes where
Horus
was protected and reared and
this
is
reiterated elsewhere at
Edfu
: the
king
as
kt--j U,
Horus is
a noble child of -mv-
III
'V 295,16
;
Horus is
the
son mised
in VM 8,34
he is
s3b sl of the
marshes
1157,11. The
centre
for Horus in
the
Delta
was
in
the
'Lower Egyptian
counterpart nome of
Sma-Behdet
and the
idw
then may
have been located here in
particular, so that
in
the geographical texts :
Sma-Behdet, 'I
present
'IV 35,8
and'all
good
things of are
broughtV 24,2
; as
Amun, Horus hides (imn) himself from Seth in
240
of
Sma-Behdet VIII 8.1
;a
Lwfy
offering
Imn imn hm. f
rn
q
49:
-
Amun hides
0
AA
I
himself in
the
marshes
111237,4. Amun's
connection with
idbw
continues elsewhere:
in
the northern
tree and viper nome
(3tf. Bhdt ? Gardiner JEA 30
p.
40) he is Lord
of
(h3t-idw
q. v.
)
IV 41,6
q
Inevitably
the
word
is
used
in
puns : the
king
presents
,T.
marshes to the child
(papyrus
offering)
VH 259,6.
A,
For idbw
as the
rearing place of
Horus
:
Salt 825
p.
151-2
;
Gardiner, JEA 30
p.
53 ff. indicates
the
association of
idbw
with
Sma-Behdet,
especially at
Edfu,
where
Isis
raised
Horus. As
a geographical
term
it is
the marsh zone of the northern shore,
between Rosetta
and
Damietta branches
of the
Nile,
thus
all of northern
Egypt [Gauthier DG 1129-130]. id
appears
in
general use
from
the
MK (Bersheh
1119) but it&
origins are unknown and
it
could
be
a word
local
to
Lower Egypt. In
the
Sma-Behdet
nome the preistess
here is
called
!, i*
S
1334,16 (Wb 1155,11).
idg
gourd
,
melon
(or
cucumber
?)
A
southern
Nile
says,
'he
opens
for
you
A,,
Pn' 'hmw
Ut
with all
the seeds which are-in
them'
1583,5-6.
idt
scent, perfume
Wb 1152 (7-12)
cE
DG 49,6 LJI (-')
11
cL-
G1WTe
dew Cr. 87b
;
CED 49
Both idt 'perfume'
and
13dt 'dew' (Wb 136,1 ff. )
either
had
a similar origin or
both
were confused
from
earliest texts and the
same word
in
effect can serve
for both
meanings.
Idt, from its determinative
is liquid
perfume which
derives Erorn
the
hand
or
body
of god
1
4Y
and so
its
assimilation to
dew
as the
droplets
of the sky and
heaven
was apt.
71bere
may
be
a
further
connection with
13dtpestUence (Wb 1
152,13 ff. )
which also seems
to
be
connected with water.
.,,
At Edfu,
the
word
is
not usually spelled out,
but
written
or sim.
It
appears
in
incense
texts such as
rns-'ntyw
:.
'ntyw--j==`
pw. n
D'w. k it is
the sweatlexudation of your
gods
limbs' VII 106,1
*,
k3p
-Intyw
Refresh
your nose with
your perfume!
VH 130,17-18.
241
This kind
of text
suggests
that mythically,
incense
was regarded as
the
exudation of a god, perhaps the
sweat which was
fragrant
and perfumed, so that
id
t
is
a euphemism
for 'sweaf (for
gods smelling
J6-
fragrant,
cL visit of
Amun
tcreother
of
Hatshepsut),
or even
'semen'.
Horus Behdet
can
be
said
to
have
created
VH 251.18
m,
but
though the
determinatives
suggest a
liquid, idt
mainly appears
in
texts
where
incense is burned
to
release
its fragrance,
thus
it
could refer to a resinous product, which
hardens
and then
is burnt
as
incense
to
become
perfume.
In
the
Pyramid Texts idt
again refers
to
incense burning (Pyr. q 365,1390)
and
is
used
here
as a verb
idi 'to
burn' (276). In k3p-'ntyv
texts therefore,
Hathor
says,
I
make your
father
Tejoice at
your
fragrance' 1242,12
;
in
a procession of priests,
the
king 'censes his Ennead
with: -a
570,16
;a god says
'I breathe in
which you
bum for
my
ka! 1501,13. As incense fragrance,
the god rejoices at
the smell of the
fragrance 1383,17 ()fms-'ntyw)
and an epithet of the
king is 'sweet
of
fragrance like
the
divine falcon' 1384,1 (
ms.
'ntyw). The
effect of
49-
7-
fragrance is
to
refresh
the
body (wrb blw)lb'CM 1588,16
or'make
festive
the palace with
1131,6. '1280,6; Hathorishtp
A
variation on this term
is idt.
nlr
'divine fragrance! (Wb 1152,11)
which
is
used
in
much
the same
way as
idt
:
in
the
ms-'ntyw
texts sqn
b'w
...
M
3=
VII 317,13-14
,
or
in
processions,
364,5
,a
text
sqn
dt
m '2P.
1566,9 in burning incense,
the
king is
nb
IV 47.12
; and
itl'
'also
a
funerary
use,
for
the
ancestor gods
breath it
about
Punt, 'he has
seized itr
in
9
IV 305,2
and put
it
on their
hair IV 148,4
and
in
a md-ointment offering,
V 174,13.
then the
heart
of god
is
raised up with
ym sm
Wb 178 (11) D. 18 loan
word
DG 50
11
13
W
Cr. 77a; CED 46; KH 49 610M
Loan
word
from Semitic, found in Egyptian from
the reign of
Tuthmosis HI
spelled where
the water represents
both
m and the
determinative [AEO 17*
and
162*-3*]. Some
authorities
have
argued
that
it
refers
to particular seas,
but it is
actually applied to
various,
different large bodies
of
water such as a
lake
or sea
[Nibbi, GM 29,1978
p.
95-100]
.
The Coptic
term
can refer to a
'vaf for
242
liquid [also demotic kf
-5))'Tarker,
JEA 26,1941
p.
1081, implying'that
the term came to
have
the
nuance of a
depression filled
with
liquid [in
geographical
terms, the
Fayurn is
a good example].
At Edfu,
the texts
about the
fight
of
Horus
use
the
word often : the
foes fall inD
Iq T'cx
(in
contrast to the
dww
mountains)
VI 127.10
: the
foes
on
the
mountains
having been defeated,
I
Horus
sails after the rest on
qq T-cx
VI 128,3
;
Re declares
that they
have
travelled
(sqdd)
over the whole
sea eRED
so that these
waters are named
by Iloth VI 1-28,5-6. Fairman
translated
'sea,
thus
reading this as ym
[JEA 21
p.
351
and
it
seems to
fit better
than
iw 'island!
or mw
'water'. A later
text
refers
to
Tr4
--X
VI 1-34,8
,
so the reading'seems assured and
in
this
case
it is
near
H3t 13rw
and g3w ; the temple
descriptior;
too
notes
how,
after
the slaying of
Seth
and
his
allies,
Horus
sails south
bnt from Mesen,
till
he
arrives
home VI 9.4. It is
possible that this
ym-n-sqdd
is
relcited
to
p3-im.
'3-n-Mwqd [P. Harris 77,9-101
as suggested
by
Brugsch [DG 7601
and
then
Posener [GM 1974
mwqd
V
p.
391 [Gauthier
,
DG 1168 Red Sea ? I.
Further, Horus
and
Seth
actually
right
on
the
shore oF where
Thoth
rescues
Horus VI 135,6.
q qgL
-1m
A-
A
text
describing
the regions and areas of
Egypt being brought has
:
'all
things Of
E)
VI 195,4-5.
The
word
then
continues
in
general use,
but in
texts
with'a narrow content, note also
0.3w-nbw VI 195,1 [Gauthier, DG 1 169
sea
behind the northern people
,
ym nty
t3w tp
113w.
nbw =
Mediterranean Sea in
the
Ptolemaic
period].
0
In
the
Busirite
nome, the
sacred
barque
sails
tlie sea of
Osims'[Gauthier
DG 1169,
also at
Denderal
and elsewhere called'nd.
243
I
the ann
. -i
Writings
-
Direct:
A
a">
V 1-14
Phonetic
change:
2 A
Error
:
4--j
0
BIFAO 43,1945
p.
69
cr
arm
,
hand
Wb 1156 (1)
to
157 (10) Old
DG 51,1
)3,
-
The
term
designates
not only the the
forearm but
also
the
hand [Lefevbre Tableau 51]. It
occurs
throughout
Egyptian
texts and at
Edfa is
often the object of appropriate verbs or used
in
epithets.
The
arm of the
king is
made mighty against
his foes
: snht
- --J
IV 10,2
; or made strong qn
--J
IV 11,1.
The
usual spelling
is J
Most
often the word occurs
in
the
dual
,
as objects of verbs of strengthening : srwd
: ZJ IV 58,5
nht
IV 11,1
.
verbs of stretching out :p
and to carry things : snw cakes on
:::
Jj
IV 45,12.
q. v. under
first
element of phrases.
#-n-Ir
palette
O-c=l-
-c=w
IV 18,11
;
dwn
.,
IV 57,10,
Derchain-Urtel, lbot
p.
156
no.
74
corrected
by CauvUle, RdE 38,1987
p.
185
0-n-Ir 'arm
of
He
who sees' refers
to the palette offered
to
Thoth by
the
king in
temple
offering
scenes
ZZ
163,7 IV 90,1
;
-
CZP-'
0
VII 126,15
;
Phill 11177.21
;
Urk VIII 83d
;
Esna III
no.
309. The
palette
in
this case
is
on one
level 'the
arm' of the god
Ir
,
but
there
is
also a word
'
which
itself is
a palette
(
-, -j
IV 299,1
;
D. IX 89,8)
,
so that the terrn
could
be
either,
but
the
determinative in 163,7 indicates
that
it is
actually a word
by itself for
a palette.
1-n-fir
censer
for burning incensearm
of
Horus'
Wb 1156 (7) GR
244
Wb
cites examples
from Edfu
and
Dendera
only, and
here it is
one of the
variant words used
for
the
incense burning
apparatus, shaped
like
a
forearm
with perhaps a
falcon head
at the'elbowl and the
hand
holding
a vessel with charcoal
,
into
which pellets of
incense
were
dropped
to
be burned [c. f. du
Buisson, Vases
p.
78]
.
PIAO f, lst
register shows a
barque
procession which
the
king
censes with
three
censers of this type embellished with c1l atone end.
The
accompanying text says that
the
king holds.
-Li'N
"M in his left hand
and
bums incense (that is
puts
in
the pellets) with
his
right
(as
the
scene shows)
1135,4. In
this priestly role
the
king himself holds hLr V in
the
procession to the
roof of the temple
1554,9
.
The
censer can
hold
snLr
incense
464,11
or
.
-! -,
j S&
42,2'
mn-wr
V 82,14
.
In
this text
1-n-kir is
synonymous with n1ri
'censee.
Also
at
Dendera
:D
1117,5
;D
VIII 10 1,9
;
116,12-13 153,18.
For
actual examples:
Beinlich
,
MDAIK 34
p.
15 ff. Insley-Green, Temple Furniture
pp.
38-43
and
see
LA V
col.
83.
t-nb
everyorm
Literally 'every hand ',
not
in Wb, but in
a
description
of
Horus Behdet
s13
IG!
kJ2
E
im. f
'everyone
sees
by him' 11296,34.
I
region
,
area
Wb 1157 (14-22) NK
cf.
in
compounds
KH 7; Vycichl
,
DELC
p.
M
prefix sign
ifying 'region.
'
'j
41
A libation
text
for
the ancestors
describes
the
butcher
god
Menhi
as
Lord
of
Fear in -1
1
two
'the
southern region'
IV 240,18
,
that
is Upper Egypt. A
vague
term
used
in
texts to
desi
gnate a general
area of
land.
vessel
(forsubstances)
Wb 1158 (13-18) MK
At Edfu, in
a censing text, the
king is
at the
front
of a procession
holding (10
and asking
Sakhmet
to
protect
him
against
his foes VI 263A. The
scene
[pl. 1541
shows
the
king holding
up
so that this
is
not a word
for
a censer, as
the
I-n-Hr, but
the
' is
the
word
for
a vessel shaped
like V.
I
245
The
use of the
'as
a vessel
in
which
incense is burnt is
common at
Edfu but
the
vessel was also used
to
hold
other materials and especially those
used
for
purification
[M. Du Buisson, Vases
pp.
56-581.
Incense
:
for
purifying with
incense
the
king
says,
'I
receive -1-j 1: 7
containing
irt-1.1r' VII 51,9
-, the
king
receives
,
Slj
and raises
it
up
VII 1'09,4
and
in burning 'ntyw
,
the
king
receives ; 5
t-%
C2 U
for
purification purposes
VII 204,2
.
The
plates,
if
published would probably show the
6
pot
and not a censer
[pls. 164
,
165
and
173]. In
a md offering the container
is
compared to
Ijt:
y.
filled
with
'ntyw 1 131,1. One
scene
has
the title
nk
to
Horus in Nekhen 1175,10-17,
and
it is
a purification ritual performed
by
the
king
wearing a
White Crown before Horus. PIAOc 3rd
reg.
shows the
king holding
up
V
to the god.
5Md
:
in
the
foundation
ritual
,
the sand
is
poured
into
the trench
from
a
large
'V
vessel
[Pl. 61
and pl.
40b I
st reg.
] The
accompanying text
for
the
latter
says
,
'the king
receives'
V
supplied
with sand
1131,16.
?:
a
text
with a
lost
title
has
the
line, Take for
yourself
V--J filled
with gold and grain'V
195,8
and pl.
120 3rd
reg. shows
the
king holding
aU
before Isis.
Mcal: in
an offering of roasts,
the
king
says,
7
receive
filled
with meat portions
(stpw)'VII
142,8.
Water
: there are two scenes of plir
b3-tp
sp-4 m
'Going
round
four
times
with a
vessel of watee
,
at
Edfu
:
11248,3-16
,
pl.
44a
and
Il 265,5-16
,
pl.
44b
,
both 3rd
regs.
In both
the
aim
is
purification with water
in
the
Nile
chamber, so
the
king is
guaranteed the
rising of the
Nile. He
is hown holding
up a single
V
vessel
to the gods
(Osiris
,
Isis
and
Nephthys).
-C
Honey
: on a column, a vessel of
honey is
ofRed
to
Ba-Neb-Died
s'r
a hr bit 111258,2-7
and pl.
76,3rd
col.
' is
then a utilitarian
temple
vessel
-
ma; nly used
in
puri&don rituals
-
and was probably made of
copper or
bronze for
routine rituals and silver or gold
for
special occasions.
M.
1
preposition :
from
Wb 1156 (12-13)
GG 178
pA2 with
the meanings :
Ltogether
with a person
2. in
the
charge of
3. from 4.
through,
because
of
.
246
Spellings
at
Edfu IV 14,12 IV 52,3 VI 5,7 IV 27.11
m.
llnw-'
At Edfu
:
di.
sn n.
k 'nb On' k3. k CZZ htpw 'They
give you and your
ka
life (or
cause you and your
ka
to
live) by
means of years of
food
offerings!
VI 189,9.
The
rn
hnw
may
functi&.
as m
here,
so that this
reads m.
'
child
cf.
Wb 1169 (6)
and
Grdseloff, ASAE 42,115-116
There is
an archaic word
'
meaning a
'young
prince
in
the title
n
At
-'Great
One
of the
Prince'
which only occurs
in
the
Old Kingdom
and then
sporadically
in later
texts
,
and may
be
related
to the
Wb
4
1
from Gr. Oase 15,3.
There is
also a
Ptolemaic
word
?
_
Mam. E 38,9
and
CD 11208,11
and this
explains the use of
to
write the
value
I [Fairman, BIFAO 43
p.
80 (9)].
moon
Wb 1159 (13) GR
Abbreviated form
of
Q (q.
v.
) but it
also puns on
I 'child',
especially
in
the
Lunar
text
where
'the
child-moon replaces
the old man-moon'
111207,6.
-n-lid
band
of singers
,
choir
Wb 1159 (16) D22
Wb
records
this word
in P. Greenfield 2,4 [Budge, P. Greenfield
now
P. BM 10554]
with the spelling
, 7j
U7
jP
13
0,
who
here
accompany a
funerary
procession.
At Edfu during
the
festival
: s13
b'y
nb n
tsw 'bringing
the
chorus of singers
(sayers)
and all
the
impedimenta
of singing'
V
348,6-7 [recognised by Alliot Culte 11474 0].
'3
be
great,
become
great, great
-
adjective verb
Wb 1161 (3)
to
162 (17) Old
247
DG 534
Cr. 253a
;
CED 120
;
KH 139
-o, -40, also
Cr. Ib
;
CjEDI
At Edfu
,
most often as an adjective
in
epithet: passim.
Feminine
:
13bt
'0"
41, IV 33,11
or passim.
A
'Great
waab priests'
IV 15,2 [de Wit, CdE 36, No. 71,1961
p.
94-5)
and
Plural.
I
nw
Isty
great waabs of
Egypt VII 4,5.
Verb
:
'His
majesty
Idl
is
great'
IV 51,7
with wy snd.
f 'How
great
is fear
of
him I' VIII 15,1
As
part of names
Great
of
Magic VI 189,5 Great
of
Fear,
a geni
VI 333,6.
In
the title of
71both Twice Great (Wb 1163.5)
e. g.
173,3 1126,10
and
V
5,2 [Boylan
p.
1821
possibly
the
forerunner
of
Hermes Trismegistus [L. Kakosy in
review of
G. Fowden, '
The Egyptian Hennes in OU 85,1990/4
ppA03-4081.
'3.
mk
Great
of
Protection
Jones. Glossary
p.
240 ff.
This is
the name of the sacred
barque
of
Horus Behdet. During
the
Festival
of
Behdet the god sails
in
V 397,2
and
in
the
Myth
an explanation of the name of
the
boat is
given.
Thoth
-!

z
so that the
barque
of
Horus
tells
Horus
after one of
his battles
,
'Your
protection
is
great
.A
Behdet is
called
%t!;
IDII
down
to this
day'VI 112,6
and
then
in
puns.
Thothprotectslo--
. -Z
-
129A. In
the
Edfu
nome
the name of the sacred
barque
is
a
-j
I--*
tof 1337,12
and
in
the
Central Hall
among a series of
barques illustrated
on
the
wall
is 1360,1
and
XII
pl.
324
kv
-
'3 door leaf
Wb 1164 (12 ff. ) Old
ibis
word
is
used to
describe
the actual
door leaves
of the temple
or sanctuaries and
is
not
found in
demotic
or
Coptic [Spencer, Temple
p.
179ff. ]
,
but it is
used
in
conjunction with synonymous
terms
such as
Inhwy. The
temple
descriptions
say
that the
door leaves
were made usually of
'real
pine
%0
248
worked with
Asiatic
coppee
,
and though
it is
an old convention
it is
not necessarily untrue
IV13,3; IV19,12;
qlll
nfrw
VII 19,9
,
and
they can also
be
made of mrw wood and copper:
-I=P-
lot
IV 6,7,
the sanctuary
doors
are of mrw
IV 15,1 '. A
text
however
shows
how
conventions
could
be
mixed : the
pylon
doors,
',,
i
"
--4-
their
leaves
of pine and
'nbwy
their
leaves'
of m rw
wood
V 4,3
,
so that either could
be
used and may
have been
similar.
In
addition the
of
doorways
could
be
worked with gold
VII 7,5
and the
bolts
of
bronze in
the
door leaves
gave access to
the temple
II :
IV 13,4. Concerning
the
main
doors,
they
were
finished in Year 16
of
Ptolemy
IV (206-7)
and are referred to as
'the Great door leaf' IV 8,1'; VII 6,6.
Due
to
disturbances in Upper Egypt it
was not until
Year 30
that
work could
be
resumed
to complete
it
`
It' IV 8,7.
with
bolts
and adornment
--C-
7
Each
shrine containing a god and each room
had door leaves, for
the texts
mention n m3ht
VI 7,4
and
-
bdt
n
hmJ'door leaves
of the
shrine of
his
majesty'
IV 10,12.
One
of the
important
moments
in
the
daily
ritual was the
loosening
of the
door bolts
and opening of
the
leaves,
which
is
expressed using
three
main verbs : s9
,
sw3 and wn
,
thus at the adoration of the
king IV57,6;
tj
-C=-
IV 10,12
and a scene of revealing the god's
face has
sb' nLrw
'opening
the
door leaves
of
heaven
,
opening the
door leaves
of
earth
,
causing gods
to appear'
141,3 [see XI 223].
Y. J,
u
Two
texts
on the
internal jamb
of the
doorway in
the
Treasury have
sw3-13
texts:
-C=
wn of your
house,
so that god's
light illumines the Two Lands" 11170,11
.
the
king is
the,
one who closes
(srq)
C: =rr
of the temples
11170,14.
The
main priest at
Thebes is
called
1338,7.
'3w-t3w door leaves
of the
earth
Wb 1164 (19) Pyr.
Well
attested earlier, and also at
Edfu
: the
king brings
all good things of
114,1,
'ZI
perhaps a term
for
the
ends of the
land
of
Egypt.
'3
piflar
,
part of a ship
Wb 1164 (10-11) MK-
249
4-
11
From
a
Coffin Text.,,
O. "E,
-131-
1,,
are part of a
boat
or ship and they
ae
likened
to the
jaws
of
Isis
and
Osiris CT V 140a. Faulkner
suggested that they
were
'vertical
timers supporting the
deck
or
half decle
[FECT Il 38
n.
40 Jones, Glossary
p.
1561
and
in
the
Festival hall
of
Tuthmosis III
a text
has
the
phrase s'01. n.
f Urk. IV 857.17
.
It
refers
to stone columns also.
At Edfu
the
word
is
used
in
a
text
which
Arnold described
as a ritual
for
placing the cult
image in
the
barque [Wandrelief
und
Raumfunktion
p.
24
n.
2]. Alliot,
saw
it
as a rituel pour
la
procession
de
sa
majest6'
[Culte I
p.
327-81,
where
the god
is
put on a platform with a golden roof
,
which
is held
up
by
nt s3wy
'four
columns of gold'
1554,7. A
parallel text
describes
these
as
I'm
C-3 nt s3wy
,
where
the
scribe or copyist
has
confused
13w
columns and
'3yt
shrine
,
perhaps
being
unfamiliar with
the
former
word
15551,7 [comment
of
Alliot Culte 1328
n.
21. There is
not an
illustration
of this scene
in
the temple
however.
'3w
are supports either of wood or stone
,
and
in
the case of the
Edfu
text
it is
a wooden column
perhaps with a
tenon
at the top
used
for
the support of
light
structures
[Spencer, Temple
p.
235 7 (b)
also
in MD III 37i]
'3y
to
rejoice
Wb 1168 (16) D. 19
-
GR
This
word
is
attested at
Karnak, from
the
reign of
Merenptah,
where'the whole e
arth
q
T,
J
r-hrt rejoices up
to
heaven' [KRI IV 7,15]
.
This
word and with
the same use also occurs at
Edfu
westerners
bpr. ti
c---j
become joyous
when
they
see
Re in
the
underworld
' 1417,15
the
Place
of stabbing
is joyous IV 375,1-2
; also
IV 234,10
and
Akhty
enters
heaven
4
in joy
as the s3b-9wt
V. 8 1,10. In
the two
last
examples the
determinatives have become
more explicit represents
the
joy
of the
festival
and
the
lotus is
also
a symbol of
joy. The
spelling with
has led
the
word
to
be
read
'3y (Wb 1 166,10 GR),
though
it is
clearly the same as
'y
which may
be
the true
form.
ly is
also an adjective :
*" M.
4P4
How joyful it is
to
enter the !
emple
IV6,
;. with
brw
,
at
6.
=
the
defeat
of the
foes 014
9
'the
sound of rejoicing
is in Mesen' VI 86,11
.
Here
the
word
is
parallel with
3w-ib
and m-rX, and all are contrasted with
'i1w.
It is
possible
that
ly is
an error or abbreviation
for (m) by
,
where the
h has been
omitted.
This
error
250
may
then
have been
perpetuated until
the new
form '3y had become
accepted as a word
in its
own right
In
the
Edfu
texts the two tenns can
b
used
together
howevr
:
'the
gods'are
4q 0%%
,
the palace
is
mal
-V
I"
1204 6
so that
if
they were onjii
ly
the
same word they
had become
completely
separate.
'3y is
used at
Edfu
also
in
alliteration :
'py
me
IV'17
.
As
an alternative ongin
'3y
could
it be from
the
verb root
T 'to
spit out
,
ejaculate'
(Wb 1166 16
Pyr. ),
where a shout of
joy is 'spat
oue
'uttered'.
'3yt
temple 'shrine
Wb 1166 (11) GR
This is,
a common word
in GR
temples and
is
a general term
for 'temple'
or'shrine, referring either to
the
whole or part of a temple
building. At Edfu
the
'3yt'of Horus is
ih
Place to
which
food
offerings
are
brought
,
thus
it
must
be
the
whole temple
c, 3
117,2
r73
IV 21,5
1451,6
.
crops are
harvested for it
2";;
IV 42,5
,
foreign
people come
bowed
'M
C73
down
to
it 147.5
and the geni
drive
away
foes from it
C"3
VI 78,2-3
,
while
Horus
slaughters enemies
in
"Tca
VII 157,7.
The
temple
description
shows
that
when the temple
is
completed
,
the god enters the shrine
'q. f
`qr-3
IV 9,3
.
7bis kind
of alliteration
is
common where
13yt is'designated
as
'3yt (nt) 1py
'shrine
of
the
winged
disk'
the
king 'r. f
C: 3 nt
'py IV 50,2
;
he is lmy-r.
::
t
n
1py 'overseer
of the shrine
IV 330,12
and
in
the
list
of temple names one of them
is
given
as r73
0150
'ZZ: 7
V 396,7.
The
word
is
common at
both Edfu
and
Dendera. In Urk VIII 50, Vemus
translated
an example of this
word
'hypostyle hall' [Xihribis
p132 n. c]
,
perhaps
taking
as the origin of the
word
'3 for
a column,
thus
it is
the place of columns'.
Daumas
took
it
to
6--
derived from 13 lbe'greae, for it
indicated
the
'Great Place
of the gods' and
he
also noted
that
it did
not
have
any specific architectural
application
[NUmmisi
p.
288
n.
5 'grand-appartement]
'. In
an example on the
Euergetes Pylon
at
mound,
'settled
on
its
surfac
I
C.
Karnak, Amon hn
-c=>
tqq
at
the creation of the
ft
v
Drioton
therefore took
'3yt
to mean
'the
upper
fac
of somethini,
'surfke! [ASAE 44
p.
1 35-136
n.
fl.
251
'3yt heaven
,
roof
Wb 1166 (12-13) GR
This is
also common at
Edfu
and
is
related
to
13yt 'shrine'
.
It is
used
in
alliteration : priests
'r
r,
ascend
to the roof
1569,10
;Ir
r-
q r--"q
%X
carrying the
divine images 1571,6-7
1562,15
also
.
It is
a separate word
for 'roor
,
not an adaptation of
'3yt
temple
Horus
comes
from his
shrine
(d)
r
'r
Qz`q4L I-
to'go up
to
his
roof
1 557,12-13
at the
r
beginning
of a processional
text.
By
the slaying of
Apopis
the roof
(heaven) is
made pure
111 138,1
and
the
overseer of
Behdet
priest with a
Nile,
standard says
,
'q
r
'3pp 'd
m
'dw. f Tnter
your
temple
,
fly in
to
heaven
,
Apopis is
massacred'
1543,10
*. also
'h
qr: %q
of the gods
111187,5.
Brugsch
suggested
[HD I
p.
1631
that
'3yt
Cl
could
be derived from 'room
or chambee.
to
spit
,
sweat
,
water
Wb 1169 (1-2) GR
Wb
quotes examples of this word
from Kom Ombo, Thebes
and
Dendera, but it is
also
found
at
Edfu,
where
it has
the meaning
'flood
watee
.
In
the geographical
texts
,
certain canals
in
nomes contain
the
Memphite
canal
jLr
C3
r--:,
it
pours out
Hapy for
you
V 13,8 (in IV
the
word
is
1-1 .
-.
5 r--.
6
V--
replaced
by i9d);
canal of
(ED
contains ;
--j
x-
IV 39,7
=V
27.4 00
3=, and
in
I
..
%
'its
water comes
from
the goids
limbs! IV 32,6 (not V). Similarly
the canal of
-j
in
other
texts :
'11apy floods
the
land
with
every year'
Urk VIII 36c
;
'Hapy
with
....
;
5
"--
his
water'
Ombos 11,126,695.
The
word
is
also connected with
the tortoise a
text
for 'digging
the
earth' says,
'I
give you
the
C7
V-
tortoise to spew out the
Nile
which
he
swallowed 6r
wbs
3bt '
and
his
spittle
(or
'he
spits)
to make
the
field bloom' Il 60,12
; also at
the slaying of
the turtle,
when
it is dead
n wn
there
is
none of
his
outpouring'
IV 150.5.
The
meaning of the
word
is
clear and
the origin of
it is in
the root
W (Wb 1166,16) 'to
spit, spew
out
liquid' (perhaps
onomatopacic), either water or semen, which
leads
to this
noun
" 'water,
outpouring of watee
(so Drioton ASAE 41
,
1941
p.
28
e.
discussing ".
w nw. w ;
for 'Y
-
Drioton
ASAE 44,1944
p.
l. 14 f: Gutbub
-
Hom. Sauneron I
p.
425-8
who takes
1160,12
as a verb ;
de Walle
,
252
WES 31
,
1972
p.
74
n. c where
the verb
is
used of spitting poison].
'3 The Ass
=
Seth
Wb 1165 (11) (6-11) OK
DG 54,3
Zv---!
5
Cr. 75b; CED45; KH48 61W
The difficult
nature of the ass or
donkey, its
non-compliance with authority and obstinacy-, and
its
disturbing braying, led
to
it being
considered
in Egypt
as a
beast
of
'chaos!
and
thus the
foe
of the go&
and ultimately
it
was
identified
with
Seth [LA II
p.
27
-
301.
At Edfu, following
the example of earlier religious texts
such as the
Book
of the
Dead'. Chapter 40,1
*
2"
P9
M
15
and
Amduat IV 30, Seth is
referred
to as
'3
.
In destroying Sethian
creatures.
--W
'the Donkey is
slaughtered'
IV 77.17
,a
text
for
the
killing
of
the
hippopotamus begins, v
rn
hmt. i 'the donkey is for
my
harpoon' IV 58,12
and a slaying
Seth
text
describes
j
being
cut up,
his limbs
going on the
fire
and
the
rest of
him
to the
dogs 111188,6-8. '
'3t type of
Ben
Wb 1166 (6) OK
-
GR
DG 55,3

rT.;
e,
-Z
Cr. 88a
;
CED 49
;
KH 53 Cc I &Ay
i ky
The
word
'3t
occurs often
in
the
Old Kingdom
offering
lists [from
the mid.
2nd dynasty '3t is
one of
the three qualities of cloth, along with
idmi
and
Ysr,
Barta, Opfer,
p.
21,27
and
index
p.
170 ]. It is
the
origin of
Coptic 61aAY linen' but
occurs rarely at
Edfu,
the other words
for
ritual cloth superceding
'072'
-W
it
:
in
an amulet
text, the
king
adorns the
god with
the snb plant,
the
uraeus and
da
jM
VI 298,5
.
This
text seems to
have
early origins,
hence
the mention of
'3t
.
It does
appear at
Dendera.
too,
but
again
is
used much
less
markedly.
It
may
be
that the word
had
gone
into
everyday
language
and was not appropriate
in
temple
contexts.
'3bt
offerings
'Wb 1167 (10-12) Old
253
This
general
term
for'offerings'
occurs
frequently
at
Edfu
and
is
used to cover all
basic food
offerings
in
general.
M. Muffay
explained that the sign
a:
,
used
to
write
the word, conmins the
signs
for
bread,
cakes and
beer
which were offered
from
the oldest texts
in funerary
offerings
[Ancient Egypt
1929
p.
431. At Edfu '3bt is
a ritual offering, either as wdb
'3bt
,
hrp '3bt
,
smY
'3bt
m3'-'3bt and once as ms
'3bt (111338,6-11). In
all cases the spelling of the
word
is
consistent
,
harcV
varying at all
111146,17 V 387,8; 1
526,9
-,
11
91
VIII 158,3
.
The
actual scenes
for
all the
13bt
offerings are also very similar.
In
most cases
the
king
we+ crown
decorated by
aL
.
he holds
out
the
brp
sceptre
in his
right
hand
and the
hd
and
3ms
staves
in his left. The
offering
is
most often made
to
Horus,
-Behdet
and
the
king
offers or consecrates a selection of
trays or
tables piled
high
with a selection of
bread,
vessels
for
beer,
plants, vegetables,
fruit,
meat and
fowl [c. f. XI
pl.
250
=
191,18 (hrp)
and
XII 362
=
1498,18
(sm3')]. There
are exceptions :
Hapy
wdb
'3bt
to
Ptolemy IV
and
Arsinoe
as the gods
Philopator I
475,7-18 (pl. 35a)
; made
by
the
Icing
and
Arsinoe to
Osiris
and
Isis (rp)
191,18-92,13;
the offering
is
for Khonsu
and
Hathor
,
and the
king
wears
the
hmhmty
crown
1115,11
-
116,5.
Horus
alone :
158,3-10 link
;
111146,17 ff.
wdb ;
197,12 Opposite
;
1450,6-13 king has Double
Crown
;
IV 65,1
and
IV 220,6 Opposite
on
Naos
ext. smY
171,5-12
;H
36,4 ff.; 11164,13
;
IV
382,8 ff.
;
1498,18 ff.
Horus
and
Hathor
:
VII 206,4
wdb
1160,10 brp
;
VI 256,4 1460,19 ff.
smY
(Red Crown) 118,3
ff. (atef
crown) ;
VII 66,9
;
VII 160,6 ff.
;V
153,6 (mY).
Horus
and
Harsomthus
:
VIII 10,3 ff.
,
With Ihy
:
Vill 18,11
.
With both V 387,8 ff.
Horus
with
Hathor
and agricultural goi#:
11167,15 ff.
In
a mortuary offering
to the
Evergetes, Philadelphes
and
Soters 1526,9 ff.
the
king
wears
the atef on
the
Red Crown
with
Hathor, Khnum, Sekhet, Nem, Neb-netemt, Hedj-hotpe
and
Tayet H 163,6,
The
m3-3bt
begins
a cosmogonical
text and serves as
its introduction
:
VI 175,13 ff., for Ptah
and
Thoth. In
the pr-dw3,
the text
ms. precedes a
list
of vessels containing offerings presided
over
by
the
king
as a sern priest.
The
eleven offerings range
from
plants, grain to
wine and water
III
338,6-11 (pl. 81).
The
reciprocal reward
for
the offering
is
all of the produce of
heaven,
earth and
Hapy,
a
high Nile,
provisions
(k3w
,
df3w
etc.
), fields
with grain and even
the
kingship
,
for by his
provisioning of
the
254
gods, the
king
shows
he is
the
legitimate
and rightful ruler of
Egypt. The
epithets of the
king
show
that
he is
regarded as the cultivator of
Egypt
who offers this produce:
he is Wdd in Egypt (1136,4-13)
who
fills
altars and tables
,
the
'h'-nfr
who supplies
temples
(191,18 ff. )
and
Lord
of
"3bt `Z7
V 153,13
and
IV 65,9.
Throughout
the
rest of the
Edfu
texts,
'3bt is
a general word
for
offerings and sometimes
the texts
list
what the
'3bt
comprises :
bread
warmed and unsoured!
111197,12
;
'thousands
of
bread, beer
and all
good things, oxen, geese and gazelles
'VI 256,4
;
'millions
of
bread, beer,
oxen, geese'
VU 160,16 ff.
Also in
the texts,
different
orthographies of
'3bt include: -j
ag
4.
-Onj
1 92A
;
118,6
and perhaps
C=
II ZY VIII 10,3 VII 183 1;
a
list
of
offerings
include' V
wrw,,
.
=P III,
=
no-one
knows
their numbers
1464,34: N:
;
'0: r making a great offering
for HB
of
bread, beer
and oxen and gem
V 131,7.
The
word
is
used
in
puns Y6, ur offerings are offered
to
everyone
1471,1
(presenting dates).
'3b
to offer
Wb 1167 (8) Late GR
This
verb
is derived from '3bt 'offering'
,
but
there may
be
confusion with
the earlier verb
'b3
"to
' o
. " 'o,
,, -lie'st,
offer'and
in fact
all
three of these
words may ultimately
derive from
a mmon's urce.
'Ibe
ear u s'e
of the
verb
'3b is in
the
Piankhi
stela
109
aj
%
and
112
which
Grimal [Pianchi
P.
147
n.
438]
transliterates as
'3b 'a
verb generally used
in
the
late
period
in
a religious contexf
In
this case
it is
used
to refer
to the
offering of gold and silver to the
king by
a prince
Petisis.
At Edfu,
the verb us' ually appears
in
the phrase
13b 13b. ti
'the
offering
is
offered'
V
A-Ah
387,8 VI 256,
i4';
IV 382,8 VII 160,6
153,6-7
or
Behdet
Q
40
"provided
with offerings
IV 18,15.
Without 13bt
the
'verb
is
used
in
parallel with synonyms :
js-t
......
IV 64,2
and
two
scene s use
the
verb
in
the ti
I
tle
13
1
b-tpw-njrw IV 312,8
,
wher-elhe altars are
flo6ded
with
bread, drink,
oxen, geese and
Horus
gives
food
supplies and
Hathor
the
Nile in flood in
return
g
wearin' on
his
head
before
an altar
table of offerings and
his P1.89 4ih
reg. shows- the']`
9
255
rcm
hands
are
both down by his
sides
.
v-q
V 230,12 is
similar,
but
shorter and
Horus
only receives
the offering
(PI. 132 9th
col.
). Here
the
king has
the same posture
but
wears a red crown with atef
crown.
(Isr
The
verb occurs
in
the slim.
f form:
F4 I
wd4w.
k 'I
supply your altars'
11269,12.
'3pp Apopis
Wb 1167 (14-15) Ist IP
DG 59,7
Cr. 21b; CEDIS; KHIO
Apopis is
the serpent of chaos %ho
is
the enemy of
Re
and
the
dead. In
the
Books
of
the
Underworld
the struggle
between Re
and
Apopis is
especially prominent and
Apopis
tries to stop
Re in his journey
through the underworld.
At dawn Re
or
his
crew,
destroy Apopis
so that
Re
can rise and shine over
the
earth
[LA 1350-21.
At Edfu
the texts
describing the
hours
of the
day
often refer
to this
victory over
Apopis
.
In
the
4th
hour,
the
uraeus
bums Apopis (111218,4)
and a spear
is
put
in his head (line 7)
,
but
the scene
(pl. 7 1)
shows a
human foe being
speared.
The 5th hour
shows a serpent and
here
the texts refer
to'
ci Ei
WL
in
the
water
is
slain'
111219,8. In
the sixth
hour Frjj
611-
is killed by
the magic of
Isis [PI. 71
shows
the
king
stabing a snake)
111220,10
.A
text
in
the
library begins
sbr
for
his father Re in
the
12th hour
of
the
day (or 12 hours
of
the
day)
.
11is is done for Horus Re,
the
Horus
of the east and
here
the
king
spears a
tortoise
(pl. 82 I
st reg.
) M 349,9-13.
The
ultimate expression of
the solar victory
is in
the ritual sm3-'3pp
,
which
is important
at
Edfu
because
of the solar nature of
Horus BehdeL This
ritual
does
not come under
the
heading
of
Sethian
I
rituals,
but is
solar.
A
pair of scenes opposite each other on
the outside of
the
Naos
show the
victory :
sm3
It0i 'Ei
-fV11-
IV 80,4-16
and sm3
0"0' Yfv"--
IV 237,2-17. In both
the title
goes on
to
0 13
list
other
kinds
of serpent which are slain
(nk
sftb etc.
)
and then the
king is
one
'mighty
on the
throne of
Re-Harakhty
or
heir
of
U-Q
and child of
hnb
who
destroys
the
recruits of
The
rite
is
performed
before Horus
who gives strength
to the
king in his battles
and the god
himself
has
martial epithets.
The king is
shown stabbing a
-'\&r
serpent
before
the
god
[c. f.
pl.
90 2nd
reg.
l. A
similar pair of texts on opposite sides of the
Court follow
the same pattern : sm3
YArL
256
V 79,13-80,11
and sm3
k(Lrtf
V 175,14
-
176,10. Here however Horus is
accompanied
by
Hathor, firstly
as
Sakhmet
and
then as
Nesert
who
burns
the
foes. Here
the solar
titles of
Horus
are
given prominence and the scene shows
the stabbing of
Apopis by
the
king
who wears
the
Onuris
crown of
four
plumes
[pls. 116
and
120 2nd
regs.
].
The
title of the
rite can emphasise
the
Re
aspect of the ritual :s rn
3 '0*'(']
LIP-r-
n
it. f RI III
29,6-16
where
the
equivalence of
Horus
and
Re is
made clear throughout and
-Art-
is
speared
[PI. 481
;
w
270
-IVUCk
n
RI
m
dnw
(and kill
the
foe
on the
13t-Pg3t)ll 54,11
-
55,3
again
Horus
with martial epithets sees
the serpent slain
[pIAObl but
these two places are also
found in
sm3
ca
Uk
before Horus Merty,
who
is Lord
of
Shedenu
who
kills
the
foe
on the
Isle
of
Pg3t 111252.2-8 [pl. 76 3rd
col.
hmhmty
crown] ; and srn3 --j
UVV*--
where
Horus is Horus
all
Merty Lord
of
Shedenu
,a
war god who gives the
king
success on the
battlefield VII 156,14- 157,12.
Shedenu is
the
centre
for Horus Merty in
the =U
Delta [Gauthier DG V 151
and
LA 1112761 Of
the
remainder, note sm3
'-j
bVVL
for Horus
and
Hathor VI 332,11-333.7
; srn3
'*c"
WL
all
11 C1
VII 112,13-113,13 Horus
and
Hathor;
sm3
VH 200,11-201.11 for Horus
and
Hathor..
The destruction
of
Apopis is
carried out
from
the
'dt
morning
barque
which gives rise to an alliterative
pun often
found
at
Edfu
:
4''
taA/\'
Idw Apopis is
massacred
VII 156,14
Wk
Go =
0-
AM
ky-
VII 200,13
and most effectively m
Idt 'dt
m
'd Apopis is
slain, the
morning
boat is
safe
IV 80,4
,
and this association
is
continued
in
a text
labelled Idt
rn-htp
m
Id 1115,10-6,3
where
the emphasis of the text
is
on the
boat
and
the scene shows the
king
offering
it
up
to
Horus
and
Hathor [plA81. Other
texts
have
this alliteration
k/V"
m
'dt '3t VI
179,16-17
and
in
the
description
of
die destruction
of the
_'
foes
of
Re
kPA11-
falls
slain
VI
15,6.
'3m Asiatic
j
Wb 1167 (19-2 1) OK 6th D.
DG 55,5 V3r,.
7
.-,
Cr3a
;
CED 5 &. ME
- -,
, ,I
In
origin this
is
probably a
Semitic
term
used
by
the
Egyptians
to
describe
the people to the north cast
of
Egypt
with whom they
came
into
contact,
both in
trade and military expeditions.
Ile
word
is
still
257
used at
Edfu
,
though
is
archaic
by
this time,
for
the
demotic
equivalent means
'herdsman': in
texts
for
the
destruction
of
foreigners.
these
include
I
*T
IV 370,15
; other spellings
fit
ppq
""Ch
1frOm Gauthier DG 1133-4 1. It I
'3t
semi precious stones or minerals
Wb 1165 (13-21)
DG 55
Whereas inr is
stone which can
be
quarried
in
great quantity
.
originally
'3t
were rarer, more costly
stones, though
in Coptic inr had
come
to
be
used as a generic term
for
stone
[Harris, Nfinerals
p.
21-22]. The Edfu
texts
used
13t
archaically with
the
meaning of semi precious minerals
distinct from
the
noble metals
-
gold and silver
[Aufr4e, RdE 34,1982-3
pp.
4-61
the temple
contains silver, gold
and
I
C3 IV 6,1
; the
barque
of
Horus is fashioned in
gold and,
IV 14,13
and
his
lot
C3
sanctuary
is finished
with gold and
.
C3
IV 15,1. These '3t
came
from
the
Ytyt
quarries
c3 it,
11176,17
; some are pure
'3t
w'bw
VI 203,2-3
and priests
in
processions carry it i on
their
hands 1568,17-18.
Certain
minerals come under
this
general name :
in
a w3d and msdmt text,
Hathor
says,
'I
receive
-e-
CJ 111 which came
from
the
Eye
of
Horus' 111144,9.
l3t-nir divine
stone
This
substance
is
mentioned
in
a recipe and ritual
in
two texts,
probably copied, at
Edfu. The
earliest
is in
the
Laboratory
:
!
4
-0-.
=
to
Min
and
Isis 11213,16 ff.
and
P1.43a 3rd
reg. shows the
king
offering to the gods
,
but
there
is
also the
recipe
for
malcing
it H 214,7-215,12. This
is
called
tp-rd
n sm3ty
In
sm3ty r
ftr-'w
n
Mn-Imn
and all the,
images
of
stone.
Ibis is
then
repeated as -q-j
VI 165,2 ff.
where
the text
describes it
as
which
is
given to
Min
,
Osiris
and
Isis [pl. 146 1: 3
3rd
reg.
]. Again
a recipe
is
given
C3
for
the
limbs
of
Min Amun VI 165,8-166,4
and
it is
the
same as the
Laboratory
text.
Outside
these two texts the
substance
is
mentioned
in
the
laboratory: Horus Akhty is Lord
of
which comes
from
the
Eye
of
Re
and
Eye
of
Horus Il 194,9
;a mortuary text
has
11
0-
.
cS
decorate
the mummy wrappings
H 213,1
and
'bitumen is
prepared according to
what
is
written and
.
258
c3 r
tp
-sb
divine
stone
is
excellently made
.
They
are
for
your
ka. I
unite your
limbs for
you
with
if [after CauviHe, Osiris
p.
107]. A damaged text gives the connection with
Min
againl"///////
for Min Amun
,
Great One in Behdet 11196,6.
Outside
the
Edfu
texts,
'3t.
nir
is
also
found in
the
Embalming Ritual,
where
Osiris brings
to the
deceased
.
2,
C3
in Diospolis Parva [Sauneron
,
Emba
'"
ment p.
20,2
who says
it is
an organic
product].
It is
a substance which
is
made artificially and
is
connected with
Osiris
or
Min-Amun. Montet
suggested
it
should
be
translated
as
'matitre divine!
after
Uret
[JNES 9,1950
p.
20, but he
was mainly
concerned wih
the title
sm3ty].
He
noted
that
in
the
Embalming Ritual 13t-njr is
mentioned again
with mnn which
is
thought to
be
a word
for
tar or pitch used
in
mummification
[Harris, Minerals
p.
1731
.
In
the
Djed-hor
text mrht nt
I,
III
is
used
to embalm th6
falcon [Reymond
C=3
=3
Djedhor
p.
109]
and
it is
specifically used
in 'mummification
with cloth wrappings and
b
as
is
written'
[Wreszinski, Wien
p.
87 line 13-141. This
suggests
it
was a substance poured ov
I
er
the
mummy
bandages,
which perhaps
hardened like
stone,
hence
the name
'3t 'stone'
.
The
connection
with
Min
may
be in
that
he is
often shown with a
black face
and
if
this substane was
black 'then it'
could
have
symbolised
the
fertility'of Min
and regeneration of the
dead. This
substance was
manufactured
in
the temple
workshops
from
a mass of
ingredients
including ninn and many
incenses
which are
left for
a number of
days. The
resulting
'divine
unguent'
is black in
colour
[Aufr6re,
Mineraux RdE 34,1982-3
p.
16-17
; also
Chassinat, Khoiak 11351 ff.
and
Derchain, P. Salt 825
p.
15
n.
21].
'i
-
$I
seat
,
throne
In
a presenting meat portions ritual
,
the
king
is upon as the
ruler
in Dep VII 107,9,
apparently a
hapax.
f1w
sleep
Wb 1169 (8-11) MK GR
This is
the
word used at
Edfu
tor'to
sleep', which
is invariably
negated
in
some way
n
I' 'not
sleeping:
-the temple
guardians
do
not sleep every
day,
protec ting
Mesen IV
259
286,16
013
tm
-
the
genii of
Edfu
guard
Mesen
and
Wetjeset
--f-
0- %.
%
-
IV 98,6.
%w
m
"'free from
sleep':
Horus in
the
Athribis
nome
is
awake and 13C5- IV 29,15.
iwty " 'without
sleep': a gargoyle
is Lord
of
Watching by day
IM
without sleep at
W-4--v
night'
IV 269,6
;a minor god
is
called
'one
who spends the
night without
sleeping
1198,2.
It is
also used with
bwt
: the guards of
Mesen, Lords
of
Watching vij am
their
A.
abomination
is
sleep
VI 14,10
; the guardians of
Osiris '
"w-x4 00
QM
1200,17.
These
uses conform to the
note
in Wb
that
" is
always negated
[cf.
too
Gardiner, JEA 34
p.
171.
gem Nile flood
Wb 1169 (16) GR
The
word
is
attested earliest
from
the
Edfu
texts
.
Its
meaning
is
clear and use consistent,
in
processions of the
Nile it is
one of the
names
for
the river
flood
: the
king brings 'r 1
322,7-8
which
fills
the
Two Lands
with
its
efflux
1325,8-9
;
1-j
which
renews
the
Two Lands
with efflux
VI 33,14. In
a text
where a vessel of water
is
presented,
it is Yr
m
'poured
out as/with
Nile
water
11248,5. It is
then the
flood
water
itself,
not
the
river
and
in
a text
for
the
canal of
15th LE
nome the mnt-canal contains
43r3
its flood
water
IV
34,1.
One form
of the
flood is
called
era; e`\
IV 198,7
0-
IV
IC7
.0
337,5-6 'water
of raising
beasts', it
raises
for
you all
beasts'.
The
word
is
also used at
Dendera (e.
g.
D IV 5,15-6,1
U,
of the
Eye
of
Re
and
DH 54,2
the
king is heir
of so
throughout these two temples
it has
a consistent use.
t,
The
orig4*1 e word may
lie in 13' 'to
spit out
liquid ',
where
the
bird
sign
r3hi
has been
misread as
I
from hieratic
and the
mistake perpetuated at
Edfu,
so that our reading
gem is
no more than
T.
owt
animals
beasts
Wb 1170 (7)
-
171 (1) OK
A
general word-
for
animals which are not cattle,
but live in herds. In
origin
it is
connected to a word
260
Iwt 'sceptre,
stave
,
originally a
herdsman's
staff, so that
Iwt
animals are
'those
of the staff.
At Edfu these
herds
often appear
in
texts
for
the sacrifice of animals as goats, sheep,
desert
game
(gazelles,
oryx, antilope) and
for
the subsequent offerings of portions of
'their
InCat.
Thus
in
the
w-'-r-stpw 'portions
of
iw3w
and
1
are
brou'ghf VII 319,13
; the
king kills
these
herds
If.
-
to symbolise
the
defeat
of
his foes VII 319,16
; roasts of
IP
are
in
the temple
I
536.11
and
fat
portions of
Ij
#
are put on the
brazier
to
made
into burnt
offerings
1490,7;
n3
q1
(211,
are
for
the altar at the
festival VI 25,7 [4
=I
Alliot, Culte H
p.
466
n.
31.
.r That
the
implicit
meaning
is herds
of animals who
live in the desert,
as opposed to'domestic'cattle
on
the
pastures,
is
confirmed where
the
lion
gargoyles are called
'King
of
IV 117,4-5
and
1
C-
W IV 274,6-7
; sovereign of
F IV 286,1
and
'master
of
IV 286,4.
The king
as a
lion in
the
desert
chops up
imyt 111188,10. This
can
be
made certain
by
qualifying the
word, as
in
two offering rituals called:
hrp 'wt-n-b3swt VII 164,3
and
VII 322,18
.
Both describe
the
capture of gazeHes
,
oryx and antilope
for'the
temple
altars and
in fact
the two texts are opposite one another on the
outside of the
nclosure
wall
[Po 3d 31
and
Ye 3g 3 11. These herds
are the tribute of the
desert lands VII 323,11-12. They
can also
4'. Y: 1 no
60
be 'wt
n
10w
VH 320,6-7
w it
VII 323,6
or
1489,17.
Some
of these
herds
could
be kept in
enclosures'or pens : the temple
is built
and prov'ided with s3t n
J(S%(Rti(
pens of animals
VII 50,1-2; Seshmu
created pens with
1565,4-5 for he is
the
Lord
of the wastes and of the
hunt. In
this
case the
'wt
may
be
sheep and goats, as
also
in a
geographical text where an agricultural area of
land has
grain n wgm n not
trampled
by herds IV 26,6. Other
writings may
be
this
word :
in
a
list
of offerings
twt
and
ninnint
? VIII 154,8.
#wt is
also used with
the
meaning
'sacred
animal'
(Wb 1170,15-16 Late GR), but
only
from
the
Late
Period ( Kurth, LA VI 571-587,
especially
571-2
and nn.
8
to
11]. At Edfu, because
the sacred animal
is
a
falcon
then
'wt is
usually
determined
with
A.
In
the
Installation
of
the
sacred
falcon for
example, the
word
is
used often and the
ceremony
is
called : s'b'
1110
Setting'up his
sacred
animal'
VI 157,1-2
and
II
IF'
VIII 148,11-12
; also smn
13wt
nt
II
-k
for
Hor-Akhty VI 263,1-2
and the
bird is
called
IA
of
Re-Horakhty VI 308,1-2. This
takes
261
place
in
the
m3ht nt
II
'91a
VI 93,10. Alliot
collected these
examples and concluded that the
'wt
was
the
living falcon
at
Edfu
which was
believed
to
be
the embodiment of the
soul of the god
[Alliot Culte II
pp.
576-71. Fairman however
suggested that the
word read qm3
'image, but Blackman
agreed with
'wt
.
especially
in
view of an example at
Philae
n
Hr-3hty
,
where
the
hide
0W
sign
is
more usually
the
determinative
of
Iwt [Junker Phila I
p.
75
and
WZKM 26,45 (16)
;
Blackman,
JEA 31
p.
63
n.
26].
I
. C=- 'all
sacred animals'
1472,1 ? The Apis bull
too
is
also called
king
of
41
1&
1w3i
to
reap
,
harvest
Wb 1171 (18-21) OK
1w3i is
the
action of cutting
the
heads
off grain stems with a sickle and
it. is
used
thus at
Edfu. At
the
season of
Shemu
,
the
king u *""Lq
q
,!
-i ,
gmw
harvests
the
crop
for
the
sanctuary of
Horus IV
;Jn.
k 3ht. k
r sws
'he harvests
your
field
at
its
time'
H 243,12
.
In
42,5
and
--J
fl] qP1
0-
V
the
nk-sbt
texts, the cutting of the grain
is done
rn-ndm-ib
'joyfully' VIII 9,1
and
VIII 17,10-11
or m-3w-ib
%mw
1468,9-10 in
an offering procession.,
1w3y
to
rob
Wb 1171 (3-12) OK
At Edfu,
the substantive
derivatives
of this
verb are most usually
found
:
1w3y 'robbee (Wb 1171
,
13-15)
and
'w3y 'one
who
is
robbed'
(Wb 1171,9-11).
.
-,
-Yuh
: occurs
in
the
name of a minor
deity
protecting
Osiris
-5?
-
*Y--
nbd sm3yw.
f
hr
n
11IJ 'Robber, he has
stolen away
the
foe
and
his
allies are
fallen
to
his knife! 1199,11.
robber, possibly
in 'driving
the calves
text! :
Isis is
one who
dr VI 287,3-4
suppresses
the
robber'
[after JEA 35
p.
109]
;
in
the name of
the
god above
1199,11 in
a plural
form
to
denote Toes!, Nekhbet fires flame
at
-J -6k
1113,8
.
Also in
the
Myth,
'
Seth in his
hippopotamus form is
called
5: -
It
I
t,
'robber beast! [after JEA, 31
p.
8 because
the
hippopotamus
raided
both fish
and grain supplies]
VI 81,5
; sim. the
shaft of the
harpoon
gleams
in
the
back
of
-I
qfLQQ-, "--robber
beasts! V179,3
*, the
guardian gods protectHorus
from, -,
q-t"IwIr%
VIII 147,10 (cf. Wb 1172,6 Med. foulness).
262
'One
who
is
robbed'
in
nhm.
'w3y
:
Horus
as
Lord
of
NWt
nhm
from Seth'saves
the
robbed
from'Seth' VIII 7.1
.
This idea
of
the restoration of
Maat,
occurs as early as
Sinuhe B 97
nm. nj
'w3 'I
rescued the one who was robbed'
[GNS 42]. From
the
New Kingdom
a goddess
Nehemet-awy is
attested, who acted as
the companion of
Tboth
and together they
upheld
Nfaat. The
goddess appears
in
texts at
Edfu
and especially
in Maat
offerings and puns on
her
name are
frequent
Id -a
P-J
.
C-J
z -&k
Aqr
bw hr m. k 'Nehemet-awy
.
she
drives
away
the
robber
from
the place of
Your
majesty'
IV 295,4 [for
this goddess:
Zivie LA IV
p.
390-2].
Further
puns of this
kind
:
Horus Behdet
2-r;
t-
king from
-J -0rA%-z=;
I.
I. Otrescues
the
3
king from
every evil robbeel
267,13, but
this
phrase
is
capable of a
different interpretation
.
In'the
-a
lp--
Y. -tr
field
of the
Imenet
nome,
Horus brings back
what was
taken
by Seth
Z-j
k-j
tx-*_
'rescues
what
is
stolen
by Nebed V 15,8. Is
this the true sense, that
1w3y here
represents whatever'was
stolen
by Seth
,
that
is
the eye of
Horus
.
This
would mean that
Nehemet Awy is
no more
than a
counterpart of
Thoth,
as the
female
component who
brought back
the eye.
Also in
the
Book
of the
Dead Seth is
referred
to as
'w3w
who stole the
limbs
of
Osiris [Budge BD 313,6].
The
verb
1w3y
translated with the
nuance
'roV is from
the
same root as
'w3y 'to
reap'
'where
this
is
the
removal of the
heads
of com
from
the stem, and
in fact is
violent
in its implication. It
may
be
that
1w3y
reqires a stronger translation than
'rob'. One
of the
earliest examples
is Urk 175,15
n sp
it ibt
rml nb
fLMNever
did I
take
a thing
of anyone m-'w3
'robbingly'
,
but it
may
be
more accurate
to
render
'in
violence'oecausing
harm'. Whatever
the true
import in English 'w3 is
disruptive,
and
in Egyptian
terms,
not within the
bounds
of
Maat, because it
symbolises chaos.
1wn
to rob
,
plunder
Wb 1172 (11-18) MK
-
Late
From its first
Use
in Literary
texts
of
the
Mddle Kingdom,
the term can
be
treated as
'to dispossess,
rob,
despoir (forcefully) [Caminos, Tale
of
Woe
p.
271
.
The
noun
from
this
'wnw is
also
forceful (Wb
av
U-J
1172,19)
and
it is
still
Used
in
the
Edfa
texts
in
a play on words : the guardian gods
&.
+ i% r
St-Wrt'driv'e
away the
robber
from
the
Great Place! IV 128,8.,
The
compound
'wn ib 'greedy' [after Vogelsang, Bauer
p.
73
=B
166] is
applied
to
Apopis
j0S
-v C
,j-
qy.
I
-4-S
At re &
i,, drive
away the
Greedy One' VII 46,4,
as
it
was earlier
in
the
Metternich Siela 189
263
__j
-,
W-
-U-
I
-MA-
Pr hwn. f
a scorpion
(? ) has
stung
him [c f. Sander-Hansen, Mett.
p.
7 I].
vwn
type of tree
Wb 1173 (2-6) MK
There is
an example of
this tree
in
a mid and mnt offering text
.
where
best
myrrh
is
mixed with
'seeds
of the
'wn
tree',
in
the
manufacture of md
V 196,5.
According
to the
Wb Drog. [p. 831
the
identity
of the tree
is
unknown
but its
seeds are used
in Bt. 10.
Some
authorities
have
translated
Iwn
as'almond me
[Charpentier
p.
234-5]. The
wood of
this tree
was
used
to
make sticks and staves and used
in balances.
Own
to
grieve, to mourn
Wb 1172 (21-22) D. 20
.
GR
-i
(D --A
A
verb
'wn
to cry oue
is found in Mett. 180 W-. 'how
great
is
your cry
I'
;
219&
!
g7
a cry of
Nephthys [Sander-Hansen Mett.
p.
71
and
721
and also
in Med. Habu 35,8
where
lions
are
speared
in
a
hunt
and
'they
cry out'
.
It
sems to refer to
a cry of pain and at
Edfu
, --j
-r
when
the
hippopotamus is
speared then the sound
it
makes
is
...
c-k
V1,69,10,
perhaps a
substantive
derived from
the
verb
.
In
this
instance it is heard
as
far
away as
Kenmet
; sim.
0
V 17 9.7
co- %%
in Kenset
as opposed
to the
sound of
joy in Mesen VI 86,13. [c L
JEA 29
p.
35
n26'Alack, alack
1]
In
the
Sokaris
chamber
it is
also used as an additional word
for 'to
mourn, where goddesses are around
.,.
J
-6 -0-
Osiris
and
+t
v-V
'they
mourn
for
you'
1201,13.
'b hom,
Wb 1173 (12)
to
174 (1) OK
Originally
the
word referred to the
homs
of cattle as
indicated by
the
sign
,
but it
came to
be
used of
horns
of animals
in
general.
At Edfu 'b is
used
in
the singular : the
harpoon is likened
to
a
horn
stuck
in
the
bones
of
the
hippopotamus VI 733
,
but it is
most often
dual,
especially
in
epithets : nb-'bwy
.
spd-lbwy
%
Horus 1148,
*12
;
6siris
1149,8.
-
:1*,,
264
They
are also ram
horns,
where
in
the
head
gear of
Horus Behdet, 'the
two
great plumes unite with
on
his brow' IV 8,8
and
in
such cases
-4,
is
envisaged
,
not
bull horns. There is
also a
goddess , =7
114
e
fillet
on the
head
1.9
who protects the
king VI 310,6
and who
is
equated with
th
of the
king in
a
Maat
text <=; F
IV 76,6-7.
m-'b with
,
and
Wb 1174 (5-9) Old
'b in
this
phrase
is
a corruption of
the
verb
Fb 'to
unite' and
it
may also "plain the origin of
'b
'horns'
,
because horns
are
joined
together
.
m-'b occurs often at
EdfU'[c f. GG Ij8
1
and
Junker GrD
2251
It joins
two
nouns:
incense
m-'b mnwr
IV 3,5
;
bow
m-'b arrow
IV 39,5
; right eye m-'b
left
eye
IV 52,13.
It follows
verbs of unit--g sm3
IV 110
; snsn
-.;
P
IV 52,11
;
dtd
IV 55,11.
After
other verbs:
lind,
the
king
rejoices with
his followers IV 15A
V
Spellings
passim.
A.
V 6,5 dz
'b-ni3w
year
Wb 1173 (16) GR
Literally
translated as
'horn
of the ni3w gazelle'
but
means
'yeae. It
occurs often at
Dendera
at and
Edfu
and
its
meaning
is
not
in doubt. It is
often connected with
the
New Year festival
:
'ascending
to
the
roof on
New Year's Day IP
DD
n
3b 'a
million years without end'
1569,10
1e
Sothis
comes each year
A-LA
IF
sw m
k3. f
no year
is free from his ka 156,10-11
'L
,4
hh 'millions
of years, rising and setting, seeing
the
disk in
the
Place
of
the
First Feast (at
the
New Year festival) 1579,11-12.
It
agmn
is found
with
hh
:
Horus Behdet
shall remain
in
the temple
4e for
nmX VI 18,7-8.
'b-ni3w is
used
in
parallel with synonymous words -.
Vr 11 W tr hq3
rupwt
'taking
jears and mVm7,91
A dm6
vpds sal
Az
nmtoWYis ate out cws
(urv)
at
the
'head
of
the
Vivln IV 219,9.
265
At Dendera
:D
11 114,17 bo
n
I-w
Fe7CE?
.
In
origin,
Keimer
suggested that the
similarity of the
horn
of a ni3w
(bouquetin)
,
with
its knobbly
and notched appearance, to the
sign of the
notched palm
branch
f
'yeae
,
caused the
Egyptians
to
equate
'horn
of the
ni3w
'
and
'year' [L. Keimer
,
Interprttation de Quelques Passages d'Horapollon,
Cahier No. 5 Supp. ASAE, 1947
p.
1-1 1; Grapow, Bildliche
p.
84 horn
of gazelle
is
year;
for
examples
:
de Wit, BIFAO 55 1955
p.
120-121]. In
cryptography also
41
could
be
read rnpt
[Drioton,
RdE 1,1933
p.
8,12
and
41
no.
76 from BD Chapter 851.
'b impurity
,
taint
Wb 1174 (15-18) NK GR
often
This
word
for 'impurity' in fact
exists at
least from
the
PTs [207
,
2081
though
its
similarity
to
'b/w'b 'purity,
to
purify'
has led
to confusion
in
the treatment
of the
word
[c L Wb Med.
p.
137]. There
is
plainly an antithetical connection
between
the
words,
both have
the
stem
'b
,
but
they
have
opposite
meanings.
It
may
be
associated with
the
idea for
something to
be
purified
,
it
must
first be'impure'so
that
impurity/purity
are a
balanced
pair of concepts and words
,
neither existing without
the other.
This
may
be inherent in
a text that mentions pure
(w'b)
water washing away
dirt
and
becoming
then
impure
('b) [Blackman
,
ZAS 49
p.
591. Gardiner
suggested
that 'b
was a case of
lucus
a non
lucendo
,
with the
original meaning of
'bw
-
'offscourings"what is
to
be
cleansed away'
[Gardiner
and
Sethe
,
Letter
to
the
Dead
p.
10
n.
3 ].
At Edfu
the
word occurs
frequently
and
is
usually clearly
determined
with -29L or so that
no mistake can
be
made as to
its
meaning.
Inevitably it is
used
in
the
pun where something w'b.
ti
r
lb is
purified
from impurity': limbs
VV
281,13
; provisions
for the
gods
Wb. ti I
555,18
; the season of
Peret
LO
IV 42,1
;
feet for
walking on paths w'b r
IV 51,13
fields by
the
Nile 1471,4
and ultimately w'b w'b.
ti
rl-sk
dw
nb pure meat
is
purified
from
all evil
impurity VII 128,2.
lb is
controlled
by Sakhmet [ Germond, Sekhmet
p.
89
n.
5 Invocations A la Bonne Ann6e
p.
71
n.
3,
translates
it
as
'atteintes
malffiques] and also
Horus
can guarantee that
the king is
purified against
N:

of
her
majesty
Il 75,14
and she
herbf
can save
him from Isr
nb
1--w 0
nb
dw 'every
arrow
and every evil taine
VI 264.2
;
'I.
VI 264,5
.
She
can
direct it
against the.
enemies of the
king
k
266
wdA
-'LO
Ir0 ftyw. f 111291,3
; as '1=7
X1
she sends
it
against all the'inernies of
Horus
Behdet
11
VI 99,11
and
her
emissaries
have
the power to
dispense it for
the
king is
saved
from
n
h3tyw 1473,13
.
In
the
'Good Year Liturgy' Sakhmet is
asked to ensure
that n p
W
-VOIc7dw
n rnpt
'no
evil
impurity
of
this
year reaches
him' VI 95,11-12
.
1b here is
then
connected with
the
miasmas produced
by
the
i3dt-rnpt: V1264,5
.
14
;
V196,11; VI97,17
The
verb
dr is
most often
found
meaning
'remove impurity 148,13.
The king
too
destroys impurity,
when
he has
the epithet
iwb. 'bw 'one
who
destrols impurity'
(Otto, GuM
p.
25,75
and
98 for
examples].
In
the canal of the
15th LE
nome
it is
the
work of
Horus
iwb
-,
J-j
0 IV 34.8
; the
king
as upholder of
11aat iwb
-JJ
-Sa-
in
this
land 1173,10;
also[JJOJ
1442,7 (restored by Otto
,
op. ciL p.
175
example
50).
The
use of
'b is
common
throughout the
GR
temples
and the possible ambiguity of the term may
have
enhanced
its
attraction.
'b
to
kill
,
sacrifice
At Edfu
there are
two examples of a verb, otherwise unattested
by Wb'. In
a text
for
offering meat
-at
of
foreign lands,
the
king tr
,
-zi goats are slain
VI 257.12
;
in
a text
for
the
defe
Ca
I
tM 'slays Asiatics' IV 370,14
.
The
alliteration
in
these texts of
'
shows
that
here it
reads
'b
and
the
context suggests thatto
slay'or the
like is
an adequate meaning.
The
nearest
to
'b in Wb is 'bb 'to knock'
on the
door (Wb 1 178,7)
and
lbb 'to
use
the pitchforle
(FCD 41 but Wb 1178,9
to
harvest) in Leid. V 6,14 MK
-Jjl );
A
-
'b be
pure. to purify
Wb 1175 (4-10)
DO 58
It is
unclear whether
'b
and w'b are the same word, with
the w
failing
away
in
pronunciation
.
Wb
suggests that 'b
and treats signs with
/*
or
/1
or as w'b a
Sum-S11011
follow
eA
tiere,
md,
in tact
tilt
wa
w, % m7mm
*at tp.,
m As -a
matret.
The
v erb at
Edfu is
nomally
tr ansitiv e
'to
pufifY
I. the
Vm
9
-L
purifies the
noble shrine of every
zod
113,11
On
simJ
form Thoth
says,
ilt-k'l purify your
body
with
this
watee
to
king IV
267
52,6; Arsinoe7CA/R k3J I
purify my
ka!, I 320,9
; the
Nile
purifies places when
it floods
1325,17 1321,6 1322,8
.
The
word can apply
to
water or
incense
: the
lun-mutef
priest
Per-Wer
and
Weret-Heket 1130,1.
That 'b
and w'b are
different is
suggested
in
texts
where
transitive
'b is
paralleled
by
causative sw'b
.
Horus
as
Lord
of
Purity
sw'b
R' it. f Wsr 1 164.1
and
Horus is
the
Inventor
of cleaning
(93' twr)
qbbw
1162,8.
Thereadingof
ras'b
is based
on the
horn
sign
='b.
'b
purifier, as a priestly
tide
Wb 1175 (12) D. 18
and
AnJex. 77.0607
'b
may
be
part of
the title of the
Iun-mutef
priest quoted above
in 'b Pr
wr
'one
who purifies
the
Per-Wer,
which
is
at
least
as early as
the reign of
Hatshepsut
:
Urk IV 262,10 Iunmuter
IF%*
3
]E,
V
II
and occurs often at
Edfu in 'Coming
out of the palace'
texts
7
59,16 for
"ample.
.
ji
=
Similarly in
a scene of offering
food,
the
king is
called
n
tlr-nbw 'purifier
of
Horus
of
-t+
.
Ibrahim [Kingship
p.
148]
notes that this
is
Gold! 11246,9
; at
Dendera
too.
CD V 5,9
similar
to
w'b
[p. 148
and n.
72
on p.
199] but it is
used as a parallel of of qbW at
Edfu.
The
title
'b
may
be based
on much older
traditions as
the
Per-Wer is
attested
from
some of the earliest
texts.
m-'bw purity
Wb 1175 (13-20) OK
Using
the same criteria of
different
spellings as
for 'b 'to
purify,
'bw has
the
following
uses at
Edfu
Ob .
ect of
iri
:
BB
<, >
in
the
Pr-Dw3w IV 25,8
; rituals are called
ir 'bw
: with
four
vessels
of water
in
the
Wabet 11 428,2-7 (pLXII 340
shows
the
king
pouring water over
Horus B,
ehdet) and
in
this text
is
the
line R'
sw'b msw.
f 1428,9
.
Also
<>
(
? t"
where the
king
pours water
into
a
bowl
containing
four blocks
or tablets
1590,12
-
591.7
.
The
text
again uses
both
'b
and swb
.
The
ritual
is
analogous to
sw1b m4
Ort
m mw,.
nbw-'bw : applies
to the gods
I. F. '
X:
r-Lords
of purity
1591,7
-, when
the temple
is
completed
it is
268
sw'b
in
-qf4o,.
6 Nt
IV 33 1,10
go round
the
king
with water and
incense In 333,9
In
the singular,
Horus is
called
": --77V 1164,1.
m-'b w
'in
purity'
%eing
pure!
is
virtually
the equivalent of w'b.
ti
: the
priest
in
a procession
is
V
A-
.r
'b 1557,8
while a counterpart
is
w'b.
ti
r-'b
1557,4.
A
ny ritual
duty in
the temple, any
approach to the
gods
has
to
e
made m-'bw
'pure:
walking on roads r-=
IV 51.13
; ente
I
'ring
m
pL4,
x: r_ IV 55,5
; the
king
goes to
Esna. in his
purity
IV 209,7.
m
.
'b
w-wr
'in
absolute purity':
the
king
enters
Mesen
-
IV IV 53,7
; also
- F-
553,13-14
;
in
the
laboratory
this state
is
essential
-
the
laboratory
of the
divine
winged
beetle
m
2f
),
-
Il 195,14
;
isw
n
11197,10
'H
202,1
.
The hbt is
also
c--
%0
? -&1.3=
X
. --.
11227,6. People
are
in
this state
,
especially the
king
,
who seizes the
water vessel m
IV
v..
I"M
-2?.
d
Il 261,11
and the
ka
of the
falcon is
made to
be
'M
/V
-C=N.
by
the
workers of
the
workshop
11194,7.
'b
mineral
Harris, Nfinerals
p.
84-5.
A
mineral
from
the
Eastern Desert, listed in
the mineral
list -is
VI 202,10. It is
attested
from
earlier
texts,
Peas. R 23
and
P. Ch. B. IV
vs.
8,2 but its identity is
unknown.
It
may
be from 'b
I
pure' or
Ib3 'offering
table
for
example.
'b
=
Fb
q. v.
%3
to shine
,
illumine
Wb 1177 (11-13)
D. 18 GR
From D. 18 (Hatshepsut), Urk. IV 340,1 describes
the queen
'her
skin
fashioned
of electurn
Dr
-J
I
glittering'.
At Edru
the
verb can apply to the sun shining m3w n
R' 'the beams
of
Re
?
shine upon
(r)
the
gods'
1'537,1
n sty
Ijr 'the
rays of
Horus illumine (no
preposition) the
Two Shrine Rows' II
i
1,7
;
HoruS " :;
Va RI 'P,
0
Vqq
1*
1304,8
;
Bastet
as
the
Hathor Eye
of
Re Or It br
shd s'nky
illumines limbs
and
lights
up
darkness' IV 239,10
It
can also apply'to the
moon:
Khonsu br
0.1
Msn "illumines
Mesen,
chasing away
darkness' VII
269
111,11
,
and this
is implied in 'Filling
the
eye with silver
-A-jQ
brightening its
pupil with
t"
VIII 137,12-- Philae Phot. 579 [Phill I
p.
107 (9)].
The
word also occurs at
Dendera (D 1135,11-12)
and seems well established.
'b3 light
Wb 1177 (14) GR
Noun derived from
the verb
W,
of which
Wb
cites only
two examples: a pun
in
a purification
text
(ir-'bw)
,
Horus 'purifies ('bw)
all places with
hi
s
lighe ('bw
= purity)
1,59 1,5
; also
Horus is Lord
of
Light
who
brightens
the
darkness'IH 112,3.
'bw
pure waters
.
In
the
19th LE
nome,
the canal
is brought
containing
its 'bw IV 37,7. The Fu::
sign
is
probably there through confusion with
'b3 'light!
and what
is intended is 'pure
watee
.
The
parallel,
V 25,13 has
srf.
'b3
to offer, present
Wb 1177 (2-3)
DG 58
to
offer
The
word
has been
abbreviated
to
'b by
the time the
Edfu
texts
were
inscribed
and
it is in
this
form
that
it
most often appears.
With direct
oW=.
Horus is 3ms-ib VJ iht
msw.
f 'who
presents
food for his
children
' IV
22,15
; the
king '.?
c
it-nfr
nb
'offrs 01
offerings upon
the altar of
Horus' VH 61.5.
As.
s
dm
-f
flQM2.
n.
f
n.
k ir. k I
present your eye
to
you'
177,6
.
C7
In
puns a
bread
offering text
-'I
give you
WA
e- your altar provided with all things'
V 153,2 '3bt
CC77et74*
'the
offering
is
offered
to
your
ka! V 153,6-7.
Ile
verb
does
not
introduce
ritual offerings and
is
an archaic survival which provides an alternative
word
for 'to
offee, perhaps
being
replaced
by
the
similar
'3b (q.
v.
)
.
lbough W
was also a
type of
sceptre,
the
word
for it
was superceded
by
others such as
hrp
and
both
the
words
for
sceptre are
associated with verbs meaning'to offer, to
consecrate,.
270
%3
offering table
,
altar
Wb 1177 (7-9) Pyr. GR
Originally
the
'b3
was a stone offering slab, upon which
food
offerings could
be
placed
before
a
tomb
for
the
dead
or
in
a temple
for
the gods.
By GR
times the
word referred
to an offering table, not
necessarily of stone, upon which
the
offerings were placed
in
the temple,
and
it is
synonymous with
words such as wd or
btp
where
the original
difference between
them
has be6 lost.
9-iA
In
the temple
it is
the
responsibility of the
king
to supply the altars of the gods : sbb
:PY
(meat
portion
jerings)
IV 221,14
; sdf3:
Ja
tn
'(wdn
btpw-njrw) VIII 89.6
; sjjf3
-.
P
of all gods
(M iht) 161,16;
Jj
t9
'pr
with all good things
VI 255,9
;
lb
all good things
W
upon of
Horus VII 61,5
.
The
altars usually
hold
only general offerings : all vessels on
uj
'IV
43,15
;
Otpw IV 48.12
; offerings are great upon
-::
Ij
VI 33,15
innumerable bread loaves
are upon
uj
Ifi
1464,14. The determinatives
represent accurately
C-3
the actual
types of altars shown
in
such scenes on the temple
walls,
but
there
is
no specific one type
which
is 1b3.
A
god
Sm3-wr is described
as e- -Pr
nt nirw nirwt
'One
who
is
upon
the altar of
gods and goddesses'
1472,12-13,
where pl.
356
shows a
bull headed
god
bending
over an altar
jrp:?
a
stacked with
bread
.
In
this sense
he is
upon or over the
altar and
his
epithet reflects
his
ability to
provide offerings.
W-dO ''
offering
table of provisions
0-
At Edfu
,
Room No. 14 (Hall
of the
New Year) in
the
description
of the temple
is
called
--110
ZZcw
IV 6,2
and
::
R0 10
a
C-3
VII 16,1. Alliot
translated
it ? Iae
of
the
Reunion
of
Food! [Cult'e I
p.
305
n.
1]
.
The
term
does
not appear
in No. 14 itself, but is Ifsted
as M'"
in
a
list
of
offering rooms
II 11,12
and
in
the
Treasury
a text
describes 'oil
made
for
a cup of stone
in
-:
Jj
C-73 at the time
of the
New Year' Il 159,16
,
so
this refers
to
it also.
'b3
I
sceptre
Wb 1176 (17-18) Pyr.
271
From
the oldest
texts
%3 is
the
name
for
the
sceptre variously portrayed as
fj7
and
it is
related to the
words
'b3 'to
command' and
W 'to
offer, to
consecrate',
being
carried
by dignitaries in
the
Old Kingdom
while standing or., walkirig and performing their
duties [Fischer, NM 13,1978
p.
18
Hassan, St6cke
pp.
6
and
1801. 'This type
of sceptre can also
be
called
trw-l
,
shm
,
brp [Mquier,
W
Frises
p.
181 ff. ]
and at
Edfu W
rarely occurs spelled out
in full
,
for
only
in
this
way can the
word
be
identified
correctly
.A
Maat
text
describes
the
king
as
heir
of
.....
1W,
41
i,
bnt 0
pn
'to
wield the
iceptre
in
this
land' 1129,8. The
connection with
"Iboth
and
Maat
shows
the
function
of this
sceptre as a symbolic controller of chaos. I;.
-,
to
boast
Wb 1177 (16-22) MK
This
word
is
used at
Edfu
,
mainly
in
epithets of
Min (or
gods with
Min
attributes)
in
the phrase
W
m nfrw.
f
.
It is known from
the
New Kingdom [Leyden V
..
stela
line 12]
and occurs often
in
the
e.
In
j
temple
tf--
1156,8 VI 166,6
;
Amon ',.:
fja
nfrw.
f
-1P
t
1562,6
;
Ka-Nakht 'j
, ),
m nfrw.
f 11188,9
:
Kamutef %2P
cez-dm m nfrw.
f IV 242,12
; and also
U
e-
tII
'-- ' 1374,3. Gauthier
translated this
'one
who
boasts
of
his beauty'
with
ntrw referring to the
basic
quality of
the
creative god
,
his
phallus and thus nfrw IS a euphemism
for
the
phallus
[Fates du dieu Min
pp.
138-139]. This is
conrmned
by
variations of this
phrase such as":
Nfin H 85,3
-:
Ija
U397,1-2
and
in'b"m
nbi.
f
V.
-
19:
h
L-
(another
word
for 'phallus)
:
Nfin .
ij
-
IL
nI
19 7,5
j 1-
J"
. Pc
Ir-
1338,13
; -U
C-
ACA
-
I=
%C-A
--P
"k
m
k3-mwt. f 1396,15. 1407,8
;
Mn
G
da
This
seems
to
be
the only use
for W
at
Edfu
and this verb
led
to a noun
'phallus'
.
In
the
mammisi
4--1
Mn
gives
-..
Ij
fW
"--7
every'phallus
(or boasting Wb 1178.1) Mam. 9a.
'bw lettuce
,
Lactuca
sadva
L.
Wb 1176 (10-14)
Cr. 535b; CED231; KH297 oy4
S.
The lettuce in Egypt
grows straight, up to a metre
high
and exudes a milky white sap.
It
was also
believed
to
be
an aphrodisiac
(and
still
is in' UE.
-
for
example the
Esna lettuce
seed oil press, pers,
I
onal
272
observation) and
for
these
reasons came
to
be
associated with procreative gods,
in
particular
Min
and
ithyphallic Amon-Re [Food II
p.
675-679
;
Gauthier, Fates du dieu Min
p.
164
-
172
;
Keimer,
Gartenpflanzen 1121
;
Charpentier
p.
150-1 for
references].
At Edfu
there
are
least
six examples of the
offering of
'bw lettuces by
the
king
to
ithyphallic
gods.
The
rite
is
usually
introduced
as
bnk 'bw
and
most often performed
before Min,
particularly
in
the
Min
chamber
[No. 121
,
1396,13-397,6 bnk
,-
rz 41
1".
Here Isis
accompanies the
god and
in
return the
king
receives
the tribute
of the
foreign lands
,
9fyt
and snd of
Horus. The lettuce bestows
power.
This
text
contains two puns or the
phrase
W. ti
'jj rn
'boasting
of
(1396,15
and
397,1)
,
Min is
also accompanied
by Isis in 182.5-16 Onk
and they again give power
,
but
also the gardens of the
king
contain plants and
he is
promised sexual
*&
I potency.
Two
scenes on the
Naos
exterior
,
one above the
other
,
show this scene :
hnk
_j
I as
IV 270,6 ff.
and
Onk VJ
lic,
IV 297,13
.
with
Min
and
Amon Re
receiving
.
In
the
case of
Min
the
rewards are sexual, and
Amon
gives the
produce of the
fields
and
heaven. Amon is
also
in VII
e
115,16 ff.
where
there
is
the
pun:
jjttc
2V5,
:
Jc.
m
bft-r. k
again
his
gifts are more
concerned with
the production of plants and vegetation.
Further
there
is
rdit
I.?
V,,
e,
for Min 'to
arouse
his
membee..
*
where
Min
grants, the
king
a
legitimate Idngship
and the
defeat
of
foes H 44,9-17.
., I _
In
these scenes the
king
wears the
hmhmty
or atef crown,
but it
varies even
from
these
and
Nfiri is
shown with a
lettuce
garden or
his
If
shrine
[e.
g.
XI 247].
1,
The lettuce
symbolises sexual power and success
in
procreation,
luxuriant
plant growth and also
for
the
king it is
the guarantee of the attributes of
Min in
the
kingship. The Isis in
the texts
is
the
Isis for
Ka-mutef,
not the mother of
Horus. The king
always offers
two
lettuces.

i
A list
of protective plants
in
an amulet spell
includes
pfy
....
which come
from Desdes',
but
this
may not
be
the
same as the
word
for lettuces VI 302,1. The
offerings of
lettuce however do
allude to
protective qualifies of
letuces
so this strengthens
its
claim
(e.
g.
IV 297,13 ff ).
'bb
winged
beetle
or
falcon
Wb 1178 (10-12) GR
The
phonetic similarity
betweenlbb
and
Ipy has
prompted some authorities to
read
'bb
as
'pp
and
't
thusgs no more than
a variant spelling of
!
py
[c f. CdE 73
p.
38-39]. 'bb is
clearly the
winged scarab
273
beetle (at Edfu
this
is Horus Behdet)
while
'py is
the
winged sun
disk
with or without the
uraei
(also
Horus Behdet
at
Edfu)
,
and while
both in
effect symbolise the same thing, the sun, they are
different
aspects of
it. The
word
'bb is
not recorded
in Wb
prior
to
the Edfu
texts, though it
plainly must
have
done
so, and at
Edfu
the
identity
of
'bb is
made clear.
It is
the sun who rises as the
beetle in
the cast
and
is
qualified as n1ri:
rejj
g
n1ri m
hnt i3btt 1560,16-17 Horus is, 'b'-ejj
W
nirl
in
the
field
of
Hnt-13bt,
the easternmost nome
IV 33,11
and n1ri
lives in Eastern Wetjeset
1351,15
a
hymn
to the
rising sun
has
d7
'protecting his bas' 1411,6
; diet
n1ri
is in
the
Hwt-bnw 111 193,7.
More
than this the
'bb is
associated with
Lower Egypt: Horus Behdet is inhisnorthem
Mesen (msn-mht) VH 102,3
is Horus lord
of
Mesen in Wetejeset Hor
and
Khent labet
who protects
Lower Egypt IV. 120,15-16. Both
of
these are
'Papyrus
and geese offerings'.
a
Lower Egyptian
rite, and
the
latter
neatly
draws
together the
'bb
of
the east and
Delta
together with
Edfu-Horus. Edfu is
the place
for
-J
4t
H 11,2
and once
identified
with
Horus
the
falcon, lb b is
written with a
falcon determinative
Cj t: 7
niri of
Edfu 120.6
n1ri
raised up on
his
perch
1381,2.
The 'bb is
also the name
for
the winged
b,
et
,
le
amulet which
is
mentioned
in Is-wA3
'tying
on
amulet'
texts nLr,
i is
tied at your
throat
VI 298,10 Vj tj -t7
protects your
ka VII 313.1
and
&je7j 2'k
n1ri provided with adornment
1426 8-9.
It is
also offered
in
a ritual which ocurs
twice at
Edfu
:ms
etr
Take
67-CJT
V v3=7 V
199,9-10
where
the
king brings
%ps
to
Horus
and
Hathor
who
have
epithed only,
though
Hathor is 'pyt hw 'py
,
so
the two are
linked, but distinct V 200,2. PI. 120 3rd
reg. shows
%0
i,
the
king holding
up
7k
.
before
the gods
,
he
wears a complex crown
with Aisk
and plumes
The
other
is 'which flies
to
Mesen
as
'VI 316,10-11
and
has Heliopolitan
n1ri
in his body (317.2)
and
he
protects the
ng rn
connotations.
Horus is
called
Id fro
every evil
thing.
He is
accompanied
by Neb-hetep-Hemet
and significantly the
goddess
Khent-Iabet
who
receive 0j
pr-m-tp
(317,11). The
amulet
is
protective
then.
PI. 157
,
3rd
reg. shows the
king in
the same pose as the
last but he
wears a
Red Crown
surmounted
by
the
atef crown.
The
examples quoted
here
are all
full
spellings and writings such as may mask the
word
'bb
.
Note
that
in
the
lists
of names of
Horus Behdet, Ibb is
not one of them,
but 'py
tps
is.
274
', I
'bbw bird
In
the
Myth
the
harpooners
are
described
thus :
'You"
are a
flock
of geese'settled'upon a
bank,
their
hearts
are
full
of
flyinj ('py) ' VI 77,10. Both Fairman [JEA 29
p.
18]
and
Drioton
[CASAE IIp. 431
translate
' 'bb
geese'.
'oiseaux 'bb'
and
leave it
at that.
Ile
term
is
connected with
Ibb flying beetle
and
derives from
a root
'p
or'bb
'to fly'.
'bb harpoon
,
lance
Wb 1178 (13) MK'
Prior
to the
Edfu
texts,
'bb is
not attested meaning
harpoon, but
on the
Middle Coffin frieits
there
is
a
word or
Vdquier, Frises
p.
1'61
nd
1671,
which refers
to a
forked
stave
,
which
Jdquier derives from 'b 'hom',
thus
a
'homed
stave'
[c. f. Cairo 28083
=
Lacau, Sarcophages
Ant;,
rieur
du
Nouvel Empire I
p.
186 n. 115,5
and
185
no.
103]
and this maybe the
ancestor of our word
for harpoon. The
stave
is
the support of the old man
for
example
[Hassan, Stlicke
pp.
6,23,124].
'It
may also
be
a confused
form
of
the W
sceptre
[Amduat No. 188 has for
example]
At Edfu
the
bnk-lbb is
an offering ritual performed
by
the
king for Horus Behdet
: two
'roughly
opposite texts
on
the
Court,
give the
basic
pattern of the
ritual,
hnk
IV
55,12
-'
56,7
an
V
154,9
-
155,2
,
where
the
harpoon is
use
,d io"
kill
the
water'
dwellers*,
the
king has
the epithets of a
harpooner
or
hunter
and
he
wears
the
hemhemty
crown
[pl. 1 16
and
120] In
return
Horus
promises
success
in
the
hunt
,
strength and victory over the
foes. Further
such
texts
describe
the
harpoon
as
having
a copper
blade
and nbs wood shaft:
hnk ': 2K!
7t-
VI 238,8
-
240,2
wherelthe great gods
of
Edfa (Horus
,
Hathor, flaisomthus
and
lhy)
grant sirength
,
protection and
food
and
the
king
wears
the
four
plumed
Onluns
crown
forHorus V1181,10ff.
andnk
T'
'mn
gT VI C7
90,5
to
91,9,
where the
is for'killing foes
and
the
king
receives all the
weapons of war
he
needs'(V191,9); 'for
you
V11 292,9-293,9
*,
Pnk V 265,13 ff.
and possibly
Dnk Words
nn
is for
stabbing
those who are
hostile' IV 74,3-16.
'(pl. 148'lst
reg.
)
or"
(PLISO The
scenes show the
offering of
(pl. 120 1
st reg.
) -or
Ist
reg.
)'or
T
(pl. 133 4th
col.
)_
so that there"does not seemjo
-
be
a specific
type
of
harpoo,
n called
'bbt.
275
The
word appears
frequently
outside
the
ritual and
it
seems to
be
very common
in 'slaying
crocodile'
texts :
Horus is

V.
1J t
111137,8
; the
king kills
the crocodile with
--J
15 1QM
287.9
;
Cz
he
takes
P
*1 to
kill
the crocodiles
IV 374,1
*. the
king
urges
Horus
to
receive VJJ
3)
IV
212,6
and also
in
the alliterative phrase
'dT
m
'bbt 'massacre
cr6codiles with
the
harpoon': Vtr
3)
IV 13,11 by Horus
;
w-j
11169,18
also ;U
VIII 11,10
; var
el C1
It
-
m
'jit Tw VI 239,1. Often in
the presentation
texts too there
is
the phrase
hbhb b'w
%0 W
Ij%,:
I
chop up crocodiles' or sim. e. g. ty
bblib
snty
4
.-
1560,12-13
;
in
the
Myth Horus
receives and
kills
crocodiles
VI 87,2
;
he
receives
Vr hnt hnttyw
VIII 97J. The 'bb
may
have been
a particular
type of
harpoon
used
in
the crocodile
hunt
therfore
.
The
weapon can also
deal
with
hippopotami,
for in
a
text
for
spearing
the
hippopotamus, Horus
receives
VII 168,14
and
the
2nd lance is
called
'which
splits open
the
brow
of
the
hippopotamus' VI 65,8
,
here however it
may
be
a variant on all
the other
different
words used
for
harpoon.
The harpoon is
associated with
Edfu
as
wt-qn 11
C
VII 202,5
and
7-8
and
also
in
the alliteration
,
the
king
s'r 676
Tr
'py VII 132,1 (for
this spelling also see
VIII 11,8
'bbt is
never spelled
'p
which suggests
that the
Egyptians did know
a
difference between 'b
and
Ip
and strengthens
the view
(above)
that
Ibb 'beetle'and 'py'winged disle
are
different
words.
'bt-wsbt Wb 1176 (4-5) D. 18
'bt-wsbt has
mortuary and
funerary
connotations,
in
the
Tomb
of
Paheri [Plate V 2nd
reg,
from
the
11--i
j
Ma
I
top]
'food is
offered
in
..
C-3 a scene where a shrine
is being dragged
to the tomb
[also
Rekhmire, Mem. Nfiss V Taf. 20].
It
also appears at
Edfu
:
in
a
text
for
the
dead
ancestors
it is
said,
they go to
heaven
N% c"3
Q
v C3
Iwn-wr
rn
Bbdt IV 122,16
;
in
a
libation
text, the
king is described
as
.a
its
11145,11.
C7
6
This
may compare with a room
for
the protection of gods at
Dendera
called
a c-3
1bt MD IV
74,26
.
In
a
driving
the calves
text,
'names
are
in
)L P-73
111168,11
and this
is
translated as
'bt
sanctuaries'
[JEA 35
n.
5
and
JEA 36,68
n.
5] 'nothing is known
of the
4 'bt
.
they could
be
connected
276
with
'bt-wsbt
of
Anubis
and
in
the
Edfu
texts are connected with cattle, see also
Ombos 159
no.
61
-%.
C-3
O's,
rsy n
-U/Tt-
Mand
compare
Sauneron in MDAIK 16
p.
274
n.
3.
Py
to
fly
Wb 1179 (17-21) Late, GR
The
verb
is derived from
the earlier
1pi (Pyr. ) 'to
go' with
the
determinative
,
-A
When
applied
to
falcons it is
given a wing
determinative
to represent
the
idea
of
flying.
With direct
object
eaQ
A
pt
tns. k 3ht VI 156,9-10.
Followed by
r :
5qq!
=357.
Nwt 181,8 GV-c> 3ht 116,15 OW
also
IV 18,2
a
4ZC:
7
n.
f 1350,7.
Followed by r A 4r. f IV 51,7-8.
G?
-9
Followed by
m possibly
hprr. 'nh 'flies
as the
living beetle' 119,16; 1; W
E3
rn
bik HB flies
as
the
falcon 156,15
;
Bnw-
nir C]
C--
sky
1307,12.
Because
there are a
large
number of texts
in
praise of the
Horus
as a
falcon
and as
'py
the noun
is
very
common at
Edfu the verb
'to fly'
may sometimes
be
masked
by
writings such as
'37--7
or
-p-
for
example.
py
the
winged
disk
or
beetle
Wb 1179 (22) Late, GR
and
Wb 1180 (5) GR'pp
='bb
1py is
the sun
disk,
endowed with wings
to enable
it
to
fly in
the
heavens
.
It is
a
Heliopolitan
concept and
the
image
of the
winged
disk
occurs
from
at
least
the
sixth
dynasty
and probably earlier.
The Sinai inscription
of
Pepi
shows
-
'z=7
over
the name of
the
king [Sinai Inscr. I
pl.
VIII
no.
14]
and
by
this time
it is
already called
Behdet. The
equation of
the
winged
disk
with
Behdet
cannot
be firmly dated but
this
concept
is
central to the
Edfu dogma. The
winged
disk
represents
the sun
uniting
the two
lands, its
two
wings protecting
Upper
and
Lower Egypt,
the two
uraei
looking
north
and south and centred on
Heliopolis. When
the sun
disk
and
the
falcon Horus
are united
then the
disk
represents the
king
and the
power of
the
kingship [Gardiner, JEA 30
pp.
46
to
52]
.
In
this
respect
in
Ptolemaic
cartouches -C;
replace's nsw-bity over
the second cartouche of
the
name of
the
king.
The Myth
of
Horus
provides the mythological
explanation
of
the
uniting of
Behdet
and the sun
disk,
277
for
when
the
foes
of
Re Harakhty
appeared, then
Behdet flew (1py)
to
heaven
as
[restored
, I; ZZ7
1
-a=-
by HWF] VI 109,1
and
further
the
king (
%as
c:
1 ) is in
the
barque
of
Re-Harakhty
as
A
C--
the
divine
winged
disk
of gold
VI 109,7.
&71
Among
the
names of
Horus Behdet
at
Edfu
are
two
which express the
universal sphere of
'py
:
he is
CJ bnt itrt
nbw
'in
every shrine!
1119 (21)
and
%ps
(22) 'who
spans
the
whole of the earth
in his flight
path'.
Most
often
1py is
qualified
in
some way which enhances
the
reverence shown to this manifestation of
the
god.
1py-wr
: often at
Edfu lzw
: 5" 'shows himself in Nuf IV 9,3
;
in heaven in his form
of
'Or
VIII 144,13.
X
V8,5
py-wr. n. qdm
'sun disk
of gold':
-
"""1
.. O
V 352,3
;
f'oq
jV9,5-6.
'py-nfr V 6,9.
r- 0--
IV, 1,13;
lpy-niri divine
sun
disk:
9it"F
IV20,1; 404
EF
IV 330,12
;
'o"
q 13 q1
111237.4.
9
PY-9ps : -0-q
>'(
qe
who rises
from Nun IV 2,4
;
1*
lp
s
IV 18,2
*,
4M-
C-) JO
4--
who protects
the
Two lands IV 18,12
Kps 156,15.
The
word
is
also used
in
alliteration and puns :
Ipp
m
Id 13y tr 4
'Apopis is
slain
, at
joy is in
the
sun
disle 1115,10
;
'r. f, '3yt
nt
`-3c;
7
IV 50,2.
The beetle
as
the
rising sun represents
'py
and
this
led
to confusion with
the
'bb
winged
beetle.
On
the
lintel
over the
door
of
the sanctuary
(A)
and
in
the centre
there
is
a
hymn
of praise
to
1py
.
Ile
text containing
the
words
is
surmounted
by
[PI. 232
and
13a
.
The
right
hand
text,
I
34,15
,
is
praise of
Re by
apes,
bas, Heh
and
Hehet,
where
the
disk is
called
4aq
RA
'who
sets at night and goes
to the
Great Place to sleep until
dawn! 135,34
.
On
the
left it
Is
'who
goes
down
at night
to
Behdet
and
Edu
after
the enemiee
135,6-7. Edfu
temple
was the place
where
the sun rested at night.
Throughout this temple, as
in
others,,.
`MCZ7
is
common over
doors
as a
decorative
element,
but here
too as a constant reminder of
the
presence of
the
sun god and the
power of the
Idngship.
See in
general :
Kees, Gdtterglaube
p.
421-22
;
Sethe, Urgeschichte 155
;
LA H FlUgelsonne
p.
277-9
1A III Horus
von
Edfu
p.
33-36
278
pyt
female
sun
disk
Wb 1180 (1) GR
At Edfu
this
is
a
female
counterpart of the sun
disk
and may
have been identified
with
Hathor
she
flies
up over the
king
as
'Lr-,
Jwo
IV 51,8
;
but
she
is
also the
uraeus on
the
brow
of the
king,
protecting
him
ra
q
"t*
&-
IV 75,10-11. This is
the
Tole she
has
at
Dendera
too.
I
PYW
birds
Derived Erom 'py 'to fly'. In
an offering text the
Fisherman is brought
with all
birds
of the earth and
a
; rzi; )
a
from
the
four
comers of the
world'IV
46,15
; also possibly
in
a
bird
offering : rdi. n.
1
VIH 29,9-10.
PYW wings
[; PIP
Derived from lpy 'to fly'. Horus Behdet br dwn
gn%
tr. k
d
too
0-
his
wings over you
,
his
wings protect you'
IV 87,7-8.
Dr ir
nht.
k 'opens
PYW
flying
pests
In
the
Sokar
chamber there
is
a prayer to
:
tnm
(3
%7tr
bd 'to drive
away
'flying
things!
from
the
shrine'
1180,7. Also
perhaps
derived from 'py 'to flybut here
perhaps
flies
or similar.
'pr
garment
Wb 1181 (13) GR
At Dendera, Hathor is
called
'--7
61
in
a cloth offering
,DH
102,9
=
MD H 34a
and also at
Dendera
a necklace text
mentions
6
*6
1-
of
Renenet MD III 66a. At Edfu, Hathor
grants
the
king
an appearance clothed
in
D
1e'
1428,16. The
close parallel of this te)n
MD H 34a
replaces
'pr
with
db3
and
it
seems
likely
that
L
is
a miswriting or misreading either
by
the
Egyptian
scribes
or modern copyists of jLb3
.
The
texts need collating
.,
but
this
word should probably
be
removed
from Wb.
279
1pr
to
equip
.
bestow (with)
Wb 1180 (8-23) Pyr.
This is
used at
Edfu.
as
in Wb
and
is
usually speUed
To
provide:
4J
qn
'I
provide strength'
VII 62,9
msw.
k I
provide your
forni/children'IS14,19;
wd3t
'provide
the
eye with plants'
1138,8.
Be
provided with :
'bb-nir
L'409:
0
ILkrw 'provided
with adornments'
1426,8
the
winged
disk
provided with wings
1273.4.
Most
often
it is fol. lowed by
m
in
the
phrase
'pr
m
irw=
:a
fieldU
T94,11-101
IV 44,15
; god
T
1205,17 1110,6.
Provided
with other things : temple
e
IV 13.7
;a nomel
T
IV 27,8
dy
fields
4m
bw-nf
r
IV 47,6
;I
'%It
m
Irty. k VII 277,13
; children of
Horus
m psd with nine strand cloth,
1560,2.
In
the
phrase
'pr-h1w
: as an epithet of
Horus twt-'t tm. ti
m
irw. k
n
Itm. IV 25,5.
if
plant
Wb 1182 (4) GR
and rf.
If3y Q-)
and
Y. t (5)
A
word
Tw is found
at
Edfu in
a
field
offering, where
the
field
rwd.
ti
vt
I it
ws
m, sbt
'grows
with plants, cut
in
the
fielS VI 260,13. In
an example at
Philae
<3041>
Phot. 72 it is forbidden
-i
1W
to
bring
-s-
into
the temple.
It is
possible that this
is
a
term
for
weeds
[Keimer, Gartenpflanzen 11261,
or may
be
connected with
T3y
and
7A
of the
medical texts,
which
Dawson [JEA 20
p.
4
no.
91
argued was a sweet and soothing
herb
and perhaps
'sweet
clover'
(MeMotus
officinalis
). Germer [Arznei
p.
218-2191
suggests that
its
identity is
still not certain.
7be
word occurs at
Dendera
also
in
a
hostile
sense again : the
flood
water n
rwdm
1`2
Ve
'not
growing with plants'CD
157.1
; the
field flourishes
n rwd ni
0 tle
and
Q-
grain grows
in it CD 1136,5
and also
Y-
CD IV 55,4.7he
meaning
'weeds'
would suit these contexts also,
for
on temple
lands 'weeds' do
not grow.
Iff

fly
Wb 1182 (14-16) MK
280
DG 59,10
Cr. 23b
;
CED 16 -\4
The
well
known
word
for
a
fly
,
is found in
the
Sakhmet
protection
texts
,
where she
is
called
on
to
protect
the
falcon image from
g
nb
dw 'every
evil
fly
of the ycae
VI 265,2 [Germond,
Sekhmet
p.
91
n.
241. In
origin
W derives from
the
verb
'fy 'to fly'
which
is
a variant of
'py 'to fly'.
13
y encampment, enclosure
Wb 1182 (9) MK
The
earliest example of this
word
in Sinuhe
associates
it
with the
Asiatic
champion whom
Sinuhe
fights,
culminating
in B 201,
where after the
defeat
of the-Asiatic,
Sinuhe
goes around
-x--j
r-1'4qq
C3
f
his
own encampment shouting
in
triumph.
The determinative
and nature of
the text suggest that
it
was an enclosure or encampment of
Asiatic,
possibly
Bedouin
peoples.
A
stela at
Abu Simbel
again
C
73
associates
"%--j
2
i%i
with
foreigners from beyond
the
north east
border
with
Egypt [KRI II
321,41.
In the Edfu
texts the spelling
has lost 14c,, but is
used
in
the same way : rebellious
foreign lands
'-j
'c'
M
-J
-=
are cut
down in
their enclosures
IV 341,13
; slaying
...
Asiatics
who are
in
x.
_
r-3
'-j tL'p -
IV 370,15
;
killing Sttyw in
Y.
-A,
V 43,1 (all
these texts are
for
the overthrow of
-J
Cz
foreign lands
and slaying of enemies).
The
term
is found
at
Philae'too
:
Libyans
are slain
in
i--
C-3
Ir IIt
[Junker PhilA 125,15
after
Fairman Or. 30,1961
p.
226].
In
origin
'f3y
may
have been
a
loan
word,
but by
the time of the
Edfu
texts,
'if
not
in
the
New
Kingdom,
some of the enemies
described in
the texts,
had in
reality ceased
to
exist, so
that the
word
is
used
in
purely symbolic and archaic
fashion. It
may
be
connected with
IM
which seems
to
have been
a temporary structure
for
workman or resting shrine
for
a god
[c f. Sauneron, Esna V
p.
98 il.
T
crocodile
Wb 1182 (13) GR
Derived from
the
verb
T'to be
greedy'
(Wb 1182,12 NK),
which
in
turn comes
from 3r (Wb 19,17
MK-NK)
,
the crocodile
is
seen then as
'the
greedy one', perhaps
because
of
its
appetite
in
eating
fish
or carrion meat.
In
crocodile slaying
texts at
Edfu the phrase
'd Tm Ut (and
varr.
) 'slaying
the

281
crocodile with
the
harpoon',
occurs often
11169,18
IV 343,13
j
r. 7
k
IV 13,10. Variation 'bbt
n
Id T 'harpoon
of slaughtering the
crocs'
VI
239jand
mds
Lqz
jt4 m
'bbt 111287,9.1
Horus is known
as pd-nmtt
hr T 'wide
of stride upon
the
crocodile! :a crocodile text
(L a
a
r-j IV 213,3
; and
9
-3p-
in an offering procession
IV 45,5.
The
term
is
also
found
often at
Dendera
and
in
the
mammisi at
Edfu Mam. 94.6 for
-j
example, shows the
lengths
to
which
the
symbolic
Uling'of
signs could go.
Chassinat
suggests
[VoI. VIH index
p.
222]
that the title
of a scene reads sm3-'f
(111287)
but
this seems unlikely
,
as
the
usual
term
in
this case
is
ms.
'fn
cloth
c.
f. Wb 1183 (1-3)
to cover
(4) head
cloth
In
the
Protection
of the
House
ritual,
'He is
the protection of that mucus of
Re
which
blocks
the nose
0I
fh
m
Th
and
is
released
(or loosened) into
a cloth
' VI 148,12-13 [after Janku6'
IL
q. 79
Schutz
p.
73
n,
161 'und der
sich von
der UnhOllung 16ste]. Here
the
Ifn* is
ahandkerchief and
derives
from
the
word
Th 'to
covee which also gave rise
to
'fnA 'head
cloth.
I
IM
to swallow,
drink
Wb 1183 (19)
to
184 (15) Pyr.
DG 60,6
-6
This
word continues
in
use at
Edfu
and
is
used
to
describe
the swallowing of offerings of
food
or the
or even j
drinking
of
liquids
.
It is
most often simply spelled
I
'"J
and note also:
Maat
as
the throat,
Make
strong your
body. by
:::
Z!
7
n st swallowing with
if IV 257,17-18.
In
puns :
"m 'm
t3wy
m rjjw.
f 'the flood
swallows up
the two
lands
with
his
effluxes'
4
'3b,
VI 33,14-15. 325,9
;
"I
>
At Edfu 'm is
also used
to
describe
the
action of the
harpoon
-
as
it bites into
an animal
it
swallows
flesh'
:
JLmswJ VI 66,10
;
VI 67,9
and also
m3wt.
k
m ntt.
f 'your"
shaft swallows
his hide! VI 67,7 (but
note that
Fairman
and
Blackman in JEA 29.9
and n.
f
transliterate
this as s1m +m=
Wb IV 45,8 'to bite into).
282
m3
In
a crocodile slaying : the
king Vr Mg 'slays' Meg, 1114,2
.
There is
no
verb
'm3 'to
slay'or m3l
'to
slay' and
1m3 is
probably a miStakc
for
sm3.
'm-hh
he
who swallows millions
One
of the
names of
Apopis is
f
41
V 79,14
.
In
this
slaying of
Apopis
text
he is
ra
'sWn'.
m-t3wy
he
who
knows
the
Two Lands
Wb 1184 (21)
An
epithet of
Thoth in
the
GR
temples
which occurs
frequently in
connection with
him
at
Edfu [c. f.
Boylan, Thoth
p.
183
and p.
103
where
this epithet serves to
show
that
Thoth
is 'All Knowing']. In
Maat
texts the
king is
the son of
'm-t3wy
:
4E VIII 3,6
;IW
'9'
V 59,1
yt T,
1269,4. In
the
fair division
of offerings too
he is 'second
of
-J
R.
1118', 2
and
Isis
is
called
Seshat beside
P'I
253,5
.
lm3.
t
=
'myt
part of the
body
of
Osizis
Wb 1185 (4) GR
and
185 (9) MIK UL
,
2-'- T
Sk
J 9%
In
the
Saite
nome one of the
relics of
Osiris kept here is
called
a (L
M, '1331,6. The
Nfiddle Kingdom
example given
in Wb is from Dua-Khety [Sallier 11 V 5]
and reads
-j
,
01which
H'elck [Die Lehre d6s Dw3-Utj I
pA6 and p.
48 (b)]
translates as
'shouting.
Im'3t
throw
stick
W'I- 186 (2) Cr
The
word
for
a
throw
stick
is
attested
from
the
Coffin Texts [TR 22,6'. 701
and may also
be
used at
Edfu in
a modified
formi
a procession of gods comes with garlands'of plants and
AAWA
'these
sticks of seeds of
trees
VHI 136,3. The
term
Wt
here
refers to something of wood
which can
be brought in'processsion.
283
'mr
to
hide
r3!
F"
-
Tanenet
and
Itmet imy hn-gtyt
m.
%t
nt
gnbt
"rhey have hidden him in
the
box
of the crypt
in
the crypt of the
falcon image IV 122,2. The
meaning
'to hide' here.
seems
to
suit the context and
it is
parallel with
h3p
,
thn
,
imn 'to hide!
so apparently a
hapax.
'n
tablet,
writing
board
Wb 1186 (13-14) MK
Writing
tablets complemented papyrus and ostraca.
11ey
were made of wood or metal and
those
of
silver or gold
in
particular,
but
also of
bronze,
were used
for
sacred or religious
texts
-
for
example the
treaty
of
Ramesses Il
with
the
Hittites
was written on a silver
tablet, which was
then placed
in
the
temples
of
Egypt [LD III
pl.
1461.6, Mquier, BIFAO 19,1922
p.
125
;
Weber, Buchwcsen
p.
20
;
LA V
703-7091
.
Also
a
hymn
to
Amun
recited
by Ramesses III
at
Karnak is
written
inside
a
tablet
frame
, -j
-tr
[PM H 28 (51) (52) (53) KRI V 2211. At Edfu
the
Lector
priest
in
processions
held
e
C3
M
-tr
q-wr of silver
in his hand
with all the
hieroglyphs
upon
it'l 557,17-18
; or.. e-
'of
silver
Akh
and gold'
1568,1-2
and
7. None
of
these
have
survived,
but
examples of
bronzekwith demo
c texts on
tablets
are
known [CG 30691,
linventory
of
Medinet Habu
;
BM 57371
and
57372 from Dendera
A. F. Shore. Glimpses
p.
141-160]. At Edfu 'n is
also used metaphorically
in
the
Myth
.
The deck
of
the
war galley
is like
o
v-:
)-
V OtT
a writing
tablet
'filled
with
the
images
of goddesses'
(after
JEA 30
p.
7) VI 80,7.
In
turn
away
.
go
back
Wb 1188 (13)
to
189 (7) MK
DG 61
Intransitive
:
'turn'
with
'to.
used of
flowers
which
Mow
the
course of the
sun
, -A -*--
<>nmt
bm. f 1167.1;
1 pit,
191
H 177,11
nmt
bm. f Il 179.9 (all in
flower
offering
texts).
V
With
reflexive sw : the sun god
'he
turns
himself
to
his
course of yesterdayVI
1,17
also
in
the phrase
-a
lion
-r&
tit. f IV 18,12
In
tit-f
rn
bsb-inw IV
259,5-6
;
qL
tit. f
r msnty
VI 8,7-8
and
irw. f,
-m
m3
284
wr-pbty
VII 213,13-14
Transitive
:
'n-"wy 'turn
awa
r
the
hands
"
of
foes
:
"'.
Au' of those
in
the
water
,
by
the
y
17 zr,
-J
e-
king IV 212,7
;
ir
tnmmw
m
In-"wy 'make
the
hostiles
turn away
the
hands': Horus
zC
-j
.,
IV 212,12
;
"! >
=
,LT
r-j
IV
343,14
;
Horus
..... -j
A
IV 374,14
; the
king. ly-
r-
H 20 (48)
;
Horus
c7 IT
A
(A-6 II
0 Cr 4t
IV 246,8. Also:
A.
r
St-wrt 'turn
away the greedy one
from
the
Great Place ' IV
128,8.
Ina
negative sense :n
'n=
pr m r3=
'Do'not
turn
ack
what comes
from
th
mouth
' i.
e.
what
a
god says cannot
be
countermanded :
Horus Behdet VIII 93,7
and
he
grants
it
to
the
king
as a reward
in
a
Maat text
156,5 Sakhmet
-1-
0-
t
she
does
not go
back
on
her
words'
111322,11 [c f. Otto GuM
p.
106-7
and p.
15
used as a parillel of
bsfl.
Also in
the phrase
'n-w9b 'return
an answee, that
is 'revenge'. This
occurs
from
the
NK [c. f. KRI 11
228,11]
where
TJ
co uld
be
taken
in
a more
legal
sense as
"give
offence'
,
in
the
Hittite Treaty. At Edfu however Horus is
called ndty of
his father
of
his
mother
C2
Isis 1128,3
-, the god
Mahes is
of
his father Re IV 129,14
:
Horus is
V-
of
his father
and
his
mother,
in
a
driving
the
calves
text
V 87,3
s'ee ,
imder
vAb also).
The
evidence
suggests that
it is
analogous to
ndty thus
a term
like 'protector 'or 'avengee.
A
nuance of
In
not recorded
in Wb is
when
it is
used of a
trapping net
.
The
net
to capture the
\-
-
sbt. n. s qbDw
'he brings it back
and
it
catches enemies
is
set out on the
water and tL
birds' VI 237,1. Ibis
may
be
the technical term
for
the shutting of the net
-or
it
could
be
a mistake
for
'nb (below).
@n be beautiful.
good
Wb 1 190 (1-18) LiLMK
DG 62
-
Cr. lla; CED 8; KH 7
-&.
N6,1'
The
word
is
probably'older than yet attested and
the
determinative
of the eye with ffiakeup'on
it
implies
that
it
represents the
ide
Of visual
beauty
and goodness.
The
word continues
in
use at
Edfu
285
'He
sees
his
city
I-M3 IaZu
m
irws beautiful in its form' IV 17.13
;
Horus Behdet
-'. -j
Q3,
beautiful in his
appearance
like
gold
1575,14. In
epithets
'n-hr
qn-sdm applied
to
Horus Behdet in dw3-njr
rites or similar qn
0
m sdrn
1120
no.
62
;
4ft
'
V 142,10 VII 92,17 0
VII 88,19
UO
VIII 162,4 [Cauville, Essai
p.
2201.
'n-tit is
a name
for
the
fisherman
god
(wh')
C7
V
IV 46,15.
I
'j
cc>
n-Art of
Hathor in
a procession
,
carrying the, sistra
1164,17.
'-J
Ire- e-
As
a sdm.
f in
a
Maat
text,
...
4w
r
wpt.
k 'I
am
beautiful
upon your
head' IV
152,16.
'nt Beautiful One Wb 1 190 (19) GR.
a name
for
goddesses, especially
Hathor
and also
Nekhbet 4Z in Behdet 1573,5.
'nwt
talons
,
claws
Wb 1188 (1-7) Pyr.
DG 63.2
YI1:
t
Cr. 81a; CED47; KH50thumb, bigtoe EINE
The Coptic
word
for
thumb
derives from
the
use
in
the
writing of
'nt
of which
is
the
thumb and nail.
'nt
can refer
to
animal or
human
nails and appears
in
medical texts as well as others
[Lefebvre, Tableau 53
p.
47]. At Edfu
the term
is
most often
found in descriptions
of the
falcon form
Horus
and
thus
it
refers
to
his
talons
He is
spd-nwt
'sharp
talone4f:
IV 74.13
; the
hMA:; 4
-:; '
V 152,6
If
77
1305,5 VII 142,14. When he
goes
A*~ It I--
for
the
kill he is
sK-'nwt
'open
clawed!
VII 82,6
;
VH 214,1
;
V11 127.16
A
V11 164,8
.
These,
two terms also
describe
the
lion
gargoyles
,
one says spdj
VU9 -S
, -j
9
IV 286,14
and another
is
s)f
IV 269,14.
Stj
Verbs
which use
Inwt
: ndr m
'nwt 'seize
with
the talome
0V%
(L by falcon IV 234,16
_j
% #it
and
Y-
VII 128,10
and variant
Am
ndr nttsn
VI 270,13.
dd
m
'nw 'tear
with
the talons':
VIII 106,1.; in
the
names of
Horus
the
falcon
nVd
, -j tr-
sbiw m
Its
1120(66).
nkn
.....
m
'nw
:
in
the
Myth VI 127.11.
286
The
claws also
hold 3m
C7 U
%.
y--
m
hftyw. f 'VII 275,6-7.
Normally
these uses are
in
meat offerings or
killing foes
of various
kinds.
cl uses of
'g3wt.
Wn
throat,
neck
Wb 1191 (13)
chin
Wb 1191 (14)
neck
This
word was originally
'n' [Pyr. 1308a] but by later
magical
texts
it had become In'nt [Letebvre,
.4a
CI
-
Tableau 16
P.
161. At Edfu
too the
word'appears
in
this
form,
wh6re
Horus is described
as
zx *6 u-
q.
VIII 7,5
and at
Dendera
too
A
is
the throat
by
which one
eats
(=Wat in
a
Maat
text)
CD H 146,11.
1nb
close
the mouth
,
catch
Wb 1192 (34) NK
'nb has
two slightly
different
meanings:
in Pap. Mag. Harris V8 it is found
parallel
to
btm 'to
close
and
in
a
hymn
to
Amun 'nb is
the
action of a
bird 'holding"clasping' its
prey
in its
talon
[Zandee. De
Hymnen 1114]. The idea is
the same
'to
shut
in',
either
in
the mouth or
in
the claw and a magical
text
uses
'nb
with
both
meanings :
.
-'
Z-'.
JC-C
I.
J
'You
are
firmly
held,
your mouth
is
closed'
,
in
spell
for
catching a scorpion and preventing
it 'biting' [Geneva
Papyrus MAH 15274 V (2), MDAIK 15
p.
184
n.
21.
At Edfu it is
a verb used
to
describe
the
catching of snakes an
Id
reptiles
(ddft)
: two snake
deities br
a U-6 Cy
VII 30,5.
'so
it
ised
again of catching snakes
in
this case.
,,
_j
Adft VII 269,13;
also o
'nb is
also used
in
the
description
of the shrine
doors
:
it has bronze bolts,
ready
like
a
lion hr
'w::
r.
A
IV 13,4. de Wit [CdE 36, No. 71,1961
p.
88]
translates
'who beats his
tair
,
but it
may*refer
to the
lion bolt 'which
catches
its
tail',
for
when
it has done this, the
door is
shut.
nh to
live
Wb 1193 (8)
to198
(10)
DG 63
Cr. 525a; CED 228; KH 293 238 WNL
Occurs
very often at
Edfu,
mainly
in
the uses
outlined,
by Wb,
and
is
most often spelled simply
287
or
9
as a reminder of the symbolic
function
of the scarab
beetle. The
word could also
be
spelled
out
in full
.
It
occurs passim
in
the
phrase
'nh.
nLr-nfr
May
the good god
live'
T: V
41
VIII 93,6. The
verb
Inh
always comes
first here
and this shows and also
its importance. It is
the
result of
interaction between
god and man,
best
expressed
in
the phrase
'nb.
tw
n m3.
f (god)
:
11177,10
;T
eSk
V 23,15
;V
148,13
;V
388,1 (dg3. f)
;f
GU-
-IL
V 390,11
;
VIR 154,7-8
when one sees
his
rays.
By
seeing
the
rays of
the
sun god men
live.
lnb irA
nb
t 'every
eye
lives!
when
he
shines
V 82,4;
m33.
k V 148,4;
m wbn.
f
+
VII 207,18.1
In
the pun
Inh. 'nhw V 44,6
;ffV
51,12 VI
U'G
or'nh 1,16
and with variant phrases
for 'people'
:
Inb bw
nb
VII 103,14 V 376,12
hrw-nb
:
VI 310,4; V 61,13
n m3M.
0
The
seeing of god
is
most
important
at
Edfu because
of the solar nature of the
Horus Behdet [c f. Otto
GuM
p.
107-110,
p.
47
and p.
54 ff].
#nh life
v
Wb 1198 (1)
to
200 (8)
Wb lists
the
most
important
uses of
the
noun.
The
offering of
Inh in
the temple
is
one of the most
important
rituals,
though
it does
not appear as
frequently
as many of
the others
[in
general
LA V 949-9511. Around
the
inside doorway
of the
sanctuary,
'life'
rituals predominate
(south
wall).
In
the
Ist
register,
left
side
,
rdi
tn
s3
R'
rdi
*
n s1f mr.
f 139,13-188
,
where
the
king
receives
life from Horus Behdet
.
Opposite
this
is
sp
-
4-
m-'
it. f 124,8-13
.
It is.
not a reciprocal offering
however, for
the
king
cannot
offer
life
to the gods,
it is in
the
hand
of the creator and
life
giving god only.
The
third register
has
also
s9p c4-- scenes
(135,16-18
and
148,5-7) [all
pl.
13a]. Elsewhere
this
ritual appears
in
equally short
texts : rd!
tdr
fnd
of the
king 1268,13-17
; sim.
1528,14-16
or s9p -q-
r,
1438,7-10.
In
the
Hypostyle hall
the
king
receives
t
from Horus
and
1hthor
who are shown seated
in

Q
and
here life is
one of the essential attributes
for
the
Idng
,
so
he
wears
the
Double Crown here
111 170,11
-
171,4
pl.
63. In
these texts
Horus Behdet is
often called
'Lord
of
Life!
an epithet which
stresses
his
role as creator 0
di L3w
nta
V-388,13
lc7
f
Qb
who
hates death I
288
39,18 1438,10;
0
1155,2
and also of
Osiris
f
1487,13.
'nh
symbol of
life
Wb 1193 (2-7) Old.
The
offering of
the
actual sign
for life
would
be
understood as a concrete
forin
of
the offering of
life.
That it is
the
offering of a
life-sign is
shown
by
the
fact
that
it is
the
king
who offers
it,
and only
in
this
form is he
able to offer
life. The 'nb
sign
is
offered
in
the
Court
on a column, where
the
word
'nb
_J
tq
is
used many times to stress the offering : -u-J
fj
and
Horus
says
My life is in his hands' V 268,10-18. Here, instead
of the
king
receiving
the
f
tohisnose,
he
offers a
basket
containing so this
is
the offering of
the ankh-amulet, rather
than
life% In
'-1 'is
m33-nir texts the god
holds
the
was-sceptre and the
10
IV 55,11
and
he
says
in his left hand' V 40,2,
so again
in
these cases
'nh
must
be
the actual ankh symbol.
The
sign can
be
held in
either
hand, 117 (23) it is in
the
right
hand
Most
often the ankh-sign
is
offered with others : with
the
w3s sceptre :
in
the
Sokar
chamber,
di
f
In
it. f,
where
the
king brings
these symbols to
Osiris
and
Nephthys. They
welcome
the
king
and
in
return give
f
lo`
'to his
noble nose and power
to
his body' 1219,11-220,2. The king
wears
the
Double Crown (pl. 250). In
the
Wabet,
rdit
JI
to
Horus
,
who rewards
the
king
with
fI
for his
noble nose, that
he
might
live forever 1425,2-10
and pl.
33a. Both
scenes show the
king
offering the symbols
in
a
basket
L_f7
-
The
sign also appears
in
the triple
offering which
is
more
frequent
and symbolises
the
legitimate kingship
of the
king [studied in detail by E. Winter, Tempelreliefs
pp.
69-1021. He
presents
(nk)
'to'Horus
Behdet
who grants
. him
f
dd
and w3s
,
in
return SO that
his
people
live
and enemies are
destroyed
:
1154,16 ff (with Wadjet)
;
1233,18 ff.
which
describes
the
king
as a
'human faced falcon before
the
living';
and also ms
'fJJ 11299,540 (no
text).
Most importantly
the offering
is
made to
Osiris,
stressing the
role of the
king
as
Horus
.
The
rewards are the same :H
68,5-16 (with Isis)
;
1481,8-15
; possibly
VH 286,11 ff (with Isis 1310,19-311,16 (where
the
god
is
accompanied
by
aU themain
gods of
Edfu). It is
also made
to
Min, in his
chamber, where
the texts
are not
typicg of this offering type,
(Heb
sed offering
for
example) and the title may simply
be
a
filler
1407,14
.
The
offering
is
also made
to
Ptah
and
Sakhmet
who ensure a
joyful kingship
and
firmly
289
established throne
VII 111,14 ff. The king
wears suitable crowns
-
the
Double Crown. Red
crown and
atef, plumes, or atef alone
.
In
all cases
he is
shown
holding
up
for
example
pl.
32a
,
3rd
reg. ; or
fR
pl.
22a.
iri. 'nh
supply sustenance
w
Wb 1200 (8) Pyr.
This
phrase
is
used
from
the
PTs
and
in
texts such as
Peasant B 182. It is
also
found
at
Edfu
: the
king <>
t4
-f'
and provisions the
Two
shrine rows with
his
offerings
H 37,14
;
in
a
Maat
text,
Horus
cm> n
r-nbw for
everyone'
VIII 5,4.
lnhw
the
living
Wb 1201 (10)
to
202 (2) Old
This is
common at
Edfu
as a general
term
for 'people',
especially
in
the pun
Inb 'nbw 'the living
live!
when
they see
his
majesty
V 8,2
n
dg3. f V 44,6;
III# V 51,12
or even s'nh
'nhw V 268,12. Though it
usually refers only,
to people,
v
a
later
text
describes,
giving
the
breath
of
life'
to mi rmL
'living birds
and
fish like
men'
VIII 154,10-11. Other
appropriate
determinativeS
can
be
added,
for
example the
living bas
of
Wetjeset
are
determined
thus: n
Wist V 6,7.
The
term
is
also
in
the
phrase
bnt k3w Intw dt 'before
the
kas
of the
living forever'
passim.
k'k *
IV 12,2 IV 330,9 IV 50.7
Inhw
stars
Wb 1204 (6) Late GR
This
use of
'nhw is first
attested
from
the
Temple
of
Hibis (Khargeh Oasis 26th
-
27th dynasty)
where
in
a
hymn Amun is ' 4q3
who
decides
seasons
,
months and years'
[Hibis III
pl.
31 2nd
reg.
line 36
and also
Taharqa
pl.
43]
.
It
would seem to
refer to the
stars as
'living
gods'
which compares with
the stellar concepts of the
Pyramids
where the
stars are
'dead'
god-kings
living in
the sky.
At Edfu
the word
is
used clearly : the
bas
go to
heaven
and they
live
with
VII
118,11
;
in
a
tw3-pt
scene
the
are
in heaver%
rising and setting at their times'
159,12
290
-A
-
-k ,
in
pd-sYr
the m rht
instrument is
pointed at.,,
the course of the stars
1131,14
;
Sopdet
appears
in
the sky when mshty are
in
their correct places
V 6,11. Possibly
writings such as
w
-k
"t
11135,9
read as
Intw
or equally as sb3w
tnt
car
Wb 1204 (18)
to
205 (4) MK
#nb 'ear' is
not
found in
medical texts so that
it is
a symbolic
-
term
rather
than a technical one
[Lefebvre, Tableau 211. Though it has been
suggested
that originally
Inb.
wy
,
the
dual form
,
meant
'the
two
handles
of a pof
[LA IV 559-562
and n.
61
,
it is
more
feasible
that as one of
the
vital signs
'hearing'
was
done by
the cars, and
for
this
reason
they
were called
'nb life
.
In
one medical
text the
ear
is
the entry
to the
body for
the
breath
of
life,
though the
word used
in
this
case
is
not
'nhWy
(Ebers 100,2
and
103,15)
,
and
it has
also
been
suggested that the
ear was regarded as a sexual
orifice, again
for
the creation of
life [c C Stark, GM 5,1973
p.
33-38
and
GM 8,1973, Beitrag
pp.
39
-421.
At Edfu
the
word occurs principally
in
two
epithetsof
Horus Behdet
: wr-irty
13-'nbwy
'Great
'f
019 t
numbers of eyes, many ears' :
193 11167,16 VII 69,11
or vice'versa wr
1240,7
; 1r-T
1316,8
and also nb wA3
ty
Of
1135,10.
Also
wb3-Inhwy
'Open
ears who
hears
prayers:
V262,14; VII 15, 5
V
111358,9
and the
benu bird (equated
with
Horus) is
ff
VIR 107,14.
These
epithets are
found
throughout
GR
temples
[c L Otto GuM
p.
116
;
113
and p.
30
and
81]
and
it
shows the openess and universality of god who
is
accessible,
in
theory. to everyone and
their
prayers
[for
stelae with ears on them see now
A. Sadek, Popular
religion
in Egypt During
the
New Kingdom,
Ifildesheim, 19881.
lnb beetle
-
Wb 1204 (7-8) Pyr.
and
GR
In
the
Pyramid
texts
( 130 1
c)
'May
you
live
as
f

a
beetle! is
said
to the
king
and also
in
Pyr. 1633c. Mddle Kingdom
variants of
thiS'latter text
show a
determinative
more
like
acentipede
or spider, not a
beetle
sjgesting that originally
it
was not
the scarab
beetle. As
an'amulet
however it
291
could endow
life in
the next world,
though
in
practice
'nh beetle
amulets were not much used after the
First IP
.
In
texts
it
gradually
became
confused with the
bprr
scarab
[Ward, Scarabs I
pp.
4341. At
Edfu,
the
'nh is
a
term
for
the scarab, sun
beetle 'flies in
the
Field
of
Reeds' 1410,15
V
and
-Xfb
rn
imnt 'the Great Beetle lives in
the
west
(=Horus
as sun god)
11113,1. Wb
only
records this
late
use at
Edfu
and
it
may
be
a pun,
for both
texts refer to the afterlife so that
it
may
mean
'life
comes
into
existence.
Elsewhere however
:
in
the
1*1am. is
a ritual
Ls
n
Opy
'attaching
a scarab amulet of a
beetle' 146
; at
Philae
,
Photo 296'<3280> nk
-W
X
-
is
for
your
ka,
so that
you
live,
so that
your secret
image lives'
; and at
Karnak, Wb Zettel
<298,64 >
tm
bprJ
n
Hpri 'the beetle in hisform
of
Khepri'. The
early
'nD beetle
then, whatever
V
it
was
had been
completely neglected and superSeded
by
the scarab
in GR
times
[for
these references
-
Keimer, ASAE 31,1931
p.
180 ff. ].

#nh libation
vessel
V
Wb 1204 (15) NK
A
possible earlier example of this
word may exist
in
the
Neferirkare Abusir Papyri,
where the
determinative
of a word
for
a vessel resembles
the
Inh
vessel
t
[Posener-KrMger, Arch. Abousir II
441-2
=
Fragment 67 b. 1HPBM 5th
series pl.
67
a/bl.
In P. Harris
among a
list
of
-vessels
is
f0
W6
28,13
and
f0q
1"O'E
is
on
the altar of the temple
49,8
-,
so
by
this time
it
was certainly a
temple ritual vessel
[M. du Buisson, Vases
pp.
108-9. Fig. 44,
p.
147].
At Edfu
the
vessel
is
used
in libation
rituals :
Horus
receives
_f
I
and
drinks
the
water
in it
and
lives *f 1525,11
.
PLXII- 366
shows
the
king holding.
-rh,
,
so
it
was evidently
truly
'nb
shaped.
A
similar
text
has Atum drinking from.,
'T
1482,16,
also a
libation
ritual.
PI. 35b, 4th
reg, shows the
king
with a vessel
in
a
libation
text,
but it
makes no mention of the
vessel,
15013
.
The
vessel
is
most
likely
to
be
more
than
a
libation
vessel,
but because
of the
connection with
'nb 'to live' it has
an amuletiq
function
as an
instrument
of revivification
[A. Radwan,
The Inh-vessel
and
its Ritual Function in Mdlanges Gamal Eddin Mokhtar II
pp.
211-2171.,
'nhw
garlds or
bouquets
of
leaves.
V
Wb, 1204 (3-5) D. 18
292
DG 64,2
614)

Cr. 12b, CED10; KH487
Westendorf
suggested that
Inh derives from
a root meaning
'to bind,
tic',
for
the
is
a
knotted
W
or tied rope or cord
[ZAS 92,1966
p.
153]. Inhw
then
is
a
tied
bunch
of plants and
leaves
and
first
occurs
from
the
18th dynasty
and representations of
flower bundles first
appear at the
beginning
of
the
New Kingdom. It
was
introduced into
cults and symbolically combines
the
ideas
of
'to bind! (in
protection) and
'to live' [Dittmar, Blumen
p.
132]. Some
of the earliest writings of
lnhW
seem
to
bear
this
out:
Urk IV 150,9 Nebamun
goes
forth
carrying
f
of this
god who rests
in his horizon'
(Tuthmosis I
and
11) Urk IV 136,14 'For
your
ka
of
Amun!. Sethe describes
this a
'BlumenstrauWand in
the publication
by Virey [Sept Tombeaux TMbains, Mem. Nfiss. Arch. Franc. V,
Caire 1891
p.
3521 it
appears as a group of
flowers
-
one open and
two closed.
In
other
tombs there are
bunches
of
flowers
tied
into
an ankh sign, which are carried over
the
arms of women
[Davies, Two
Ramesside Tombs, Plate V
and
8]
.
In
this
sense the
original
Int
are tied
bunches
of
'living' flowers
and
in funerary
rites
this offering would
be
symbolic of
life
and renewal
[c EFs. Griffith
=
Davies
op. cit plA
I
where an ankh sign with arms offers
flowers, but
the accompanying
text
does
not
have
the
word'nbwl.
*
Roeder
regarded
Inbw
as
'breiten StrauB des
neuen
Reichs[ZAS 48,1910
p.
1 181.
By
the time of the
GR
temple texts the
offering of the
'nhw had become
a rite performed
for
the gods.
V
I
It has
two
main
types,
neither of which correspond to the
'funerary ' functions
of the
flowers
of
the
New Kingdom
and which should not
be
seen as
following NK
practices.
In
the
first
type : rdi and
Onk
f
Q, 'to
the'majesty of
Re'l 497,4-11
and
1150,11-51.1
the
'nhw
are equated with
O
offerings and thescenes
[pl. 35b
I
3rd
reg. and plAOd
4th
reg] sho w
the
king
with
fourP'lumes
on
his head
offering to
Horus BehdeL The
reason
for
this equation
may
be
that
ho is
above all an air god who causes'life and
because Inbw
are plants or
kaves
in
a
bunch
they show the presenceof
life
and the
bre6ze'or
wind.
Ibis interrelation
then
meant
that the
offerin
'of
'nhw leaves
was
in
essence a physical symbol of
the
life
givin' air.
In
return
Horus
gives 99
millions of years to the
king
and
breezes
to make people'live.
The
equivalence
is
stated explicitly
in
texts
and the
'ntw
are specified as
Inbw.
n-R' :I
bring
you
RI
.
you rule
the
Two
W
Lands 111145,13-14 is for
your nose
111231,5-7
; sim. n'n n
hm-n-R'
are
293
for
your nose
VII 134,4-7
.
One
text
goes
further: "rake
j
of your noble
father Horus Behdet
VI 271,5
;
Take
fn
hm, R' VI 272,3
;
Take
-
t&
of your mother
(Hathor)
.
VI
272,11 'and
t
tt
of your
ba Atum VI 273,3. A
text
for
the
installation
of the
falcon describes
with are nn n
Psdt 'these bunches
of the
Ennead' VHI 110,2.
The
second type
of offering
is
ms
'nbw
nW
Wd
(b3k)
.
where
the constituents of the
Inhw
are
V
specified
.
This
occurs seven times
at
Edfu
and also three at
Dendera
.
At Edfu,
the
king
usually
has
a
priestly title as
he
offers, such as
imy-r Bodt, Om-gmhs, hry-sgO, hm-Hr,
and the offering
is
usually made to
Horus Behdet
.
Two
offerings are opposite on
the exterior of the
Pronaos 13
an
d IV 356,7-18
and
IV 387,15-388,11. The
scene shows
the
king holding in his
hand
which are not garlands or
"bouquets' but branches
of
leaves
of
the trees
named, which prompted
El-Kordy
to translate
'nbw
as
Teuilles. The
texts
emphasise
the
individual
elements of the offering,
that
is
the
Wd
im3
and
b3k
trees
rather
than the
'nhw
and
the rewards may correspond
to the natures
W
of these trees the
enemies of
the
king fall in battle,
people are made
happy,
the
king is
guaranteed
the
kingship
and protection.
As
the traverser of
the
mounds where
these trees
grow the
king
shows
that
t1
come
from Behdet V 74,10-75,3;
f
ot,
K,
VII 80,10-8 1,10
;
VIII 163a. 71e
offering can
V41
i
be
combined with n
b3k LW
,
where
the
king
receives the praise of
his
people
VIII 64,11-65,10. An
offering
in
the court
is
made
to
Sothis
: nis n
irn3
to
ensure the
defeat
of
foreigners
and that they
bring
their tr
-
ibute V 92,15-93.1 [For
these texts translated
and
studied see:
Z. El-Kordy, ASAE 69,1983
p.
269-286].
--
A
text
for
the
freeing
of
birds h.
as ms
.
It4jrs,
n
im3 il(d
n
Om-nLr V 133,5
and the presentation
of the m3'-brw crown can
be
accompanied
by
that of the
b3q
,
the.
h4
of gold and
im3 ied V 312,34. When
the
king is
at the window of appearance,
he
performs rituals
for Horus
such
as offering md, the collar,
the
t
of gold and
-
4tPi
with
the
names of the
Ennead
who are
in
the temple
VI 102.11.
Derchain
studied the texts
which mentioned
'nhw in
the
light
of the
writings of
Suetonius
who
described how Vespasian
was greeted with
bouquets (verbenae)
on
his
visit to
Alexandria. He
concluded
that
Inbw
symbolised strength
in
war,
the taking of royal attributes and promises of stability and
prosperity.
Thus
they are
found in
the ceremonies to
uphold the
kingship listed
above
-
and
including
the
Installation
of the
falcon
and the
coronation of
the
king [Derchain, CdE 56,1953
p.
26I
-
279,
294
especially p.
271
-2771.
The 'nhw
are thus
important for
what
they are made of
(flowers
or
leaves
of particular
trees
)
and
the
consistency of spelling of the
word
implies
a consistency
in
the
unerring way
it
was used.
The
translation
'garland'
,
from
the
NK, best fits
the
nature of
'nhw [FCD 44
;
in
general
LA 111084
n.
6
"=tn4w
;
Cauville, Essai
p.
168 0; LA 1837-840 Blumenstraull
,
E. Brunner-Traut].
'nh-imi
plant
w
Wb 1203 (6-8) MK, Med. Wb Drg. 98
unknown plant
Though
the
identity
of this
plant
is
not
known
,
it has been
suggested that
it
was
henna [Charpentier
p.
158-91. It is
only
infrequently
used
in
medicine
however [Germer
,
Arznei
p.
258-9]
where
it is
the
basis
of a
balsam
or ointment.
It
occurs
from
the
MK [Kairo 20564 'VPt6
4"
CGC Grab-
und
Denksteine des MR 11
pp.
199-2001
and
is
especially mentioned
in
the
embalming ritual
[Sauneron 13,
23
;
11,101
.
In
this
respect a translation
of the term
as
'that in
which
there
is4ife is
appropriate
[Barguet, LdM
p.
45
n.
31.
lnb-imy is
also
found
at
Edfu
spelled consistently
in
the
laboratory
a recipe
for
making oil used
in
the
Opening
of the mouth ceremonies uses as an ingredient
JAC
--
Z-
.
',
I*
aIii t--
ii
210,2-3.6. De Wit
showed that
at
Edfu -t
could
be
written as
I
no
doubt due
to confusion over
the two
signs
in
the
hieratic
and that the
word
here
should
be
read as
'nh-imy [BIFAO 55,

1955
p.
116-171. The
plant
is
also used
for
the
Filling
of the
Eye
qj,
VIII 136,8 Phill I
p.
105
t
(3)
.
'Also
in
offering processions the
divine field is brought
with smw
I(ny'and
If
T
VI 226,14-15
,
so
here it is
a more a general term
for
plants.
lnh-imy is
often mentioned
with sn-nwt and this
has led
to the suggestion that
it is 'white lotus'
LO
[Aufrtre, BIFAO 87,1987
pp.
34-351.
tnh.
w3s milk
w
Wb 1197 (7)
and
1204 (1) GR
Nfilk
offering texts
in GR
temples
use
'nh.
w3s as an alternative word
for irlt 'miW
:
for lby
fv
V 172,10
and
for Harsomilius
inn
V 80,13 'Fill
the child with
1452,15
D
also
111125,4
and the god
drinks
s1m)-
it V 840.71iis
milk
is from
the
Hr-sh3t
cow
295
'bl
IV
265,10
or
]Vs3t
cow -t,
&
1
1453,5
.
The
milk rejuvenates the
god's
body
f
J;
-
1138,15. Most
obviously
it is
puj; ord whose
individual
elements mean
'life
and power' and the
texts
play on
this
'you live
and are powerful on them
' VII 123,10 V, 160,1
also
Harsomthus is VIII 124,6
and
Isis
suckles the
king
with'
her
milk
II
54,7 (libation
to
Sokaris).
A
purification
text
shows
Horus 'purifying
the
gods'with V 37.5
where pl.
113 (Istreg. )
shows
the
'liquid' issuing from his libatiun
vessel as a stream of
ct-*-*'
signs and
this maybe
the
origin of the term
.
Earlier
purification rituals show
this
liquid
and as milk could
be
used
in
them
then the
word
Inb.
w3s was applied to milk.
See
:
Husson, Miroirs
p.
101
n.
6
=
E. Mam 91.7
suckle
her
son with
tv
It is
very common at
Dendera,
cL
Review by Goyon
of
Winter, Untersuchungen in CdE 89 (vol. 45) 1970
p.
102 for
exx.
and also add
DVIII 93,6; 108,3; 151,2; 156,3. '
I" .
lnb
mirror
Wb 1204 (11-14) MK
DG 64.3
4)
'The full
name of the
mirror
is Inh-m33-hr
and
is
used
in OK burials [Jdquier, Tombeaux
p.
51 fig.
W
55 Pepi III
.
Lilyquist
translated
f
'Living
one'and noted that
idea
of
the
shape of the mirror as the
origin of the
Inb
sign
had been
refuted
Int-m33-kr
and the abbreviated
form 'nb
continued
in
use
wV
into
the
GR
temple
where the mirror offering
formed
an
important
ritual
.
In
relation to this the
Abusir
papyri record
f
in
a
list
of toiletry
items [Posener-Kri6ger, Arch-Abousir H
p.
422
a with
comments ;
Lilyquist, Mirrors
p.
65-71
;
Husson, Miroirs
p.
35
and
37].
At Edfu,
where
there'are
fewer
mirror offerings
than at
Dendera,
the
word
'nb is
still
found:
a text
entitled
W3-Dr. t
has
the
f
presented
by Henu (a
craftsman aspect of
Sokar
comparable to
Ptah) V 367,10. One
offering
is:
ms
V 275,9-18
made to
Hathor
who gives the
king
in
return all that the
sun and moon can see.
PI. 133 (7th
col.
)
shows the
king holding
uP'one
7
to the goddess.
a.
'nh door leaf
v
296
Wb 1204 (16) GR
Wb
records
this
word only at
Dendera but it is
quite
frequent
at
Edfu,
especially
in
the temple
descriptions
.
They
are usually
in
the
dual
:
'Setting
up_ of the wsbt-t3W
IV 8,6
and
often refer
to the
leaves
of the great
doorways
such as rwt-di. rn3t, m3ht, and
bh
n
nfr nt
I'their
beautiful door leaves
of
fie VIII 5,15
;
'Setting
up
fT4n
m3ht
' VIH 58,14
;-
t-t;
r
It
of the pylon are of meru wood
V 4.3
and
t- 4,
is
also a pylon
door leaf VI 7,5.
The door leaves
of
the
temple
in
general
t44
are of
fir
worked widi copper of
Asia VI 8A.
The
origin of
the
word may
be
connected
to
Inheae
,
as
'(door) leaves'on
the
head.
v
fnht
the
west
Wb 1205 (16) D 20
The
word
is first
attested
rn
the
Tale
of
Woe [
pl.
8,1
where
Caminos
suggested
that
Inht
and wbnt
'the
ease were
'elegant
variations'on the ordinary words
13btt
and
lmntt,
thus a
literary device [Caminos, Tale
of
Woe
p.
331. The
word means
literally ? lace
of
Life
or
the
living'and
as the
west
it
refers
to
life
or the
renewal of
fife
after
death. It
occurs often at
Edfu
as the place where
the
sun god sets
Ona
112,5
and
in
the
pehu of the
CE)
nome where
the moon, as the
substitute
for
the sun
disk,
sets
in
t
WO IV 40,12
;-+
OM V 28.7-8
.
After
the slaying of
Apopis
then the sun unites -,
t-
with
the
west
in joy 1115,14.
In
the temple
description Inbt is
used
to show
direction
:
'the laboratory is
on
- Ono the wese
that
is
the
right
hand
side, and
in
this
respect mirrors the
use of
imnnt IV 6,5.
'nht
%0
the
living
eye
Wb 1205 (5-7) NK
The first
concept of the
living
eye'
describes it
as
belonging
to
Sobek lord
of
B311w [BD 125]
,
but
by
the
Edfu
texts
Inbt is
a synonym
for
the
wd3t eye.,
In
an offering of the wd3t
the text continues
after the title :
'dji
m st. s
'the living
eye
is
safe
in its
place
' 111 139,12-13
and
similarly
in
a sqr.
bm3
text:
'
J-ca>
b3k 'AAi
m sts
the
living
eye
is bright
and safe
in its
place
' 162,11
.A
text
for
the
loosening
of
the
seal says
'I
raise up
t<'a>
to
its lord for I
am
Thoth
who
brought
the eye to
its lord' 125,11.
a clear allusion
to the return of the
Eye
of
Re by Thoth. Like
297
the
wd3t
it
can
be
equated with the
Xwty
plumes
'I
receive and
hold
the crowns,
I
put
them
on my
head'lwty
text
VIII 142,4-S.,,.
-
9: k 4zl>
4? 1
In
the
dual
they are the two
eyes of the
sun god,
'lighting
the
land
with parallel to
njrty
1284,10. Ibis
term
stresses the
life
giving quality of the eye compared with the
'health'
giving
attributes of the
wd3t eye.
lnbt
corn
,
grain
Wb 1205 (9-10), Lit. MK GR
The
word occurs
in Admonitions 6,9
n
Kmt,
where
Gardiner
was
hesitant
over
it,
because
the
reading was not certain and
it did
not seem
to exist
before
this text
[GAS
p.
49]. In
the
Book
of the
Dead [FCD 44]
the
word may also appear
in Spell 178, but
again
is
not certain.
The Edfu
texts
use
the
word
in
a
bnk-sht
text as an alternative word
for
grain and there
is
a pun on
it:
its
grain
lives' VI 260,10. The
term
derives from 'nh 'to live'
perhaps as grain
is
the
V
staple of
life. The
word also occurs at
Dendera in
a plant offering : s1r
f
-&
@a
a'
to the
ka
of
111f D 11146,1
and
in
a cloth text at
Edfu
the corn god
Nepy
says;
Take
!
go-141
-11
1?
OW
Living
grain.
0 living
one,
Lord
of
Life! VI 160,8
.
Punning
ensured the
revival or perhaps
invention
of this
word.
I!
An
offering of
dates has, 'what
maybe an example of this
word:
VW
? '.
'.
are offered, the
reading
enb is
suggested
by
the
fact
that this
word should play on the sound of nbb
IV 135.5-6 [Cauville, RdE
32,1980
p.
48
n.
6].
P
'nh-mrr beetle
amulet
Wb 1203 (10) GR
Wb
records
this
word only at
1?
endera
but it is
also
found
at
Edfu On
the
exterior of the
naos
is
a
scene
Dnk
wd3t nt
ted
Presenting
an amulet of a scarab
IV 74,18 (a
spelling
Tepea,
in
the text) and on the other side of this
wll
is
a symmetrical scene
hnk,
wd3t IV
231,14.7be
reading may actually
be bprr
with
the
i-
sign either misread orre-read as
bpr. However
VV
the reading
'nb-mrr is
confirmed
by
a parallel set of offerings
is
wd3 n
-tcr
X,
VII
140,10 [To 3d VIII
and
-VII
301,17 We 3gVII1 (pl.
s
164
and
172). Other
texts
of
ibis
type
write
the
298
beetle
element as
2
(e.
g.
V 371,9
:V
367,18)
so
it is difficult
to
say
how it is
read.
-The
meaning of
'nh-mrr is
unclear,
but
the
word occurs at
Dendera in
similar
but
not copied
texts of those
atEdfu, suchasMDlII54vjswd3n where the
king
offers a winged
beetle
amulet;
D IV 173,16 Dnk
wd3 nt
'
..
ig
t-P,
kv-0
and
MD III 56L LS is
offered and
later
the text says
,
lie
stretches out
his hands holding Above
all the
'nh-mrr is
the
winged
beetle
[Gutbub. Mmi 16,1962
p.
73].
#nb-t3wy
type
of plant
Wb 1203 (4) GR
The
only reference
from Wb is, 'he brings
to
you the
western
field
with Wn
llwt-k3-Ptb'
plants of the
Mansion
of the
ka
of
Ptah' 111156,4-5. The
pun
here is
that
both
terms
are words
for
Memphis.
'nk flow (of flood)
Wb 1206 (2-3) D. 22 GR
oft.
Wb
gives two
Late Period
examples of this
word
(Lond 8
and
Fayum, Pap. 8e,
so
Beleg. )
.A
libation
N"
bowl in Berlin [189011 has
an
inscription
x
hpy
r srwd sbt
[R. Hecker, ZAS 73
,
1937
p.
43 I
and
Hecker
suggested
it is
connected with
inq 'to
gatheebecause of the
determinative
L?
However 'nk is
a word apart
from
this
and as such appears
in
puns on the name of
Anukis ('nqt)
.
In
rn
.I
--j
A
the
Temple
of
Ptolemy IV for Isis
at
Assuan
r siwr sht m rn
tfy
n
W
'You
make
it flow
to
impregnate
the
field in
that
your name of
Anukis' [Bresciani
and
Pernigotti,
Assuan, Pisa 1978
p.
102,2
and
for
the connection
Inq
-nqt
see
LA 1333-334
n.
11.
The
word
is
thus
used
intransitively
and transitively
Intransitive
-
describing
the
Nile flood:
q
`21-1*1
0-
-r
tr tr
rnpt
IV 48,11
sm3-Nwn
q
r
dr-ib. f IV 364,2
;
flood
r nw.
f JLr
rnpt
IV 339.2
;q
'*4
ANY
sk r
nw
1325,9
;
hapy A
1L
, r
tr. f 158 1.1
;
Hapy
n.
f
rd mdt-f
Il 254,13
.
In
libation
texts the
verb
is
closely connected with
Anukis,
she says'
dz'
*L
Wp
r nw.
f 1115.7
b1p
r srwjj
3ht. k (c C Assuan) 1318,3
Tran-silive
'4'j
-
-%
Inqt
r nw.
f Anukis
makes
it flow
at
its
time
IV 63,8.
V4
-1, -
299
The
verb
has
a consistent and naffow use and
is
used thmughout
GR
temples.
Int
wig or cap crown
Wb 1181 (16) GR
The
word occurs
in
the
Sign Papyrus [Griffith in Petrie, Two Hieroglyphic Papyri from Tanis
p.
321
*v
'D
is
worn on the
14th
pl.
8 II B 6,5
and
it is
also
found
at
Esna
of
Pakhons
=
Esna. II
no.
77 (13) LD IV 78b.
The
term
may also occur at
Edfu,
where
Min declares, I have
received
for his
appearance
'9
in his house! 1403,17-18. The determinative
shows clearly this
is
the
round cap or wig worn
by
the
king
and pl.
32b (2nd
reg
left)
shows
Min
wearing a crown which may
be
the
'nt.
Int
a second
Wb 1188 (11) GR
A
word
for
the smallest portion of
time
derived from
the verb
'ndto be little
,
few'. Wb
records
the
,j=
word at
Urk. VIII 135 k in
the phrase
in. f brt
r--
,-0,
and also at
Edfu
C3
IV 62,11
where
'nt here Is 'light'
not a time
division, but in Urk VIII 25f
which
lists divisions
of time
including
0 one second!
'nt Beautiful One
This is
an epithet of
Hathor
m
Wist V 40,10.
#nty
child
At Edfu Horus is described
thus : ntk
Dnt St-wrt
s3
3st VIII 8,4. The
word
for
child could
be
a phonetic spelling of
imty
,
or a new. word
derived
perhaps
from 'nd "be little'
thus
literally it is little
one'.
lntyw
myffh
Wb 1206 (7)
to
207 (3)
DG 65,2
300
Myrrh is
a
fragrant
gum 0 resinoccurring as red or yellowish
lumps
on species of the
Commiphora
tree.
It
comes
from Arabia, Somaliland
and
Ethiopia (that is Punt
and the
God's Land)
and was
brought
to
Egypt by
trading
expeditions
[Lucas, Nbterials 2nd
ed. p.
94-5
:
LA IV 275-6]. Myrrh has been
identified
with the
Egyptian
word
'ntyw [Steuer, Myrrhe
und
Stakte, Wien 1933]. It
comes in -U-
type
vessels and can
be
made
into balls for
putting onto a
flame
to
bum. It is different from
snl
in
some way
but
there
is little difference in
the
uses of the two substances
[Wb Drog. 99-104].
At Edfu
the main use of the
word
is in
the
ritual
Yms-Intyw
Tringing
myrrh' which occurs often in
the temple
.
It is
performed
by
the
king,
usually
for Horus Behdet (6
times),
with
Hathor (9
times) or
for Hathor
alone
( 71imes). The
word
is
spelled
184.15 130,12
1256,2,11140,9
VII 105,17 IV 386,15
;
Q3,
60 6
IV 250,8
;
eS
%'
[I
IV 94,6
or with the
detenninative
SV
159,5. In
all scihes
the
king is
shown
holding
2--VIN& before
the
gods,
but
the
vessel
in
the
paws of
the
lion
can
vary,
for
example
PLXI
-2nd
reg.; pl.
33a 1st
reg. pl.
136 2nd
reg.
This
particular container
for
the
myrrh offered
is
also used to
write
trns-'ntyw
in
at
least 10
scenes
a,
194,15 11133,17 111171.16
.
In
return
for
the offering
Horus
gives the
king
the two
lands
which produce
'ntyw
-
Punt
and the
God's land, Fekhert
and also the
people who produce
it,
qm3tyw
hbstyw,
come
bringing
their
'tribute,
which stresses the extent of
the
power of the
king. He
can also
be
made m3'-brw
(1429,3-10). The
presence of
Hathor is
as the
Lady
of
Punt
and mistress of the
God's Land
who puts
love
of the
king in
the
hearts
of men and gods
and she makes
them
rejoice at seeing
him. Te
ritual
is
also performed
for Horus*
and
Hathor
with
the
child gods
Harsornthus
and
Ihy
:
VI 162,2-164,17
,
sim.
1235,9-18
,
to
Harsomthus
alone
1431,16 ff.
who gives
Yfyt
and snd
,
with
Hathor V 361,9. Also
to
Isis
and
Nephthys 1383,15 ff.
who gives
attributes of
kingship,
to
Isis
alone
111171,16
-
172,8
and to
Nephthys
with
Khons 11 1132-10
.
Also
to
Ptah
who grants
Heb Seds
and
kingship 184,15
,
with
Sakhmet kingship
and protection
from
the
disease demons 198,14-99,10
and sim.
1498,7-16. Osiris 1 150,15
.
To larger
groups of
deities
including
the
four Renenet
:
1135,2 ff.
;
1587,1 ff.
,
or to
Mentet
,
Mehyt
,
Khons 1256,2-17
and
to
Horus
and
Wetejeset Hor VI 314,2ff.
This
ritual
begins
a
'Filling
of
the
Eye'
text
where
the procession of
14
gods IS
led by Thoth
and the
I-Isttyw
gods :
C7 75-,
6a& VIII 135,7-137,16. Also in
one
text
Mdd
and
Hedjhotep
offer
CEP
.0
301
and to
Ptolemy IV
and
Arsinoe,
which
is
titled
Vms
=1
n nb
t3wY db3
mnbt
I
d=
430,10
-431,5
=
XII 341.
In
these scenes the
king
wears
the
hemhemty
crown surmounted
by
three
falcons,
the
crown or
a very complex crown
incorporating
one or
both
of
these.
The
emphasis of the text
is
on
Intyw
as an
indicator
of contact with
the
divine
and
the
subsequent guarantee of
kingly
power
for
the correct
performance of the ritual
.
It does
not act,
for
example, as a purification ritual.
Intyw
can also
be burnt in k3p-'ntyw
texts,
usually
for Horus
who may
be
accompanied:
Up
1110,8-18 IV 121,6 for
example.
This happens in
conjunction with other rituals
such as
in
nLr r
9bw.
f VI 305,2 ff
and
ir
X9
playing,
the sistrurn
for Hathor V 369,12
.
Other
recipients of the
burnt
myrrh are
Min
:
1405,12
;
Shu 1476,13
;
Tanenet
and
Iunet IV 121,6
.
In
return again
it is
the areas which produce
'ntyw
which are given and/or
their
inhabitants,
plus
the
kingship
and mY-trw
.
The
scenes show
the
king
putting
Intyw into
a
burning
vessel
6***
and the crowns
he
wears are the same as
for
ms-lntyw
cf. pl.
20 (2nd
reg.
)
; pl.
141 (3rd
reg.
)has
the
king holding
three
incense
arms
however (and
a sistra) pl.
154(2ndreg. ).
,: %
-.
-j
The
other ritual
involving Intyw is
rdit-'ntyw
Dr ht 111144,12
;
VII
V
am
**
59,13 VIII 57,5 VIII 140,13
and
these are all to
Honrs
and
Hathor
who give
in
return
the same
kind
of gifts
.
The king
wears
the same crowns and
the
scenes show
him
putting
incense
onto a
burning
vessel
*6*
0
e. g. pl.
62 (4th
reg.
).
A
text
in
the
Nn
chamber
has
a rite
IY--J a. %a
n
it. f 1399.12
-
400,5
with
the
same
kind
of rewards
and scene
type as
)fms-'ntyw
so
it is
to
be included in
those scenes
(pl. 32a
;
3rd
reg.
).
TVoughout
the
Edfu
texts
Intyw
occurs often and especially
in
the
Laboratory
texts
which
indicate
there were
different
types of
'ntyw [c f. Germer, Arznei
p.
63-691.
Intyw
nilm
'sweet (smelling)
myrrh':
=!
$T#
m3'
for
your
ka VII 105,17-106,1.
I
-J
:
ntyw-tp
'best
myrrh':
r:
from
the
hands
of
Sheshmu V 196,4 11194,13
-,

is
prepared with
its ingredients in
the
workshop
1197.9
J
)R
IDl 4
%t'K,
best
myrrh of
the nnib plant
is
used
in
recipes
11220,16.
lntyw
sYn
'myrrh
of
lotus'
: this
is
offered to
Hathor in
the
laboratory 11224.12-225,4
and the scene
shows
c7Aas being
offered
(plA2b I
st reg.
). The
goddess gives
back
the p'tyw rejoicing at seeing
the
king.
-III_,
_;
I
-
302
In
the
laboratory 'ntyw is
associated with other types of
incense
such as nnib nwd
3hrn
md
H
192,14
and a
text
about
it
says
that
it
comes
from
the
limbs
of god and
is
put on
the
hair II
198,10-15.
It is burnt in
all the sanctuaries of the temple
IV 14,11
;
IV 3,5
and also
is
on
*F=b is burnt in
the
palace
H 199.11.
the
fire in
the noble
house 11199,6-9
The
word also occurs
in
the phrase:
'ntyw
m
irw. f H 204,14
;
1132,5
and
the variation
F
tp
rn
ItJ VII 130,14-15.1
A
text gives the origins of types of
Myrrh from
the
Eye
of
Re
and'C-j
ZI
*
13 =0
is from
the
Eye
of
Osiris
.
There
are also
'ntyw-g3rw
and
'ntyw-g3rt3
varieties
11205,12
-
208,10. This implies
that the term
Intyw
covered a wide range of substances and
that
if 'ntyw had
ever represented one specific
type then this
meaning
had been lost
and
'ntyw
was no more
than a
general word
to cover
different
concoctions of
incenses. it
seems
it
was essential to
have
the
'ntyw in
the
shrines of
the temple perhaps as an
indicator
of
divine
presence c.
f. 11217,9
.
Horus is
'4
I:
Lord
of the
Valley
of myrrh
Il 189,12 (see
Lord
of
Myrrh VII 106,7
and also
11'
q
(11" a
G
*Uc.
,m
E7
o=, -
int-'ntyw)
while
Hathor is
45i3,
*Qo
-c
0
Seautiful
one mistress
"of
myrrh
V 179,6
and
Z R
Note
also
the
spelling
*A"*
Dum. GI1187[AUiot. RdEI4,1940pp. 227-81.
.
C.
q. q
sZ
:
Myrrh is
also used
to make the
foundation bricks
of the temple:
I have
received mud mixed with
and mn-wr
'says
the
king
as
he
makes the
bricks R 61,1.
Ind be little
,
be few
Wb 1207 (7-8) MK
From
the
MK
examples of
Ind
the
meaning of the
verb
is
clear
but it is
used
in
a more complicated
way at
Edfu
:
in
a
Seth killing
text a
line
of alliteration of
I
uses
the
word
It 13
188.7-8
"the
limbs
of the
donkey
are
Miminished ?I;
the priest with
the
imy-wt
standard
,
'You
go
round
Apopis "'--j
-*- m-'b m grg
1 1556,9.7bese
may
however be
writings of
Idt
massacre.
tra-
III.
II
nd
light
of the
sun
-
Wb 1207 (13) FCD 45 dawn
In
the
Pyramid Texts ( 1679) this
word clearly refers
to the
dawn
303
(2,;
he
rises
to
heaven
at
dawn'
where
the
determinative
of the sun sitting on the sky
,
shows that this
r
is
the moment when
the sun
is
still attached
to the
horizon but
the whole
disk is
visible.
The
word
continues
in
use
in
religious
texts and
into
the
Edfu
material.
Sethe
noted that
it
may
be
the
root of the
word m1ndtmorning
barque
of the sun'[ZAS
57.1922
p.
30
n.
17]
t and Sauneron further
suggested
that
it is
the paleness of the
dawn,
the
first
sign of the coming of
light brought by
the m'ndt
,
the
boat
of
the
dawn [Esna V
p.
258
n. c
(2) 1. The
word occurs
in
a mirror
text where
Hathor
grants
"What Neret
sees
T 3
'a
at
dawn
and
Mehenyt by
s)(3t evening'
IV 238,11 [Husson Miroirs
p.
79
n.
8]. The
W0
'Great
term
may also occur
in
the name or
time of a
festival
at the temple
(P
40-
,,
C
festival
all
the earth
is light ? 'V 7,8
.
One
of
the
four
companies of guardians
is T0 Lord
of
Light VI 329,9.
Ile
most common use of
'nt however is in
the phrase
in brt
rn
'nt, for
which
Junker
suggested
various readings and
in
particular
'bring heaven
at
first light/dawn' [Onuris
p.
5
and note
2;
also
Husson, Doc. 42
,
Dendera Room B,
west wall,
2nd
reg.
left,
the
king is like
the
disk
who rises=
at
dawn]
.
Ibis
epithet
is
applied
to
Horus Behdet
:
in hrt
m
-j 0 1119 (34)
; as
1-j
le-
Re-Harakhty in trt
r--.
%o e
1287,11
and also
there may
be
a
female
equivalent or variant
in
the
litany
to
Hathor
-r
*U
A
r-- -j 111296,1.,
A
00
.00
Ir
stairway
Wb'I 208'(3) Royal Tombs.
*GR
Or is first
attested
in
a pun
in
the
Litany
to the
Sun from
the royal tombs
[Hornung Sonnenlitanei I
p.
203] iw isk
rf s'r nAn sw r
42
,
where
this stairway
is depicted
as a
double
stairway
and
Hornung
comments
that
it
resembles
the steps
in
the
Judgement Hall
of the'Book
of
Gates (scene
33)
on which
Osiris
sits
[Sonnenlit. 11
nA59 p.
1411. The
sign
Xa-
and w6rd'r
-
s'r are much older
as may
be
the term
dCth
=
Ir.
At Edfu
the
word applies
to the actual stairways
by
which
the procession at the
New Year
go up
to the
roof ;a
description
of
the
eastern stairway uses'
6
upon which one goes
forth'
parallel to'rd
lind 1549,9
;a priest with a standard purifies
from
all evil
1564,1-2
and possibly
because
V
of alliteration of
I
we should read
'rq.
n.
f
-e2S n
'q '3yt
as
'r 'he has finished
the stairway of
entering
the sanctuary'
1537,6-7.
304
Or
to go up
,
ascend
Wb 141 (14
-
24) Pyr.
DG 67,5
1-/)
zI
CrAa; CED4; KH3
-kNF-
Originally Pr
,
the
initial I
weakened so
that
by
the
MK
at the
latest
the
word was written
Or [Erman,
ZAS 46,1909
pp.
98-991. In
the stairway
texts
at
Eau,
the
western
is
the
one upon which one goes
. --J
t
to the
roof
'=-=pJ 1513,12
and the
falcon
=,.
ascends at
the coming of
the
king 191,7-8
.
Generally
the various
determinatives
used
in
these cases can
be
used separately and read
as
Or
:
spy
as
the
falcon
42!
k r
3ht 156.15
;
in
a pun m rn pfy n
1'rt 'Go
up
in
that
your name of uraeus
' 1115,12
-
so
here by
alliteration
Or
seems a
likely
reading.
Also in
the phrase
423 di 'qw 'Stairway for
the ascension of the
Aku
priests, where
both
stair signs perhaps read
Or 1
579,9.1
The
verb can
be
used without preposition
before
the object :
eN
OR
nt
'py IV 50,2
, 1q,
A
x.,
I
ascend
to the
great place
IV 54,14.
A flame
goddess
is described
as
^1 I-J :
ftf
1315,13.
,.
=
'M
C=-
'r-wd3
name of a canal
This is
the canal
in 12th LE
nome
IV 31,6
and
4tjO
-Ii.
7
with
its
water.
Or
goat
V; b 1208 (10) Med
-M
Known from
the texts
of
the
medical papyri where
blood
of
Ebers 425
and
fat
of
Ram. V XV
are used
in
the treatment
of various complaints
[Wb Drog. 1051. At Edfu
they are
, -i
&- 1,
listed
with other
livestock
such as cattle
,
gazelles etc. which are sacrificed
in
the temple
4
IH 298,6. They
were probably
kept
on temple
land
and supplemented the sacrificial offerings.
I
rw
Wb 1210 (9-11) Med. Wb Drog. 105
305
DG 65,8
An
unidentified tree
used
in
medicl treatments
for
a variety of
illnesses [Germer, Arznei 259 ff. ]. The
Edfu
geographical texts
list
the
'rw
as a sacred tree
in
the
Elephantine
nome
1337,6
and
in
the
Western
nome
1330,12
,
which, perhaps coincidentally are
both
at the
extremes of the country.
One
of the mounds at
Edfu
visited
during
the
Festival
of
Belidet is
called
V 357,4
so
it
may also
have
grown at
Edfu. In
this connection
it is
associated
with
Osirian
cults and especially the
funerary domain
of
this god
[Derchain
,
P. Salt 825
p.
159-161
trw
reeds
Wb 1208 (4-7) Med.
This
ma,
&.
same as the
Irw
tree and
the
branches
or
leaves from it. However in
the
Edfu
texts part
A
'r
of
the
writing equipment
in
a palette presentation
is
called
M" 1167,14
and
vgt
i, 1
63,7
.
Both
scenes
[pl. 40c 2nd
reg. and
16 3rd
reg.
]
show
the
king
with a
hmhmty
crown
holding
up
a palette
in his
right
hand
and
W
or
11V
in his left for Khonsu. 11ey
seem
to
be
used
for,
writing and are also mentioned much earlier
in
the
Eloquent Peasant, B 1305
where scribal equipment
includes
",
-=J>
&
.
Brushes
used
for
writing could
be
twigs
or pieces
of
branch
with a chewed
and
frayed
end,
it is
possible
that they may come
from
the
Irw
tree.
Alternatively if
the
'rw is
reed
pen,
'then
its
end would
be
sharpened and split
[eernj, Paper
and
Books, 1947
p.
12
;
Weber, '
Buchwesen
pA4-45].
It is
possible that
Irw
may
also be
a word
for
a small stick used
for
counting
[Keimer, Gartenpflanzen II
p.
741
'rt lotus
stem or stalk
Wb 1208 (8-9) GR
Wb
records
that
'rt is
the stem of a
lotus
plant
in Dendera texts and this
is
also the
case at
Edfu
a
mirror
text mentions' nt nhb wr
'stem
of the great
lotus! 1176,8
.
Ilis
suggests that
W
'r
and
'rt
are words
for
a stem or a
branch
.
though
it is
not clear
if
they
are connected with
'rw
,
and
here
may refer
to the
lotus handle
of
the
mirror.
The
produce of the pehu of
Mendes includes I-'
+
and their
spt
IV 35.5-6
and
V 33,14. Ibis
k9: Z1,
III
may
be (lotus)
stems and their petals rather
than
being
a word
for
reeds.
306
1r. t book
roll,
Wb 1208 (17)
to
209 (1) OK
From
the
Old Kingdom,
when used alone this
refers
to papyrus rolls,
but from
the
MK
certain
types
of
'r-t
are
"
ified
:
'rt
nt
dbr leather
rolls'
[PXahun
and
Gurob P1.19
,
20-21
;
20,23-4
and see
LA
spkc
V 699-703
;
Weber, Buchwesen
p.
131. Pap. Carlsberg Nr. VII
-a
list
of
hieroglyphic
words was
written on
'rt
nt msq
in
the temple of
Osiris [Iversen, P. Carlsberg
p.
131
and
Weber (op.
ciL) suggests
that
at this time
it
may
be
more
like
parchment particularly
if it
was white and used
for
special texts.
The library
texts
at
Edfu list
the
bringing
of n rnsq
'Great
rolls of
leather ' III
347,12,
which were evidently
kept here. These
contained texts
for
the overthrow of
Seth
and
the
protection of the
king
and
his
palace.
At Dendera, Hathor is in
the
library D Il 224,10
and also
Irt
n msq at
Philae
<2921>
Phot. 856.
Yr
to rise up
1,
Wb 1210 (1-3) GR
This is
the
reduplicated
form
of
'r 'to
go up'and at
Edfu it is
especiafly used to
describe
the
inundation
rising up over the
fields
at the time
of the
flood.
It is followed by
prepositions :r- the
flood
comes
forth hr J*4- 3hmw 'rising
onto
the
fields' 11251,13
; the
'rty flood
s:!
r
i3t 11254,7-8
; and also
-N
-21,1325,17
Nun
UA-S-ch-=-
rww
land 1264,5
and also
11257,6
-
the
serpent reading
'r is forn
the
word
(i)rt
for
uracus
.
With Dr
:a
flood tr
)U-
0
'hmw
VIII 24,5-6 . )= 10
1V
With direct
object :
'rty r
&A
'A. k (with direct
object)
1582,12
; the
Great
green
(flood)
VA&
i3t 1113,1.1
With
r-s3 the
flood is brought hr
- -C7
0-
X-C
r-s3
'hm. k 111100,5 (alliteration
of
.
d=>
The
word
is
also
frequent
at
Dendera.
tryt
-
heaven,
sky roof,,
--
Wbl209(7)GR
Wb
gives only one example of
this
word
in
a staircase procession :q4r,,
-, q
is
pure
from
impurity 1557,8. It is
not clear
if
the
roof or sky
is
meant
here
or even
if
this
word
is
a mistake
for
rwyt
'gate'
or
'portal'
.
It
may
be
related
to
irt, but if
truly
'rt it
would
derive from 'r
and
be 'that
whichA4up above' and
if
the text
is
not corrupt, then this
word
is
a
hapax.
trf
to
squeeze, envelope.
tie
up
Wb 1210 (23)
to
211 (2) MK
also c
f. DG 6,8
DG 66,3
Cr. 528a; CED 229
restrict, surround
WP(08)Wpi
At Edfa W is
used almost as a synonym of verbs
for 'to hold'
:
Horus
gives
the
king
the
Two Lands
,,
-J
9
t7 Y-
m
hr 'held in his fist' VIII 118,13
; of
Atum 'eternity
and everlasting p
In
3m
are
held in his fist' VIII 109,13-14
and also
the
Breath
of
life
m
3m. f is held in his
fist 1128', 6. The
verb
literally is 'to
enclose' and
Edfu
seems
to
have developed
the meaning
'hold! 'grip'
In
the examples the things
'held!
are not concrete, physical
things
.
These
can
be
the object of
W,
I-J
and normally
it
applies
to
unguents : m1J,,
=.
u7
,
held by Shesmu in his hand V 174,9
;
best
tntyw 'C=-J,
Y-- V-
lom-
m
Owy
Ysm 'held in
the
hands
of
Shesmu' V 196,4. In
this case
it
may even
be 'squeezed! for
certain unguents were prepared
by
squeezing
them
in bags
to
reduce
the
liquid,
so the
C Cb 4L --J
nuance may
be
slightly
different here. Also ir
'if it is
crushed
finely
,J
vy
in
a
bag
what runs
from it is
a quarter of
if Il 206,7
; pd nA nty m c=l-
JL- 141
1115,6.
Irrwt
gates
,
portal
Wb 1211 (8-12) Pyr.
This is
a portico or approach
to a temple, probably
lightly
roofed and
is
recorded
from
at
least
the
5th
-dynasty
.
It derives from Vr'to
rise up'
[Spencer, Temple
p.
147 ff. ]. At Edfu in
the
festival
of
Behdet,
the procession goes
to
Sma-Behdet,
stays
inside
the
four
mounds and stops
before
the
'j -Sw
11*
-
V 135,1. Alliot
translated this as
'gates
of
Edfu' [Culte 11530
n2l
but Derchain
read
it
as
#rw 'trees',
with a
faulty determinative
so
that a
tree sign was read as a sail
[Salt 825
p.
160
n.
5
to
--A
xx
161]. In
the
Sokar
procession
the god grants
that
people
kiss
the
earth at
=>,
C-3
of
the
king 187,17
.
It
may also
be
the scene of
ceremonial
executions :
Horus 'fells his foes
308
at the gate
MD III 83g
.
'rq
to tie
on
,
don (a
garment)
Wb 1211 (19-23) D. 18
'tying
on garments : those
in The
word
is known from
the
18th D.
and
is
used at
Edfu in
the context OL
I-j
Or
Or
Mesen
15
.......
rn
'dressed in 9-strand
cloth'
1338,9
and also
in
a smn-)fvty
text
a
s9d
'tie
on the
head band' VI 55,10-11. The
word
is
also used at
Dendera
.
'rq
to complete
Wb 1212 (3-7)
6.19
GR
Ibis
may
be
connected with
the
word
'rqi
-
the
last day
of the month,
for it
completes or ends the
month,
hence
a verb
'rq 'to
complete'.
No
examples of the
verb are attested
before
the
19th Dynasty
however,
so
it
may
be
a
late innovation. The
earliest example
from Wb is LD III 152a from
the
Portico
of the temple of
Seti I
at
Gurneh
:n4=
k3t
nbt....
In GR
texts
Irq
normally refers to the completion of
building'and
especially the temple :
'the
sanctuary was complete
(km)
and
Nfr-swt
0-:;
\' was
finished 'IV 7,7
;
its
great
door
and
the
two
leaves
of the
halls
were completed
in Year 16
of
his
majesty
"-",
k
IV 8,1
; and
t,
VII 6,6
;
in
alliteration, the
king
t,
` '3yt
n
'pt IV 330,12
; also
1-3
'r
n
'q
'3yt
n
1py 1537,6.7be
temple
is built
.
%:::
7\
m
irw.
s and completed with
its images' II
11,14. The
sign used
to
write the
word
indicates
a tied
up papyrus roll and perhaps suggests
that the roll
is
complete and tied
up.
The
verb
is
also used of completing
'time
:
HB
nD4
'you
complete eternity'
VI 272,7-8
or of performing a rite
in
the phrase
'rq irw [see Vandier,
P. Jumilhac
p.
150
-n.
751
rn q-I
perform
the rite
for
the
bas
of
Heliopolis IV 135,10.
A
noun'also
from
this
verb meaning
'end'.
.n
nrt'rn'
-k
at
the end of
25
years
(from
the
foundation)
the temple
was
inscribed
IV 7,10 [after de Wit CdE 36, No. 71,1961
p.
731.
orq-wr Over
Wb 1213 (10) GR-,
c,.
f
apyupo;
'
309
The
reading of
M
and
the meaning of
'rq-wr
as
'silveewas first
suggested
by Brugsch [HD
p.
1018
and
1273, Harris, Minerals
p.
43-44]. It
was also
thought that the
word was an
Egyptian
derivation
of
the
Greek
word
for
silver
61pyupoq
,
particularly as
'rq-wr does
not really mean
anything, nor can any root
for it be
seen
in Egyptian [also Pleyte, ZAS 7.1869
p.
82-3]. The
word
most often, appears with s3wy
'gold'
and
is
especially mentioned
in
the treasury : the temple
is
Y.
supplied with s3wy
11271,10
; also and precious stones
H 276,11
; s3wy
n'
IV 15,5
a collar
is
made of s3wy m-'b
M6
11297,8
; the
beautiful
things of the
temple are
M'Y.
s3wy
.
'3t IV 6.1
.
Less
often
'rq-wr
appears with nbw
.
for
ex=ple
.
temple
000
foundation bricks
are made of nbw
M
Lst
1132,9
and
13. While Hathor is
nbw-nLrw
'gold
of
the gods' she
is,
mn
nirwt nnib
imyt Psdt
silver of the goddesses and
lapis
of
those
in
the
Ennead' 1572,1-2
; sim
IV 97,4. It is
also mentioned with ji'm as part of the requirements of
the
treasury
11269,10.
trq-wr
comes
from
the mountains
Il 278,2
; quarries of gold and mountains of
M
11270,3.
and these may
have been located in Wawat
which
is
named as a source of
lrq-wr [c. f.
Daumas OLA 6
p.
693]
s3w and
M
It
also comes
from Hethet
and
Ter-nett
I
IV 391,12
and
it is
one of the products
for
the
12th Upper Egyptian
nome
rT%
V
1153 0 [Beinlich SAK 6
p.
16
nA5
for
examples of this text at other
temples
1.
Harris [op.
cit.
]
suggested
that
by
the
GR
period
Dd
as a general
term
for
all
kinds
of silver was
outdated and so the
Greek
a5pyupo; was used
to refer
to purer varieties.
In
the
Treasury
texts,
Wawat is
said
to
have
a mountain of
4n
0'.
and a mountain of
M,
so the terms were not mutually
exclusive
H 289,15. In
a necklace presentation
there
is
a play on
the
words, where
the text says sbd
hr. tm
M...
'Making bright (silvery) her face
with silver'
IV 96,10-11,
though
how far
this
is
an
intended
pun
is
unclear.
The
term
is
common
throughout
GR
temples, especially at
Dendera.
'rty
canal or
body
of water
Wb 1213 (11) GR
At Edfu
this
is
a general word
for
a
body
of water, either a canal or the
inundation [Van der Plas. Crue
p..
104]. Irty
occurs often
in Nile
texts
where
in
alliteration of
' it is described
thus :
Irty, 'rIr
r
'jd
the
310
--j
.
I=
flood
water rises up onto the
fields'
: =::.
m
1582,12
; sim.:
1325.17
and
163 2. The
WO flood
also pours out and
hapy, in
a
flood
offering
VI 33,8. Along
with mYty canal,
C7
the
bbb
canal, the of the
lake
of
Horus,
the god
to
whom
the
libation
offering
is
made,
lives
on
them
IV 63,2.
The
word also occurs at
Dendera
where again
it is
a
body
of water rather
than a specific canal name
,j
-15
X.
- Ij
MD 161
a,
3a
canal with
<=>
f-r
its
water ;
MD 179,11 lie brings
you
4=. IT=
frty doorleaves
Wb 1209 (3) GR
Ile
two
examples quoted
by Wb (Thes. 255,36
and
266,9)
are
both from
the temple
description texts
-J
at
Edfu
and are
the same sentence :
'the Great Door::
=Z. wsbwt.
f
and
the
door leaves
of
its
halls
were
finished in Year 16 IV 8,1
=
VII 6,6 There is
a much earlier example
in
and
the
door leaves
fact from
the
CT IV 330d
=
Spell 336:
the
fie blast is
evil ry
are
broken [c f. FECT 1271
and
272
n.
26]
.
The
whole may
be
related
to a word
Irryt 'doo [Spencer,
Temple
p.
1851
which
is found in
the
Book
of the
Dead
and at
latest from
the
20th D. UEA 4.1917
p.
146-8]. In BD 125 it is
mentioned as
having
a right and
left half,
so
is
either
the
lintel
or our word
'doorlear Spencer [op.
cit.
] derives it from
the same source as
'rrwt,
that
is
the verb
'r
'to
approach, rise uV
.
but in fact it
may
be
connected with the word
Irty 'jaw bones!
comparing
the
two opening and closing
door leaves
with the two parts of the
lower jaw, in
the
same way as r
is
'mouth'and'dooe.
'rty jaws
Wb 1209 (2) Pyr.
The
word and
its 'determinatives
show that this
is
the word
for
the two
halves
of the
lower jawbone,
that
is
the
detachable
part of the
jaw, for
the top teeth remain
in
the skull-jaw
bone. The
term
is
used
in
medical and other texts
[Ufebvre,
Tableau 15
p.
151. A
text at
Edfu describes Horus
as
Urd
of
Shentayet,
who guards
d
md
I jaws
and
lips
and unites
limbs ' VIII 6,9.
44a
The
rite of
the
giving of the
pse-kf to
Osiris
appears
at
Edfu'and here
this
implement is
associated
with
theJaws : s'r.
i
n.
k du 'raise
up'to yo'your
'jaws',
the right one protects you
,
311
,
the
left
one guards you
' VII 152,14-15 (also
pl.
63 1),
then
'I bring
to
you
,
`%Z
1
united
together'
VII 153,4., This is
copied
from
a much earlier
Opening
of the
Mouth
ritual
[c. f. Hornung
,
Mund8ffhung 11
p.
7
,
16
and also p.
97
scene
37 'Giving
the
psUrl.
Ile knife
was used
to
steady the
jaws
of the
deceased [Van Walsem, OMRO 59/60p. 200
and
205-6;
also
Cauville, Osiris
p.
159
n.
21.
The
epithet
in VIH 6,9
suggests too this
role
for Horus in
the
ancient ritual.
th
paLace
Wb 1214 (10-21)
and'ot
Wb 1214 (22)
end
18th D.
Originally
the place where
the
king
actually'lived
,
1h from its determinative
seems
to
have been
a
rectangular walled structure with
11kr
reeds at the top
which was situated
inside
the
'palace facade
enclosure wall
[c E LA IV
p.
64-46].
,II
At Edfu '4 is
the term
for
the
building
containing
the
royal apartments used
in
the archaic ritual
pr-m-'h
[actual
examples see
Goyon, Confrmation
p.
83
n.
3
;
P. Barguet in Hommages A Fr. Daumas
I
pp.
51-541. In
the
daily
rite perfbrme
in
the temple this
is,
the
first
event, when
the
king leaves his
home
toenter the temple'.
It
usually occurs
in
pairs :
IV 49,10 ff
and
IV 202,4 ff
on the exterior of the
naos
(west
and east wall
lst
scene
,
Ists
register), where
the
king
appears respictively as
the
Lower
Egyptian
and then
Upper Egyptian king
: pr m and
On
the
north wall, right side
(LE) IV 68,16
andieft
side
(UE)
I
c"3
IV 224,7
.
In
all cases the
king is
accompanied
by
two standard
bearers,
who purify the path and clear away
foes,
and a
lunmutef
priest who censes
his
path and recites a prayer.
Similarly
on either, end of the south wall of
the
Court:
+
="
V 35,7
and -1-1
V 136,8
and opposite on the outside of the
Enclosure
wall
0
VH 42,8
and
R
VII 189,10. A
single example
has
the
king
accompanied
by five
standards and
his ka
-Aj
VI 241,13 ff. The
scenes
following
this are purification scenes,
implying
that the
king is
still
ritually
impure
at this point
(c f.
pl.
90 Ist
reg. pl.
113)
or the texts
can
be
abbreviated to
have
the
m33-njr
text
next
(pl. 89
and pl.
88).
In
all cases the word
'0 is
not repeated
in
the texts and the
palace
is labelled by
a series of terms
such
as mnqb
,
St-wrt
,
wrh
.
sbbt
0
pn suggesting that the term
is
an archaic remanent.
The
palace
is
W
normally shown as N and
larger Ulan
the
king.
ID
can also
denote
the
house
of gods and especially of
Horus. In
the
Myth
one of the
barque
genii
312
A
_
'attacks
anyone who assaults
+D
'VI 68,4-5
; the temple
iscalled
R'C3
Vr-3bty H 9,12
ural
C3
of
Horus Behdet down
to this
day is
called
Ndm-'nb (Edfu) VI 112,5 In
the pl
it
refers
to the shrines of the
Ennead
which are
kept in
6i
temple : they rest
in IV 20a
; the
great places of the
Ennead
are
in
the
-temple
IV 13,12
-,
'the
secret
forms
of gods are
in
I 176J. It is
thus a euphemism
for
a'sanctuary or chapel and
is
spelled either as
'h
or
'ht.
A
posssible
Coptic derivation is E?
_W
I*f'
'residence
or palace =
AZO" Cr. 24b [Kasser, BIFAO 66,
1968
p.
107-8].
Pryt-ib-'O She
who
is in
the palace
[Sauneron, BIFAO 77
.
1977
p.
25
n. g]
The-phrase
appears
in
a
Libyan dynasty
stela
Oine
)
n
3

which
is
restored
by
the text editor
to
"2'
0
s3
IN
pr m
htp 'one
who
lives in
the
palace!
here describes
the
king in
a
literal
way,
[Berlandini, BIFAO 78,1978
p.
157
and n.
h]. It is
also used
in
connection with
the coronation of the
king
as an epithet of
the goddesses associated with crowns and rites of the ceremony.
The ' is
treated
as the
part of
the temple where coronation ceremonies take'place
[Sauneron
op. cit.
]
and at
Edfu, in
a
Nbat
text, the goddess
is
upon'the
brow
of the
king
as
<? 4
43jrj
IV 76,10.
lb-m-Drt
name
for
the
Edfu
temple
-
palace
in heaven
Gauthier DG 1155
14,
111264,15
and
the At Edfu, Behdet
is
the great god and
lord
of
heaven in
o-W
C-3 Z-
in its
place, complete with
building
of the temple'is
described
:
'Raise
up
C--J
J 0
shrines and
beautiful
places'
IV 7,7. De Wit
read this as
? 1ace,
of
Horus',
with an error
in
the text
[CdE
36, No. 71,1961
p.
73
n.
11 but
the
list
of names of
Edfu
temple
includes
4
44p
qD
V
396,6
'showing
that
it
was read as
leaven ',
not
Hors.
't3
to
fight
Wb 1215 (1-20) Pyr.
The
earliest
forms
of this
w6rd are written
ih3 [Sphinx 12
p.
107 ff. ] but
at
Edfu
the
word
is
written
0
strictlyread, as
but it
show
Is
the converging of the
vowel'sounds and
it is
used possibly
in
the phrase
bt
nb
lt3 'every
weapon of
fighting': Horus
gives
them to the
king VI 91,7
the
House
of
Montu'containi
-O
-A' -VII
144,3
; the
Woser Ka is
equipped with
313
I
100,11
.A
bow
and arrow text
has
the
parallel
and
111257,1,
so
it
may
be
not
be
this
word
[Sign list] [see- b'w-n-'031.
The
verb
'to fighe is
used as
in Wb
:
With
the
preposition
hr: Horus
O; P
br it. f fighting for his father VI 287,1.
Substantive from
the
verb *.
in
the
phrase
'h3
m
h3w. f 'day
of in
h3w. f, II 5,12-13
sm3r. n.
f
m
h3wJ he has
quelled
fighting
near
him 1442,17-443,1
.
In
epithets :
Horus
nmt
br
j
'striding
and
fighting
while
killing foes'IV 78,17.
nb
W Lord
of
Fighting
Title
of the
priest at
St-13bi (Heracleopolis) because in
the
Struggle Between Horus
and
Seth
when
Horus
slew the enemies at
Naref, he
was
1<7
Lord
of
Fighting'.
so this name was given
to the priest
here
Iz:
7
Gal
VI 123,6
.7;,
VI 124,5.
'3-'
priestly title
Wb 1216 (7) GR
'Fighting Arm' is
a title
held by
the
king in
appropriate rituals, such as
'presenting
the
harpoon':
123
'-j
VI 91,2
where
it is
accompanied
by
other martial
titles.
The
title
is
also
found
outside this
temple
as an epithet of the
god
Horus,
an
inscription from Dendera describes 'Horus
of
Gold
Fighting
arm'
[stela
of a man who was
the
son of the prophet of
Amun
at
Dendera, line 5, Daressy
ASAE 18,1919
p.
183-1851
;a tide of
Horus
Q11 W
Urk. VI 49,7;
a
butcher
god
is
called
Ql
rk ;,
IIiP.
Dr.
-Rh.
22,22. Originally
the title
was applied
to, the god and then to
his
priests
by
extension
[c f. Ibrahim, Kingship
p.
148-91.
]Vr. 'b3 Horus
the
Warrior
-This name stresses the
warlike aspect of the
Horus
atEdfu
Jt:
a1rYh,
4e'_7'J1122(20); ":
:
0
111294,9;
:
9
Q4cJN11179,1.
It
may also occur
in
the
form Hr-hr. 'h3
when,
it
applied to the
king (Horus) in
the
Myth
ai
VI 60,10
and
in
a
harpoon
text'-%&'? 110 VH 132,1
and
it
also applies
directly
to
Horus
IL?
O
VI 64,8
;
:
k? &11
VI 215,7 [c f JEA 29
p.
4
n. c].
314
'D3
armw
Wb 1216 (13)
In
the
plural
'h3w is
a word
for
weapons in' general,
from
as early as
the
PTs
and
in
the singular wi th
the
correct
determinative it
is a common word
forarrow'from
the
MK [c f. Sin. B 62] for
example on
a sarcophagus
of a
Montubotep from Deir
el
Balu4
a
list
of possessions
includes
a
bundle
of arrows
denoted
as
[Lac'a'u', SarcophagesAnterieurs
QLA
Nouvelle Kingdom I
p.
66-74
=
Kairo
280271.
At Edfu, in bow
and arrow
texts
lp is
a variant word
for
gr
etc.
04
VH 143,12;
the
04
)11
rkyw.
f 'your king
seizes
-..
and
fires
at
the enemies
111257,1
and
in
a pun
arrow,
it has fought
your opponents!
111135,15-16. Like
the god
Amun in
the southern nome of
Neith,
the
king holds his bow
and
0;;
111256,3, for
this
was where the
bow
and arrow
were particularly sacred
in Egypt.
'b3
the
Fighter, (hippopotamus)
Wb 1217 (6) GR
-At Edfu
this occurs
in
suitable contexts and refers to the
hippopotamus
: slaying the
hippopotamus
r-1
PW Is
stabbed
in his hou? IV 58,14-15
;
in
a crocodile text,
Mesenty
captures
01
111137,13
*, the
harpooner
casts
his harpoon
upon
r3,,,
W'
the
mound of the
Tightee IV
213,14-214,1
and also
VI 66,11
.
7bis
may
hive been
a mound where
hippopotami
were
noted to
wallow
[JEA 29
p33-34 and note
23].
'DU Fighting Goddess
Wb 1217 (7) GR
An
epithet applied to
lion' headed
goddess
-
es at
Edfu
:
Mehyt 1131.15
;
_!
)j lih ^
wrt
I
314,17; Mentyt:
OrWTQ
1271,17; Sads:
O-:.
Nr2,,
"-"(;
Pin'BehdetII54,11.
b
In
all cases the
g'-6ddesses
have
other epithets to
stress their raging powers and also the
fact
that they
act as protectors
for Osiris
and
Horus
-
so
it'acts
as a
female
aspect of the
Horus-POwer.
315
13t
Warship
Wb 1216 (17-18) MK
-
GR
Jones, Glossary
p.
131 'warship'.
At Edfu 'D3t is
the
warship of
Horus Behdet, in
which
he
pursues
his Sethian foes
and
destroys
them.
The
texts make
Horus
and
the
king interchangeable in
their warship as
they sail the river
in it
:
dm. itrw
m
0-.:
of
king killing hippopotamus 111257,15
;
841,
also
IV
59,9
;
Horus
phr.
f
m
Y-- killing
the crocodile
111137,115
;
he
sails the river
(sqd)
tA
killing
the crocodile
IV 212.6
.
The king is
said
to appear as
Horus in III
28,11
and
he,
worships god
in
0,: A
-,
A.
VI 72,12. The king is like Horus,
raised up
in his
barque
Qj
*
1424,10-11 (harpoon)
.
From
this
boat, Horus,
protects
the one who
has
created
hi
m'
1115.1 (tortoise)
and slays
his foes
Q:
I.
C22fi. (,
crocodiles)
.
1114,3
,
for in
the
boat Horus is iry-VU 'prow-man'
0!

%. cz
VII 152,10 (crocodile)
and
Q: n
t:
k
III
28,15 (hippopotamus).
In
the
Myth
the
boat itself is
equated with
Isis, for
the texts say.
'His
mother
transformed
herself into
Dr
.A
carrying
him,
to protect
his body from
the
foes' IV, 18,11
;
"her
majesty
transformed
herself into
containing
him' VI 59,6-7
;
'his
mother carries
him in IV
59,11-12
;
'Isis
makes
her body
secret
in her form
of
'IV 212,14-213,1
;
Hathor(as Isis)
A-A
nurses
her
son
in
U %vi %
VII 152.9. The
analogy
is
almost
that the
boat is
a womb or
mothers
lap for
the
god
Horus. The boat itself is
praised
VI 79.5-6.
The boat in
which
Horus is
shown at
Edfu is
most
likely
to
be
an
idealised,
vessel rather
than a true
representation
of a
'fighting
ship! on
the
Nile.
1h'
vessel
;--.
I
Wbl221(17) GR-
The
only reference
in Wb is
to a processional
text at
Edfu
: the
king bums incense
and the
'flame is in
UP '1571,3,
the scene shows
the
king holding
an
incense
arm and putting
incense into
at
the end of
it [pl. 38 2nd figure
of
king]
; also
in
a md ointment aiiadoth presentation the
md
is
said
to
be 'in 13
provided with
its ingredients' IV 278,12. The
texts
imply
that the vessel
is
of metal
for burning incense
or
holding
unguents.
The
sculptor or scribe could
have
misread a cup sign.
316
V
as
Ih'
or the
writing of may
however
simply read
'
and thus
be
the
'-vessel
used
for incense
or unguents
[c f. M. du Buisson, Vases
pp-77-78 and n.
1
and
117
n.
51.
to stand
Wb 1218 (3)
to
220 (2) Old
DG 68
Cr. 536b*, CED232; KH297 4)?
_6
I
This follows
the
uses as set out
in Wb
and
is
most often spelled
V CL
With hr
: s3b4wt
hr
srh
IV'40,3
; the
Nile
I
Qr
'he
stands on'your
banks,
no
land is free from him' 1113.2.
With
m:
b3. f
m pt
'his ba
stands
in heaven' IV 15,3.
IV 31911.
With im
yw
Hor-nn
IV 40,6
; ntk
RI
Y
t,
-09 I%
l
":
-0-
In
the
phrase:
T
-A
v
w jLtsn
b
n'.
f
s nb
Jre
Z93
'-as
IV 19,5
W-hms to
feast
.
partake of
food
Wb 1219 (11-13) Pyr.
gyptian
texts to
represent a The
antonymns
V 'to
stand! and
hms 'to
sit' were used
together
in
early
E
totality of activity
in daily life 'standing doing
things,
sitting
doing
things! *.
It
could
be be
translated as
'to live!,
so
that when
juxtaposed
the two
words
lose
their
original
individual
meaning's
'and
the ph
I
rase
becomes
an
idiom [so Spiegelberg, RT 24,1902
p.
182-3
; also
Zaba, Ptahhotep
p.
116-111
=
Prisse
Wimporte
quelle action].
Gardiner foll
owed this
in
translating
Rekhmire, line
.
5,2
P--_t
17
and
30 --AJ
as
I
spend my
life ZAS 60,1925
p.
69]
If
the phrase
is followed by
a preposition
however,
usually rn or r
it
takes on a
different
nuance and'
becomes 'to live
on'. that
is 'to
eat, partake or.
This
use
is
seem as early as the
PTs
,
214 b
where
Unas
h3
m0Wm
bqt
; also
2026 b
-2927a.
At Edfu
the
phrase
is
always
used as a variant of words
'to
eae
With
r : the temple'god
Y
!
Y--
_:
5L-
'r btpw df3w 1579,7
;
'1
give you aH good things
-c>
C=3.
,
to
eat what you wish'
VII 176,17-18.
With
m: almost
in'parallel
to the
PT
text",
4'. J f"m
t3. hqt 1555,11-12
and
it is
especially used
317
in food
offering texts :
Harsomthus
says
to the
king, '3bt. k ' 1492,5
;
'3bt
2'-
0-
*
im.
s
May
you eat of
it VII 160,16 Dtp-di-nsw
YZY"I
im.
sn
VII
60,16-61,1
;
iht 111163,14-15.
WI%t
The
phrase can
be
treated as one
form, in
the
infinitive
and when
it is in
the sdm.
f form, both
verbs
must
have
a pronominal subject.
The
word
has become
nominalised
in
the temple
description
where
the
V3yt
chamber
is described
as
nt
4&
sjjf3.
ti
m
ht
nb nfr
'for
eating,
being
supplied with all good things'
IV 13,3.
The
phrase also appears at
Dendera
.
so
it
was shared
between
the two places
,cC
CD 1164,13
;
CD
IV 149,1.
lh'-hr-nst
to accede to the throne
f. Wb 1219 (1-3) Pyr.
Literally 'to
stand upon
the throne',
but
at
Edfu
occurs as a noun
'successoe
: the
disk
makes mighty
ZN
the strength of c-5 of
Montu in Behdee Il 40,5
; and
Horus
exalts the
king
to
be
my
iuccessor
on my throne'
114 1,11.
position
,
post
Wb 1220 (7-9) OK
Literally 'standing
place and used
-in
this
W, ay at
Edfu
:
b3tyw demons
are performing
their
duties VI 179,11'; Thoth
puts the
, demons
at -
j
their
posts going around
mesen VI
179,12
; the
followers
of
Osiris
are
I
-cy
JI
at
their posts and at their
places
1191,3.
'h' flagstaff
In
a
text
,
on the pylon,
'the king
P. Jjj
mk m
bi3
erects the
flagstaff (? )
protected
by
copper'
VIII 4 1,11. This
could refer
to a'flag pole as
'that
which stana',
but it
may
be
a spelling also
o.
f 13 'wooden door leaf in
this case the main
door
of the temple
(see below).
't, doorleaves
This
term occUrs
in
the temple
description
texts:
'Completing its door lea-ves
--tt=:
vr-
It'
andfashioning
318

-1=3 -c=r- I=r
-
Y-- with good coppeeIV
8,8
=
VII 7,5
[41
-rz %L--
.
Again
the word may
be
a writing of
13
'door leaf
with
the
I
sign read as
I. de Wit
read
it
as
'4 'w [CdE 36, No. 71,1961
p.
76
and op. cit.
No. 72
p.
2901.
heap
Wb 1220 (10)
-
221 (1) OK
0
The
word
141 'heap'
of offerings
is
still used at
Edfu,
perhaps most clearly
in
the net ritual, where
I
-VJ
a0
'3*7'
-1-
many
heaps
of
birds
are caught'
VI 56,11. This
writing great amounts of
fish
and
s-
all
confuses the sign
0,
normally used as
determinative,
with
the granary sign, perhaps
indicating
the
true
spelling
had been forgotten. '4' became
a general term
'offerings'
used
in
parallel with
the many
other similar words at
Edfu
.
With
the
determinative CEO it
may
indicate 'heaps
of offerings'
in
aw
general :
Thebes is brought
carrying
IV 175A
-.
in
a wine offering,
Horus
gives
CD
,
great
in
good
things'
1450,12
;
in
an
'3bt
consecration,
Osiris
gives n
Ott
bw.
nfr upon
the altar
192,8.
There is
also the phrase
in
offering texts rdi
h3w hr 'h'w ?
Utting excess offerings upon
heaps!
IV 77,6-7
;
in
the
Sebennytos
nome
IV 31,4-5. The
sign
f
and
the
following
parallels
from
the
Mammisis
suggest that this
phrase should
be interpreted differently
:I put
.
M.
C3
for
you excess upon
YJ
c-3
Mam. 66
,
13-4
; sim.
-t,
,
Nfam. 63,13
,
where
the
determinatives
suggest this
may
be
word
for
a storeroom or magazine; when
the god
Weben is brought
in
procession
he has
qI
ca3
m-'f. m
bt
nb nfr
'a
storeroom
in his hand
with aH good
things!
I
Itj
468,12-13
;.
Horus
gives provisions established
in
4jA
-,
v
IV 223,6.
-
This
then seems
to
be
a
new
derivative,
perhaps
from '"heaV
or more
likely from
the
word'b"altae ortomb stela! or'tomb
offering
table!
This is
not
in Wb
at any rate.
Also
one example with uncertain meaning :
Horus
gives
btpw df3w
n
drwsn k3w
food
without end, their excess
(? ) does
not come
(? ) IV 64,7-8
'h'w boats
Wb 1222 (4-8) MK
Jones: Glossary
p.
131-2
a general word
for
transport
boats.
travel
boat, fishing boat
and war
boat.
319
The
word
'h'w
may
be
connected with
the
actual sign which
is
a mast
for
a sail
[GG P6 ]
and
the
ship may then
be
no more
than a ship with a mast.
As
most
boats
on the
Nile
would
have
some
kind
of sail
[and do
so
from
the earliest representations]
this serves to
explain the general
application of the
word.
The
word occurs at
Edfu
:
in
the
festival
at
Edfu
a
journey is
made
to the
Field
of
Sakhmet
and mni
ims
many ships moor
there'
IV 19,3
-, when
Re
makes
his journey in
the sky,
he is
master of ships, settling upon a stairway of coppee
III
10,18
;
in
the
festival
I Its
the
boats
transport this god
V 126,7
;
in
the
Myth, 11oth
.,
Zdl
of msntyw
VI 128,4.
recites a spell of protecting
J
@&4
I lyt
sixth
hour
of
the
day
Wb 1223 (10) GR
This
name
for
an
hour
of the
day is
mentioned more often
in
texts than the others,
because
the
6th hour
is
the
hour
when
the sun
is
at
its,
zenith and
Re
at
his
most powerful
[c. f.
also
Wb 1223 (8-9)midday]
It is
attested
in
texts
from
the
New Kingdom.
At Edfu
the text
naming
the twelve
hours
of the
day,
gives the sixth
hour
as
10
qq
40 a
'Sixth hour its
name
is Wyt 111220,15,
when
Isis
slays
Apopis
with
her
spells and
Re
4--1
comes
forth VII 220,9
also ;
incense
and
libation
are given to
Re
at.
500,4.
Y midday
Wb 1223 (8-9) NK
In
the
Edfu
texts, there
is
no
doubt
that
in
certain contexts means
'midday'
or more properly the
time of the zenith of the sun :
in
a
dw3-R'
text,
he is Khepri in
the
morning
15 Re
at
midday and
Atuin in
the evening'
IV 56,12-13. There
are other
texts
where
it is
this
one point of time
in
the
Myth, Horus fights
with
his foes -TU. G VI 119,8. Here
the
word can
hardly be lifetime',
though
Fairman
translated
it
as
'for
a
long
time'
[JEA 21
p-3
11
,
and
it
would
be
realistic
for Horus
to
fight
at this time
because
as a solar god
this
is
when
he is
most powerful.
The
use of
't'
as
'midday' is difficult
to trace :
Pap. T PuR 133,10
a magical text
C'3
;
An 117,1
ta
pause'
(after Gardiner); Sallier IV 11,8 length, duration
of this
day
JqqG
.
'; P. Br-Rh24,20
320
Re
shows
himself
Pt; I
T
'at
midday
'. It
may
be
that the
final
use of
'D' 'midday' did
not
happen
until the
GR
period
(or Late
period) when
it
was
derived from 'b' life
time!.
lh'w
sacred snake
,
guardian snake
Wb 1222 (12-15) NK
One
of the
earliest references to
'snake is
on the
'snake
stela!
,
originally
from Aduibis,
and now
in Cairo
museum which
dates from
the time of
Amenhotep, III
.
It has
an
inscription 'the king is
n pr
Hr-hnty-hty '[Mariette Mon. divers 63b
=
Urk. IV 1755,4]
.
At
this
date is
a
'good
snake' and
Kees
suggested that this
stela and the
11
snake
in fact
comprised the sign
itrty
.
Also
the
word may
be
connected with
''-stela
@
[Kees, ZAS 57,
-
1922
p.
122-1231. Other
early
references are rare
but in P. Leiden 347 (IX 2-3)
there
is
a plural example
't'w
serpents of
the
field,
and
each
Renenet.
of the village
' in
a prayer
.
'Me 'h1w 'Standing One' is
so called
because it
stands on
its
tail
and
in
the phrase
'' r
can mean
'
to
stand
for,
to
defend
,
to take care of
'. In
the
Amduat
the
''w
protects
Osiris
and
is
called on
for
this
purpose
in
the
P. Leiden Prayer [Zandee, Crossword Puzzle
pp.
55-6
1h'
or
W
nfr are common at
Edfu
and
Dendera
where
the snake
is
always
'good!
.
In food
offering
t
exts the
king himself is
often called"hl. nfr
in f3i-iht
scen6s
-
king
of the temples
who provisions the altars of the
gods
1499,1 B3qt 160,6;
ZA-
n
Itrty DU
187,8
;
hrp-'3bt
U-
of
Egypt
who enriches the two sources
192.1.
In 11aat
texts too
of the two
lands
and
banks V 59,1-2
1A-
also
DIV 175.3
DIU 122.12
n
itrty DH 77,1.
The
epithet may also
be
applied'to
Horus Behdet
: wdn
ttpw
mirw

Ira-
of the
Two Lands
and
fields VIH 89,8-9
;
in
the
list
of
his
names
he his
n
St-wrt 1125 (204)
; one of
the
gods'at
Effu is
called this too
f
13
tn
St-wrt 1302,10. Harsomthus
too
is
IAN%.
nfr
lint itrty D 11164,9-10 (Lotus)
;
Ihy IVA
t
E. Mam. 203,13
; and even
Osiris
in ]Vr-ldbwy 1 171,2.
There
are two
main aspects to the title and to the name when
it is
applied to
a snake god who exists
in his
own right:
(1)
the god
is
a primordial serpent
-
in
a
Maat
text,
Horus is
called who
created
the
Primordial
one
(P3wty) V 157,3
;
in
the
lotus
text above
(DII 164,9-10)
not only
is
this a
321
first
creation text
but 'h' is further
equated with s343 the
primordial serpent creator.
This
also
happens in
a
hrw-I
offering
in St-wrt
and s3-t3
in Wetejeset D IV 18,14-15.,
Offerings
are made to the
god
in his
own right: the
king
makes song and
dance for
who
drives
away serpents and
foes 111106,9
; the
offering
is
raised to
him
Jj
the
son of
Hathor D II
64,13.17
;
Renent is
accompanied
by
of
St-wrt 1287,6. In
the
plural the
Vw
are
the
primordial snake gods of
Edfu
: the
Great
gods of
Edfu
are called
4J
nrrw of the
Temples
of
Egypt VI 237.7
;
four
snake gods are nfrw
in
the
Great Place VII 107,16
;a
food
offering
is
made, to
mnbw
-
in, Wetjeset IV 918,34;
the
king
making a
libation is,
accompanied
by
three serpents collectively called n
WIst-kir
,
though they
each
have individual
names
1525
.
13 XH 366.
(2) 'b'-nfr is
also usually mentioned
in
connection with)f3y wdd, and
Renenet [c. f Quaegebeur Shai
p.
1 12]
.
All
of these are agricultural entities, provisioners and makers of sustenance
,
but
they are also
gods of
'destiny
and
fate'. This
suggests a relationship
between
the
word
'hl 'snake'and W lifetime!
-
if
%
decides life'-,
wdd
'commands! it
then perhaps as a provider of
food
sustains
life
-
and note,
in
this context that
Renenet is
called
Vsb 'reckoner
of
lifetime'IV 196,940. At
the
Temple
of
Opet
too
in
a text there are
brought: Shay
upon a
birth brick,
$j
bv%Atand
Wdd-mnb Opet 222.
These
gods are the
forerunners
of
the
reek idea
of the
Agathodii-mon
.
If it is
primarily a generic term
forfroo'ki-smer
.
serpents, then
when
it is
applied to the
king it
shows
his beneficial
character
[Quaegebeur
op. cit. p.
1531
and with
Renenet is
the great god
in S t-wrt
-who
drives
away
harmful
serpents near the
king' VII 269,10
.
The
snake
is
also
41
and
ba
of
Behdety
to
show
his
identification
with the temple god
VII 269.7.
;-I
As
primordial
beings,
snakes were
thought to
live in
the mud
left behind by.
the
waters of
Nun
and
they
would
be
the
first living
things to emerge, so
that snakes as primordial
beings
are a
basic
concept.
See
:
Meeks
,
Genies
p.
43 ' Quaegebeur, Shai
p.
112
,
153
and
140-1
;
for Renenet
see
J. Broekhuis,
Do
godin
Renenwetet
,
passim. and pA2.
For
the
Agathodaimon
:
LA 194
.
h. 'w lifetime
,
lifespan
Wb 1222 (18)
-
223 (7) Pyr.
DG 69.1 length
of
life
322
Cr. 24a; CED 18; KH 17 41E
I
-ql
I
'' is
properly the'world-timeof a person marked out
by
the
botaries
of
birth
and
death (Assmann,
Zeit
p.
18-19
; related
to
nk4 and
dt
pp.
11 ff. ]
and
is
used at
Edfu
as
in Wb.
1
1,
One
of the
main rewards given
to the
king for building
the temple
is
a
lifetime
or an
increase in his
length
of
life
:a reward of
Y
'to
as ruler
IV 10,14
or even
-longer V'A,;. J-
106
-
the
lifetime
of
Re,
which
is
eternity
IV 6,10
;
Horus increases
10,
a-
IV 16,4
; the gods make
long
*'
#6
of the
king IV 10,34
;
Thoth
can also grant the
king 0
the
lifetime
of
Re V-91.5
;
Osiris
too
gives the
king (D
k-L
'
with
no end
1572,17
;
Sokar
q3 n jjrw
IV 272,1
0
As
a solar god
Horus Behdet is
N-. -7
VIII 148,10
and especially
in
the pehd of the
Xoite
nome
IV 26,9.
Other
gods associated with
the
lifespen
as the
Psb. lhl 'reckoner
of
lifetime: Thoth V
91A [Boylan, Thoth
p.
193
at
Philae]
,
he
is also
13
great'Of
lifespan VIII 148,1-2
;
'and,
Renenet
,a
birth
goddess
is
E)
I
who grants to the
followers
of the
king IV,

j
44,5-6
;
IV 196,9
who reckons
the
king's life
to
be
eternal and everlas6g
11191,7 [Broekhuis. Renenwetet
p.
147
bmzier
Wb 1223 (13-16) Pyr
DG 69,4 JJ
-2
Cr. 22a CED 15
;
KH 15 furnace
,
oven
From
the
depictions
of the
'h
at
Edfu
and
in
earlier
OK
scenes
the
'h
was a rectangular or square
container, perhaps made of stone or metal, with an oval
depression in
the centre, which'stood upon a
stand
.
Red hot
charcoal
could
be-placed
upon
this and meat was offered upon
it
as a
burnt
offering or
incense burnt here [Sauneron,
MDAIK 16
p276 n. g -,
Mquier, BIFAO 19
p.
88-901. Ile
ritual of,
W-'t 'Setting
up the
braziee dates from
at
least
the
OK
where
it
was a
feast for
the
dead. By
the,
time the
Ramesseurn Dramatic Papyrus
was written
the
ritual
had become
symbolic of the
destruction
of enemies
[Sethe, Unt. X
p.
142]
and
in GR
temples this
is
the sole significance of
the
ritual
[c. f
Junker, Giza V
p.
94 ff.
tomb
of
Seneb
; also
Das Brandopfer im Totenkult
,
Misc. Greg.
p.
109-117
also
Brandopfer in ZAS 48,1910
p.
721. I-
,
323
At Edfu
the ritual
is
mainly performed
before lioness
goddesses who
have
an affinity with consuming
fire: Tefnut
11W Q-
158,11-18
;
Mentyt IV 273,4-18
;
Mehit/Sakhmet IV 116,4-16
;V
302,9-18
4
-,
Isis-Hededet 1490,5-11
;
1182,15-83,6
Tj
0 Q-*
;
Nekhbet VII 301,2-15
0
and
Mehit
and
Nephthys 1313,10-19,
also once
Horus Behdet VIII 169,5-16. The
gods receive
the
meat portions
(from
cattle, gazelles etc.
)
and
in
return grant that the enemies of the
king
will
fall before
him,
slain or
burnt by
the all consuming
fire
of the goddesses.
The
scenes show the
king,
normally
wearing the
hmhmty
crown, with
his hands held down
towards the
brazier in
whose
flames bum
meat
portions.
Two
of the texts are
beside
gargoyles
to
stress
their
leonine
and
destructive
power
[IV 116,4
ff.
and
IV 273,4
pl.
92
also see pl.
35
c
2nd
reg
,
pl.
40 4th
reg. and pl.
680] The
table
is depicted
thus
v-
The
spellin*
13
g of
'h in
the texts,
is
consistently. with either,
+
or as
determinatives
Elsewhere in
the temple texts make
it
clear
that once animals
have been
slaughtered their meat
is
put
onto
the
fire
: meat of
bulls is in
04
111 VII 261,13-13
;
VII 316,6-7
; the necks of ro-geese are
wrun' on
04
'
I VII 124.15
cattle sqn
IV 46,11
cattle and gazelles make
their places
90
upon
r7
1565.4.
0
The 1h
can
be
associated with certain gods :
bum
meat on of
Mentyt 1314,18-19 Mehit
bums
enemies of
Maat
on
her brazier 1252,14
;
in
the
Ijnt-i3bt
pehu the ceremony of
11
t7 41is
performed outside the sanctuary of the god
here IV 28,6
; the
foe
are
burnt
on'u
0
4-ILC-I
of
the
Lady
of the
Two Lands VI 90,2. The
protection spells mention
an
]Vr imy %nwt
VI 49,13
and
in
a meat offering,
the
hearts
of the
foe
are put on ,
-0
of this god
YI 156,1
This
term also appears on an amulet against the evil eye and
indicates
the
fiery
nature of this aspect of
Horus [Schott, 2AS 67,1931
p.
108-91.
In
the ritual one text specifies
'bending
the
right
hand tr
T0
'158,15
though
usually
the
king
uses
both hands,
and
in
this
instance he holds
the
brFsceptre in his left hand [pl. 116 2nd
reg].
A
text
for
the meat offering
has Re-Harakhty
giving
to the
king
smsw 21
0
J6P
j 478,12-13..
Apart from
meat
incense
could
be burnt
upon
the
'h
:
'ntyw
and mn-wr upon
in
the
.0
temple
IV 3,5.
to
lift
up
,
raise up
324
Wb 1224 (2-6)
,
NK
DG70, ItOhangup
&jLt
Cr. 88b; CED50;
KH53
to
hang
This
verb
is
used
from
the
NK
onwards
[c EFCD 431
and
its-
commonest use
is in
the phrase
't
pt
'raise
up the
sky' which was used as an epithet of
Ptah, in his
aspect of
Shu,
son of
Re. The
phrase
shows
his
role as the
creator god who separated earth
from heaven by
raising up
the sky.
The
earliest
example of this
is from
the
NK
on an offering
basin [Anthes, Mit Rahineh (1956) Fig. 5 B 31
; also
Ptah Hymn
VIH 2
'O-'j
Ij
[Kurth Statzen
p.
102-31. At Edfu
the phrase
is
applied
to
Ptah
:a
robe offering
he is,
2 'F
1157,2 [for Ptah
as creator see :
Sandman-Holmberg, Ptah
p.
31 ff. ],,
0
but it
can
be
slightly modified
to
fit
the nature of
Horus Behdet
.
He is
the creator at
Edfu
and
this
is
C7
the
nuance of
'h-pt
,
but he is 'h-pt
n
b3. f 'He
who raise the
sky
for his ba!
jv
13,
o
.
); 111236,11
50,34 (building
the temple)
VII 134,14 (h
(incense
and
libation) 181,17.
once
Sokar Osiris'is
17
n
b3. f
grg
Un
OT
U3 shm.
f 1376,12
;
Re Horakhty too
C7_8
0 to
make
his ba high 1500,9
co
T-
169,5
V
'Mere is
also a
festival
of
[c f. LA 11177
n.
1 141.
The
verb can
take other objects :
Horus
C7 413
nwt n
it. f 111238,12 brt
a
X-
for
the
divine beetle 111237.16
*, alliteration of
', Horus
103)
lf
'3yt
nt
'py 111264,15-16
;
aTo
$
to
Re
carrying
Osiris H 26,12.
The
act of
lifting
OT
is
the
'work!
of
Shu 1125,14
,
though the sky can
I
also
be
raised on
the
hands
of
the two sisters
130
rl"
1162,4.
As Kurth
notes
however [StUtzen'p. 144]
there are no scenes with
the title
'b-pt for
this
is
the actual
act of separation, of creation, while the tw3-pt 'supporting heav
en'
is
the guara
I
nte of
its
continuation
and
thus more
lasting.
-,
to
fly
Wb 1225 (7-1 1)'MK
This first
occurs
in Sinuhe R 21 in
the
form I-j
0.4;
W
,
which
describes
the
king
as a
falcon,
'flyine
with
his
retinue.
It is
thus
used
to
describe birds flying
and
is
semantically
identical
to the
later
form 1h
.
In GR
texts
'JI is
written
'h
and
is
used of
Horus Behdet
as a
falcon
or
ba-bird,
or as the
V
%F
325
winged
beetle
and
disk. It is
used
in
alliteration of a priest
in
procession says,
Iq
r
13tkcla 13t
'qQ
I
PP
'd'Enter
your sanctuary,
fly in heaven, Apopis is dcad' 1543,10.
0 VO
With direct
object :
(b
'y"5-51
hrt he flies
the
sky
in
the morning
1 552,2-3 1py
14G
13yt 111 187,5-6
;W
tkk hr
00
'3Lf VI 332,16.
With
prepositions:
VO %L-
M -prt
IV 10 11
- hrt 1255,9
q; o-
n
b3. k,....
m
3ht
IpA.
=.
v
Obt H 11,16.
m-lLnw:
JqORG;
Om. f
=
J373
Nwt 1 514,3
r:
the
disk
-,
j
qs;
---=-
3bt 111236,10
;
: 7
niwt.
f 122,12.
cm
__j
qEW
Noun 'flying':
the
uraeus,
by
0
qq
V.
3,
dnhwy 'flying
of
her
wings, goes
to the
God's Land! VI
302,9-10.
th
wings
Wb 1225 (12) Late
A
noun
derived from
the verb
'h 'to fly'
and which
Wb
notes only
in
a
NK
papyrus which contains a
W
q,
j
v C7 G;
-==-
list
of amulets.
One
of these
is
C=
4%
I
uraeus
-
she opens
her
wings'. which_
describes
the amulet
[Capart, ZAS 45,1908
p.
14-2 1,
especially p.
18
n35 and
Tf. 2].
U
The
word also occurs at
Edfu in
the
Western
nome of
Horus
: ntk wn
0
1;

'You
are
the
one who opens
his
wings'
IV 23,10

Possibly in
the
hnt-i3btt
nome
he is
nb
011::
g Lord
of
the wing
(or
of
Flight/flying) IV 33,11.
to quench
.
slake
Wb 1224 (15-16) Pyr.
-
The
underlying meaning of
' bm
.
is 'to
stop
'
or
to negate something, so that
fire
or thirst
is 'annulle&
and
in
this respect
it
may come
from
the same root as
ibm 'to
annul'
(Wb 1.125,13)
and
b
rn
'not
know'and ibm in ibm-wrw. The
root
then would
be
an negatory
bm.
13 Q)
The
verb
is
used at
Edfu,
as
in Wb,
of slaking
thirst : the
king
'slakes
the thirst of
god'
in
a
libation
text
11260,18
;
beer is brewed
to
nd3
'slake
thirst!
IV 45,9
; also
nd3 with choice portions of the
foe 1551,17.
326
'hm
river
bank
Wb 1225
-
see
ihm
t Wb 1125 (17)
V
The
original spelling of the
word
is ihmt,
as
in Pyr. 279
and
Peasant B F, 6. In GR
texts
it is
W
, -J
written as
'hm
and may
have been
pronounced
thus : the
Nile
rises over 0
1583,2-34,
the
harpooner
stood
here
to throw
his
weapon
at the
hippopotamus
-
the
king
says,
lh'. kwi hr
It'
and throw at the
hippopotamus IV 213,8,
and
in
the
Myth,
the
king is
compared
to
Haroeris r
VI 77,2.
'hm.
unguent
Wb 1224 (20) GR
Wb
records
this only at
Edfu
and
it is
usually
found in
the
phrase
Ihm-sb3qt. It
most often appears
V
in
the
md and cloth offering
texts,. so
it
seems
to
be
a
funerary
preparation and
is
associated with
AA-I^
iht-nhh
:
'Take iht.
nhh
0..
It ..
r
hts &A 1 188,2
;
iht-nhh
C: 1 Arp .. -% -11-
r nLri as
the
work of the two sisters
1376,4-5
;
'Your body is
..
0,.
%
dy //
f
glorious crio
J7 Pj
10
idmi h'w.
nLr.
k 164,1
;I anoint
his body
with -J x_-=
-Pj
SM
1178,15-16.
All
of these are translated
by Cauville 'the
oil which makes sound
the cloth!
(of
whatever
kind) [Cauville, Osiris
p.
62
n.
7
and p.
85
n.
I]. There is
also a
damaged
md offering,
'Take
CIO
4 13.
-Cr -
r-- Cb
IN
111 140,10-11 '
and the term
also occurs at
Dendera
,D
11 137,11-12
In
one md
text the substance appears slightly
differently
as of the
Eye
of
Re! 146,2-3.
The
unguent
may
have been
used to
fix
mummy
bandages into
position and
thus
it
was poured over
the mummy
'making
whole' the
cloth wrappings.
The
origins of the
term
are unknown,
but it
may
be
connected with the
verb
'hm 'to
slake.
%P
film
twigs
,
leaves
,
or small
branches
Wb 1226 (12-13) Med. Wb Drog. 108-9
The Wb Med.
suggests that
'Jim
are probably small
branches
with
leaves
still attached which were
used
in
medical texts
in
treatments.
In Magical texts too they could
be
used
for
protective purposes.
327
Originally
written
'Jim but
at
Edfu it is 'hmw
As
the creator god,
Horus 'makes fresh/green
nb n
%it
all the
branches
of the
field 'III
169,4
; the
wind
blows
and wbg

O
Ut
I
is
'makes branches bloom' 111 145,11
: the
Field
of
V0
t
Ancestors is brought
with r-- III
'which
refresh the
nose with
their
scent
' 111102,5. The
hmw
also
hold
the seeds of plants : the
Nile brings
plants
ircluding ILr
prt nb
v
imy.
sn
1583,6
; the god
'makes
green
fruit
and
-a-
hr
prt nb
VI 225,15-16.
The
word also occurs at
Dendera
and
Philae.
thm
cult
image
of god or a
falcon
Wb 1225 (15)
to
226 (5)
DG 70,8
f
,3
Cr. 25a; CED 18; KH 17
eagle,
falcon
&ZLOM
This
refers to
concrete
images
of gods
from
the
MK
and was extended to
include
reliefs
in
the
Late
Period. It
may
be
related to sbrn
(image)
> sYni and
Gardiner
suggested that
it
came
from
lin
>
'Jim
which meant'to seize'and could thus
be
applied to animals of prey, such as crocodiles or
falcons WE
j ik"
-Car-
Pyr.
11,1957
p.
51
n.
8
;
GNS
p.
110 I
or
dangerous
animals
in
religious texts
1098
and
CT VII 967 [Horming, Mensch
als
Bild, 1967
p.
128).
At Edfu, 'hni
applies to the
falcon image
of
Horus kept in
the temple
and generally to
Horus in falcon
form. This
aspect of god, as a
falcon is
sometimes shown as a munimiforin
falcon
and
is
known from
early times
[the
gold
falcon head from Hieraconpolis
was thought to come
from
such a
cult
image,
see reconstruction
in B. Adams, Hicrakonpolis H
pl.
471.
In
the singular the
word was often qualified
by
Yps
and refers to
Horus Belidet
as the sia
falcon"O:
'T
-nA
C70
ps, sharp of claws
V 152,6
ips
VIII 107,11
; as
Horus Behdet',
c3--'*
:
o,
co
Xps he divides
the
land
with
his
wings
IV-46,10
;
he is
jm3-1 Xps 11187,11
C
9ps
rn
Hr-ww 1234,17-;
.
7rA
%'
ps who- opens
his
wings
1412,12
It
can also
be
slaying
foes 1165,15-16
and unqualified
it
can refer to the
great secret
C7
Q
form
of
Horus, flying in
the sky
IV 10,11
; the
bik falcon flying in heaven v=-j
VI 249,16
or the
is the
form in
which
Horus
comes to
rest upon the temple
IV 18,3
In
the plural,
Tmw
are all the
forms
of
Horus
as a
falcon in
the temple
and
he
takes
care,
'to hide his
328
UO.
S'_
corpse,
his
sbmw
forms
and
in
the crypt!
V 8,6
;
he
watches over
engraved on the temples
walls
118 (43)
and
he
makes secret the shrines containing
--2
-SS- I
r_- V-
0a,
X*
and sh mw
1553,4-
; they are engraved on shrines
UO
57,19. Horus
manufactures
I-
%41V
I-
13 r_-
1110,2
-, they
are painted o Wo,
IV 17,14. Horus
protects the sanctuaries with these
f
E7
cultimages': ec--Jk',
'
1113,10; IV 55,9
;
'c=3
c_--
its VI 92,9
and they are
'l Tk I
oc'
the
images in
the
irtry
o
6,11
IV 17,1. Horus
made the
earth
for
It,
V
153.16
and
118
-
:
2*
E
receive
food from him VI 349.7
or are provisioned
in
their
houses
U,, O-
C3
IV 42,12.
thm synonym of
Maat
The
goddess can
be
referred
to as
'ILm in Maat
texts:
I bring
you
U0
A
m3't.
k
wrt
'I
C_-
43,7
says
the
king
;
n27,3-4 I
present
Maat before
you
-S-
A
pw n.
k
she
is
your
image!.
Perhaps
a general
term
for
an
image
of
?
*bat.
p3-'hm.
'nb
the
living image
This
combines
the
king
and
Horus into
one
form, for Horus is
the
IlLm 'cult image
and
the
living
image
of
Horus is
the
king
.
In
the
Litany
to
Sakhmet,
the
king is
c1l Z'O-- passim
in VI
a VO
263,15-269.12
;
in
the
invocation
to the
year also
=
J
,
VI 93-99
and elsewhere
in
EIVO
C7
invocations
to gods :
'he
stands upon the serekh
c--
VI 92,15
;0 as the
ba
of
Re
stands upon
his
throne
VIII 109,15.
Ihm
to
fly
Wb 1225 (2) Late, GR
The
earliest example on the
Metternich
stela seems to
be
genuinely
'brn
and not
just Ih 'to fly'plus
0--i
m,
though this
may still
be
the
root of the verb : s13 m
bik
a pt
the
Sia
as a
falcon flies in heaven line 225/6
and also
Xwt 'youflyasashadow[ZAS45,
p.
116].
VO
At Edfu
the
word occurs
in
similar phrases:
the noble
falcon
T
bik 'flies
as
the
falcon' 1
411.2.
,
329
tD
to go
Wb 1225 (3) GR
-A Wb has
only one example:
Horus
receives
his house
and says,
hwt-nlr
and
I
walk
in
the temple'II
63,5. Probably
a
derivation from 'bm
to
fly'with
a new
determinative.
In
to shut
Wb 1226 (14) BD, Magic
The
word appears
first in
the
Coffm Texts
:
CT Il 382a
rk
irt. k 'Close
your eye';
CT
V 369g
and also
DD 113.16 [FECT I
p.
139
n.
111. A
sun
hymn in
the tomb of
Imiseba [TT 65] has
the spelling.
'men v-qjb
4EB.
shut
(probably
=
sleep) at
his
setting
in
the
west'.
The
verb
is
also
, -J
U
%%
~.,
found
at
Edfu
:
Horus 'opens his
eye and and makes
day
e
j3a. Y-- sw
he
closes
it
and makes nighe
, r-J Ei3;
1459,2 here in
parallel to
wn
it is
clearly
'to
shut'
,
as also
in
: wn
irty. f bpr hrw
OTr
4p.
CA>
bpr
gr
IV 323,8.
'jLnty
audience chamber
Wb 1226 (16)
-
227 (2) MK FCD 48
This
term applies to
part of
the
Residence
and
by
extension to a part or the
whole of the temple
as the
Residence
of god.
At Edfu
:
in
a
brick
making text,
Horus
gives
to the
king
CJ
V-J W-
j
e
complete as
his
work, equipped with all things
1132,11
; adoring
Mesen. Horus
gives Vj?.
c-3
chamber of
the throne to the
king 193,6.
call
,
summon
Wb 1227 (4-15) Lit. MK
DG 71,5
Cr. 533a; CED 231
;
KH 296 WN
The
verb can
be
used with
direct
object or with
the preposition n.
At Edfu it has
the
meaning
'recite'
or
'readout'
:
Cel
lb
n r3w n
W-ibt in
p3
d
ind3t-nir
Reading
the
spells of setting out
the offering
by
the scribe of the
divine booV V 131.7
and this text
continues
&7
dw3
hr-b3t in
.... .9
and a
J
'reciting
the
adoration of go-T
V 132,5
.
Here it is
-
analogous
330
-
to
Yd.
'K
fir
wood
Abies
cilica
Wb 1228 (1-5) OK LA 111264-6 DG 71,4
At Edfu
the
main use of
the
wood
is for
making
the
door leaves
of the temple and
its
shrines.
In
the
17 'J'
from
the terraces
IV 13,3 temple descriptions '3wy
ra Q
worked
with copper
IV 19,12
V 4,3
Q
Cr
mY nbd nWn
SLt VII 19,9-10
CM
.m
also the
flagpoles
at the
front
of
the temple are
'-
"r-j
11

VII 19,7
.
As Gardiner
suggested
I
was
used as a general word
for fir
trees and at this period
it
was used conventionally rather
than realistically
though there are no actual
doors from Edfu
to analyse their wood
[AEO I
p.
8
n.
11.
Also
sec, mr4t-'X
and
Wn-'9.
'Y3
many
,
numerous
Wb 1228 (8-26) OK
DG 72,3
Cr. 22b
;
CED 15
;
KH 16
4NA
I
At Edfu,
used as
in Wb, both
as an adjective and verb.
In
epithets:
4EN
C: 3
is Horus IV 57,5
&51
VI 275,5
and
in
the
phrase
%nbt
193
Its got
11,
SRI. -
inm
the multi coloured,
falcon
'V 48.6; VI 111,7
and
'VI
112,2.
Adjective
:
dbw
c8*\ IV 15,5
; rnpwt
'93 IV 19,2
amd also mbn
IV 19,2
much milk.
CM With
a verb : when geese are
brought
to the temple c9t- there
is
much wringing of
necks
IV 47,2.
With
wr :
Horus is Lord
of
hb-sd
very many
Heb Seds V 5,1.
13
large
amount -
Wb 1229 (14)
In
the
phrase mi-'93
'as
most of....: : everyone
is
a
happy
mi
1105,13
; presenting'a
lot
331
great offering, with
bread
and
beer
mi --
'
1537,10.
J'g,
gullet
Wb 1229 (14) NK
,
GR
The
word
is
used
from
the
18th Dynasty
and also appear as
T
[TT 50
-
Mem. Mss. V
pl.
3,23
,
Wb I
229 (13)
and
'9 [Wb 1.230,11
and more consistently as
r=
in
texts
[Amenemope 14,8] It is
a name
for
some part of the
neck and
Lefebvre
suggested
it
was
the
larynx
and
thus connected with
the
verb
Vto
call' as the throat
makes the sound of speech.
The
reduplicated
form,
according to
Lacau, is
appropriate
for langage
enfantin'
[Lefebvre, Tableau
p.
22-23
;
Lacau 170
and
172
p.
671. The
term
is
not
found in
medical
texts,
so
is
not a
technical term,
but it does
continue
in
use
in GR
texts.
At Edfu,
as with other words
for'diroae. it is
used
in
a
Maat
text
where
Maat is
42N
4.1
your
throat
which
drives
away your
hunger/thirst,
you cat and
drink
with
if IV
257,15-16
.
Whatever
the
origins of
the term,
by
this time
is is
simply a variant
for 'throaf,
as also at
Dendera
:
CD 11146,10-12
03'fl ':
"
16 4
ja
Cl-
.
r-j -j
a.
However
also at
Dendera, Hathor
as
the
southern chantress
is
called
nwt
oo C3S3 CL mistress of
the throat'
CD 11150,4
and the connection
between
the sound produced
by
the throat and this
word
suggests that
it is 'larynx.
In
earlier
texts:
P. Berlin 3162
there
is
a
list
of
functions
of parts of
the
body
: ears
hear
,
eyes see,
tongue speaks and
lips
say
1-j rm the throat
breathes ? [OLZ 17
,
1914
p.
150 2nd
CM
N-,:; m
section
line 5a
mortuary text
for
a woman
Mwt.
mntyl also
Nav. 7b 172,18-19
epithets -SrA,
rv, en
-a,
t t..
f
though cited as an example
is in fact '3
130t
and thus
not this
word'
, -i
.'q.
Amenemope 14,8
c=3 2=3
, -j
-J
II
Ch. BeatL VIII
obs.
5,8 has
c=3 c=3 cL. wind pipe with
,j -j
Jj-
a
demon does
not stand
in
tongue, eyes'
[Gardiner, HPBM 3rd
p.
731
and vs.
VII 3,4
c= c=
the throat
[op.
cit. p.
63
and review
by Blackman in JEA 22,1936
p.
105 'gullet]. Only
used
in
religious or magical texts.
lq
,,
to
enter
Wb 1230 (3)
to
232 (9) Old
DG 7295
L
--5
S-
Cr. 579b; CED 227; KH 290
to enter
heart, be
content wK
332
At Edfu 'q is
used as
in Wb.
With direct
object :a
.8
St-R' IV 10,11
;
-a, f
niwt.
f IV 14,2;
st-wnp
IV 50,15
st-nfrt
V 4,1
--2n
v-
B3JLtt V 8,2 5
sbbt
IV 5,11
and
in
-M6
alliteration of
':
V-
'3ytJ IV 9,3.
With
mm mh3t-t3wy
feet
enter
Balance
of
the
Two lands 111132,1
;
-gsA
m
bilk
the
harpoon
enters the
hide VI 73.4
;
1145,6
; the
flood 'q
m 3ht IV 51,14
;
4c-
t3'enters
the earth' to
make
the
fields
grow
11250,10
-,
H 253,10-11.
With
r
wt-njr 1113,8
.
With Dr
:
'90t 1569.8.
With br
:
00
Pp.
IV 53,2.
'Entering
the temple'
is
the title
of a rite at
Edfu
connected with
kingship
rituals.
On
a smaller scale,
'
on either side of the exterior of the sanctuarywe, the
'q
r
bw dsr 'entering
the sacred place'
texts:
154,3-13
and pl.
16 167,3-13
and pl.
17. 'Me king here is
a priest,
the son of
Thoth
and
in
return
for his
ministrations
he
receives
his inheritance in Egypt
and the guarantee of
the'
kingship. The first
scene shows the
king
with
the
Red
crown and
in
the second
he
wears
the
White
crown, so together they
are the
whole
kingship. The king
stands with
both hands lowered before
the
god.
On
the same wall
is
--::
I\
r pr-nlrw where
the
king
greets
the god and receives
fear
and
Vyt
168,8-15. Further
entry rituals are concerned with
the
kingship, for by his
right'to enter' the
temple
and the
sanctuary the
king is
shown as
the
legitimate heir
of
ihe
gods.
In
the
Hall
of offerings!
he
performs
--=\= tt&
'Entering backwards
and giving out
the offerings, pacifying the gods with'
-1;
their
fragrance' I 501,16-502.6.7bis
is in fact Episode 35
of the
Ritual
of the
Royal Ancestors
too
ad
in
return
Harsomthus
gives the
king lands in
obeisance, a
loyal Egypt
and
defeated foes. The
scene
shows the
king
going
backwards
to
perform
the reversion of offerings
in
the
Hall
of
Offerings [c C
Fairman, Kingship
p.
103-3
and
David, Abydos
p.
155-6,
p.
161
and
Guide
to'Abydos p.
85 it is
one of
the
concluding
scenes
in
the
Daily Ritual
;
Cauville
,
Essai
p.
97
n.
1 for 'q-m-hm. ]. 7be
scene
in
pl.
35b (4th
reg.
)
shows the
king
wearing a
White
crown and
holding
the
libation
vessel
Most important
the.
king has
pr m
It'corne from
the palace and
46
r
wj-ujr 'tutus,
the"
temPle NI'MA-2AIAl
(pIAM
the,
opWmg of
the
doors
of
ihetemplebi
ft
lDdftA)6n%
,
Nv'h'D Peeks Zod NvIth ahymn.
The
contrast of pr andq
is important
for
pr ns, vi m.
333
pr.
f
r
.4
-P
r
bwt-nLr 'the king leaves his house
to
enter the temple' VI 241,8
-
and
it
can
be
interpreted
as analogous to
birth for
the
sun child
.
r-j
bj
enters the
mouth of
Nut
and pr m
ih-ty
comes
forth from her
thighs'
1295,1
and the
act of
birth is
coming
from
the
womb and entering the
world.
In
a sense this could symbolise the
re-birth every
day
of the
king.
The
antonyms
for 'coming
out and going
in'
are expressed as
AN
[Wb
and
Gutbub, Textes
p.
159]
which combine with
bs
to suggest the
king is led by
the gods to come
forth
and enter the
temple. This
occurs
in
two texts
as a
bridge between
the
pr-m-'# and pd-dr ceremonies :A
&1?
r
wt-njr 1130.7-17
pl.
40d
the
king is led by Hathor
&A; 'q
r
bwt-nir 111329,16
pl.
58 led
by Harsomthus
.
Or having left
the
palace the
king
goes to
perform the
daily
ritual
in
the temple
nsw r
bwt-nir VI 244,17
and the
Ennead.
take the
king
to
Mesen IUL
Dr kM
to
enter
before his ka IV 53,3
and
8.
-A
1104,5
,
pl.
253
shows all the temple
gods taking the
king
to sm3
'3bt for his father 1105,11
.
In
all cases the purity of the
king
and
his kingly
qualities are
stressed.
The
signs
-A
A.
may read pr-'q or
bs
which may
be
rather
'to lead
out and
in'
which comprises a
-/I
b.
complete action,
for Nekhbet
says,
e
dQ
r
'ht 1104,18
and
Montu
r
'ht 1105,4.
The inundation is
also
described
as
'q
pr
'one
who enters and
leaves' (the
soil):
1325,17 11257,7
;1
106,2
-
emphasising the coming and going of the
flood
on a regular annual
basis [Van der Plas, Crue
p.
67-681.
tqt 'she
who enters!
,,,
1,
Wb 1232 (14) GR
A MK
term
'qt
means
'female
servant!
[FCD 50],
that
is 'one
who enters
(to
serve)'
.
At Effu
and
Dendera it is
a
female
personification of
lqm 'provisions'. In
offering texts, the
king is
s3h n-j4
s3
Npy IV 233,14
; or
heir
of
Tj
born
of
Menket
and son of
Sekhet IV 382,11
.
In
offering
processions the
king brings
carrying
bread
and provisions
IV 45,2
; and also
.4
x
1468,17
.A
food
offering
,
whose title
is lost, is
made to
1364,9. In
these
cases
it is
not a
title
of
Hathor,
though at
Dendera it, is
more
likely
that
she would
be identified
as a
provider of
food
as the
'qt is
at
Edfu (c f. D Il 176,12 D VIII 104,12).
334
tq.
s name of a
festival
Ibis
appears
in
the temple
descriptions,
where
the
length
of
time
between
the stretching of the cord
'r-
`-
and
'festival
of entering
ie is
recorded.
It is
thus
the festival for
the
dedication
of
the
temple
-
'ZO7
VII 7,8
;
'-4-
'31--' IV 9,3.
'q3 be
correct, exact
Wb 1233 (5-15) MK
Uses
as
described in Wb.
9q3 is
a word of
Maat for it
can
indicate 'balance
as a personal virtue and can
be 'straightness!
of a path
or speech
.
At Edfu, it is
most often used
in
epithets of the
Idng
'q3-ib
the
king has
this title
in
a priestly role,
for he
needs a precise and accurate mind
to read
the
texts
and recite
them correctly to ensure the
correct ritual procedure : sn-t3
DII
'& 14
VII 193,5
dw3-nLr
Sh
1496,14
;
VII 155,10
; wine or
beer
text
1-10
1142,2
;
Nfaat
texts
'2
V 334,3
a
129,10 1508,7. When
the
king
goes
before
the gods
he is'-;
-
_,
+
Dr
nirw
11 115.9
.
It is
also
given
to the
king
as a gift
from
the gods : ms p3'
mnw the
king is
given
.A
IV 245,8-9
C43 ))
VI 283,6
and a
Maat
ritual,
the
king is
given
'& 1
-6- 11
1522,3
'
In
these cases the
lq3-ib is
paralleled
by
similar gifts.
In
the purification
of
the
king by Thoth
and
Horus
the
qaII
heart (of
the
king) is 'straight! V 37,5.
a
q3 can also
be
used as an adjective :
ib
A5
r-3
precise
in its
place
V 57,8
and
it is
also
used
in
parallel with the
phrase
hLt
ph3
in beer
offerings:
ti
'-J
11
115,3 1368.1.
V)a
Hathor
can also
be described
as
'J2:
711
VIII 54,9 [Otto, GuM
pp.
77-78
and
113-1151.
I
. -J-
<>
q3-r3
held by
the
king in
rituals :
dw3-St-wrt 1,67
1
Il 34,5.
'q3-rdwy 'exact
of
feet", held by
the
king in
rituals where
he is
close to the
god :,
UQ
IV
208,3
;
111182,16
;V
17 1,1;
.4
-Aff
VI 181,7'; 111132,1 IV 344,11
IV 356,12 [Ibrahim, Kingship
pp.
149-501.
'q3-dd held by king in
rituals :
dw3.
nL'r''
14 1,15 1286,10;
IV 358,1 VII 194,7.
m.
fq3
opposite
335
Wb 1233 (18-20) MK
At Edfu
this
preposition
is
used
to
describe
the
position of
the
sun relative to
places or things
on
the
earth,
for it is high in
the sky over
(that is 'opposite)
them.
The
sun god appears
inManu.
51,61
n prJ
'opposite his house' 1284,9 Horus Behdet
stands
in
heavenTYC
110
r' nb
'opposite it (temple)
every
day' IV 2,5
;
IV- 1.3 Horus
stands
t7
.a
opposite
his
mound
in
sight of
his
nomes
VIII 92,17
11
VIIII52,16;
thesun,
'5141 3bt
the
horizon (temple)
containing
his ba 1304,10
; the
Place
of
Re is like heaven
.
no clouds come
C--
C: 7
opposite
it (that is
over
it) VII 41,3.
Note
also
in
the
festival,
when
the
boat
sails,
'Nun
quells
his-
rage,
Hapy is in joy'Q1
'tdj
V 30,5.
Fairman
translates this
'making himself
smooth'
[MSS
note] and thus takes
it
as
'q3
the verb.
It
could
also mean
'opposite him' i.
e.
'under him'.
1q
cf.
Charpentier271and272,
p.
182-3
'_ 9
0
br
snsn In
a collar presentation at
Edfu,
the
king brings the collar
iry-hb
'it
unites with
?
and
joins
your
throat!
111191,2. The
word
'q is difficult here but
there
may
be help from demotic. A demotic
medical
text
has
a substance
'q
,
which
the text editors
thought
could
be 'q 'rations' [Devauchelle
and
Pezin in CdE 105,1978
p.
61] but
also noted a word
from
the
temple of
Kawa
--J
which seems
to
be
a
lump
of
incense
or resin
[Kawa I
p.
10 (20)
after,
Vemus,
BI1-AO 75,1975
p.
53 (p)].
At Dendera
a text
for
giving
the mnw vessel
to the temple, shows
the
king
offering a pot thus, -6
[CD III-pl. 307]
which contained
%bw
-'aO
smn
T ?D
'grain
mixed with
T CD 111111,3
and
so*
so
CD IV 246,34
0
ID None
of the
Edfu
texts
for
this offering repeat
this
line but
they
do imply
that
both
grain and
incense
could
be in
the
vessel
.
To
go
back
to the original example
Iq
may
be
some
kind
of material
for
making
beads for
collars and possible a resinous substance used also as
incense
.
The
only problem
is
that
in both
the
Edfu
and
Dendera texts the may
be
miswritings of
ICY
bdt
grain or
incense.
#qw
Wb 1232 (16)
to
233 (2) MK
336
DG 73,1 Y-6,
Cr. 254a
;
CED 120
;
KH 140 bread
Of-I K LOI
K
The Wb
and
FCD 50 both
suggest
thatqw can
be
a general term
forprovisionsand
may
derive from"
Iq'to
come
in',
thus
be incomings
or revenue.
In
the
NK
texts
pdied
by Helck [Materi
'nlVp.
4711
and also
in
the
Deir
el
Medina
ostraca
'qw is 'bread'
and this
view
is
strengthened
by
the
fact
that the'
Coptic OEIK derives from it [Janssen CP
p.
344-6]. It
would seem reasonable
to
suppose
that
'qw,
was always a word
for bread
on a
daily basis.
At Edfu it
occurs as the produce of the
7th LE
nome :j
IV 26,11
and
in
offering
texts-
,4
the
king
establishes
(smn)
c=
for
the
gods
1400,1 S.
'qw
priests
(who
enter, or who
have
access to the temple)
Wb 1232 (12) GR
In fact
a title
known from
a
MK
stela
found
at
Edfu [Engelbach, ASAE 21,1921,
p.
65
=
Cairo
46784, lines 6
and
7, found by
sebakhin] and recognised
first by Daressy
on another
MK Edfu
stela
[Cairo 46200]
who suggested that
it
referred to the men who were permitted
to
enter
('q) into
the
temple
[ASAE 17,1917
p.
238-239]. It
was used
in
the
2nd IP [Cairo JE 38917 line 16,
published
by
RXI-Sayed, BIFAO 79,1979
p.
169
and
184
n.
66]
and
into
the
NK,
when
it
appears-outside
Edfu
.
at,
Karnak,
and the great waab priests
bear
the title:
Z
q dM! 11
--.,
[Cairo 42138 (e) in
-
Cat. Gen.
of
Legrain
see also
Lefebvre, Grand Pr8tres
p.
15
and
1721
; also
Amenemhet
,
high
priest of
Amun
under
Amenhotep II is
m33 rity
ims Tnterer
of
heaven
.
seer of what
is in ie
[Lefebvre
op. cit. p.
239]. Later
under
Taharqa
a
block
statue
from Karnak
of a man called
Pesdimen has
a
list
of priests
including
[B 61
which
Leclant
suggested may not
be
simply
the
verb
'to
enterbut an "ample of the title
lqw [Enquftes
sacerdoces p.
50
n.
(O)I.
P. Ryl. Dem. 1119
col.
7.8 has
a title
'qiw
which
de Meulenaere
considered to
be 'a
group of people
,
priests or others, who were allowed to
enter
the temple'
[de Meulenaere
review in
B i. 0r. V111/6 1951
p.
220-223]
and
'qw is
a regular expression
in demotic for
a priestly class
[WIngstadt. Or. Suecana 5,
1956
p.
17
;
Reymond, JEA 60,1974
p.
194].
9*'the'qw
At Edfu
the
'qw
priests are
found in
apun: one of
the
doors
of the temple"V--
enter
it
when coming in
the
lake
to
perform
their
duties 'VII 18,3
so
in
this sense
it has
come
full
337
circle
,
back
to
Edfu
and
its
origins explained and
the
priests enter the temple
having
purified
themselves
in
the sacred
lake. It is
also
found
at
Dendera
:
MD 163
;D
VIII 151,7
so seems to
be
a
predominantly
Upper Egyptian
priestly
title.
#qn-br
0
First
attested
in
the
Coffin Texts
:
CT I 218b hw. Ln
ir. tn
-j-j .
-u
Trotect
ye
the
lqnw-r 1'. Faulkner
comments
that
'qn is
a stem of unknown meaning and
this
is
also
the
name of
the celestial
ferryman [FECT I
pA6 n.
14
and c
f. Wb 1235 (1) ferryman]. He is found
also
in
the
Book
of
the
Dead [Kees, G6ttinger Totenbuch Studien 1950
p.
85 1.
-
1-i
Qa
A
text at
Edfu
connects
'qn-Dr
with
boats
:
in
the protection spells s3
uu%!
-
his
protection
is
that of
'qn-Dr in
the prow of
the
barque
of
Re VI 150,4- [after Jankuhn, Schutz
p.
1051.
1g3
to
roast
Wb 1173 (8)
=
'wg Med.
In
the medical
texts
1wg is
used
to
describe 'roasting'
emmer
[Wb Med.
p.
136 Eb. 54,13
;
12,121
and
V-j
in BD Nav. Th 63 Al
there
is
a spell entitled
'Spell
of not
:
- ZX
m
bt 'being dehydrated (or
roasted)
by fire'. This
seems to
be
the true nuance of
'Wg 'to dry
out
by heat
or
dehydrate%
At Edfu
,a
verb spelled
'g3
seems
to
fit
with
this meaning
.
In
a text
for killing Apopis
:
'3pp
-jjs
.
s.
'dt 'A 'Apopis is burnt (roasted)
and
the sun
boat is
safe'.
III 138,1,
where
the specific meaning
r20
of
'g3 has been dropped in favour
of
the more general
'bum
,
roast'.
Also
on
the
morning of
the
New.
Year festival, it is
said of
Sakhrfiet
111319,12.
#g3t
talon
Wb 1235 (10-12) D. 20 GR
193 t
is derived from
the
verb
3h! (Wb 119.6-12 MK)
meaning
'to
scratch' so an
'g3t is 'that
which
scratches' and refers
to the claw of a
lion
or
talon of a
bird
of prey.
Some NK
texts
already spell
3W
Ij
r4=
as g3
(Wb 1235.8 )
the
foes
of
Merneptah'fall
under
-zra
e-
'"
his
claw'
Med. Habu 85.
-
AtEdfu,
the claw can
belong
to the
lion
gargoyle: s
q7
It, 'who
extend their
claws'
IV 286,1-2
or who are ZCly
it,
'sharp
clawed'
IV 286,4-5.
338
Both
of these attributes are also applied
to
Horus
the
falcon
: s U
4L
VII 323,5
who rips apart the
foe 1270,13
; the
falcon Of 1306.17
as the
'tm
-nIr
f
Of
U
its
IV ICA
extended of claw
VRI 21,4
; and
Heter-Horus, his Wons
are extended
into
the enemy allies
"7
%'
-
zr
0.9
K Q-
A.
e>
1I1186,11. Birdsingeneralaredescribedasdm-'g3sharpclawe&andthistermmayrefertoa
AM
particular species of
bird
: the pehu of
the
19th LE
nome contains
birds
and
here Horus is
nb
--
ZS
rl&S-f
IV 38,1,
with
the
variant nb
A
'ZON'M
V 26,2. The Abydos
nome pehu
has birds
which are s9
'UU '3, Li
and
--5
0L
IV 1793 1. Ile Fishing
and
Fowling
god
Wh',
CO
comes with
hbsw birds
which
have
tA
1-y4tL
sharp claws
11194,2-3
and
in
a papyrus and geese
offering,
both Horus
and
Khent labet
give the
king for his daily
ration' all
birds
zr
lk
q.
with
V
C; &
sharp claws'
IV 120,14
and zS
IV 120,17. 'Similarly Horus
gives the qbh-Hr
__j
containing
em
IS
'; kq- -Y-
IV 360,9
and these
birds
aie'cut up and
burnt
as offerings
in
the temple
N
I
IV 11,11.
46
Ig3-nt
canal
in Mendes
Wb 1236 (7) GR
also called
'qnw Wb 1235 (2) GR
Gauthier DG 1158
and
159
In
the geographical
texts of
Edfu
and
Dendera
the
name of the
Mendes
nome canal
is lg3-nt
: u16
containing
Upper Egyptian
water, come
from
the cavern of
hapy IV 34,12.13
;
in
the parallel
has Lower Egyptian
water
from
the
IL3t. idhw (Delta
marshes)
V 23.7.8
-
thus
0
, -J
these texts give water sources
from both directions
.
At Dendera
the
Mendesian
nome
brings
Dum. GI 11123
and
IV 122 has Lower Egyptian
water
from
the
Delta
marshes
- I--
MD I 66a
also.
In
the other set of geographical texts
at
Edfu
the canal
is
also called
VU ee
% =: M I
'0
AG
334,6
which confirms the text
on the
Mendes
stela
,
describing
the
divine barque
sailing on
Urk. II 37,10. All
of these
examples refer to the same waterway.
#g3y
a substance used to
make
kyphi
Wb 1236 (3) GR
In
recipes
3 deben
of a
F&qq
*.
are required
11203,8
0
'D
'
ZY
is
also called nkpt
(according
to
a gloss) and
2 deben
.5
kite
are needed
11211,7
.
It is
also one of the seven
b3w
339
substances
The
tree
determinative indicates
that
it is
some
kind
of organic product
-
perhaps a resin or
spice or
fruit
and
the
only references
from Wb
are at
Edfu [c f. Charpentier
p.
184-5 (278)
#gs
=
1gyo
overturn
,
capsize
Wb 1235 (9) NK
=
'qw kenntern
In
a
text
about
Edfu,
the
Throne
of
Horus,
the
d3isw'who
are
in it tr 0
01 '03w
n
tkn.
f
'overturn
the
warships of the one who attacks
it' VH 34,12. There is
no word
like
this anywhere
,
but
0.
-_j
there
is
a word s'g3
'to
capsize!
(Wb IV 56,15) from
the
Piankhi Stela 54 [Grimal'chaviree
]
and
it
can also
describe
the action of
divine
power over
humans [Sin. B 43, Gardiner RT 32,1909
p.
218
and
Grimal, Pianchi
p.
66-67
n.
160]. In
the
Edfu
example
the sign order
has been
muddled,
the
may
be
erroneous and
the
whole could
be
a transitive example of
'g3
,
which
is
well attested
in
the
1-i
-
NK (and
also
in
an
Amasis inscription RT 22
p.
2 line 17
ly
11w.
sn their
boat
capsizes,
deprived
of a
helmsman'). It is however
more
likely
to
be
a mistake
for
p gs
,
as
the
17.
vessel and
p-sign could
be
very easily confused
(q.
v.
).
4"
1,
-.
I
limbs
,
joints
of meat
Wb 1160 (14-23)
DG 51,10 <,
Yli-5'
e-
OldCoptic Hoy CED42; KH47.
A
general
term
for
a part of the
body
of
'a jkrson
or animal.
Ile determinative (LQ does
not
help
to
be
any more specific.
It does
refer
to'whole
limbs
as opposed
to pieces of
flesh (such
as
'w
and
W) [Lefebvre. Tableau 5
p.
6ff].
At Edfu
the
word
is
quite
frequent but
unless
it is
spelled out writings such as
O. WL
may also stand
for 4'w
or
W.
suggesting
that the terms were
to Some extent
interchangeable
and all
had
a general
meaning
by
this time.
It
refers
to
human bodies
:
Horus
makes of
the
kine
pure
from impurity 1471,13 (and
9.4
are censed) *,
Tanenet
gives axLa-
Wb
and makes well &I'l of the
king 1312,3
when
the
king
comes
from
the palace
,
people smell
the
fragrance
of
', Im"J,
iii
his limbs IV 50,4.
It
referring
to
god;
O bodies
,
especially
in
their complete
form
:
Horus in
the
5th LE
nome
is twt
340
:. -7mj'pr (Ltq- tm
m
irw. k
m
Itin IV 25,5
; an epithet of
Osiris is dmd-'t
*.
in
the
9th LE
nome
494
'1; 711
332,9
and of
Sokaris
also
1180,6 [Cauville, Osiris
p.
4
and
1811.
Q.
'Lis
r
Limbs
of animals : the altar
is
set up and
Or
wdow
VIII 169.11
; at
the slaughter of
the
bull
the
king
gives
-J
4`4. a. of
bulls 1496,6
; at
the slaying of a crocodile
W, -j 'cut
up
*Z
am
QL
their
limbs' IV 57,12.
Uses
of
I
are as
for
earlier periods, except
for
a text
in
the
laboratory,
where
.
-qj-
T
in
a recipe
for
mrtt oil, refers to the
'stem
of the papyrus planf
111210,2 (Wb 1160,3)
so
it
can also
be
used of
plants.
it
chamber ---11.1-
Wb 1160 (1-13) MK
DG 51,9
This
word
for
a room or a
house
at
Edfu
applies to a room
in
the temple : the
flood
rises up and
purifies
---j '1: 7
every room
from impurity 1325,18.
d%
C-3
It-ist
chamber of thecrew'=
law
court
H. Fairman, ZAS 91
p.
5
In Maat
texts the
divine judges
are
hnt VIII 122,15-16
and
here
the personified god
SAm in
'. -cj:
i
hears
the petitions of those
who are and those who are not
VIII 123,11. Also
the
juges decide Maat from isft in
-c3, -JC3q
I qq
C-3 VI 311.7-8.
-
In
a crown of
justification
text,
members of the
d3jJ3 t decide disputes in;; -CJ3 VIII
120,8-9. These
are all references to the
divine
tribunal,
but
the term
with
the
word
Ist in it is
suggestive of workmeA villages and possibly
Deir
el
Medina.
I
to sieve
,
press out
I
Wb 1236 (13)
to
237 (4) OK
Tle
oldest
forms
of this
word write
it
as
[Ti Hall Il
west]
[for
the
process see :
Monta,
Scenes de la
vie p.
2491 but by later
texts
it is
written
'th
.
7te
verb
derives from
the original
form itb
W
'to
pull,
to
draw
out'
(Wb 1148,25) but. 'th is
more specifically
the action of pressing the
beer
mash
V
341
through a sieve
in
order
to obtain
beer
without
too
many particles
in it,
so
it is best
treated
as
'to
sieve' orto strain'
[FCD 51, Helck, Bier
pp.
31,36
to
brew]. Tbough 'this
one
technical
process
it
can refer
to the
whole process of
brewing. A beer
offering
text
at
Edfu has beer'-:
-=>-' 0
strained
by
-e-i
her
majesty
(a beer
goddess), with
her
own
hands' 1467,4
; also
the
qbbw water of the
Nile is 0
A,
J
n
3st
m
'wys ds.
s
'is
squeezed out
by Isis
with
her
own
hands ' 1377,1. The butler
of
U
4j
'T-
Re
a v-- -0
-.
-
wdb.
f
n.
k irp 'he has
strained out, water and offers wine!
IV 45,6
;
in
a
hrw-'
text, the
water and grape mixture r
dr
nd3
'it is
strained
(that is brewed)
to remove
thirst'
II
70,16.
The
sign
%-j
may also read
W 'to
tie
up
in
a
bundle! (e.
g.
VII 226,8)
and
is
also
the
determinative
for h3y 'to
measure
' (VI 162,12), but
this
does
not
fit
the sense
here. The bag in
the sign
is
used
to
strain smaller quantities of
liquid. Dernotic has
a noun
Ith Ireweewhich derives from
this word
,
[de
Cenival, Cautionnements d6motique
pp.
125,210,225]
and
Westendorf
compares
it
with a
Coptic
term
W
T
(B) KH 298
;
Vycichl, DELC
p.
252b.
It
pieces of
fat
Wb 1239 (8-16) OK (17)
put onfire
D. 18
DG 74,3
Y
Cr. 531 b; CED 230; KH 295 WT
A
word
for
the
fat
of
butchered
animals
from
the earliest scenes of
butchery
and used
throughout
Egyptian texts
[LA 11204-5, Fett]. At Edfu
the
Idt is found in
the
ritual rdi
'dt Dr ht "putting fat
upon
the
fire'.
where
the pieces of
fat
symbolise
the
defeated foes being
utterly annihilated
by burning
in
the
fire. At Edfu
:
Horus Behdet
promises
that enemies will
-fall
on
the
block
and
their names exist
no more
X=r-
ZV
146,542
;
Re Harakhty
promises
the
burning
of
foes
)=:, QL
1478,6-13
;
it
is
also a mortuary ritual performed
for Osiris
rdit
1489,13-490,3
who again promises the
destruction
of
foes
.
Here IL
comes
from
animals of the
desert
and
is
contrasted with mrht n
r3
'grease
of geese', so
it
would seem
to
be
animal
fat in
general
1489,16-17
.
Ilese
scenes show the
king
with
his hands down
over a table or altar with pieces of meat and animal
flesh
on
it [pl. 35b, 3rd
reg. ;
35c, 2nd
reg. and
119 5th
reg.
]
and they are situated
in
appropriate places such as the
Hall
of
Offerings
and
Court. Other
texts concerned with setting up
the
altar can specify putting
fat
on'the
fire,
342
158,12.
too :
'
Q-
When Seth is hacked
to pieces pieces of
his fat
go*
to the
m3wA
e
VI 89,11
and
the
71
oil (L
animal which were not
to
be
eaten.
fd
of the
hippopotamus
are given
to the snakes
V 85.9
.
It is
possible
these were
the cuts of an
v
be
complete
Wb 1237 (11)
to
238 (12) be
safe
MK GR
make whole
Id is 'safe!
or
'whole' in
the sense
that something
is
complete and sound
.
It is
not a synonym of
twt
or
tm but is
complementary
to
wA3 and
'nh,
where
they
all refer
to the physical wholeness of a
body
%0
and a
healthy
state.
The
eyes of
Horus
are
'safe! in
their places
1495.7 162,6 1145,8
The flesh
of
the
god
1 61A
and
Anubis
ensures that
%=: 04'
`.
c&2L
'Your flesh is
sound'
1171,15
; sacred relics
in
the
nomes are ; c=: r- 'and
not violated'I
333,1
.
The
crook
,
offered
to the
king is described
as
10
1480.8 (c f.
the name of
the nome
Oq3-'Il
,
13th LE). Id is
also used
in
puns on the
word
for
the sun
boat (m)1ndt: 13pp
m
'ddt
rn
'dApopis is
slain and
the sun
boat is
safe'
(under '3pp). 7be
sun
boat
goes to the
west
1115,14
and when
it
sets
'py)c:
DL
13t
m w'b
'3pp
m
Id 13 'the
winged
disk is
safe, the sanctuary pure and
Apopis is
slain'
1345,11.
At
the
festival
of
Behdet
the
king is likened
to the sun when
'q. f
niwLf
lie
enters
his
city
in
safety'IV
14.2.
The
verb
implies in
the
case of the
sun that
it is
the moment when the sun sets, when
it is
a perfect
sphere
in
the sky
.
Ibis is
the
ultimate example of the state of and
in decribing flesh in
this way
it
implies
this
perfection.
to
bum
,
to
roast
Wb 1239 (15) GR'
Wb has
only two
references
for
this verb which appears
in
the same
text at
both Edfu
and
Dendera
.
At
Edfu in
an offering procession : portions of
foes
are cut u
-by
the
king Irt-Hr 'dt VW
p
im.
sn in
ir
ntr
tit,
-n6d
'the
eye of
Horus is
safe and
bums
the
limbs
of them to make perfect the
(the
two signs are
different) MD_ III 74d.
tit-nbd
'1565,14
; at
Dendera
also sk
343
to cut to
pieces
,
slaughter
Wb 1238 (17-22) MK
The
verb can
be
used of
hacking
up
the
ground or
hacking
up
flesh
of enemies and
it is
this
latter
use
which
is
most common at
Edfu
.
It is
often used where
the object of
the
verb alliterates the
': Horus
; =- '3mw 1370,7
;
br
IR-`
4
71 IV 343,13-14
;'A
it I IV 13,10
; and especially
'q '3t. k
'h '3t '3pp 1 543,10 (in
the priestly procession).
It is
also used of
'digging'
ground or similar : the
king
-BPG;
BL- n.
f
snit
'he has
6g
the
foudations
of the temple
down
to
NuW 123,6.
1C=r-
It is
also used, apparently, with w3w3
in
the temple
description
iLr-J-
'setting
out the
rope'
VII 8.8
.
This
must
be
a mistake
in
the text composition,
for
never
has
this use
-
there may
be
a copyist mistake
by
the original scribe
from
the
hieratic
as an error
for
w'
, At
slaughter
,
massacre
Wb 1239 (14) MK
At Edfu 'dt is
most often
found in
the phrase m
-Idt
'slain'
: enemies of
the
eye m
75,3 V 186,13
; alliteration of
13pp I IT 5,10
;andzV
175,14-15
;
'3pp 13t
xZ
I-
VII 200,13-14.
As 'dt '3
: your
foes 177,16
;
Il 74,8.
As
the object of
ir 'make
a massacre': <a>
of those who are
disloyal 169,1
the
butcher hr
<zs*
cL 29=L 111178,11-12
;
his heart is happy r V 144,3 do
%=^
I
c>
cir,
q44
m
hftyw. f VIII 77.14
-.
Hathor
says,
'I
receive
n
'3pp
the
slaughter which
10
W
you
have done
to
Apopis 'IV 306,3.
As
object of s'3
'to increase
slaughtee : s13.1 xo=y-
4W
of
those
who are
disloyal V 152a
; s'3.
i
.0
4
VII 310,2.
After
wd :
Horus
m
dns 113 1,11.
X=C
In
a slaying
Apopis
text,
Horus
unites with
heaven
4= -
hy. f
v
hftyw. f
and raises up
the
U
m4cre of
his foes' VI 333,3. Fairman
reads this as a speRing of
'dt 'massacre! [MSS
notes].
344
'dt
occurs
frequently
at
Edfu
and
is
usually used with an eye
to alliteration.
'dt knife
Wb does
not record
this
word,
but
there are examples at
Edfu
where
'd
can
be
translated as
Icnife
:
in
killing
a turtle, the
king
says,
'
srwjjJ m qswJ
'I
make strong your
knife in his,.
bones'll 74,7. It
can
hardly be 'massacre' here. Possibly
also
in killing Apopis: 'I
give
foes killed by
C=L 4=b
"'
I
your
knife
and
hostiles fallen
at
'Iv-
c=; o
your
blades' 7 111138,10-11. As
with
other pairs of verbs or nouns of slaughter and
knives,
the
'dt knife derives from 'dt 'massacre.
Idt
edge, margin
Wb 1239 (6) MK
At Edfu '11t is
a term
for kinds
of
lands
or
fields
which are covered
by
the
inundation
and used
to
grow
crops.
In Sin. B9 it is land
at the edge or margin of the cultivation
"',

-s
[GNS
p.
9
spelling
variations],
but
there
is
nothing
in
the
Edfu
texts to confirm that the
word was still used with precisely
this
meaning.
In
the texts :
Hapy
at
his
time makes
bloom fields
with
his
outpouring
I
471,3
;
1484,15
and
in
alliteration
'rty-flood Or Yrn- 'overflows
your
land' 1582,12. So far it
is
merely a general
term
for land
which was
flooded. In
the pehu of the
Ity
nome, the god
is
called
X=C
v
CP-
.
n-
i It
IV 29,5
.
In
the
Myth
of
Horus
,
he is 'a
man of
8
cubits standing on
bank
of
20
cubits'
VI 216,10. Here
the
It is
a
hill
overlooking the
river or perhaps the river
bank
.
C7
There is
almost a parallel to this
in
a
hippopotamus
slaying where the
king
says
'I
stand upon o
It,
and
throw
(the harpoon)' IV 213,8. This implies
the
'dt does
overlook the river and
is
a
convenient waiting place
for hunters
and
harpooners.
An Edfu
text
also notes that the
flood '(goes
upon)
1322,7-8
-
CD 158,5
3s:
0 k--. III
where
'dt
seems to
be
a word meaning
'edge'
of a particular
type
of
land [c f. FCD 51
edge of cultivated
land]
.
Demotic has
a word
'd 'side, barX [DG 74.4
which
in
measurements of
boundaries
may
be
used
to
denote 'sides'
of areas of
land (marked by
a small
embankment) rather than
a shore
[Nims, JEA 33,1947
p.
921.
Id
to
perceive
345
Wb 1238 (14) MK
The
verb
'nd is
already written as
'd by Admon. 12,2
51-
1
and
Gardiner listed
the
fairly
rare
examples
he had
collected
from
the
MK
texts:
BM 574 bit
perceive quality ;
BM 1372
j
(Gebelein) 'in knowledge
of
[GAS 81].
At Edfu
the verb
is
also
found
and
Horus Behdet is
given the epithet
irw. f iwn. f 'his
form
and colour are not perceived'I
340,4.
The
verb can also
have
specific areas of perception
.
With
an ear
determinative it
can mean
'to hear'
(Wb 1238,15): Isis
says
'I
see- your
forms
x=: r-M d3isw I hear
your words'l
483,11
;
==c
193.
..
1-
iA I
snsw.
k I have heard
your songs'
Il 64.1. With
a nose
determinative, it
mews
'to
smeir
X=C
1238,16)
:
in
an
incense
text,
Min
says
4C
hnmt. f I
smell
its
perfumel
489,9
a
bnmt. f 'you have
smelled
its fragrance
says
the
king
to the
gods
1176,16
; also C
"22,
bnmty. i
n mn. wr
Re
says,
'My
nostrils smell your
incenseV 83,4.
With
an eye
determinative, it
can mean'to see,
(no
examples
from Edfu,
see
Wb Beleg. ).
'A is
a good example of
how
the meanings of verbs can
be
changed
by determinatives.
Id
a plant
Id Wb 1237 (5) GR 239 (7) GR
These
are probably the same plant, evidently only
known
at
Edfu
:
in
the
laboratory
texts
a
type
of
. --I
Tk
wood
is described
as
dry
and stretched out
(dwn) like
e! F-
in Nun
and m-O
11207,14.
This
seems
to
indicate
a plant growing on
land
or
in
water[Charpenticr p.
188-9
no.
286]. Also in
an
:! A,
13
1395
and'XII
333
offering
text the
kingship is inscribed
-
where
the sense
is
unclear.
The
plant
here
may
be
some something needed
for
writing
,
or the
writing
could
be for
9d
and
thus
a writing of
i9d-tree.
Id-mr
as a priestly title
Wb 1240 (12)
-
GR
administrative
title
(7-11) OK
In
the administrative sphere
the
'd-mr
was an
hereditary
title
of a nome administrator
from
the
OK
onwards, at
least from
the
3rd Dynasty
when
Meten
was the
'd-mr
of
Lower Egypt. Originally it
may
have
meant
'overseer
of
the
S
tapelplAt& [Helck
-
Verwaltung
p.
196
and
199
;
LA H 420-422
and
M;
346
Meten
,
AA 29,1975
passim
,
Fischer in WES 18
p.
139
n.
36 1.
At Effu 'd-mr is
a priestly title of the
king in
offering rituals such as
Is-ibt
ofs3b4wt
-,
t>4
V 148,11
;,
IV 219,10
also and
he has
this
whole
title
before
one of the cosmogonical.
texts
n s3b-Xwt
VI 181,9
.
Also in
nis-dbtw
4.47-4
who
has knowledge
of
the
books
of
Re
and controls the priests
111 129,8
; m33-nLr -
lb
n
Hr-nht IV 55,4
and
in
giving
the
Two
Lands he is
mhnt psd m
Obt 1 141,18.
It is
applied to the
king in
offering scenes, where above all
he is
responsible
for
getting offerings
to
the
altars
[c f. Ibrahim, Kingship
p.
150-1;
also
Sauncron, BEFAO 63,82-3].
'da
throne seat
Qf
A
word not recorded
in Wb. but
which
is
used at
Edfu
:
in
a crowning text, the
king is Z--j
is
V.
'I-
upon
his
throne as ruler
VII 98,2
;
incense
text,
he is
'vQ'
A
ft-
upon
his
throne as
bity in,
his
temple
VII 258,7
;a cloth
text,
he is
?
-J
AV
on
his
throne as sovereign
before
the
gods
VII 260,16.
4
Ibis
set of
texts on the outside of the
enclosure wall use a
different
word as
far
as possible
for'throne'
in
each rite and
this
is
one of
them. Apparently
unknown elsewhere.
i
to exult, rejoice
Wb 1241 (11-14) NK
A
word used
in Egyptian from
the
NK
onward.
It
usually
describes
people exulting. such as the army T
"-J '-J Med. Habu 35,
and this
is
usually
the case at
Edfu
when
the
king is
carried
in his
\
It
0
processional chair,
'people
C,
n rejoice at
the
Great Prince in his
sanctuary'
V 39,3
everyone rejoices at the
king
everyone rejoices
for
you
VII 28,11
n.
k hr-nbw 12932
; and also
r-nbw hr
at seeing
the
king VI 190,10
c.
f. Urk. 11
36,6.
The
term
is
also applied to
birds
: at seeing
the uraei p3yw
birds
rejoice
1115,17-18.
Like
most reduplicated
verbs
it implies
a strength of
feeling
and
in
this case of absolute
joy
and
exultation.
There does
not seem to
be
a root
Id'be happy'
or
the
like,
and
it
may even
be
a
loan
word.
-,
347
'dr in
the name of
Amun
p3-,
dr
and
Min
Wb 1242 (5-7) NK
P. Vernus, Hom. Sauneron 1,1979
p.
463-476.
The
cult of
Amon P3-'dr flourished
originally at
Ibebes
and may
have been introduced
to
Edfti,
where
his
name occurs quite often,
by
a colony of
Thebans
who came to
live
there.
He is
named as one of the
r
gods of the temple :
Imn 'X
tA R'
1359,3
;
Imn 0V 395,12
; the great offering
list
for
all the temple
gods
includes Imn
9
!rA
-4*J
H 25 (192)
;
in
the procession
to the roof on
New Years Day Imn,
013-
J-_UjS
who
lives in Behdet OW W-nfrw
a
bull
who copulates with
maidens
,
at the sight of whom women rejoice
1575,13-14
.A
column with
Imn
0
J;;
\s-i
IV
297,19
and
Imn 11
1146
4j
V 298,7 has
an offering of the is-wst
which
is
made
to
Amon
13
1
-a5
.
Ala
21,
Cn35
who
lives in Behdet V299,15. An
offering of
(cake
or
bread) is for Imn
%.
-.
jVII
105,12
and the same scene
in
the
Hypostyle HAU (2nd) has
4IJ
-24""
Il 47,8. In
rX
the
Chamber
of
Min he
too
is Min Amon
4KO,
-
A
3k'
ataWd3toffcring1402,12-15.
-O

At
the
root of p3-'dr
is Semitic -ITY [Burchardt, Fremdworte 11
p.
17
no.
3031
and
it is
written
by
syllabic orthography
in Egyptian. The
word means
'to help,
to
assist' so this aspect
is Amun 'the
Helpeewho
was expected
to
help
people
in
their
daily lives [also JEA 36,74
n.
84 for
comment].
Ih-914
,
!
Great
The
term
is
also
found in
the plural applied
to genil
in
the temple, where
the
IA
ftell
Helpers
of
Great Fear
protect
the
Sia falcon Ul 33.12
and
here
they
threaten
attackers
[Goyons, Gardiens
p.
81
n.
21.
#it t
part of a
building
Cauville-Andreu, RdE 30,1978
p.
12
First
noted
by Janssen [CP
p.
3934] from O. DeM. 195
vs.
1 (20th D. ) bt 25P3-
qq
c3
it
seems to
be
a part of a
building
and
from
this
ostracon
is
of medium price and
here
made of wood.
Osing
translated this as
'Mrsturz' [Nom. 118081.
At Edfu
there
is
a
text
where
Satis
and
Anukis
are called,
Trotectors
of the
gods and C3
04
guardians of the
'dyt
of
black
stone'
IV 278,4. The
most
important
object
in
the temple
of
black
stone
is
the naos, where
the cult
image
was
kept,
so
'dyt
may
be
a word
for
a shrine,
implying
that the
Deir
el
Medina
exarnple
is
part or whole of a wooden shrine.
It
may
derive from 'dbe
safe
for it keeps the
348
image inside it 'safe!. Alternatively it
could
be
argued that
r..
=x
reads only as
'(3y)t 'shrine' but in
the.
light
of earlier terms this
is
unlikely.
Meeks
suggested that
'dyt
was an architrave
[An. Lex. 78.0833]
and noted a word
in FECT 111101
CT VII 205b
.
There is
also a possible example
in
the prayer on a stela
in Turin
of a man called
Huy
to
lboth IjJ3 Vh hr 0 '1
am one who said a
bad
oath to
lah
aboutthecomiche
'[E. Suys, Orientalia2,1933p. 180-31.
349
w quail chick
Writings
-
Direct:
+L
-lit
C.
Effor:
Q.
o_"
BEFAO 43
,
1943
p.
69
W suffix c.
3rd
plr: ai
Wb 1243 (12-14) NK
DG 75,3
KH 264
-oy
.w
occurs
from
the
18th dynasty
at the earliest
[GG 34
p.
391
and
is
the
Late Egyptian form
of the
pluial.
It is
used often at
Edfu,
showing that, though the texts'are
basically Nfiddle Egyptian,
this
form
had become
accepted
through late Egyptian influence.
It is
used often
in
the phrase
'offerings (for
example) w1b
'they
are pure'
IV 25,6
,
and also
in
sdm.
f forms
: the
uraei st. sn
'they
make
their place
between
your
brows' IV 52.13
;
Onw
nn
E
to
h.
m.
k
r
Oil 'these henu
plants, they protect
Your
majesty against
harm' V11 173,8.
W agricultLu-A
land
,
field
Wb 1243 (1-6) OK
From
the
MK
w replaced sp3t as
the term
for
a
6me',
'but by
the
Late Period it had itself been
superceded.
by
q'O and at
Edfu
the
commonest use of the term
is
to
refer
to agricultural
land
used
for
the
growing of crops
[see LA 11
pA20-1
Helck
I,
Gauverwaltung]. This is
the
case
throughout the
GR
temples and at
Edfu
w
is
virtually synonymous with sbt
'field! [M-T. 'Derchain-Urtel, GM 30,1978
p.
29-30]. A
transladon
'rural district!
covers
the possibfity of
the term
being
used
in
a general or
specific sense
[Vanden Boom, Vizier
pp.
174-5]. '-
The
w areas are
inundated by
the
Nile flood igb 99011* IV43,9; inhIpi-c=-ajj I
C
'0 1t
es up
to'
C-e- V: H 270,13. The
tenn
can
be
plural or singular to
581,14 1582,5
and
it
ris
show
that
it
refers
to
fields in
general or perhaps aft
Egypt,
which
is
metaphorically treated
as one
field
or growing area.
In
the
Lower Egyptian
geographical texts
a number of specificallynarned
ww areas are
found,
and
in
350
particular the
ww-kir.
Geographical
texts
list
the nome,
its
pehu,
its
canal and
its
agricultural
lands
and,
in
certain nomes these are the ww areas : ww.
Hr is
mentioned
in
k
.g
c A: 16
14,10.11
;
15th LE
nome c
31
IV 34.3.4
and
It!
-
72h
V 22,13.14
grows grain ;
20th LE
nome
A 19L
IV 38,8.9
and
V 26,10.11
grows,
greenery and vegetation
.
These
are
Delta lands
and as such especially
fertile
which may explain why
the
ep--
1,
'
A.
is
named as one of the areas around
Edfu itself in
the
Festival
texts
V 397,2. Ile
Sht-d'
too
grows all plants of
v
IV 48,15
and
it
also contains
bird-ponds
which are
flooded by
the
inundation P- e-
', I :k
1582,3 [see Gauthier DG 1192].
Ile
31-E
'field
of the
benu bird'is in
the
Hnt-13bt
nome
IV 33,6.7
and
V 22.1-2
which grows green plants
[also DG 11891.
e-
b-
Inthe6thLEnomeis
ww
ny
V 17,4
which grows
3hw
and excellent things
[DG I
192-31.
In
a more general sense, a
list
of areas of the
16th LE
nome
has 13rt
as
its fields I
334,8.
w31
to
be far from
,
to
fall
Wb 1245 (3)
to
246 (4) Pyr
DG 78,2
Cr. 470b
;
CED 209
;
KH 266 OYC
I
Wei
1
w3i occurs at
Edfu
and
is
one of the
family
of words with
the
root
W,
such as w3troad! and w3i
'to
plot', which all
imply
a sense of going away and
distance.
4)
o-
w3i
.....
r with noun or pronoun:, L
4 ib
n
RI-c> dw 'the heart
of
Re is far from
evil
II
5 1,11
;
Maat
causes
=
-A
& 'evil
to
be far from
you'
1241,8
;
Horus
to the
king, I
give you your roads w3s
far from
ruWdecay'
111117,4
.
Also
with
br Maat
--k-h
M
41.
irf tr m. k 'is
not
far from
your majesty'
VII 254,11.
When
w3i-r
is followed by
a verb,
thcn,
it
can
have
the meaning
'to be
about
to, to
begin
to!
as
Breasted
suggested
[Varia, PSBA 23,1901
p.
239ff. ],
though the
real meaning
is 'to fall into
happening'.
This
temporal
nuance gives
the phrase a present/future
import
and
is
the
Coptic future
auxiliary oyk-
,
[Cr. 470a
;
CED 209
;
KH 2641. It
also
has
a sense of
deterioration
about
it
and
j
351
suggests events moving
in
the
wrong
direction [GAS
p.
531
and this
is
still
implied in Edfu
texts :
in
the temple
description hnn
0:

0, rn-s3
'the disturbances
came'about
after
' [de Wit
CdE36, Nr. 71,1961
p.
741. Here
events are moving
in
a
harmful direction.
'
w3i
is
also used adverbially:
'he looks
at
Horus U
4: 1
T'-
'far
away'
VI 222,4.
w3i
to
come
Wb 1246 (10-13) MK
oft
GR
This derives from
w3i
I)e far'and'to fall'and
occurs in an example
from Siut IV 13 (PI. 13,13)
snd
4-13
Or 'wsn 'fear fell
upon
their
bodies'
.
thus
'came
upon
their
bodies'. In GR
texts
w3i
'to fall' has
achieved the
full
change to the
nuance
'to
come! and
it is
written with
-A
as the
determinative
.
In
the phrase
bbA tkn Omty
m w3y.
f 'the harpoon
attacks
Hemty
at
his
coming'
1560,13
; -614
VI 65,8
.
Here Fairinan
translated
at
first 'the harpoon
goes
near
Henity
though
he
was afar',
taking this as w3i
'be far
away'
[JEA 29,
p.
7]
,
but
this
was
subsequently corrected to
'the harpoon
attacked
Hemty
as
he drew
neae
[JEA 30
p.
79 line 91
,
coming
into line
with
this
use of w3i.
A further
example
is
also
difficult
:
'he brings
offerings
to
your
ka
everyday when you come
in
peace!
IV 45,12. The determinative
here is
probably
due
to confusion with w3i
'to
plof.
-
and
'when
you plot
in
peace
' does
not suit the
context.
w3i
is
also used
to
describe
the wind coming
in
the
phrase, god ptrr.
ti
r swV m w1f
2'
IV 63,11-12 IV 269,5-6 VI 270,12
H 14,22 'god
speeding more quickly
than the
wind as
it
comes'.
De Wit
translated
it
as
'wind
when
it
rises up' which catches
the
essence of
the
original verb, though
is
not the
way
it
came to
be
understood
[CdE 57,1954
p.
42
n.
1591. As
a
justification for 'rises
up'. see
Admon. 7,1
a
fire
4L'--%,
S- 11t
ti
r q3 rising up on
high.
w31
to
plot
(against)
Wb 1244 (10-13) MK
From MK literature
there
is
an
injunction
:m
-IFTh.
Ik
ntt n
fit 'do
not
brood
on that
which
has
not come'
[Peasant B 1271
and
FCD 52]
,
where w3fis not a physical movement away,
but
a
352
mental
'falling
or
distancing'
and thus
'plotting'. -
In
the
Coffin, Texts
w3i
is
already used of a
A
conspiracy agV
Osiris by Seth [CT I 215e]
and at
Edfu
w3i
is invariably
the action of
the enemies
of
Horus
and
Osiris. It
occurs as a participle with
the object
dw dw 'those
who plot
evil,
kill
them
I' 1223,14.
With
r
for indirect
object
k
'eon
'those
who plot evil against you are on the
block! V
214.11
;
Horus
punishes nfy nty UISS-B! m. k 'those
who are plotting against your majesty',
IV 151,3.
With
ni :
Hathor fells
nfy ntyTfe'i-
IV 305,17
-
306,1
;
Sakhmet fires her
arrows at
e
el 4+

4- 111291,3
; and
'those
who conspire against you are
in
the
fire' III
139,7-8. The determinative
suggests there
is
confusion with w3i
'to be far.
to
falr
though
in
essence the two are not so
far
apart.
ep- also w3w3 and
the spellings above with could
be
read as w3w3.
w3ty conspirator
;
I
Wb 1245 (2) Late, GR
Derived from
the
verb
'to
conspire!, this
is
a term
for
the enemies of the
king
and the cosmic order
are sent to the slaughter
block Urk VI 63,17
; similarly
-P
I,, k
all
plotters are on the
block MD IV 29
; and at
Edfu
a
ka
gives the
king
weapons
to stay
(sm3)f+,
-k
Q 41, oil
el
%%
-91
IV
1
111156,8.
w3y , -mineral
Harris, Minerals
p.
166
and
RdE 29
p.
7
At Edfu
a
list
of minerals used
in
the construction of the temple
includes
: w3dw
4IW4
VI 203,2. Harris
suggests
if
this
is
not a
hapax it is
an error
for ht-w3y
.
w3i
to
roast
Wb 1244 (9) Med.,
In
the medical
texts this
verb
is
used of roasting
grain under
101ft [Eb. 12,12
also
Verhoeven,
353
Grillen
pp.
73-84
related
to
w3m and
3m,
and thus
also w3w3t
(Wb 1250,4)
and the
noun
w3w3w rays of the sun
(Wb 1250,3]
and
it is
still used at
Edfd
,
in
a text
where a
foe is burnt
and
4 rIh,,,
+
r
-m-
'You
are roasted
by
the
hand
of
Sakhmef VI 160,5. This
text
uses many
different
words
forroast, burn!
or the
like
and
it is
possible this
word occurred
in
the
archaic source.
w3y
flood
water, sea
Wb 1249 (3-5) MK
The
word
is
used of the sea
from MK
texts
(SS 40
and
110)
and
in GR
texts can
be
used of
flood
water or as at
Edfu
of the
first
primeval waters :
the lotus is
personified as a god
'no-one knows him,
.
6L qq &-A -*-
4),
moving upon
-=-
I- =
w-the waters-,
he
shows
himself in heaven' VI 248,9. Attested
also
at
Dendera W 118, Il 16a).
w3w3
to
plot
Wb 1249 (6-15) D. 18
w3w3
is
a
later
reduplicated
form
of w3i
'to
ploe, which came
into Egyptian from
the
18th dynasty
at
least. Like
w3i
it
can take a
direct
object
dw 'evil'and is
then
followed by
-=-
'againse
VII 62,7-8 ' Horus kills
-6-1
(-
'2"
O
r
WLst
on
his
chopping
block VII
-23-
11, I-2;
-
&-'*-
-&k
cm2t
plot evilly against
Akhu 1194,7.
With
r:
the gods give the
king
might against *4 -FJh
*
'those
who plot against
him' VIH 144,9
;a geni of the temple
gores
r4A-,
-17-
'on-e-who
plots against the temple'
VI 68,5
; when the
army of
Re
goes with
him
nn
iw
I?
nb. s'n
'there is"no
plotting against their
lord'
VI 109,10
;
Re
says
'I
see enemies nb. sn who plot against their
lord' VI 110,3.
The
contrast
in
the
last
two
is between
the
loyal
army which
does
not plot and
the bad
army which
does.
'With the
fire
of
Horus
goes
into
the
belly
of one who plots aganist
him VI
89,1
;
Horus is
rescued
from VI 264,11-12
; the
arrow of
Sakhmet
goes
into
-P--124-1
113,11-12.
The
pun on w3w3
is
also used
A-
-fL
.
4b
bftyw
r.
f
m
W3w3t 'the foe
plot against
him in
Wawat' VI 8,6
which gives a pseudo-etymology
for
the
name of
WawaL
354
There is
also the problem over
how
to
read
ce--3P-
i
m.
f 1488,1-2
and also
4L
245,2. They
could read as w3
......
or w3w3
.....
but
as the translation
would
be
the same, sthere
is
little
change
in
emphasis.
Other
examples are not so clear:
in
the cosmogonical texts,
'Go
ye
to my sanctuary
CP'9
M
tp-D b 'to
plan
it
quickly'
VI 175,15. This
seems to
be
a rare example of w3w3
in
a good sense
but
it is
most
likely
to
be
a mistake
for
wb' w3w3
'to
spread out the cord'
in
view of the
fact
that this
is
a pd-s)fr text.
w3w3
light
of the sun
Wb 1250 (3) BD GR
This is
the
reduplicated
form
of w3
'to bum,
roasf and
is
always used of the
light
of
the sun.
The
earliest examples
from
the
18th Dynasty
are used
in
this
way :
Totb Nav. 64,33 'May I hold
aloft
r5k-fIry!
h&O
brightness
as the
light
of my eye!
[after Allen
p.
57]
;
Anastasi 13.7 (Ostr. Queen's
College 19b) 'May
you see
S.
%
eRm
im4t 'the
sheen
in
the
underworld'
[Gardiner, Lit. Texts
p.
8*]
,a
sun
hymn in TT 107 [Piehl 1.1118 b] 'You
give
X.
These
uses are also
found
at
Effu
where,
in hymns
to the sun
,
w3w3
is
the sun
light: bd
4L
4L
mE
St-wrt VIII 93,1
; the
sun shines with -CL-Fl-
R
'21
VIII 154,8
;
-.
:
-f-R
fR
"a'.
St-niry
'his beams light
the
Place
of
Two
gods'
1574,3
;
Horus Akhty
I%. *%A-6L
0
whose
beams
shine
in Nut VIII 90,12
; the
processional standard
X
is
called wbn iMtt. 7PLIVOshining
light'
1538,14. The
word
is
used
in
parallel with synonymous terms such as m3wy :
'his
rays
(m3wy)
illumine
the
whole earth and
likewise
-61
Si 9'
his light in heaven' 1135,15
;
Horus
makes
Dddwy
as
-fLf
Rill
the
brightness
of
his disle 1499,6
; and also
Urk. VIII
.
9b>
-IrRirl.
A.
w3w3 snake
In
the
liturgy
to
Sakhmet,
she
is
asked
to
'rescue
the
king from
pr
Im.
t
n
mwt.
f
nsn serpents which come
from
you, so
he does
not
die by
them'
VI 267,12. This
word
does
not occur elsewhere, though
Gemond
suggested
it
may
be
related to w3mmty and there
is
a possible
variant
in
an offering text
where
the god
'stabs
the throat of
fASa. eau JArvt
IV 77,12. As C
f
355
can read
W,
this
could
be
read as w3w3
[c f. Germond, Sekhmet
p.
94
n.
501. Further Germond
suggested that these may
be
the snakes which come
from
the
river at the time
of
the flood.
In
origin the
word could
be from
w3w3
'a
cord'. or more
likely from
the
verb w3w3
'to
conspire!
especially as, earlier
in
this
liturgy,
the
king is
rescued
from 'those
who plot
-qgainst
him'VI 264.11.
The
serpent
here is dangerous,
though
controlled
by Sakhmet.
w3w3
distant
Wb 1249 (17) GR
As Wb
notes this
is an errroneous writing of w3i
I)e distant! but
the
example
it
cites,
Mythe
pl.
-XI
VI 89,1 is
actually w31
'to
plot!
.
The Urk VIII
<
15h>
example seems genuinely a spelling of w3i
as w3w3.
w3w3t
fire
Wb 1250 (4) D. 18
w3w3t
is derived from
w3i
'to
roase and
is
the
reduplicated and thus
more emphatic word.
In
the
texts
of
the
underworld w3w3t
is
the
flame
which
bums
up the enemies of
Osiris (e.
g,.
Amduat XI
77
+-LW-Y'bA'
=
Hornung Amduat 1189,4)
and so
it is destructive
and
dangerous [Zandee,
Death
p.
134]
,
as
later in P. Br-Rh 24,15
,
where
the -kl
3..
'--1r1t,.
f4
consumes
Apopis.
In fact
the
word
is
earlier,
for in CT VI 28lj Sokarappears in
-FL - -9
C-
his fiery
glory'
and
this early use shows that
it is
a
divine fire for
the
destruction
of
hostile forces.
At Edfu, in
a meat offering, a genie
-Z!
q,
01-61r&
-F
IM 44-.
puts the
fire
against
the
wbr-serpent
because
of
his
evil'VI
160,11-12. This
minor
deity is hawk headed (like Horus,
perhaps
a solar god with a solar
flarne ) [p. 145 3rd
reg.
].
w3w3t' ocrd
Wb 1250 (2) D. 18
This
maybe a reduplicated
form
of a word w3.
t 'cord'
or
'rope'
attested
from
the
18th Dynasty
and
possibly earlier
[c E Wb 1244,1-3
and
4-5]
and also related to
w3r.
tcord7 [Wb 1252,3-8 BD].
w3w3t
is
only used
in
the phrase wb'. w3w3t
'loosening"unrolling'
the
cord' which
is
part of
the
356
foundation
ceremony of temples and
buildings. This
was
the third main part of the ceremony and may
have involved
unravelling a string
to
delimit
parts of a new
building
within a sacred area.
Badawy
suggested
it
was related
to
w3w3
'to
plan' and w1t
'cord'
or planning net,, so
he
translated
it 'to
spread out the plan nef
[Ancient Egyptian Architectural Design
p.
91. It is first
attested
from D. 18
(e.
g.
Tuthmosis III Urk. IV 166) [Weinstein, Foundation Deposits
p.
1 1- 121.
At Edfu
the ceremony
is
often mentioned,
but it is
never the title of a ritual act.
When it does
apear
it
is in
close connection with pd-dr, and
it is
this
which
is
the title
of a ritual
foundation
ceremony
and
it is
similar
in
meaning'to stretch out the cord'.
The
two phrases are virtually synonymous,
for in
pd-sgr rituals :
in Wetjeset Hor *
*A
q-
in Throne
of the gods
IV 352,10
; stretch
the cord
in
Hor-Maa
W
in Throne
of
Re 111114,17
-, stretch the cord
in Mansion
of
Behdet
A94
-FLIt-
in joy 111105,12
; stretch the cord
in
the
House
of
Horus
6W
ft
-fL
in Wbn-Ur
111167,10
;
in
a cosmogonical
text
(that is
the temple
building is
paralleled with
the
First Occasion)
one of the
builder
gods says
,
wb'. n
q'f4'AQ-
ni
St
wrt
VI 174.1
S
eshat can perform this
act
f
Tl
ea-
IV 14,7
,
but
most often
it is
the
king
who
does it in imitation
of
her 90
-AQ-
111115,2
and
he
also
does it
throughout all cities and
nomes
111115,3
and
he
can
do
this
with
the
help
of
Ptah
41 r. 2%.
123,13.
The Building
texts
in
the temple
mention this ceremony often:
00;
JL

VII
5,6
;
(W
4141
in
the
Mansion
of'Behdet
IV 7,7
, -4011
!
FX
-0-
VII 9,4
;
(W
-*L -ft
by
the
king himself V 6.3. The
pd-sXr ritual shows the
king
and
Seshat
marking out the plan
(sni)
of
the
building
using poles and a cord.
They have
to put the poles
in
the ground, align them
by
using
astronomical observations and put the
cord around them.
Part
of
this is
the action of winding
the cord
round
the poles and this
is
the actual wbl-w3w3t,
but
the whole cermony
is
the
pd-sYr
[see XII
pl.
369 for illustration].
Once
at
Edfu
w3w3t
is
the object of a verb
VII 8,8
-
but
this
may
be
an erroneous
transcriptionof
40
from
the
master text
(it is
also applied
to sni
later in
this text
),
rea
'd.
w3w3tyw conspirators -
Wb 1245 (2) GR
Derived from
the verb w3w3
to plot. at
Edfu they are
dealt
with severely : sm3
frAg
357
IN. Tin
the
whole of the
Two Lands 111156,8
when
the
Ung
goes
from his
palace nn wn
1.1,
-
-
IV 50,13
; two goddesses slaughter
Ow
of the
king V 238,6. It
also
occurs at
Dendera. The
earliest attestation of this
noun
is Urk. VI 63,18
-EVA,
k
which
is
an alternative
form
of w3ty
'conspirators!
.. I
w3b root
"J,
Wb 1250 (9-11) Med. GR
_
Wb Drog. 122
The
Primary use of w3b
is
as the
root of plants and
is
well attested
in
medical recipes.
It
can also
be
the'rooe of teeth and perhaps the socket of the eye
[FCD 53
and
WBI. In
the
Laboratory
texts at
Edfu
it is
used
in
md recipes
to
describe
one of
the
ingredients for
the
unguent:
nswt
11227.10
; also
11227,16
; -61
e)
tW
n nswt seems
to
be
the
primary source of mli
H
192,1.
w3b
is
also used
in
a slightly
different
way
in
texts
describing
the slaying of, enemies : the
king
-V
sm3 sbiw
ftq
-fL.
1
IL3kw. ibw VII 320,15
; also
VII 263,172. ftq
means
'to
sever,
divide'
and the
latter
part of this phrase may mean
'sever,
the
roots of the rebellious of
heart',,
a metaphorical
device,
otherwise unattested.
In
origin w3b may
derive from
w3b
'a
type of roW, so
that
it
specifically refers
to
'stringy'
roots
rather
thanjubular ones.
Blok [Acta Orientalia 8,1930
p.
232]
suggested that
it
came
from
wnb
'lotus'
which
does
not seem
feasible.
w3mmty
Apopis
serpent
Wb 1251 (14) Cr
The
earliest
form
of
this
word appears
in Cr,, VH 117p
where
is
the
name of a
genkand at
this time
it is
written without
determinative. In later
texts the
w3mmty
had, become
one
of
the
four Apopis
snakes,
together
with
dw-qd
,
wbr and
hmhmti
,
and
in
mortuary
literature it is
not only a
foe
of the
dead but
also a
judge
of the
dead [c LBD 125].
w3mmty can
be
mentioned as
breathing fire
which may
indicate
an origin
for
the
word,
for
there
is
a verb w3m,
(Wb 1251,9-11)
known from Medical
texts
which means
'to
roase and also a verb
W 'to
roast!
(q.
v.
) [c f. Hornung
Amduat II
p.
106-7
n.
3951
and
(Seti 1)
,
In P. Br-Rh 33.12 it is
I,

358
Apopis 'the
enemy'iP21,7, -,
7*

[Faulkner
in JEA 24
p.
53
At Edfu
thew3mmtY
always appears
in its hostile incarnation
:
in
the procession of standard
W
-ATIR43w,
--is
put on a
fireand buriil 538,2
;
in
the
Chamber
of
Sokaris
'3s
kezyx
6tk
on the
Mound
of
Pg3 1 191,5
;
Edfu is
st-wnp n wnp
14
the place of
e
-9
stabbing of stabbing the snake
152,12
;
hack
up
the eyeball of
e-
FIL
162,9 (sqr-hm3
0
text).
By
using alliteration the
destruction
of the serpent
is
assured : wnp
(wnp
nhs)
IV 78,8
; the
ball in
a sqr-DM3 rite
is
compared to the sbq3t-eye of
fASlr--
%%
InM,
which
is
subsequentlycrushed-1V
149,11. In
this case the
association with
Apopis is
clear and
further
at
Kom Ombo, KO H
no.
635,2
w3m inty
is described
as
'the
enemy of
Re [see Borghouts, '
JEA 59,1973
p.
118
n.
41.
w3r
A
tet
for
the presentation of meat portions
describes
the
kin
Ig
as a
butcher iry-sh
n
k
IV 128,2. Wb
notes
that the
priest at
Kom Ombo
is called w3r
(Wb 1252,10) but
this may not
be
related.
At Kom Ombo
w3r
is
mentioned
in lists
of priests
KO 11878
p.
245
and
is
the
waab priest of
Isis Nephthys
and
Horus KO 1167
p.
613. T'he
word
is
probably
connected with
"v3r
'rope'
and as
it is'found
with
butcher, he'may be
the priest who garrottes
sacrifices
(especially birds)
with a rope, or-he may
be
the priest who
lassos
and ties
up animals,
too
little is
said about
his
role to
be definite.
w3r cord, rope
Wb 1252 (3-8) BD
In BD 393,5-6
and also
in
a
NK
text
aboUt
Fishing
and
Fowling,
the w3rt
is
the
draw
rope which
pulls the two
wings of a clap net shut
[Caminos, Lit. Frag.
p.
15 B 4,71. At Edfu
the
w3rt rope
is
used
inother'Ways
:
it is
the
rope'of
the'harpoon)in casting the
harpoon
at the
I
hippopotamus,
the
king holds
onto the '-6L c-
IV 343,5; in killing foes
the
king holdsA
in his left hand
and
the
harpoon
in
his
right
V 283,10-11
.
PI. 134,10th
col.
left
shows the
king heri
with a rope around
the neck of a
foe
,
which
he holds in his left hand
,
and
he has
the
harpoon in his
-
his
rope
is in his hand
right.
Also Horus Behdet
is
called
Lord
of
the
haroon
and C-
359
I
I
VIII 7,12
also
he holds"t
Q
and
iies
up
his foes VII 149,17.
The
rope
is
also used
to
hobble
the
calves
in
the
Driving
of the'Calves'
"C--'-'
ntt m rdwy
irw 111168,11
and
is
clearly shown
in
all the scenes of the
rite.
'
The
word may also apply to the cord used
in
w'-w3w3t
for
the
hands'of
the
king
are upon
U-27,
'7-8",
but it
may
b
specifically, a word
for
a measunng rope,
I
used to
reckon
land
lengths. In
the
Elephantine
nome,
Horus' is Khnum,
who reckons what
is in itby
r"
'stretches
out
his the
measuring cord
V 107,1
; at the appearanci of
Sokar
the
king-; dwn
41e-
(L
measure
before
the temple
like Horus in Memphis VI 282,3
;cf.
Urk. VHI
<65e-,
'where
the
king,

brings Amon
the
field
and says
dwn. i
n.
k
in'dr
B31L sb. l
n.
k
A,
r-rf
M3nw I
put out the
rope
in
the
East
and
I
measure
for
you
the
distance
to the
Wese.
The
rope
has
therefore
many uses and
it is
also
found in
an-epithet of the
god
Khnum hnt-w3r. f.
w
The
text
from
the
Elephantine
nome mentioned above, suggests
it
may apply to
Khnum in his'
capacity as the
god of
fields
and measurement,
but it is
more
Iiiely
to
be
as a god of
fishing
and
fowling,
and thus
he is
the
user of the net
Before
the two
'netting'
texts
at
Edfu, Khnum is
present
VI 56,4 VI 236,9 in
appropriate offering as
'&
C1
rituals such as
the
papyrus and geese
texts, the
king is'son
of
Klmum 111 193,2
VII 125,34
;
in'
e
2nd
nome,
Ho
she
is
geese offering, the
king is Rie
"13?
1 *1
"'CE
th
LE
ru re
called
IV 23,3 This
then
does
seem to
be Khnum
as a
bird
catcher and operator
par excellence of
the clap net
[Badawy, Chnum
p.
281. Ibis
may
be
associated with
the
priestly title
w3r at
Kom Ombo (q.
v.
),
though the
gods
here
are
Sobek
and
Haroeris.
The
origin
is in
an
OK
verb w3r
(Wb I 252,2)'to
tie
upa net with cord, so the verb seems tobe
older, though
it
is probable the
oun
is
older
than- attested.
W3 , '- to pd
down
',
liy'
'
set
Wb 1253 (1)
t6
257 (6) Old
-
DG 76,7"
ID
Cr. 505b; CED 222; KH285'Oyu3Z oy"L
An
old verb
,
with various nuances
.
some reflected at
Edfu
To lay down
.
put : cro%nlj
imyt
wpt n
brow IV 255,5
-, two
plumes
head
360
89,13
;Tj nJ stpw
tr b3w
put meat on the altar
VII, 261,13-14. In
temple
building
lissw
grg wrmw
lay down
comers,
found
roof
IV 14,5.
To
offer
,
especially
in
w3b-ibt : often at
Edfu
as
the title of an offering ritual and also within
0V
offering
texts
(q.
v. under
ibt)
spellings:
1382,11-12 1146,9
waterl361,10'.
V 131,7-8. Other
offerings
1479,9-.
tj
TI
-A.
I
1491,15
.
These
are all
food
and
drink
offerings, so
in
practice
the
verb may
be
the
action of
laying down,
or setting
down
a tray containing the
offerings.
Also in WO-lt 'set
out the altar'. a ritual
(-see 'h. ) IV 28,6.
,
qi.
f (Wb 1254,16-17 GR) 'who
adds to
his form'
referring
to the
waxing
To
add
,
w3b-qd.
f /
w3h-
moon.
In
a text
for
the presentation of the
wd3t eye, the
king is begotten
T,
147Jy-
'to
add
to
his form
as
the moon and
illumine
the
land like
the
disk! 187.1 in
the
lunar
text
111207,9
:
Urk. VIII
<89b>
Khonsu is
T
.4P.
Rhind 15,2
71 4,
al.
g
Q-3
one who
lets his form
grow
[Moller, P. Rhind Edinburgh
p.
27
and p.
82
n.
74 Uusson [Miroirs
p.
88
n.
4
;
105
n.
6
;
196
n.
13
with examples]
'whose image does
not cease waxing'.
To
put
down
-
kil I:
not
Wb
,
but
at
Edfu,
the
king
fIA
nbd
'puts down
the enemy'
V
283,15. The determinative
extends the
meaning of the
basic
verb.
To
endure : as an epithet of the
king S1
endures
for
eternity
before
the
living kas
for
ever
IV 2,8
'tr IV 12,2 Horus VIII 1483 1.
w3h-nhbt water plant
I
Wb 1257 (11) GR
It is
unclear whether
this
is
to
be
read as one compound word, or whether
it is
to
be
understood as
'garland
of
the
lotus' [see Dittmar, Blumen
p.
501. The
pehu of
the
Mendes
nome contains,
'stems
and
their
leaves (sp. t) is
rn
II
It\.
J. J-C
IV 35,6
=
Den.
bum.
GI IV 122
same
text
7JTJJJ
A
phrase such as
'garlanX
of
buds'
may well
be
a euphemism
for
the
whole
flower
of
the
lotus
plant.
The
phrase
is
also used
in
ms-msw offerings :
'Rejoice
aVwith says
the
king
VI 246,12
and
in
a
lotus
offering
,
the
king brings
Vk
VI 247,18
;
in
a rnpwt offering
there are
T
hnt Nwn
offered
Yl 250,4
at
Dendera
a
list
of plants
includes
tie
from Nun' MD I 15b (which
led, Wb
to suggest
that this was a water plant).
That
this
is
not
361
'garland
of
buds' is
suggested
by
the
fact
that
w3o
does
not
have its
own
determinative.
There is
also a mineral or
drug
used on the
head in
the
Ebers Papyrus
called
Eb. 260 (Wb Drog.
p.
124)
which again suggests that this
is
one word not composed of
distinct
elements.
,
w3b.
brpw,
plants
A
similar problem exists
here
as with w3b-nbbt
.
In
the sbt-X
there
is
a
list
of
plants
and grains
grown
in it including
I
11 13,
IV 49,3. From
the context
W is
not a verb
,
but
an
element of
the
plant,
though
again
it
could read
'garland
of
hrpw-plants'. It is
a
hapax.
w3h-tp -
lay down
the
head= bow
the
head (in
obeisance)
Wb 1257 (1-2)
This.
term
is
used
from.
the
Pyramid Texts
and at
Edfu it describes
the subjects of
the
king,
who are
given to
him
m
W-tp 'with bowed head'
: p't rDyt,
ly 56.7.
As
a verbal
form (stative)
: the
bnty-Y
people
3tf. f 'bow
the
head
to
his
ater
11402.
w3h garland
Wb 1257 (13-14) Pyr.
One
of the earliest examples of this
word
(Pyr 1213 d/e)
shows that the
w3h. garland could
be
placed on the
head
or at
the throat and
it kept
this two
fold,
use.
The
term may
have
originated
from
the verb w3b
'to
put
,
place', as
it is'placed'on
the
head,
or perhaps
from
the
meaning
'endure'
with
the symbolic
hope it
will grant enduring
life (c f. Inhw bunches). From
the
MK
the
word was
superceded
by
m3b perhaps with some
degree
of confusion,
but it does
appear
in GR
temples
and
especiaUy at
Dendera
where garlands play an
important
role
in
the cult of
Hathor.
At Edfu,
in
festivals (tW
0n
hffw
rn
tpsn
'garlands
of
flowers
are on their
heads' IV 19.6.
-
Here
the garland
is
made of
flowers
,
but it
could well
be
made of-gold and
be
more
like
a type
of
crown
(6 f. D 11125,8-9
and see also the
floral
circlet of
Princess Khnumet from Dahshur, Aldred,
Jewels
of the
Pharaohs, London, 1978
pl.
14).
362
w3y
harvest
,
grain
Wb 1258 (7-9) D. 18
oft.
GR
There is
an older word w3hyt, which means offerings
in
general
(Wb 1258,2)
and
derives from
w34
'to
offee,
hence
w3hyt
is 'what is
set
down
or offered.
From
the
New Kingdom however
w3hyt,
with grain
determinatives
refers specifically to grain, though
Gardiner
suggested
that
it
represented an
idea
similar to
Latin 'copia!
and rendered
it
as
'abundance (see Urk. IV 116,15 for
examples and -
Caminos LEM
p.
415-6).
At Edfu Wy
clearly refers
to grain, probably not one specific tye,
but
various
kinds
together.
for
in
the
Driving
of the
Calves
ceremony
,
it is
w3hy which
is
on the threshing
floor,
where
it is
qq trampled
by
the calves :
Amon
gives the threshing
floor heavy
with
o,
116,
IV 242,11
; the
calves are
driven
to trample the threshing
floor
with
V 87,6-7
;
Horus is Lord
of npr
grain, who created
kqq
:o
111169,10-11.
Fields
contain
this grain :
Field
of
Meru has
?
.
**0*?
*
1
VI 226,8
; the
land
of the
6th LE
nome
&-W-
is brought
with no animals
having
trodden
on
qq
**&
its
grain
IV 26.6
; the
field
of the
drtyw
and
Lord
of the
Ennead
create
T.
with all good things
IV 43,13
with
the
flood,
no
harm
comes to
T1006
1486,3
; god gives
rqq
'-. '
purified
from
pestilence
1525,11 (the last
two
in libation
texts).
Also
granaries are supplied with
7
-*0
(by
the
flood
of the
Nile) I
582,10.
w3(r)hl
to
be flooded
,
to
be
green
,
to
make green
Wb 1258 (13)
to
259 (9) PT
oft
GR
This
verb seems to
have begun
properly as
13b-w3b 'to flood' (see
also
Wb 133) in
the
Pyramid
Texts. In
turn, this
gave rise
to
3bt 'flood
season'
[Sethe, Pyr. Komm. 11
p.
52
=
343 01. The
verb
in
these texts could also apply to
other things, apart
from
water, such as offerings :
q-4kSqq
-, ,
m
htpw-nirw 'he is flooded
with offerings"',
but
also
translated
by SeLhe
as
'he
enjoys
the
offerings
(sich
welgen)'PT
1158b [see Sethe, Komm. V
p.
56and
c.
f. PT 411b
;
1197cl. In
all
i
these texts the
word
is
spelled w3b and after
the
OK
examples are rare and seemingly pre-Ptolemaic
-
examples
are confined to
Wadi Hammamat
graffiti:
Nr. 192 (= RB 74,12)'this divine
nest of
Horus,.
T-
-Roo)
-
nir pn
lm. f
this god enjoys
it!
,
Ile determinative
rather
than a
flood
or water
363
sign suggests that there
is
more
to the
word than
just 'flood',
either of water
flooding
a
land,
or a
person
being flooded
with offerings
.
In fact
the
underlying nuance
is
the
same,
for flooded land
grows
strong plants and a person
flooded
with
food is
made strong
.
In
this
respect the
root
3h is important
1J
for
the
understanding of the
verb,
for it
suggests a
life force
or power as the
underlying
implication
A
translation
of
'refresh"revitalise!
may then
be
closer to this
concept.
As
noted the
verb appears only rarely
between'the Pyramid
texts
and
Ptolemaic
texts
.
but
there
is
a
noun w3h
'fresh
plants, verdure' used
in
the
BD
:
41109
(BD, Budge 228,14)
and also
-61
to
-
'revitalising
watee
is
the
name of a canal
in
the
underworld
(Wb 1259,11
=
Nav.
Totb I 10 Aavignette
.
7bis is
the
first
time
a water
determinative is
used
in
connection with
this
word.
From
the
late New Kingdom
a modified
form
of
Wh
appears
in
use:
Q-jh.
-=O-A
rwdt plants
%0
are refreshed'
P. Berlin 3049,8,8
and
in Ptolemaic
texts the
word
is invariably
spelled w(3)rh.
It is
used
in
rather more extensive ways than
w3b
but has
the same underlying concept.
It is
not usually
used of the
inundation
as a word
'to flood',
which may confirm that this
is
not the original meaning
of w3b.
It is
used of
incense
: 79
k fdts Or 1558,16 fnd. k, 1142,13-14
M
-9 9b
%k fnd
m
bnmt 1451,14;
0* 5"? '-
fnd. k 1531.4
-C=P.
jinmmty
m sty
1 134,3
; perfume of the
lotus
-&I
'P
A
hnmmty 1 181,5
; md52" S! f
CED
4=1-
fnd.
tn V 84,17;
myrrh
being burned
f1rW: Qc
%Rb, fnd. kV1306,3.
Light beams
:
Wetjeset Horus
IRIG: " 1-k
m mw.
f VII 111,12
*.
Re Horakhty
t3wy
m
hddwy 1364,1;
m ws.
k beams
shine
in
your window
1538,14.
m
h3w. k IV 102,12
Ve MW fnd. k 1117,12;
1.0
also
V 217,18 'w. k
n m33. s
'your body is
refreshed at seeing
her' VII 290,9.
Plants
:
deities M hrrwsn 'they
make green their
flowers for
you'
H 176,8-9
"a
the
Nile has
made green your
fields
with plants
1322,2
; when the
sun comes out
-'*'
V,
a
o.
sm3w plants are green
1371,1.
The
name of god
in
the
Sopdu
nome
is
Ig
q jqq
gleaming of
hair, blue
of
skin'
IV 39J.
The
underlying notion
is
that
w3rh represents the
'gleaming'
of new plants, of
light,
of
incense
as
v
364
it bums,
of
hair
and so on
,
so
that
it is
the translucent
effect created
by
the strong
Egyptian
sunlight
which
is
often very noticeable on plants
in Egypt. MS 'gleam' indicates freshness
and
life hence
incense
refreshes the
nose,
Wat
refreshes the
body
-
they all
have
the ability to
bring life
and
revitalise
-
and the sign of
life is 'shining'
or
brightness.
w3b pillared
hall
,
columned
forecourt (FCD 54)
Wb 1259 (12-13) MK
The determinative
of
this MK
term
relates
it
to the verb w3h, thus
Borchardt
translated the
noun as
Inundation hall' [ZAS 450,1902
pA8].
Gardiner
suggested that
w3h was
the
open
forecOurt
surrounded
by
columns near the main entrance of the
palace
[GNS
p.
961. Like
the verb w3t
in
the
Ptolemaic
period the
noun w3b
becomes
wrb.
At Edfu
the term
is
used as a voant
for in
the
pr-m-'h texts : the
king
says,
'I
come
forth from
a
C-3
to the
horizon
of
heaven! V 35.8
'I
come
from 0
A5
-
C-3
to
go to the
Great Place'VII 420; IH 159J.
Wb
quotes an example
from 1128,16 in
the
epithets of
Hathor
as the
first
wife of
Re
who refreshes
fVIF00i
rn nfrws
'
the
house
with
her beauty'
.
The
use at
Edfu
suggests that the original meaning
had been lost
and that
it
was a general
term
for
any
building
with columns
in it. It
may
be
related to
a
term
from
the
Chapel
of
Hatshepsut
at
Karnak
w34t which
is
a processional way station or pedestal
for
a
barque [Lacau-Chevrier, Chap. Hat.
p.
1611
and
derived from
w3h
'to
put or place',
for
the
barque in
procession could
be
placed
here [Spencer,
Temple
p.
1031.
w3s
dominion
,
power
Wb 1260 (6) be
mighty
Pyr.
As Wb
notes
I
is
most often
found in
connection with
I
and
Gardiner however
noted
that
it
meant
'power'
or
'dominion'rather
than
Vohlergehen GRIcle Mnuscula Lexica, Fs. Grapow.
Berlin 1955
p.
2 I
and
it has further been
shown that
in GR
temple texts
w3s
is Might! in
the sense
of physical power
[Winter, Tempelreliefs
pp.
84-51..
-w3s
appears at
Edfu in
the
offering ritual
dilrdi
'f
I
:I
219,11-220a
the
king
presents
LI
to
Osiris
accompanied
by Nephthys, in
a pun
they say,,,
I
dt. k
mI make
your
body
powerful as
Osiris! I 220a
;1
4252-10 he
offers
the two
365
to
Horus
who
hold
and and
is
'Iz7
Lord
of
Life
and power
(see
pl.
25a 3rd
reg. and
33a 3rd
reg.
).
"The ritual
bnk
I
ft I
?
resenting
life
,
stability and power'
is
more
frequent
.
The
offering
is
rewarded with
the
kingship
of
Egypt
so that the
I
is
seen as the
means
by
which
the
king is
able
to
rule. w3s
is
subordinate to
'n however
which
dominates in
the texts
for
this
ritual.
The king
can
be
'mighty'
against
foes
as a reward
for
the offering
(1154.16 ff. I
233,18 ff. 1310,19 ff. 168,5-16)
and also wsr
bm. k
m
Wsir 'Your 11ajesty is
mighty as
Osiris'
VII 111,14-112,11. Recipents
of this
offering are all gods concerned with
kingship
:
Horus, Osiris,
Nfin (1407,14-408,8)
and
Ptah.
-
for Osiris 1481,8-15
,
the
king4a
nUtywrib;
Variants
of
this
ritual are : rdi
t9 I
ch
ms
tfl IH
299,5-10. The king
usually wears
the
Double Crown
or an equivalent
(Red
crown
plus atef)
,
or
-L
to
show
that
he is
the
legitimate
ruler and
holds
up
Itf
(pl. 26a 2nd)
or
(pl. 35b 4th
reg) where
the amulets symbolise
the appropriate qualities.
The
sign
appears often
in
the temple
decoration
and on
friezes
alternating with
InD
signs.
Gods hold it
in
their
hands
as a stave to'show
it is 'divine
powee and
it is
an attribute of the
king IV
56,3
or a reward
for his
temple
building IV 331,5. Winter studied
the
rite of offering
'nb, dd
and
w3s
in GR
temples and conculded
that the sign
dd
represented
Osiris
,
flanked by Shu ('nb)
and
Tefhut (w3s)
,
so that the rite
has
other
implications [Winter, Tempelreliefs
pp.
69-102].
w3s sccptre
DG 77
Wb 1259 (16) Pyr.
The
w3s sceptre or stave
is
prehistoric
in
origin and possibly was used
to show a prop of
heaven
and so
denotes
the
idea
of might.
It is
thus carried
by
gods and goddesses and also
it is
a possession of
the
king
to
enable
him
to
jirform
his
role.
In
the
later
afterlife
literature it
can
be
carried
by
any
non-royal person
[Hasan, StOcke
p.
7
and pp.
18-20
;
189-194
;
Fischer
,M
13
,2
ff.
',
and review
by Fischer
of
Hasan in JEA 64,158-162] The
-sccptre
has
an animal
head
,
perhaps a
donkey
or
mythical animal
(c f.
the
d'm
sceptre or snake rods)
[LA VI 11524].
At Edfu, in
certain cases can
be
a physical sceptre rather than the
'might!
or powee though
the
distinction is
ambiguous.
For
example : the
king br 3m. f 'nh"he holds
the was and
366
grips
the
ankh sign'
IV 55,11
.
In
the offering rituals noted above,
the
king
offers
the w3s amulet as
a symbol of
'might' [Winter, Tempelreliefs
pp.
67-1021
w3s
to
be
ruined
,
Men down
Wb 1260 (9)
to
261 (1) later form
spelled w3m
? Wb 1261 (2-7)
-
II
The
verb
is
used
to
describe buildings
which are ruined or
derelict: bricks
are made
to
'build
m
itrty. k
what
had fallen down in
your
Two Shrine
rows!
111114.5
; the
king 'renews
in
the
Two Shrine
rows'
1157,6. This
may
be
read as
Wm however,
which may
have
gradually
replaced w3s
in Egyptian from
the
l8th Dynasty
onwards.
71is
seems
the
only way
to read
the M,
unless
it is
a consistent mistake where w3s
-m
has become
w3m.
Faulkner
notes
that
is
due
to
confusion with
fm [FCD 551
,
but
writings such as this are most probably only
Xm.
As in
the
hymn
to the
Good Year:
n
dt 'you
renew
... -
you
do
not
decay
(or
are weakened) nor
does he decay
evee
VI 99,6
.
Here
perhaps
'disappi. decay 'fits best [after
Meeks, An. Lex. 78.0866 'ddpdris']. Germond
reads this as
d!
m
but in
a note suggests w3s also
UL
a
Donne Annde,
p.
571. In
puns examples can
be
more certain:
Horus
gives the
king
w3t
WAi
a road
far from
ruin'111
117A.
In
the
GR
period the meaning of the
verb
is
extended when
it is
used
transitively
'to
make
fall'. Yft
records two
uses of this
from Edfu
:a minor
deity
says
dU
n.
k
wn mw.
k
'I
give you might to
fell
those
disloyal
to
you'
1190,1
; the
divine bas
Wmmty
hr 13 t-Pg3
'destroy
the
snake on the
Mound
of
Pega! 1191,5-6. From
the alliteration of w
it
seems
that
ITIP-
is
read as w3s/w3m, so that the
examples above may
be
treated
in
the same way.
The dernotic
word wls
'to
overtum
,
turn to
flight! [DG 96,8]
and
Coptic C)ywk-,
[CED 211; KH 270]
may come
from
the transitive
use of w3s and confirm that the
word
is
read as
w3s
in
the
Late Period [though
c
f. Cr. 477b lean
,
be bent
,
confounded] where
the
I>s
comes
from
metathesis of w-s-
(r)
and confusion with wsr.
w3styw citizens
Wb 1260 (5) GR
This
term
is
used at
Edfu
and
Denderalo, denote
ordinary people
It derives from
the name of
Thebes
367
w3st
'the
city', thus
w3styw are citizens of this city
in
particular.
The
word
is
used
in
a
'good
sense
Xp
s- m'
Yps'w 'provide
citizens with provisions'
MD 111 21
y; swd3
MD I 30a Horus
says,
drp. 1
i
=1b
'I
provision your citizens'
VII 230,1
and
from
the
context the
word
is
not
'fallen
ones' or
'foes'. In
a
hippopotamus
slaying the
wnnyw
1wnt
inhabitants
of
Dendera
are paralleled with
the
I
b
III'
nfrw n
L"
0
MD III 73b.
There is
also a reference
to the
derivation
of the
word
in
a text
for
presenting
P
cakes
to
Amon
P3-'dr
,
for he
says to the
king
,
tit
10 ib4n im. k 'your
people,
their
hearts
are yours'
H
47,11. This
aspect of
Amun is from
a
local Theban
cult
,
so the appearance
here
of w3styw
is
most
appropriate
[Vernus, Hom. Saun. 1463476].
-
Meeks derives
the term
from
w3s'to govem'meaningthose who are ruled!
[Donations 14 (7)].
w39
to
worship
Wb 1261 (9)
to
262 (8) Pyr.
In
the earliest texts
w3
is
very much associated with words such as shm,
'mighe,
spd
,W
'power'
which all refer to qualities of gods and
they
divide into
two
pairs w3Yand spd
,
b3
and sbin where
the
first in
each pair
is
spiritual
in
meaning
,
the second
is
physical
[Sethe, Komm. III
p.
150-151]
,
though'they can
be
variously combined.
*
w3Y
is
used
in
names such as w3X-pto
in
the
Old
Kingdom,. in
the
same way
that shm and
W
are
[Ranke PN 1741. They
are attributes of
'verklartheit'
(radiance
,
transfiguration) and
-
w3Y may
be
taken as
'worshipfulness'
,
in
the
way that
*gfyt is
'awefulness'and. the determinative
shows which attribute
it is [see Assmann, MAS49
p.
118
and n20
for
combinations of
the
four
attributes].
In
the
Edfu
texts w39
is
used as a verb
'to
worship
,
to revere!
With-direct
objed
-
sistra text,
'men
and women
tr
revere you'l
153,16.
It' is-
used
in
connection with shm : the
Table
god
is
spdAi QR shmAi
'shrewd
worshipful and mighty'
VI 153,8 [after Blackman, JEA 31
p.
591
; possibly too.
an offering
bearer
with grain -F1
rl
013
4
'a'

1466,9. In
these
instancesit is
certainly used archaically.
.,,
The
transitive
form
of w3 is also used
in
parallel with other verbs
forpraise;
revere,
,
in
particular
e
b.
kn
tWb
indicates
this
is
a
GR
use) : the great waab priests
hr
'2-
1
-';
D
cr
q
the temple
gcd!
IV
15,2
; and also
'all
places n
HB
st
P
4-
n wbn
R'
-'revere
368
Horus
,
and adore the rising of
Re 1463,14
; the
lector
priest
hr
P-
I
qf7b
nb
bkn
sw3Y
.
C313
n
k3. k
adores the
Lord
of
Praise
and worships your
ka' 1557,18
;cf.
Urk VlH 55f
-I
C=
nUn w3b-qd.
f in
w'rtyw m'njit.
,
0, r
[Barucq, Louage
p.
32-33 deals
with sw3Ybut not w3g]
w3)f enemies
This
occurs at
Edfu, in
parallel with other terms
for 'foes'. Ile
text of the md3t rtb p't
,
begins
-
rth
ic-6L
IL3kw-ibw VI 235,6-7
,
translated
by Fairman
as
'vain
glorious ones'-
[MSS Fairman]
; and
in
a slaying
foes
text
,
this
is
repeated rt4 -R]kmV
bb IL3kw. ibw IV
78,17. If
this
does derive from
w39
it is
this
quality
in
a
bad
sense, as
indicated by Fairman,
and th.
only one of these attributes to
be
so used.
w3t side, way
Wb 1246 (17)
to
248 (13) Pyr.
C. f. Cr. 472a; CED209; KH268 OyOf-l' oyol
w3t
is
used conventionally at
Edfu
,
especially
in
texts such as the pr-m-1h where the
'way'
of the,
king has
to
be
purified and protected
by
the
removal of
foes
and
hostile forces. For
example,
the,
speech of the
lunmutef
priest where w3t
is
spelled,
IV 51.1-11
and
introduction IV 50,177.
This
all constitutes the
wp-w3t
'opening /clearing
of the road'(
%f'Cr
IV49,10).
w3t
is
used after certain verbs
s9p
tp
w3t
'to begin
a
journey' (Wb 1247.6) in
the canal of the
5th LE
nome
,
HB
im
92-
QVRR
'begins his journey
outside
heaven' IV 25,8
rdi-w3t
'to
give
freedom
of way'
(Wb 1247,11-13)
.
Ibis
applies especially to the
ritual of
'freeing
four birds' [ Esna V
p.
178
n.
(h)]
analogous to
'Firing
the
four
arrows', which symbolises
the spread
of the
power of the
king
to the
four
compass points, so that the
four different birds
act as messengers
for
the
king
especially as part of the
coronation ceremonies
[LA VI 1044-10461
.
Ite
ritual
is known
from
the
New Kingdom in detail,
particularly at
Karnak
and
Medinet HAW [Schott, ZAS 95,1968
p.
54
-
65]. The
ritual
is
shown at
Edfu in
a scene similar
to one
found
at
Karnak. At Edfu
three
birds
a
falcon
,
vulture and
ibis
-
are rele
,
ased
by
the
king before Horus [XII
pl.
368] but
the text
is
not as
369
extensive as the
Karnak
texts and
does
not give the title
of the
rite
[1112
to
16] At Medinet Habu
Li 19,
a 1-1 1=
- 4% 1 91
'Setting free foar birds' MH IV
p1205,25
it is
one of the ceremonies
+-
oil
of
the
feast
of
Min
and
is
connected with
the reinforcing of
kingship
.
The festival calendar
at
Edfu
gives
details
about
the
ritual:
A-JI
C3
V 125,3
;
'prw birds
Q.
2'
ir*i-oi
r rsy mh.
t l3bt imntt
are
freW6
south - north
,
cast and west when
the
king
appears
in heaven' V 312,4
;
Lj
-A-A
ur,
%..
'prw V 358,4
;
J:
n
'cr,
"
it
r rsy m4t
imnt i3btt V 132,10-1l. 'This latter
text
is
recited
by
the scribe of
the
divine
book
and
igoes
on
to explain
the significance of the ritual
the southern
bird is Imsety,
northern
one
Ibpy,
western
Duamutef
and eastern
Qebsenuef
-
so
these
four
geese are actually equated with
the
four
sons of
Horus. This
rite
is followed by
I
the
I
Shooting
of
Fouriri-6ws but
though
it is
part of the
festival
calendar
it is
referred
to only once on
the temple walls.
A
vignette shows
the
king
offering
md-unguent
to a
falcon,
vulture and
ibis 11 14
'
This is followed by
a
decree
of
Re
which gives
control of all
lands
t6 the
king 1113.
w3t-nir'god's way'(sacred way)
Wb 1248 (1-2)
At Edfu
this term applies
to the actual paths
in
the temple along which'ihe god would
be
carried
in
processions.
One
of the
doors in
the
Hypostyl'is
alled*
V7-
'door
of
the god's way'
V 4,1
and
by
this
Hathor
came
into
the
Great Place. Presumably then
the
Gods
way
led Erom
the quay
to the temple
,
thus
is
the main approach or'dromos'
[An. Lex. 79.0585]. The door in
the south of the
temenos wall
(L) is
calledGreat
door before Wetejeset Horus
and A' of
Harsonithus
at rest
in
the
klwt-mn-bit (Edfu) VIrI 169,2
-
ptibly another main entrance gate
for festivals
.
w3d
be
green
,
fresh
,
well
Wb 1264 ff
DG 104,4
Cr. 493a
;
CED 217
;
KH be
raw',
fresh.
green
OYWT
w3d
is
the papyrus plant, a green
,
living
symol of
health
and
freshness
-
which encompasses a
number of
English ideas.
To be
ffeen
(Wb 1264,12-14): driving the
calves, one calf
is
erroneously
described
as
being
10 1,8. As
an'adjective : the names of
foes
were written
in
execration texts
in
green
ink
on''clay statues
370
-
1'
'i
VI 235,5.
To
make green
(transitive Wb 12653 GR)
: green eye paint
it
makes green your right eye',
184,6
; green cloth
I\
--I-
it
makes green your skin
1244,17
;
both
of these are ambiguous and
could
be
translated'make
whole, make well'.
W
Befresh (Wb 1265,2-14):
to
describe incense
: mnwr
fresh incense 11210,3,;
Inty
fresh
myrrh
for
the
hair I 206a.
To
thrive
Rm=
(Wb 1265,16-266,9)
: altars
'1\
thrive with
k3w
offerings
1471,18
; offerings
'5\
tP
wdhw.
k in
offering
texts
1450,12.
Make
thrive
(from
the
NK)
common at
Edfu in
the phrase w3d
t3wy
rn w3jl'who
makes
thrive
(or
rn w3jLs
111120,4
c3 makes green) the two
lands
wiLh
her
papyrus sceptre :
Hathor
7,77 C3
.5;
Wadjet
m w3js
IV 72,6-7
..
Ile
verb applies
to other
things also,:
Sakhmet
wdw pn makes prosper
the offering vessels of the
falcon VI 155,8
when
Horus
shoots the
arrow of
Sakhmet
then
'one does
not
live
or
im. f
nn mwt.
f he
causes
to
4t
Y
thrive
by it
and one
does
not
die! I 3132
; also
Lord
of
Mesen
4L
VII 102,3.
In
phrases : w3,
d-msh' (Wb, 1265,25 GR)
an epithet of
Horus Behdet
91\
'25
Lbn
iLkrw.
dsr-hprw 1128,3 (pl. 262) in
an offering of
four
caskets of cloth.
W
Also
at
Dendera.
w3d papyrus plant
-
Wb 1263 (7)
to
264 (4)
DG77
Cr. 493b
;
CED 217
;
KH 279
greens in general
w3d
is
a papyrus stalk with the
leafy flower head
at the top.
It is
symbolic of
Lower Egypt
where
there
were papyrus swamps
in
ancient times and
it
was
here
that
Horus
was
hidden from Seth
and
brought
up.
The
plant
is
the symbol of vitality and also of protection and
both
of these qualifies were
associated with
W3dt
,
the
uraeu goddess of
B
uto
,
Pe
and
Dep.
The
plant
is
the object of several offering rituals, all connected with
Lower Egypt
and related
to the
inheritance
of
the kingship [see Dittmar, Blumen
p.
50,99ff., 134-143].
Dnk/hrp
w3d r3
'Offering
papyrus and geese.,:
together they are
the two abundant products of
the
371
Delta
marshes
.
Horus,
who most often receives the gift,
is in his
aspect
Horus Lord
of
Mesen
and
Lord
of
13rw
-
never
Horus Behdet. He
returns
to the
king
produce of the
earth
,
the
flood
and
field
and
from
the
whole of the
Two lands
7
ltA'
1476,4-11
; or
the
king
receives supremacy over
the
Two Lands
and
Nine Bows
7'
IV 391,16
;
Horus
slays the enemies of the
king
7
VII
101,8-102,3. The
god can
be
accompanied
by Unt-13bt,
the
Lower Egyptian form
of
Hathor
and
together they ensure a provision of
birds
and geese and
fields
with
their produce:
7
1374,10-375,6
;
IV 120,4-121,4
-,
7,
IV 276,12-277,10
.
There is
also punning on w3ji:
brp
U 7V
rt
0
and
here. Khent-labet
also says
.,
sw3tW
4'w. k
m
(8)111
tie
192,18-193,12. In
the
Chamber
of
Behdet
too
71,
s;
is
offered
to
Horus
accompanied
by
a series
of
Lower Egyptian
minor
deities
who guarantee
the
kingship
and all produce of
the
Delta 1
306,12-307,14. Usually
the
king
wears
the
Red Crown
plus atef
for
this offering
(PI. 63 4th
reg) : the
atef alone
(pl. 30blst
reg.
); hemhemty (pl. 107 4th
rcg.
)
and
he holds
up a
bundle
of papyrus plants
link is
offered
to
Wadjetas
111231,13-232,3 V 100,11-101,4
where she
protects
the
king from
evil and
harm
and makes
his body
thrive.
The king
wears
the
Blue Crown
and,
Red Crown
respectively.
Ibis
offering
is
also made
to
Horus Behdet, Lord
of
Mesen,
to
establish
his identity
as
the
Horus
of
the
Delta
marshes :
VII 258,16-259.12
with
bnw
plants are offered
to
Amun
.
Lord
of
Sma-Behdet VH 173,6-174,3.
The
offerings
have
the two-fold purpose of ensuring
the
'health'
of the
king
and of
his dominance
over
Lower Egypt.
Ile
uniting of
the papyrus plant and
Upper Egyptian
reeds symbolises the union of
the
Two Lands,
Ve
as
in
the writing of
t3wy
as
T7
and
it is
often alluded
to : swt
4$\
14 1
are united
by BB I
T
IV 55,11
; s'rw reeds are united with
VII 173,12.
450,11
; snsn swt
dmd'm-'b
The
plant
has
a number of other qualities sitn
hr brightens
the
face
of
the
god or
king:
1555,15;
'Twill
1565,8
and
in
papyrus
texts passim: e. g.
1476,7
Goddesses in
the
Late
and
GR
periods often carry one w3d-papyrus stalk as the counterpart of the,
male wsr sceptre
[c f. LA IV
p.
671-2]. From
the
Rarnesside
period
in
particular
lioness headed
goddesses carry
the papyrus, especially
Bastet, Sakhmet, Menhet
and the papyrus as a symbol
of,
372
protection and above all of the vital
force
and the renewal of
life is
connected with
Hathor. From
the,,.,
Old Kingdom
the
ritual of
W
w3d
is
performed
for Hathor
and as a
Delta
cow she can
be
shown
surrounded
by
papyrus marshes
.
It is implied that
she
is
the
nurse of
Horus in
the marshes.
Lioness
goddesses are the
raging
form
of
Hathor
so they share
her
association with papyrus and
Khent-labet
wears
the
V
headdress
of
Hathor (e.
g. pl.
93
.
3rd
reg.
) [Montet, Kbni 14.1957
p.
102-108
K. Sethe, ZAS 64,1929
p.
6-91.
The
papyrus enjoys
fast
and
luxuriant
growth and
like
the
lotus
grows up green and
living
out of
decayed
matter and mud so
that it is
a potent symbol of renaissance and
life from death. In
the
hands
of
Sakhmet-Hathor
,
who controls
dangers
at the time of
the renewal of
the year,
the
w3d sceptre
is
aV#et
is
thus
the
symbol of
her
power
to grant the re-birth of the
king
and guarantee
his life
-Sh
'7
Lady
of the
Paprus VI 268,5 [Germond Sekhmet
P-267-2701
.
Frequently the scePtm
is
used
thus
W3dt
w3d
t3wy
ra
YI
IV 72,6-7 Hathor
sw3d
ldbwy
m
71
IV 109,5
also
IV 132,16
T'J
V 101,2
; sw3d
b'w. k
m
in
my
hand V 225.2
Z,
\, bm. k ds. k IV 120,5-6.
Ile
sceptre protects
(bw) [J. C. Goyon
jConflumdon
p.
119
no.
3081:
of
Wadjet 111232,1
dt. k from
evil
VII 173,7
; and
Horus
grants that the
body
of
the
king
I--
is
-
healthy by
means of the papyrus
VII 101.17
.
The
sceptre can
be further
qualified as
the w3d n
'nb
'papyrus
of
life (from GR
texts) :
Sakhmet
protects the
falcon
with
in her hand
as
T74
-7/ and
I
protect your majesty
from harm
TD
Wadiet vi 155,10
;
Wadiet
1=0
111232,3
;
in
a green cloth offering
,
Vadjet
makes thrive your
body
with
7P
Tie-
1423.17
;
Horus
gives the
king
7 Ik
13
t !
=-w
this
your
beautiful
papyrus
driving
away evil
from
your
body
(
text
VII 296,1
;
Wadjet
says
,
'I
adorn your majesty with
Y! A
I
the
noble papyrus and
I drive.
away your enemies'VI
51,13.
In
the'
17th LE
nome, the
pehu
text
alludes to the
mythical
importance
of the papyrus plant
.
The
C313
-%m
pehu
has
mnh plants and'-r-3"ma,
-
'a'-'
imn
m,
hwn 'and its
paths
hidden in
secret papyrus of the child
[Gardiner, 'trackless
papyrus'
JEA 30,1944
p.
53
and see
Montet
,
OP-Cit-
y
-*
T-
p.
107] IV 35,18-36,1
;
in
the
Khent-labet
nome
,
the
land
contains greener and
IV
33,8
; the goddess
Sekhet has
--
"'fN V-
-- plants
in her hands 1565,10-11.
w3,
d
was also a general
term
for
plants and
is
used
in
this way
in Coptic
and
demotic
.
The
papyrus
373
for its
greeness and
luxuriant
growth
is
the
representative of plants
in
general
but it is difficult
to
say
where
texts specifically mean papyrus or plants
(Wb 1266,11 GR). The Edfu
examples quoted
by Wb
for 'plants'
come partly
from
w3d and
0
offerings and partly
from
contexts where a general
term
would serve as well as
'papyrus' (for
example
1555,15-16
even
here
this
is followed by
a reference
to
Khemmis). T'he
term
w3,
dw3d
may
have
served
in
temple texts
for
the general
term
leaving
w3d
to
refer
to
'papyrus'
plants and all
its implications.
w3d papyrus column
Wb 1264 (8) MK
also
LA V 345-7
Papyrus
columns are a common
feature
of
Egyptian
architecture,
the earliest
known is from
the
Step
Pyramid
complex
[Spencer.
Temple
p2371 and at
Edfu
they are
incorporated into
the temple : the
Hypostyle Hall
contains
I +'T
VI 10,8
; the columns
have
capitals of
nw-plants
mntw-plants
bnr-trees
and
T
ve
IV3,7.
.
w3d grain
Wb 1266 (12) Late GR ' Charpentier
no.
307
In
a
bnk
sbt text,
it
goes on
to stress
that the
field is
producing grain and one of
the
variant names
'T?
Te-
'grain is
green'
VI 260,14
.
There is
a precedent
for
this
in
a for
grain
is
w3d:
text of
the
Third Intermediate Period
at
Karnak
:
in
the court north of the
IM
of annals
#
r0m,
tpy4mw
//// Wb Beleg Karnak
<680>
It.
may
have been in
more general use
than
suggested
here.
w3d child, son
Wb 1264 (5-7) GR
Literally
this
is 'offshoof. ' derived from
w3jj
'a living
papyrus stalk!
i.
e. son.
It is
almost always
followed by
a complement showing the
king
or god as
the son of a god e. g.
]Vr Wsir
[Cat. des Mon. I
p.
57]
and at
Edfu Hr.
w3d-Shmt and w3d-n-W3dt
]Vr.
w3d-Shmt
[examples
collected
by J-C. Goyon, BEFAO 74
,
1974
p.
76-8]
.
Goyon
noticed
that
25
of
his 27
examples were
directly
connected with rituals
to avert the
dangers
of
the
374
changeover of the
year, pestilence and emissaries of the
lioness
goddess.
The
term
is first
attested
in
LO
the
NK
and
is
especiallytin
GR
temples
It
occurs
in
the
longer
phrase
kir
w3JJ n
Sbmt b3-tp
- lete
e'
S T
iwf=
tm
n
'nb 'child
of
Sakhmet
who
is
around
his (sim) limbs
,
comp
in lif
:
%%
111309,2 VI 99,14-15
;
VI 156,3
;
VI 269,5-6
;
VII 177,16-17
;
VII 178,34
and
7,,
III
317.7. Also
offering of the
Two Greats
of
Magic the
king is
A
J;
Tj)
VIII 80,16
.
12
green cloth offeringthe
king is
s3
W31it 145,8
.A
papyrus offering
text offers a
kind
of explanation
for
this :
"rake
which strengthens your
body
':
N. 7
is
your name and your
majesty appears as the
falcon
on
his head iw. k
rn
7%7-aoe
nb
iy
you are
Horus
the son of
Sakhmet
and
Lord
of
the papyrus'
VII 258,16-17. Part
of
the reason
for
this may
be
the similarity
between
the
7
and
I
signs
-
thus a pun on signs.
This
may also
be
alluded
to as early as
the,
Pyramid Texts: Pyr 451c 7"
"61
711\
'the
two
Horus
offsprings!
(also Uquier, Mon. Fun.,
-,,
de Pepi II
,I
pl.
13 1.1055
and
20) [c L
also
Germond, Sekhmet
p.
91
n2l ;
U06re, ZAS 84,1959
p.
94 (a)
-
p.
951.
In
sistra
texts the
king has
a
title
n
Sbmt IV 357,7
; also
7
V 258.11
,
which
Ibrahim interpreted
as a priestly musician
tide
[Kingship
p.
1521.
w3d-n-W3dt : also applied
to the
king
at
Edfu in
papyrus offerings of
Wadjet in Khernmis III
"
7?
- 231,17
; or papyrus and geese offerings
TT INT
III 1932 (also
the
falcon is
7N
1A
2-3)
;T
IV 120,11
;
IV 276,18
and
in
a sistra
text
T
J/
7
4M
A
VII 308,3
;
in
amd
ointment text
try 0n Ur VI 100,11
; and
in
a purification
text
122,11. [Ibrahim.
-
Kingship
p.
151-2 believes
this to
be
a
Lower Egyptian
priestly
tide
1.
Dry-W. d. f
The
epithet can
be
applied to
Horus
at
least from
the
NK
when a
list
of
Memphite
gods
in
the
Neferturn
chamber of the
Abydos
temple
mentions
him [Abydos I 39b]. Horus
was raised
in
the
papyrus marshes and when
he became
old enough to tackle
Seth he flew
to the top of a papyrus stalk
to announce ie was ready
.
Ijr-try-w3d. f is
thus
Horus
as
the grown
form
of the
falcon
.
It
may
also represent an equivalence of
Horus
and
Nefertum
,
suggesting
the
primordial creation.
At Dendera,
and
Edfu Horus
can
be
equated with a snake
(and
shown as a snake on the
lotus D11 48a)
-
so
this can
be
a
further
aspect'of
thename
I.,
In
the
late
period
bronzes
showing
Horus
on a
lotus
were made
375
[Schl6gl
-Der
Sonnengottauf der Blilte, 1977
p.
15-16
with notes;
Morenz
-Schubert,
Der Gott
auf
der Blume, 1954
pp.
64-68
with examples].
At Edfu
:
Horus
'no
671
155,12
;
in
the
list
of names of
Horus Behdet he is Hr
ro-v
'TN
1 182 (44) 23 (105)
; slight variant
Hr 1 265,11
.
In
the
procession of priests carryin g standards
,
one
is
and
is
called
:
21&
"Y
1538,5
*,
I
563,11.
The
epithet can also apply to
Khonsu 1258,18
;
1273,16
;
1249,2
; the
House
of the
Leg belongs
to
r-1
7

1250,6
.
Khonsu here is
equated with
Neferturn
as a moon child and
symbol of renewal.
I
w3dt raw meat
Wb 1268 (4) D. 18
In Nddle Kingdom
texts
w3d could
be
applied
to
food [P. Kah. 5,5 Peas. BI, 2,461
and
the
word
is
attested
in
a tomb
of the
l8th'Dynasty
and on
New Kingdom
stelae.
It derives from
w3d
in
the
sense
I)e fresh',
so that
when applied to meat
it
means
it is
raw.
At Effa in
a gargoyle
text, the
lion 'his heart is
content at wnm i
eating
die
raw of
his
foes' IV 279,17
.cE
also
Urk VIII
<48,1>
Montu
wnm
5\
C
s'm snf cats
flesh
and
drinks
blood'.
i
w3d green eye paint
WbI267(9-M Haffis, Mineralsp. 145
In
general w3d can refer
to
all green pigments and eye paints, mainly malachite,
but
also verdigris
and chrysocolla.
At Edfu
w3d
is
used
in
the
ritual of presenting eye cosmetics where
it is
often paired with
black
msdmt
.
The
rite
is introduced
as
pnk for Horus'Behdet 1425,11
; with
Hathor 184.4
;R
286,15
;
bnk
'msdmt
to
Min V 191,11
; with
Isis VI 277,10. It is
also
in
the
form
di
msdmt
to
Hathor 111 143,17
;
Onk
I.
%
r
imnt. f
.....
msdmt r
i3bt. f
to
Min
and.
Tsis
H
84,13. In
all cases
the
king has
mining epithets such as sr-bi3 or md3y or
is
connected with
the
God's Land
.
He
can also
be
compared to
Min
the
Coptite,
whose cult centre was
the point
from
376
where roads went to the
mining regions.
The
mineral
is
said to come
from Pant
,
the
Yt3w
mines and
the
God's Land
-
showing
its
eastern
desert
and
?
unf origins.
In
return
the gods promise
domination
over
foreign lands,
the produce of
Punt
,
Gods Land
and the mines and
because
this
is
a cosmetic
for
the eyes
'all
that the eyes
(i.
e. sun and moon) see' and
the
protection of
the eye.
The king is
shown
most often with
-tS-
crown
(e.
g. pIA5b) or
Double Crown (XII 339)
offering two
bags
containing
the
minerals to the gods
le
In
a practical sense the cosmetics were
for
the
protection of the
eyes
from disease, but it
can also
be
connected with the
Eye
of
Horus
and making
it
whole
in
order
to
maintain the
balance
and perfection of the cosmos.
Often by
this offering the
king'supplies
the
wWt
eye with
its
needs'
(184,11).
The
texts
also pun on w3d:
7ake
17%
n.
f
green cosmetic
it
makes the eye well
' 184,6
it is for
the
right eye above all
111143.18 VI 191,12-14
and
it
also comes
from
the
irt-UrT7. HI144; VII277,11.
The Edfu
texts show the
pattern of the
ritual which
is
also
found
at
Dendera, Philae, Kom Ombo
and
has been
studied
in detail by El-Kordy [Voffrande des fards dans les
temples
Ptoldmaiques, ASAF- 68,
1982
p.
195-2221.
I
Elsewhere in
the temple
w3d
is
used to
fill
the eye
(as
one of
its
requirements) and
it is
the
first
: -41- Vem
named
in
the
list
of substances presented
by Re-Harakhty
: mo wjj3t
=
T%
-
VIII 136,6 [destroyed in MIA I
p.
104 (15)]
.
In
a
list
of
lands
and their
mineral products
is brought by
WA
en
where
it is
said to
be from
the east
'efflux
of your
(Horus)
two eyes and
drives
away
harm/dirf VIII 74,7-10.
w3.
dw
spices
Wb 1264 (11) GR
In
the
Laboratory
texts
at
Edfu, Horus Behdet
as the
Lord
of
God's Land is declared
as
m
iswy
n
'py 'Lord
of spices
(or
plants
?) in
the workshop of the
winged
disk! 11194,15
.A
later
text
has 'NUke
sweet
his
efflux with
-771'
11227,9
which
implies
that
w3dw
is
sweet
smelling and thus
is
unlikely
to
be
a plant
here
.
In
a myrrh offering
,
Hathor
gives the
king
the
God's
land
with what
is in it
,
namely
1419,14
-
again more
likely
to
be
resins or spices
here.
so,;
At Dendera
al
from Punt DII 218,3
:
in
the
burning
of
incense i'b.
ti
rn
377
r. t
nfrmingle with your
beautiful face! MD IV 9. The
word may
derive from
w3d
'fresh
resin'.
W3d-wr Sea
Wb 1269 (12-19) Pyr.
The Great Green, from
the
earliest
texts
was regarded as the primeval ocean which surrounded
the
Land
of
Egypt. In Pyr 707b Pepi is
called
'the
primeval mound of
the
world surrounded
by
w3d-wr'
and representations of the world show
it
as a circle of water around
land (Egypt),
which could also
be
called
Yn-wr
[J. J. Cl6re MDAIK 16,1957
p.
30 ff. ]. The
term could apply
to
any
large body
of water
outside
Egypt
such as the
Mediterranean Sea [KRI 11345,13]
or the
Red Sea [Sinai Inscr. Nr. 211
-
Helck MIO 2,1954,
p.
192]
or
the
Fayum [KRI Il 880,13]
and
it
could also
be
water
in
general,
particularly
the
inundation
waters which might seem
to
be
the primeval ocean closing
in
over
the
land
[c f. LA III
col.
1276-79 Meer; Vander Plas, Crue
p.
135-61.
At Edfu
the term
can apply
to the primeval seas :
Seshat
gives
the
Idng
the
north
to thenmit of
T
&=VI
338,1
; the
flood
overflows as
far
as"'"='
.
1164,15
;
fear
of the
king is
put,
in lands
-WIC
in
the middle of,
"Fv
and
islands
of the
kj3w-Nbw 1,500.11
;,
libation.
water
for
the ritual
comes
from
the
hwt-3htT
T,
"f
31'=`
1500,6. Horus Behdet is
the god who controls the
w3d-wr :
hrp
T\
-2""
j: r- V 1,2
; and
it
comes out of
him "-
*"'
-
VIII 9,7-8
; also --->
e
drives
the
Angry, One
to the sea
V 144,8 h'
More
generally w3d-wr
is
a word
for
the
inundation
Vx=: r
is brought flowing
over the mounds
1113,1
; the
Nile in flood is
wnwn.
f hr
ww.
k it flows
upon your
land 1582,5
floods
the sand
banks IV 46,1. It is
also contained
in
canals : the
hn-sm3
canal
(in
Sma-Behdet
nome)
has
which pours out around
the
h3w-nbw IV 35,11
.
It is
also
the
water
in
the sacred
lake,
-where
the
king
purifies
himself 1125,14.
w3.
d-n-rnpt-nfrt
The
rnpt. nfrt
is Sakhmet
so
this phrase
is
synonymous with w3d-Shmt :
Maat is
received
like
Re
receives
VII 195,2
and also,
7-- 1
VII 57,13-14
.
In
other temples
Re
9sp
YVfjL
at a
Menat
offering
Philae 1230 (18)
;
Maat is
on the
hands
of
the
king like-Re
receives
Benddite
,
Philae 42,6
;
Maat is
received as
Re
receivesl'
IIZ;
=:,
"-, -,
378
CD IV 25,5. Here
the role of
the
papyrus
is
protective, as
it
protected
Horus
at
Khemmis
[J. C. Goyon, Confirmation
p.
119
n.
3081.
w3d-9m'
Upper Egyptian
green stone
Wb 1267 (5-6) 18th Dynasty
In
the
Book
of the
Dead this
mineral
is
used
for
a variety of purposes : spells are written on mummy
bandages in
T
c=1
,j
Spell 163,15-16;
the
wings of the
falc6n
are madeof
T
'
-'
.
".
i
Spell 77,3
;
it
also adorns
Nfin-Amun
at
Luxor
T
KRI H 626,3. It is
also used
to make-
parts of
figures
and
is
most
likely
to
be
malachite or copper ore
from
the eastern
desert
and
Upper
Egypt [Harris
,
Minerals
p.
102
-1041.
At Edfu
: the'two
Shrine
rows are scattered
(or
sown) with
by Horus 1139.13
; the
Two-
lands
are scattered with
VI 70,10
cE with
BD Spell 146,38
the ninth portal
is
sown with,
0,1
which may
be
a prophylactic ritual
[JEA 29
p.
13
nA this
is
green emeralds or green
felspar
.
after
Lucas, NUnerals 1934
p.
39 ff. ].
Itis
also used
to
fill
the eyeby
Harsiese:
'Yj
VIII 137,18 (Lhough
the'pamllel at
Philae has,
-,.
PhiM 1106 (14)). Ite
mineral offering
list includes
the country Or region rvin
which offers
which is
'the
pupil of the eye of
Re
and
drives
away rage!
VIII
73,3-5
.
At Dendera
Tt:
3,
d.
-
is
used
to
make sistra :
CD Il 52,9
;
CD IV 55,7-8 D III"
13,1.
w3dd
The
reading was established as w3d
by Fairman [BEFAO 43
.
1945
p.
1301
with the meaning
'nest!
or
swamp'
.
The
sign
is
used
to
write
the name of
Wadjet
: sLn
tr. k -6 Your face is
brightened by
the
sceptre of
Wadjet IV 392,6.
It is
also used with
the meaning
'nest'
or
'swamV
wd
Un
w3d
'who,
gives
food
to the
youth
in
the nest'
IV 391,16
to
392,1
; also
CD 111105,11
-,
118,16 CD IV 56,7
;
MD
11152 In
other phrases at
Edfu
: the son of
Osiris
comes
from
-'
175-
1402,10 (wadjet
eye)
-.
i
.
xszr
"-"II
Horus
the
strong
bull
appears
in,
izpr
IV 18,7
; papyrus and geese offering
,a
child
in
X! 7-f
1 1-1. -.
I
%-#-r
IV 392,
i
;
Horus is
raised
by
the rhty
in (m-linw)
'%EV -
to
be king
of the gods
V
379
9,12
;
Horus
of gold appears
in
""'v
VII 24,9
; papyrus offering
,
Horus
made
his
place
Z-?
-X
in
z-T-r
VII 259,11.
The
reading w3dd
is
clear
but
the
form
of the
sign
is
still unexplained
.
Gauthier [DG 1184]
notes
that
at
Dendera
the
pehu of the
19th
nome of
Upper Egypt has
a place called
X7-r-
in it [Dum.
GI III
pl.
531. At Edfu in
the
geographical texts, this
pehu
is
called
8IM44=
IV 189.14
to
190,3
and
V 121,13-14.
may therefore
be
a writing of
Khemmis
.
There
could
be
confusion
over the
hieratic
signs so that
is
a mistake
for
the
bee
sign and plants.
w3dyt columned
hall,
Wb1269(6-9) D. 18..
As
w3d
is
a papyri-form column
,
so w3dyt
is
a columned
hall
or court
in
a temple.
The
word
came
into
use
in
the
18th D.
with
the
increase in
use of papyriform columns and
is found in 18th D.
texts,
in
the
22nd D UEA 38,1952
pl.
XHI 481
and
into Ptolemaic
texts
where
it is
a general
term
for
a
building
with columns
[Spencer, Temple
p.
68 ff. ]. At Edfu in
a text
punning on
the
word w3d,
the
king brings
water and purifies, C"-3
from dirt 1324,4
;
in
praise of
Horus
who rests
in
$
r3
1416,6 (parallel
to
w'bt
here).
-
Also
used at
Dendera..
w3d green cloth
Wb 1268 (10-12) Pyr. Rit
-
GR
Along
with
blue/purple,
white and red cloth, w3jit cloth
is
also an
indicator
of status and
in
particular of
kingship. The
cloth
is known from
the
Amon
offering ritual and at
Edfu is
offered
in
the
t- *9 to
Horus in
the
Wabet. Inevitably
puns are made
17N
-=
Y from
the temple : SLU mnhw
T
hands
of
I'
,"
&sw3d
makes well
the
body
of the god
' 1423,14-17. In
return
Horus
gives an
appearance
like Re,
renewal
like
the moon and
life
again
like hapy
,
also
Wadjet is
on the
brow
of the
king
to slay
his foes
.
P1.33a
,
2nd
reg. shows
the
king
with
the
Double Crown
offering a single
bolt
of cloth.
Elsewhere Hathor
and
Harsomthus
accompany
Horus in
the
ritual :
nk
rnnht
bAt in
the
Mesen
chamber
1244,15. The king
receives appearance
dressed like Horus
on
his day
of smn-iw'.
This
text
is
similar
to
one
in
the
Chapel
of the
Throne
of
Re
:
hnk
mnht
hdt
-Y'Y\
1296,7
W
380
where
the guarantee of
legitimate kingship is
stressed.
Evidently
the
king
was expected to wear
these'.
coloured cloths perhaps
in
the coronation ceremony
,
to
show
his
multi coloured aspects
like
the
:,
gods.
.. -- -.
1
-4

-,
-Nr
.
Puns
are often macle to enliance tfie magical efficacy of the
both
of the
latter
texts) ;
in
a cloth offeringi) 4
45,8.
White
and green cloth are offered to a group of
Edfu
gods who all give
back
their own aspect of',
-
kingship
:
Harsomthus:
-
appearance of
Re; Shu
-
millions of years and
hebseds
;
Horus
-
slaughter
of
foes 1124,16.
Green is
the colour of papyrus, embodied
in
the word w3d'green'so
guarantees
health
and protection
for
the
wearer of the cloth
.
As
the
king
wears
the
White Crown
to present
the cloths
[pls. 29a 2nd
reg. ;
26b 3rd
reg. ;
21b Ist
reg.
]
there
is little
suggestion
that
it is
specifically a
Lower Egyptian
-
cloth
.
In
processions the priests carried y among
the
divine
adornmehts
1558,8
*.
it is
also one of
the
cloths made
by Serket
I-
IV 48,6
and when
the
king brings four boxes
of cloth
,
one
contains'
7`2
qq
I
VI 249,3
and
PI. 152. Mis is
used
J. 'N
=
74
'Y" VI 248,13. When Horus
goes to
right
the
hippopotamus
w3dt and
inwy
red cloth are worn
by Horus Behdet
*.
he is
adomed
in
`6'%
IV 3442
and also
in
the
Myth
sjjkr m
S'
VI 83,10. It is
thus a warring adornment and
sign of a warrior.
w3dt snake goddess of
Lower Egypt
as a uracus
Wb 1268 (17)
-
DG 78,1
read as wtt
-it
Edfu
: see above
for
spellings of
her
name and close connection with w3dt cloth,
OCCIIs
often
w3dscepti'.
'I
"
No
te
I
w3dt
fr6M'the hand
of
"T,
't*
&
1423,15
;
Nekhbet is
upon the
reed and
tr
w3d
Wadjet
upon the papyrus
VII 196,5
with the
bee
spelling;
also
IV 392,6
with
the papyrus
and
two
boats
possibly too'--..
-,.
\
appcars on
his brow 1554,17.
w3d.
ty two uraei
381
Wb 1269 (1-4) MK 1
1
. 1,
The
w3dty are the two
goddesses of
Upper
and
Lower Egypt
represented as serpents who are
sometimes shown sitting upon
two
plant stems
(either both
papyrus stems or one reed and one
papyrus stem) and with or without
the
appropriate crowns on their
heads. The
word
derives from
the
name of the
Lower Egyptian
goddess
Wadjet
,a
serpent, and
Wb
attests the term
from
the
MK [BM
839]. It
came'into more general use
in
the
NK (Urk IV, 16,13)
and
from
the
reign of
,
Hathsepsut
comes the
first
example of the
tf
-'
_'
offering
,
made
by Pakhet
to the queen at
the
Speos
Artemidos (Urk IV 287,6
TY
',
, IU
=
JEA 33,1947
p.
18). During
the
18th D.
the two serpents
appear over cartouches or at
the side of crowns
,
and
in
the
25th dynasty
they
were worn with skull,
cap and
fillet having
come to
be
particularly associated with
Osiris
and
Montu [E. Russmann
-
The
representation of
the
King in
the
25th Dynasty, Bruxelles-Brooklyn
,
1974
p.
35-421.
At Edfu
the
ritual of presenting
the two
uraei symbolises
the offering of the
Two Lands
of
Egypt
-
Upper
and
Lower Egypt,
the two
halves
united
,
the two crowns,
the two
eyes and
is
a guarantee of
rule over
the
Two Lands for
the
king. The
ritual
is
performed
for Horus Belidet
:
Onk
jjV
144,10ff.
who
is
ruler of
V 145,1
; accompanied
by Hathor Onk
where
the
Ut
are
identified
as
Nekhbet
and
the
Lady
of
Pe
Oted,
the two eyes
in
their places
VI 285,4 ff.
ti
nk
a_tVll
196.3 ff,
with
Osiris
,
Isis
,
Nephthys 0nkT7
ZZ 04_1%
1148,16
; and most
often
to
Harsomthus
:
link III 118,13ff
;
nk V- 176,12 ff-,
nk
&T&V
343,54
and with
My 0nk-T\"j\
V. JZu
IV 254,11 1, nkl'-'%
I
VII
170,11 ff;
once
to
Wepwawet: nk
-111281,3
ff.
and once to
WetiesetHor
with
Horus: bnk
TT
M&V11282,18ff.
By his
very name
Harsomthus 'Horus
who unites
the
Two Lands'
epitomises the point of the
ritual
and
this explains
his
predominance as the recipient god
here. The king
most often wears a
Blue Crown
type, surmounted
by
the
Double Crown
with
horns
and
two
uraei
[e.
g. pl22a and pl.
77 3rd
col].
Normally he
presents
[pl. 61 2nd
reg.
] but
more correctly
where the
second,
plant stem
is identified
as the swt reed
[pl. 118 Ist
reg. and pl.
152
=
VI 285,161. Once is
offered
pl.
89 2nd
reg.
In
return the
king
receives
the
Two Halves, Two Crowns
and
Two Lands
united.
The
role of the uraeus
is
to
protect e.
-
protect the
body
of
Horus V 6,9
;T
t, &XII
197,3
;
VIII 145,14'.
-They
are worn together
on the
head
of
Horus /King-:
382
188,5
so that
he is Lord
of w3,
dty V 343,5
;
VII 196,7
or ruler of
ttV
145,1
or wr-w3dty
'I?
"
I\ IN
::
&T-JV
254,17
;
Horus
p3 wr
7Y&,
&
(wd3
amulet
text)
1 128,13
and
in
the-,
-
Myth
a text
explains
how
this came about.
In
the struggle
Horus
put
himself between
the two,.
serpents and
his
enemies
fell down because
they
were afraid and
Re Horakhty described him
as' wr
I,
-1
T77?
-V-
down
to this
day' VI 128,10-12. The
17
-%%
' can
be Nckhbet
and
Mehenct
the
uraci of
Ipy 1305,10
and
in
the spell of protection
the are called
the
daughters
of,
-.,
the
Mnevis bull
who
belong
to the
living Horus (king) VI 148,4.
1, -
w3dw3.
d
green plants
j"

Wb 1266 (11)
= w3d
GR 1270 (6-7) GR
plants and w3ddt
1270 (11)
plants, and
Wb
1408,1
tO- fe
NK P. Tur
<
190>
cf.
CrA93b; CED217 OYOTOyCT
wddt
is known from
the
MK
and
is
probably a reduplicated
form
of w3d
'greenery,
papyrus plants'
[Dittmar, Blumen
p.
50]. The later
term
w3jdw3jd
is
an extended writing of the plural w3dw.
This..
word occurs quite often at
Edfu
and
in
contexts where
it
seems only
to
be
a general
term
forgreenery,
r
vegetation' : the sht
field is brought
as
IN
carrying
to
Z"'
7
1567,8
;a snake god comes
94'
afterthe
flood
with
17\
Il 260,7
; the
flood
makes thrive
(w3d)
IM WW
nb
'all
plants
in
all
fields' 1324,1 4;
a
food
offering
includes
-fNITN'
1458.7-8
;a snake
'Bringer
of the
Field'
creates
IJNIYI
10111
1533,4'.
the
flood
makes grow
(srwd) YI
226,11
;
Horus is
14
tP,
11
VI 253.7.
w(3)dd snake
Wb 1270 (9-10) GR
The
reading of this term
s
hould
actually
be
wAd
'one
who
decrees'
and as such
he is
analogous
to,
IN,
the
snake of
'destiny
-i
what
is
ordained'.
The
original writing
I
wid
became
confused with
the,
sign and sound ,7-
w3d and also
t
'- -
Od
.
Thus
all 3 nakes with these
names are the same.:
Prior
to
Edfu
there
are no attestations of this god,
but it
would
be difficult
to
say
for
certain that
he
was
first invented
at
Edfu
oroccurmd. there as a
local
god
[Quacgebeuer. Shai
pp.
140-141).
He is
a
beneficent deity
and that wd
-
is
the origin of
his
name can
be
seen
in
the text
,
where the
,
383
agricultural genii are
brought in
procession to
Horus
at
Edfu
:
he brings
71
sbpr wdt
.....
sbpr wdt.
k 'who beings into
existence what
is
commanded
.....
what you command!
(that is food
and provisions)
IV 44,2 (the
parallel
text
on
the
Naos has
N
in
this position) also
Pl. 98
and
97
;
Mam. Dend. 239.9 --T\
-
1-- 11191,4
1
',
2m bnb1
49=-
4 --; o,
Opet 222
1
'k
v--
mnh.
CN-
wdd can
be
used as an epithet
to
show the provisioning abilities of a god : the
winged
disk
Irv-
who makes
light V 58,9-11
and most especially
the
king in
offering rituals :
he is Hapy
of
Kernet
of what
is in it 158,5
;I
"'
cj
',
472,5
;I
'g'&

An. . 9!
91
n
]Vr idbwy I
105,16
;
f'*
"n
t3wy-idbwy
V 149.7
and
7
'0'
V%--
who makes
Behdet festive VII
Zn^-
a-
207,13-14
.
thus
it is
used
in
much the same way as
Ibl-nfr. This
epithet
is
applied
to the
king in
-A.
-
Maat
offering scenes :7
a-
%--
of
the cities who
founded
the two
lands V 157.12
;cf.
MD
II 30b
the
king is Great
of
Maat
VA.
n
Wd3t
TO-
The
wdd
is
one of the
four
s3-t3 creator snakes at
Edfu in
primordial
times
I^'-
t
in
St-wnp VH 108,7
and together a number of
them act as protectors of
Mesen
nfrw n
Msn 1293,17
;
in
puns mnhw
Owt-Hr-hrw VII 107,17
and possibly also
who are
beside
the
beams
of
the
disk 112,17.
To
stress
the
importance
of
their provisioning as a guarantee of
the
kingship, in
the
Chapel
of the
Throne
of
Re: ' 2-
w3d n
Wist-Hr..
and
! h'-nfr
provision
Mesen
with all good
things'
I
287,6
and
XI
pl.
139 Ist
reg.
-
where
Amon
,
Renenet
and
Horus
appear
in
a
dw3-nLr
text.,
The
god
is
shown as a man with a snake
head
-a
beneficent
provider.
411
The
word
is
also used
in
this
way at
Kom Ombo
: w3dd wd
k3w Ombos 756
=
Soek
; w3.
dd
nb
tpw 822
=
Haroeris
; w3dd of gods and goddesses
844 [c E Guthub, Textes Fond.
p.
212 (b)].
A
text at
Dendera
shows confusion
in
the understanding of the term
nb
nr. wy
bs
m r1k
'Wdd Lord
of
the
White Crown, how
sweet
is
what comes
from
your mouth'
MD IV 75,32. It
may
that the
alliteration of sound was
important here,
not the
actual pronunciation
and meaning of the words.
The
range of
the
word and
its frequency
suggest
it is
also
in
use at other
GR
temples
,
though
its
earliest origins are
lost.
384
wi
dependant
pronoun,
I
masc. sing.
Wb 1270 (12) ff.
GG 43 Junker GrD
p.
39 51
Examples:
as subject
with particles
as object
.
WY ending
for
adjective predicates
Wb 1243 (9-11)
DG 78,3
wy
'woe I'
Cr. 472 b; CED 209 KH 268 0YO(E)
I
GG 49
Used
at
Edfu
often : mn
e-
NN
mnw.
k
mi mnt'How
firm is
your monument
like heaven I'IV 3,10
;-
'How beautiful it is I' IV 9,7
etc. -
wi3
barque
Wb 1271 (8)
to
272 (2) Old
A
riverine sacred
barque [Jones, Glossary
p.
1341
and a word used often at
Edfu
to
describe
the
boats
in
which
the
gods sail or
the
barques in
which
they are carried
.
While
the writings
-W,
vin
152,16
;
VI 6,7
and
'-J:
I%
IV 55,5
can
be
read as either wi3 or
dpt
o'there
are
full
writings of the
word
to confirm
its
use at
Edfu. ,I-,
,
Most
often
the term
applies
to the sun
boat in
which
Khepri-Re-Atum
sails:
leading
the
western
horizon HI'5,12
*
Khepri in P-
q-
-LN
'
IV 32,7
; the
sun sails
in Nut in '-q
"*L-
-
IV 33,5
;
Lord
of
Might ry-lb '6.
qrk
.% IV 37,2
;
'How beautiful is
your
face
appearing
in
C-
I' VI 82,4
.
In
the
festival
also
it is
the
barque
which contains the
images
e,
of
Horus
and
Hathor 7jas
=
V 34,34
12L
V 125,1-2.
Because
of
its
solar connections
it is
thus often associated with
Horus Behdet but
was apparently not
used
in
current speech.
385
wi3-n-R' solar
boat
C-
;
Wj
I=
At Edfu
: the
gods of
Edfu
are m-h3t
VI 150,11
and note also
the
barque
of
Re Harakhty VI 128,10 [Jones, Glossary
p.
2431.
wi3-n-"
boat
of etemity
Wb 1271 (11) BD
0
71is is
a
further
name
for
the sun
boat
,
in
use
from
the
BD [Chapter 1751
and occurring often
in GR
temples
[Jones, Glossary
p.
2431. At Edfu it is Hathor
who
is in
*"
W
as the
daughter
of
Re V'64,16
;
Isis is in
zjs
7
VI 15 1,10-11
;
Hathor is
nb nmt
7.
zdy of the course'
in
We
4r
'VI 284,15
.
The
term
occurs often at
Dendera. in
connection with
Hathor
and
Isis
though
earlier references show that this
later
connection
between Hathor
and the
boat
of eternity
is due
to the
significance of this
goddess at
Edfu
and
Dendera.
,
for in
earlier texts
other gods are associated
with
the
boat
:
TT
<540>,
Amon Re in
;
KRI U 239,6 Seth
or
Baal in
;
Harris 57,3
gods and
goddesses
in; BD 175 Hathor inlOM-4j; Amduat 12; Sallier IV 10.7.
win to push aside
,
reject
Wb 1272 (12-14) LiLMK
This
verb
is
used at
Edfu
most often
in
the phrase win-mw
'to
refuse,
decline
water' with the
meaning
I)e disloyal'
and used as a noun
'disloyal
ones.
It is first
attested on the
Piankhy Stela, line
7:
'1-q 7L=,
n
Om. f 'disloyal
to
his
allegiance to
his
majesty'
[after Grimal
,
Piankhy
p.
18
and p.
288 (n) 291. This
spelling shows
that
it is identical
with or confused with
NK
wi3
to
rejece
(Wb 1272,34). For
the
meaning of win
'to
push away' see
GAS
p.
100.
-
At Edfu
win-mw
is
very similar
in its
use
to
wni-mw
'to
walk on someone's watee
=trespass
,
b disloyal'.
the
antonym of
hr
mw.
f,
though the two
remain
distinct in
spelling
[see
comments of
Otto
,
GUM
p.
44-45]. The
phrase appears
in
texts
where enemies are
destroyed
:
Horus increases
the
e-
44 A. Aft
9D
slaughter of
IF r- V, 152,2
;
he
protcts the
king from
V
103,13
;
he
makes
them
faU
-A
V 187,2
;
he
causes the
king
to
prevail over
-A
V 296.17
;
Q-
-A
also
VII 143,16
; the
king
stabs e-
VII
.
"x

-4.
4
149,14
;
Osiris
pu'ts
fear in '--10
*,
Kamutef
stabs
386
241,3
;
Mehit drives
away
ltA
V 302,16-17
; the uraei
bum VII
4w
^--A
c-
VI 76,9
; they exist no more
C
45,11-12
; they are smitten
vii
-
161,11-12;
Zn
wnns
VIII 118,13-14
.
In
all of
these cases
the
determinative
suggests
confusion with wni
,
but
the spellings are win.
The
verb
is
also
used separately
: when
Horus
eats offering roasts and tastes their taste
C-
dndn-k 'which
drives
away your rage!
VII 142,11-12 i.
e. satisfies
hunger.
-
win
crime
,
trespass
0
Derived from
the
verb win
'to
reject! this
noun apears at
Edfu
:
in
a wnp-nhs
text, nbd r1pd.
t1
I -,
'-*q'24f-A
ir.
n.
f Nebed is
cut up
because
of the trespass
he has
committe4T
VII 167,16
and
sm3-'3pp
'stab
the serpent -1
4C"
-A because
of
his
crime'VH
113.3.
?e
A
CL.
The
meaning of win
is
clear
from
these
examples and the noun also appears
in
the phrase,.,,
win-Dr-w3t/wd3.
k
meaning
'trouble'
or
'he
who
trespasses
is
upon the road' where win
has,,
become
a noun
implying
this: the
king
comes
from
the palace and
the standards go
before him
so
that
-A
hr
w3t.
k 'there is
no
trespasser/crime upon
the
road'
IV 50,11
w3s.
1 0-
qA
-A
hr
wd3.
k V 36,5
;
in
a sm3.
Lstyw text.
Horus
puts
fear in
0
VII 10 1,1
-2.
There is
confusion
here in
the spellings wiLh
the
verb wn
I 'to
walk upon
the
road',
but
this too
has'the implication
that the action
is inCoffCCL
wt one
Wb 1273 (3) ff. Old
DG 8 1,1
-"
-r
Cr. 469a
;
CED 208
;
KH 265 OY4 OY41,
Wb
outlines the
use of w' at
Edfu
See
also *-w-
one
day 1509,5
's.
+A2
q-, 7
T VC7
w'-im. nb and
W-nb-im 'everyone
them':
IV6,3: V 4,3.
1
_0
11
V 3,1
;n
hr
wo
....
w also
in
a
feminine form
at
Edfu
'One is
not
far from
the other of
them'
VIII 146,9
dch
r-
-.
ne-
m-sp-w' :
'Join
the two
lands
4D %,
.
Lj ,
together
IV 20,14.
387
wo
be
one
,
alone
Wb 1277 (1-14) Pyr.
DG 81,3
,
^5
t-
CED217
,
OYU)T
Also
used at
Edfu
and especially
in divine
epithets as the creator god at
Edfu, Horus is 'the
unique
one'
IV 26,6
; also ntk
93'
hpr
m
`vC
ir hhw 'You
are the
one who
first
create,
being One
who made millions'IV
38,7
;
he is
the
On
e god who made things
V 8.9.
Horus is
also given the epithet wl. wlw'one and only'(Wb
1275,9 D. 18). Ile
assertion of a god
,
g-
Ir-p-
as alone and unique
is found in
the
CT II 129L
:
ink
-A
-j
qq
and
CT V 246 b
qq
where
it
perhaps applies to
Osiris. In
the
Amun hymns
of
the
18th dynasty it is
an epithet of
this god as
the
'sole
unique! creator
,
though
not perhaps monotheistic as
Zandee
suggested
[Hymnen
aan
Amon
p.
17-18
; on this also see
J. Assmann, Saeculurn 23,1972
especially p.
115
n.
22-241. The
epithet shows the superiority of one god above
the others
[Assmann, Aspekte
p.
24
n.
641
and so at
Edfu it is
only natural to
find Horus
thus
described '20- VI 156,9
S1
C?
there
is
no other except
him VIII 161.1
; sim. ij
-ItA.
1167,2
second
of
Re 1267,7
.
It
can also
be
applied
to
Ptah however[c f. Sandman-Holmberg, Ptah
p36
'the
truly
*-&L #"-
e-
lone
one] :
.!.
j
-!
j
-iot-
who made
the gods
1137,5.,
wo single
barbed harpoon
Wb 1273 (2) GR
Though
the +A' sign
has
the value w'. a
harpoon
specifically called w'
is
not attested until
GR
texts.
The implication from
the narne
is
that the
V harpoon has
only one
barb
or point, 4 opposed to the
three
barbed harpoon,
thus
is it
properly rather
than
In harpoon
offering
texts
wl
is
a variant on
#mt
,
m'b3 :
Take
'Take
the
harpoon
and your name
is W1 'V 264,13-14
; the
king
raises up
+,
"j-
and
it is
bdb
hb 'the harpoon
of
killing
the
hippo'VH 132,34
and
131,12
respectively.
In
slaying nhs the
king
w
+-W-
fAL-
says,
'I have
received
. -j
V 72,15-16
;
in
slaying
Seth Horus is 'strong
of
hands holding
:
-Ij,
-
-SA-4.
#AL
VIII 144,8
;
Horus
receives
,! -j
Il 5,15 ' Mesenty is 'strong
armed,
holding
:j
388
1306,16. The
scenes show
T
as the standard
harpoon
and
do
not
differentiate between 'type! e [c. f.
pl.
133 4th
col =V
264,13-14].
Inevitably
writings such as *-V-- could read a number of
different
ways and in
the
Wb
references
from Edfu
are simply written *AL
(1424,7)
thus are not conclusive.
Alliteration
may
help
to
discern
the reading, though
it is likely it
could
be left
open to
interpretation deliberately by the
composers of
the texts
: ms
4
111132,1
VII 201,13
.
Wb
also
quotes Mythe
pl.
13
=
VI 113,1 'harpoon
and ropes are
in
the
hands
of the
harpooners
rn.
f 'but
the translation
is
more
likely
to
be 'each
one at
his
name
[Blackman, Fairman in JEA
21
p.
29
w'b to
be
pure
,
to p. y
Wb 1280 ff.
DG 82,7
2%11
CrA87b; CED214, KH267 OYOTT
Following
the principles set
down
under the word
'b
,
is
read as w'b,
but it is
difficult
to
discern how far
this
is
a realistic
division
of the two terms. w'b
is
used as set out
in Wb,
with the
orthographies thus
To
purify:
/I
A2
Ennead IV 52A
b3w
altar
1471,6
; j every place
1325,11
1.7
E)
'o-
i3dt
clean away
impurities 1178,9.
To be
pure:
king
T
when offering
food IV 45,12
pure of
ringers 1471.7
Q
e-
c
offerings
being
pure
IV 25,6
r
13dt.
rnpt
1115,9
also
II
A%
48,16.
In
rituals w'b
is
not often
found
as the title of a ritual
but it
appears
in
what seems to
be
a rite
pr pn n
HB
purifying this
house
of
Horus VII 28,13 VII 177,3
and also as
&-'h3w
'purify
the'
altar
for Horus
and
drive
away evils'
1471,6
.
7te
texts use
'band Wb
%o
together
with
little difference in
meaning.
w'b priest
Wb 1282 (13)
to
293 (12) Old
389
DG 83.1
1XII
Cr. 488a; CED214 0YHV48
From
the
Old Kingdom
the
Wb
priest served
in
temples
and mortuary cult shrines
[Posener-Kridger,
Arch. Abousir II
pp.
581-21
.
In
the
h
ie=hy of priests
he
was
lower
than the
hmw-nLrw
.
The
word
is derived from Wb 'to be
pure and this
priest who was especially pure
in
order to
enter
the temple
may
have been
concerned with
the
ensuring the
purity of
the temple
and offerings though
it is'
uncertain
how
the temple
rota was organised
[c f. Blackman ERE X
p.
297].
The king is
the main w'b priest
in
the temple and
he
often
bears
this title
in
appropriate rites where
purification
is
essential : as w'b alone
in
arranging offerings on
the
altarAl
*
IV 219.10;
d
VI 255,5 [Ibrahim, Kingship
p.
152-3
;
Otto GuM 115
though
with
incorrect
references].
'
The king is
w'b-iqr
in
various
kinds
of offering
texts
[Ibrahim, Kingship
pp.
154-61:
mumrs
q
V 342,14-15
; seeing god
IV'55,1
'VH256,
'1-2;
libation
11143,8
;
incense
and
iba:
tion
/1
b
lk
VH 282,10;
crown of
justification VHI'
rj
q
.4 79,10-11
as
last;
purifying the altar
-C=O
H 142,2
; putting the
offering on
the altar
11139,15. In
the texts of the
hymn
to
Re
there are
11 'It
of
'py4ps
; of
the
'divine
falcon
of
Behdee
who are also
the
hm-Hr
who worship
the god
V11 31,13
and
VII 30,13. The
adjective
!
qr
implies
a connection with
Thoth
the
ritualist. so that
here
the
king is
adept at reciting
spells.
The
w'b
iqr
seems
to
be
a
higher
grade than an ordinary w'b priest, perhaps w*ith special
responsibilites
for, Wetjeset. Horus is
provided with offerings
-
and
its
excellent waabs
who are
knowledgable in
writingVII
188,10.
Wb-13 [Ibrahim, Kingship
p.
561
: the
king
as of the
s3b.
Vwt
accompanies
processions of
the
gods
11178,13
and as such
he is
er
w'b.
kwi
who
is
pure'
11179,4. In
the
laboratory
one of the people
designated
to make
the
incense here is
n
bwt-nir H 227,4-5
and
--j
'of
performing the god's rite'
11215,11-12. Most
often the term
is
used
in
the
plural
where
the w'-'3w are part-of the staff of the temple
involved in
caring
for
the
god.
They
appear
in
lists
of priests after
the
bmw.
nirw
off
and
before
the
Pry-Ww 111360,12
; or
in
the
fist
:
king
,
3tyw-l
,
mw-nLrw
wiw,
'.
n
t',
I
-%
I 553,14.
-At
the
New Year festival
they
accompany
the
barques
of the gods
in
the processions through the temple
-1558,6
1558,11-12
;
1568,11
and also
YVIS1
1569.7 They
perform
tasks
390
such as carrying the
divine barque 1549.13
;
burning incense in
the sanctuary and
thus they are
allowed
to enter and see the god
1347,5-6.
In
the singular the
w1b.
13 is
probably
the chief of
the
waab priests who controlled
them
for
one
month
,
thus there may
have been
twelve
in
all and
for
processions all the
w'b-3w were required
to....
attend.
Wb-lby 'priest
and musician'
[Ibrahim, Kingship
pp.
144-6]
:
in dw3-nLr
scenes
this
is
a, title of
the
king
(I
qIqj
1293,10
V
IV 308,15
;
119
IV 378,8
It
VII 87,13
;
/I 2
qI
VII 194,7
and also
in bringing
god to
his
meal
1483,16. Wb-iby
and accompanying epithets stress
that the
king knows how
to
recite
the-,
-,,
spells
for
the ritual and can pacify the god.
In
the
Myth it is
the of
Horus Behdet
whol
pacifies the god and
his harpoon VI 63,10. The
title also appears
in
the
form (dw3-nLr),.
IV 344,11
and
If)
(beer
or wine offered to
Hathor) 1453,10 [Ibrahim, Kingship
pp.
142-4
and
Otto, GuM
p.
115-1161. It is
principally the
musical roles of the priest and
his
ritual abilities..
'
celebrated
here,
perhaps
he
chants or sings the
liturgy. Fittingly Harsomthus
also
has
this title as a
child of
Hathor
V /I
IV 42,12.
In
the
Myth
where
the names of the
priests are given
depending
upon
the actions of
Horus,
the
general term
used
for 'priest' is Wb
,
for
example
VI 120,4
and
VI 123,7.
Also
specified at
Edfu is
the
w'b-Sbmt who seems to
have been
responsible
for butchering
animals
for
the
daily
offering
in
the temple
[study by Von KAnel, Sekhmet
passim.
,
at
Edfu
p.
263,
p.
276 ff. ]
:
rl
0
16'
enters the
abattoir
VI 346,5
; cats the cucumber at the
Festival
fl,

t ! Po
V 356,5.
,
w'bt meat,
flesh
Wb 1284 (11-12) MK D18
and
(13) GR
do
Ile
teri
wlbt
'meat' is first
attested
in
the
Siut inscriptions
of
Ilapdjefai
where
d
Q.
included among the
provisions supplied
for
the temple
[c f. Siut
pl.
6 276]. The
meat was perhaps
purified so that
it
could enter the temple which may
indicate
the animal
it
came
from had
to
be
correctly slaughtered and
its
meat prepared properly.
The
word acquired the plural
determinative "L
and
in GR
temples
Wbt
meat portions are offered
in
the temple.,
A
stela
from Edfu (early 18th D. )
MU
refers
to meat
from
all cattle'
Urk IV 31,13
so that the
meat may
have been
391
exclusively
beef
originally.
CL
The
ritual
Onk,
/l
I.,.
is
made
by
the
king
to
Harsomthus
who seizes the
meat and eats
it. In
return,
the
king has
all
his
enemies slain and made to
not exist
VII 127,15-128,13
;
bnk
-0
for
your
ka
-
for Haroeris,
where
the
destruction
of
foes is
guaranteed also
V 71,5-10
.
The
scene
shows the
king
wearing an atef crown offering, a tray
with meat on
it
-
to the god
(pl. 105a
2nd
reg.
)
(Drp-stpw) VH In
texts the
word
is
punned with w'b
I)e
pure': nw
107,4 VII 128,1
;
in
the canal of
the,
-hZs--7q,
nome,
Horus is
w'b
Turifier
of
pure meat
' IV 41,8
; the
brazier is
set up.
/
,
) "Ca-; ",
---
VII 301,13-14.
Gods
who receive such an offering
include, Mehit
:
:t
tat tV
302,17-18
,
but it is
a general gift
gill
for
all gods :,
Horus leads
d
Y-
to the temples
IV 214,5. In
this. case the
flesh is
that of the
defeated hippo
and
in
the
Myth
.
iwU
rdit m
Wbt
n nir nb.
'his flesh is
given as pure meat
to
every god!
ILZi.
VI 86,2 VI 138,8
and
in
the
hippopotamus
slaying
texts,
'his
meat,
4AL
.. I have
given to
you!
IV 343,6-7
.
11
Y-- is given
to
every god
VII 168,17.
Also
at
Dendera.
w'b
t Pure Place
Wb 1284 (1-7), OK
DG 83
Originally
the
Wbt
was a craftsmen's workshop
for
making
funerary furniture
and
false doors,
and a
place where embalming was performed
[see Brovarski
.
Orientalia 46
.
1977
p.
1 14-115
;
in
general
Drenkhan, Handwerker
pp.
147-151]. Gardiner
suggested
that
it
could also
be
a place
for
the
preparation of
food
and
in
a wider sense a tomb, so that, anything requiring
'pure
manufacturing
processes orpure rituals could
be
carried out
in Wbt
workshops
[GAS 26
;
Helck, Materian
p.
714
f
and
837 f; Caminos, LEM
p.
1201. In
the
NK it is
the
butchers
court
for
the
preparation of meat and
similar
to the shw.
%0
9%
At Edfu
some of these uses of w'bt are
found: Sokar Osiris is invoked
as the
founder
of
/I
L-3
V 67,3
,V
289,2
;
in
a Md ointment and cloth offering
,
one of the
gods
here is
-
.
01: b
'Anubi,,
/I
c-3
'1188,9. These
then
refer to the
embalming workshop aspect of w'bt and a
392
A
E
libation
text
has,
-.,
ma
which
is
possibly
this place
IV 843-2.
However
a text
for
offering
desert
game
describes
that their meat
is brought
to the shw which
is
the:
/I C-3
VII 164,8-9
,
so this
NK
aspect of the word
is
also
found.
4
Room 13 is
actually called
/J
c-3 -
IV 6,2
1 L-3
VII 16.1 in
the temple
descriptions
and
the texts
here (1409-436)
refer
to
Horus
coming
from heaven
and resting
in
d
A
E3
I
Ich
415,5
and
Y
r-3
1416,6
.
The
room
is
actuaUy a
kind
of annexe
for Rcm)m 14
,
where
the
god's statue unites with the sun
disk. The
texts
in Room 13
are concerned with offering sceptres of i
kingship, incense,
vessels, myrrh, amulets
,
the
harpoon
and
it
may
be
that
here
the
king
received all
of these
as a reaffirmation of
his kingship [Cauville, Essai
p.
88-91]. Ite Wbt
then may
have been
regarded as symbolic of the worksh op of these
items,
a pure place to prepare
the
king,
or even. )
symbolically the
'embalming
place' where
the
king/god
was prcpared
before
reuniting with
the
disk. '
and
being
renewed and reborn at the
New Year; basically it is
a place
for
preparing
things so
that they',
are
'pure
enough
for
ceremonies
in
the temple
(for
the
rituals
here
see
Alliot, Culte I
p.
341-353).
w'b
t
cloth
Wb 1283 (19-20) GR
At Edfu Wbt,
seemingly
first
attested
here, is
simply an alternative word
for 'cloth' in
cloth rituals
%,
=,.
/40
e
mnbt offering
-
mn n.
k
/-12f
'to
clothe your
body' 1238,1
;
in
puns Z=r
'M
your cloth
is
pure
V 190,2
;
in
an offering procession a male offerer
has
with
other types of cloth
1566,15. Similarly in
md and mnht offerings,
the
king brings
W
e.
,ar
dw 'cloth
purified
from
evil,
V 196,8
-
so the emphasis
in
this
punning
is
on
the
purity of
the product.
t
A blue
cloth offering also uses this
word
to
hide
the
go6s
image 131,4-5
suggesting
that
if it is
coloured
,
then
it is
the
same as
irtyw. The king
also approaches
Sakhmet
and clothes
her,
-
with
111300,17.
The
term
is
also used at
Dendera (MD 180
and <1
105>)
and
in
the two temples
is
a general word
for
'pure'cloth
and
is
possibly a
bogus
word,
in
that
it does
not actually refer
to
an specific
type of cloth
or garmenL i--I--
:
_':
393
Wb t heaven
-,
sky
Wb 1284 (10) GR
The
sky or
heaven is
seen as a
'pure
place':
inevitably
used
to stress this
in
the
pun
AM
when
Apopis is killed 111138,3
; and Xx
60-
there
are no clouds
in it 111211,3 Also
the
priest with
the
Hapy
standard
in
the procession, says sw1b w3t.
k
rI
purify your road
to
your
heaven' 1556,13-14.
It is
the place to
which
the
risen sun
(Wbn)
goes,:, the
-columned
hall
wis
for Weben 191
ICU
274,4. Similarly
at
Tbebes
the
gods
live in/- Urk. VM 143
and
Amon
rules
Urk VIII 135 b.
If heaven
was regarded as the celestial waterway,
then the
water
in it
would,
be
pure and
hence
the
detenninative.
Ao%o. *A
w'btyw pure ones
I-I
w'b
tyw
applies
to the
dead
ancestor gods:
in
a clOLi offering text, the
gods epiphanes receive
Cy
the
'pure'
cloth as pure ones!
IV 122,6-7
;
in
an
incense
and
libation
text the gods
philopator are
described
as
in Behdet
of
Re
and the
Otpw
who
follow Osiris IV
304.14
;
in
a
libation
text the
pr.
brw
offering
is
made
to
: zr-% I
IV 278,6.
Wor
be bent down,
to subduel
Wb 1285 (1-14) MK
cf.
DG 84'to humble'
At Edfu
the verb
is
used as
indicated in Wb,
though
its
spelling
is
more
likely
to
be
wr
.
It is
applied
to
foreigners
: the
bdXw in
their encampments
IV 341,12-13
; the
king
b d9w IV 375,6
;
Hor.
uS
d9rt-lands (wine
text)
1 288A
;
in
the
pehu of the
19th LE
nome, the protectoress of
Horus,. '-
n.
f.
she
has
subdued
for him Fierce Face
IV 38,1. It is
also
the action of the mace
,
in
which case
it
may
have
the
nuance
'beat down "club
down':
%,
j
h ds bdgw. f 'her. (Mthor)
mace clubs
his fod IV 341,17
the
mace of
Horus
bd9w YII 162,4.
In
general
the
verb
is
used
in
an archaic way
but in
one text
it
seems to
mean
'to
carve"to
inscribe':
1
394
f- 4.
C.
i,
''
Thoth
nhb gnwty
'Mnbes
the annals and carves names'
VI 92.16
-
and this,
w
is
not attested elsewhere.
Wn Juniper
Wb 1285 (16)
to
286 (5)
cEDG90,1
From
the
determinative
this
is
presumed
to
be
a* conifer tree
[Keimer, Gartenflanzen I 10 1
and
has
been identified
with the
Juniper. Juniper berzies have been found in 3rd dynasty
graves,
but it is
nOt'
certain
if
the tree
was
indigenous
to
Egypt. It
was used a great
deal in
medical prescriptions,
b6th in
berry
and oil
form [Wb Drog. 129ff. Germer, Arznei
p.
20 ff. ]. The dernotic
word occurs
in
the
Myth
of the
Sun-Eye
where
it is determined
with a
flower
sign
[Spiegelberg, Mythus Vocabulary 1681
and
also
in
a medical
text
[Reymond, Medical
text
p.
254].
'are
at your
throat'
ind
At Edfu
the word may
be found in
a wsh-collar offering, where
the
word
is
to
be
understood a
juniper
tree
leaves IV 109.10-11. Wn-w3d'fresh junipee is found in
connection with cloth
ir
m
ins WIL 1388,5
; and
lrtyw lr.
tw
m c"-: y
CD IV 109,9
,
which may show that
it
was used as a vegetable
dye for
cloth giving
the colour red >
purple.
In
the
form it is
put onto the
hair
of goddesses
111298.10
and
in
the
laboratory
2 hin
of these
seeds of juniper are used
in
making
kyphi 11211.10. 4p
W
These
texts
reflect
the
wide range of uses of the
juniper in EgypL
worw
fugitives
f
Wb 1286 (21) MK
The
word
is derived from Wr 'to flee'and in Sinuhe it is implied dmt is-one-who
flees from
theling
and
Egypt [B'149]
and similarly
in LES
=
Doomed Prince 6,10
,
the
Princels.,
-A
called p3
C- Kmt.
At Edfu,
at the
festival
and qriw mingle with
the rejoicing people
IV 17.9. Ile';
qriw may simply
be 'strangers'
to the town who come to take part
in
the
festival,
rather
than
fugitives but
qriw
is 'vagabonds' (q.
v.
)
so
the two categories of people may
be included here
to show
395
that
everyone comes
to the
festival.
w1rt
'leg
Wb 1287 (4-8) Pyr.
Cr. 49 la
;
CED 215
;
KH 276
two
feet
Oyf- FH rC
A
terml
%
Pyr. 186Umay have become
the
later
term
Wrt
which canapply to the
upper or
lower
part of the
leg
or the
whole
leg
,
and may
be
more accurately a term
for
the
lower limbs in
general
[c f. Lefebvre, Tableau 60
p.
52-41. In Coptic
the
ambiguity of the
word remains,
for
oyepHTE
are
the two
feet,
where as
in
the medical
texts
Wrt is
parallel with mnty
[Ebers 42,41
and
rdwy
[P. Kahun 1,24]
so
it
always seems
to
have been
a general term.
-"
At Edfu, in
the
dual, Wrty
refers
to the
legs
of a goddess :
in
the
3rd LE
nome
Horus is
a calf wbg
e-
<=2-
'shining between
the thighs,
born
of the
Hr-sh3t
cow'
IV 24,5
; also
here Hathor
0W
is dsr
f
in kiwt. k3-rnp 1330,10. Ibis
epithet
is
also applied
to
Nekhbet dsr
on
her
serekh'
1255,15
;
Isi's
as a statue
has
the
face
of
-b
c7 J
tsquatting
on
her haunches'VI 22J.
In
the
Late Period however
the
leg
as a relic of
Osiris
was
believed
to
be kept
at
Elephantine
and the
Nile
poured out
from it.
w1rt acts as a synonym
for
stl
(CD 111 71 for
example)
[Beinlich.
Osirifliquien
p.
210
and n.
29 it
could
be
the case sometimes
that sti
is
the
flood in Upper Egypt
and
Ila,
Wrt
the
flood in Lower Egypt]
and so
in libation
texts : the-water comes
from 3bw III
130,13-14
;
Thoth
and
Horus
purify
the king
with water
from
ni
3bw V 375,5-6
; or

Y-a
place of
the
leg
at
b3t.
spwt
'the first
of
the nomes'
VI 243,18-244.1.
In
texts about
the
Nile flood,
such as
the
inundation
processions,
the
word
is found
unqualified:
in
the
Nile Chamber 'god's
efflux comes
from
at
its
time
H 254,12
;
Nun
pours out of
H 242,14
;
e- V
1=11
249,18-19
; the whm-Inh'inundadon pours
from
the
V
W
VIII 50,6.
In
this way
having
acquired the
determinative =
Wrt waino, 0
treated
as a word
for
canal or
body
of water :
in
the
Athribis
nome
the canal
here
contains
its
water coming
from
the
river
IV 29,10 [Vemus, Athribis 237
n. c
=
la
plagel
.
In
the
cosmogonical texts the
names of various
.,
areas of water are given and
in
general
it is
=: 2r.
VI 181,14
-[for
translation
of
these texts see
396
Alliot, Barucq in BEFAO 64
p.
133-41
VI 18 1,11. This
word
has
the same sense in
Pyr. 751
*,
1168
;
1201
,
but it did
not acquire
the
determinatives
""' M=
until
the
NK.
There
may originally
have been
a word
Wrt for 'canal'
which
became
associated with
Wrt leg
of
Osiris' (unless
this
idea
of
the
water giving
leg
existed as early as then
BIFAO 64
p.
131
n. g).
Purification
also came
from Wrt-imbt !
canal/leg of
the
underworld' :
'purify
your majesty with
these
waters of
C-3
IV 52,2
;
in libation
texts water
brought from
Sf
;.
T1
-0
-
Il 144,17-145,1
;
hapy
of
I
="
q
%r- C23
united with
the sources of
the.
-,
flood 11 143,13-14
;
flood
comes
tp C
j?
ig")"q
TI
Cb
11150,13-14
; efflux of god
is
brought from
--'J
y
4*16
C=IP
0
TI
11231,12
;
floods from
J 46
c=w
fq
141
--
C-3
1491,3. A
term
found in P. Leid. 347,11,1
also.
Also libationwatacomes
from
0"'
(libation
text)
VI 253,14-15.
w'rtyw name of minor
deities
who greet the
sun
barque
A
group of minor
dieties
who adore the sun
barque
are
112.15
.
In
pl.
47
(lifie 13)
they
have lion
or cat
heads. They
are mentioned again with gods also
in
the
rlrst
text,
in
a
--
420
da
I
text
for 'presenting
the sktt
barque,
where
Horus brings
to greet the sun
boat IV
261,6.
wit
the sole one
= uraeus
Wb 1278 (5-8) NK
In
early texts,
wIt
is
the
Eye
of
Atum (CT 11 5b)
and may simply
be 'one
eye
[c. f. Zandec,
-
I ...
U
Amonhymnen
p22-23
=
Leiden 11 71. Perhaps
as an extension of this
Wt
can
be
applied
tol the
uracus,
the
serpent-eye goddess
from
the
NK
,
where
it
represents one of the
Two Ladies: Sallier IV.,
15,9
*-J,
C,
&
with other snakes and
Sakhmet; Urk IV 160,3
firmly
on
his brow Cruthmosis 111).
, -c:
5L
t
&-A dm of the
king is
0
VA
UX
At Edfu
this
is
the
use of the term
also,
but here Nekhbet is 'who
protects
hish. IV,
52,10
; the mother of the
Horus;
of
Gold is
-
ttj
VIII 6,6. At Dendera Wt is
equated very
often with
HaLhor
as
hnt
pr
D 1133,13. Horus is
son of
+A?
L
and
a
g:
b
ma
0
born
of the second'
(i.
e.
Isis
and
Nephtys)
where
this
is.
one
-...
and
the othee
vin 120,5.
397
Wft one crown
.
that
is
the
Double Crown
The
two
halves
of the
Double Crown
are
lifted
up and united, on the
head
of the
king
Vda
as one crown
VI 186,16-17. Two
parallels write only
V 37,16-17
and
Mam. 69,15-16.
wb3
to
open
Wb 1290
to
291 (7) Old
DG 85.1
14
--
t
The
verb
has
a number of specific uses at
Edfu. In
the temple
descriptions it describes
room or
doors
or passages
'opening' into
another room : the
9tyt (p)
-
the annexe
(wd3t )tj
m-nt.
f
'opens into it! is
of
6%cubits IV 5,4 (= VII 13,3
j
all the
doors
of the rooms around
the
sanctuary-
j
open
into
the ambulatory
IV 5,9
;
Room
E
r-rwt
....
and
C
mitt
opens
likewise IV 6,6 (Wb 1290,11-13 intransitive GR
use).
Transitive
: the geese offered to the
king
sn qbw
they
open the
sources
(that is 'open
the
way
to the sources)
VII 124,12-13 in
a
libation
text,
Horus
r
opens the
sources and they pour
out the
flood 1 75J.
Throat:
Ijk
hh 'you
open
the throat to
cat'
for 11,17,9
Heart
:
Horus
t
c=
n
ib
mY n
h3ty. 'iS
the opener of the true
heart
of the
heare 111 143,9
,, a
CL
(Maat) (after Fairman, MSS).
Eyes Horus
t''
'opens
eyes with the
light
of
his disk' IV 306,3
<ZD-,
Ears in
the epithet wb3-'nhwy
'with
open ears'
[Otto, GuM
p.
1 161
stresses the
openess of god
always ready
to
hear
prayers.
At Edfu
the epithet applies
to
Horus Behdet for
everyone
VII 256,5-6
;fjTf
109
also
111358,9
;
100
and
hears
prayers
V 262.14
; also the
benu
0
bird (solar,
thus
form
of
Horus)
f LO
, and
listens
to the
Two Sisters VM 107,14.
Face
:
in
the epithet wb3-br
'perspicacious' [Otto, GuM
p.
116-117 Klug]. In
use
from
the
MK
(Merikare 21)
also
treated
as'clear sighted!
[FCD 58
and
Caminos in JEA 64
p.
157
a man who shows
discernment]
; or wW-or-m
'expert in (KRI 11596,11)
and
this
latter
sense
best fits
the
Edfu
examples
In
agricultural texts the
king is
often wb3-br-m
k3t
Ydy
'expert in
the
work of the
fields':
cutting grain
1384,16
plant offering
V 149.7
398
VIR 63,15-16. Slightly different, the
king
as
is
IV 242,14. At
Edfu it is
used of the
king
as a
farmer.
In
wb3-nb p
'opening
the
ball
of
dung' (literally
-
sphere), that
is
allowing
the sun
beetle
to emerge
and rise
in
the sky
.
The
word nt p
'sphere!
comes
from
nh. p
'to
model on a potters wheer
(Wb II
294,13). Examples
of this phrase
date from
the
New Kingdom [TT 158
-
Tlonufer
-
Ramesses III I
1
%'*
te.
'f-
and also the temple of
Taharqa,
where
it
applies
to
Re
7' "-
-'N I. a
[Taharqa
pl.
31
and
p.
38
n.
17]. Examples
at
Edfu
were collected
by Alliot [Culte I
p.
122
n.
2]
,
from
morning
hymns:
m
Nwt 115 (30); 116 (45);
rj
m
Nwt 117 (15);
also
117 (30)
;
118 (45)
J
-91C=
m
3ht 1231,15;
m
Myt
n
Nwt 1481.17
;
Horus Behdet
13
m nwt
IV 16,7,
and shows
himself in
the morning
IV 11,2.
wbMw
'opening
the water canals', an agricultural rite which served as the preface
to
work
in
the
fields. The 9w
are
the
irrigation
canal of water.
The
oldest reference
to this
ritual
is
probably
in
the'
Ramesseurn Dramatic Text [Sethe, UnL X
p.
102
and
105
notes
26,2c
though rites of
this nature''
were much older,
for
example the
Scorpion Macchead
shows the
breaking down
of
dykes,
which may
be
similar
[see
comments of
Schenkel. Bewasserung
p.
62
n2551.
Yoyotte
suggested
that this phrase
in
the
Lake Scarab
of
Amenhotep III indicated that
the
king
celebrated this
festival for Tiye
and
dig it-
meant
'the draining
of the
lake
area!, this
was
then cultivated and the
revenues returned
to the queen
-
[Mmi 15,1959
p.
30-33]. Similarly in
texts of
Petosiris (no. 48) is
-jj
-c"'=j
which
Sauneron",
took to
be
this phrase
,
signalling the
beginning
of work at once
,
for
as the sun
hardens
the soil
* it
"
becomes
more
difficult [K8mi 15,1959
p.
34-5].
C93
At Edfu
the texts
confirm this
view : the sht comes
in
procession sq3.
ti
r
tr
n
tj
3=
W
'ploughed
atthe time
of opening the
lake dyke'VI 226,8; in
an offering of the
field,
the
king is ibw'-
CID
,
excellent of
hands
1
c36 i
without
dryness
of
its
seeds, and equipped with plants
IV 68,6-7
;
in
the
driving
of the
calves,
Horus
gives
the cattle to
z=r . 4=; W
r wgm open
basins
of your
field
and
to trample
grain'
V 87,6-7.7bis is
therefore a technical term
referring
to a specific
time
in
the
agricultural year when ploughing
became
possible
[Blackman
and
Fairman, JEA 36
p.
68-69
n.
29
and
also
Lyons in JEA 12
p.
2421.
wb3-w3t
'open
the road, as a'synonym of wp-w3t
:
in
the
Sokar
procession : sn-t3 n sbm.
f
t! '
n s'
low
'to
his
statue, open
the road
for his
mummy'
IV 272,5. Both
of
these rituals
399
were specific to the
Sokar
rituals
[Goyon, RdS 20,1968
p.
95
n.
60
; also
Moret, Rituel
p.
113 ff. ].
wb3 plus m seems to
have
the nuance
'to
give access
to'
[Sauneron, BIFAO 62,1964 30]
wb3
'the
openee phallus
cE
Wb 1291 (8) P. Leid. 343 2,9 'to deflowee
In
a
lotus
text, the
eggs are
fertilised by/with
the phaUus'IV
139,13-14. The
meaning
seems clear, as a metaphorical epithet of
the
male organ.
wbn
to
shine
Wb 1292 (9)
to
294 (3) Old
wbn,
the antonym of
Otp, is frequently
used at
Edfu becauseof
the solar nature of
Horus Behdet. It
describes him
shining or rising
in heaven
and
is
spelled :
IIJ
IV 57,5
-tr
A
VII 84,8-9 119,11
IV 214,3-.
'
In
puns: as
Shu IV 18.1.
0 Cr -
The
verb
is
also used of other gods shining or appearing
in
the sky such as
Hor-Akhty
,
Re
and all
basic
aspects of
Horus Behdet
and
Hathor
v-j
I
in Wetejeset VII 295,5.
In
parallel with
Otp
: winged
disk tr 119,3
; stairs
im.
sn
'going
up and
going
down by
them'
VII 16,6.
Of incense burning
on the
fire 111130.15
; of
burnt
offerings
Msn
'their fire (smoke)
shining'
IV 19,1; incense
T.
1jr
-% shines on the
fire VII 270,4-5. This kind
of
use shows
that
'to
shine' and
'to
rise! were syononymous
in Egypt=
whereas
in English
they
have
very
different
connotations.
Of
the
Moon: Qm Drt 1255,13.
Of
the
king 'appearing' in
the
palace
r
on the serekh
1455,6; hr
w1st
I
0
284,6-7.
Of
the
flood:
title of a scene
-m
qrrty
1586.7
.
8.
With
the nuance
'be born'- (GR)
:
mwt.
f
m
i4ty 1482,5.
e-
Of
crowns'to shine':
Bastet
R\
da
M wpt shines on the
brow
of the
king-I 490,9.
400
In
some respects with similar useS'to
b'.
As
a noun
derived from
the verb,
the two
uraei adorning the solar
disk
are called and
tpt IV 169,7 [also Esna V
p.
109
n.
(k)]
wbr a serpent
Wb 1295 (11) GR
As indicated by Wb,
wb r
is
probably a
late form
-of
wbn-r3
'burning
mouth'
(Wb 1295(7)
from P. Mag. HarTis 5,9)
and wbnr:
j
(WbI295,9 Gr. Oase25,12). In
the
Edfu
texts the term
had become
wbr :
it is
a
form
of
Apopis in
sm3-'3pp texts
wnp
1-j
Y-Ak
I- AA_
1
4=0-
,
stabbing the serpent
by
the
king' VII 200,17-18
also
11129,10
; or
e,
11vL
_,
-,
wnp.
ti 111 138,3
;
in
a meat offering text
wnp m st-wnp
by
the protective gods of
Dendera IV 128,8-9
.
Other beings
who puts an end to the
serpent are : the genii
III
9,7
; the
bull
standard
in
the
New'Year
procession repulses
tAr-
from
the sanctuary
e Cr
(alliteration
of w)
1539.14
1,
f=YVIe
-r4
the
serpent
is burnt VI 179,17-18; in
the
Wh LE,
nome
Horus
throws
his
staff to
overthrow
(sbr)
tVVL
IV 27A.
The
serpent
is
always removed and the
word
is
also used at
Dendera (e.
g.
DVIII 124.3
;
MD 11122).
wbb
be bright
,
shining
Wb 1295 (12
-
20) D. 18
DG 85,6
'S
Cr. 476b
;
CED 2 10
;
KH 267 GY
8
The
earliest example of this
word
is in
a
hymn in
the tomb of
Merire [Arnarna I
pl.
37, I]
where
the
aten
is described
as
:
Lj
and
it
may
have been
a word specifically
brought into
use at this
time to
enlarge the
vocabulary
for
attributes of the
Aten. It
may
be derived from
wb-n
.
certainly the
root wb- suggests a meaning
'bright!
and
here it has
a suffix
At Edfu
wbb
has
transitive
uses : the sun god
e-.
j
00 'lights
up what
is hidden in
the
darkness'
162,11.
Intransitive
uses:
w3w3w
light beams
shine!
,
in
a processional text
1538,14.,
0
to
There
are
difficulties
over the
reading
rn rty.
k is 'open
your eyes'
Il 278,11
and
it
could
be
401
written as wbn with
little difference in
the
meaning
'your
eyes shine!.,
If
a scribe unfamiliar with
the
word saw wbh
he
may write wbn
Q
or vice versa.
This
suggests that the
word wbb never
V
existed at all
,
but in fact
the
demotic
and
Coptic
stages show that
it is
not a mistake
for
wbn and
is
a true
word wbb,
the
basis
of
Coptic OYSkj 'becomewhite'.
wbs
to
bloom
Wb 1296 (6-10) GR
Wb
cites wbs only
from
the
GR
period,
but
there
is
a word with which
it
may
be
connected
-
wbs
'to
collect
together the com sheaves'
(Wb 1296,13) from
the
Old Kingdom. Ile
root of
the
word
is
wb-
'to
shine' and'at
Edfu
the
verb wbs
is
used
to
describe
the
blooming
of plants
in
the
field,
their
shining' Or
becoming
green.
Intransitive 'to bloom, flourish'
:
tpw lands'
0-j,
-W
shine with pap7 plants
111141,8 but
it ii
I
also used with
birds:
the
marshes
'.
-6
14111
U6-ing
with
bppw birds' IV 277.3.,
Transitive 'make bloom':
the
Nile flood
opens
his
caverns
31it 'to
make
the
field
bloom' 1160,12';
,
the
flood hr e-j
I
jgljr-'
'31it
m rnpws
VI 226,11-12 Hapy
n.
k
slit'M'idv
'makes
the
field bloom for
you with
his
efflux'
1485,1 L,
-
V
wbs' plants, greenery
Wb 1296 (11) GR
A
noun
derived from
the verb wbs.
At Edfu
: god gives
all
blooms in field
and marsh
11105,8-9
; the sht-field
is
brought
containing mw. s m-bnt. s
its herbage
and all
blooms in ie IV 40,8.
It
can
be difficult
to tell the verb and noun apart :a
list
of offerings
includes
rnpwt
j
W-
m
3ht 1468,1
-
'plants blooming in
the
fields'
oi-'plants and greenery
in
the
field!
; sim.
Jny-O
h'py"plants bloom
at/for
hapi'or'plants
and greens of
hapy' VI 250,34.
Th,!
word also occurs
in
phrase rnpt-wbs
(Nyb 1296.12 Jahr des Misswachses)
: when the
flood
comes over
the
field
-,
f rj-
m-tt.
f 'there is
no
famine
after
him' 1'582,12
.
Vandier
suggests
that this may read
0j
4
and
this
is
the
only exainple of
this 'andphrase! [Vandier.,
Famine
p.
92-3
and
1521.
402
wbs
is
used extensively at
Dendera
and
in
other
GR
temples.
wbg to
bloom
,
to open
(of flowers)
Wb 1296 (16-18)
,
t!
.!
Derived from
wbg
'to
shine', which
in
turn
may
be
a variant of wbh
'to
shine. with
the root wb-
'to
shine'.
When
applied
to plants
,
as
here
,
it
refers
to them
blooming
and
bright
with colour.
Intransitive 'be
green'
(of
plants) :
tpw fields
T
UJW
e-
'bloom
with
their
fruie V 213,15-16
A=
j
-a
W,
''
,
ISU hrrw 'flowers bloom
at seeing the
beams
of the sun
disk! H 66,17
; plants
e
bloom because
of the
flood' 194,7
.
The
exact nuance of wbg may
be 'to
open' particularly when,,
etyzr
applied to
flowers
such as the
lotus flower:
a pehu
has
nbb
lotus buds
which are shut-' *
e-
fif:
and
their
leaves do
not open(bloom)
IV 34,8
; and also C,
UY
wb3. n-nbb
'thp
-
flower
of
the
lotus
opened at the
outpouring of
Nun' VI 16,5
plants
leaves
open when.,,
j5
shines
111 145,11
-,
in lotus
offerings
r
Or Ihmw. f 'they (lotus flowers)
open upon,
its
br4h' 111186.1. This
translation
seems more satisfactory
from
the point of view of
English
,
but
the
-
sense
in Egyptian
may still only
be 'shine'. The
meaning
'open' is
confirmed
from Opet 47,5
Nekhbet
c!
?
'
dnDwy 'opens her
wings'
[de Wit
comments that this sense
is
not attested
in
Wb, Opet III
p.
127
n.
83].
Transitive:
the
flood
water
5j
ZXhrrw 'makes flowers bloom'l 583,5
also
H
250,14
-,
C
d7
2
also
VI 225,14-15.
Also
used at
Dendera, Kom Ombo.
wbg
to shine ;
illumine
Wb 1296 (14-15)

NK GR
Unlike
wbs
,
vPbg
'to
shine'
is
attested
in
the
New Kingdom Tr 157 in
a sun
hymn Dd-O
2S
' Zet 1
<1131>
U jj-stwt
qm3. nf
'in
the morning
his
rays
illumine
what
he has
created
te
[Tomb
of
Nebwenef
see
Zandee in JEOL 18,1964 (1965)
p.
253-265 1; P. Berlin 3006,6
also.
11is
may
be
a variant of wbb
,
for it has
virtually
the
same meaning.
e- zr
Intransitive
:
'he
sees
Maat
c.
I-,
shining
in it(temple) ' VII 2,5
;
Horus is Weben
e-
&
zr
m w3w3w.
f 'shining
with
his lighe VIII 154,8
;
for Hathor
C- hrw
m mrt. s
403
'faces
are
bright
through
love
of
her' IV 94,2
-,
Horus is :
- 1?
-92m
stwt.
f is
one who
:
. ey ke
lights
the two
lands
with
his beams' 1379,6
-,
Hathor
zr ns nirw
'she has illamined
the
gods with
her
eyes'IV
94,2.
The later
texts
follow directly in
the tradition
of the earlier sun-sayings.
The
word
is
also used at
Dendera
and
Karnak (Opet 233,1-2).,
wbd to
bum, be burning
Wb 1297 (1-6) Med.
oft
GR
A further
verb with
the
stem wb-
'to be bright!
and this
is
the
earliest attested of
this
group of words
apart
from
wbn
.
It is
used at
Edfu
as outlined
in Wb.
Intransitive:
this
was
the earliest use of the
verb
(c L Wb Drog 179)
which was quickly superceded
by
the transitive
use
'to bum'
and at
Edfu it is
this
latter form
which
is
used.
The
verb
is
an action of
destruction
and as such
foes
and their
limbs
are
burnt
:
Mehit
sb
iw 1315,12
,-Z
cP
IV 273,12
; and especially
bftyw king
with nsrt
1478,7-8
;
Re Harakhty
616-
r -11%
1478,10
;
Hathor
as
Nbt-nbd
4,,,
Il 74,11
;
Hathor
with
the
breath
of
her
mouth
VIII 144,7. Also
various :
Hathor 0- ILkw-ibw
with
her fiery breath V11
ej4
150.12; Horus
rkyw with
his fiery reath IV 36,7 Hathor Apopis
with
her fiery breath VIII 21,2.
In
alliteration: wbd-wbr
by Hathor VH 157.8-9
with
her fire VIII
12,11
;
fire
of
the
uraei
is
used <=>
+L
win. mw
VH 45,11-12
; wndw
I
cr
e
are
burnt VI 257.11
genii with
Osiris
wmmty
1 196,1.
Flesh
or meat of the enemies
is burnt:,, by
the
king 1489,15
cattle
'At
pieces
by
the
king 1489,16
; the_
fiery
eyes of
Horus 0- lb bum
the
flesh
of the
foes V 47,12
1114.23
also ;
Mentyt bums flesh in her brazier 1314,19. In
addition:
Mehyt
n
bftyw. k bums
the
bones
of your enemies
1313,13.
These
uses appear
in
texts
for
the
destruction
of enemies or the offering of meat portions and
it is
done
with
fiery breath,
the
fiery
eyes, or the
flame
of
the
brazier.
Incense
can
be burned: Inty
and snir
1536,13.
Also
used at
Dendera
often, as a variant of synonymous words.
404
to
divide
,
to separate
Wb 1298 (7)
to
301 (12)
DG 86,2
Follows
uses
in Wb
.
Note
the
following
unique to
Edfu
A. To divide
-
the two
lands
:
king
unites the
Two Lands
tj
x which were
divided 1399.1
Horus
unites
the
Two Halves
wn
Xx
1450,10.
Wings,
that
isopen'the
wings: the noble
falcon
V
dnbwy 1412,2;
the
falcon
V
pt opens
his
wings to
heaven VII 9,4. As
a combination of thee
last
two: the
falcon
V
divides (opens)
the
Two Lands
with
his
wings
IV 46,10;
V
PM mdnhwyVII03,8.
'
To
separate
-
vertebrae of
backbone:
the
harpoon
of
Horus in
the
Myth
Vag
Ut
VI 72.5
and,:
. -V
A,
of
.3
; also thighs a )c msty
VI 75,10.12 (Wb 1298,10).
To
separate
(i.
e. order)
time :a
late
use and
found
at
Edfu
:
17hoth trw 3bdw
rnpt
127,6
the
king
receives a
lifetime from
11
Irw 128.1 Earfier
this use
is found in AmduaiNr. 170*,
as the
name of
deity 'one
who
divides
the years'
[Homung Amduat H
p.
53
; also
Gardiner RdE 10,1955
p.
18'month divided]. The
moon was regarded as the chief
divider
of
time
which
determines
months, seasons and years,
the sun,
in'contrast,
was responsible only
for
dividing day
and night.
Thus Iloth,
as a moon gcA
is
the
divider
of time
[Boylan
p.
8341.
m, p xry
Horus
opens
his
eyes
V=-
rp
'
and
divides
nig'ht
from day V 85,4-5
;V IV
0 tr 0
V 51,4.
o
B. To
separate
-
fighting
people
in
the epithet of
Thoth
wp-rbwy
(Wb 1299.1-2). This
refers
to,
-.
Thoth
separating
Horus
and
Seth
and
is
a variation on the older phrase wp-ILnnw or wp-sn. nw
From
the
beginning
of the
New Kingdom Thoth is
wp-rowy
(though
the term
can also
be
applied
to
Geb
-
Shabak6 Stone)
and may come
from
the
Delta. In
the
15th LE
nome,
the capital
is
called,
pr-Qwty wp-rbwy and
the priest
here' is
calledY.,:,
if k
1333.16 [Boylan
,
lboth
p.
44ffl.
AtEdfu
the epithet
is
spelled,
-Y-'14 1
-: 1A11250.7;
111250,12
;
YON. I
%LZO
If
III 251A
;V
"' 9
IV
'50,12
IV 52A
*.
V
1297,15 1173', 14.
In
*the
sense
'to judge!
.
The
most
frequent
use
,
of wpi
here is in
the phrase wP mYt ir
lsft',
-405
divide/judge NWt from
wrongdoing'
in Maat
texts
Seshat
VI 161,15
; noble
gods
/
VI 311,7 Horus ' VII 114.9
the
king is like lboth
V
VII 127.7 The
wpwtyw
judges
,V
VIII 122,15-16
; the temple
is
a place of
hearing
all petitioners -c-->
vox
mYt r
isft VIII 163,1 Tboth i
s*
V
;
ffr3j
-=>
IV 92,6-7
; and the
king is
V
9, bw.
nb n
bne
who
judges
everyone correctly
V 393,1 [see Otto GuM
pp.
24'. 75
and
117].

In
other contexts :
in
the canal of the
15th LE
nome
,
Horus'
IDVx,
-
hhn 'judges
crime'
IV 34,8
SV
eth
13 xa
w--
rn
WAM R' 'is judged in
the council of magistrates of
Re' VI 61,3
;
Khonsu is
called
1260,15. The
noun wptjudgemene
is
used thus:
Horus is
x
One
who made
his judgement
according to the
imyt-pr
of
his father IV 333,14 in
the
Ibis delta
nome.
In
the sense of
'divide
out
land'
: wp.
tY
,
often
found in Ptolemaic
texts
(not Wb
see
Meeks,
Donations
p.
55
n.
13). It is
an epithet of
Shu
as the arranger of areas of
land (Urk VIR 65a)
and also
Va
at
Edfa
the
king is
the son of
-axn
nir
1349,20
-tl e7
w also
1456,3
c=Iz3
field
text
1114,13
.
15
as
Thoth/Shu for
gods and goddesses
111190,11
IV 49.1 for
every god
VII 271.16-17. At Esna it is
a title of
Khnum.
an
fj'
Variations
on this epithet use
different
terms to replace
ig
:
Shu is
nVy
117,10
Shu is
V
for his father Re VIII 51.11 (wp-3ht).
This
use of wp
for dividing
out
land is known from
the
Old Kingdom
and seems to
underlie
the
basic
meaning of the word
in
all
its
other uses
[INES 15,1956
p.
30
;
Fischer, Dendera
pp.
121-122]. It
may
possibly
be
used of
'opening
a
lake
a canal
is brought
with
lotuses
C--
-V
S,
at
the
opening of
the
lake ? IV 33,11.
D. To
open
-
parts of the
body
wp. r3
'opening
of
the
mouth'(Wb
1300,46). The Opening
of the
Mouth
ceremony was performed
to allow air
into
a person so that
he
can also speak and eat and
is
thus
revivified and
brought back
to
life. At Edfu
the
king is
shown
(as
the
living image
of
Horus)
performing this
ritual on
Osiris
:
V,
. C=>
610
'Opening
the mouth
four
times
with
the adze of
Anubis' 1173,3-174,7
,
where the
king holds
up
two
--'to
Osiris
,
Isis
and nine mummifonn gods
[PI. 23a]. In
return
the
king
receives
406
millions of years and a great
length
of time as
king. Considering
the
importance
of the ritual
to the,
idea
of
legitimate kinghip, it is
surprisingly rare at
Edfu
and when
it does
occur the accompanying,
texts are
brief
and not as
detaped
as other
kingship
text.
Perhaps
the
dominance
of
Horus
at
Edfu
and
of
his
solar cult precluded the
funerary
rituals of
Osiris
and an essentially
tomb scene was not
thought
appropriate
for
the temple.
In
all the
Edfu
examples, the
king is
the ceremonial ritualist
for Osiris
"N- for his father
of
His Majesty
with
Eye
of
Horus M 277,3-7 AJ
bending
the
arm, censing the
body
and opening the mouth
V 96,12-97,6
;, Q> and. open,
the
eyes
(wn-irty)
and unite
the
bones V 238,10-239.4
.
The king
wears
the
47
crown and
holds
brp
,
bd
and
3rns
sceptrcs
,
as a sign that this
is
a rite and not
the actual
funerary
ceremony
(pl. 132,12th
col.
for
example).
Also:
-c=>V4'1>
'-Ifor Osiris,
the
king bends
the arm
,
invokes
the-
funerary
offering, purifies the
body,
receives the
psX-kf and puts
double
plumes on
the gowds
head V
242,16-243.13
-,
Here
the
king
wears the
atef crown and
for
once the
full
events of the ceremony are
listed. He
receives
dominance
over
his
enemies
,
food
to cat and while
Osiris
rules
the
underworld;
the
king
rules on earth
(V 238,10 ff).
-=*A-r
'---T is
also performed
for Horus Belidet,
who smites
the
enemies of the
king. The king holds his hand 4E7 before
the god,
111286,6-12. Finally_-,
is
combined with the
four fold
purification rite
for Anubis
and
Wadjet
,
who grant
the
protection of the
king VII 325,13
-
3263 1.
The
ritual
is
alluded to elsewhere: the
king is
compared to
Horus hr
V
1166,10; it
is
one of the
rituals
listed in
the
festival
of
Behdet
cm,
VV
125,6 V,
124,11
is before
this noble god
V 124,11
and specifically
performed
by
the
scribe of the
divine book
on the
14th day
of the
festival V 34,7.
The
rite
is
also performed on the completed temple
building
to
bring it
to
life
: the
king
receives
the
divine
copper to IV 331,10
and
4D for his father IV 331.13. Each individua
C=1- -=1.
I
statue and relief
in
the temple
had it
mouth opened too.
Similar
to this
is
wp-irty
'opening
the eyes_
which
is
also performed on the temple
V.
rn nw with theadze
IV 331.11.
The
writings with the
book
cord reflect the
fact
that the.
ritual was written
down
ona
document [Smith, Demodc Mortuary Papyrus
p.
64, in
general
LA IV 223-224
with references].
wp. rnpt
'Opening
of
the
Yeae (Wb 1300,11-13)
.
This is
the event of the
heliacal
rising of
Sothis
407
(about
our
19th July)
,
the
moment when
the
river
Nile
changes colour as a prelude
to the
flood
and
the
end of the
five
epagomenal
days
of chaos.
7be
rites of the
New Year
are
described in detail
at
Edfu
and a statue of the
god
Horus kept in
the
Mesen
was
taken
around the
sqhctuary and up onto
the roof
where, as the
suns rays struck
it
on this
first day
of the
year, the god united with
the
sun
disk (Iinm
itn)
and
Maat
was established
for
the
whole year.
The
texts describing
the
procession
to the roof are
found
on the eastern and western staricases
(T
and
U, 1535-583)
and
have been
studied
by AUiot,,
Culte I
p.
302-433
and
Fairman
-
BJRL 379- 1954'p. 165
-203.
,i
Spellings
of wp. rnpt :
'Q
1537,8
*,
*0
154 1', 6-7
;
J&
'1554,16;
-1
UT
569,10
;
J?
O
V 2,4.
Originally
wp-rnpt
was
the
last
month of
the
year,
for New Year's Day
was
tpy-rimpt
and then
wp. rnpt was the
actual rising of
Sothis. From
the
MK
wp-rnpt was used
to
designate
the
first day
of the
civil year.
As
time
went on and the civil year
fell
out'of synchronisation with
the
natural year
(by 145 B. C.
wp-rnpt was on the
2nd
of
Shemu day 25)
,
so that
in
some cases the
date
of
wp-rnpt
is
not always
Ist
of
Akhet
,
I- 9. The
term
wp-rnpt could
be
applied
to other
important
events
however,
such as the
king's birthday (Canopus Decree line 3)
which accounts
for
the
date in
the
Esna
text
quoted above.
At Edfu
wp-rnpt
is
the name of
die last
month of the year also:
texts
record
the
dedication
of the temples
in
the
4th
month of
Shemu (Mesore) VII 7.7
which
is the
equivalent of
*"'
in IV 89,1 [see Parker
,
Calendars
pp.
32
,
48
;
421.
wp-rnpt can also refer
to the
feast
of
the accession of
Horus Behdet
at
Effu held
on
the
I
st
Peret I in
the
festival
calendar at
Effu
:
tpy- Prt
&
of
Horus Behdet V. 351,2
;
tpy-prt
of
Horus
son of
Re V 399,7. [Parker, Calendars
p.
62
and
314-5
;
LA IV 466-4721.
-
wp-w3wt
'open
the
ways'
Wbl300(l4)to3Ol(3)'alsowithmln
I
This
means
to
'clear
a road',
for
roads
in Egypt
were
tracks over the
desert
or cultivation
which
had
been
cleared of stones which were piled up at
the sides
to
delimit
the
road
[LA VI 116341.
Symbolically
the
'clearing
of
the
road' meant
that all
hindrances
to
easy progress
had been
removed
and thus
it 'indicated
the
des truction
of
Impurity
and
hostile forces [Jackal
tracks
across the
desert
are
clear
to
see and consist of the track
with
large
stones pushed to the
side caused
by
continuous- use,
from
personal observation].
In
this sense the phrase appears often at
Edfu
:
Horus
gives
the
king
408
might over
foes
m. s n you clear the road of
them
VII, 308,12
; when
the
king
I
'V
is
comes
from his
palace the
standards
before him
#
Ir
,
clear
the way
IV 49,13
*, the
king
slays
the enemies of the
falcon
and
S4-* clears
the path
for
the gemhes
IV 235,13
;
V
ht
IV 236,1-2
;
in
the
New Year
procession
the standards
1554,10
.
The first
standard which
leads
the
procession
is fittingly Wepwawet
I*f 9m'
and
the priest carrying
it
says
VAI
have
cleared yo'rPath
to the sanctuary'I
5635-7.
From
the
New Kingdom
a variant
of
this
is
wP-m1n
,
used at
Edfu in
the same way : standards
hr
V
I 555A
; the
king
Yo '7 ttt for
the gods
1105,1
;
Thoth is
one who
. )c z-x
X 4-
4f:
before Atum Il 15,10.
The
two
phrases
indicate
clear communications
between
god and
king
and
king
and gods.
ITM
r-O
e-
1482911
;
Wb (1305.5
wp-hrw
'beginning
of
the
daY'
:
Aturn is
a
beautiful
child
,X=,. C)
,
GR)
records one other example:
Urk VIII
<55i> the
moon at night
is like Re
bull
at midday and old man
in
the
wp-tp
'midday: Horus
is
a child
in
the morning
*1
V
evening
IV 57,7.
Wp-st
thus
Wb 1302 (1-2) MK NK
Literally'to
specify
it' [GGp. 560b; LEM
p.
110]
and used
to
introduce
a
list
of
items in
a previously
mentioned whole.
In
use
from
the
MK (P. Kah. 17,1) it is found
at
Edfu in
the
Donation
texts,
where
Meeks discerned that
it
could
be
translated
in four
ways,
but
all refer
to
giving
details
of something
previously mentioned
[Donations
p.
56
n.
17
and
73
n.
681
--
followed by
a
break down
of (a) detail
,
description
: an area of
field is
given
in
aroura, Y.
Vri
.
0*1 111
the
figures
of
high
and
low lying land VII 248,2;
also
]4
VII 250,13.
(b)'of
which: an area of
land is
mentioned
Y
nty
ir bd'of
which
50
arouras give emmee
VII
249,13
;
VII 244,6
;a t6tal
of
land
Ij --11-
'of
which x arouras are the
domain
of
Horus VII
241,7.
(c)'sp6cification': fields followed by
a
breakdown
of the areas
VII 248,4
; also
A&%. & Ott
V.:
t %VlI
249,13.
(d) 'except6':
introduces
a number
to
be
subtracted
from
one already mentioned : numbers y
409
'subtract
y'
VII 250,2
;
VII 244,2
;
VII 236,5.
In
all of these
cases the
different French
words
(or
as easily
English)
mask the
fact
that
wp-st
is
the
same word and
it is best
translated
'separate if
-
which
is done
either
by
subtraction or
by
giving
details
of one
larger
whole.
In dernotic
the
wp-st
term
has
also
been
recognised, so
in
technical
documents it
may
have
enjoyed
a wide use
[de Unival, Enchoria, 7,1977
p.
20].
Outside
these texts at
Edfu
,
wp-st
is
also
found in
the temple
description
: the pylon
is 24,0
cubits
high
V
*17
w'b
113 VI 7,3 ?; in
a recipe:
40-
da
making
Up 11211,5.,
v
precedes a
list
of
ingredients for
wpt-t3
beginning
of the
land
Wb 1298 (3) NK
wp-t3 can refer
to the
southernmost part of
Egypt (as in Wb)
and also
to the north west
frontier
[Gauthier
,
DG I
p.
194-5 frontiers
of
Egypt
;
Leahy ' Malkata IV
p.
40
n.
13
and also
BEFAO 76,1976
p.
339-40]. At Edfu it is
used of
the
areas
to the south of
Egypt:
god receives wonderful
things of
116,10;
also
k3w-produce
comes
from 116,13
7
perhaps
implying, these are the
countries of
Punt
and the
God's Land.,
wp-dww
to
open up
the mountains
cL
Wb V 544 (15)
noun
0
The
verb wp and the noun
dww
are
literally 'to
open
the mountains'
,
that
is
to
go
to these
difficult
areas :
Sakhmet
X
ANW% (yn
--o-
Ca
she
has
opened
the mounmins
VI 266.13
*,
V.
-w-
jc:: 40 also
I
511,2;
V M 13 ' 111308,10 Yor
whom
the mountains are opeif
.
As
a
lioness Sakhmet
X=
a*- too
has free
range over
the
desert
ridges
[Germond
,
Sekhmet
p.
57 (a)].
wp
-dww
is
also a noun meaning crest of
the mountains':
Sakhmet
enters the 13 X CC
crest of the
hills 1509,7 Wb
gives one other reference
to this
word
Pyr. 2064
a-b
but
this translates as
'the
mountains
divide
and a god comes
into being'. It
may provide a mythological
background for
the statements about
Sakhmet.,
410
WP
festival
Wb 1304 (12-13) NK GR
The
earliest
forms
of this term suggest that
it
was
first
a noun wp
'festival'
or
'festivity'
and
later,
became
a verbto celebrate
(a festival)'. This
may
have derived from
the
use of wp-rnpt
to
denote
the
rising of
Sothis festival,
so as niwt city
became The City
=
Thebes,
thus wp
'the festival' became
a
general word
forTestival'.
I. --,
:4
1
The inscription
of the
chapel
for Ramesses I
at
Abydos has
,
Q
I institute
a
festival for him' [Lefebvre, ASAE 51,1951
p.
197 line 211
;
KU 11264,9
the
House
bf
Aturn
is in festival
and
their
hands
11:
&
when they see your
(Ramesses 10 beautiful
13
0 image'
: also
Bilgai Stela [Gardiner, ZAS 50,1912
p.
55
n.
(o)]
;
Anastasi IV Ia2
[LEM
p.
126].
At Edfu
the noun
is
similarly used:
m
-wp
: at the temple
festivals,
women -
'V,,
P IV 11,9;
=
V4,7
V 30,9
298,8
,
gods are
in joy.
goddesses
T Vq
-5rq
Vill 67,8.
ir-wp
:
"rQ-9
in
13w hmwt 'making festival by
men and women'
VI 103.4
possibly
VV
.V
ax
17
u
'celebrating
these
festivals by his
m*sty'
V 132,34.
I
There is
also a verb wp
'celebrate
a
festival' in
the
phrase wp.
k hb-sd
in
hh
n rnpt:
?
vby you celebrate the
Heb-Sed for
millions of years'VI
188,11-189.1
; c.
f. 1398.17
13
IV
ir hb
whm
hb
V 13
hh
n rnpt
VI 189,8
wp
,
to
divide
,
cut up
Wb 1302 (3) D. 18 GR
-tJ
'k [FCD 59
cut off] and
A
more
destructive
use of wpl
,
first
used
in
this way
in MuK 9,4
a
also at
Edfu
:a priest carries a standard
Du
539,5-6. It
may
be
a stronger spelling of wp
I 'to divid&.
wpw
judge,
Wb 1302 (7-8) NK
and
GR (9-11)
gods
DG87,1
Worus
who cuts up
the
Itwo
lands' I
411
Derived from
wpi
'to divide! in judgement,
this
epithet can
be
applied at
Edfu
to the
king: in
a
Maat
text
/5D without
bias 143,10
; also at
Dendera. [Otto, GuM
p.
1 17
and p.
761.
It is
usually an epithet of
Thoth
as
the
supreme
'judge!
,
who separated the two
combattants, though
it
can also
be
translated
'messenger' [Boylan
p.
183 in
relation to the the
retrieval of the
Eye
of
Re
-
Junker, Auszug
p.
66]
.
At Edfu Thoth is
-IJ
12 @
king is heir
of
wp. roowy
VI 92,13
;
in
a
Maat
text the
VIII 82,10
;
he is
welcomed as
V0
%
sf
nb
M3t VII 322,15
;
13,0
J
wp
t3wy
who
judges
the
Two Lands V 218,1
-.
These
could apply
to the
king/Horus
V
or
Thoth.
-YA
M
wp m3lt r
isft
In
the plural
in Maat
texts the gods of the
divine
council are called
VIII 122,16.
Because
of the connection
between
apes and
Thoth
,
one of the solar apes who adore
Re
as
he
rises
is
called
x
IQ
1255,5
1286,12. ''
Wp-jLt opener of the womb
Wb 1300 (8-10) Pyr
This is
an epithet of the
first born
child and
is
used
from
the
Pyramid Texts
onward
.
At Edfu in
an
V
ancestor
text,
in
speaking
to
his
son
Ptolemy Philadelphus
grants
his inheritance
to
0x
(Ptolemy IV)
the
first born 1479,15.
wpw= wpw-br except
for
,
but
Wb 1301 (13-22)
Originally
wp would
be followid by
a preposition
tr
or r, and
literally
meant'to separate
/ divide
from'
.
It
was used as the equivalent of
English 'buf
or
'excepe [GG 1791 from
the
Old Kingdom
onwards
.
At Edfu
the nobles enter the temple and not
the common
folk br ir
k3t. f 'except for
a man
doing his
worle
1554,3

The
preposition
hr has been dropped by
this time.
WpW
catde cows
Wb 1298 (6) GR
DG 87,2 from Cairo 50145,5
412
In
the
driving
of the calves
text the
king is
called
IV 242,6
VE
son, of_
hapy, born
of the
field Marn. 146.2
.
In
an
13b t
offering
Anubis is
<7
V
YR-
iH
168,8-9
which
Grenier
translates as
'lord
of milk cattle with reference to the role of
Anubis
as a
herdsman
[Grenier, Anubis
p.
20]
.
In
a similar
text the
king
again
is
son of
lz=;,
V
W'
V 54,17.
'The
determinadve is
clearly a cow sign
in
these cases
.
Ite
epithet
is found
at other
GR
temples :
Philac
<3294>
Phot 290 king Philae
<1514>
Phot 222 Osiris is
second of
and
herdsman
;
DI 115,3 king is ipwtyw
lr--7
V
Vw
;
Roeder
-
Dakke 58a
also.
Daumas
also notes the
AFf
is
a milk cow
[Mammisis
p.
200
n.
1
also
209-2161
and,
Blackman
and
Fairman
noted that
Anubis is
the
Lord
of
kine.
which may explain why
he has
this
epithet
here [JEA 36,65
n.
d
and
72
n.
58].
In
the
16th
nome of
Upper Egypt
one of the
'products' from here is
UI
V 118,14;
-V
a.
Marn 61,16-17
and at
Opct it is
spelled
(298),
which prompted >, L
Beinlich
to suggest
that it
represented slaughtered antilopcs'[SAK
7.1979
p.
171. Whether
or not
this
is
related
for
the
word
forcows'is however
uncertain.
wpwtyw envoys, messengers
Wb 1304 (6-11)
y
wpwtyw were messengers or envoys, who were sent
between
various parts of the administration
to,
take
information
and
1A,,
ers and qr-t as representatives of a
higher
authority.
They
may
have had
some
punitive power or
delegated
authority to act
for
the
good of the person who sent them.
At
the
highest
level
wpwtyw served the
king
and could even
be
sent to
foreign lands
as an ambassador
[c. f. JEA
'k [For
a study of these people see
25,1939
p.
31 for
example
in Wenamun 2,51
IGO
Valloggia
-
Recherches
sur
les 'messagers' (wpwtyw) dans les
sources
dgyptiennes
profanes.,
Gen6ve-Paris 1976
,
in
the
religious sphere ppAO
-
47 108
.
with
fold
out
list
of spellings
from
texts
and
for
the reading wpwtyw not
ipwtyw
p.
1 ff-1.
As
an
intermediary between
gods and men
the
king
was considered as a
'messengee
and
the epithet
q
)J 0
wpwty
is
applied to
him
at
Edfu
:
he is
Vn
rp't
(Geb) IV 77,5
Oe
of
Horus lord
of
heaven IV 123,14
;9
Voe.
tw,
-?
'I
who
drives
the cattle
IV 242,6
; when
he
'V 13
of
Re
who comes as
enters the temple
'he is
not
turned away
for he is
'OVa
*^
413
of
Atum' VI 240,15. This
emphasises that the gods
have designated him
as their representative
[c. f.
Otto, GuM
p.
66
and
99]
and
in
particular the messenger of
his father.
In
the
religious sphere the
wpwtyw are
known from
the
Pyramid. Texts,
where they are assistants of
Osiris
and
the
dead have
to
pass
by
them
in
the
underworld
(Pyr. 1236 d),
they escort the
king
warding off
danger (Pyr. 36
;
333). 71ey
can also
be
sent out
to
fetch
the
dead
,
almost as an angel
of
death (c f. Ani IV 17 ff. )
and are shown
holding
an
'nh
sign and
leading
the
deceased by
the
hand.
Seth
also
has his
envoys who may
harm
man and
the
ushabd
is
able
to
hold back
the
wpyvty
(CT VI
1 j) [Zandee, Death
p.
202-3
;
LA 11674 ff. Gotterboten]. At Edfu
the
wpwytw of gods are especially
associated with
Sakhmet, for
they act on
her behalf
,
often with
beings
such as the
b3tyw
Ym3w
etc. and they
bring her
messages of
'disease'
and
her
arrows of
death. 11ey
are often
found in
the
Sakhmet litanies
: she
is invoked 'Do
not send
140
xe-h
kj
your messengers against
'M,
ki
the
living image (king) VI 265,14-15
;
heads
are cut off
for her by
q
13 e-
%
11%q
herenvoysVI
267,16=I510.10
qV13.
f",
;
'Donotallow
qYe-1/1
to
be
sent against
the
king' VI 267.8
13
[Germond
,
Sekhmet 302
nA
ff] 'there is
no
turning away,
qV
one
lives
and
dies
C
when she says'
11 15,8
;
'Rescue him from h3tyw,
q Yef-
ji 1' 1111303,13
; she saves the
40.0
king from
the attack of
V
13
199,6
;
Sakhmet is th
.
94
%to %0
111303,11. Other
""
11
e-
IV 273,16; Pnwt
fierce
goddesses
have
messengers :
Mentyt is
mistress
V
. A
TJ
13 0
1575,6
;
Mehyt
promises
the
king 'I hold back
the arm of against
you
,
they
have
no power over you evee
1113,8-9
;a
lioness
serpent
is
called,
'She has
cut off the
headsof 1510,10.
Horus Behdet
also controls
these
beings for he
sends the messengers :
hb 1301.11
a e.
Y,
who slaughter at
his
command
13093. In
these cases the wpwtyw are
little
more
than extra
'execudoners'or 'butchers'as has been
shown, particularly when
they
have
the
geni
holding
a
knife UEA 29
,
21
n.
6
who suggest that occasionallyq
alone can
be
read wpwtyw
VI 76,8
;V
104,6
etc.
]., The
guardian
troo ps are
described
as
'stout hearted
qQ
-^
1119.8
[see
also
OMRO 51
p.
146
n.
346]. The
gods of
Edfu
are called also
wp-m3't
VIII
122,15.
Apart from dealing
out
death
,
they
protect
in
an amulet text this
is
their
function
4
gel
VI 301,8-9
and protect
his
majesty,
driving
away enemies
from.
the place where
he
I
is
414
1176,12 (this
restored
to
VII 13,6
also
by de Wit
,
CdE 36, Nr. 71,1961
p.
304). '
V
'm
The king
still controls wpwtyw
,
he
sends
C, 9%g
'#
,
to
Hathor-Sakhmet IV 155,12 in
the",
staircase procession
qV-,

'a'
a e- 0.
wp nJ w3t
his
envoys clear
the path
for him 1514,2.71bere
I Ve.
is
a
list
of the
divine
owners of these
beings in
a
Drw-*
text
149
imyw
m
R"
......
M3't
.
_.. Gb
....
Ift
....
Stb
are asked not to
have
power over
the
king VI 133,4 [for
a,
'
summary of the role of the
messengers
in GR
texts see
Valloggia
.
op. cit. p.
60-64).
V
mc= The
word can also
be
confused with wpt
'6 judge'and
wpwty
'Judge
'thus
:
Thoth,
11232,12
=
Judge
of the
Two Lands
; the
king is
welcomed as
"begotten
of
ax
_'who'
M
from
the
context of- this text
is Thoth
who could
be
the
'Judge '
as well as the messenger
in his form'.
of an
ibis VI 332,8 [Valloggia
op. cit. p.
60
with notes].
wps
to
bum
up
Wb 1305 (8) NK
-
GR
i
' P4m
hh. k
nb3-br
'your fiery The
earliest example
in Wb is in
the
P. Mag. Haffis V7a
breath bums Fierce Face
.
At Edfu, Horus Behdet is described in
the same way
V
hh. f
nh3-hr
169,6. The
word
is
used
in
alliteration:
V
wpst wn-mw.
k 1490,10
and also applies
tootherfle
'goddesses
such as
Sakhmet:
, Mx4
ns
foes 1115.7. It is
also
found
atPhilae:
'
ry
V
Photo 15
Ll
WPst
fire breathing
goddess
Wb 1305 (9-10) Cr
wpst
is known
at
least from
the
Coffin Texts, CT 1378 b Shu
says,
'l have
cooled the
ba
of
a
14'.
The
verb wps may
be
earlier than yet attested.
Wps t
appears
in NK
underworld
books
as,
one of a group of uraei who
destroy
the enemies of
Re-Osiris
and
by GR
times she
had become
a,
goddess
in her
own right
,
most often called nbt nbl m
Snmt Wistrcss
of the
flame in Bigga7', "
where she may
have had
a cult
(Jv. Dijk LA VI
col.
1218-1220 Wepset]. Though
not an
important';
goddess at
Edfu
she
is
mentioned
here
: wps wn. mw.
k 1490,10 (w3-'
text).
"'R i
Wp%
to
strew
.
sprinkle
light
415
Wb 1305 (11-19) Pyr.
oft
GR
To light
up :
Re
'r, f
7----
ry
1134,2
Igrt 1370,17
;
HB
IQ
to
hig limit
of yeste
&
0
pn m m3w.
f 1289,3
Va
0
the
land
with
the
rays of
his disk 1379,7
c==
bi3t
; and as part of an epi
0r thet of
Horus A
'3
--V
80,9
; the
king like Re
76,7
nwt m
ddwy. f 1362,17.
This
use of wpX
is
continued
from
the
PTs
and seems to
mean
'to
scatter with
lighe
:
Pyr 362 b
C=
the star
17
ghts up
heaven
-,
l4j5a
star with alternative
determinatives
45
and
It is
also used of a
diadem
or crown rn wpts
Ahine
on
her brow'
.
Ilese
are
comparatively weak
light
sources and this may
be
the
underlying
implication
of wp9,
that
it is 'feeble
lighe
.
By
the
GR
texts
however it has become
a general term
'to illumine'
as an extended nuance of
%CA
the
v6rb and referring
to-sun
lighL 7be
sign
is
actuafly a ring of
incense,
dlas
been
scattered
around a
disk,
which need not necessarily represent
the
sun
but
perhaps
is
a
hazy
cloud of
incense
smoke
(not in GO 'Fairman MSS
note).
'i
wpY
is
also usedwith
bsn 'incense' in
the
ritual wp.
-bsn
`bsn Il 32,47
;H
62,2
;
III
109,2
;
VII 50,6
.
Within
the texts
it is
also spelled
-V
:4
., a .
It is
a purification ritual and the
scenes show a shrine enclosed
in
a circle of
incense
which originates
in
the
hand
of the
king
thus
or e. g. pl.
61 (Ist
reg.
)
;
40c
and
40b (Ist
reg.
). When
the temple
was
built it
was
purified
by
this
ritual and
it
=
Vm
bsn
shines with
incense IV 3,6 bsn '93 is
performed
IV 14,11. -
The
connection
between
wpg'illumine and wpY'scatter
(incense)'
may
be that incense
scattered on
,a
fire bums brightly
and sheds
light.
WPY
light
Wb 1306 (1) Pyr.
Attested
twice
in Wb: PT 1807 b Osiris
V
C= .
mv sbd
r. k
m
hd-t3 (wpg is from
the
root wp
'to be bright' )
and
also
attested at
Edfu
wrb.
ti
-m %.
k 'light blooms
through
your window'
1538,4.
.II, -
-1
wpt
top of
head
,I
416
Wb 1297 (10)
to
298 (5) Pyr.
Uses
as
in Wb.
With imyt
: the two sisters make
their place
imyt
V.
the
king's brow IV 94,1
*.
129.19 H 73,11
With tr: 111119,3
With
m: the
double
plumes of the crown are united on
IV 13,8
; the two
ladies IV
55,1.
Verbs
using
direct
object :
dmd-f,
'Ylbm
ILkrt lie
unites your
brow
with
the adorrunent
W. ".
103,1-2.
For Re:
the
right eye shines on
X
1'- 1146,2
;
Selkis is
the
diadem
on
Y.
.
Q. I 1142,10..
-
For
these uses wpt
is
the top part of the
head
where crowns and
diadems
are worn
[Lefebvre, Tableau
p.
11-12 101.
wpt may also refer
to the
homed diadem
of
Hathor,
she
is
IIY
1150,9 (Wb Beleg. 297,12)
;
also nb mn't
IV 347,15
V
IV 383,11 4VV 77.2
*.
Ij?
,
ft
4.
jib
0
173,5
and
VIII 104,11 (see Husson
,
Miroirs
p.
98
n.
6).
WPt
judgement (see
also wpito
divide)
Wb 1302 (13-16) MK
Hatnub 20.18 is
one of the earliest references
for
wpt where,
'the
two
brothers
come
forth
content
Sj,
'K I
nt qnbt with
the
judgement
of the council'
.
This
phrase occurs at
Edfu
too
in
a crown
G,
ft
of
justification
text : pr.
k
m
OVc--
brw. k
m3l
'you
come
forth from
your
Judgemene
your
voice
is justified' 162,15
;
Thoth
grants the
king
7--0
=V
I=- m wsbt-13t
the verb pr IK=W 10
.0
implying
that one comes
forth
with success
(c f.
prt m
brw) 1478,3
and c
f. Urk VIII 84,15. Thoth,
is further
associated with wpA
,
when
he is
the
1272,2.
t Two
places
for judgement
are mentioned at
Edfu
the two
halves
are united
by
s3b-Yw C-3
Vix
1153,12
; the
Sokaris Chamber is described
as
nu
nt nsw-bity
1180,3
,
thus
it
represents
the
judgement
of
Osiris in
the afterlife also.
wfv
to
bum
up
417
Wb 1306 (6) Late
In Wb
wfh
is
attested
in P. Br-Rh. 3,3
m3wt
[ Ahe
tears
bum' JEA 22
,
p.
124]
and
e-
also at
Edfu
:
Hathor '-
Q.
- -4
,
the
bellies
of the
foe
of
her father 111197,8
; at
Philae
,
Isis 4r
<3375>
Phot. 673
.I
wfh occurs earlier
in
the
Teaching
of
Dw3-Htj
:
XVII b irty. fy
e- e- (Louvre)
V
;
C. M6
(Sallier 11) 'his
eyes are
inflamed
at a cloud of smoke'.
Here it is
the
burning
sensation produced
by
smoke,
Helck
emends
this to
wf
in
all cases
[Dw3-Utj 11
p.
192
n.
b]
with which
Burkard
complies
[Text kritische Untersuchungen
,
AA
34
p.
57 XVII b
and see also
Meeks An. Lex. 77.0911]
so
it is
older than originally thought.
wprt wig of
hair
An. Lex. 78.0951 CT Wb 1305 (6) GR
side
lock
of youth
wprt occurs
from
the
Coffin Texts.
where
it
applies
to
the hair
of a man
CT VI 13 Ig
the
deceased,
acts as a priest,
'my hair is
<parted>
[after FECT H 156
n.
Ill. Faulkner
reads wp
. C=M-
%% rm
wprty with
haplography
and
here
the term refers
to the
hair
of an adult man rather
than that of a child
as
in later
texts.
In
a purification ritual at
Edfu
,
the
king is
called nmh
3bd
ftx
'child
of the
moon and
Lord
of the
hair lock' IV 52,2
,
an epithet which connects
him
with
Khonsu
at
Bab
el
Urk VHI 81c
and
hwnw Amara
who
is
nmh
4; -, 7
1, r
''
-
. 4=>,
this time
it is
used specifically of the side
lock
of the moon god child.,
C_ Urk VIH 67b
.
By
WMt
thick
Wb 1306 (9-14) P)r.,
Cr. 479b; CED 212,; KH271 be-come
thick
OYMOT,
The
martial epithet wmt-ib
is first
attested
for Sinuhe B 58
,
describing him just before he fights
060 'stout
of
heare
.
It is
used
in
the
NK
about
kings (c L
at
Qadesh KRI 115,6)
and at
Edfu it
applies only
to the
king
and not gods
[Otto GuM
p.
81]
where
it
shows
his heart does
not
e
18.
waver
through cowardice: -Zw on
the
battle field 1193,16
11107,9
-trA
'Jo
.
.
6-1
VII168,9-10;
and :-
'
when
he
attacks enemies
11121,8.
-
418
wmt
thickness
Wb 1306 (15-16) NK GR
Reymond, Hermetic Writings
p.
164
wmt
is
the
noun
derived from
the verb wmt, used as a
dimension
of
buildings [AEO 1208 from
the
NK
and in
temple
descriptions
at
Edfu
-om6p'
snLf rn mb
5 'the
thickness of
its
foundations is 5
cubits'
VII 11.8.
wnn verb of existence
Wb 1308
-
309 (11) Old
Like iw,
at
Edfu,
wnn
follows
the
Middle Egyptian
uses
(for
example
GG 107 ff) It is
particularly
found
at the
beginning
of main clauses
(as discussed by Junker
at
Dendcra GrD 156,.
p.
118).
Spellings
+
1112,8
+
IV 51,2 IV 13.12 V 3,2
VI 296,6 IV 13,1 VI 19.5 IV 13.1
%VI
19.9
Negation
of wnn mitt. s
IV 3,9 IV 50.13 IV41,12;,
IV 5 1.11.
wni to
hurry
,
go
by
,
neglect
Wb 1313 (10)
to
314 (6) Pyr.
The
verb
is
attested
from
the
PTs
and
it
can also
imply lurrying' in
a
bad
sense, with
the meaning
'careless,
neglece
[GAS 102].
At Edfu,
the
king is
exhorted
,
my
'Come
quickly
I'l 159,5
; also
Y-A
dndn. k 'your danger hurries
away'
VI 252.15
;
in
the phrase wn-gst
-a
standard-A r-wnt.
k
I 538A
; the
flood
carrying an altar of offerings
1214,12.
It is
also used
in
the
phrase wn. mw
,
attes
.
ted only
from GR
times
and often at
Edfu The
sense of
the term
is 'be hostile
and
it is
often used as a noun
'those
who are
hostile
and can
have
a suffix
'his
opponents
Usually
wn-mw=
is
the object of
destruction
*
Ir-'d
n
by
the
king 169,1;
also
e-JI.
-V11211,9;
A-l' V1258,15;
wd.
hbb
n-&- =,,,
u
r- =1
m; -_m
419
-&-
Y.
-
74,6
; end the
existence on earth of
Kh,
=
1185,13
; scorch the
limbs
of
+
-.
A
111197,7
*, make strong the arm against
VIII 118,10
; tear
out the
hearts
of
1155,2-3
are under your sandals
111247.7
; also
176,3.
-.
**L &-A With
alliteration of w: wd.
t hh. t
r wbd.
t
=
1313,15;
wps
Wpst
Ir ,
-!!
F-
&1490,11
;
in
the phrase wn-mw.
k
n wnn
'your
enemies
do
not exise,:
11169,8
-,
-A.
-
Ao
y
m
n-wn
1498,1
-.
M
n wnn.
f VI 86,9.
Used
as a noun
in
a
list
of
things to
be
sacrificed
-
birds
gazelles and
1553,16
intended for
the altar are
birds
and
1565,9.
-Agc
Similar in
meaning
is
the phrase wn-w3t/min:
Hathor fells
Itw
nt
,.
A'
IV 150.2;
the
king
prevails over
it
nt
IV 129.10
; the
king
smites
Itw
nt
1575,13 'bands
of
hostiles'.
wn
here is
a transitive
verb and
the
whole phrase wn-mw
implies 'one (or
those)who
is (are)
disloyal
or
hostile'
.
If from
this
verb wni
it
means
'to hurry
water' or
'to
neglect water'
,
perhaps
implying
a
lapse by
an official
in
one of
his duties
and
is
an
idiom for
acting with
inimical intent. On
the other
hand it
may
be
no more
than a corruption of the
phrase win-mw
'thrust
aside, put away
water' and
in his discussion
of the two
phrases
,
Otto
treats
win-mw and wn-mw as
being
the same
[GuM
pp.
43
,
44
and
45]. Wb
cites wn-tr-mw as an alternative
,
but
this
is
the verb wnn
'to
exist'
plus
the phrase
hr.
mwbe
loyal
to'(set-
under mw).
9
wn-lm3 epithet of
Thoth
Ibrahim, Kingship
p.
157
In
a palette presentation
the
king is
the son of
qT
I
IV 389,16 in
a procession the
lector
qTq
k-
ob
priest
(Thoth
substitute)
is 1557.17
and
wn-im3
presiding over
the temple
1557,16 [see Boylan
p.
184 incorrectly 1755]
wn-Yps.
f
Used in libation
and
incense
offering texts
,
wn-Yps.
f is
a term
for
the
immediate
dead father
of
the
king, in
the
phrase
,
Vords
of the
royal
father
of wsbt-st
r
t
.
A"f--
(Ptol. 11)1 IV 148,16;
I
420
55
J6 "'
kIV
304,16
and
the
king is
the son of
V 195,13-4.
It is
also
found
at
Philac
:
Wien Orlournal 26,44
ntf pw
Wn2 He is
the
ba
of
'the
l
one who was noble'.
wn
to open
Wb 1311 (2)
to
312 (11) Old
DG 89,1
Cr. 482b; CED213; KH273 OYWN
Used
at
Edfu
as
in
the classical stage.
wn-13wy-n-pt
'open
the
door leaves
of
heaven:
title of the priest at
lbebes (Wb 1311,5) 'shrine:,
openee
[Brovarski, Orientalia 46.1977
p.
1 07]
mentioned
in
the geographical
description
of
lbebes
, =r Ir 1
r
-v
1338,7
.
It
means that
he
opens the
doors
to the shrine of the god and this
is
also applied
" 'r
J
--
in.
El, Z',
o
as an epithet of the
king but it is
not always connected with
lbebes
:
-'
Memphis V 60,14
; the primordial gods are the successors
(ryw-U)
of
V 85.8
Can,
(here
the creator god) ;
r--v
in
a
damaged
text
1545.11
;
in
a mirror offering
text, the
king is
t&...
referring to the
light
giving potential of the miffor
111126,10
;
king is
snn
,
IF.;
Iff
r-I
_4.
: =7 7- Gft
lomr r-T image
of one who opens the
doors
of
heaven V 203,1-2
.
Otto
suggests
it

is
the title of the
High Priest
at
Karnak [GuM
p.
118
and p.
71].
Parts
of the
Body Eyes: HB
-46.
'W' Irt. f
and sees
his
temple
1294,10
;
in
the
field
of
the
10th
LE
nome,
Horus
+
Z5 Irty
and saves the
blind
man
IV 29,14.
-Ae.
, V--j
Arms
:
(not in Wb)
: the
king
says
r.:: r ,
rmnw.
1 bik I
open my arms
(lit.
shoulders)
to the
falcon IV 55,14.
'uO
'opens his
wings!
IV 23.10.
Wings
.
(not Wb) in
the
Western'nome
,
HB
0
More
unusually : the goddess
Sakhmet
'she
opens
her breath ?
and removed
impurity
on every path
IV 51,8.
wn-V openfaced
Wb 1312 (IS)
to
313. (5) Old.
DG 92,1 119
-
IIY.
W
421
CrA86a
;
CED 214, KH 275
reveal,
be
revealed
'Open
the
face!
means
to
reveal
it
,
so that
it is
clear
to
view.
At Edfu
wn-hr
is
a compound verb
'reveal' 'open
the
face!
used
in
the ceremony of wn-tr
tr
reveal
the
face
of
X known from
the
Coffm Texts [TR 21,1021
,
it is
particularly
found
at
Edfu
as the climax of rituals
the
priest goes up
the steps
to of the god
in hii
great shrine
1554,34
*,
in
the
New Year
ceremonies
the
priest
'reveals
the god's
face!
on
the temple roof
1537,7-8
; the priest
(king)
opens
the shrines
bsw-njr
m
tdt.
sn
'to-ieveal
the
faces
of the
divine
images
in
their
sanctuaries'
1346,15-6. The
rite of
laying
the
hands
on the gods
image, is
subtitled
Gb hn' Hr 1420,9
=
XII
pl.
344
; when
Sokar is brought
out
in his boat
the
king
D. dt 'reveals
god's
face in Busiris' IV 271.3. These
show that the
rite
is
a
funerary
one also
because
the showing of the
face,
symbolises
the transition
6Drn
death
to
rebirth,
for
example a
tomb
inscription
of
Bes has 4tp di Gb
n
Wsir 'a
gift which
Geb
gives, showing
the
face
of
Osiris' [Tomb
no.
31
west of
Kom Firin
,
west wall
-
see
M. Basta
,
CdE 54, Nr. 107,1979
p.
183-196
and especiallyp.
191 Late Period].
Originally it
seems
that this
verb was used with
the noun
Or face
:
TR 21,102 'You
come
from
Ro-setau
J'
and reveal
the
facs
of
those
in
the underworld
the pyramidion of
king
Amenernhet III
text
begins
wn-Or
King N [JEA 21,1935
p.
2
n.
51
;
BD 113-&.,
BD 115
=r
irt Wt
wn qdw
kkw.
wn-Dr
miffor
Wb 1313 (7) Saite
First
attested on a
26th dynasty
statue of a woman
from Mendes
and
is
used often at
Edfu
and
Dendera
as a word
for 'mirroe, for it 'shows' 'reveals'
the'face
[c. f. Husson
,
Miroirs
p.
351. There
are
two
certain examples of
the
word at
Edfu
.*
s1r -,
911
173,17-74,9
where
Nephthys
receives
the
mirror
(XI 243)
and gives what
the sun sees
by day
and
the
moon
by
night ; sl r-,
'--
to
Hathor VIII 3,17-4,10. It has
also
been
suggested
that or read wn-hr/wn. wy-r
[BIFAO 43
p.
981
and
Chassinat followed
this
in VRI index (p. 231)
:
hnk
where
the
text then gives
fuller
writings of the
word
for
mirror as
itn
and
'Q
126,8.11. The
other examples
of
this offering make no mention of other words
for'mirroe
: sIr
422
IV 81,2
;V
173.10
; s'r
??
I176,2; H286,4; IV238a; V77,8; nk
TV
368,15
and
hnk
??
IV 388,13
;V
342,13
;
VIII 104a.
If
wn-hnw to
brighten
, .1
4111.,
Wb 1313 (8) GR
Literally 'to
open
(reveal)
the
interioe
.
It is
especially associated with
the
dedication
of the temple at
-U C-3
the
Six Day Feast: it is
the
6 Day Feast
which opens the
ILnw
on earth
1126,11
[after Junker, ZAS 48,1910
p.
1011
; sim. ssn.
t
pwA mU
VII 5,7 Great Ssnt,
of
-iT
VII 5,5 (also Dcndcra
,
MD IV 75).
It
also occurs
in
the
phrase :
HB 1tn. f V 153,16
-
154,1
ae-
n 2M
itn. f 1136,11-12 both in '3bt
offering texts.
At
the giving of
the
house
to
its lord
,
Horus
A-'
%:;
- lwnn
to the sun
folk IV 73,15-16
possibly
in
a
Maat
text:
HB
te2
'who lets it be light
and
dispels darkness
with
his
orb'
(Fairman, MS S) 196,3 (collated from XI 252). From Wb Beleg.
wn
hnw
also occurs
in Urk
VIll 59b-l
m
ltn. f.
If it is 'reveal
the
inside' it
may
imply
that
light floods
the
interior
of a shrine or the earth
,
dispels
darkness
and reveals everyLhing which
is
there.
wn-sVp open or reveal
,
the
light
Wb 1312 (11) GR
At Edfu
this
is
the
epithet of
Nephthys
%G0 sw3
darkness 1168,1
, -. z, -
2W
sw3
darkness 1232,17-18
G13
1311,14 'who
gives out
light
and
drives
away
darkness'.
,
t-ac
It
can also apply to
other goddesses:
Raye
.
PAT
sw3
darkness Urk VIII
<5c>; at
Dendera,
QQ
when
the
king
opens the
shrine of
Hathor, inside
she
in her
shrine
MD 11 64a (c. f.
CDIV 42,2).
Re
can also
do
this :
-A;. P
MW

with
his
two
divine
eyes
Urk VIII
<182g>.
wny
light
Wb 1315 (4-5) GR
423
DG 79,6
wyn
ti-L
c.
f. 90,4
wnyn
-
Cr480a; CED212.
*.
KH268 OYOCINI, OYWIW16
As
the
demotic form
wyn
indicates
,
wni
is
older
than
attested
in Wb
and
is found in
the title
13
V
10'
So Wr,
.E
who
is
the chief priest of
Sopdu
at
Saft
el
Henneh
.
It is
al tten and
also occurs
in
the name
43t. f [PN 1103,27
and
11353)
where wny represents the
divine light [Yoyotte, BIFAO 54,1954
p.
103-51.
At Edfu
the
word
is
used
in
a pun: pr -Alf--E'
R
Im. f
m wnw'light comes
from him (HB)
as a
child'
VI 16,8
.
Also Urk VIII 59 b
nLry.
f
-61"
qq 9%
and at
E. Mam 24,17
this
has become
a
verb :
&y.
f
nLri.
f
--'twqq
o
fnd. f 'his
eyes
beam
and
his
nose shines'
(Amon Re).
At Philae
,
there
is
a parallel
for Coptic
pyOGIO
Phill 1203,5
and nA.
wni
fault, blame
Wb 1314 (7-13) D. 18
and
(14) GR
The
autobiographical
tomb texts of
the
New Kingdom
emphasise
that there
is
no wn
to
be found in
the tomb owner and usually
it is
tonnected
with
the performance of
his
office:
Urk IV 484,10
n gm
-A&
'Nebamun
as master of ships
iwty I in
the temples
(Apy Seneb)
;
Urk IV 153.1
11iis
group of
texts show that the
word means
Taule
or perhaps
'incompetence' in
the
sense of
bad
work or even
fraud. The
origin of the term
is
not clear,
but it
may come
from
wnI
'to hurry'
,
which can
imply
a certain carelessness
in
the performance of a
task
(for
example
in
wn-mw).
In later
tombs wni still appears with
this
use :
Petosiris 56,8
-,
92,13
and
Djedhor 146,148 [see Reymond,
Djedhor
p.
130
n.
51
.
The
term
is
not used
in
this context
in GR
temples.
but it does
appear
in
a way
which shows
that
it is
the same word:
Nebed
and
Wen-qed
are
laid low
on
account of their
faulVcrimes V 283,15-16.
As
an extension of meaning :
Horus
protects
his
people
from
tj
'harm' IV 11,4
,
though
here
the choice of wnw may
have been influenced by
the
word
forpeople
wnnyw
,
which alliterates
with
it.
wnnyw people
Wb 1310 (1-3) D. 18
424
Literally 'those
who exisf. a noun
derived from
the verb wnn.
In
the
PTs it
applies
to gods and can
do
so
in GR
temples,
but from D. 18
and at
Edfu it
mainly applies to
living
people on earth who care
4qU 's I
kiss
the for
the shrines of gods and
in
turn
were
looked
after
by
the god
himself
: -16"" C=r
ground
before
the god
1115,3
,
sim.
VI 27 1 in
the net text-$-' cat and swallow the
flesh
of the
booty
and spend a
holiday VI 57,4-5;
at the
festivals
of
Behdet-.
65M7
III dance1V
3.7
; the
god establishes the temple
with
VIII 111.5
.
The
go& s'nb wnnyw
'make
people
live: Hathor V 170,7
;
My V 172,14
; the
flood
+
J7
1
320,1'. Horus
protects-at.
qjjr,
',
Q- (from
wnw
) IV 11.14
and when the
hippopotamus is killed
4),
he
says,
Rejoice
ye
Also fi-equent
at
Dendera.
people of
Dcndera I' VI 86,9.
wnw child
Wb 1315 (10-12) Med. GR
The P. Ebers 206c
records
ler
as a word
for
an embryo,
but between
this and
GR
times,
Wb
cites no examples.
At Edfu
: the
king is
the
friend
of
Hw
and e
-j
hLrdw 3htyw IV
74,9-10; in
alliteration pr wni
lm. f
m
light
comes
from him
as a child'
VI 16.8 in
a
list
of words
for
children
,
describing
the primordial gods
is
IA".
uc
J ole
V 161.6.
Significantly
this
last list does
not
include hwn
and this term
wnw may
be
an abbreviation
in GR
texts
for wn. A Dendera
text
shows that this can
be
used
in
puns n nb
Wnw'Child
of the
Lord
of
Hermopolis! D 11114,3
;
but
c
f.
.
5A
n
h'py DH 18,1.
wnwn
to traverse.
go to
and
fro
Wb 1318 (1-9) Pyr
wnwn
is
used as
indicated by Wb. It is
a reduplicated version of wnI
'to hurry'and like
wnI
it has
the
implication
that
it is
not always
'good' (fee.
alsownYnY).
Of
the
flood (GR):
w3,
d-wr flood-Aa'--A--Aupon the
fields 1592,5 (with
alliteration).
Oftheuraeus:
-.
O..
"
-, she goes round
the
head
of
Re 1306,3 (also D. 18).
Of hair: 'dishevelled'
in
the
Sokaris Chamber,
mourners
dishevel
their
hair
425
for
you and
beat
their
arms
for
you and weep
for
you'
1217,5
;
Hathor
with
dishevelled hair 111126,17
also -,
4,.
Esna, Il
no.
10
p.
23-25.
Of beauty
: nfrws
+
her beauty
overruns the
heart 11 286.8-9 (of Hathor
in
a mirror
text).
wnwt
hour
Wb 1316
to
317 (2) Ist IP
,
-6
DG 90,5
4
Cr. 484b; CED214; KH272 OYP40Y
Derived from
the term
wnwt
for
a period of service
time
in
cults
.
One
of the earliest examples of
the
word associates
it
with arranging temple offerings: at everyday at every
hour TPPI
p.
10,12
.
From
this time the
day
consisted of
12 hours
and night was
12 hours
also and
each
hour had its
own name.
At Edfu
a text
describes
the
12 hours
of the
day
,
their names and
the
mythological events which occur on that
hour
.
The
text
is
on the
south and north walls of the
Pronaos
and runs
from 111213,13
to
229,3
,
inscribed high"up
on the
frieze. The
text
is
accompanied
by illustrations
of the sun
barque
at each
hour
p1s.
70
to
74. Ile
name of each
hour is introduced
wnwt
tpt/m-2
etc. nt
hrw
and
the'spelling of wnwt can vary:
a%
910
tpt
nt
hrw M 214,13
nt
hrw M 215.16
-I
CO
111217,6
;
219,12
;
I
"* ',, '
a nt
hrw 111218,9
TO
'
'k
nt
hrw
aft
Ir4
111220,17
jCe
'
I'
nt
hrw 111222,3
4)
1,,
11
'70
1
44404
so
9
-9
7*......
nt
hrw 111223,9;
kO Az,
nt
hrw 111224,11
--
Jc
. C=M-
11111 1
'"D 0
^-AM a
lb
41
A
nt
hrw 111226,10
n
nt
hrw
0
111227.13
4c
A
datj
,
nt
hrw& 111228,16.
Elsewhere
wnwt
is
&quent
at
Edfu
: as a reward
for his
offerings
,
the
king is
given millions of
years of
kingship
and
4fnw days
and
hours
:
-A., -k
,
1262,7
;
1150,16
11143,6-7.
HI 20,15
,
The 'houe
can also
be
the time
of
death,
particularly
for
a
foe,
so
it implies
that
it
can mean
'last
-k
0
IV
houe
:
W-r is defeated
ft,
413
1417,11
; the
hippopotamus is
wnp z--
I
am 0
58,14
;
bulls
and gazelles are sacrificed at morning mI
'tL, '
111298,6
; god rejoices z-- 7
LL
426
VIII 37.2
; the
winged
be
etle appears
T
IV 11.4
.
In
this context
'appropriate
time
appointed
houe
may
be
more accurate.
Also:
r-wnwt :
HR
transforms
himself into
an old man and
becomes
a child,
r-nw.
f VIII 92,7-8. It
seems
to
be
almost a general word
forLime.
HB
as a solar god
divides
the night
into hours 1189,11;
and
in
the
Myth
,
the
day is
-&,
Vft
oil
divided into VI 6 1,5
.
There is
a
human headed
gen!
'Wled.
-4.
A
1190,1,
'q 4r 1167,4
.
He is
shown accompanying
Osiris
or present at
funerary
rites
and carries a snake
in his hand
,
he
may
be
one of the protective guard of
Osiris in
the underworld
[c f
pl.
284
and
23b].
It
wnwt service.
task
Wb 1317 (3-8) OK
From
the earliest examples of this
word wnwt
denotes 'service
or tasks
which are performed
in
the
temple
or out of
it [LA IV 10891 by
craftsmen or
by
priestly craftsmen.
At Edfu
the temple was
built
and
inscribed by Omw
nb n all craftsmen at their tasks
IV 8,9
; or
bmww tpy
best V 4,5
and these
officials of the temple
are at
their tasks
V 30,2.
.
4%6
In
the
Myth
all
the
harpooners
,
every one
doing
x-
VI 77.5
; the
butchcrs
are at their posts
<3S"
1'
VI 179.10-11.
-
The
word continues
its
use.
wnwt workers
A
I
cL
Wb 1317 (9)
tide of
hour
priests
FCD 61
collective
for 'priesthood' Siut
pl.
8,311
staff of workers also
Urk IV 97,5.
wnwt
is
a word
for
people who perform services especially
in
the temple : the
Omw-njr
and
I
itw-nLr
are at their tasks
m
Irts
and all staff are at their
duties IV 11.8
;
Sokar
provisions
J-k-
Tr
a
+
with
food
supplies
IV 331,13
.
In
this case one may argue
that
it is
wnnyw
'people!
with a miswritten
form
,
but indisputable is
a text
where after
bmw.
nLr
It-njr
rmnw come staff of
the temple
-
spelled correctly and
in
a context where
the wnwt must
be
all the non-priestly'and
priestly workers
inside
and outside the temple
VI 12,8
427
-
41
also
imyw-3bd.
'sn
and-.
" Im 'albs
hwt-nir
m
isw.
sn and all staff of the temple
in
their
workshops
VI 125,6. This locates
them
in
the subiidiary temple
buildings.
Otto [Priester
p.
311] discusses
the
wnwt as
lay
priests of the
MK
and also
Ptolemaic
times
.
The
term then may exist
from
the
MK but it is
not an
'hour
priese
it is
some one who
does
manual and
practical work, possibl not ritual tasks,
but
who may
have had
semi-priestly status
because he
worked
in
or near
the temple.
wnp
to stab
Wb 1319 (3-5) GR
Tbe intransitive
and transitive
verb
found in GR
texts
meaning
'to
stab' and the
like is
evidently not
attested
in
earlier
texts.
Wb does
record wnp
"victory'
(1319,7) from
a
Hat
shepsut text
,
Urk IV
248,3 'You
net many
foreign lands
m
'3mw
your arm
is
strong
in
slaying
the
luntyw'
.
Most
authorities
take the
word wnp
here
as
'you
are victorious over the
Aamu'
or
'you
triumph'
(FCD 6 1)
,
though
it
could conceivably
be 'pierce
througW
.
At Edfu
wnp
is
never
followed
&,

a- Jrr... a
by
m
however. Other
possibly related terms : wnpt
.
4j- nt
Nwt BD 125,41
;,
% %%
%% %
/// in
a scene of
harvesting flax [Vandier IIanuel VI
p.
77
and
fig. 471.
The Coptic
survival of
'this
word
is
also unclear :a word
OyW
XrT
(Cr 477b) has
uncertain
meaning,
though
it does imply it is
-a
destructive
term
and
is both
transitive and
intransitive. CED
211
suggests
'become,
make
blunt! from DG 3,6
wrp
'become blune
which'seems more
logical
than
so
this may
be discounted
as a
descendant
of our wnp.
KH 270 'to bore
through.
This leaves
the
GR
wnp without ancestors,
but
the action
is
very common at
Edfu
as a means of
destroying
the enemies of
Horus,
and
in fact
the temple of
Edfu itself is
called st-wnp
(q.
v.
1319,6
and passim).
This leads
to the common pun wnpnhsmst-wnp:
Horus-i'IV44,8;
-4
13
T 13
V 151,17-152,1
and variations st-wnp nt
wM Visa
IV 58,5 IV 10,9
or
#q
st-wnp r
+11
nhs
IV 50,15. A
The
type of action envisaged
by
wnp
is depicted in
scenes entitled wnp-nhs
tra
IV
374,
i6;; +a
,
-V
296,7
;
-211"
C1
4
- '' VII 167.15
;
-,
405-
9x'--
VII 308,6
;
-A-
(I
.;
-j
IV 71,14
opposite'IV
234,7 Y297,12
performed
by Onuris,
all show
the
king
(or Onuris) holdin.
g a spear or
lance in
a
form
of-Seth
,
be it
a crocodile
(PI-107 Ist
reg) or more
428
usually a
tiny
Seth figure (pl. 134 14th
col.
,
pl.
154 2nd
reg.
). The
action then
is
to stab or
impale.,
and technically'sticle.
The frequent determinative
4
does
not prevent
this translation as one can
'stab'
I -.;;?
with a
knife,
though the
weapon can
be
used
in
a general way of verbs of violent
killing
,
as a,
--J
AL,
shows strength
in
stabbing.
Stabbing
with a
harpoon is
confirmed
by: Horus d9r.
m
'a'
0'13
of stabbing crocodiles'
VI bmt. f IV 214.5
;a
harpoon
text
notes
'it is
the
harpoon
AM
+
238,10 "the harpoon is
yours
for
A
stabbing rkyw.
f VII 292,10.
tr 13
Ile harpoon is
put
into
the
body
of
foes dt
nt
h3kw. ibw VII 274,12-13
;
into
the
hearts
n rkyw.
f VI 270,11-12
and more
'realistically'
as the wnp. nhs
Tr
u--j
j)
scenes show
into
the
back
of the
foe
!
jE
psAt n
brwyw. f 1442,12.
In
alliteration wnp
is
also used :
Horus
gives wsr r-.
k4Z.
U"'
-Or""
VII 201,5
0 75
k
wrw
hr 1rtn VIII 27,7-8
IV 214,7
_13
IV 343,13.
wnp can
be
used
in
a more general way as a variation on verbs
'to kilr
:
falcon
+
tkk
,
Cr
sw
IV 371,10:
cattle
'b%
at their Lime
VH 73,6-7
;
Ilorus hr
-S45'
IV 342,2.
uaa.
2
13
wnp- priest at
Edfu
Wb 1319 (8) GR
In
the
procession of priests carrying standards there
is
a pair of wnp priests
+
with the
Ashmunein
standard
1539,1
+ J3
with the
Abydos
standard
1543.7
.
Further -4?
"Aj,
brings
up the rear of the procession with
like-named
priests
(msnty l3wty lmy-r-Bdt) 1541.12
a
list
of priests at
Edfu includes 1359.4. lie
may
be
the priest who pcrforms
the
ritual slaughter of animals.
wnf
be
glad, rejoice
Wb 1319 (11-20) Lit. MK
DG 9 1,1
CrA85b
;
CED 214
;
KH 274
rejoice
,
OYN04
The
underlying meaning of wnf
is
unknown and the
determinative
of a piece of cloth or cord seems
difficult
to
understand.
One
of the earliest examples
in Wb
shows that
it
was already compounded with
ib in
the
MK
:
Prisse 12,4
n
brw
r
3w. f 'one
who
is frivolous
all
day
-
he
429
does
not maintain a
household! [after Gunn, Studies
p.
128,7
and
FCD 611
.
This
may
imply
that
by
'covering'
or
'dressing
uV
the
heart
or mind
6ne
does
not give
due
attention to
important
matters
(c. f.
for
review of translations
Zaba, Ptahhotep
p.
151
n.
382). In
this case
it has
a slightly
'bad'
sense
,
but
in later
texts
it is
clearly a way of saying'to rejoice
[BD 115,4
etc.
]. having lost
this connotation.
At Edfu
wnf
is
used with
ib
:a mirror
text , at seeing
her face
+
her heart
rejoices'
(parallel
to
hnO 174.1.
With tr (from GR
texts) : the
beer
goddess
-
+A
QQ
of
-0
'she
makes your
face happy-with
vessels'
(transitive) IV 45,9
*.
intransitive 'you
rejoice when you put your
knife in
the
rebellious'V
52,15-16.
A.
CL
wnf
is
also used alone meaning
'be happy'
as
from
the
NK
: the people of
Behdet
are
happy IV 3,7 (parallel
with similar words).
Widely
used
in NK
and
OR
temples.
wnf
beer
H. W. Fairman. ZAS91,, 1964p. 6(no. IV)
--
I
Derived from
wnf
be
glad
,
joyful',
wnf
%eee is
able
to create
'happiness' in its
name of
'gladdenee
P
(so Fairman). It
occurs
in beer djerings
: as a synonym of
beer
.
Hathor Lady
of
beer UY1
'makes
glad the
and
Lady
of
beer
vessels
V 382,1-2
the
king
swnf
Nbwt
m-,
".
55
fl
-.
0-
golden one with
her beee V 389.10
;
he is Lord
of
dsr beer, Lord
of
love
and
IV
106,2.
wnrn
to cat
Wb 1320
-
321 (12) Old
DG 91,2
Cr. 478a; CED 212; KH 271 OYCOM
Used
as
in Wb.
Direct
object, most often the
flesh
of
defeated foes
:
followers iwf.
sn
IV 57,13-14
;a god
MCI *19-
W 1512,6. In
the phrase
,
in
the
Litany
of
Sakhmet
: wnms r
dr
n
rs 'she is
one
who eats until satisfied -A
qq ft
'--" "- "2"
VI 267,14.
p.
-0,
.
1510,3
15'
"
J%'
'
--*-
430
11
'15'
-
tnmmw IV 22,15;
Ak
Z
With
m
introducing
the object:
'4
m nfyw
VII
.4Y
-K-=* -
73,7-8
;
ht.
nb
.4
1478,13
a
VIII 89,2.
v
Used
of
fire 'consuming' foes
:
brazier fire
m.
k3wy. IV 273,4-5
and thus
in
puns
16 Sakhmet
4
t, iwf. k
m
S'
!
P-
'she
eats your
flesh in/as
the
flame' VI
160,6.
44
With liquids
as object: milk of cattle
,>I.
it,
m. k 'your
majesty cats
if V, 265,10-11
; milk
,41
'17
A
m r3.
k 'you
eat with your mouth'
1469,7.
wnrn then
is
a general word
to cover the consumption of
food
,
be it liquid
or solid.
It is
also a word which
is
used
to
describe 'consuming' diseases
:
Sakhmet
protects the
king from,
f
! A%
0,71
'eater
of
limbs' VI 267,15
,
which
Germond
tentatively translated
as
'leprosy'
[Sekhmet
p.
94
n.
52
with refs.
].
wnmyt
fire
Wb 1321 (21-22) MK
Derived from
wnm
'to
eaf
,
the
fire is'She
who consumes'.
In
the
hymn
to the
diadem
is
the
fire for
consuming
foes
and
by implication is
the
fire
of the
uraeus on the
head
of the
king
[Erman, Hymnen 4,4
and p.
32]. At Edfu
the
word occurs often
in
the phrase sm3ywsn m sipy n
wnmyt
'their
enemy allies are
destroyed in
the
fire': 177,16
;+
-q*.
q4
Oe
1
452,12-13;
fqq4,
'-- 1483,12-13
,f
qQ
'0
1174,9
or rdi snlyw m wnmyt':
IV 47,1
IV 375,12
fV
47,10
r ""
VI 91.7
done in
all cases
by Horus.
The
word
is
used
in
puns
br
+ 17
rkyw
1489,18
;
Sakhmet
'Z
m+
Sk4 q4
VI 160,16;
w3mmty wnm
1- f4
1538,2.
-2 The determinative
"0'
suggests that the
'fire'
can
be
personified as a goddess and
this
is further
implied by
the
writing
qQ
43
oS
who
is
given
the
bones
of the
dismembered hippopotamus I
381,16. This is
also the
flame
of the
brazier
:
'h 1jr Aa
a,
41
devouring foes IV 273.4-5
,
and uses
W
in
general are
frequent. "I
wnmy right
(side)
---- -
431
Wb 1322 (1-12) Old
DG 91,4
%YZ%l
I
Cr. 483b; CED 213; KH 274 OYN
&.
M',
oyiNkM
Opposite
of
i3b 'lefe.
III
-Adjective:
hnd
right and
left
staircase
1111,13.
As
a substantive
in
the
phrase
Or-wnmy
,
especially
in directions in
th, temple
descriptions
:
Xtyt,
on
its
right
IV 5,4'= IV 13.11.
hr
wnmy
i3by
: two
doors
opposite
(hr) V 4.2
; engraved
hr V 6,6;
the
Great Hypostyle Hall r 1111,13.
Wnmy right
hand
Wb 1322 (13 ) NK GR
Frequent
at
Edfu in
texts
describing
the
hand in
which
the
king
or god
holds
a sceptre
for
example
the mace
Tf1
illumining
the temple
IV 49,8
; nfr. wy
f4
4- 3m. f
w3s
'how beautiful
is his
right
hand
.......
V 40,1-2 JLr
'nhh

VI 22,2-3 in
the
hunting
of the
hippopotamus, Horus
says,
h3'.
n.
1
mT
'I have
thrown
with my right
hand' VI
83,13-14
; sim. --4 n']Vr
VI 73,8.
wnmt right eye of god
Wb 1322 (14-15) MK
Wb
quotes
Berlin 7311
as the earliest attestation of this word
but in fact imntt here is 'the
wese
not an eye
,
so
this
is doubtful. The
word
then
is first found in
the
NK (Amonsrit. 22,1)
and
is
common
in GR
temples,
particularly
in
the phrase
diJ
m33. n
inint
ra
hrw dg3.
n
i3bt
m gr4
(with
varying verbs and words
for day
and night)
f
<>
138,1 1308,3
;H
52.3
;
III
21>
111268,16-17
;
'4
-
VIT 163,13.
30,13
00
AMN,
I
<31>
, m-'b
i3bt IV 52,13
;
bring
4
4=>
The left
and right eyes are united : snsn
f
In
3b. ti
r
i3bt VIII 141,16
; the
king
unites
jo
m-'b
i3bt 1559,11.
The
right eye
is identified
with
the sundisk
itn V55,10
+
-y-2 c-'
itn V 9,1
and
is
also the
wd3t eye
in
presentations of this
eye : ms to the
Lord
of
All 183,3
432
+
In.
is
united with
Re 184,1
;
Hathor
comes and
Obt in her hands (here
the
wadjet eye)
111139,15 The
cosmetic msdmt
is
offered
to the
left
eye and w3d
is
offered
.
111143,17-18.
As
the
writing with the vulture shows
the
wnmt can also
be identified
with
Nekhbet
of
Upper Egypt
she
is
of
Behdet 1104,18
;
Nekhbet IV 167.6
n
itn 1305,10. It
can
be
specifically
the
right eye of
Re,
protecting
the
king I
519,6
;
in
a gazelle slaying
.
the spilling of
its blood (for it
stole the
right eye of
Re)
means that
'110
is justified 1175,3.
'
4:
z>
imnt is
also associated with n etemity:
f
Y.
-
V 48,8.
Horus is
the
'son'
of the right eye goddess
(her
pupil) and
this
is
expressed thus :
Im
n
P ////
. Cz>
(Wadjet
text)
183,7
and
in
the
19th LE
nome,
Horus is Im
nir
bnt
-
IV 37,5.
wnmt
Upper Egyptian
crown
Wb 1323 (1-2) GR
The
right eye
is Nekhbet (as
above),
the goddess of
Upper Egypt
and so at
Edfu
wnmt can refer to
the
goddess as a vulture
diadem
:/
P
shining on the
brow
of the
king 1146,2
;
'1
give
f
-1
shining on your
brow' 1149,5
;
bum
mn-wr
incense for
&ty.
f 'his
crown and
his
plumes'
1546,2.
It
can therefore
be
a word
for
the
White Upper Egyptian
crown proper:
I
cause
to
unite
with
i3bt'
and they are the
Double Crown' 1397,3 ' Wadjet
says. srf
15
bnd iw. 1
m&
'the Upper Egyptian
crown rests
in
me,
for I
am the
Lower Egyptian
crown'
VI 244,14
; most
explicitly,
Horus 4r dmd
f
41
m
.
'b

cy
IV 371.17-18.
Wnmyt provisions
.
comestibles
Wb 1321 (13) MK
First
attested
in
the
Tomb
of
Antefiker,
where a woman sieving grain
has
the text,
7his is for
+1
food' [Davies, Antefoker
pl.
XU
;
in
the
Hymn
to the
Aten
: the
Aten
makes
t
t*<:
)
sustenance
for
each man
Amarna VI 27.8
:
Merikare
+ 5C
-,
'R
-
p.
58
.
These
suggest
that
wmyt
is
primarily
'grairf
and
the constituent of
the staple
food. bread.
433
After
an absence of examples
from
the
NK,
wnmyt occurs again at
Edfu in
a
Nile
text
where the
flood 'provides
the
house
of the
king
with
i- Tqq=,,,
4.1583,7
.
Sakhmet is invoked,
wd.
t
)fsr.
t =
fT4q 0
'="P, n md.
ty. fy
r
Ihm
m mdw nb
dw Tire
your arrow at all the
food
of
W
one who shall speak any evil word'
VI 155,10-11
read as wnmy
by Blackman [JEA 31
p.
61
n.
811
(p
aralleled
by KO 1141
no.
181
tqqc:
)
and
Esna 11
no.
131
p.
242-3
*qq 4100
1?
--
and
cC comments of
Goyon, CdE 45 No. 90 1970
p.
275
n.
(n)
and
Germond, Sekhmet
p.
221-2
n.
2).
wnnt that
which exists
=
produce
Wb 1310 (4-6) NK
A frequent
term
at
Edfu
to
denote
offerings
in
general, that
is
the produce of
land, fields
or
foreign
countries and normally
living
material such as plants,
fruit,
animals
(butchered)
and perhaps even
people and minerals.
It is
given
by
the gods to the
king in
reward
for his
offerings and
it
encompasses
'everything':...
.
do' fit
lc: 7
bry-s3 Gb 1320,1
it,
1112,7
;
Horus
qm3 creates
everything
Il 6,14. With
an appropriate
determinative it
can
indicate food
commodities :
in
the
Maat
offering
,
Horus
says
'I have
received -.
4, E
1
lolo
IF
HI 194,9.
wnh
to
loosen
,
to
cloth
w
Wb 1323 (10)
to
324 (2)
see:
E. Graefe
wnb
"10sen" SAK 7,1979
p.
53-61
with comments
by Derchain
OP-Cit. p.
62-3.
Graefe
proved conclusively
that wnh means
'to loosen,
untie when applied to
wigs or cords and
perhaps
in
a
broader
sense
'undo'
of unpleasant or
bad
things.
He
concentrated on two passages
in
Love Poems
,
P. Harris 500
,
5.12
-
6.2
and
P. D'Orb. 5.1-2
where the
loosening
of the
braids
of a
woman's wig
is
an erotic symbol.
At Edfu
the
meaning of wnb
is
primarily
'to loosen
or undo',
but Graefe did
not
investigate
the
phrase wnh-dt or other
instances
where
the most
logical
meaning of wn
is 'to be
clothed
in. These
occur
in
the
Pyramid Texts
and
it
seems
that wnb underwent a reversal of meaning.
The
solution may
be
that the
action envisaged
is
primarily
the
'unloos6ing
or unrolling,
'
of a
bolt
of cloth about the
body
-
whether
to take clothes off or
to
put
them on.
434
,4
46
wn
b
can take
'wing'
as object:
Horus is Lord
of
Flight
0
; J7
'who
unfurls
his
wings'
IV 33,11.
With Oq3w 'spells'as
object:
Horus
undoes spells, removes crimes and
protects your
body (purification
rite)
IV 61,9.
With idr 'cord,
rope' which are attached to
papyri
(c L Wb 1324,8 Med.
wn4
v---
to
undo stitching'
in
wounds, that
is
to separate or
loosen
two
parts one
from
another
Wb Med 194)
-4ro'
Z:
25\ r3h't'
hr
pg3 md3wt the
king 'undoes
the
cord
(around
a roll)
d
opens out the
A its
.
an
books'VI 144,12.
With
clouds as object: the sun
disk
shines, storm clouds
break
up
(undo)
and
heaven
is
brighe 1417,7.
For
wnh-dt note:
D VIII 100,7
;D
111148,7-8
;D
11171,9 Hathor is
nb wnh ;DH
120,10
also.
A
text at
Edfu has
wnh
'to
clothe
', in
a cloth presentation :
Khonsu hry-st
b3-i3btt 1 125,12-13.
wn grapes
Wb 1325 (5-7) OK
Reymond, Medical Book
P.
254'wine
5
From
the
Old Kingdom
wnY are often
found
together
with
13
rrt, the
main word
for 'grapes'. In
the
tomb
for Nianchchnum
and
Chnumhotep
a scene of offerings shows a
heap
of
dark blue 13rrt
grapes
next
to
a pile of
bright blue
wd'grapes' and
followed by
prt prt. w'n
,
figs,
Ild
fruit
or
seeds,
t3-nbs tree,
prt
-
all then
were
fruit
or seeds of
bushes
and plants.
The
editors of
the texts
treated
wd as
'raisins' [Moussa
and
AltenmOller, Nianchchnum,
p.
102
and n.
527
and pl-341-
This
follows Wb Drog.
p.
136-7
who propose wng are
'grapes'
or raisins which were used
in
medical
prescriptions and again are often associated with
i9d, figs
and
Urrt
.
Germer [Arznei
p.
372]
classed
them together
with
irp
and
i3rrt
as produce of
Vids
vinifera
L. (vine). Earlier Junker had
proposed
that
wng
had
a three
fold
meaning
from
the
Philae
texts
(1)
grape
(2)
vine
(3)
wine
,
but
this
does
not
hold
up
to scrutiny
,
and all the
examples
he
quotes
have
as
determinative
showing wnf
represents
the same thing
in
these cases
[WZKM 31
,
1924
p.
66-67
n.
261. Keimer
suggested that
wng originally referred
to
'berries!
or edible
fruits in
general
but became 'grape! in
the
Late Period
435
[Gartenpflanzen 1159].
At Effu
there
is little
to shed
light
on the
exact
identity
of wng :
in
wine
texts the
Idng
establishes
03
_g&
=3
the
fields
with
aV
15 1,1
;
13
t
vineyards are
bent down
under
-10&
Vil
234,14
; they
produce
re23*: 3o
wr.
ti
'great
amounts of wnY'
VII 211,7
;
VII 141,10
also ;
Harsomthus
creates+
VI 316,4
-, and
in hrw-'
texts they are'an
ingredient for
this
beverage:
How
sweet are
. ...
and
how
nice are s,
'9pt V VII 199,12.
It
may
be
that originally
Ord
and wn%
denoted
grapes
from diffci6t
types
of vine or
different
areas
of
Egypt (c f. Champagne
grapes versus
Bordeaux
grapes) so that wine making
in Egypt
was as
regional and specialised as
it
can
be
today
[in
general,
L. Hlcsko, King Tut's Wine Cellar, California,
19771. By
the
GR
texts
wn% seems
to
be
used as a'variant word
for 'grapes"raisins'
or
'wine'
as the
context
demands it.
wnY
jackal
Wb 1324 (16-18) MK
DG 92,3
Cr. 485b
;
CED 214
;
KH 274 OYU)N-YJ
The
phrase
h'py-wrX'a jackal floodoccurs in GR
texts and seems to
be
a
term
for
a
low Nile
.
The
term
probably
does
not
imply
that a
low flood inspires
the same
kind
of
fear
as a
jackal
wbuld
[Vandier, Famine
p.
89] but
at times of
low flood
the
jackals
would come
further
out of the
desert
fringes
as-
dey
scavanged,
for decreased food.
-C 9Lt
-0,
Cm
Q
In
a text
for
the canal of the
15th LE
nome
*
its flood
water
-
is
not
dob
a year of a
Jackal Flood' IV 34,2
and
the parallel
in V 22,11 has
n mpt nt
h1py
nds ; also
Dendera Dum. GI IV 121
n rnpt pt
b'py'--44 Cm
q?
wnXb symbol of
the cycle of
time
.,
Wb 1325 (9) GR II
'This'is
the
GR form
of
NK)fbt (Wb IV 438,8)
and
though
Wb, followed by
other authorities,
translates
it
as
'water
clocle.
this
has
now
been discounted [Caminos, The New Kingdom Temples
of
Buhen 11
p.
82
n.
4
and
LA VI 1156]
and wn6 sems to
be
a symbol of the annual return of ordered
436
time, that
is
the cycle of
day
and night, the
lunar
and solar cycles, and of regular
time and cosmic
order
[TJ-Iandoussa SAK 7.1979
p.
65-741. Though Handoussa
made
h?
-r
conclusions
based
only on
NK
texts and the Word%bt
they apply equally
to the offering of wnVb
(also
read as' wtt) at
Edfu
and
in
the other
GR
temples.
At Edfu
the
wn9b
is
always offered to a goddess, usually
Hathor
and
the ritual takes two
forms
s'hl
150.2-6
Ad
IV 264,12-265,7
0
VII 132,11-133,5
and
hnk
gilt
X=7 1CP1
`VI
448,17-449,7 )Q6
H 49,2-12
-.
A'
IV 351,8-18 V 335,14-17.
Once it is
offered to
Bastet
and
Horus Hebenu
: s'01
V 98,4-17. Ile
scenes always show,
the
king holding
q:
5 before
the goddess and
it is
most often
in his left hand (for best
example
XI
NOU
-
230). In
all cases the
king is
either son of
Thoth
or closely connected with
him. He is
thus a
representative of this god and
in
return
Hathor
grants what
the two eyes or sun and moon can see and
also the eyes
(3bty)
are
'in
their places'.
At Dendera
the rite
is
particularly associated with
the
festival
of the
New Year [Daumas, RdE
22,1970
p.
63-78
especially p.
70-711 but Germond
showed
that
it does
not occur at the corresponding
ceremony of sotp-Sbmt at
Edfu. The
reason
is
that
it is
offered
to
Hathor,
the eye of
Re,
who
is
already
in her
appeased
form
and
thus the
wmKb symbol reprctts
the
whole universe, already ordered
and protected.
In
the offering
to
Bastet
,
she too
is
the calm
form
of
Sakhmet,
the cat as opposed
to
the
lioness
.
It
acts as a complement to
Menat
and w3d sceptre presentations
[Germond Sekhmet
p.
270-272]. This is
confirmed at
Edfu in
a short text
describing Hathor
: she
is Wd3t in Wetjeset-Hor
white of
face
,
mistress of the menat
.... ... ...
Lady
of the sistra, ruler of the
menat
4M
is
erected
(s'o'. tw
wn9b)
for her ka 'Ill 70,1-3
,a
phrase
borrowed directly from
the
wnb offering
texts.
Other
writings V
"OH
VII 132,17
; -4='
jV
989
;
damaged
ritual
title
11111111& 111287,13-17.
The derivation
of
the term
is
more
difficult. At
the
root of
the
word may
be
Xb
'to divide'
and
this
may correspond to the
idea
of
Thoth
as the
divider
of
Lime,
in
this
way wn-%b may
be 'what
was
divided'. The
writing of
is
a cryptogram,
incorporating
a
baboon for Thoth for hnty
=etemity
and
Qv
as a support
[Handoussa, SAK 7
p.
711.
437
wnh to
hurry
Wb 1325 (10)
Late GR
First
attested on
the statue of
from
the
Karnak
cache
,
reign of
Osorkoflir-- Harsiese Mairo
C=3 CZ
42208, Legrain
.
Statuettes III
p.
21
and c)
line 7]
.
It is
an attribute of the man :
.,. A- -%--%
bnt bwt-nirw. f 'hurrying in his
temples' ; and at
Edfu in
an epithet of
Horus. Behdet bnd Bwgrn
3'3
A
hnt W3, d-wr 'traversing Bugem
and
hurrying in
the
Great Green ' Il 198,9
.
'This Jr-Ol r
,
Ak-
cza
may
be
a writing of wnwn
(q.
v.
).
- :I
.
-I.
wnt urwus
Wb 1317 (11-14) MK
This is
not the
Hare
goddess of
Hermopolis, but
a
term
for
the uraeus
In
a
list
of such names
+
"r
*n
nbJ
Venet, I
exist
for
my
Lord' IV 51,2
-;
also
in
a
list 1159,17.,
There is
a
dual form
: the two eyes are on the
king's head behind VIII 141,16
-
142,1.
The
word
first
occurs
from
the
NK in
this capacity,
though
is is
subject
to puns with.
I
Wnt
the
Hare
goddess
[c f.
comments of
Gardiner, ZAS 48,1910
pA9 n.
2]. In
the
Stela Leiden VI
among
,
prw. s
Venet in her forms.
deities listed here is
m
wnty vessel
for
wine
Wb 1315 (17)
wnw
GR
wine vessel
A
word used
in GR
texts only though possibly connected with
the wnt measure
from Ramesside
texts
[du B
uisson,
Vases
p.
26]
:
in
a wine offering.
the god
hr 3m holds
a cup
...
and

zr
drinks' 111177,10
; at
Dendera,
a
beer
offering
bearer holds describedas-06
wn
hr lwy. i 'these
vessels which are
pon
my
hands' MD IV 15.!
u
Tr
M
nn
wndw short
homed
cattle
Wb 1326 (2) MK (3)
goats
OK (see
6em
,
Ship's Logs
p.
38)
DG92
b1101
The
term applies
to shorthomed and artificially
de-homed
cattle.
The
term
may
be borrowed from
the
OK
word
for
a goat wn-,
dw
and
this may
fit
with a
derivation from
wn
'to
open' and
dw Imountain',
438
thus
'opener
of the
mountains',
for
the goat
is
more a mountain animal than a cow.
If
goats were,
domesticated,
their
horns
may
have been
removed
for
safety and eventually the
word was applied to
domestic
cattle with similarly treated
homs [c f Ghoneim, Rhind
p.
80
and
figs. from MK
p.
811.
At Edfu
wndw are part of the meat offering, so
in bw-'.
r-stpw texts they are
included in lists
of
sacrificial animals :
iw3w'wndw
gazelles
ALI
ei
IV 351,1
t41-
Ce

VH 73,6
99 1?
- VIII 169,6
and
in
similar meat offerings
*& a
111197,1-2
:
VH 61,14
;+
Dotal
tia e.
1.
ca e-
VII 319,9
.
Some details
as
to their
butchering
are given
O+a
Y,
F
m,
sm3
'are
slain'
1113,1
In
alliteration:
an
Qe
'je
wnp.
ti IV 284,17. The
animals were
kept in byres
on
the temple
grounds :
I'
established
in
their
byres VII 148,16
; the god makes
byres
numerous with
iw3w
and
Yar-'t
IV 15,6; iw3w
and
&
are without
limit in
the temple
1537,10-11
CO
sit
iw3w
and are more numerous than
locusts IV 3,3. The
sacrificial animals were slain
in
the morning ready
for
the
day's
services
t+a
IfTi-
III
111298,5-6.
The determinative
of the
word, with
horns,
shows that
by
this time
it
was a general word
for
cattle,
and possibly the original
implications
of
the
word
had been lost.
wndw produce
,
things
Wb 1326 (7-9)
Just
as wndw can
be
people or associates of a
land (Wb 1326,5-6)
so
in
a
broader
sense wnidw can
refer to
produce or things
which
belong
to a certain place or objecL
The
term may
in fact
read
imyw-dw 'what is in
the
mountains', used as a general
term
for
animals or mineral resources of the
hills.
The
word
is
used
in
the
laboratory
texts
++
Incenses
can
be 'pr-m-wndw 'supplied
with
ingredients'
:
'nytw
Ja
II 194.5;
W
11197,9-10
or
kyphi
Vt
ee-
11194,8-9
;
#knw
+
*** 11220,1-2. The laboratory
CL
+
er-
itself Ipr-m,
t
11 195,14-15
;
Iswy Ipr
m,
IrW. f
nw
218,1-2.
+Q
e-
A
vessel
is 'pr
m
cla Ia%
%=7,
VI 282,15-16.
te+a
e-
wndww comes
from foreign lands T3-nIr
wr.
ti
rn wc
ll 197,13
-i-.
ce.
of
the
God's Land Il 230,10;
a6
eoe
also
VI 308,11-12.
439
+
Ce :
From Punt
:
ht-nb T3-njr
6 too
0
Ory Pwnt
are
for
the
Great Place 11219,1
;
'pr
m
+
ee all
+pe
ill

C4
L-. t.
-
VI 166,6
;
bring
. c=: > S,, L =.
of
Punt VI 314,9-10.
+e
III
From
the two
mountain ranges
06 e
%,
nw
-
11276,5-6.
From
part of
Egypt:
c-d c'p-'
c' 7v ILn-nhn Il 6,10.
%0
-4-
e e-
wndw
is
mostly sent
to the
workshop:
oo
.
of the
sanctuary of snsnt
is in
the
workshop
+
ee-
Il 194,14
; the tribute
of the
God's Land
with
its
o: a
is in
the
workshop of
Belidet H 197.1-2
-I- =-
to the
workshop
H 205,10-
the
Dg3tt lands
come with their things
and aq
For
the
making of recipes
it is
necessary to
know
the
ingredients
or things available
for
use
e
p,,
r
so*
ingms-'ntyw VI 162,2;
tL
"'
'4--
61
followed by
a
list
of substances
11
194,12.
If
the
word
is
given a specific
determinative
such as
dW
then
it
can
have
the meaning
'offerings'
ee
(see Wb 1326,10 GR)
:a
list includes drpw
nbw are
in
the
field 1537,13
+ee,,
-,
+e
all things of
Punt
ao
of
the
Great Place 1389,3;
a pehu
is brought
with
booty
and
bMED
II16 Jyff Jrl\
k\
IV 41,13-14
; the town
of
Horus
contains
+0
'22
VI 48,3
qC=F M. 6 t,
04 0-
1 It
'1=7
.+
the
god makes your
house
noble with
Ba
H 277, -6.
wndw
hold
of a ship
Wb 1326 (1) Pyr.
DG 92,4
"1 L,
--D
Z
Cr. 484a; CED 213
;
KH 274
OyNT
Attested from
the
Pyramid Texts[ Jones, Glossary
p.
159;
note
Osing
-
JEA64
,
p.
188honow
of a
+e
e-
ship].
At Edfu it is
used
in
the
Myth
: the
baulks,
rn-lin in the
hold
are
like
columns
in
the
Hwt. '3 VI 80,7-8 [c L JEA 30
p.
7
n.
jl
and compare to this
'the hull
of the
barque
of
Amun is decorated
with silver and worked with gold'Urk
IV 1652,17-18.
,g+
et tit
A
word
in
the
Myth is
connected with
this : msntyw Od %. v.
-
////
eat the
best
of the
innards
of the
hippo VI 90,1 [JEA 30
p.
15
n. el.
wndwt people
Wb 1326 (5-6) MK
,
FCD 63
associates
440
The term
is
connected with wndw cattle
[c f.
men referred
to as
'wt4ps
noble
herds Wetc. 8,17
+C
and
Merikare 1311
and at
Edfu
the word
is
still used : god sw'mr.
f
cD
P-*
-t--'Ioves
his
people'
111361,8.
Here it is
parallel with
bmw
and may refer to servants
in
the temple ;
Horus in
a
libation
t
ev
text
is
ad e-
1. m r3-imntt
Lord
of the people at the
door
of the
west!
IV 83,11
;
Horus
0.,. +e
itl
-
provides
his
temple
with all good
things r
OD
perform the ritual
for
the
people
in
the temple VI 349,34.
These
are the
direct
servants of
the god and so they
are the
priests of the temple.
wr
be
great, abundant
Wb 1326
to
328 (13) Adjective
verb
DG 92,8
fe-J
CrA88b
;
CED 215
;
KH 275 'OYH P
Used
as
in WB.
Adjective
:
YtM
Xn 'J1rn his
great
image
of the
falcon' IV 10,11 IV 13,8
-, sd
'Of.
-2,
e-
dr=w
IV 37,5
;
'py
w=: o
n qdm
V 8,5. When
used
to
describe
the
Nile
.
it
means a
high
Nile:
nwn
4
IV21,15;
nnt-w4
IV44,11.
Feminineforms: bry-tpt X-m IV 13.9;
m3ht
Plural
:
hprw V 7,1.
v 0..
14
V 6,8
-, sl3t
IV 191,4.
In
the sense of
'great
numbers, numerous!
many cattle
IV IV 49,1
11,10.
Comparative
statements : cattle are more numerous than
locusts IV 3,3
;
Thoth twt
"You
are the
greatest of the
gods'IV
93,2; HD V15.5.
Vcrb
:
h3-snd
)4 e
-4=0,43,
Y.
e-
rejoicing was great
IV 17,7
; the
Nile flood
comes
3h. t1..
c: >..
IV
v
48,10
; sacrificial animals"?
f e-
on your
blockVII 317,4
; the
flood
comes = -sro-
C: N. a
every year
1496,1.
great
wr-bk3w
GreatinNIagic
Wb 1328 (3-5)
At Edfu
this
is
a name
for
a ritual
implement
used
in
the
Opening
of
the
mouth ceremony.
441
Originally it
was a wavy rod with
the
head
of a
ierpent
which
later became
a ram
head [snake head
-
Otto. Mundoffhung
pp.
19-20
and
Ibi line 20
and p.
84-87
with
determinatives
N,
*, ram
head
-
actual
implements discussed by Keimer, ASAE 38,1938
especially p.
324-31
; also
Khoiak 11
p.
474
n.
7-81. Keirner (op.
ciL) suggested
that the serpent was wr-bk3w originally,
but
that the
ram
headed implement
was particularly associated with
the mummification ceremonies of sacred rams,
especially at
Elephantine
and
Saqqara. The
strength and procreative power of the
ram would make
it
a
potent symbol
for
the revivification of thc.
dead. At Edfu in
the
Sokaris Chamber
a ritual
is
entitled :
r
im
sn r
im
wp r3
im,
sp-4
'Presenting
the wr-bk3w
by
which
to
wipe
the
mouth, make the mouth a circle and open the
mouth
four
times'
[after Cauville, Osiris
p.
29
and see
L
n.
3
and
411207,15
; with a
textual
parallel where
the sem-lector pries
.t
1-j
sk r3
im
1220,4
.
The
scene
for
the
former
text
shows the
king holding
up
to
Sokaris
and the
king
says
,'
s'r.
i
n r1f -Sr4
I hold
up the
implement
to
his
mouth'.
1207,17'
and
XI
pl.
293. The
writing of
the
determinative
as shows that even
the scribes could confuse the
signs and
It-
Elsewhere,
the
implement is
mentioned as
being
used to open the
mouth wp r3
IV
331,10 [comments by Blackman, JEA 32
p.
82-3
and n.
40]
;
in
an opening of the mouth rite
,
the
king
receives
the, ^:
7 and
;
as
the officiating priest
IV 243,1
;a short
text
designates
the
king
as the opening of the mouth priest sL3
"0--
nis
djr'
Inpw "bring
the
wr-Uw and
present the adze of
Anubis!
with a
funerary feast
text
111285.5-6.1
wrt-bk3w
Great
of
Magic
goddesses
At Edfu
this term
is
usually used of
the
uraeus or uraei,
though
it
can
be
an epithet of goddesses such
as
Hathor (especially
at
Dendera), Isis
and also
Seshat: fr'- '4
16".
L
in
the
library IV 19,14.
The
two
uraeus goddesses
Wadjet
and
Nekhbet
could
be individually identified
as wrt-Uw
M
mot/gmlw :
Wadjet
is
=.
y-.
&a
on
the
head
of
die king 11115,9 15.4
also;
-TIC
--71
%C..
'"C)
A
lk
a
IV 51.1
.
On
the pylon
there
is
a scene
titled di
0
and mise
up
the
uraeus of
Pe
and
Dep VIII 80,10. The
scene shows
the
king holding
up
(indistinct,
on
DCLXVII)
to
Horus
and
Hathor
and the rite is
to show the
Idng
as the
legitimate heir
of
Horus. In
a purification
text,
Hathor
says
I
cense your mummy and
drive
away
dirt,
appearing as
442
the northern
Great
of
Nbgic' IV 215,9. From
the
way
this
is
spelled
it
seems
to
be
an
elaborate pun
,
both
stressing that
Hathor is
the
uraeus of the
north and also the
ritual
implement for
reviving the mummy.
VAd a
VIII 120,15
where
Parallel
to the
pylon scene above, on
the opposite wing
is
0
the
king
offers up
X
--,
rr
&4
to
Horus
and
Hathor. The
two scenes
together
stress the
king is
ruler
of
Upper
and
Lower Egypt. Also
the mother of the
king is
said to shine as *2"
AI
'
1500,5.
-,
This
then
is
not as common as
the northern variety
,
so originally
it
may
have
referred more
to the
nort* snake goddess.
Together
the two
serpents are
I"-
who encircle
the
brow
of the
king 1173.4
; the
king
is
adorned
with
-2!
4
--Uj
VA. VA-
VI 189,6.
wr-pbty great of might
A
common epithet of
king
and gods at
Edfu
.
Spellings
:X
ZA
passim ; also
4
qlt
IV 51,10
;
40,1
IV 56,1.
passim
wr-mdw civil
title
Wb 1329 (13) OK
administrative title
Wb 11194 (1-2) OK
A
civil title
followed by
a geographic term,
often
Upper
or
Lower Egypt,
and used
from
the
Old
Kingdom [Sethe, ZAS 44,1907
p.
181 'Great One
of the
Ten
of
Upper/Lower Egypt' [Helck
,
Beamtentitlen
p.
191. It
can also
have
a military use reoing
to a squad
leader
analogous
to
'3
md
[Schulmann
,
Witary Rank
p.
28
and
133].
j
At Edfu
the title
is
used
in
military contexts
[Goyon. Gardiens
p.
15
n.
I. 20,4
and
70,5]
: among
the
bodyguard
of
Re
are
n
and
fourteen
gen
behind
them
at the
head
of combat
troops
VI 17.2
similar -jrl-
n VI 3293 1;
and
the
names of the .
2
n,
n
are given
VI 329,13. The
reading
is
confirmed
by
n
VI 329,16
nn
.
17. In
a
further
text concerning
the guardians j
of
Re,
among
his forces
are who with
the other groups of soldiers
form
a square around
Re
protecting
him 11132,9.
wr-nrw
Great
of
Fear
443
Jones, Glossary
p.
244
This is
the
name of the
barque
of
Horus
at
St-13bt in
the
Myth
--N&S
VI 124,3
't
-A
VI 124,6.
wr-nirw- elderofthegods
Wb 1328 ff.
An
epithet of
Atum
at
Edfu [Mysliewic
,
Atum H
p.
1721
-IV
53,12
; of.
Ptah Tanen
'06
V 5,3
and
Horus Behdet V 8,7. All
are creator gods and thus
wr
here
may mean
'eldest'
of the
gods.
The 'py is
also called
in Wetjeset Horus V 9,6.
(could
read as sr or smsw).
wr-nbt
Great
of
Nfight/Victory
-
temple
of
Edfu

Gauthier DG 1200
A
name not preserved
in
the
list
of names of
Edfu (V, 296 ff. ) but
which occurs elsewhere
in
the
.
%- AA, -%
0
(D
temple : the god sees the
'glories
of
--m- v-P-
,
IV, 2,6 (parallel
to the nfrw of
Mesen)
; the
temple
is
e of the
Lord
of
Pe
and
Mesen IV 10,8
;
in
a sn-t3 ritual
the
king 'kisses
the
ground of'
'
.
10 (D IV 55,14
; the temple
is '9"'- ""'
0
ZM
A,. e-
0
an
wr-Os
fe-e- ts
queen's title
-9? 14
nt
_j
I
IV 330,3.
wr
hippopotamus
Wb 1331 (11) GR
At Edfu
wr
,
with an appropriate
determinative,
applies
to the
hippopotamus
form
of
Seth, because
of
the size of the
hippopotamus it
means
'Great
one'.
The
word may
have been
specifically
invented
at
Edfu
to emphasize the
power of
Horus in being
able
to
defeat
such a
huge beast
.
wr
is
used most
effectively
in
sentences which alliterate w:
the
harpooner hippopotamus
or
wnp"-,
1=',
*'-,
'; 4-

IV
it%
343,13
; the
harpoon
wnp
VI 90.8
4=2'. 4.1
,p
*r
: wbd are
burnt VI 28,9
;
in
a meat
offering
q%t7,
ws rn
ir.
n.
f
-
this
is
probably the
hippopotamus
though the other animals
in
the texts are cattle
VI 257,15. In
a word play
,
the
winged
disk is
444
Great One
who smites the
hippopotamus'IV 214,6.
,I
-I
wr
lion
The
existence of the term
is
not certain :
Horus Behdet is described
as
'Great One,
lion,
great of might
1134,17
; the
falcon
of gold
becomes (h
'A
3 (could be
,,
pr m)
_Air
1,
wr-phty) more certain than either of these
is
: the
king
4-'
t
who slays
foes for
his father VIII 76,7 (or
read rw)
.
It
would
be derived from
wr
'be
greae perhaps
in
this case,
implying
the
great strength of
the
lion. Cr VI 3 la has
an animal
where
the
detenninative is
unclear
-
it
refers
here
to
Re-Atum [An. Lex. 78.1029
and
FECr 11243 Sp. 673
n.
3]
wry
high
waters
c
f. An. Lex. 77.0970
=
Brugsch DH 333
In
the
northern
Neith
nome, the canal
is brought
containing
=1P
flooding
the
lands'IV
25.7
.
The
term
derives from
wr
'be
greae and
indicates
the
large
amount of water
held by
this
particular canal, so that wry
is
a term
for inundation
water.
Ile
parallel text
V 16,10
.
has in
place
of wry
the
word
Igb
.
Earlier
texts attest a word wryt :
P. Lndon BM 10059 line 34 4 (Arb Med I
197
and nA)
'flood'; Hatshepsut Karnak
texts :
Lacau
and
Chevrier
,
Chap. HaE.,
p.
126 line 17
4-q-'and
p.
128
n. scrue!
KRI 11491,9
name of a canal
.
Rameses 11
geographical
texts
at
Memphis
;cf.
KRI 11370,8-9
qbhw
This is
probably not connected with wrrw
'water ditch' (Wb 1334,4 Pyr. )
,
but
the name of the canal
in
the
Latopolis
nome
is
*TI
-21-,
1338,4(Wbl332.10)andcL";.
4:
,
== PT203andMK
(Wb 1332,11)
.
The basis for
this
word may
have
existed much earlier
,
but
the application
is
different in
this one case at
Edfu.
wrw elders
plural of
Wb 1329 (2-3) Great One
is
read as wrw
by Wb
and at
Edfu,
the
king
wearing clothes of adomment
is like Re
hnt
wrw
'before
the
elders!
1423,6. The
word could also
be
read srw
,
smsw or even
i3w, but
0
445
occasionally the texts
give an
indication
of which
is
more
likely
: w'b
'3w br
w3i
bknw
r Lbb 'the
great waabs give, praises,
his
elders
...
exulf
IV 15,2. The,
apearance of
'3w here
may
suggest that
our word
is
wrw
[as de Wit CdE 36, Nr. 71,1961
p.
94-5]
.
With
inilsw:
njisw
IV 36,3
,
the parallel
is
wrw
.
The
term can
imply 'great
gods' :
in
a protection rite
twt
r.
k 'the
great gods are
joined
with you'
VI 298,4 [after Ghattas, Schutz
pA9] ;
in
an epithet
of
Thoth hb
who sends out elders! possibly
(though
could
be
a word
for'messengers'
etc.
)
VI 180,15-18 1,1
;
in
the temple
are
bs
nt
images
of
his
great ones
(of
god?
) IV
17,15.
wrw
indicates
the
high
officials of the
king
or gods
in
general.
wrt -
Wb 1332 (7) GR
A GR
word used at
Edfu
:
<X=>
1571,3 literally, Ihe Great Flame
upon
the altars' ; also at
Dendera
and
Philae,,
=>
(Wb Beleg. )
,
derived. from
wr
'Great One%
wrm roof
,
Wb 1333 (3) Pyr. 21001

.,,...
-1
"1
--
I
Originally
wrm.
t (Wb 1333,2)
were
tent awnings and
the
word came to
meanroor of a
building.
At Edfu
the
word
is
used
in the
temple
descriptions. After
the
unrolling of the cord, the comers of the
temple
were
laid
out r grg
M'P
E, il,
to
found its
roof
IV 14,6
.
De Wit
read this phrase as r grg
m qnbw.
f 'to
supply
(it)
with
its
comers
[CdE 36, Nr. 71 1961
p.
92)
,
however
the comers would
already
have been
set out and
de Wit
suggests
2-4--21
is
a
determinative
of grg
(perhaps,
under
the
influence
of grg
'to lie)
.
The
text
instead
seems
to
imply
that
posts were put
in
the
comers
to
give
the
roof comers.
wrm
high
point of
inundation
Wb 1332 (19) GR
,
This
may
be
connected with wrm.
t 'roof
,
for it is
the
highest
point of the
flood
the
roof or
top
of
it
and also then
derives from
a verb wrm
'to
pitch or set up, a
tent!
(Wb 1332,18
c
f.
also
Osing
446
Nom. 11
P'.
508
n.
228
" OY P t4
A"
KH 552,
not
in Cr).
In
the
17th UE
nome
the canal
is brought
with
its flood like Nun IV 187,5-6;
in
a
"-
I
W.
3=
withexcellent
food
and
it
supplies your altar at Nile
procesSion the
king brings
its
time
VI 33,5-6.
7be
term also occurs at
Dendera (Wb Beleg. )
: see also
Meeks, BIFAO 77,1977
p.
85
n.
2.
wrrt
Upper Egyptian
crown
Wb 1333 (11-12) Pyr.
The
word
is
used of the
White Crown,
especially
in
religious
literature, from
as early as the
PT
1719
;
2075
.
Abubakr
suggested
the term
as a geminating
form
of wr.
t
,
so that
it
means
'die
great one shall
be'
or
'greatest
shall
be' (die
groBe wcrdende)
,
which
implies
the
domination
of the
White
crown and
Upper Egypt
over the
Lower Egyptian
red crown.
The determinatives
are varied
or
44
and and there seems to
be
no precise
difference betw
een the wrrt and
bdt
though
wrrt can
have
some unusual uses :
'the lands
are overcome
by his
wrrt crown'
Kahun 1,3
(Sesostris) [Abubakr, Kronen
p.
30-31].
At Edfu
:
Horus
causes the
king
to
seize
before
the
living
on the
earthI
131,5
;
Osiris is
d
Great
of the
White Crown ' 1172,16. As both here
are
determined by
the crown
in
a
basket,
the
word may refer to an emblem or an amulet rather
than
an actual crown.
wrrt uraeus snake
Wb 1133 (13) D. 18
wrrt
is
probably a geminating
form
of wrt perhaps with
the same meaning suggested
for
wrrt
-
crown.
Wb
cites
two
references
from
the
Hymn
to
Amon 5.5
and
3,2
which
Zandee
read as
the word wrrt
I
-Sre-
white crown', though
PJeiden 1350 (230)
=
1112 has
IC7
q3
Ywty
as an epithet
.
1.
a
[see Zandee, Hymnen
an
Amon
p.
46-7].
of the
king
;
XV 3 (233)
the
king
appears as-: =,
One
of the
names of the crown
in
the
hymn
to the
diadem is (18,12)
Which
Erman
read as wr-wtt
[Hymnen
p.
51
n.
12
and n.
11. In P. Br-Rh 18,13 has
:
h'
m4 nbt
2? =; N.
4c:
>
which se
.
ems to
be
the crown
from
the
determinative.
'
447
Crowns
can
be identified
with goddesses and thus to
some extent are
interchangeable
,
but
there
is
one clear example at
Edfu
: the sanctuary
is
made sacred containing7-3,55-E. and the
Hypostyle
HaH is
protected containing your majesty
H 62,7.
wrrt the stem on
the
Red Crown
Wb 1333 (14) BD
The
exact nature of the curly projection of the
Red Crown is
unknown and
it had different
names,
including Xbt
=
113bt
,
and
from
the
BD
and
the
Ritual
of
Amory (P. Berlin 3055)
,
wrr.
t
.
In
the
Ritual it is invariably
written with
the
XHI, 5
;
XV., 4; XVII
.2.
but by
the
GR
texts this seems to
have dropped
away.
At Edfu in
a text
in
praise of
HB, 'gods
and men make praise
for
25=5-
; !
' 1442,14-15
.
The
term
may
have developed from
the
18th D.
use of wrrt
J
as a term
for
the
double
crown and
red crown
[c E Abubakr, Kronen
p.
53].
1, "-
wrh
to
dxice
Wb 1334 (5) GR
=
wrh
1334 (7) GR,
,
wrh/wrb
is
recorded at
Dendera
and
Esna [Green, Dance
p.
331 but it
also occurs at
Edfu
:
in
a sistra
text 13w.
s n. s
lier
children
dance for her (Hathor) IV 288,14
;
in
the procession of the
king
. 41, ro
n
hq3.
sn their rulers
dance
,
when
the
king
appears'
V 39,4
.
This
may
derive from
w3rb
'to bloom'. The Kom Ombo
texts
use
the spelling w3r
'to dance' (Wb I
252.11 GR)
:
KO 136.28.
wro
to
anoint, smear
Wb 1334 (8)
to
335 (3), Pyr.
DG 94,4
N) /4-.
Also
used atEdfa with no change
in
meaning.
Unguents
: mIL r-'sp'
C) ""-11136,6
; your
head
-5r,
41
in
an unguent offering
198,16
m nwd
9ps
nt
ist 1 133.7
; with
hkn ZE An ims 1421,11
with myrrh
1430,12
; and mrot4ps"O r-
H 212,17-213,1.
39 It>
448
Water:
=:,,
,
II
anoint
his body
with water of the god's
leg 1178,15.
Blood (not Wb)
: the
uraeus in snf n
Sth Is
anointed with the
blood
of
Seth' VI 303,1.,
wrs
head
rest
Wb 1335 (9) OK NK
Known from
textual
sources and archaeological
finds Erorn
the
3rd Dynasty
,
and at
Edfu it is
used
in
a Protective
ritual:
7
make the
protection of
:! Ei, -
your
headrest! VI 145,8
and
from
the
determinative
here
a wooden example was envisaged.
Amulets
could
be
made
in
this
form
to
be
beneficial for
the
head
and neck[see
LA IH 686-693 Kopfstatze].
wrs plant
A Coptic
word
OY? I C-
refers
to a plant
,
rendered
in Greek
as XOGTo;
[CrA89b
;
CED 215]
and a
demotic
equivalent
e1115
wrs
is known [DG 94,7] from literary
texts
[c. f. Charpentier
(340) 216-7 'ear
of corn'l and a medical text
[Reymond. Medical Book
p.
255
no.
43 'spice! ].
X
tz
At Edfa
there
is
a
hieroglyphic form
of this
word : the
northern
Nile brings in
the
fields IV 25,10.1
wrg
to spcnd
the
day
Wb 1335 (10)
to
(18) Pyr.
DG 95,2
4
4`9

CrA99b
;
CED 220 OyOCIA
5-
OYF-P-2j
I
A
verb used
from
the
oldest texts
and at
Edfu
: most often
followed by
the preposition
r
-
Horus
34,0
cm cL
m wbn
'he
spends the
day in
the
sky
,
shining'
11187,12-13
;
in
the
Sokar Chamber
,
the
mourner
in
hrw IQ, h3w. k 'she
spends the
day
mourning you'
1214.1.
It is
used
in
contrast to
sdr :
describing
the temple
for
the sun god m.
hnts 'he
spends
day
and night
in it' IV 1,13.
449
wryt
funerary
chamber
Wb 1332 (13) CT
-dre-44 'ch The
earliest example of wryt
is in CII 253 Spell 253
,
during
the
day
,
god
is far fromc=,.
n
C-3
-jr, -
C.
9
=-
C-7
in
the temples
made as a protection
for
the
dead. The
gods then
are
in it
until
dawn,
which establishes a
funerary
connection
[FECT I
p.
55
translates
'Great Hall]
.
In
the
BD
Chapter 137 B
wryt
is
where
the
eye of
Horus lives [c L Barguet LdM 183
n.
4]. At Edfu in
the
Sokaris Chamber, Nephthys
protects
her brother (Osiris) in
'"14
c"73
(here
the
Sokar Chamber) I
219,16
1-:
XM
Wb
also gives
1134,8
,
but
2 <:; b
here is
a corruption of st-wrt
wrt
Great One.
epithet of
Hathor
Wb 1330 (1)
This
occurs often at
Edfu Hwt-Hr -S2"
Lady'of Dendera V 6,5
and also note
the spelling
IV 42,8.,,
wrt-dbn priestess
c.
EWb 1 330A
-5r4
a
In
the
Heliopolite
nome :
.
0-
IT
Great
of music etc,
1333.12 (only
ref.
in W16).
wrt-bswt
titleofQueen
Troy, Queenship
p.
191 B4 / 10
and
II
The fitle is
used of
human
rather'than
divine
queens
Ahe
king brings
' 'c52=0'p'
and she rejoices
(Cleopatra) IV 43,5.
wrt
left
eye
(of
a god)
Wb 1332 (5-6) GR
At Edfu
and
Dendera
wrt refers
to the
left
eye of
Horus. It is found in
texts
for
giving eye
cosmetics, and while w3,
d
comes
from
the right eye, msdmt pr m
-2-
-a
M 144,5
;
CD IR
158,13
;
CD 111182,11
,
but in
an offering of w3d
it'makes
well the
right eye and
k
41>
.
c=p
,a
450
ItnAi
rn ndn. s and
his left
eye
is bright
without rage!
184,6.
At Thebes, Mn brings
an eye to the
king
and
here it is
called 724-
<"z-z>
Urk VIII
<2M*
.
The
origin of wrt
is
unclear.
While Hathor is
wrt, she
is
also the
right eye
(irt-wrt)
and
the texts
imply
that
wrt
is
the
left
eye.
wrty
two
uraei
Wb 1332 (1-2) Pyr.
The
earlier
form
wrt
for
one uraeus or snake
is found less
often
am
the
dual
wrty :
Horus
raises
the
snake as -5r'- a on
his head (Maat) IV 76,6
;
Hathor
gives
'on the
king's head
burning his foes 1127,3.
wrty
is
a synonym
for
w3jity, mrty, wrt-bk3w, nbty and
is
used
in
scenes connected with
the,
presentation of the
double
uraeus
by
the
king
: the
Double
crown
is
united with
M
on the
brow
of the
king 1149,4
are united
VI 285,14
; the
king's head is
encircled
)e
d=
VIII 121,4
;
Horus
raises up
Z4. &
1173,5
:
Amun
gives
by
C=1-
WI I
raised on
the
kings head 1575,15
;
Horus
wears
-2,, '
-
Mn
his brow 147,14
;
Hathor
gives
the
king
9L
of the south and north who make their places on the
king's head 147,17.
In Dpw
texts the
wrty are also mentioned:
'.!
=21, %%
VII 304,17
; the
king is
crowned with
4"'
"' & I&-
'
VII 305,5
j
but
they are not a crown themselves,
for'the
crowns of the
king
are
="JP. \\
established with
212, ',
"
VA-
VI 337,9
and the
function
of the
is
to protect
the
king VIII 14,10-11.
Other
gods can
be
associated with
them :
Mn
raises
them
up
1398.1
;
Osiris is
IV 19,13. 1186,5
;
Horus
controls them
in
their shrines
,,,
Also frequent
at
Dendera
and
derived from
wr
I)e
great'
,
thus
'the
two
great
ladies.
,
wryt
divine
cow
Wb 1331 (15) MK
wryt
is
a name
for
the sacred or
divine
cow
,
known from
the
MK (Cairo 20040)'54-VVL
.
4a I
,
and much commoner
in GR
texts as providers of milk
for
the
king
:
KO I
no.
26
the milk comes
from
the
body
of
Mam. D 241
she
is
an Offering
bearer
and also
Idt
n
R' 'girl
451
child of
Re' [Daumas Mammisi
p.
179
n.
3]
; at
Edfu
,
the
king bringsraq
4
dt
n
R1
carrying milk
in her
udders
////
milk of
her
udders may you
drink
and your
body be
rejuvenated
IV 45,14-15.
also
]Vwt-wryt.
wrd
be
tired
Wb 1337
to
338 (7) Pyr.
At Edfu
this
verb
is
usually negated, especially
in
the
phrase
describing
solar gods
d3
pt/h. rt r' nb
n wrd. n.
f 'who
voyages
the
sky every
day
and never
tires' :
Akhu V 56,12
;
Khepri
VI 310,4
;
Horus Behdet
"E" `
I
1161,15.
It is
used of parts of the
body
not
being
tired:
ly,
^WA
arms:
X
1:
'--jj
of
Hathor holding her beer
vessels
1462.14 holding
up
the sky, arms are
strong
L-
-2-4
V 253,17.
h=: 'you
raise up
hearts
m-ht
&
when
they
were
tired
1406,9 (of Min).
Jul
I the staircase procession of those
who are
honest 1513,12
of the
h3ty-1 1549,10 (Wb 1337,2). In describing Horus
: rdyvy.
k hm
'Your feet do
not
know
tiredness'
(the
spelling may
have been
adjusted
here
to
fit
with rdwy)
117
(18).
Also Isis is
%!
r3=
'one
who never
tires of
(saying)
spells'
1102,10.
%ee- also
irnw-wrdw.
W
"I
-
wrd-ib one whose
heart is
tired
=
Osiris
The
epithet occurs often
in funerary litearature, (and
above the
example of
Min)
:
in
the
Sokar
Chamber,
the
geniidrive away
foes from 1178,14
;
in
a
libation
text
,
water
comes
from Osiris
-"
'"N
&
'so
your
heart is
never
tired'
punning on the
epithet of the
god
1485,6
;
Isis
and
Nephthys
say
'I
am one who
feeds
'VI 85,8. The
implication is
that wrd
is
a euphemism
for death.
1
452
Wh
Seth
Wb 1339 (17) GR
"Ibe Failed One'.
either an erroneous writing of wh-spJ or a
deliberate
abbreviation Of
it': Horus br
111k *
in
a crocodile text
v 169,13
.
The
word
is
used
for
alliterative effect
here
and
the
ra
example
Wb
quotes
from Philae
<2667>
PhoL991 is in fact
wh-sp.
f.
whi to
escape, elude ; to miss
,
fail
Wb 1339 (1-15) MK
A
well
documented
word
in
earlier
texts,
but
at
Edfu
the
word
is
most often negated and used
in
epithets of the
king
or gods when
they throw
harpoons
or shoot arrows
With iwty
wh : the
king
casts
(his harpoon),
mAo"
roj-3
**
and
does
not miss at
his
time
1145,4
;
he
shoots
(his bow)
*' 4
-11"'
0
Q- 111256,13
; the
lion
god
is described
as
-Sa-
*A-
'2- ra
^ om &-A
0
.9
ra e9
not
having
any misses
IV 285,12
;
Min
as
Lord
of
Maat
0" -4-'
ra
^A--.
without'
se-
0
misses
1400,13.
ra
With
n whi n sp.
f
:
king (sm3 '3pp) 111 138,7
; the
king
sty.
k
you
throw and you
do
not miss
V 56,5
; the
king is
given might on the
battlefield
and sty.
k
VIII 27,12
; the priest carrying the
standard says,
I
receive
flesh
of
Ash
and and
I
never miss'I
557,2.
M
Z-- I
e
With
nn wh :
Horus brings
an end to
foes
Ajv-"
rj and
does
not miss
1381,14
Sakhmet
and
Bastet fire
fa
their arrows
do
not miss
VI 156,2.
;
_ =,
-=&%
At 61
As
a substantive
in
the
Myth
:
Isis
says,
7
am the the nourisher of wrd-lb and this
his heart
of
b3ty. f
rL7; 3qq
*I-
lie
whose
heart has failed! VI 85,8. Here
then
3ty-wh is
synonymous with
wrd-ib
[trans.
after
Drioton, CASAE 11,1948
p.
47].
whi-sp.
f
epithet of
Seth
Wb 1339 (15) GR
The
earliest example of the term
is, 'he has brought
the
head
of
T'hat
one
CP
r31v"9-6Urk
VI
153 [translated TAolglosen'
p.
14 ]. At Edfu
the term complements the
king/Horus 'who does
not
fail'so Seth is lie
who
fails' [U Rat6
-
Goyon,
Gardiensp. 39,91. The
term
is
used
in
alliteration:
453
e- G
%%
wnp
//// V 90,3
; wnp
CM
to
make the temple
safe
VI 133
;
in
the
Myth
,
Horus
wnp CT1
j3
0
4-
VI 84,6-7
; the
Wepwa
t standard
r; 3
wa
G
'the Failure is
cut
down
and
does
not exist'
VI 138,11
-5P-
is
offered
in
the temple
VII
Q
-Sp-
22,9
;a text
listing
all the
forms
of
Seth includes St
a 4D
CL
.r
the
Failure VI 28,9.
Also found
at
Dende-ra.
i,
whi n sn.
f One
who
failed
with
his brother
=
Seth
Wb 1340 (1) GR
The Wb
ref
is VI 216,5-6
cj
'a
slanderous epithet of
Seth'. This
may
be
a reference to the attempted rape
by Seth
of
his brother Horus,
thus
it
really means
'one'who failed
with
his brother.
whi-sp.
f is itself
therefore a
double
entendre.
whi
foes
.
failures
Wb 1340 (2) GR
Only
reference :a genie-says to the
king, 'I
give you wsm
cut the
failuree 1190,6-7.
a
luffe't
whb
to
pierce
,
go through
.
penetrate
Wb 1340 (5-7) Med
and
MK
In
earlier
texts whb can
describe
going through
foreign
countries,
the
rays of the sun going through
something, or
it has
medical uses of a
bore
going
through the
head (Eb. 54,21),. It is
also
found
at
IS
A
rej
(J p"tA! I%,
!
Sj
Edfu
:
'q
pt m
bb

Qa
kI-: >
r
0
ity wwt
enter
heaven in
festivity
......
?W 19,4-5.
whm/wm
to
repeat
Wb 1340
-
343 Old
DG 97,5
Cr. 509a; CED223; KH286 0YWLW,
Without
objeqt :
-in.
the epithet n whm.
fi. ri 'them-is.
none who shall repeat
him' [for full list
of
454
examples
from GR
temples
see
Otto, GuM
p.
12
and n.
61. At Edfu
there
is
variation
in
the
way
this
is
actually expressed
CTboth) VI 84,5
;
king (also) IV 75.9 'there is
no other
who shall repeat you';
(Horus) 1114,4
-Se,
'S
"I
(Horus) HI 276,11
At (king) 11264,3 At (king)
there
is
not one who shall repeat
you
(ever) H 47,2 W
(Horus) VI 25,10'no-one
shall repeat me!.
Otto
suggests that the
whnitl.
ri form
was grammatically
dead
and only used
in
this archaic phrase
[op.
ciL p.
12
n.
71.
Followed by
an
infinitive (see GG 303)
almost as a semi-auxiliary verb, which compares with
the
Coptic
use
[Roquet, BIFAO 78,1978
pA87-4951.
The
archaic use of whm
is
underlined
by its.
frequent
spelling as
JjBt,
which were especially
found in OK
and
MK
texts, though
Roquet
does
not note which
is
written at
Edfu (c. f.
op. cit.
).
g.
SA.
A 'I
come again to
youR
48,17;
c.
f.
I
Examples:
the
flood
xf
1581,12.
'L-
^.
Sp
whm
...
rnp :
Aturn in 1&nu
IT
<>.
3w
at
dawn Il 53,12
;
Horus
to the
king
,
dil I&
mi whm-Inh
169,14
;
1470,17-471,1
;
Khons di. 1 X like
the moon every month
I
255,12.
With
a noun orphrase:
ir k3t 'repeat (begin
again) work
(in
the temple after stopping)
IV 8,6.
whm ms-b'w:
HorusVM
2111
IV 36,1
;V1,1.
whm. mk :
in
a
harpoon text,
Horus
guarantees
1
repeat your protection on
the
day
of
joining battle' IV 231,3.
-wh
m
-'n
h: the
hawk is
son of
Atemet
whm
VI 303,34,
W
x
whm.
' 'again': the
Nile brings himself back =y
*1-1
J
again
1112,13.
In
adverbial phrases : the sun god
is
rejuvenated
VI 140,2
;
Re Jx,
T I
is
bom
again
VI 140,9.
As
a verb
for 'to
say'
(Wb 1343,8-15)
:
in
a crown of
justification
text : the gods
II
I
you repeat
(i.
e. say) the
praises
four
times'
VI 275,15.
whm-'nb
floodwater
or water
Wb 1334 (1-2) GR
A frequent
term
at
Edfu
and
Dendera
as a variant word
for
purifying water or
flood
water: the priests
455
in
procession on the staircase purify the
path of the
king
with
gf
1555,10
.
It
can
be
contained
in
nemset vessels to
purify the temple VII 202,12-13
;
in bLntyw
vessels
'A
and
is
poured onto the altar as a
libation VH'205,3. In Nile flood
texts, is
brought
,
which comes
from Nun VI 32,14
comes
from
thel
leg
of the
god
I
567,11-12 is
to
purify the
king 1.567,11
; the
'nil
canal of the
9th LE
nome
"f
"r
contains
IV 28,11
;
in
a turtle
slaying text
f
very great
flood IV
306,11.
The becomes
new without end
1470,17-471,1
sim..
15(
f
1485,10. It is
used
in
puns with other constructions
Horus diJ
MsW Mi
(nemset) I
77,10
;
di. 1
whm.
k
rnp mi
Xf
169,14.
r
ati
The
word
has
similar widespread uses at
Dendera
and the
name
implies
revivii ic on and thus the
notion that
whm-Inh
is
a mortuary
libation
symbolised
by
the
repeating
Nile floods.
%0
whm.
Xn
see-
Ifn
'circumference
whm-Yn
to
repeat the
duit
=
to renew
c
f. Wb IV 491 (11)
of the moon
_'to
make
full'
At Edfu
this
phrase seems
to
have
a
different
meaning
to that cited
by Wb:
I-Therighteye
I
ty
it is
renewed and the pupil,
illun-dnes his
throne
1417.13-14
after
Fairman MSS)
Ir
2. Tour
great gullet
C3
it is
renewed and
its
place
is in
your stomach'
III
193,16-194.1 (after Fairman MSS).
3. Set-wcret blooms
when you go
through
it
,
s3-t3. s
I=
0. R:
!
its
serpent
is
renewed- at
Z-_
U
joining its lord 111163,15-16.
4. Edfu
exults
Gib
,q
hy 0m St-R' IV 17,5 Esna is
renewed and, they
exult
in
the Alm
Q>
I-r?
-)
I
M-
Place
of
Re.
S. Everyone
gives praise
db
gla
Q>
--
and
Busiris
are renewed and they
give praise to the ff
"0
*6
IT
-a
son of
Osiris VI 140,11-141,1.
6. CD 189,10
=
MD H 23m St-R'g -1:
L - -t
m lid n
RI_
m rM
ds. f The Place
of
Re,
they go
456
round at the
words of
Re from his
own mouth.
7. Urk. 1151,5 DAt
S
-, -
Z-
8. Mam. E 27,10 1
cause you
to
be
rejuvenated' -ir
whm-Yn may
be
translated'to rejoice!, perhaps
being
a metaphorical expression'to go round!
in joy
0
whm noun
-
repeat
,
that
is
,
copy or
image
Wb 1344 (14-16) 18Lh D.
From
the
18th D.
the
Mnevis bull
can
be known
as whm n
R'
and similarly the
Apis bun is
whm
n
NO 'repetition
of.
in
the sense of
'copy
of
.
T'his is
also
found
at
Edfu
:
Mnevis bull
J,
r
C-LI
1520,3
and
in
the same
text the
Apis bull
114
1520,1. It is
also used
in
a
less
't
specialised. way :
Horus
ntf n nb-dr
'he is
the
image
of the
Lord
of
All VI 303.9
,
with a
wider and more general use.
WhM
tongue
Wb 1344 (20) GR
A
Derived from
whm
'to
repeat, to say', this
is 'the
repeater, sayee.
It
apears as a'hapax
in 116,6
-T=4 T-
(describing
the parts of
Horus Behdet) 'your
tongue
which repeats
,
S
--st
N=70
'Z
S
0%,
life'
.
The idea
of the tongue
as a repeater of
thoughts
is however
attested earlier :
Ramesseum
Dram. Texte 59
'-,
-N
I S,
k3w t3ty 'it is
the tongue which repeats the thoughts of the
3"
heart!
; also
in
the
Temple
of
Ptah
at
Karnak
:
Amon, his
name
is hidden
tongue repeats
(or
gives) orders'ASAE
3,1902
p.
48 [see Blackman in MG 420
n.
941.
whm
to
burn
Wb 1340 (10) GR
This
verb m.: urs earlier
in
the
Coffin Texts,
where
there
is
a snake called
'One
who
is in im burning' CT 11 276a
;
CT 11379
a
(only B2P) [translation
after
Zandee,
Death
p.
134
=
Wb 1345,15
name of a snake
BD
imy-whn inUrkV162
qfIL-2
r6u,
Wb
also records a phrase.
3\
'charcoal for/of burning' (Wb 1345,4)
=An.
IV
457
17.5
which
is
probably the
verb whm
'to bum' [c E Caminos LEM 2171.
At Edfu
the
verb whm occurs
in
alliteration : wmmty n
imy. k 'the
snake
bums in
your
fire'I 538,2.
All
these
examples seem to
have
the
same word and should
be
one entry
in Wb.
whmw
The field
of the
I lth LE
nome contains :
YT
om
%bw 9bw
plants
IV 30,11
=
Dendera
Dum. GI IV-117 This is
not repeated
in
the
V
texts
.
but in AEO 11220*
=
A. 481
y V,
%Se
t,
27
Lmht
,
was thought to
be
some
kind
of agricultural
land (as
a compound
in Wb I
345,5)
.
It
could
be
whm of
Lmht
and thus
be
some
form
of seed or grain product or
fruit
as
is
indicated by
the
Edfu
text.
ir-whmw
sky
Wb 1345 (1-2) GR
71iisphrase is
so
far
only attested at
Edfu
with
two
different
uses
1. Horus is in his
sanctuary
like Re Or<=-J
, -,
'who
runs
his
courseand everyone sees
by
his beams 1350,4 (after Wb).
2.
withv--'4
determinative:
st-wnp
is like
<z>
Re
slays
Apopis in it 1370,10-11
.
Here
the phrase
'makes
the course of
the
sun'
has become
a noun,
'place
of
the
sun's course!
,
that
is
the,
sky.
Thus:
wnp wbr
hr
j>
C-%.
\
Stab
the snake
in
the sky
(on
the
san's course)
HI 29.10
; sbr
.I
V-v
pftyw r feH
the
foes in
the sky
11129,15. br is
the
preposition
here
,
not
introducing
a verbal construction
,
but
a noun
.
Both
of
these
examples are
from
a sm3-3pp text
and therefore refer
to the
defeat
of
Apopis
and
his
associates
by Re in
the
moming.
,
whn
to
overturn
,
to
fall
Wb 1343 (6-14) MK,
As
the
determinative
suggests whn originally meant
'to
make a
fence
or wall
fall down'. At Edfu
whn
is'used
as a verb
'to
overthrow' where
Horus
ik
StIrn 13t.
sn overthrows
the
-N
Asiatics in
their encampments'
V 43J. "In
the
21st UE
nome
(Arsinoite)
the
abomination of
the god
458
here is described
as
C
f-j
whn
tm
s'nh
'overturning
no# causing to
live'
-1
343,13
[c f. Yoyotte RdE 20,1961
p.
1031. '
w03 to
hew
or quarry stone
Wb 1346 (15)
to
347 (5) OK
At Edfu
w03
is
still used of
hewing
stone: a text
for 'presenting
the
house
to
its lord! includesTLIk
inr
m
113w
the
kingcutting
stone
in
the quarriesVI
91,17 (to build
the shrines
in
the temple).
w3 can
havi'a
more general use
too : cutting
barley
and emmer.
3sb is
synonymous with
.......
Xm1w
plants'
1384,11-12. In
common with other words
for 'cutting'
wl can
indicate 'cut
down' foes
,
especially
in
alliteration : wh-sp.
f
IR k
and
does
not exist!
VI 138,11. This is
also spelled
rIA,
where
Horus
UA
wb3 nbd
Horus
cuts
down Nebed V 283,15-16.
wD3y crop
Wb 1347 (6) GR
Wb has
a reference
from DG I 11164
at
Dendera.
,
where the
Valley
of
Natron is brought
with
r'%,
4q
- which came
from iL The determinative
suggests grain
,
while
the sense
is 'natron'
00'
or
'incense',
so
it
may
be 'granules
of
incense!
or
'natron
grains%
..
-.
0- is
Wk-
At Edfu in
a
driving
the calves texts,
Amun Re
gives the
icing oo
-&
wdn ni
elfqq
...
'your
threshing
floor laden
with grain'from the context
IV 242,10-11
and suggests
it
may
be
no more-
than a writing of w3hy
'grain'.
wh3t
oasis
Wb 1347 (18-23) OK
.
Gauthier DO 1202-
DG 98A
wy
Jjtt> 15
Cr. 588b,; CED 222 oy&ZE
It
was thought that the
rounded
form
of
the
vt3t cooking vessel
led
to the
hollows
of oasis
dqresiAons
also
Xing &nrjtzd bj ft
N zid, 'W'St
kstft' 7RS $6, ITM
VVAA
-541
.
MMI
UrAts,
)M,
N ZN tt
*at fttt
is jx6 rzacAdxq tptzot
*at
1&P.
'E%yp&ns
ev er conei
der
ed
ft
Cases
to
Wcaul&rjv
like depressions [The Egyptian Oases
p.
37-391. Greek
qt. can;
derived from
the
Egyptian
word
[SJ?
459
1196a]. As
an outlying region of
Egypt
the oases were regarded as somewhat
Sethian, dangerous
places, and an
Opening
of the
Mouth
rite
is
attended
by four Seths,
one of whom is
000
Seth
of the
Oasis 1174,3. Further
these
were wine producing are-as and
important
to the
Icing for
that
reason, who"drives away
the allies of
Seth from
oases,
in
a
trw-'
text
VII
199,18-200,1.
An important
text at
Edfu, for
the
bringing
of produce,
is
specifically about
the
oases and
the
king
brings
to the god
Z"
the seven oases of the
Ind
with aU their
produce and all
their
tribute!
VI 20,4-5. The
whole
text
(VI 19-25,10) lists
and gives
information
about each of
the oases.
They
were regarded at the time the text
was written
thus :
First
and second oases
-
texts missing :
third
-
north west of
Kenmet is T344t fourth
Ono
VI 21,7 is St-Im3t
,
probably
Ain
el
Wadi
,
north west of
Farafra
;
fifth
Jy
'10'
240
-
northern oasis
VI 23,2
,
Bahriyah
; sixth
is
the
Wadi Natrun
; seventh
0
'1"
00
-
south west of
rpt
is
probably
S iwa
oasis
VI 24,6.17his
means
that the
first
was probably
the southern oasis
-
Khargeh
and the other
Dakhla
or vice versa.
Subsequent
authorities
have identified
number
four
as
EI-Haiz [LA IV
col.
541
and nA].
wh3tiw oasis
dwellers
Wb 1348 (1) MK'
Though
strictly the people of
the oases,
the word could
be
applied more generally
to people
from
the
Libyan
areas of
Egypt [Gauthier DG 1202-3
;
Sethe, 7AS 56,1920
p.
44 ff. ].
As
the oases were wine producing areas
invaluable
to the
king, he
could
be
given
the epithet
brp e
CL
hr inwsn 'the
one who controls
the oasis people carrying their produce!
(a hrw-I
'r,
0
text)
VII 199,18-200,1
; also
,
the god gives westemers and eastemers
,
and
-a
i
100
db
dwellers bearing
their tribute
IV 209,12.
oases
wb3t cauldron
Wb 1347 (12-17) Pyr
A
word
for
a cooking vessel which
is
used
in
the earliest
texts
[du Buisson, Vases
pp.
10-1 11
and also
at
Edfu,
especially
in
the
'Laboratory'
recipes
for
making unguents or
incenses.
A
recipe
for
making
Iest
myrrh of nnib' requires
that
ingredients
are put
into
a cauldron and put over a
fire
to
cook.
The
460
text, thus
preserves the
various spellings of wo3t :0,10 upon the
fire
to cook
its
contents
11221,4
;
',
rl,
'
ZI
-
on the
fire 11221,10
;
4a j%
(3
the
mixture
is
put
into it
with water-H
222,2
.
Charcoal
was used as the
heating
material
11222,4. The
material
from
which the
vessel
is
made
is
not given
but it
would
be fired
pottery or metal.
This
use
is
only attested
in GR
temples,
according to
W6.
wh(3) settlement, village
(after
teriii,
Community
p.
92
n)
Wb 1346 (12-14) NK
Gardiner
suggested that
in Late Egyptian
wot was a word
for
a settlement or village, particularly as
it
could
be
contrasted with
dmi 'town'
and
in
view of the
fact
that
it is
written with the town
determinative Village
names are
formed
with
this word also,
for
example
O-w4t [Wilbour II,
p.
32-3
and
list in Wilbour IV Index
p.
74-51,
which may survive as
'rOYZLO", (not Cr. but CED
355
;
KH 481
and see
Spiegelberg; Varia
no.
77, RT 26,1904
p.
150-1)
and
Arabic Taha [AEO H
205*; Wilbour II
p.
331.
I
The
word often occurs at
Edfu
and
is distinguished from
wb3t
by its determinative
and of course the
000
context :
Horus is Lord
of nomes, who made sand
dwellers,
ruler of the
mounds,
he
created cD o dD
VII 107,9
;
he
made
land,
established mountains, raised up mounds grg. n.
f
'00,2
111114,11
(both
temple
foundation texts)
r-bt
Om. k 'cities
of,
Upper Egypt
and villages
of
Lower Egypt
under
the authority of
I-lis Nbjesty' III 118,15
;
Horus
made cities, erected nomes,
made mounds and created
IV Q 111169,5
; the s3b.
Xwt
is
ruler in who raised up
!>
cities
IV 16.10
; the great gods sdsr spwt siqr grg niwt
IV 284,13
; and perhaps
also
in
a text
for incense
presentation
,
with
Punt
and
Fekhert,
the
king
goes to
III 187,14,
,
-
though this
is
more
likely
to
be 'oasis' in fact.
wh. yt people of a settlement
Wb 1346 (9-10) MK
Meeks
sees this
as the
origin of the term
wbt
'settlement', for
the
wt is
the central unit of society,
the
family
clan and the
word
for
the
place of
habitation
of such a
family
unit
is
wbt
[RdE 26,1974
p.
57
n.
71. Certainly
this
word
is
attested earlier:
Prisse 7.7
*.
Hatnub
graffiti no.
12 Ink dmi
ndm n
461
am a sweet
habitat for
my
family
tribe'.
This
suggests that the
wht
is
much smaller
th, an a true
village comprising many
families,
though there may well
be
a close
familial
relationship
between
the
different families.
At Edfu
the
word
is
still used : the
9m
s
hemsut is brought im3.
s
OID'O
drp.
s
wndw.
k Ir.
s mlir n
hnnmw. k 'she
supplies your clans
,
she provisions your
folk
.
she nourishes
your people'111
99,3
,
where
the parallel words
forpeople!
suggest
it is
used simply as a variant.
wb' -
to
destroy (a
tomb)
Wb 1351 (4) GR
Wb has
one reference
to this
word :
describing the
dead
gods of
Edfu
'their
tombs are not
destroyed
and their
bodies
not violated
1173,13-14 (collated). The
word may
be
wh3
'to
cut,
hew
stone', used
in
a
bad
sense
'to destroy by hacking
stone!.
wh'
to
release
,
loosen
Wb 1348 (3)
to
349 (15) OK
Used
at
Edfu
as
indicated in Wb
and spelled consistently as
The
verb
is
most often
found
in
wbl-w3w3t
(Wb 1348.7) 'to
unloosen
the cord'
in
the temple
foundation
ceremony.
Here
a cord
was unwound
to set out
the plan of
the wall of
the temple
[Weinstein, Foundation
p.
II ff.
also
Badawy 'spread
out the plan nef
ASAE 54,1956-7
p.
55
and
loosen
the cord].
The
phrase occurs often
at
Edfu for
the whole rite
ispmbol
of
the establishment of order and of the
first
occasion
m
Hwt-Bhdt IV 7,7
;
it is done by Seshat IV 14,7
and the
king V 6,3
VI 351,8
;
1130,12-13
"W-j A
w3w3t
in
the
Great Place
In
a
broader
sense wbl can
have
the meaning
'to founX
and
be
applied either to a
land
or
to a
building. The
underlying
implication however is
that wt'
is
the
loosening' (of
a cord) which
happens
at
the
beginning
of
the creation of a
building
and
thus symbolically at the
First Creation
of the
world.
The building inscription
of
Tuthmosis M
at
Karnak
uses wo'
in
this sense,
he is lord
of
forms in
e,
- 4-: Zif
the
whole
land
since
it
was
founded
where the
e-, is
not only a
determinative but implies
that a cord was used
to
do it Urk. IV 162,5. The Edfu building
texts copy
this use : the temple
is
the
Great Place
of
Hor-Akhty dr, 19 VT
r-mn nhh
'from
the
founding
462
A-
of the
land
to
eternity'
1112,6
; the
king
enters the temple to stretch the cord
in Wetjeset Horus
=.
,
-O
'!
after
'founding
the
land' 1130,9
; the temple
is
the palace of
Horus dr
10
IT
psdt
N1sn
since the
Ennead
of
Mesen founded
the
land! 1282,10
; the
king is in his
city jjr
127,9
; the temple
is
the
Great Place
of god
dr
W
47---t
XF
H 130,19
; there
is
not
the
like
of
this temple! dr dw
until
today
VII 7,9
; the
Temple is
the
Great Place
of
Hor-Akhty dr, '
VII 25,11.
the temple
foundations laid
out
by Further
wh'
is
used with snl'foundation'
Seshat IV 19,14
;
4-W5,
ir
m
hwt.
nlr nt
W-H laying
out the
foundations
was
done in
the
temple
of
W-H VI 326,1-2;
also the
king
W
qnbt
(comers)
n
1jr-nst 1304.8.
In
this
use whl
is
very close to
w3h which suggests a connection
between
them and also possible
confusion of them
but
note :
Msn tr
SDL. 3
.
St-wrts
ICA
hr
snL. s
1
-304,10,
*
confirming a
difference
was recognised.
Tlere
was also a
festival
called wl
I
which
is
the temple
foundation
celebration
(Wb 1350,11)
and
attested only at
Edfu
(91
'"7
also
known
as pd-sYr and snL
St-wrt 1126,13
;
(W
'137
in Wetejeset Horus 1127,7;
and
127
OP
fU4-
m
Wist-kir 13285.
wbl
is important for its
theological
implications in building
texts,
where
the temple
foundation is
compared to the creation of the world.
wl
is
also the opposite of
Is
'to
tie on' and
in
an amulet text, the
king
says,
Ls.
1 Ist
m
dr. k bn'.
WI
tie the
knot
of your
band (of
cloth) and undo
it! VI 145,9.
wbI also means'to release
"to
save'someone
from
evil
(Wb 1349.3): from NK literature
e. g.
BD
Nav. 42,72
and at
Edfu in
a
Litany
to
Sakhmet it is
used with analogous terms nhm.
t
sw
hw. t
SW
%0
mk.
t
sw
W--'*-sfb.
t
sw m-'
bt
nb
dw 'she
rescues
him,
protects
him,
guards
him,
releases
him
and absolves
him Erom
every evil thing'Ill
317,7. '
11
wh' can also mean
'to interpref
mysteries
in books (Wb 1348,12) [c f. Gardiner Lit. Texts
p.
6*
An. 1 7
unravel;
X, 9
p.
14*
solve].
7be Edfu
texts
have
a noun
derived from
this use which may
be
translated asinterpretadon'. The
texts
describing
the events of the
festival
of
Behdet include
aW
ii
p3
tktk
rmw
'knowing
the
interpretation
of the trampling
of the
fishes' V 134.5
,
on
the
first day
of the
Reunion festival. Leclant
suggested that this
was where the priests explained or
463
produced a commentary on this obscure rite
for
the
benefit
of the
people
in
attendance
[Orientalia
26,1957
p.
177
; cf. also
Reymond
,
Hermetic Writings
p.
141
; and also
Alliot Culte 11
p.
525-6].
wh' also occurs
in
the phrase swri m-b3h nir pn m
tr
n rwh3
'after doing
the
interpretation, drinking before
this
god at evening
time
(and
spending a
happy
night
in
this
place)'
V
134,8
; also <1>
V 135,10 for
the second
day
of
the
festival. It is
possible this
is
an abbreviated
form
of
hms
m wh'
'to
eaf or wh' could refer
to the
interpretation
of an oracle or a
rite.
WV
type of
fish
Wb 1350 (12-14) OK
Synodontis
schall attested
from
the
fifth dynasty, Tomb
of
Ti H [Wild,, Ti 11, Kairo 1953 Tf. 123
and see
Gamer-Wallert, Fische
p.
32-331.
At Edfu
the
word
is found in
the
netting of
the
foes
ritual, where
the
list
of
fish
caught
in
the net
includes WI
kI
VI 237,1.
WV
fisherman
and
bird
catcher
Wb 1350 (1-6) Pyr
DG 98,2
5
Cr. 509a
;
CED 223
;
KH 285 OY&)ZC
S
O'YOZI
This
word and wh' a
type of
boat,
are related and refer to the
boat,
probably of papyrus,
e
loaded
with a net which was used
in
the papyrus marshes
for
catching
birds
and
in
the open river
for
catching
fish. The
man who
'unrolls, loosens'
the net
is
the
'unrollee. hence
wb'
Tisher
and
Fowlee,
derived from
the
verb wh'Ao unroll
,
loosen'.
In
the netting of
the
foe
texts, the net
is described
as
idt
n, n nt
'#14':
b
tr 'this
net of the
strong
fishce VI 236,13
.
In
the
parallel
text
Horus is
called qn pr m
[wh3l 'the
fisherman
who comes
forth by
nighe
VI 56,5
and
this
is
echoed
throughout the temple
where the
king
je.
*,
f'k
t,
-j

pr rn wh3
(harpoon) IV 230,14 image
of
pr
is
the
heir
of
U
;
-Iu
-
pr rn wb3
(harpoon) V 56,1. He
can m wh3
(hw
stave giving)
IV 193,2
;
form
of
also
be
given the epithet
directly
pr rn
.
wh3
(geese) II 11,10
;a variant
is
V
464
!q
-pal rpFisher of the
night'
IV 120,10. Khnum
can also
be m
-pr m wD3
H-1
163,10-11 ('3bt
offering)
,
and
in
an offering procession one of the personifications
brought by
the
king is
prm wh3
,
whose catch
is
specifically
'the birds
of the
four
sides of the
earth'
W
IV 46,14. At Dendera
too the
god of the
Western
nome
is
called
Aj
pr M wb3
[c. f.,
Junker, Abaton
p.
43
n.
2
the
Fisher
who goes
forth
at night].
The king is
rarely
described
as wh' alone
but in
the
18th Dynasty 'Sporting King'
text
is
de
nb
ty
name of the
king [Liffrags.
p.
28-29
=B
P1.9
page
I
and
Pl. II line 12].
Caminos
also noted wo' as an epithet of
Tuthmosis IV [from Naville RT I
pl. opp. p.
I 10 droite] but
the
full
wU1 pr m wh3 seems to
be
attested
from Edfu
at
the earlieSt.
Surprisingly
the title
is
not
V
found
at
Kom Ombo, for it
emphasises the authority of the
king
over
his
marshes and
lakes
and shows
him
to
be
the
brave
and wise
fisherman
of the night.
w143 place name
Gauthier DG 1203
Gauthier
translated wt'43 as
'Opening
of the
land'
and
located it in
the
Heliopolitan
nome where
it
was
the
Serapeurn. Vandier
collected examples of the
place and noted that the
gods connected with
it
were above all
Heliopolitan
gods.
Some
of the
examples came
from Edfu-. Horus, bull
of
Heliopolis
4C9
.
4=, 3tp
^
in
the
neighbourhood.
of
7s;, - e
LD IV 47b
=
VIII 1W. 12
:
Hetepet is
preeminent
in
t=5
en,
in
the
Hellopolitan
nome
text
VI 45,11
;
Re Ilarakhty
traverses'
46
as a
winged scarab
1194,10
; the
winged
beetle is brought
to
3*)
.
C)
VI 316.12
,
Nebet-Hetepet
6'"'
is
the mistress of
//
a%
0 VII 258,12;
the
king
offers wine to
Re Harakhty
and
Hathor Nebet
,a
Hetepet,
the gods who are preeminent
in
SA
e
VI 333,15 (wsh)
.
In
addition to these
note:
V
Atum
m-h3w
IMO-,
re
and
his image is in Wctjcset V 8,8
; the great gods who
hear
pleas
in
21 Heliopolisfim
CID
come
from Weha-ta
to
Behdet
of
Re (Maat) VIII 83.1.
All
of these texts
have Heliopolitan
connections and as noted above wo'-O can
imply
the creation
of the
earth at the
first
occasion
,
thus the place wb'43
is
the place where this
happened Heliopolis
as a creation centre,
in'this
case
f6r Re,
could thus
be designated
as theYounding
of the
land!. Vandier
concluded that
wo'43 was a name
for Heliopolis itself [see Vandier in RdE 17.1965
p.
157-1631.
465
wh(3)
darkness
Wb 1353 (3-11) MK
DG 98,6
Cr. 502a
;
CED 221
;
KH 281 oyj
,.
I
This
verb and
feminine
noun which
is
attested
from
the
MK
,
whM >0 wh3
becomes
the
Coptic
form. There is
no
difference between
this and
03w 'darkness' in
texts and most accurately w3
is
'darkness'or 'be dark!
rather
than'night'
as
in Wb [Hornung, ZAS 86,1061
p.
106-1081. See
also wX3.
w3 occurs
frequently
at
Edfu,
especially
in
the epithet wb' pr-m-wt3
'Fisherman
who comes out
at
darkness'
and
is
spelled
thus:
%
rip
IV 293,2 IV 230,14
;Q
IV
120,10 IV 46,14-15
;Q
4)
N
563
qv-
H 163,10
;
111,10.
In
other uses :
Horus Behiet is
an old man at
darkness
and child at
dawn 1379.8
141,7
also.
In
the
8th LE
nome
HB is
an old man who reaches
his
end
(? )
at
0-
f
a
IV 28,6
;
in
the temple, meat offerings are put upon
the
altars,
'at
time of
contrasting with offerings
in
the morning
(dw3w) 111298.7
; when the sun sets
it is
286,15
;
Horus
shows
himself in in
the
darkness
opposite the moon
,
during
an eclipse
139,6 (only
such ref.
in Wb).
wb3 column
Wb 1352 (12-16) MK
DG 98,7 (Philae 27,1)
The
earliest examples of such columns are palm columns
in
the
causeway of the pyramid of
king
Unas (fifth dynasty), but
the
words
for
palm are not
its
etymological origin.
Such
columns could
be
used
in doorways,
made of stone or wood and
by
the
Ptolemaic
texts
had become
a general word
for
columns with various
determinatives [Spencer, Temple
p.
2431.
In
the
frit%Linscriptions
of the
Hypostyle Hall,
the
king is
metaphorically called
who
lifts
up
heaven 11121,4
;
vYq qI
also
111273,17
.
In
the temple
descriptions
,
the
king
has
made
the
hall
containing
":
-
0:
VI 6,2
;
for
the
rooms
-Il II Irl
their
cubits and columns are
laid down Vil 11,9
; wsht. wdn-lir
"9-
%I:.
10
VII 5,3
and
it is
466
possible that
writings such as could
be
read as
43 (c L IV 13,2).
71be
word may
be
related to
wD3
'darkness, for just
as the
darkness holds
up the sky
from
the earth at
night, so the
column
holds
up the
roof.
No
texts
pun on this
however,
so
it
may not
be
an
Egyptian
concept.
A derivation from
this term
is
wb3
'a
columned
hair known Erom the MK
at
least,
and
found
at
Edfu
:E
Piehl 1189
;
79
'
I r. J,
C7"3
wh3 to
shake'away
(dust)
Wb 1353 (1-8) Pyr
The
word was commonly used
in
the
PTs
to
indicate
the
removal of
dirt,
either
by
shaking or
beating,
or to
empty out
things,
including
the
body. In
general
then
it is )removing '
substances.
At
Edfu
: the
king is
purified with wine and milk
1
'1k
I
4mVto
remove
his dirt
and to
make
his body lovely
with
the
work of
Hedj-hotep '1555,12-13. Tle
extra
a
isafeatureofoe
writings of words such as
h3(h
W W)
and perhaps erroneous or to emphasise
h. This
use
dates back
to the
PTs (c f. PT 1292c 654 B
earth';
1878
sand) and
in fact
the
Edfu
example
is
paralleled on the
Statue
of
Djedhor [Reymond, Djedhor
; page
8= lines 28-9
order reversed].
wD3
lotus flower
Wb 1355 (3) GR
Wb
cites only one example of wh3 and
it is
at
Edfu
-
Pichl 1185
-
VI 16.5
god creates all that
exists
dr
wbg m nbb
'since
the
lotus flower
and the
bud bloomed'.
There
maybe an earlierexampleon the
Stela
of
Taharqa from Kawa.
which
lists in
an
inventory
.
ff- I
of silver and gold
[Text VI line 10]. Macadam
read this
as a word
for
a
'fan'
,
perhaps a
lotiform fan [Kawa I
p.
38
n.
34]. However
reviewers of this
book
suggested that
it
read not
bw but
wh and was a precursor of he
Edfu
wh3
[ 4clant
and
Yoyotte, BIFAO 51,1952
p.
1-39,
especially.
p.
13'n. 7).
wh3w
ignorant
people
Wb 1354 (11) LiLMK
467
wb3
is
the antonym of r
'to know'
and thus the substantive
derived from it is 'ignorant!
or even
'foolish'
person
[FCD 681. It is
principally a word
from MK didactic literature but it
may occur
possibly at
Edfu in
the
description
of people rejoicing
during
the
Edfu festival
,
among them
7.
N -5e-,
t ,,
th
n snwwsn
The first
words are,
iw
'wb3,
with ellision of w and
this
may
be
translated'the
ignorant
turn their
fellows
upside
down'IV 17,11.
whr.
bt (with br) to care
for
Wb 1355 (8-9) Late GR
The
verb wbr
is
not attested until
the
Late Period [Kairo 42208,11
,
Legrain Statues
et
Statuettes III,
.
5 joy
to care
for heri
,
but
arioun wbrt
is
well, from
the reign of
Osorkon
known from
the
OK
onward.
It is
a place where wood was worked4 either a shipyard or carpenter's
workshop
[see FCD 68]
and
from
this the
Late Period
compound verb
hwr-ht
seems
to
mean
'to
work wood' and
in
a metaphorical sense
'to
care
(plus br 'for)
someone or something'.
11is
may
reflect
the care
taken
by
a carpenter
in his
work and perhaps show some sensibility
for
the skill of a
carpenter
by
the
Egyptians.
With br: Goshen 2,1 (Nectanebo 11)
god
C
t-J,?
Im3t 'cares for Imaf
; at
Edfu
,
Horus
0,
cares
for
the
Lord
of
Life VII 284,13 the
ka
gods
hr e-
?
care
for
what
is
in
their
hands IV 241,13-14
;
Horus
SC-2.
r ILnnmw V, H 84,10
; also
t:;
j
hr IV 74,14
; also at
Kom Ombo
-
KO 1160,605
Kmt.
Without hr
: god
iwr
cares
for
the pregnant woman
M. 47,20; Hathor is
welcomed
as
M. 171
Note:
the
falcon
niwt.
f
and
is
a shield round
his
temple
VI 92,9.
-4=- V-11- /to
ty,
-I--
Wsi
to cut
,
saw
Wb 1358 (11-14) OK
DG 99,6
Z-
<1 13
6.492a;
CED2l6; KH277tosaw
OYGICEE ICI
The basic
meaning of ws
is 'to
saw' when
the object
is
wood,
for
example.
The
range of
the
verb
could
be
extended and
it
was used of
'inscribing' texts on
blank
papyri
(though Wb here
gives
468
'destroy),
L-j v
[TT 36 Aba Mem. Nfiss. V
pl.
6 left 151
At
Edfu
ws
its
could
be
used of the cutting of com :a
field
offering
text
has 'wc4eds
m s-bt cut
in
the
field'VI 260,14.
The destructive
Potential of the
word was also realised. as ws
became
a variant
for 'to destrOY'
w particularly
in
sentences alliterating w: wjL3
e-
m w3t
.........
wrw m
ir.
n.
f
'the
wadju animals are cut
from
the way
...
and
the
Great 11ippo is destroyed for
what
he has done VI
257,12-15.
The
two texts
are
in fact
quite close
together and the same scribe writing
them no'doubt
has
reused this
verb
(both
are
I
st reg.
first
one
is Chassinat
number
20
and second
is 18).
ws window
Wb 1359 (2) NK. GR
Gardiner
suggested that the correct meaning of the word was a crack admitting
light
and especially a"
crack under
the
door. Ibis
accounts
best for
the
determinative
Ut
'and
the mathematical phrise"
pr-nVNs
'what
rises
from
the
door
chinle as an expression
for
the"'veitical
height'
of a pyramid'
(P. Rhind 56) [BPBM 3rd
series
I
p.
71
n.
3
=
ChB VIII
vs.
1,2 CP
C"J
1. The
word occuii earlier
en the windows upon
the'
than
noted
in Wb in CT 1257 Spel 161
: wn.
k:
-P: qC'j
Or
psjIt
'You
op
Ennead' (FECT I
p.
56).
At Edfu
the
'windows'
were no more
than small apertures
high in
the roof which allowed
beams
of
light in during the
day
and moonlight at night : the
light
of the
disk
enters
4
C, 3
the'
window of
the
Great Place 1574,1
;
light
shines
in
ID
1538,14. In
an
invocation
to
Hathor
she seals shut
the
house
-
no
foe
can open
it
4A
-J-4
W
-W,
10'6
oL the window
is'not'
uncovered and
the
fire bums
without
being
extinguish
-
ed7, that
is
she provides safety and protection
for
those
inside
the
'house' i.
e. temple
111316,13-14. In
a processional text, the
king brings
Y3
wr n
"
lir
smw n sht-nir
'the Great Field
of
'window
of
heaven'
with plants of
the
,, -
A,
0V
divine field' VI 226,1. This
term
also appears at
Dendera
:
:
.
A
C3 (3
"
tr
which
is
a
sanctuary at
Bubastis MD IV 75,23-24. Sauneron
confirmed this
with an example
from P-Brooklyn
47,218,84
,
p.
10 line 6
where
is
a mythological place at
Bubastis. He further
suggested that
it
may
be
one of the special places on earth where men could contact another
level
of
the universe and
in
this
sense ws is more of a passage or path
between
earth and
heaven [c f. BIFAO
469
69,1970
p.
51-53 Ville
et
16gendes
no.
31 ]. The Edfu
example then
perhaps confirms that the
Y3-wr
,
is
at
Bubastis
too
(q.
v.
)
-
1,
f,
WS
to
want,
lack
Wb 1358 (6-9) D. 22
ws seems to
mean
'to
stop, cease' or even
'to
end'
in
a transitive
form,
and
is
attested
from BD
Nav.
pl.
142.7
ws. n.
i dwi 'I have
put an end to evil';
in
the
Osorkon Chronicle, line 31
igp 'in
order to put an end to the tempese
[Caminos, Osorkon
p.
42-43
and
59
n. g] ;a use
found
at
Edfu
,
the
king
-m-2-
A". -
lirtsn
m
t3-mh
'You have
put an end
to their
(enemy)
provisions
in
the
Delta' Il 47,11.
This
meaning also
fits
the
intransitive
use of ws at
Edfu the king
comes,
'strong
of arm
a. no end
Oack)
of strength
in
the arrow'
IV 151 a;
the
Nile
gives
food
and
S5 "' "-
there
is
no want
in
their
bodies' I
provisions and creates millions
(of
people)
A
061-26= "A
4%
4
583,9
; supplies
for
your majesty without
lacle IV 48,10.
r-mn
dt 'without
Texts
can
be inscribed by
the
hand
of
the majesty of
IsdenA,
ft 0
ever ending to the end of eternity'
VI 59,9
; sim.
'he is
a sovereign who
does
this andthat
M.
IZ
0
Ir
r-dr
3w
without end to the
limits
of
the sun'
IV 17.1 (c f.
on the
determinatives Gutbub,
BIFAO 52,1953
p.
63).
WSWS
to
destroy
A
reduplicated
fonn
of ws
'to
saw/destroy'
(q.
v.
). At Edfu it is
always used
in
phrases where w
alliterates :IIk w3ty.
f V 238,6
;
in
a
harpoon
text, the weapon wh
VI 238,13
;a
crocodile
text
,
HB
11
P
whi
V 169,13.
wSf see wsb
wsn
to
beget
Wb 1359 (6-7) GR
wsn
is 'to
procreate! or
'to fertilise!
and can
be
used as an epithet of gods whose procreative power
is
470
emphasised. :
Min is U 1398,10
;
Horus Behdet'424-
copulating with
cows
111134,1 [translated
as
Usty Bull'in JEA 29,
p.
26 line 2-31
;
in
the
Mendes
nome
Horus is
the
ram
4W,
-
\
,
e-
e-
A
--m IV 34,11
;
in
an
incense
text
1113 is W"-
r-m
who
loves
sexual pleasure
196,8
.
This last
text
which connects
incense
with the
ba
and sexual potency
is
not unique
for
sweet.,,
smelling
incense is
presented to
Min
and in
hnm. f 'bas fertilise because
of
its
v
perfume'l
489,6 (pun
:
bas
=
rams or souls] ;
incense Or bdw. f VII 270,8 [see
Gutbu
Textes
P.
343 B 3' ff.
on the effects of
incense].
wsn
is
also used
in
a more geneml way as a verb:
the
Nile
--S-
c-4.
-0;
*m
III
A**
#
procreates
for
you grain
1583,8. A
text
describing
the
role of the
Ogdoad has
a rather confused spelling of this term
,
: they
are,
fathers
-D-
p
A-
-zr f
m
--M
^-A who
beget.
mothers who give
birth' IV 140,11
confused with;,
wstn.
wsn Procreator
Wb 1359 (8) GR
A
noun
derived from
the verb, perhaps earliest attested
in
the
Mendes
stela
,
where the
king is 'the
ZZ f"O
son of
'Urk1I 34.2
,
here
referring to the ram of
Mendes (see
above).
At
e-
Edfu
the epithet
is
applied
to other ram gods, such as
Khnum
rM
I
(incense
text)
VII
270.15 (not in Badawi Chnum)
.
It is
also a name
for Horus,
to
show
his
power: who
creates sexual pleasure
Il 28,2-3
;
'D-vp
-P
also
VI 334,2; incense
text
'.
k.. Lqq
r-m
Lord
of sexual pleasure
1242,10-11
;
Osiris is
accompanied
by b3-'nb-n Wsir
who
is described
as
e-
C-0
try
nfrwt
Tertiliser
of women'
1164,9
;
Amun
too
is
r-W
who creates sexual
pleasure
UALVIH
<134b>.
wsr oar. paddle
Wb 1364 (14) My,
P. Dodgson
ro.
25
I
/,
vt
15
Cr. 492; CED216;
KH277
OyOcps
oyoce
pb
Jones: Glossary
p.
197
oar
for
rowing
(as
opposed to
steering).
V-9-
A
well attested
word
for
oar which
is
used
in
the
Myth
texts
at
Edfu
:
iw A hr
v.
471
drw.
s
'the
oars pull
(beat)
on
its
sides
like
the
heralds
announcing
battle' VI 80,5.
wsr
be
powerful
/
strong
Wb 1360 (7) ff. Old
DG 100,5
Occurs
passim at
Edfu.
Verb
: usually
in destroying foes
:
'My father
sees me mighty at my going
to
battle' IV
49,13-14
;a standard
is
carried
in
the procession
from
the palace
Ym.
k 'your
going
is
b2ij
strong'
IV 50,12-13
;
in
stative
form
m
1(m by
the
king IV 54,14
;
Nephthys
says,
'
.1m
inw. k I
am made powerful
by
your
tribute'
1220,1
; transitive
(Wb 1360,15 GR)jP
Q, A3
4z,
ji
dt. kmil 'I
make your
body
strong as
Osiris' 1220,2.
Wsr is
also the name of one of the
fourteen kas
and
there
is
a
feminine hemsut Wsrt.
In
phrases: wsr-1
Horus
-;; -
bc-J

-,,
1350,13-14...
wsr-k3inthenaineofPLolemyIV:
ItJ
R14360,19
;
1306,3
also.
wsr-03t
Wb 1362 (1-5)
j,,
AtEdfuwsr-t3tyw is
a name
for
the gods of
Edfu. In incense
and
libation
texts:
wnn,
;
fj
a
are
in
the
Horizon
of
bnt WLst 'they
are powerful
in Wetjesee V 63,15
.
S.;
nj
Eternity (= Edfu
temple)
IV 240,4-5
;
Horus Behdet is
at their
head
: qn
hnt
W _j
(meat
on
fire) VII 62,9
;
(harpoon
text)
V 155,1
; also
+
-posssibly
V 169,12-13 (crocodile killing)
;
Horus
with martial epithets
is
mnb-ib
bnt
*
k-i
%A%-B%
V 71,11-12 (w'b t
meat) ;
Horus is bq3 hnt
--A
A
'.
who
v ck%%
G
drives
away
foes V 159,2 (f3i-iht)
; the temple
is
the
Mansion
of the
ruler of the
hq3 hnt
4-iJ
to 0V
III
VII 10,7-8
; when
the
king
attends m33-nlr
he
also sees
41
1
e-
2
1',
M
sdd. sn
the
gods
in
their
images' V 40,4.
They
are the
dead
gods at
Edfu
who accompany
Horus Behdet
and are warlike or at
least
concerned
with
the
des,;
6cdon
of enemies.
The
meaning of the phrase
is
not clear, probably
'powerful
of
front'
(that is breast)
,
to show their physical strength or
'mighty
of
heart'
,
that
is 'brave'.
They
may also
be
-connected with
the
Mnevis bull
,
for heprovisions
the altar of
4
.
-1
h
11 o.,
with all things that
472
come
from
them'
1520,34 $
6.2
also
1487.13
.
The
term
is
also
found
at
Dendera.
:-
D_dw
sw m
-*
"I1
-1
the
Djedu
gods, they are
powerful
of
frone CD IV 125,9-10;
and at
Philae
a group of gods
is described
as m
Htm
=
Philae Photo 519
=
Phila I
p.
108,
no-8
.
It
therefore
is
not confined
in
use
to
FAfa.
wsr might
Wb 1362 (10)
to
363 (2) Pyr
Also
at
Edfu
:
in
phrases such as,
'Horus
smites
foreign
countries m+
%--J
m ptty
V:,
171,15.
wsr
is
physical strength and especially used
in battle.
wsr mighty one
Wb 1363 (5-7) MK
Found
at
Edfu in
the
plural as
the
opposite of m3r
'wretched
one a common pairing particularly
in
stressing the
good qualities of someone as the protector of the weak against
the'strong!
.
At Edfu
this
is
the
epithet of
Horus Behdet
V 263,3
-,
in
the
Myth
:;
' '15,
'k
", "'W
VI 215,5
; the temple
itself is
the place of
A4,.
n
VHI 163.1-2 [c f. Otto. GuM
p.
37
n.
2121.
wsr can mean powerful
in
the sense of
'wealthy' (m3r 'poor)
,
but
the use of ubt suggests a
physical
kind
of power.
Of
all earlier examples given
in Wb
only
Edfu
texts
use nbt
in
this phrase
(others have
wpI
,
wX
,
ndty'and the earliest
from
the
6th dynasty has
nbm so this
is
a
later
variation.
wsr powerful one
-
phallus
Wb 1360 (6) BD
Wb
cites only
Nav. Toth. 32
where the crocodile swallows of
Osiris. Allen however
UWts this
as'necle reading
wsr
'neck! (Wb 1360,1-5) (Allen BD Index
p.
289
neck)
,
thus this reference
would
be
erased
if
not
for
an
Edfu
text,
where
in
the phrase:
Hn f3i-' bs3-Xn'
mX where
X is
a
metaphorical term
forphallus' (such
as nht,
dt )once it is
rendered as
182,12(wrongly
given as by Chassinat
-
but
can
be
collated
from XI 247
,
where the
real writing
is
Clear).,
473
Wsrt Nghty One
Wb 1363 (8-12) MK
ofLGR
IM
A frequent
epithet of goddesses at
Edfu, for
example
Hathor
4-
0
IV 42,8
and passim.
"n.
'ch
:
'
0
1274,12
;
1-
0
ZZ^-
Il 10,5
wsrty
Wb 1363 (13-15) GR D. 18
At Edfu, Montu is
once given
the epithet :
Montu U-ntt 'Montu
of the
two
uraei
1105,3. This
may
be
a
derivation
of
the
18th D.
title
(see Wb 1363,14
-
-4"' "1
Beleg)
and certainly examples such as
Montu
J
1
-"-%'
&VLat
Bab
el
Abd (Urk. VIII 17b
39,40
-.
48,2) imply
that the
Edfu
example
is incorrect
or abbreviated.
wsrt neck
Wb 1360 (1-2) Pyr BD
The
sign
is
the neck and
throat of an animal
,
thus
in
origin one might expect wsrt
to mean
'necle
rather
than
be
primarily
'strong'. In
the
PT 286
there
is
a prayer to attach
the
head
of
the
king
upon var.
'his
neck!
,
which
is
clear as
to
meaning.
The
term
is found in
BD 119.12
;
173,3
;
32,6
and
P. Br-Rh 25,2 but
not apparently
in
medical
texts
,
so
it is
not a
technical term.
At Edfu
the term
possibly occurs
in
a procession; where
the
bull
of
Punt brings /////
9ps
hr
AM
9
'on
the neck!
7, IV 47,12
-
perhaps a necklace or ornament
is brought.
Wsh
to cut
down
Wb 1364 (6-8) BD
and also whs
Wb 1351 (13-15) BD
The
verb wsD/wbs
is known from
the
BD
where
it is
used equally of
'cutting
off
hair
and
Icilling
rebels'
(see
clear summary of uses
in FCD 67). The
verb
is
still used at
Edfu in
the
form
ws4 and
in
texts alliteraflng w wh-sp.
f V 146,7
.
A-
verb written wsf may also
be
read as , wsh
pbdtyw
'I have hacked'at
the serpents'
111 168,11-12 [after JEA 35
P-1051.,
Wb
attests
the
word also at
Kom Ombo
and
Philae (here
spelled <3295>
Ph6t. 291),
so
it
may
474
have
enjoyed a revival
in
use
in GR
temple texts, as a
further
variant on words meaning
'to kilr
or the
like.
It
may even
be
a
form
of
3sh 'to
cut
down
,
reap, which
having
occurred once as a mistake
,
was
repeated
later.
Wsb to
bum
,
heat
Wb 1364 (9-10) Late GR
Wb
quotes only two
references
for
this verb :
P. Br-Rh 25,6
a sentence said
to the enemies when
the
goddess
fires her fiery blast e
Te
are
burned 1'. At Edfu
the verb
has
a more technical
use
in
the
laboratory
.
During
the
p, reparation of mil ointment ws
is
a word
for 'heat
or
fire'
and
probably a noun : oil
is
ps m91
In
nwdty
'heated in
the
fire by
the coole
11227.8.
Westendorf
suggested
that the term
was a metathesis of
DSi 'to burn'
,
as
happened
to
wgm > gmi
in
gmgm and resulted
in
the
Coptic
word
ZICE
ZI
Vr' (Cr. 713a) [Otto, ZAS 79,1954
pA
1-52
KH 391
; also
GM 29,1978
p.
153 ].
Wsb
be
wide.
broad
Wb 1364 (11)
to
365 (3)
DGI0I, I
lie-115
Cr. 503b;
CED221; KH282 OYWNC-
The
early writings
of wsh use
U
as the
determinative
,a
vessel with a wide
brim
,
and
it
may
be
V
that such a vessel and
the
verb
I)e
wide' are
linked. The
verb
is
used at
Edfu,
primarily
in
puns
wsbt-ps.
dt hr
sbmw
'the hall
of the
Ennead is broad
containing
divine images IV
13,3
In
phrases
wsb-nmtt
'wide,
extensive
of stride'
.
It is
used
from PTs
where
it is
a
desired
quality of
the
king
(Pyr 886,917)
to
show
his divinity. In
the earthly sphere theTree
stridc'implies the
independence
of the
king. In
the
GR
temples
it
applies to
gods and the
king
: the
deceased Ptolemy V is
beside Osiris
IV 123,2 (as in PTs)
.
Of
the
king
:
(wsb
offfering)
M.
A
TI
m
hq3 'Aty IV
109,16;
myrrh in
the
Place
of the
First Festival IV 133.10
; as the overseer of priests
475
an
A
"Of' in
the
Great Place
of
Re (m33-njr) VII 17,15
; the
king
enters
Wetjeset
mM
-A
"21' (m33
njr)
VI 58,5
.
This implies
that the
king is free
to go
into
the temple
and this
is
the
way
in
which
he is
extensive of stride
-
he
can go where
he
pleases
because he is
allowed to
do
so
by
the gods
.
Horus
says
,'
JG-30-j
in
itrty 'I
make wide your stride
in
the
Two Shrines IV 71,14
in
a
lotus
offering
,
Neferhotep
says
di. i
53F
&;
,
m st-pr-bd
111273,13.
Of
the
gods :
Horus
Ma
AT
to the end of
Upper Egypt 1266,4
when
he
shows
himself in
the
Great Place IV 61.13 (purification)
*.
Seshat
L"al
m st
-s3
VI 299.4
;
Thoth
M
J"A'
12
m stp-s3
VI 262,5-6
; together at the completion of
the temple
MAT
In Isdn
rn-lb
S93t
wrt
in
the places where
Re
and
his Ennead
are
VI 18,7.
C7 C?
-A Hathor
also
has
this epithet Am wi3
(of Re) VIII 46,4
,m
wB-noo
VI
247,7
which stresses
her
authority,
-
granted
by Re,
to
have
the run of
his barque
and
it is
thus
very
common at
Dendera (e.
g.
CD 1120,4-5
;
CD 111134,3
;
MD 112
;
CD IV 161
;
245
etc.
).
A
parallel to this
phrase
is
wstn-nmtt which
is later in date [Otto, GuM
p.
34-5].
wsb-st extensive of place
(Wb 1364,12)
used
from
the
MK (Sin. B 155
;
Prisse 1,2)
as a mark
of social status
[Otto GuM
p.
351.
At Edfu it is
used
in
a more restricted way
than wsh-nmt: a
lion headed
god
is
called
:
9-P
0"
Inb
m snf
1513,6
,
which may
imply
that
his
range
is
so extensive, no-one
is
safe
from him;
the
dead Ptolemy IX is
praised ast7j
before him
who
is
upon
his bier' VI 312.2-3
; at
the recitation of
1
r
the
funerary
menu, the children
(dead)
of
Horus
are
-0,1

rn wsbt-m3'tyw
IV 153,16. At
Edfu
then the term
has
clear
funerary
connotations and may well
imply
elevated status,
but in death.
The
term
can also apply to
Hathoras
the
diadem
of
Re:
tt":
71-drnj
-'
m. wB-n-n and
here
it
seems to
be
a straight variant of wsh
-nm
tV 194,11.
W
wsh
breadth
Wb 1365 (6-12)
and wsbt
(13-15)
f. DG 101,1
KH283 OY4HCG
The
original
fonn
of this
word
is
shw.
but by
the
18th D. it
was written as wsh and continued
in;
v %0
476
this
form
after that
date. At Edfu it is
common as the width/breadth
dimension in
the temple
descriptions
temple
n--o-
r-mnh
IV 19,11
; giving exact
dimensions
mh
80 V
3,3
;
Q-
m
10
i/3
IV 5,10
-, enclosure wall n mh
90 VII 11,7-8. In
general
U
0
no
r-mtr
1126,16
nfr
123,14
It is
also used
in
phrase r-wsb-n-t3
'the'width
of
the
lanX
: the
Nine Bows
are under
the sandals of
the god
cr7'
to the
width of
the
earth
in
the time of your majesty'
VIII 79,6.
wsh collar
Wb 1365 (16) MK
Though
the
word
for
wsb
is
attested
from
the
MK
only,
this type of collar
is
wom
by
men, women
and
deities
and
is
shown
being
made
in
workshops
from
the
Old Kingdom. The
collar
has
a number of
rows or strings of
beads
which cover the
whole of the top of the chest and
it
may
be
this
broad!
area
covered which
led
to
,
the* collar
being
called wsb
from
the verb wsb
be broas. The beads'
could
be
W
made of stone or metal or
faience
and amulets were also strung onto
it. Ideally
these
beads
symbolised
leaves
or plant seeds
for
the collar seems
to
have ben
vegetal
in
origin
[c f. Cauville Essai
p.
3]. Ile
collar
fastened behind the
head
and a counterweight
hung down
the
back. The
ends of
the collar could
be flower
terminals,
falcon heads,
even
human heads
or semi circular terminals.
Already in
the
OK
collars are
found
as
funerary
offerings which were placed on the mummy and
in
sarcophagi
[Hassan,
Giza VII
pl.
XIV
also
J6quier, Frises 62-41. Later in
the
NK
the presentation of the collar
became
part
of the
Opening
of the
Mouth
ceremony and
in
temples
was a part of offering rites
to the gods
[for NK
rites see :
T. Handoussa,
SAK 9,1981
p.
143-150]. Ile Edfu
texts
follow
the traditions
laid down in
these earlier
texts, though they can stress
benefits
of the offerings other than
in
the
NK.
The
collar represented
Atum
and
his Ennead
and though the offering
is
made
to
Horus
usually
,
the
texts make
it
clear
IbI
here Horus is Atum
with
his
children around
him 138,5-13. Ile
collar
is
also meant to
protect the
body
of the
king
or god to
whom
it is
given i and again this
is
stressed
in
the
ritual texts
:
is
V,
and giving
the
Ennead
protecting
his flesh (HB) 197,6-16
;
Ls
here
the
king is
the
image
of
Aturn
,
protected
by
the children of
Aturn 1153,3-12
; rdi
:
-
sim.
VI 333,10-334,7
.
That
the collar was supposed to
be
made of
leaves
or plants
is
also stated
,
especiallY'when the collar
is
given
to
Hathor
alone
.
Here
the
Heliopolitan link is-
477
reaffirmed
for Dendera (Iwnt) is
the
Upper Egyptian
counterpart of
Heliopolis (Iwnw)
and
Hathor is
both
a. southern and
female
counterpart of
Aturn
:
Ls
n
ibw
with sweet
fragrance for her
body
,
Hathor
gives the
protection of the
Ennead
and makes
lunet
as substitute of
lunu IV 377,5-18
CV
n
ibw
sim.
V 169,16
-
170,8
; ms n.
ibw (here for
the
festival
of
Opet)
V 223,13
-
224,7,
where
Hathor
uses
the
collar
for her festivals. Other deities
can receive the offering
Nephthys,
as granddaughter of
Aturn bnk
%:
90, H 84,2-10; Onk
also
V 335,20
336,3
;
Amon Pa-adjer
:
is
IW
lid mdw
is
at your
throat swsh. n.
f Xnbt. k
L
and
it
protects and guards
from
enemies
V 299,7-18 Amon Lord
of
H3swt Ls
VII
147,6-148,2. Even in
these two the connection with
Aturn is
not
lost.
The
collar
is
once presented to the'Great
Ennead! led by, Atum: Is IV 109.9-111.2
and also
to the
small
Ennead
of minor
human headed deities
with martial names
is
n
Psdt
nds
IV 265,9
-
267.5.
.
It
seems that the collar consisted of
9 leaves
which would represent the
Ennead (VII 120,10
-
121,7
'the
number of
leaves
are the
9
gods of the
Great Ennead
protecting you and guarding you
from
enemies'
CtA
)
and
Daumas believed
that the word g3bt
,
used of the
leaves' indicated in fact lotus
leaves'
though this seems unlikel4iiS
is
a
Heliopolitan
and not a
Hermopolitan
rite
[Daumas, Sur
Trois Rdpresentations du Nout ASAE 51,1951
p.
381-2
n.
51.
In
addition to the
protective qualities of the collar, usually against enemies,
implying
that such a
collar
had
a practical purpose of
being 'body
armoue
(cf.
the
military titles of the
little Ennead)
,
the
king
also receives
in
return
'the Nine
,
Bows
united under
his
sandals'and people rejoice when
they
see
him (Hathor) [for
a typical range see
is
111183.8
-184,21.
The
collar also makes the
breast
festive (sbb Ubt
a)
,
makes
it broad (swsb Xnbt b)
and also
decorat;
the
body (c)
,
brightens
the
throat
(d)
.
Other
gifts
in
return
include
the
kingship
of
Atum Qs
-POAI
243,4-12)
and
like Atum
he is
made young again
(e),
thus often the
kingly
epithets show
his
association with
Khcpri (f)
or
note
he is wn Owl Pdwt 'the
child who smites
the
9 Bows' (g).
(a) 111183,10; VI 333,16 (b) 197,11
;
1243,6: 1153,6 (c) breast
adorned
V 299.12
;H
84,2 (d)
sjn
hb 111183.8 (e) VII 148,2 Child
of
Khepri IV 109.14 image
of
Khepri VI 33,15 (g) M
V
183,10-11
;
IV 109,14.
Note
also
the spelling
V 299,18.
478
f
The
scenes generally show a collar such as
being
presented
by
the
king
,
though there
are
variations and we
have
to
rely on the printed
drawings
as
there are
few
photographic reproductions
in
Chassinat's
volumes, so the exact
details
of
the coflar are not shown.
Some
scenes
have
the collai'
with nine strings
(including
the
bottom
rung)
,
which
is hopefufly
accurate and thus
denotes
the
Ennead
: pl.
91
,
3rd
reg.
IV 265
P1.134
,
15th
col.
V 299
; the terminals
can
be
the
plants of
Upper
and
Lower Egypt
:
"'W
pLI19.2nd reg.
V 169
; or the
whole can
be'
more
intricate
: I-V pl.
137 3rd
reg.
V 335-;
also the closed
form
pl.
154
,
VI
333
and with plAOc
.
4th
reg.
1184
.
Most
often in
this ritual
the
king
wears the
Double Crown
to show
his kingship.
Outside
the offering texts, when
the temple
had been
completed and the
firit
rituals performed
in it'
IV 3313
which shows
the
importance
attached to'it.
one of these
is
W.
In
general see :
LA 11933-5
;
C. Andrews, Egyptian Jewellry
pp.
1 19-122
;
Goyon, Confirmation
;
p.
93
n.
88
and
for
the golden collar as part of
funerary
equipment
in BD 158 (Lepsius)
see
Barguet LdM
p.
226
n.
I.
wsht
transport ship and
divine barque
Wb 1366 (3-4) OK
A
term
for
a cargo
boat [Jones, Glossary
p.
1351
which was
I
perhaps espcciaflywide and
ilerived
its
name
from
wsh
'to be broad.
wide.
'
Used
as a
divine boat
since
CT VI 38a
and also mentioned at
Edfu
as a
divine barque in
the'
Oxyrhynchus
nome
1342,17-343,1
.
wsht
haU
,
court
%P
Wb 1366 (5)
to
367 (2)
DGIOI, 2 LIS-41lj
r,,.
nved
from
wsh
I)e broad'and in
origin an open court.
broader
than
it
was
long.
which surrounded
and protected an
important building
such as a palace.
Ile
projectionson the sign are
probably
buttresses
forming
a niched wall.
In
the
Pyramid
temple
of
Neferirkare
the courtyard was
inside
a
building
,
in
the
MK it
was a columned
hall
and
in NK
temple
architecture
it
was an open
479
forecourt
of the temple and also
Hypostyle Hall. In Ptolemqic
times the term could apply to
any of
the major
halls
or courts within
the temple
which
lay
on the
main axis and this
is
especially true
at
Edfu [Spencer, Temple
p.
71 ff.
and
Goyon inCdE 64, Nr. 126,1988
pp.
255-61.
Ile
wst par excellence at
Edfu is No. I
the
Court
and the
building
texts on the
walls
here
name
it
PALUil
as such
I VJ
of raising up
the,
beauties
of
Re-Harakhty. its dimensions
are
length 90
cubits,
width
80
cubits,
depth 20
cubits
V 3,3
; three
doors
open out
in
this court
rcl,
"0'
V 3.7; it
Ir
is
U71
of
the
majesty of
Re-Harakhty V 4,4
Er,
is like Nut
with columns
in it V 6,1
texts
are carved
hnt
15P
V 6,3
; on
the
enclosure wall 44% VJ contains columns
(I ) VI
6,2. In
the
building descriptions,
written
before Room I
was
built, it is
the
Hypostyle Hall
which
is
called wsbt : the
doors
of the passage open
into
ral
VII 17,6
=
IV 6A
which
is
what
is
also
called wsht-b3yt
.
Room I however
was
the primary court at
the completion of the temple,
for it
was an open space
in
the temple
where
judgements
could
be
carried out
(at least in
a religious sense
if
not,
in
reality) : m3'-brw
Om. k
mfg
603'Your
majesty
is justified in
the court!
VII 324 2. (oryx)
40,17 Osiris is in
Ln
V
brw. k
m3' m
Ma
and the s3b-lwt
is in
P0
-41,2
343,9- 10. One
text
locates
the court exactly : the
king 'he has built UC-3 the court and
the pylon
beyond ie VI 10,8-9. The
court was
the place where certain ceremonies were performed :
'I
give the
two
halves
of
the
falcon in
CD1
on that
day
of the tduot Fh of god
1173,6.
In
the plural wshwt refers
to all
the main axis chambers :
in
the temple the
doors
of
its hall
were
finished for Year 16
of
lEs 1bjesty VII 6,6
=
IV 8.1-2
wsbt-'3t
Great Hall= No. 5
second
Hypostyle hall
The door
of the annexe
to the
Treasury
opens
into
and the priests come
through
here
with offerings
11171,8-9.
wsbt. wdn
Hall
of
Offerings
41,14'11
t,.
= ,,
All
the roasts of meat are upon
the altars
in 3 --f I
c-3
in
the temple
1554,1. In
the temple
V
-0-1
description however
contains columns and
is
clearly
Room I VII 5,3
;a text
in Room
1 itself
confirms
this,
for
the
king 'has built
foam
0
of the
falcon' V 2,1
.
These
two
sets of texts
may not refer
to the same place with the
first
reading wdb and next
two
wdn
--
rr-mr, "".
480
wsot-psdt
HaU
of the
Ennead
In
the temple description
C--3
8'4,, f2,
n
43 e., e
Hall
of the
Ennead is broad
containing the
divine
images IV 13.13 Room II [after de Wit, CdE 36 Nr. 711961
p.
901.
wsbt-m3'ty
Hall
of the two
IIaats
Wb 1366,15
;
Gauthier DG I
p-207
This is
attested
from
the
BD in
the
New Kingdom,
where
the
wsbt nt mTty or Wsht niYty
is
the
name of the
place where the
judgement
of the
dead
was caried out
by
the
42 judges
-
It has its
most
important
appearance
in Chapter 125,
the negative confession
[for NK
examples see
C. Seeber,
Darstellung des Totengerichts
pp.
63-41. At Edfu,
the
hall is
mentioned
in funerary
contexts :
in
a
libation
and
funerary
offering
,
Os'ins
is
IV 99,10
; the children of
Horus
are'-'
0
IV 153,16
; the crew of
the
boat
of
Horus
rejoice in
his
niight,
M
Bdt V 34,10-11
.
71is
suggests that part of the temple of
Edfu
may
,o
C73 a
have been
regarded as this
hall
.
It is important here
as the
place where
Horus
and
Seth
were
judged.
'
and with
Horus
as
the main god of the temple
it
should
be
expected to
have
a place
in
the temple.
The
two
previous texts
keep to the mortuary context of the
hall [note in Cr
wsbt alone can
have
the
implication
of a place of
judgement
-
Griesharnmer, Jenscitsgericht
p.
1061.
wsbt. nbt
HallofMight
ri L-D
After
a short
list
of
festival dates im dd. tw
ns
'the Hall is
called
Hall
of
NEghe 1359.19
-
perhaps where some of the
festivals
were
held.
wsht-RI
Hall
of
Re.
w
e-
-34A
4=> J,
,
An
offering text
designates
the
king
as son of the com god
(D G1
tat.
vi
108,2.
wsht-hb
Hall
of th
'
V.
e
festival
Wb 1366 (10) Spencer, Temple
p.
80
481
Attested from
the
l7th D.
,
this
was
the
regular
Egyptian
term
for
the
forecourt,
of a temple.
It is
the
place where offerings were made and where members of the
public could go
during festivals. Thus it
was
the
first hall
of
the temple
.
At Edfu
:M
(ID
was
the name of the
inner hypostyle
Room 5H 11,13
.
which at the time this
inscription
was written would
have been
the
first
main court
of the temple and subsequent
building
work which
has
changed
the nature of this court.
With
the
building
of
the
new
Hypostyle Hall
the term
was no
longer
used at
Edfu.
wsbt-bryt-ib
Hall in
the
Middle
-
Central Hall
,
Room II
'a
c%
.0 en, n
An
early
text giving
the
names of temple
rooms
,
lists
c-: 3 Il 11,12
and
the term
was
Q
retained
for Room II in
the temple
descriptions F-
c-3
outside
the sanctuary
area
IV 5,12
Ma
4,27
A
also VII 15.7.
wsbt-tp
Court
of
Offerings
=
Room 9
V
An
early
temple
description has
C1
c-3
P4
which
is beyond Room 11 (see
above)
1111,12;
also
with
Room 5 beyond it H 11,13
;a text
in
the west'passage notes
that,
'the
god
receives of
the
Lord
of gods'
11139.9, though why
it is
mentioned
here is
unclear as
this
passage
is
not associated with
Room 5. In
the temple
descriptions
contains
the
food
offerings of the god's ritual and
its dimensions'are
given as
28 Z/3
cubits
by 6 1/8,
a
true wsht
IV
V
6,3
=
ra
3
--'1,
M
VII 16.5. This is
also mentioned as a court
in
the
mammsisi :
M. 39,13.16.
Wsht-b'
Court
of
Appearance
w
OWE
In
the court
itself,
a
text says,
'the king has built
F 2! sr'r-r W 'the
court of appearance of the
falcon' V 5,5,
which seems
to
have been
a
function
of this court, as a place where
the
falcon
appeared
and could
be
seen
by
people at
festivals.
wsbt-gms-ib
Court
of
Following
the
Heart.
is
south of the gods In
the cosmogonical
landscape,
the
first
temple, the
ou
482
sb-booth
VI 326,8
to
327.1 [c f. MOET
p.
2201.
Wsbt
.
slaughter place
for bulls
An
extended use of wsb
t, in
this case used as a slaughter yard:
two adjacent
texts on the
inside
of
the
enclosure wall
have
the
line bnty MY
mV9
Is
VI 140,7
L77
I
bulls
go
down in
the courts'
(c f.
the
B
utchees
Court
at
Abydos). The
word may
have been
confused
,
with shw
'abattoir"butchees
yard' q. v.
%0
wsht
heaven
Wb 1367 (3) GR
Wb
quotes two examples of this term :
Horus
slays
foes
to the
limits
of
1370,6
; the
king
C.
O.
' 13933
-
in fact
this
is
pt. says,
' I have
come
from
r-, v
wstn
d=lce
Wb 1367 (6-7) NK
and
GR
A
word wsti
(Wb 1367.4-5) from
the
18th D.
refers
to
official writings of the
king
,
for
example.
Kuban Stela
of
Ramesses 11 line 31 (KRI 11359,1)
''
in
the
hand
of the
king's
son of
Kush'; Leiden 1350 IV 23 irw hr e-
Px%
m s9 wty
-
here
of a
divine
nature.
wstn seems to
have
the same sort of uses,
but is
rarer and may
be
a
faulty
writing of wstl or a-
dialectal
variation.
It
can apply
to
letters
of one
kind
or another
but
the precise nuance
is
unclear
[Caminos, LA I
p.
8591
and at
Edfu it is
a
divine decree
of a particular
kind
:
in
the cosmogonical
texts
1r. f
n.
f 'a'decree
of
Horus
was made against
him ' (hmhmty
snake)
,
parallel,.,
with wdt
VI 18,2-3
-Fr-y:
%:
is
made against the one who
is
rebellious against
his lord! VI
C73
VI 141,9'the
,
330,8. Wb
records the.
word at
Kom Ombo
,
possibly as a
decree
of the'king :
KO 11119
.
Nr-688
.
1-
p
oap-
decree
of
his fathee.
wsin unhindered
freedom
of movement
Wb 1367 (9)
to
368 (4) MK
DG 101,4
483
I
Cr. 492b; CED 216; KH 278

C)YOCTN
At Edfu
this
word
is
only used
in
the.
phrase, wsLn-nmt
'free
strides' and
it is
virtually parallel
though
less frequent, in its
uses
to
wsb-nmt
[Otto GuM
p.
351. The
verb wsin
however is
older and
has
the
original meaning
'unhindered' from
the
MK
,
and
in
any case the precise meaning of the two
phrases
is different. This is
shown
in
a text
for
the
procession.
from
the palace, where the northern
-1
Wcpwawet
standard priest says,
1-
ve ,n
win
br
w3t.
k 'Your
strides are
free
on your road
without
hindrance' IV 50,10. It
can
bean
epithet of
the
king 'Nyho
opens roads':
Dr
e-
.a
-a
nt
T, t3wy 'free
strider of the
Two lands' VI 281.5
;
Iousas is
m -'h
'free
striding
in
the
palace'
IV 127,6
-
to show
her freedom in
the
king's house
as
his
wife and thus as the
wife of
the god
in
the temple
'palace'. Further
the
procession can
be
split:
Khons
i,
v--
wr.
tl:
- P'12'e
in
,
=.
A
the temple
1248,13'; BB
wr.
ti.
,
A in
this
land ' 1442,10.
The
meanings of wstn and the
different
uses noted
here
suggest
it is
not parallel to
wsb-nmt as
W
Otto
states.
The
phrase
is found
at
Dendera
.
Philae
and
Kom Ombo,
,
so
is
used widely at
this
time.
wX3
to pour out
Wb 1369 (9-12) D. 18
The
pouring out of clean sand provided a new
'untouched'
area on which a temple or
funerary
monument could
be built, in
order to suggest that
it
was the
first building
and
this
was a recreation of
the
first
occasion.
More
practically
it
also showed that the
building
area was
flat
and prepared and
in
fact
great amounts of sand could
have been laid
to to
give a
flat
surface
[Weinstein, Foundations
p.
13]. 18th D.
texts
first
attest the rite of w%3.91, which
is
the
symbolic aspect of an actual
construction phase:
Hathshepsut aacau-Chevrier, Chap. HAL) 640
p.
363 forAmonRe;
Tuthmosis III
-t>
for Amun-Re [Barguet, Temple dAmon-Re
p.
1881. In
the temple
of
e-
RF
is
recited
to
allow the
god's statue to
be
put
Sed I
at
Abydos
the
'OZ.
into its
naos, where
the
se
of the rite
here
suggests
that the
pouring of sand
has
a purifying and
possibly
'Filling
the
Eye'
purpose
too
[Moret, Rituel
p.
200- 2.021.
At Edfu
the
rite occurs three times,
but
only once
is it
titled (with
the
fatted duck
or widgeon' sign
GG, G 42) 111107,2 'Filling
the
land
with sand to
found
the
Great Place
of
Harakhty',
and as a reward
Horus
gives the
king
the sand
dwellers. PIA 11
st reg. shows the
king
484
wearing
the Red Crown
pouring out a
large
vessel of sand onto the ground
before Horus. According
to
Montet [K8mi 17,1964
p.
89-911
the same scene occurs
in VU 46, but
the text
has
en
lost
and the
rite
is
also
found in 1131.13 ff
.
Here it is
called
db3
snL m
but
the pl.
40b
,
1st
reg. shows the
king
with'an atef crown pouring out sand.
The
rite
is
also attested
from Dendera
and
Philae.
w93 ='wh3
darkness
v
Wb 1370 (2-4) BD
wY3w
is
usually a masculine noun, though a
few feminine
exmples
do
exist
in later
writings, and
it
is different from 43t
and
is
not
the ancestor of
Coptic oyLy
H.
The
word exists at
least from
the
coffin texts
(CT Il 296f
the sun
light is
mightier thari
CT VI 296p hours
or stars of
W%3w
tremble
before him)
and
Faulkner
noted that wY3w referred
to the
middle
hours
of the
night,
[after Parker, Astronomical Texts I
p.
35
and
FECI 11
p.
240 Sp. 668
n.
21. Hornung
rendered w93w as
'tiefen Nache,
the
darkest, deepest
part of the
night.
In
the
BD
wX3w can
be
a synonym
for
gro
[BD
180,13f] but
with
b
and
Y
coming closer together
in
pronunciation, w)(3w was confused with wt3t
and used
to
mean
'evening'
or'nighe
Wend
of the
day'[c f. Petosiris Text 28a
and
58 line 17]. In GR
temples the
word
is
used as the opposite of
dw3
parallel with wb3
'evening':
the sun god
is
a child
bom in
the
morning and
is
an old man
1128,34
; the moon
is ft
substitute of the
sun
disk
m
11-L
q1 111210,1
; the
genii
in
the
Sokaris Chamber
watch over
him -9
-1?
-
17
1189,11 (collated from XI
pl.
284)
;
Horus
guards the
Great God in Naref
and repels the
Foe
at
his
attack
'--
M PT'o'
VI 123,4. Evidently
wD was a time of most
danger for Osiris
at night
[see
:
Hornung, ZAS 86,1961
pp.
108-9 ].
A,
to chew
Wb 1370 (6-13) Med.
w91 orginated
from
the
medical useto use'drugs of medicine
[Wb Med
p.
223]
and the noun wi. w,
derived from it
refers
to
diseases 'chewing'
or
'gnawing'
at various parts of
the
body. From NK,
religious texts WX'
had
a more general meaning
'to
eae and at
Edfu
iv'
is
a common variant on other
wor4for'to, eat'.
w%1 meat:
iwfsn
and
drink their
blood IV 285,1-2
; god
hr
ro-geese
.
485
VII 125,10-11
;a geese offering
el

1
inw. k 'we
eat your gifts'
111 193,11 (here
with m
-P
0bI
-LF
11
-
-6
introducing
the object) ; animal roasts on altars,
you eat their
delights 1565,5
of the
hippopotamus :
P'
137
eat
his flesh
and
drink his
gore
IV 59,1
; the
lion
tears
out the
e- e.
^- -! -
hearts
of
foes
and
IV 129,12
; of
foes
you eat them
V 151.11-12
10 zr&
M=
and also
"P
4L
-, -r
t.
&?
0. - of them
V 152,6-7. Together
with synonymous verbs : meat of animals
.
W.
lb &,
'. (with Osmn
and
Lms) VU 62,1.
Cakes 91
cakes
,
&
bnrws
you cat their-sweetness
Il 4777.
V-4
Natron in
order to
purify the
mouth
.a
singer washes
his
mouth
""JU
and chews natron to
extol the
might of
Horus VI 70,1 [from
other texts :
JEA 29,1943
p.
12
n. e ;
Esna V 346
g;
Schott
,
Reinigung
p.
78
and add an example
in Nav. Toth. 172].
On
the
14th day
of
the
festival, Irt. ]Vr
pw ceco
s.
Ors Hr
pw
V_hr h3st
Ur
r7
1?
0--
sYpt
4r.
s
in Wb Shmt V, 356,4-5
.,,
(Fairman MSS). Alliot
C=
suggests that this
is
an allusion to
a
local legend
about
Osiris
at
Dendera,
when water melons
(s9pt)
put out roots, they are the
vegetal
body
of
Osiris,
which
Hathor
and
Horas
cat and also
the
Waab
priest of
Sakhmct, 'it is
the
Eye
of
Horus
which she chews,
it is Horus
who washes
his face
and then
he
chews and the
s9pt
is
chewed on
by
the priest of
Sakhmet ' [Culte 1233-4
and n.
1]. Ilis
chewing
rite
has been incorporated into
the
festival.
Milk
: milk
is brought from
the
wryt cow
t77
rnp
dt. k 'you drink
and your
body is
rejuvenated
IV 45,15.
0
.1
WVW9
to
batter
Wb 1370 (16)
to
371 (2) NK
Cr. 504b; CED 222; KH 283
to strike,
to thresh
OYOU 9CV=2V
Gardiner
suggested this verb was wX(3
)wX(3) from
a root w93
'to hie
or
the
like. However Wb
does
not record such a root and
in fact
w91
is
the nearest
in
nuance
'to
chew' so this
may
be
at the
root
of w9w9
[c f. Lit. Texts
p.
22*
n.
3
and also
Caminos LEM
p.
93].
0- 0-
A
In
the
Myth,
a
demon declares, 't break his bones
c= c=
-1
-n-i
I
smash
his
vertebrae
VI
66,1 (after JEA 29,1943
p.
7)
.
This
text
is
thought to
be
a
Late Egyptian
composition so W)M
may not
be in
current use
in
the
Ptolemaic
period.
486
wYb
fighting bull
Wb 373 (4) D. 18 GR
Wb
records wb only
from
the
18th D. in
the
inscription
of
Rekhmire Urk IV 1076.2
.
'My
name
was
Smitci
of the
Smiter ///
9. r,
--j
U.
-
and vengeful
bull' [Gardiner, in Davies, Rekhmire I
p-8
11. It
also occurs
in Carnarvon Tablet II (Cairo'JE 43261
=
JE 56802 ) line 6 (also from
the
18th'4
Dynasty: in dd 4ww ww
="=3,1
I.
INt
.
Posener
suggested
this
text
was written
in
the
MK
and translated,
'Cest le
toucheur qui conduit
le
taureau'
'the herdsman
who
herds
the
bull'
and
commented that
it
was an aggressive
bull,
not very well
domesticated
which
'answered bacle,
thus
deriving
the
name
from
w9b
'to
reply'
[Venseignement
Loyaliste, Gen6ve, 1976
p.
41-42
n.
4
and text
p.
1231. More
certainly
from MK is CT IV 66q
:
To
me
belongs'the Mansion'of
nw4 cords
in
which,,
y
tAI,
are the
11 1
:
' T4
D- cjf4t
-heads
of
bulls
when
they act as
bull' [so FECT I
p.
228
n.
10'
'utterly
obscure]. nwh
is 'lasso'
and this suggests perhaps'a rite of
lassooing
the
bull (Pyr. 286).
which
is
shown at
Abydos [Mariette, Abydos I
pL531.
The
mention of
bulls heads brings
to mind
the
bulls head bench from
the tomb of
Uadji
at
Sakkara [Emery, Archaic Egypt, 1984
reprint, pl.
8
and
91,
so the text may
have interesting implications for
the
understanding of early
bull
rites.
e- j *L
"
At Edfu
w9b
is
usually
found in
the plural :
in 4w-btsw
rituals,
the
king is Ity
n
czz
and
herdsman
of
herds 111169,1
; the
king
as
Rmnty (Anubis) is Ity
n
c3es-nj
VIM#
IV 241,17
the
king is ity
Ze
o
VH 313,16
;
in
milk offerings, the
king is Ity
e
'47%. H/
VIII
105,8
; son of
the
Hesat
cow and
ity
n
III 125,6;
1c=7CWj,
*4;
N W
IV275,15. At
Dendera too the
king is Inpw ity
n w1bw
CD 11105,2
;
MD 11169,9
;
he is
also nb nbwt
ee-
Mam. E. 163,5-6. The
term can
have
a more general use:
the
king
gives
tJ
to trample the grain
V 87,6-7 here
calves.
Because
these texts
are concerned with milk and calves,
both'the
produce of cows,
because
of the mortuary association of
Anubis
and
his
role as a
lord
of
cows and
kine [Grenier, Anubis
p.
19-20] it
seems that w9bt are cows, not
bulls
and
thus this word
is
misrepresented
in Wh.
The female form
m9bt
(Wb 1373.2 GR) is
apparently
the
name of
Isis,
and at
Edfu Anubis
offers
cows
to
Isis
on
'the'day
of establishing
her head'
after
it had been
cut off
11168,8-9. In PJumilhac
(XXI, 4-5) Thoth
replaces the
head
of the
wXbt and
both
of these are connected to the episode of
Isis
487
being decapitated by Horus in
the
Contendings
of
Horus
and
Seth [LES 9,8
-
9,101. In P. Br-Rh 6,1-2
di. k 'nb
m
U'May
you place
life
on the
forehead
of thc
cow
'. The
parallel
text
has her
m
tp mt 14,27,
so the
word
is
to
be
taken
as
feminine 'cow' [Faulkner JEA 22,
p.
125
and
136
n.
]. This
tradition
of
beheading bulls
and cows may, then go
back
to
early
dynastic
and
prehistoric cult practices
[c f. Vandier in PJumilhac
p.
213
n.
721., ',
and
Vandier
suggested that other
examples of w9b should
be
read as wgb-t
(PJumilhac
IXXI
j0q
VRI.
le",
Town
of the
Cow).
Mre
suggested that
Abt
originated
from
w%b,
'Lo
reply' when used of
'mouming'
and was thus
connected with
the
noun wbt
'mourner' (Wb 1373,1 D. 19
with references
'les
rdpondantes)
.
In
this
way w9bt was used of
Isis [Cl6re Ar. Or. 20
p.
637
n.
38
with references].
Further Anubis is
said to
be
the
son of
Isis
which connects
him both
with w1bt mourners and cows
[Grenier,
op. citj
.
At Edfu
there
is
one certain
feminine form
of w9b
.:
Horus is 'created by
0
born
of
(?
-
IM
C=
(meat
offering text)
IV 220,4
and though
Lloyd
translates
wYb as
'bull',
referring
to
the time
when
Horus
answers
for
or champions
his father, he
notes that the
27Lh day
of
the
lunar
I
month, as
depicted
at
Edfu is
called
:
- '. T
I
h,
the
day
when
Horus
avenged
his father, but
the
day is
clearly represented
by
a goddess
in
a mourning attitude
[Lloyd, Hom. Vermas=n II
pp.
620-621
with reference
to
Parker, Calendars
pl.
V
and
Thes. I
pA81.
I
At Karnak Montu is
referred to as wYb
Urk. VIII 16h
which
in
this
case must
be
a
bull. Certainly
vdb can refer to
both bulls
and cows
depending
on context, and at
Edfu the balance
of examples most
likely
refer to cows
[c f. Blackman
and
Fairman in JEA 36
p.
65-6
and n.
14].
wh
to
reply
Wb 1373 (6)
to
372 (1) MK
DG 102,4
111
Q5
Cr. 502b
;
CED 221
;
KH 282

OY(J
N
w%b
is
used
in its
classical
form
at
Edfu-
In
the
Festival Texts,
the
priests
S
&AA^
m spw,
'Y3w 'they
respond many times' V 132,2
-
perhaps repeating or giving responses
in liturgical hymns
and prayers.
Most
often wYb
has
the
nuance of.
'to
answer
for'some
one'in the
way that
an ushabtianswers
for'
I
7,

,
488
the
deceased
and stands
in for him
to
do his
work
I
This is
extended to
imply
that
one
'protects' [c. f.
FCD 70, Urk IV 970,161
or
'avenges'
someone:
in
parallel with analogous terms,
Horus, is
nby-nfr
'--j
?
mwt.
f 1 311,10
; nty
iLf 791-LY
? ?
mwtf
1 55,15
;n
Ity it-f e. 1k-J
hr
mwt.
f 11 86,8
;
Haroeris
njit mnh
e
nirw
1152,8; C br,
W
mwt-f and slaughters
her foes 1395,14
: the
king is
the
image
of
Horus 1t. f
Wsir 11115,6
;
in
the
protection ritual, the god
Bebi
IT-
r
hsf im. f 'brings
to account'
W
one who comes to
oppose
him' (after Jankuh
n,
Schutz
p.
100) VI 150,1
.
Most importantly
the
noun
form is
used
in
the
Myth, Horus 'takes
the office of
his father
c=> and makes an
answer
for him'VI 70,7.
The
use of the
word can
be further
modified
by
the addition of
'n 'again,
making
'n
w1b
'to
answer
again'
(Wb 1372,7-9
w1b as noun
.
NK P. D'Orb. 8.5
;
14,7
;
9,5) but it has
the same uses as wh
alone, so may
be
no more than an emphatic expression : the
king (as Horus)
DdtY
it-f Wsirxi-4
n mwt.
f 3st 1187.13
; the
king e-JP
In
mwt.
f VII 59,2-3
; also
VII 156,8
eC
3erl:
3n
it-f
mwt.
f V 169,10
; also
V 87,2-3
;
Harocris
C-
%, -
Cl
A& ei
ir
c= j
n
it. f Wsir V 71,15-16
;
NUhes
dw.
cim
IV 129,14.
ted
with a particular rite,
it is These
uses occur
in
a wide range of texts.
so
it is
not a word associa
more concerned with
the
relationship of
the
king
to
Horus 'protectoe
of
his father
and mother.
He is
the
one who
'answers for
them'.
because
they
are not
in
this
world and cannot
do it for
themselves.
'
=:

&
:
. C: '
j
17
'n-w%b is found
too
in 19th D.
texts :
in
the
Hittite Treaty
of
Ramesses 11
n p3-H3ti
KRI 11228.11
V
WIM to slay
,
kill
Wb 1373 (13-14) GR
Wb
attests
this
word only at
Wit,
where
its
meaning
is
made clear: the
king
gives
the gods
foes
hr
the chopping
block 1452,7 (stpw)
1, IA-
4--
Or
shw-IIr
1490,7-8 (setting
out
C=
"'-
V0
the
brazier)
-, a geni gives the
king
w%mAr
4
wh3yw'the wYm
knife
to slay rebels'
I
190,6. The determinatives
and this
latter
text suggest that
it is killing by knife
or
blade,
unlike wsn
which
is 'to break
a
bird's
neck!, so while
the end result was the
same, the method
is different
and
wsm may not
be
simply a variant writing of w1m
(as
suggested
by Wb). Ile first
two examples
489
suggest that
it
was
done ideally in
the slaughter
house
and
it
may
in fact be 'butcher
using a
knife.
With
a
horn determinative
wYm
takes
on the meaning'to gore or'to staband usually refers to
geni*t:
e-
'T
Jq
JLt
n
hftyw. k VI 178,8
,
w3w r.
k
m wpt.
1 VI 178,13 C3=
'w3y di. f
sw
'my hom
gores the marauder when
he
shows
himself VI 68,8.
Blackman
and
Fairman
suggested that this
read w9m
'bJ
and that wYm
has
no
determinative
[JEA 29,9
n.
k]. However in VI 178,13
the text says that the
wpt gores
(m
wpt.
i)
so the
horn..
signs seem
best
taken as
determinatives. In
a
further
example,
Nebut
gives
birth
to
fat
cattle
zF'
m.
'.
s
'being
slain
by her ?
and making
the altar
fat
with their portions'
IV 46,11.
Blackman
and
Fairman [JEA 29,33
n.
21]
were undecided as
to
whether they should read wU or
w9m, as the
Egyptian
texts themselves seem
to
vacillate
(VI 178,8
and
13). The
reading w%b would
however
suggest a connection with w1b
'bull'
and also with
the term
wYbw
'sculptoe discussed
11 --I-II
1
II
-below
[Goyon, Gardiens
p.
108
nA and
105
n.
4
and
74,10].
There is
also a possible example
in
the
15th LE
nome,
Horus is
said to
be
a god who
loves
annals
br
rn wr n
hm. f
who carves
his
name
before
the great name of
his
majesty'
V
C
22,15. This
seems
to
be
a specialised use of wrm
'to
stab, gore' that
is
meaning
'to inscribe'.
with
the
Ub=m [ASAE 43,1943
p.
266 XXXVI. To
suggest that this
is
correct
Wb
records
the term
w9bw who
is the
man who carves out
the tomb of the
Apis bull (Wb 1372,17 Late)
Louvre Apis Stela N. 158
;
184
;
220
Wm
knife
Wb 1373 (15) GR
The
only references
to wm are
from Edfu
:a genil-gives r-sp
'r-
660
r wXm wh3yw.
k I
190,6
;a genitsays.
'sdb. i
snLyw.
k I
cut
down
your
foes
with my
knife (with
-m C
0-
=I
alliteration of s)
VI 331,4-5
; possibly also
hpr,
"-'
r3
'a knife is in
the
bellies
of the ro geese!
1536,11-12.
wym
-
incense
Meeks, Anlex. 78.1119,
Wrn
is
attested at
Edfu
and more so at
Dendera: in
an
incense
text, the
fragrance is for
the god of
490
im3b--
-
Iff 133,8-9
;a text repeated at
Dendera.
I^S.
1=3 CD 1135,4-5
;
J=
.
CD'IV 67,5-6
-,
'- "e**
DVIII 116,14.
The
origin of the
word
is
not clear,
but it
may
be
related
to
wYm
'to
mix!
(Wb 1373,9)
and refer
to
mixed varieties of
incense. Note
also w'9bA an unknown mineral substance
(Wb 1373,7
;
Wb Drog.
143-4]
and w9biA small
beads (Wb 1373,8)
-
if
the
b is
read as m
[MAE 43,1943
p.
351,
then
wYm may
be
either made
from
the mineral or small grains'of
incense
resembling
beads.
WIM
beard
of ear of corn
Wb 1374 (4-5) MK
c
f. DG 102,2
1'
i),
N 5
point of a
bone
The
comparison with
the
demotic
word may not
be
as obscure as
first
thought
because
of
the
use of
w9m
in
early
texts :
Hatnub 24,5
a man says
iw Ir.
n.
1
mYt
PA 2 I-a>.
T
C:!
P-1
"L
,qI
perform
Maat
sharper
than a
beard
of corn'
(so Anthes, Hatnub
p.
55
and p.
56
n. m] ;
Siut Tomb I line 249'
(pl. 5)
spd
'r
A
wim
is
something pointed Or sharp then as
is
shown
by
the
determinative
and this may
be
the root of w9m
'to"kill' (above).
At Edfu
one of
the gifts of the
4th LE
nome
is hms
and
IV 24,13 (=Dcndera Durn GI
IV 110)
,
where
the
determinatives
suggests confusion with, or miswriting of the word Smw
'plants'
a
further
reference
is
clearer:
in
the ninth
hour
of the
day,
the
Field
of
Reeds
q3 n'npr m rn
7 iw
-
r-33V, "
m mh
2 JLms
rn mh
2 iw
m3wt.
f
m rnh
3 111 224,8-9 'the height
of
the grain
is 7
cubits
,
its
wYm and
JLms
of
2
and
its
stalk of
3.
wYm and
JLms
are therefore the top part'of
"'
the grain stem and thus
its
ear and
beard
respectively.
w9n wring
the neck
(of birds)
Wb 1374 (6-7) MK
Originally
w9n seems to
have been
the
booty,
either of
birds
or
fish,
which were caught
in
nets
(Wb 1374,8-9)
and this term
survived
into NK
texts.
The
verb w9n used
to
denote
the strangling of
birds in
ritual sacrifice
is
attested as early as an
OK
text, whose
determinative
makes
the meaning-
clear.
The
text
is from Giza (6th D. )
of a master
butcher
whoopcns
darkness
"
3pdw
nw zmwt
in
strangling
birds
of
the
desert
areas!, an allusion
to the symbolism of
destroying birds
as'
491
the
destruction
of
foes [Fischer, S 105,1978
p.
56-71.
At Edfu
w9n retains
its
incient
use,
though the
lack
of this term
in dernotic
suggests
it had died
out
in
speech :
Hbt
the
hunting
goddess
brings birds.
- r2t3P (L*
-'T n
k3. k
r' nb
'their heads
are
SLC= *-- Q
wrung
(off)
every
day for
your
ka! IV 47,2
; at the
dedication
of the temple
o. ro geese are
strangled
IV 331,12
;
in
geese
Jfering,
r=e=-
hr
.
'h k3. k
fStrangling
them
upon
the
altar of your
ka! VII 124,14-15.
wVr
be dry
Wb 1374 (10-19) MK
wr
derives from
wVlack,
be
empty'and
has
a specific use of
'be dryordry'. From
the
NK,
with
the
determinatives
0
or
it
could refer
to things
which
were
dried
up and at
Edfu is
most
often used
in
the
phrase
%dy-w9r.
In libation
texts,
Horus
gives'the
flood,
to cover
9dy I
e
=; VII 166,8
;
e'
484,17
0
1533,1
,
(by Osiris) 1148,11-12
1115,8 in
the
II
th
LE
nome, the canal waters
flood
9dy
An
0 IV 30,9. As
a stative verb : the
Two Horus
canal was
dry
when
there
was no water
(of
the
itrw
river)
1333,3.
Alone
wgr
functions
as a noun
'dry land/area' (Wb 1375,1 GR)
, the
Nile floods
;
E
in
your
fields 1486,2, Hapy floods in
the
land 1475,9
; the
Great Green flood floods
e.
with the in
your
fields IV 46,2,
and
in
a slightly
different'sense
the goddess
floods
scent of
her love 1115.12 (wYr
used
here
metaphorically).
Negative
n wgr
has
the secondary Meaning of
4r
'to lacle [later form
of ws c.
f. Wortforschung II
p.
91341. 'When
offerings are
brought
:
`e"
m.
*bt
bndw'nb 'there is
no
lack
of any plant'
IV
44,15 (or 'destroy
or
dryness' ?); Hapy floods
at
his
time of year
.99n.
f
r
dmdt. f
there
is no
lack/dryness
of
him
at
his
time!,
11123,9
where wg(r)
is
understood as
'to lack (water)'. This
e-
nJ nt
dt 'there is
no
lack
of
him
phrase can also
be
applied
to the sun :
it
rises and sets
2.
-4=-:
*
ever'l
135,7-8.
-
In
the phrase n-wi-n
'withoue
=
Noye t4
N-
Cr. 502a',
the'expression
can
be foUowed by
a
substantive or a verb
[Meeks, Donations
p.
96
n.
144]
: with substantive
-
areas of
land 'm
1
10,
m
without
fields VII 241,5
; north side
3bt
without
fields VII 232,3
: with verb,
-
area of
land h3y
which
is
not measured
VII 235,10
;
VII 218,8
also ; rest of
land
V

492
, r&: t'a prd without
division
till
Year 19 VII 238,5
; sim.
VU 233,8.
W
be
mpty
.
be destroyed
Wb 1368 (5-14) OK
cL
DG 10 1,5
noun w gap, space and
CED 220 OY c4N
Cl
Ile
verb wX
has
a wide range of meaning and the
later
word wgr may
derive from it, for both have,,,
the
same underlying meaning
'to lack',
whether
it be
water
(wgr
=
dry)
or
hair (A
.
Wb
cites at
Edfu, in
a procession of standards, wbr
&L
0
e-
r wnLk
'the
snake
is lacking
40
(destroyed) from
your shrine!
1539,14.
wg3
inundation
A
name
for
the
flood
water which waters
the river
banks
e- 41
IV 334,11 [Van der Plas,
Crue
p.
761.
wg(3yw)
planks of ships
Wb 1376 (7-8) BD
DG 102
1 I-t' 9
Cr. 572 b; CED 224: KH 288 Oyo(o) 46 6
I
A
Part
of the woodwork of
the
hull
of a
boat
,
perhaps
the
framework
of ribs around
it [Jones
.
Glossary
p.
160
no.
401.
wg3yw occurs
in
the
Coffin Texts [FECT III Index
p.
202]
and
Faulkner
rendered
it
as
'ribs (? )'indicating
that
its
meaning was not certain.
A list
of
boat's
apparatus
from
the
NK includes C ZY
W
"" P. Turin
<5
10>. (Wb Beleg. ).
4
At Edfu in
the
Myth,
the
boat
of
Horus iw
n
bms
spsn n
t9
n
W-r-w' lmsn,
'the
planks
join
together
and
do
not separate
from
one anothee
VI 80,1
.
Vandier
suggested
that planks
were
laid
across the
vertically
lying
planks
inside
the
boat
and set out
in
pairs as
les
couples' as
rowers seats
[Manuel V
p.
682
nl ; also
Drioton CASAE IIp. 37-8 'ais'
-
plank].
wgl to
eat
,
chew
Wb 1376 (1-2) Pyr. Med
493
2e
f. DG 103,1
wggy
lower jaw
I. L
W
%,,
_
Cf.
OY060YE6,
Cr. 573 b; CED 225
;
KH 288
to chew
,
crush
,
and also
OY&S6
Cr. 523b
;
KH 287 Vow
,
strike.
wgi
is
attested over a wide span'of
time
from
the
Pyr. 1460
to
Medical
texts,
where
it describes
chewing medicines
[Eb. 89,131
and at
Edfu it is
used as a variant word
for, 'eat'.
Semantically it is
connected to
wg1A
(Wb 11376,3-5)
which
is
the.
lower jaw bone
and
both
words
share the same stem wg
(which
seems
to
indicate destructive
qualities cC wgp
,
wgm
,
wgs).
In
a,
brw-1
text,
Horus drinks
wine
'01
k
Orr
and chews grapes
VII 200,7
; also
97
Z; y zr
VI 133,8. Limited in
use.
Wgm.
to thresh
(grain)
Wb 1377 (9) OK
to grind com
The OK
uses of wgrn
indicate
that originally
it
meant
'to
grind' com
.A
tomb scene shows a man
doing
this and
it is labelled
9-
mn and
--ITIR,
Kairo 1534 [Borchardt,
Denkmaler des AR I
p.
234
and pl.
48 B]. In
the
NK Onomastica
a word wgmw, refers
to crushed grain
[Gardiner, AEO 114 No. 261]
and
in P. Ed. Smith 497
wgm continues to
be
used of crushing grain
[FCD 71].
At Edfu
the
meaning of wgrn
has
shifted slightly and
become'thresh'or'trample
and crush'
[JEA 36,
p.
66
n.
15]
where
it is
used
in
the
Ow-bosw
texts:
here herds
of cattlej
176
btywtnbn
spw
'thresh
grain millions of
times'
111169,1-2
; cows are
brought
to,
e- ID
w3oy
V
87,7;
which
is
also
found inUrk VHI 87,9-10
-eU- n sp n
Uk Ile
object of
the
verb)
here is 'threshing floor'.
so
that a translation
'tread
trample! may
be
more accurate
[Blaclanan has
'tread floor,
or rather
the com
'
op. cit.
].
In
other
texts : grain
is
set out as
far
as
heaven W.
sn
'their
grain
is
threshed!
(after
a Am
Meeks, Donations
p.
7
n.
2
who suggests
thatW,
b
exx.
do
not mean
'to
crush' and notes
that this text
should
be
emended
to
in
a grain offering, grain
is
53'
?
/// V 376.6.
A
portion of
land is brought
with
its
unthreshed
ears of corn
-'--j -n
'wt
w3bysn
'animals have
not
threshed or
trampled their grains'IV
26,5-6.
494
Wgrn powder
Wb 1377 (10) Late
Wb
records one exam
le from
the
Embalming Ritual 23A
rW 0,,
n
hryw
powder' of p
myrrh
[Sauneron,
'Bals.
Index
p.
54]
and this use
is
confirmed at
Edfu in
a text
for
the
making of,, -,
foundation bricks,
where n qmy sm3.
ti A br'ma-wr 'powder
of qern resin
is
mixed with mn-wr
incense
and made
into
a
brick VII 48,7. In
the
Laboratory
texts a type of myrrh
ev 0
called ms-l-WiS also
known
as
___-
*.
11206,9 [cf. Charpentierp224-5; EbbcH, Acta
Orientalia 17,1939
p.
103]
and a
further
type of myrrh
has 4j-
C__
powder
inside it H
206,5.
Wt mummy
bandages
Wb 1379 (4-6) Pyr.
word
for
wrappings of the
dead,
which were originally an animal skin or reed mat
[c. f.
title of
Anubis imy-wt]. At Edfu, in
an offering of
funerary items
to
Osiris 'oil
-
unguent
-
and
'3t-nir
r,
hkr
nr smnb
dt. k
r
dt divine
stone to
decorate
your wrapping,
to
preserve your
body for
eveeIl
212.17
-213,1
; also
0,
H 213,13
;a md offering with
four Anubises
0 -6
-5?
"'-
-
-.
cD 01
21
many
bandages
of
his (Osiris) bones' 1188,5.
imi-wt
who
is in
the
jackal
skin
Wb 1380 (14)
tide
of
Anubis
An
epithet'of
Anubis from
at
least
the
4th
and
5th dynasties
which
is
concerned with
his
role as a
god of embalming,
'one
who presents
(darstellen)
the
wrappings'
[LA 111149-501. At Edfu
a md
offering with
four
aspects of
Anubis labels
one as
Inpw I
adorn your
body
with
healthy Tayet-cloth'I 188,7.
imy-wt
was also the
name
for
a standard consisting'of a pole on which
hung
an an; mal skin.
'
without the
head. It is
represented
from
the
Ist'dynasty but
the name
1my-wt is
attested
from
the
6th
dynasty. In
a
-procession
of standards at
Edfu,
the
Overseer
of
Behdct
priest carries
t
e_
which
drives
away rages and
danger 1556,8-10 (east
staircase) and the wnp priest carries
+o
on
the
west staircase
1543,7-8 [U. Kbhler, Das Imiut, Wiesbaden 1975
p.
185-6;
p.
444452 for Edfu
495
examples and explanations].
'i,
pr-wt
House
of
bandages
In
the
10th UE
nome
Seth
was
killed
and embalmed
in
Imiut
p.
428
n.
1].
wt
to
wrap,
to
bind
Wb 1378 (7)
to
379 (3) Pyr.
.
01 Id
da
CD VI 220,7 Whler
,
Das
wt
is
especially used
to
refer
to embalming:
in
a md
text, one of the
four Anubises
says
to
Osiris, '
ItJ I bandage his limbs' 1 188,9,; in
the,
Myth, HoruS kills Seth
and
iw.
w
in
the pr-wt
to this he
was embalmed and put
in
the
House
of
Embalming...
lw.
w6.
jp I"
day'VI 220.5-7.
wtr
Wb 1381 (3-4) GR form
of
Irw JEA 29
p.
7
n.
h
AIII
Forexample
:
HorUs
chops up
flesh
and swallows
down
V.
-
his
gore
VII 324,10.
wtt make
Wb 1378 (4-6) Pyr.
rr
.
cf.
DG105,2vttasawritingofWadjet
wtt may
be
a writing of w3l1t,
but
the two are
different in function
:
Pyr. 902
C-
'
imyt h3tJ here
they are serpent goddesses on the
forehead
;
CT I 186e Osiris N is bom
of
q0
and most often
in
the names of serpent goddesses :
Iht-wtt Pyr. 198
Rnn-wtt Pyr. 454 Ut-wtt Cr V 247e
52 J
which survives
in Coptic
Tr&. p moy re-
(CED 128)
and
in Greek Oeppo'00tq [c f. FECT II
p.
66
n..
15
and
Sethe
&L-
of the Pyr. Komm. VI 115]. At Edfu
the term
is
used alone : the elders give praise to
e-
king 1562.5 (Vemus
translates this as
'adoring
your
image' in Athribis
p.
284-5).
Originally
wtt may
have been
a name
for
a snake,
in
paFficular a
female
snake which could
be
the
uraeus, or the
Lady
of
El-Kab. (Pyr 900b)
so
it
was not
then
Wadjet. Religious
texts
continued to
use
the term
into
the
MK, but its
original meaning was
lost
and only used
in
an archaic sense
[Wul
or
496
with
incorrect
spelling
[ Taharqa
pl.
24,36
a casket contains
J-
Imn
= uraeus p.
60
n.
621. It
may
be
connected with wti'to
beget,
engendee which
though a male action
in later
texts,
in Pyramid
Texts
can mean
'to
give
birtW ( 1154
.
1153),
and
the
wtt serpent represents the mother aspect Of
procreation.
wtr paint
,
colour
Wb 1381 (15) GR
Harris [Minerals
p.
154-5]
suggested
that
like
wtrgore wtrcoloue should
be
read as
t(w)r
,
for
the
two
are closely connected and while
Ir
is
a mineral substance used as pigment,
it
may
be
specifically
ochre.
As jr
is
also
Vood',
then this Lrw
would
be 'red
ochre or red colour.
It
was used as a general
0-=
term
for
colour
however in GR
temples
[Wb
notes that
it is
related
to
drwyl
.
For
the old
form
1111
Two
see
Wb V 386,13
also
TEA 29
p.
7
nh.
Q,
M
atn-
:C
.a
v
:I
The
temple I*Ej In
01
ItO rn
frw. f 'red
colour on
its 'body
southern colour
(white)on its forms! VI 203,1
; the temple
p1p1A1 rn
CD Il 106,15.
Wtb
to
flee
Wb 1381(6) D. 18
The
meaning of wtb
is
clear
from its 18th dynasty
uses and
determinatives
such as
[for
list
see
FCD 71]. It is
used
to
describe
the
disorderly fleeing
of enemy soldiers and is attested
Erom
the
MK too
Stela
of
K31
a policeman
lnni"k.
0*
-A
JBerlin
22820 line 5 '1 have brought
back
the ones who
fled
which
I found
there
[Anthes, ZAS 65,1930
p.
I 10
n.
b
;cC also
LA II
p.
276-7 Flilchtling]. The
verb
is
also
found
at
Edfu, in
a
lion
gargoyle text
de
I
scribing
the
lion
on the
battlefield
,0=j
-1 n
dg3. tw. f 'the (people)
of the
land nee
at seeing
him' IV 269,5.
`-
WtL to
beget,
engender
Wb 1381 (10)
to
382 (9) Pyr. '
The
earliest examples of wtJ not only establish
the reading wtJ
but'show
that
originally
it
meant'to
create' of
'to fashion' just
as rns
does
:
Pyr.
I 153b 'the Great Place D-wty
which
Tboth'
made';
1154
sw
Nbt-hwt Nephthys
made me
(pa
rallel to
Isis
9sp)
,
translated
by Sethe
497
as
'erzeugen' [Komm. VI
p.
116
; also
V
p.
52
of male and
female
creation ;
Faulkner 'Isis
conceives
me,
Nephthys begets
me!
AEPT
p.
187].
The
word
later
acquired
-'TD
as a
determinative
and was used
to
denote
the
creation of a child
by
a
man,
hence
translations such as
%eget,
engendee.
At Edfu
wtL
inclines
towards this
male emphasis,
but it
uses wtj
in
a wider sense,
implying
that at
this time,
if
not
from its
earliest uses wtj
had
the
more general sensecreate!
-
by
male or
female.
n
itJ
r
hq3
created
by his father
to
rule
1140,16 Used
at
Edfu
as
in Wb
:
king,.
-JL
a
r
idn
st.
f
created
by him (Horus)
to take
his
place'
I
i08.7.
In
the phrase wti-sw
'one
who created
him': decorate
the
throat
with
the
necklace of,.
ir 410ne
who created
him 1153,3
;
Horus,.
I!
r,,
C-
m
1py
9ps
created
him
as a noble winged
beetle IV'
18,11
;
Waising
the
king it
n..
jsro
'1"QL
the
father
of the
one who created
him (that is
Re) IV 50.2
; the great gods are
the
Ennead
of -a one who made and created them
VI
174,12.
The
meaning
'born
or a woman
is
also
found
:
Nut
ms nLrw
tm3t,
xiiF
nirwt
1 127,10
Hathor 'Creates
thousands
J-
=: )
--
gives
birth
to men and
bears
gods
1143,11.
In
the phrase wti-n
'begotten
of
'created by' born
of :-,
-
God
-
king
a
-
n
Hr 1121,1;
I)PA,.
-
Horus Behde't V 56,1
Goddess
-
king
jiPo%
n
4ryt-tp 1313,11
Hapy,
that
is it
refers
to
plants:
the
king is
givena9,,
g%
-m-01py VI 19,10
;,.
J1!,
aH48,2
also;
h"
py what
Hapy
creates
for
you!
172,10.
Field:
8'
3bt VI 132,12. '
Mountains
: anecklace
'text,
Isis
makes
the mountains produce
(ms). f-.
!
n.
k
v=--J&4 and
the
land
create
for
you
I 134,16(GR
extension of use).
wtj
father
Wb 1383 (10-12) NK
Derived from
the verb wtj
has
mainly male referlice:
Geb is
c
2.
r-m father (or
one who creates)
gods
172,11
;
Hathor
gives appearance on the throne of,
_ ,
Your
father
1128,17
;
Osiris
gives
the office of
-'*'the*
cicator
I 317a
;
Ptolemy II
and
Arsinoe
welcome
498
the one
begotten
of our
father IV 149,1. Plural
:
king is heir
who
takes the place of
a%
'I at
"--
142.9
; the gods of
Edfu
are
-tlw
iti nw nt
Wr-m-3bt
these
lathers
of
-.
Great-in-the-Haizon'VII 118,10.
wt1w children, son !,
Wb 1382 (13) D. 18
A
rarer
derivation from
wtt.
but
also used at
Edfu
n
Unn 'the
children of
Tanen build
the temple'RI
317,13.
orwnlb could also
be
calledht and wtt
[cf. Barguet RdE 30
p.
53
n.
101
d310
=wtt
9
q. v. wngb
(also
Ybt).
WtjW produce
Mie fields
of
Horus in
the
15th LE
nome are
brought
with ...
its (grain)
produce
Wr
34,4. The
same
fields in
the
2OLh LE
nome contain
its
children
in
all
forms
J
dcl,
da
w
which
it
created
IV 38,10. Thenew'noun has derived from
this
use of the
verb.
WLS
to
lift
up
,
raise
Wb 1382 (16)
to
383 Pyr.
Closely
related to Ls
and
if
spelled
for
example,
it
can
be difficult
to
discern
any
difference
between
the two
verbs.
The
sign
is
a post
for
a
balance 'that
which raises up'and
is
thus also a
symbol of
balance
and order and
this
too
may underlie the meaning of wLs
[GG
sign
U 39]. They
are
used
in
similar
fashion
too.
Transitive 'to
raise up,
to
offer' : 49
1
-q- swhw of the
field IV 47,6
- the
king
nbty offers the
Two Ladies 1149,2.
'To
raise up, to
make ascend': the
winged
beetle
of gold
rt
raises
himself
to
heaven IV
2,11
; the
barque
of the god
Or bmsn
raises up
their majesties
IV 12,1
; the temple pylons,
are
like
the
Two Sisters Or Un
ra'ising up
the sun
disk V 3,1.
To
raise up
heaven,
analogous
to
W-pt
.
One
scene
is
titled n
11B
where
the
king
499
performs the
rite
for Horus
and
Hathor,
who give
him
south and north to their
limits
and the
wind
11
94,15-95,6. PL40j
col.
3
shows the
king holding
up the
sky as
i
in
the
other
'lifting
the
sky' rituals.
in
the
frise inscriptions
of
the
Pronaos,
the
columns
here
rCl""I
11121.4
-A
5 "0
; -
-PV
n
3bw 11125,5-6.
With
crowns'to weara crown or
I)e
crowned'.
Word for head introduced by
m:
Horus
nfrt rn wpt.
f 1149,4 Harsomthus
nbty-9 =
h3t. f 1239.15
;
Min
receives the
Two Ladies
s,
--
tp. 1
which
I
raise up
on my
head 1405,5
;
Double Crown
E
e-
tp. f IV 207,13
pshnt
tp. f IV 13,8
Double Crown h3t. f V 40,1
;
Double Crown,
f Im
tP. k VI 274,4-5.
Word for head introduced by
r:
in
a scene
title n
kir b3t it. f 1171,17.
Word for
crown
introduced by
m
h3t. k
in
Pshnt 111232,7-8
m sbnt.
f
IV 55,11;
or with an objectother than a crown: put the
headband
on
his head
m mr.
f
exalt
his head
with what
he loves VI 276,18
With' direct
object
'to
crown':
'Take
the
diadem
A
so that
it
crowns your
head' V
278,16-17 [see Vandier, PJumilhac
p.
208
and no.
6).
wls-b3t
'he
who raises the
frone (c f. by 3t)
: as an epithet of the
harpooner 'c"L
qn
lvaliant
one who raises
his frone
with
his harpoon,
stressing
his bravery VU 202,7.
wls-nfrw raiseupbeauty
c
f. Wb 1383 (6711)
wis-nfrw means
to show off or
display
the
beauty
of someone or something
Horus
shines
in
the
too
sky
to the ends of
the
Two Lands 1379,14
; as an epithet of the
king
w3lty.
'who
shows off the
beauties
of
his
uraei'l
559,9.
Ibis
term
is
also used as the
name of
the processional
barque
of
Horus
at
Edfu for it 'shows his
beauty' [Jones, Glossary
p.
244
a portable
barque] it is kept in,
the
S t-wrt
IV 5,10
"a.
4,
Z)k
IV 13,12 Horus joins
with
his image here
VII 93,1
also
122,13 he
shines
b
nt
VM 98,4.15
also
ii io, i
;
he
showsl
himself init
%nx'4-. V29,11-12;
IV 11,6
and
in
the
500
protection ritual
,
protection
is
guaranteed
for it
-
s3
-
19
t
AUU
j
VI 146,2-3 [Jankuhn
--
suggests
this
is
an amulet
-
Schutz
p.
29].
There is
an
illustration
of the
barque
of
Horus,
within
its
shrine, in
the sanctuary of the temple
(Room 15)
,
where
the
king
offers
incense
to
it [pl. XI Ist
register].
Ile
accompanying text
is
a
eulogy
to
Horus
rather than the
barque however [128
n.
1 XV
p.
6a
nd
71.
wist throne
,
carrying chair
Wb 1384 (7-10) D. 19
I
4
The
older
form
of this
word
is
wLs which
is
attested
from
the
Old Kingdom (Wb 1384,5-6)
when
it
was primarily a carrying chair and
determined C41
An
OK
offering
lists it
.
is found
among
item's
of
household
goods, vessels,
tools
and
furniture,
and
is
clearly
depicted
JDa.
as a carrying chair
[Petrie
,
Medum 13
JT4th
D.; Murray
,
Sakkara 12
1':
IP.
Z
3rd D. ]. The
word
is
not'Common'
in
the
MK but
comes
to prominence
in
religious contexts, to
describe
the throne
of
the
king.
Blackman
and
Fairman
noted that
it designated
the carrying chair of the
king
Of
Lower Egypt
[Mise. Greg.
p.
412
n.
5]. This
came
from Sethe
who observed
in
the sun temple
of
Niuserre
the
carrying chair of the
Lower Egyptian king
was
[Bissing-Kees, Re-Heiligtum H
pl.
15.
while
the Upper Egyptian king
appears on pl.
21 in
the
Jubilee Festival [SeLhe Urgeschichie
1501.
The
word
is derived from
wis
'to
raise up'
for
the chair elevates
the
occupant above the people around
it. The
nome of
Edfu
was
known
as
Wist-1jr,
attested
from
the
5th dynasty, but
was clearly much
older
(
1'Cin
the
Neuserre
sun temple,
see
Kees, ZAS 81,1956
p35-61 and
in
the
later
period
the
town of
Edfu
and the temple
in
particular were called
Mtrone
of
Horus',
showing that this
was
the
centre
for Horus
worship
in Upper EgypL
In
the
Edfu
texts
wist
has
a special significance and
it
can
be difficult
to see
if
vjst
or wist-Ift
is
referring to the temple, town
or throne.
Undoubtedly this ambiguity
is intentional
and
it
would
be
artificial to try to sort out examples
into
one category or another.
It
can
be done
to some extent
from
the context,
but in
all cases the
word
is likely
to
have its
other connotations as understood
.
7,
The
texts
on the exterior of the enclosure wall
have
the
formula
wnn
KING r
throne, using many"",
variants
for
the
word
for
throne and
including
only once :
king
r
j
kt- VII 1132. The
501
determinative
can show
that one meaning
is
more
likely
than another:
Horus is
the
falcon
of gold
br
C"Ii
'--
1284,4
;
Horus hry
C-j
197,1
;
Thoth
gives everlasting on the
bh dw
throne
and eternity
1291,11
;
Horus
r3
L247,10. Once
the
determinative
suggests
e-
yet another nuance
for
wist : the gmhs sits upon
H 20 (77)
-
implying
the
primeval mound of creation, thus
wist-Vr
is
also
the centre of creation of the cosmos
[see
comments
of
Kuhlmann, Thron
p.
10-111 (note Reymond
accepts
that
wist was
the
resting place of
the god
in
the
primeval age and the temple
developed
around
this seat
MOET 32
n.
6
;
219
n.
l. for
example
Horus
settles on
I
("D
"-
111187,4-5 ).
'- .'
Ambiguous
examples : the
king is king
of
Egypt hr
J,
0"'
VI 296,3.
Town
:
in
the temple
description
texts
-
of the god
his
sanctuary,
is
(4bh
his
nsIt-throne
is
"'b
do' Esna IV 16,10
;a procession
from
the palace
hurries
to D_.,,,
IV 54,2
; wp-r3 m
when
it is
completed
IV 331,13
;
lbthor
goes
from her
city
to, -d C-)
V 4,1
; the
king is
lector
priest of
for
the
festival IV
1567,19
;
the
people of,
Dendera
join
In
puns :a procession
to the temple goes up
to
Edfu IV 53,13
;. wnn
in
Dnwt
niwt
r
I
s3. s s3
Wsir Wejeset is
the mistress of cities raising up
her
son, the
son
.&
'C"
e-
of
Osiris ' VI 3 1.11
.
The
gods of
Edfu
are
described
as psdt
e
IV 53,1
who were
there
in
the
beginning IV 13,12. There is
also a priest
3ty-' lmy-r mw-ftr tpy
n
I
G-D 1540,9.
-.
1,
:I
wist.
R'
throne of
Re
=
heaven
IIII..
II
Kurth, lEmmel Stiltzen
p.
49-50
n-5
l
i,
m
Ilwy. f 'raises
up
Throne
of
Re
with
his hands' III
In
a
tw3-pt text, the
king iwh
248,12
.
Kurth
notes
that
it
may
be
a writing of
St-R'
or pt
is RI however.
11
wist-R priestly
title
Wb 1384 (13), GR
A
priest
in
the
Elephantine
nome
1337,10
amongst priests on the
eastern stairway
A.
1571.5
;
in
a procession at
Dendera
a man carrying a
jackal
standard
is
502
MD IV 33.
Wist-Ur Edfu
6
Wb1384(10) GauthierDG1210
Frequent
at
Edfu
as the
name of the town, temple and
the nome of
Edfu. The
main
texts
which give
-
ZEI
&
details
about the nome are
9
1337,9-14
9L
IV 173,1-3
and
Zy-&
V 107,6-7.
In
the cosmogonical texts
wist-ljr
is
the original site of the creation of
the cosmos
,
where
there
was mound
in
which a reed was planted and upon
this the
god settled to perform
the creation
Many
texts
allude to the
reed
being implanted
and one part of the split reed
is D-W
and
the other
is
wist-nir and
both'of
these
(the
perch and
the
uplifter of god) are there to raise up the creator :
dd
nbi
D-b3 VI 182,2
;
it is
the
name
-f
the
primordial
domain Db3
m 0
182,3 When
the reed was planted.
then
both jjb3
and
J Jb,
came
into
existence
in
the phrase,.
ii tir
ns nbi
bpr (D-b3) bpr
J: k, 3,03EQ
IV 358,15
;
IV 328,5
;
VI 153;
f
W 'a
0
WLst-nir is
one of the
first
places to
be
created
from
where the whole of the rest of creation
took
place
in
the
Edfu
cosmogony.
See
also m
11r-jLb3 hpr
j
:
klD
Ar JLb 3 VI 17.7-8 (also VL
183,3
; p'y
land
of
VI 184,14).
Wtst-lir is
also personified, as a goddess who appears
in
rituals
in
the temple.
Here
she
is
the
local
form
of
Isis
as she
is invoked
as
Isis
the protector of
her
son
,
who makes
him
whole
-
also showing
the city
itself is
the mother and protector of
Horus. She is
also mistress of cities and the
Great Place
of
Re-Harakhty. She
appears mostly
in
protective rituals such as the presentation of wd3 amulets
,
the
Two Ladies,
the
Two
uraei and she
is
greeted
by
the
king
specifically
in VI 277,13
-
278,6
where
she
is invoked
as
bddwt
,
the
other
Edfu
aspect of
Isis VI 278,3
-,
VI 304,8
also *I%
VII 122A
;
VII 138,11
sim.
VII 283,11-12
and
VI 314,16-17. Ile
goddess
7-6
,36W
is
shown as
Isis (woman
with a vulture
diadem
,
cow
horns
,
disk ) but
with
the
wist-tIr standard on
her head
4A :
J,
[c C
pl.
CL
,
CLI
,
CLIV]. In
these texts too puns are made on wist
MPRE-
s3. s m
-
VII 122,4
.
503
WLst-]Vr
carrying chair of
the
king
In
a procession,
the
king is king
of
Upper
and
Lower Egypt
upon v:.
-
hr
nst.
f hnt
Lnj3t
Z-T-C-3
,
the
word
being
used
here
simply as an alternative word
for
throne
VI 262,16. PI. 154 (Ist
reg.
)
shows the
@r
structure.
i
Wjst-b4
Support
of millions
Gauthier DG 1210
11is is
a
term
for
the
Abydos
necropolis with
the tomb
of
Osiris
at the centre.
Ite
word occurs
in
underworld
literature,
and at
Edfa
where
it is
a clear
designation
of the
necropolis :a
libation
to the
dead Ptolemy V
and
Cleopatra
,
who are
the sovereigns
bnt,
M0
IV 123,5
; the children
of
Horus in
a
libation
text also are
41
Lords
of the necropolis and master of sbn-rbyt
IV
133,15-16.
Wjst-b1W who raises up crowns
Wb 1383 (3) 18th D.
From
the
18Lh dynasty
this
is
an epithet of
the
king,
with the emphasis
being 'raise
up glorious
appearances! :
Hat
shepsut was created
by Amun Re
to
:
21.
IL
Urk. IV 361,11
.
In
the
Edfu
texts
however it is Horus
m nwn r nwt who raises up glorious appearances
from
Nun
to
Nut 129,16-17
; sim.
1294,6
also,
VH 206.2.
-
Other
exx.
Urk. VIII 131.5-6 Re
of gold m nwn r nwt ;
CD IV 154.6
1
Am L-3
name of a
Room
at
Dendera.
-
13-wLst-ftr Field
of
Raising
god
ES
.1-I
The king brings
to
Horus
OD
.,:,
which
is
concerned with
the
creation of the
primordial
towns and
landscape
.
From here
the,,
falcon
creates
P_b3
and
IRI
VI
224,10-11 (the latter
may read as either wLst-kir or wLst-ftr and
Reymond
takes
it
as the
latter
MOET
p.
14 0; 88
n.
1
;
121 123 134; 169
-
though
in fact it
may emphasise that the
falcon is
both
creator and god
).
_'.
"
1
.1
11'
I
504
wdi
to put
.
place
Wb 1394 (15)
to
387 (21) Old,
wdi
is
used
from
the oldest texts
and may
be
related
to rdildi
,
especially
in
the
forms
.
tJ
as
quoted
by Wb
.
It
was used often
in
the
Pyramid Texts
and
thereafter
in
religious
texts and so at
Edfu
is
used as
indicated in Wb.
wd
fire
remit
fire
ae:
Mehyt hh. t
-=> wbd
Mehyt
emits
fire
to
bum (disloyal,;
-,
.
U.
-n
ones)1313,15;
nsrt --: -
(attacker) 1313,18
; uraeipl;,
J hh.
n
-o=>
h3kw-ibw
A.
r-j
IV 52,11
;
Mentyt
SJV
3.
-J
hh
rkyw
IV 273,16
; uraeus'l
nsrts'
bftyw. k 145,11
;
Mentyt
J
.n
nsrt
hh
=-- sbiw
1219,5-6 (Wb 1 387,4
the
portable standard of the
image
of
Anubis
0r foes
of the
Place
of
Stabbing V 42,9.
wdi +
br
:
incense bt
which
I
put upon the
fire 1110,9.
09- ^v%-%
wdi-s3 give protection:
(Wb 1386,4)
very common,
x
s3.
f lr.
n mk.
k IV 10,1
Y4.
L
ir. f
mk.
f IV 16,4
;
Horus VII 200,8
goddess
IT 43,2.
wdi-'b give
impurity/disease:
Sakhmet
--J
Oftyw. f III 2913
V,
*
'b. k
-c--: -.
IL3kw. ibw 11 77,15.
wdi-qn give
famine Sakhmet 111293,5.
wdi-snd give
fear:
x
snd.
f
r
tpwy
put
fear
of
him
to the ends of the earth
IV 10.3.
To
throw
(of
a weapon):
Khonsu hr
*
m3wtI3O9,
I0; Horus.,
AjA6
"
to slay the serpent
IV 27,6
shoot an arrow
(by Sakhmet) VI 155,10-11.
To
give out
light (Wb 1387.5 Late
,
GR)
: sun sYp m-hnt
dw3t 1410,14
rn
3w
(beams) 1423,10.
To
pour out a
liquid (Wb 1387,6-8):
a canal
br
-,
p nwn rn
0-3wy IV 31,8
a goddess
17
A,
poison at
disloyal
ones
1144,17.
To
utter sound
,
cry
(Wb 1387,9-11)
: sistra
IS-.
--..
.
in 3st VI 73,4
; sistra are shaken
dniwy 1 101,8
;
in
the
Myth
,
Isis
-
hknw
and the
heart
rejoices at
their
sound
1500,16.
wdi-'
'stretch
out the
arm':
Horus
'!
-,
5
C--1 to
slay a
bull VI 141.13
P-.
C2, a
V-tr
To
stir up : the
eighth
harpoon
stirs up confusion
(after JEA 29
p.
15 ) VI 75,11.
505
To lay low, kill
: the
king
the allies of
Apopis IV 237,8.
To
produce
(of land
and
fields)
:a
field is brought
with
its
produce and
tj
r-- qm3
0
what
heaven
gives and earth creates
IV 29,2 (c f. Wb 1386,8-9
tree
blooming
with plants)
.
wdi-r-s'rq
to
put to
an end
.
be
victorious against the
foe
Wb 1386 (13-14)
and also
Wb IV 48 (12-13) GR
The
phrase can
be
used alone, as an epithet and
it
usually
describes Horus
as a
harpooner
or when
he
is destroying
enemies, therefore
it is
a martial epithet:
1381,14
; as
Amun in
.
c=>
b4
the
4th LE
nome
IV 24,8
; the
king
-A
IV 235.12
;
Horus
sty-r. mdd
Q:
A
.5
VI 239,4-5
;
Horus
1-j
4
and
his
mother
Isis
protects
him
a
Jo
1114.10.
With
m
introducing
the
object of
destruction
:
Horus
N4'j
='I
hftyw
n
it. f HI 4,17
C=x
'a v
Horus Lord
of
Mesen
SL
--j
m
hftyw. f IV 58,9-10
; also sim.
VI 249,11-12;
e
--4- a,
= -0-
,,
hftyw. f VII 293,9
m
hftyw. f
nbw
VI, 79,2
; or with
different
objects
"J
a!
%.:
.
i-, wn-mw,
VIII 118,2;
J
m
,awbr
1119.7
;
king ' :
6
i
A
-C=I-
'
wn. mw
VII 97,13-14.
A-i
:nn Plus
r+
infinitive
-
Horus Behdet
c= c=zw
Q=:
k
r
X'd
foes VI 258,14-15.
Plus tr
+
infinitive: Horus Behdet
s
J.
-i

-.
0-
r.
c=w
O'd
hr
mds mg
IV 222,5-6
;
VII 292,17
but darmged.
4
The
Phrase
is
common throughout
GR
temples
with these uses
but is
not attested
before
this time.,
.
i.
-, -
wdi.
dpt
to
push off a
boat (from
the shore)
Wb 1387 (22-25) OK
The
verb wdi with a word
for boat!
as object ocurs
in
the
Myth
of
Horus
wnn
-
Ipy br
0-
4: 6
N--J
hich
was upon
the canal
VI 122,5-6
; wnn
HB hr VI, 125,1-2;
n
e-
-n-R'
and sailed
to the
East VI, 127.9
; at the
Happy Reunion Festival,
people
...
wi3
Z-ft
,
D
and sailed south to
Behdee V 125,5-6.
The force
of wd
is 'to
put away' and
in
the
OK it
seems to
be
more to
push off a
boat
with a pole,,
-
and so'send them away, which
is
more
like
wd'to send'away
(Wb 1397)
so there
could
be
confusion
506
here.
wdi
is
often used parallel
to
mni
'to
mooe
(as in V 125,5-6)
and the two
seem to
be
antonyms.
-:
i
Fairman
translated the
phrase
'to board
a
boae [JEA 21,1935
p.
33 line 6= VI 122,4-5 for
example]., -
but later
this
was rendered as
'to launch'
&0
4%
-!!
a&
'to launch his
warship'
VI 62,9,
-
[JEA 29,
p.
3
n.
f 1. The launch is
effected
from
the
boat itself, by
the
boatman
standing
in his
vessel
using a pole, this
is how Horus
can
launch himself
,
or the
boat is launched from land by
others
[c E,
discussion by Erman, Wortforschung 11925 ff.
;
Jones, Glossary
p.
212 ff. 'to
push off
from lans
with an example
from BIFAO 15,1918
p.
145-6
se mettre en voyage].
The Coptic
OyWwrf- derives from
wdi
(q.
v.
)
and means
'to leave for
a
journey'
perhaps showing
that the two
verbs are related though with a slight
difference in
nuance.
wdpw
butler,
servant
Wb 1388 (2-10) OK 7
wdpw
is
a title
from
the
Old Kingdom, both
on civil monuments and
in
religious
texts
(c f. Pyr.
559,124,560)
.
It denotes
a man of the
household
who
is
responsible
for
the preparation of
food
and
serving
it
with wine or
beer. It
can
have
a secondary meaning
'coole (FCD 73
;
Peas B1 176
;
AEO 1,
43*1
.
Helck
understood wdpw
to
be
the
man who
did
the
work
in
the
kitchens
under
the guidance of i
a wb3
(LEM 500). From
the
18Eh dynasty
the two
play a greater role
in
the titles of officials.
The-,!
tasks of the
wdpw
included
checking
wine was at the correct temperature
and mixing
it [Davies,
Studies Presented
to
Griffith
p.
285
pl.
44B]
,
and wdpw
Sw.
m-nwt of
Amenhotcp 11 is in
charge of
all good
things
of the
drinkhouse
of the
king (Urk IV 1449,14)
.
Hclck
translates the term
'AufwArter'
'waiter' [Verwaltung des Mittleren
und
Neuen Reiches
p.
257
and
269 ff].
wdpw may
be
similar to
titles such as sdmw
I
also
[E. S. Bogolowski
,
Die
,
Auf-den-Ruf-Horendes" in der Privatwirtschaft
unter
der 18 Dynastie, Fs Hintze, Berlin 1977
p.
82-3 1. In
these cases wdpw
is
the
man whose
duties
are
in
the
kitchens
or cellars,
but in
ritual contexts and when connected with
the
king
the wdpw acts
as the
servant of the
king
or of a god and this too
is
attested
in
religious texts
[Pyr 120
the
king is
see also
Sethe, Dram. Textep. 140
wdpw sprl.
At Edfu
wdpw, with variants,
is
an epithet of the
king
and
here Otto
translated
wdpw.
Sprw as
'Mundscheiik-keller meistee [GuM
p.
70
and
1201'cup bearce. Ile king has
the
fide in
wine offerings
:
-01, tn 9pst
V 45,11
;
he is
and
Lord
of the
Green Eye
of
Horus V 52.4
;
-,,,
507
with
his
wine vessel
VIII 55,9
.
In beer
offerings : the
king
C5-*,
Wrt V
389,10
;
in
water
libations
,
Horus is
11258,
-1
; the'king
is
nWm
pt
11256,15
.
In
an offering of
W-leaves
the
king is
ew.
*
s3t-wrt
.
that
is Hathor
as goddess
of
beer
and wine
VIII 63,14.
This 'cup bearee
can also
be
personified as a minor
deity
who
is
often mentioned with
Menket,
a
beer
'W
17
4'
goddess :
in'a
procession come e- %0-
1
with
Green Eye
of
Horus
,
then
Menket
with
beer I
A
"'C7
555,6
; the
king brings 'his
vessels
filled
with what
is in
them'
IV 45.5
where pl.
97 figure
number nine
is
a man
holding
three elaborate wine vessels
decorated
with
flowers.
tr j, 0.
Mie
parallel scene
has
the
king bringing
e- a
who presents water,
his
vessels
flooded
with
their
contents where pl.
98 figure
number
9
shows a man
holding
a tray
with three vessels and three
cups
In
a
hrp-'3bt
offering
the
king
offers to
a row of
food
gods
including
C.
W
'qL
41
Yrns
n
Itm
who offers water and wine
essels
and a
libation 11 168,6
;T
169,1
sim.
,
where pl.
42a lintel
shows
him
again as a male
figure. His
name
is
given
in
the
soubassement
text of
M
-tr
-r
the
Hall
of
Offerings: 'He brings
to
you cl e- . 11
1 e-
-'.
b
ty
with
his
Yb
t
offerings and meat
protions
for
tfie altars'
1467,7-9
and pl.
35
shows
him
as a male
figure holding
a vessel and a cut of
meat, parallel
to
him
on the other side
is imnhwbutchee (1470,1-2).
The
aspects of
'butcher'
and
'butlee
can
be
combined
in
the
king, imnhw
-'da-'ff
withhisa
vessel and also
Menket
with
her beer
vessels
1464,14-15.
wdpw
is
a general servant who
is
mainly concerned with
bringing liquids for drinking
such as water,
wine,
beer. He
can
be
a servant of the gods
directly
or equated with the
king
as the servant of the gods
par excellence
[c f. Ibrahim, Kingship
pp.
163-4
and p2OO n.
981.
WI
dpw.
sprw or sprw-wdpw
'butler' [Otto, 'OP.
CiLwith uncertainty over the reading
Ibrahim,
Kingship
pp.
164-166
and p.
201
n.
99
;
Sethe Dram. Texte
spr-wdpw p.
140 Junker,
Stundenwachen
p.
5
;
but Daumas Mammisi
p.
171
n.
3
reads as
ibd
or
idb].
In
a
f3i-ht
offering :
king is
c9
who
brings
might
to
pacify the
god
,
the
Ennead
eat of
W
his handiwork'111 118,1
; the
king'I'Qr*
n,
iwtyw (mortuary
text)
IV 309,11
f3i. '.
m4ns the
king is
IY
who raises up
food
to the
ruler of
Mansions VI 259,10-11
Is-iht
the
king is
"a-
um* of the
Lord
of
Wetjeset V 49.13
; the
kig is
"'trr-*
.
of
Behdet
and excellent waab priest
508
r
Ir
IV 64,3
*,
tpw-njrw
offerings
,
the
king
ir ibt
n
it. f 11 169.10
;
in
two
formulae
recited
by
the
king he
says,
I
am with
the
invocafion
offering on my
hands' 11158,3
'I
am with
funerary
offering
lists.
bread
and meaf
11234,2.; in
a wdn-'3bt offering
,
Oe,,
-
king
says
'I
am
111 146,18
;
Dendera
-
DVIH 74.4 86.4
;
93,1
;
101,2
;
110A
wdpw-n.
R'
Here
the
Ung is
responsible
for food
and particularly
the
funerary
meals, which
is
confirmed
by
other_,,,,
titles
in
these texts.
The
wdpw-sprw
then
is
a mortuary cult
title and
the
difference betwen
wdp. wl.,
and wdpw. sprw must
be in
the meaning of sprw.
wdn
to offer
Wb 1391
OK
CrA97b; CED 219; KH 280, oy(L)TN
Gardiner MI I flower
on a
long
twisting
stalk.
In
the
OK
offering
lists Barta
translated
wdn as
'zuweisung der Speisen"division
of
fooX (wdn-iht),,.,
where
the priest
knelt down
with
his hands
upon an offering table or container and recited
the offering
ritual
[Barta. Opfer
p.
681.
At Edfu
wdn can
introduce
a number of
different
types of offering,
but
most often
it is
concerned
with
food
rituals and
in
particular
funerary
meals: I
wdn-'3bt
111146,17 (king holds hrp
scpetre
in
right
hand 3ms
and
DIL in left
pl.
62',
4th
reg.
)
*,
It: )
'3bt
the
king holds his hands down
over an altar with meat on
it
pl.
64 4th
rcg.
III
197.12
'3bt
to the
gods
Philopators by Hapy
who
holds
a tray
of
food
pl.
35a 2nd
reg.
475.7.
wdn
htpw-nirw: VIII 88,16
the
king holds
consecrating sccptres
(pylon
text) pl.
669
-670.
wdn.
iht 11 17,24
the
king
with sccptres
'entering backwards
CER
and
pacifying gods with their smell'
1501,16.
Of
offering
incense:
(9
snir
H. 42,10
; the
king
puts
incense into
a
naming
pot pl.
40d 3rd.
reg. ; also within texts st
I
offer
ie 128,13.
Of
offering wine
Irp IV 45,6
offered
by
the wdpw
in
an offering procession
the
509
king th to
'Hathor
1306,4
; as a ritual title
4t
6
-a
drunkenness Vi 345,5-10
the
king holds
up a v6ssel
Pl. 161 3rd
reg.
to the
Lady
of
All
of these
items
are
food items
or
incefis
and
intended for
the
mortuary cult, almost all are made to'
Horus
and
Hathor
.
At
the
fiitival
of
Behdet
the
lector
priest
0 bqt bt Ort
nbt
'he
offers
bread
and
beer
and all good things
V 135,1
-
Where
,
as
is
shown
in
the above examples,
the
verb wdn
has lost
any specific meaning
it
may
have had (note
the
different
postures of the
king in
the
rituals) and
is
a general variant
for'to
offer'.
I
The
word
is
used
in
puns: when
the
wsht.
C-t*
C'J
(q.
v.
)was
completed then the
king hr-a-4'
made offering
to
Re V 2,2-3
.
wdn offering
Wb 1392 (1-6) NK
and
(7-9)
wdn.
t Pyr'
DG 107,1
The
noun
from
the verb wdn
is
also
found
at
Edfu
and where
it is
possible
to see
it is
the
NK form
wdnw which
is
used.
wdnw are offered
in
the ritual
lr.
wdnw -9m; '
59
its 1145,17 1398,17
which show the
king holding
the consecration
staves
in his left hand
and
his
right
hand is
raised up
before
the god
[pll2b 3rd
reg ; pl.
32a 3rd
reg.
3. The
tables giving
the
names of
Horus Behdet in
the
temple are
introduced:
j1d mdw
in
n
king Il 18
and
1122
.
underneath
both
tables
are
wdn-ibt
texts
1117,24
and
1121,6 (pl. 40h).
eAlm
C
v
Further
a ms
osu
text
begins dw3 k3. k in
your great names where
the
king ir cr-
and raises
his
voice outside
the
horizon VI 274,11-275,7.
'In
a text
Shmt B3st
w
the
king is, 'beautiful
of songs, who created exhortations, who sings and gives
ttpw food' IV
373,2-12.
The
common element
in
these texts
is
not
just
the presentation of
food
,
but
the singing or recitation
of
the ritual
-
the raised
hand indicates
recitation,
for
the songs and
the
dd
*mdw
all show that
it is
above all a recited or chanted ritual. wdn
is
then a
'litany
offering'
[Schott, Eine Aegyptische
Bezeichnung
filr Litaneien, Fs. Grapow, 1955
p.
289-295].
At
the
festival
of
Behdet
one of
the main rituals mentioned
here is
4'l3: '
c.
in
all
his
names
510
bread, beer,
oxen,
fowl
and all good things which the text then
lists V 132,6-7. It is
,
X0,
followed in
this
case
by
the
htp-di-nsw
and also at the
building
of the temple:
C,
*
'3w
rn-W
R'
rn
hbw
n
Bhdt. f 'the
great offerings are made
before Re
at the
festivals
of
Behdef
gL.
VI 9,5
; also
in
the
Myth
e
193w
n
R'-k1r-3bty On'
nirw
t3wy dd. tw
n.
f
V
oea
n
P-Rr.
mn
hrw
pn
Many
offerings were made
for R-H
and the
jods
of the
Two Lands
-
it is
called the
Great Offering
rite of
Re down
to this
day'and
was carried out when all
the
gods were established
in
their places
VI 134,2-3. Also 193w
of
bread
oxen
fowl
and
incense
on the
fire
to this
day' VI 1349-10 they offer to southern
Behdet VI 134,10
; and
it
was also performed on the
2nd day
of the
festival
of
Behdet (Ist Peret day,
-E
27)
-
<z>
17 C--4' 1
-0-
by
the scribe of
the
divine book V 135,7
perform the offering
for [Re] in
all
his
names
by
the scribe of the
divine book V 135,4-5. It
was an
important
ritual
to show everything
is firmly
established and settled, that offerings are abundant, altars
fully
provided and provisions are endless.
In
a wdn..
'3bt
offering
the
king
says
,I
am wdn-'3bt
111146,18. (cl f.
wdpw).
,!
,
e
wdn
be heavy
Wb 1390 (1-5) OK
e
wdn continues
in
use
in GR
texts,
as examples
from Edfu
show : the
Fisherman is brought
m
f3yw 'weighing heavily
with offerings'
IV 46,15
: the goddess
Hyt
says,
I
make
firTn
my
breast
for him,
strong
for
ever nbbt.
i 'my
neck
is
never
heavy' 111260.5 (corrected
,& to
after
Kurth, IE41 Stfitzen
p.
51-53
n.
16).
A
noun
derived from
the
verb
is
used to
describe
the
hippopotamus
:,
in killing
this animal
'wnP
le ' Slay
the
Heavy One I' VIII 26,14.
The
word also appears
in
the
phrase wdn-3t, which seems
to
be
a martial epithet :
Horus 'great
of
71
fear --
U47 and the
gods come
bowing down' VIII 37.10-11
;
Horus
as
Horus
on the
bull is 10
m
bftyw. f VII 310,1
;
in
the
killing
of a tortoise,
Horus
greets the
king
as

I.
' '
Tg'ma
r
Xfyt
m
t3w.
nbw
V 245,3. Literally
this can
be
taken
as
'heavy,
serious of
anger/attack'and
is
not
listed in Wb
.
"
4,
511
wdnw
e
am6"v
III In
the
14th LIE
nome. the sht-Xnd
is brought
with smhwsn
U-, Pl
W
JLr dqrw.
sn
'its
'trees',
their
branches heavy
with
their
fniits', V 123,2-3
-.
The
parallel text
has
:
JLr
A
d3w.
sn
'Up
1,
m wd4w. sn where
different
terms are used
to
express the
same notion
IV
191,11-12. Ile
text
may
be
corrupt or the
word may read
dnw
to
pun on the
verb
dns
used
instead
of wdn
here
.
The Dendera
parallel
follows V 123
:
lir
smDw. sn wdn
JLr
dwyw.
s
Dum. GI IV 100. Ile
source used
in
these cases was clearly
differently interpreted by
the
scribes using
it.
wdnw sacred ape -
Wb 1393 (4) GR
Wb
attests this
word only at
Edfu
:a text
where eight apes adore the
sun narnes one of
them as
1;
157
12-
1286,12
and
it
continues sw3
Itm 'the
apes revere
Atum' I
286,13. from
the
Chapel
of the
Throne
of
Re (24) [c f. Mysliewiec, Aturn 186
and n.
19]
;
in
the
Chapel
of
the
Leg (22) however,
three apes adore
the
moon and the text
has htt
n
k3. f 'apes dance for his ka' 1255,7. At Dendera
the
word
is
also used
C-
is
one of
the
souls of the
west adoring the sun god'CD
IV 16,12. i
wdntt
African
country
Gauthier DG 1209
wtnt
Wdntt is known from
topographical
lists
of
the
18th dynasty. It is
an
African
country, possibly near
Punt
on the
African
side of the
Red Sea. At Edfu
the country
is
most often mentioned
in 'ntyw
Ire-
Ow
VII 21 1.1; 'also,
offering
texts : the
king is Ory-tp
C
40
-
he
traverses
hns
w
1429,9
;-
,
VII 106,7
and
Horus
gives the country to the
king
as a reward
for
the
'ntyw
offering :
11.
q;
4b=,
aft
'ona
- with aU
its
produce
VII 60.5
and also
for
md offerings
rp
CA
&CA
Eno
and
its
produce
V 185,2-3
.
In
the making of
'ntyw its ingredients
come
from
VII 130,16-17,
so
it
was mainly an
incense
producing area.
Whether
the
word comes
from
wdn
'to
offee or
is
a corruption of a
local African
word
is
unclear.
A
text
in
thellaboratory
gives
jtz
-
a
*
'ef
.-I
details
of the country :-T wb3
3wX
wd
iht
512
n
3Dty
...
wd
*
15"2:
2
lLr ht Tirty
m. w' gmh m gmhs
bt
nb
im.
sn
'Wedenu
-
Open
up
Wedenu,
offer
incense,
give
the produce of
Weden
to
Akhty, Give W.
with
its'things
and
Tirty
toge
.
ther, the
gemhes sees everything
in
them
Akhty
smells
their perfume
Il 200,4-7.
wdb
to
pour out
Wb 1393 (6-13) Pyr
DG 107,4
CrA98b; CED220; KH281
OY&Yrt
The
verb wdh
is
used
in
the
GR
temples, though
is less frequent
than analogous verbs : the
wdpw
is brought Onw
n
Uk 'he
pours out the vessel
for
your
ka' IV 45,6
;a vineyard
is
brought
Yt'-*
r. mnh pouring out exceHently'
IV 363,11
the northern city of
the
Sma
e gn,
W
Behdet
nome
is brought
with all
its
gardens
8 73N,
1=3o: "
=A
grain
? IV 35.15 [de
Wit in BIFAO 55,112
renders'to
flow'].
wdhw offering
table
Wb 1393 (14)
to
394 (1) OK
The
earliest references
to
wd
indicate
that
it
was a
table
or specially
designed
stand
for
vessels and
bread
and cakes
[cf. Pyr. 474c
a thousand of
bread
and
beer
upon
'-
-9+L
rff
bcforeAtum;
696asw3d. k:
--el'-IOT
n
Tand
varr.
]. Itis derived from
the
verbwdo
'to
pouroue which
could apply
to
grain as well as
liquids. As
time
went on wdtw could
be determined by
a vessel sip
alone
[Westc. 9,26
'p-
and
by
the texts
from Deir
el
Medina
wdo
had become
wdbw and a
word
for
a vessel
[Janssen CP
p.
432-3]. 77here is
no
knowing
when this change occurred and wdbw
may always
have denoted
the table and
its
vessels
[M. du Buisson, Vases
p.
106]. Janssen
suggested
that
it derived from 'poue
thus
it
was especially a vessel
for
pouring out
liquid
as
libations, but
also
wd
b
can mean
'poue in
the
sense of
'case
metal,
thus the vessel may
have been
specifically a cast
bronze
vessel.
In
the
Deir
el
Medina
texts
wdw vessels are also made
from
non-metallic substances
and
the
demotic
terin
'vessel'shows
that wdhw existed
in
the spoken
language [DG
107,5:
OyO*r2-,
CED 220].
In NK
texts
was a
kind
of vase
[Lefebvre, Inscriptions
concernat
les
grand prUrcs
dAmon
513
Rome-Roy
et
Amenhotep
p.
69g in Inscr. XVc
where
it is listed
with
-S
other vesels of silver].
A
text
at
Karnak from
the time of
Taharqa has
a ritual wd3
by
and the
editor of'
the text
was uncertain whether
to
read wdw
st
nmst or
if
the
vessels were
determinatives
of
wdw
[C. Traunecker, BEFAO 72,1972
p.
2()4
n.
3
-
206
and texts p.
207 D
and
fold
out
fig. 2]. He
'j,
'entering'with
the
vessels'
II
paralleled this
with an
Edfu
text
entitled :
"q hr
244,4-16,
where
the
king is
shown
holding
the
'table! by its legs before
the
gods.
The
wdow vessels
here
are all
different in form,
as
they are
in
the
Karnak
scene and
it is
possible that
wdOW was a
term
for
ritual vessels
in
general and a
blanket
term
for
anything which pours out water
[see
pl.
44a
-
Nfle
Chamber]. Most
remarkable of all, and with particular
interest for d
ie
Karnak
text,
is
sw'b
HAA
H 244,19-245,9
,
where
the
king
pours water over the table and also censes
it Here
,
apart
from
the table
with
its
three vessels
three animal
headed
and one
hawk headed
vessels
[pl. 44a Ae ld]. The
text refers consistently
to
wilow
here
and mentions no particular vessel, so all
the
vessels
in
the scene must
be
wdbw and so the
Karnak
word seems to
be
wdow with'many
determinatives (for
a model wdbw
table with vessels see
T. G. HJames, Int-oduction
to
Ancient Egypt
p.
173
pl.
611.
e
to
At Edfu,
wdhw
is
usually
'vessels' in
similar ritual
to those abo ve : sw'b wdh. w
e- to I
with
incense 11137'. 19-138,10
plAI
lint.
-,
'
ia
Ir
with
incen,
e
1,138,13-139,3 (opposite last
example) ;
W
I "'
(f
with
Nun 11141,18-142,7
pl-41
Ist
reg ML
-
opposite
'10
11
CF
139,12-140,4 (in X
west passage) ;
in
the'Ni'le
Cha'm' ber': 'q bir pcczk 11246,8-17
pl.
44a
the
king holds
the
'table! by
the
legs in
the treasury ms
U-
Xpsi
nbw'made of gold
H
274,5-9.
In
all of these texts the gift
to the
king is
purity
from dirt
and evil things, the wdtw vesseli are
I
filled
with water
from
the
flood
which
is
then returned
to
flood
the
fields'of
the
king
and produce
plants and provisons
for him. In
a sense
it is
giving
the
instruments
of
libation,
which contain water
from
the sources and
the same
benefits
of purity and supplies come
back in
return.
Spellings
of wd
w from
the texts :
king
as
Lord
of the
flood
carries
1124
,
L-
1 V, ?
"
11245,2
.
Outside
the
ritual
texts
: the
Nile flood fills
",
11244,21 ftA
m jjf3w
1112,11
;
Sakhmet
makes whole
(w3d)
136
"
of the
living falcon image
VI 155,8
; the
Mnevis bull
settles on.
IV 46,8. Outside
the
ritual s then
wdow goes ou.
514
back
to
being
a general offering table
-
especially
in
the
last
two.
may represent a
basket
or container on
legs
with compartments
in In
the
writing of wdbW
which ritual vessels could
be kept
safely so that they
do
not spill
[c. f. Kopstein, MOM
p.
30-3 11.
Artistic
convention
has
the
vessels shown on top of the support,
but in
cases such as the
tops
of the
vessels are seen coming out of the container.
Alliot
suggested that the
wdtw contained
three
water vessels
-
Ypsy
,
snbt
,
nmst and could also
be
called
'b3 [Culte I
p.
1091.
wdd to
bum
Wb 1394 (6-8) Mcd. GR
DG 105,5 fire
I it 43
CrA95a; CED218; KH278 lightning(? ) OytiT6
:,
I.,
In
the medical
texts wdd
is f
irst attested as a verb
for 'to heaf
of preparing
drugs in
a pot or vessel
(Wb Med.
p237).
Verhoeven
suggests
the translation
'to boil' is
more accurate
for
these operations
and
further
that the word
is
related
to
ddo
w-k rillen p.
143-51
.
'to boir (Wb V 535,4 Med. ) [G
A
recipe at
Edfu
to make
best 'ntyw
requires
that
the
ingredients be
put
into
a vessel which
is
put
upon
'charcoal
of
fnd
tree'- -4
'to heat ie (or boil it,
that
is
the
ingredients ) 11221,12. A
.
,s
substance
is
put
into
a cauldron
-c=>
bknw
to
boil
the
unguent
11219.7
.
71is
use
.: b
also at
Dendera.
wd
d is
also used
destructively
:a standard
in
a procession
has
this effect
J
s..
-J
Q.
Tbe
is
put
in
the
fire '
or
bums' 1557,9 (only
ref.
from Wb).
wddw
A
text praising
Horus Behdet
and
Sakhmet
:
hyenas
are praising
her
worship
her
and
animals
leap
up
before her'II 15,17. From
this context of sun worship, the
word may
be
an error
for
wdnw apes.
wd to
command,
decree
Wb 1394 (10) ff.
DG 104,2 2.
I
515
Originally
wd was a wish uttered
by
the
king
which
became inviolable
and
had
to
be
acted on
by
those
below him. Letters
sent
by
the
king
are always called wd
[Caminos, LA 18591. During
the
MK
private
individuals
can
'decree' for
the'first
and wdcame
into
more general use.
At Edfu
the
verb
is
used mainly of gods, or goddesses
issuing
their commands and they
are often concerned with
the
establishment of the
kingship
and the
rule of
the
king- Hors
+r
I
bpr.
s'n
tr-'
I k_j
everything
he decrees happens
at once'
VIII 93,7-8
;
Khonsu
It:
C=p
-MB
r-dr.
f
who
decrees
what
is done in
the'whole
land 1168,2
;
Thoth
psdt M
The Ennead do
as
-he
decrees 1180,12
; the
Ennead
are
happy tr R'
what
Re decreed
to
him 1114,15.
e-
Specific
things
can
be decreed:
II
t3wy
'the Two lands
are
decreed for
you'
H 71,13
the
gods
decree
...
under
the sandals of
the
king VI 293,17
; sim.
t3wy
b3swt
nbw
dmd hr Lbt. f VI 290,5
; the ancestors'
Iv
hmsn
r ey
decreed (or
went)to th
Ig
Jr.
build (the
temple) anew
IV 9,6
; and
4a oil
Geb decrees for
you
(enead) his
whole
inheritance VI 275,12 it. k R' Re
your
father decrees for
you', you are given south
north, east, west
VI 295,12.
In
puns : the god
W3dd' is brought
sh pri
hrw
nb
tp-'wy. f
shpr. n.
f
1-twhobrings
V
about everything which was
decreed
at once
he'brings
about what you
(the king
or god)
have
decreed 'IV 44,2-3
; also
fD.
2
is brought
mn
tp 'wy. f 'he
who
decrees
the
food
of
his kas is
established upon
his hands' IV 44,8
; c.
f. Horus Ir k3w k3w
n
'nhw
Is-ibt V 49,15-16.
Decrees
go
from
one god
to another:
Thoth does
what
Horus
and
Aturn decreed VI
293,7-8
;
Hathor
Yt
one'does as she'decrees
VI 280,13
n
Itm
r
tw
dt. f Atum decreed
to
protect
his (Osiris) body 1166,17
; the
bas
of the gods
-Ahey
decree
a
decree
which comes
from
their
mouths as the word of
Re
and
his
children'VIH
145,9-10.
The determinative
'
and
the association with
Thoth
show that
royal
(or divine) decrees
were
written
down
so
they could
be
referred
6'and
also
the
emphasis of the texts
is
usually on the
establishment of
kingship
-
either
in
crown of
justification
rituals,, the
king being
carried
in'
procession and the appearance of the
whole
Ennead.
see
tpt
wd
k3w 'throat
which
transmits

food.
516
Wd(t)
dcc=
Wb 1396
wd
(11-23)
wilt
397 (1-10)
Specific divine decrees
are mentioned: when
the
Ennead
are present, the
lurunutef
priest
(king)
: rdi
R'-r-3bty VI 290,4
; also
VI 293,15-16
to
guarantee
the
kingship
similarly
(51%
of
Re
the
Lord
of
All
gives the
king
control of the eaxth and all
its
produce
11,13!,,
M.
With
the
preposition m: of the
great gods, one comes
to the
king
n
W3, dt bry
w3,
d.
s
VI 276,6
; of the gods
bas 'one is
not
far from
another of
them c-'
n
RI bn'
13w. f (children) VIII 146,9
.
With 1jr
:
Horus
gives
the whole earth at your
decree 1288.5.
With hr
st-rIs :
lusas
pr
hr
st-rIs
'one for
whom the orders of
Re
come out!
(after
Vandier RdE 16,1964
p.
1 32
n.
5
A
reference
in
the
festival
texts mentions
the
fr.
tpw-io
rite, which
is
performed according
to
i
0
M'
T--9j
the
decrees
of
Amenembet V 357,1.7bis
may
be
a reference
to something
like
the
Old Kingdom decrees
or the temple
decrees
which set up mortuary cults and establish
festivals.
For decree in
general:
Goedicke LA 1678-9 Cnicorie des Befehl).
wd-'nb
to
decree life
Otto. GuM
p.
120-121
An
epithet of gods:
Harsomthus
n
Xm
r
mw-f
V 76.9
n'nbwV81,5
(milk);
V 210,2 (3bt
offering).
Horus Behdet
n
hrw-nbw 1488,16
f
bread
making
VII 70,14
also
V11123,10;
to
millions
V 154,6
ou
n
t3wy Idbwy (01-ibt) V 60,5-6
Sim.
It
beetle
amulet
V 199,18
6
"j
17
to
Egypt (f3i-ibt)
King,
to
Egypt (wine) V 248,10;
n
Orw.
nbw
(wedjat
eye)
V 49.1.
Wadjet:
to the
whole
land (crook
and
flail
offering)
1290,14.
A divine
epithet
for
gods
in food
or provision offerings,
for in
return
for
the
sustenanccs the gods
in
turn
decree life for
the
people
in Egypt.
1517
wd-md
to
decree
Wb 1396 (1-8) Pyr.
Literally 'to decree
worde,
thus a verbal
decree, found
at
Edfu
with primarily royal use:
Ptolemy.
Alexander
n rhyt you
decree
to the people'
VI 189.3
and the
list
of announcements
which
follow
amount
to a royal proclamation of
his kingship
;
Horus Behdet
n
s3w. sn
'gives instructions
to the guardians
VI 10,5
;
four
primordial serpents
hear
M
the
decree
which
he (winged beetle)
made
in heaven 1293,18.
I
wlit
hk3w
6
Ir
Among
the epithets of the personified
birth bed (mn-bit)
she
is
J.
'22-,
'One
who
decrees
magic'IV
138,9.
wil-sqd c
f.
under sqd
In
the
7th LE
nome
,
Horus is N'y
u'y m sktt
..
'njLt

The Traveller,
who
travels
in
the evening
boat,
who sails
in
the morning
boat. ' IV 26,12.
wjJ3
be healthy
.
whole
Wb 1399 (14) ff. Old
DO 108,2
)t
Cr. 511b; CED224; KH287
Used
at
Edfu
often
.
In
essence wjJ3
is
a word
for 'be
whole or complete! and thus
'healthy'
or even
'perfece,
the
best
example
being
the
wd3t eye
'that
which
is
whole'.
but
the
word
does
not always
have
the
funerxy
connotations suggested
by twt,
for
example,
in
the sense of meaning
'incorrupe
of
a corpse.
wd3
describes
the sun : men and gods see you come
forth,
05
.
e-
,,
in
the
hands f
your moth
1%. a

=,
-0
er
Nut'i.
e. complete and perfect sun
disk
at
dawn
=
new
born baby 111213,15-16.
Plus
preposition
r
'whole from': Hathor
gives
limbs
r mn
'whole from harm' 1239,10 (md
offering).
518
In
parallel with
'A'safe'
:
HB leaves his
city rn
Id e- 'in
safety and well'
IV 14,2.
With
specific parts of the
body:
ib 'hearf
:M *
'h1ay
your
heart be
whole at
hearing
the words of
Horus' VI 10.6.
In
the epithet of the
king
wd3-ib
translated
by Otto
as
'happy
-
froh',
thus the
king is
'because
god comes at
his
voice
1483,16
.
and
this means
that the
king
was
lappy'. However
the
king is
also
3h-r3 here
and
it is
the rite of
bringing
god
to
his food
,
where
the spoken ritual
is
of
prime
importance. Ile
epithet may
imply
a
'good heare
which
'thinks'
the
words which are
to
be,,
spoken perfectly
.
In
similar types of text this epithet
is
used elsewhere
in
the temple :
dw3-njr
the
king is 3h-r3
1293,10
; also
beloved
of
Thoth 11101,16
which also
fits
the
ritualistic
function
.A
list
of epithets of the
king include '93-dg3
and
it
may
be
here
simply
to
fill
the
list 11163.12 [Otto, GuM
p.
80-81
and p.
121-2
at other
temples also].
?
I
wd3
type of antilope or gazelle
Two
consecutive
texts at
Edfu
use
this, otherwise unattested word :a
brp-'3bt
offering
,
the title
requests
D3
m r3 *1 T-,
-I
&"a
thousand
of ro-geese, a thousand of antilopes'
VI 256,6
*. a meat
offering,
em-
I-
oQs.
ws m w3t
'antilopes
are
destroyed
on the paths'
VI 256,12-13. The
close
-
proximity of the texts suggests the
same author or editor
invented
or
borrowed
this
word as an
abbreviation of
bnp-wd3t 'gazelle'
and used
it
twice.
r',
r
wd3 phallus or copulation
In
an
incense burning
text.
Horus is
called
Urd
of
heaven
,
bull
of the gods<7
J-
sbm
)(ps
....
'women
rejoice at seeing
him' VII 203,7.
wd3 amulet
Wb 1401 (10-11) D. 18
Jdquier
notes that the
word
for
a shell pendant
is
09
r3N.
sf% called
because it
gives
'health!
to the
wearer and that this type
of amulet
is known from
the prehistoric period
[pendant
en coquille,.
Frises
p.
57'and 59 ff. ] From Urk IV 425 '.
6- J'-t
13
w are made of electrum, with precious stones
,
(Hat
-
Tuth III). The
type
of amulet
indicated by
wd3w
is
not shown with a
determinative
and
the,
519
e
A:: R1
earliest vary
between Urk IV 871-'93 Urk IV 1880
and
by GR
times the
standaid
determinative is
or
the pectoral
[Feucht-Putz Pektorale', Bamberg 1967
p.
12-131.
wd3
then
from binj
perhaps a general word
for
amulets
.
quickly
became
the pectoral
in
particular which
was worn on string around the neck and the
derivation'of
the'term
from
wd3
indicates
that
its
function
was
to
bring
well-being
to the
wea&r and also protection.
In GR
temples the
amulet
is
a ritual offering made
by
the
king
to the temple
gods either as
Is
w113
'tying
on
the
amulee or
nk
wd3t
'presenting
the
imulee
or rdi
In
general the offering
is
made
to
Horus
with or without
Hathor
or
Harsomthus
to
Hathor herself
and also
to
Montu. The
texts
frequently
mention s3w amulets as a complement to
wd3 pectorals and'
there are puns on the verbs wd3 and svjJ3
.
In
essence
die
amulet gives protection to the gods and
in
return they give protection
to the
king fiom disease
and
harm
and also on the
battlefield. Certain
types
of amulet are specified:
'
link
-.
*of
the
winged
beetle (h
symmetrical
texts on the
Naos
exterior
IV 74,18-75,13
prr)
in
two
IV 231,7
where
the pectoral offered clearly
has
a winged
beetle
on
it (pl. 88
and
89 Ist
reg.
)
; also
Ls
n
bprr V 367,18-368,12
and
is'
n'bprr
V 371,13-372,8
on opposite sides of
the
W
door IT-J' for'Horus
,
Hathor/Harsomthui
-
again'the winged
beetle is
visible on
the pectoral
(pl. 14 1,
Ve
opposite sides of the outside enclosure Ist
reg.
)
*,
is
1;
.
".
n
bjirr
and
tn'k
j
:
'n bprr
on th'*
wall
VII 140,10-141,6
and
VH 301,17-302.12 to
Horus (no
plates)
'-Ib6ie then come
in
symmetrical
pairs.
The
offerings
to
Montu
show
the amulei as a
b-attlefield
protection' :
is
wd3
...
1-
606
I-
pfy
Itm.
and also the
'of
Re 199,12-100,6 Ls e-
iii
"to his father Montu
and
the
A
ig[\
II
of
Re
protects
the
king
on the
battlefield H 72,9-16 is
A:
PL
n
it. f Mntw
who gives
might on the
battlefield 1110'8,6-17 to'die
Lord
of southern
Heliopolis (Montu)
who
gives
the
gods and goddesses proitecting
the
Idng- 111272,3-7 . In
all these scenes
the king
offersrvl
to the god, though
he
wears
different
crowns
(for
example pl.
77 2nd
reg. plAO
k Tcol;
pl.
18 3rd
reg).
1
. 1,11
... I
Tbe,
presentation
to
Horus
emphass
the
protective and
decorative
role of the
amulet
.;
is
en as'protection
for
the
king 1426,340
pl.
348
totheLordofadomm ts
Horui
gives
with a
beetle
on the pectoral ;
`below this
is,
for
the throat
of
his father 1419,18420.7
520
pl.
343
which shows a string with seven separate amulets on
it
;
Is the
divine
winged
beetle is
protection
VH 312,17-313,14. As Horus is
the winged
beetle
this.
underlies
the significance
of the
ritual at
Edfu
and also
if
this
beetle
pect9ral
is
the
'amulet
of
Re'
then the
beetle
can also
be
seen as
Rein his
new-born
beetle
aspect with protective wings.
A
text
without a title
but
evidently
this ritual
is in
the sanquary where an
3wt-ib
amulet
is
also
called
1
*** which protects
Horus
who returns
the
*
of
Re
to the
king 132,11-17
.
In
this
text the
king is
called
' Horus Great
of
Magic
and son of
Sakhmet!
to
show
his
magical and,
destructive
powers
-
and
these pithets occur throughout these texts.
When Mthor
accompanies
Horus
it
can
be
as
Sakhmet,
:
Ls
VIH 47.20
-
48,16
;
is VII 64.2-65,6
;
Pnk
Er
his father 1128,9-17
and
here
the amulet
is
compared to the
Ennead
who guard the
limbs
of the
gods.
Hathor is
also given
the amulet
to
decorate her
and make
her festive. The
goddess still guarantees_
protection
but her
martial epithets are replaced
by 7.
ady of
Love',
so
here it is decorative jewe*
-
for
Maat
and
Meret A-J
tZ
the
Jdng is
also the
manufacturer of
111124,2-12.
The
ritual appears
in
the
Treasury, but in
the
form
ms to
Harsomthus
and swd3. n.
f
1JU
11,
285,15
-
286,2
pL45b
3rd
reg. shows two
figures
on the pectoral
bnk 1236,15-237,13
equates with the
Ennead
who protect and
destroy foes
and
the recipient gods
-
Horus, Isis, Amon. Nephthys, Osiris. Shentyt
-
emphatically grant the
king
protection so the
amulet
is further
synonymous with the
Ennead
of gods.
One
amulet text
precedes a whole protection ritual :
is
is
recited
by Thoth
and performed
by
the
king VI 298,2-304,12
.
The
text
goes on to
stress the magical protection offered
by
the amulets
and gives
details
as to their
composition
.
In
the
midst of
it is
the
line
V', Cb"
%15* n rnk
in
mwt.
f 3st 'an
amulet of protection
is
made
for him by his
mother
Isis' VI 301.2
.
The
scene shows
no pectorals
however (pl. 154 2nd
reg.
) [see Ghattas, Schutz des Liebes
,
Gdttingen 19681.
Graefe
studied these texts
as a group
from Late
temples and concluded that wA3
is
a general word
for
amulet and the
fact
that this
was
determined
with
the pectoral shows that this
was one of the
most
favourite
types
of amulet
[Graefe, K6nig
und
Gott
als
Garanten der Zukunft
-
Aspekte der,
SpAt9gyptischen Religion, Wiesbaden 1979
p.
71-77
as appendix
to
main article].
More
than this
however
the
word wA3
implies 'well-being'
and
it is
the protection,
it
guarantees not the amulet
itself
which
is
the
most
important
part of
the ritual.
Thisis
shown
by
the
fact
that
neither the gods or the
521
king
even
in
the smiting
foes
scenes on the temple
pylon ever wear a pectoral at
Edfu [pl. 667].
In
the
priestly procession to the temple
roof the
ry-AO
and wa
I
ab priests wd3 r wd3t nb
m-' proceed to every sanctuary
,
amulets
in
their
hands' 1558,7
with s3w amulets
,
cloth
1191"
and
Q1
on the
hands
of the other priests
1558,9. The
priest
is
shown with two
boxes
,
one
for
clothandonewith
I
and'.
10#=P,
I V*c'
inside it
-amulets
(pl38d Ist
reg).
The Treasury is
where
'wnulets
of protection are
kept VII 17,10
and
in
a
litany
to
Sakhmet
n s3-rnpi there
is
an amulet
for the
protection
I
of
the
yeae
(P. Harris 126
,
516) (c f. Vandier
Famine
p.
92), M 4-1
-
For
actual pectoral amulets such as see
Petrie
,
Amulets
p.
24
no.
91
and pl.
X.
and also
LA 1232-236.
wd3 granary
Wb 1402 (10-15) MK
DO 109,1 11\4-
wd3
is
a general term
for
a storehouse and a granary.
Derived from
wd3
I)e
well'
it indicates
that
gram could
be 'preservc4X here
until needed.
The
word appears rarely at
Edfu
:
Renenet is brought
with
'no-one knows
their numbee
IV 44,5
;
in
the
S6pdu
nome
it is brought jLr
fL A
111F.
to
and provided with the produce of
Asia IV 38,4.

wd3
to
proceed go
in
procession
Wb 1403 (2-19) MK
A
common word
in
texts
from
the
MK
which
Ok-'
med
to
fallout
of use
in
the
NK
and was revived
for
GR
temple texts.
This
may
be due
to the survival of sources
,
but it
seems that the
influence
of wd3'
suggested the
verb might mean not only
'proceed! butproceed in
safety
,
go well'.
At Edfu it is
used often
in
puns
Followed by
preposition r: a priest
Wd3t
nb wd3w rn
U 1558,7
; the
king
says at
the
dw3-nIr
M
ic=, - wd3t
(heaven) V 39,15.
With direct
object: most often of
Hathor Behdet
at
her
time
(in
the
festivals) V 4,2
; she
g ocs to
her
processional
barque VI 8,1'; Bodt 1228,8.
522
Of
godson
the processional way:
ntrd r
3ht
they proceed on the stairway
to
heaven
W
1562,15;
wUntVT wd3t
in Bdt 'path
of processing
heaven by Behdee 1553,11.
wd3
t
room
in
temple
Wb 1402 (16) GR
In
the temple
description
on the
Naos
exterior,
the two comer rooms
in
the
Naos
of
the temple
which,
can
be
entered only
by
one of
the main chambers, not
directly from
the corridor around
the sanctuary
are called wd3t :
Room 18 (of
six cubits square)
is
cJ of
Room 17 IV 5,4
;
Room 23
-kc--j
cast of
Room 22 IV 5,8; VII 14,2. Similarly Room 8
to which access
is by RoomE(15
cubits
by 1/2
cubit)
is
-k L- J IV 6,6. They
seem to
be
small store rooms perhaps where cult
apparatus was stored and as such could
be
related
to
wd3
'storehouse' (Wb 1402,10-15). Also in
these
texts,
Horusenriches
*
-',
with many requirements'IV
15,4.
Wb
cites
1539,14,
where
the mesenty priest
'goes
to
your annexe' where
it is
difficult
to
discern the exact nature of wjL3
t (c L Mam. 47.9
god
9m.
f
r C: J M-'d
but
a word
in demotic
wd3
t3 bwt-nir
may
have been
a
building
additional to the chapels,
but
outside
the
inner
enclosure and so at
Edfu
was a cult room additional
to the complex of
buildings,
[Reymond, Hermetic Writings,
p.
85
n.
27].
Wb
cites a word jL3t which may
be
an error
for
this term
(Wb V 515,14-15 Gr
room
in
C3
temple/casket) :
Khonsu is
great
in %t
nt
1327,10; Osiris is
guardian of
A]O
I
57,2
;
in
an
incense
offering
.
the
king
greets c-3 of the
Ennead VI 137,10
certain to
be
our word
is
an example which plays on w113
'to
go':
I
go to
Wetjeset
*
T..
and
incense
and myrrh are with me'
Il 217,3. It is
also
found
at
Dendera:
A
T&
L-3
MD IV
36,44.
wjd3
t
whole
Eye
of
Horus
Wb 1401 (12-18) MK
DG 108,3 Z-
wd3t
denoting
the
Eye
of
Horus
was
first
used
in
the
Coffin Texts (Cr VI 274
replacing
irt-11r.
wd3t could also
be
the
Eye
of
Re implying
that
it had
solar connotations.
Ile
eyes.
523
were
thought to
be
organs
-of
light
and the
right eye of
Re
was the sun and the
left
eye
is
the
moon
which gives
light
at night.
As
the
name suggests wd3t
is
the
uninjured eye of
Horus
also, the
one
I
which
Seth did
not
damage in
the struggle, and
it
represents
perfection
and strength. wd3t
is
also the
eye of
Re
which went away
from him Crefnut)
and
had
to
be brought back by Thoth
so that cosmic
order was restored
[LA 1562-567 Augcnsagen]. The
wd3t-eye amulet offered protection and amulets
are either
in
the
form
of the right eye alone or of
both
together
[LA VI 824-6 Udjatauge].
All
of these
intertwining ideas
are mentioned
in
the
Edfu
ritual of
Onk
wd3t
It
appears throughout
the temple
and often care was taken to
make
two
wd3t offerings symmetrical on the walls so
that
left
and right eyes were offered
in harmony.
Thus:
ly-l
je 182,18-83,8andI86,16-87,8faceeach
-
other on the outside of the sanctuary
13-J
je
1145,6-13
;
152,6-14 face
each other
in Room 10; 1233,3-14
and
240,3-4 face
each other
in
Room 1; 1310,9-16
and
316,4-11
are
back
to
back
over a
doorway in 7-C; 1394,17
and
1402,7-403,2
are
back
to
back in Room 12- (thus
to
Min
and
Isis); V
46.10
-
49,6
and
V 147,10
to
148,4
are on
opposite sides of theourt
[For
a plan of
the
temple showing the
position of some of these scenes see
Cauville, Essai I
p.
8 Fig. 3
and also p.
9 for
general comments].
In
the sanctuary'a--J to
Harsomthus 137.17
to
38,3 is
symmetrical with
150-51
offering
the
imnt. R'
right eye of
Re
and rns
%5'J-
n nib m3'11
298,10
-
299,2 is
paired with
Onk
n1ri
n nbw
11287 in
the
Tresury,
though
here
may read as another word
for 'eye!.
Ile Myth
of the sun's eye
is
alluded
to
by
associating the
king in his
titles
with
Thoth
:
heir
of
Isden 1139,8-17
*,
heir
of
Isden
who
fills in
the eye
111237.6-13 10 Obt is
offered with
imnt
son of nb-hdn
111272,9-14
;
image
of
Thoth tnk
WW
n nbsn
1168,8
-
69,10
; son of
Thoth 111194,12-195,6;
also
V 94,7-17.
In
almost all cases
the offering
is
made
to
Horus,
as the solar god of
the temple,
accompanied
by
Hathor (herself
the
Eye
of
Re) but
there
are some exceptions :
Horas
alone:
1183,8-15
as
Lord
of
Upper Egypt; 111243,2-7
;
VH 139,12-140,8
With Hathor: II 113-114A
;
111139,12
-
140,7
Hathor
aL o ne :V
227,12
-
228,6 -
Special forms
of
Horus
:
Horus Merty,
a war god where
the
destructive force
of the
eye
is
realised.
IV
136,2-16
;
Horus Dua IV 136,18-137,14 (follow'each
other on the
wall)
i. Horus
of
Gold IV-
524
291,15-292,11
symmetrically opposite
the
first
text.
Special forms
of
Hathor
:
lusas IV 126,10-127,6
;
Bastet
and
Mahes VII 163,4-164,1.
Other
gods:
Harsomthus
and
My VII 95,2-14
;
Nfin (in
the
Nfin
chamber
(above)
also sr
R
VII
311,2
who unusually grants
that all
foes
will
be blinded.
The
reward
for
the offering
in
most cases
is
similar:
the
king
receives everything upon which the,
sun and moon shine,
his
enemies are
defeated
and
destroyed,
so that the
offering reaffirms
his kingship
which of all the
symbolic meanings of the eye offering
is
perhaps the most
important factor
,
which...,
gives a purpose and aim to the rite.
The king is
also enabled to
see
'those
things
which are
hidden in
the
darle
so
his
power
is
supreme.
He
usually wears a crown with plumes,
for
they
represent
the eyes
I
MA
of the
sun
,
and also a solar
disk Q-
.
with varr.
(for
example pl.
15 2nd
reg) ; or
(p1.32a Ist
reg) ;
4971
! F
(pl. 1 15 3rd
and
Ist
regs.
)
; the
Double Crown (pl. 61 4th
reg.
)
or atef
..
(pl. 75 I
st col.
)
which show
he is king. He holds
up
to the
gods as an offering
in
either,
right or
left. hand
and
the other
is
raised
before his face.
The
texts contain many other words
for 'eye''two
eyes' and often pun on wd3t
e-"
sts,,,
111 140,1
; wjj3t
'dAi
wd1ti
VII 139,12-14
; they are also said to
be
united and equipped
(a,
reference
to the
filling
of the eye).
Outside
these texts
references are quite
frequent
,
especially
in
texts
with similar content
i
but
they,
give
further details
:
in
oryx slaying texts
an allusion to w1l3t
is
made
because.
the oryx was
held
responsible
for
stealing the
eye, thus
he is
called
bnp-
wd3t : the
king
as
Isden (Thoth)
zime-
m-1 qn. s
'rescues
the
eye
from its
trouble!
1175,1
; the
king
slays the enemy of
the
eye
III
146,9
;a text
begins
the eye
is
safe
VII 263,10-11.
in
sqr-W
texts:
CO-
gl-
e the eye
is
well
it is
not raging
162,10.
Among
the names of
Horus is 1122 (35)
and the
wd3t eye may also
have.
been
regarded as the
'moon'
eye
,
perhaps
in
one
tradition
Re
was the sun and
Horus
the moon
(he is
son of
Osiris). A
text
from
the
16th day festival (the Full Moon)
I
AT
rnbAl s
bnt <5> 10-;,
'Raise
up the
eye
it being full before
the
Eye
of
Re
and unite
them'
VIII 138,7
.
The Filling
of the,
I
Eye Ritual is
also a moon rite :
VIII 135.7
to
137,16 is headed
Yms-Intyw
but
the presence of
the,
hsstyw
and a short
hymn
to themoon make
it
clear
that the mb. wd3t
is
the
filling
of the moon.
Fourteen
gods take
part and
fourteen days is
the period over which
the moon
becomes full
:
'W
-M
525
...
precedes each offering
(paralleled
at
Philae, PhilA I
p.
1(9-108
with
fifteen
gods).
Note
too
supplying requirements
to
R, 5
of
Horus Behdet 1249,5.
When Horus is
creatoi': gods come
from his
mouth and mankind
from C5
his
eye
VI 2,2
When
the temple
has been decorated
and painted
,
it is like
R
on'your
festival
of appearance
IV 6,8. A
curious reference
in
a protection ritual alludes
to the protective'qualities of the
wd3t eye:
splir. n.
i
lz
11-P
m sty
br
s3-t3
'I draw
the wedjat eye
in
red
ink
on the ground
,
so that
your majesty can sleep within
if VI 145,7-8 (after Jank4m
,
Schutz
p.
24).
wd3ty
two eyes
of
a god
They
are offered rarely :
UI-i
e
to
Horus
and
Hathor
who give what
the two eyes see and the
ability
to see what
is hidden in
the
dark 1168,8,
to
69,10
to
Horus VII 266,5
-
267,3
enemies are
driven
away.
Often
this term
is
used synonymously with wd3t and other
terms
for
the
divine
eyes
(3hty
etc.
). It
is found in
puns
in
IW
IJ3
t
offerings
r nYn
IV 292,7
;
Horus
"SS
Lord
of
Eyes
your eye
is
whole
V 94,7
46
r
d3 'your
eye
is
safe
from harm'VII 311,14.
vie
II
The
eyes give out
light
and this
iistressed
:
land is illumined by beams
of
69,9
;
Horus illumines
by
1152,9
;
Horus
wbn m
IV 36.4;
they are
destructive, Mehyt is hrst VII 102,14. In
oryx slaying texts, the eyes are made
safe:
Bastet
gives
5p
mn m'stsn
VII 263,18. In
the
pehu of the
Mendes
nome,
Horus
is
a ram
hw
m
%0
protected
by his
eyes
IV 35,6.
w113
t
heaven.
roof of temple
Wb 1402 (5) GR
v
Wb
cites examples
from Dendera
and
Edfu
and
it is
used
in
puns w3t nt wd3
Road
of processing
to the roof
1553,11
;
Wepwawet
standard
in
procession goes on the path/way to
r-i of your
house 1563,6
a priest wjJ3 r with amulets
1558,7
at
adoring god
V 39,16
; and the pupil of the eye shines
in (at
adonng
Re) V 57,12
526
for
seeing god,
the
king
wd3
goes
to the roof
IV 207,9.
wjJ3
t
road, way
Wb 1404 (1) GR
0A
Wb
quotes two examples,
both from Edfu
: the sun god wb3. n.
f (or
wbn. n.
opens
(or
shines on) the road of their strides
(litof
their
walking)
1443,3-, 4 [Alliot, Culte I
p.
372
,
1,
reads wbnJ w113 w3t.
f
n nmtsn
'he
rises
-
the road
becomes
safe
for
their
feet].,
.
9=
Igoes in
peace, Also Mythe 25
=
VI 139,9- 10
a standard
in
the
Sokar
procession
JA
A
your road
is
safe and
those
who are
disloyal do
not exise
-
the term
here
sems clear.
I
wjJ3
t- knife
or sword
Wb 1402 (7) GR
At Edfu for
the
destruction
of enemies on the pylon,
Hathor declares Ow.
n.
k
st
=
t,,
C
",
'you have
smitten them with your
knife' VIII 119a
.
The
one example
in Wb from Kom Ombo
puts
this
word
in its
correct context and shows
its
etymology :
Haroeris has
cut off
the heads
of the
foes
of
his father
with
JL5
k-'K-
lit Sbmt his knife in lit
and
Sakhmet (Letopolis) KO Il
p.
86.
lei;
44
no.
635. Letopolis
was a major cult centre of
Haroeris
and also
'city
of the
Lord
of the
Two Eyes'.
[Junker, Onurislegende
p.
150L]
and
in
some of
the
wd3t eyes offerings the eye
is
connectd with,
Letopolis (Horus
slays
his foes in Letopolis 1139.14
; the
king is Lord
of
light
and
Horus Lord
of,
Sakhmet V 94.11
;
Horus is Lord
of
Sakhmet
and
light VII 266,17 ). In
all cases
it is
the
destructive
force
of the wd3t eye which
is
emphasised.
Kees
suggested
that the moon god as
destroyer
with a
knife in his hand
was an example of the role of
the
Horus
eye as a slaying
knife
,
thus the wd3t eye
t'
)[Kees, ZAS 60
,
became
the
w1l3t
knife (though Kees
also saw as a writing of
At
1925
p.
34].
A
passage
from
the
Archive
of
Hor
could contain a
demotic
reference
to this
word :
Text 17 line 8-9
Thoth
...
Irm
p3y.
f WK ir.
w p3 smty n
t3y.
f
wty(t)
'Thoth
...
and
his
strength
,
may
they
perform
the slaughtering of
his
progeny'
[Ray, Archive
of
Hor
p.
64
and
65]. In
a review of
the
book
Zauzich
preferred to translate
Moth
...
with
his
strength makes
them a massacre
(sie
zu einern
Gemetzel
machen) of
his
moon sickle'
[Enchoria.
8,2
and p.
98
n.
171.
wty
is
written
(17,9)
527
(same
as
'seed) but
suggested
it
was a phonetic writing of wd3t
'knife.
Wdyt gifts
7
Derived from
the
verb wdi
'to
send'
(Wb 1397)
this
noun
is literally 'what is
sent
(as
a gift)'
but is
used as a substantive not participle
form
: the god
Hepwy is brought 'his baskets brought
1
(L
'with
what
he has
sene
(gifts) 11194.8-9 [after Grdseloff BEFAO 45,1947
p.
1811
possibly
in
the
Mendes
nome
'it
enriches your
ka
with
/0
gifts
? 'IV 34,11
wdyt
_':
1,
"II:
f,
t7j
In
the
Nile
texts: sw'b.
f
r
Aw
-He,
purifies your storehouse
from
evil
11
252,2-3
stc wd3
'storehouse'.
Wd
I to separate
Wb 1404 (3)
to
406 (12)
DG 104,1
to separate
.
choose
Cr. 495b; CED219 OYWU)Trz
Uses
as
W16.
To
cut: cut off
heads
A
tp,
n sbi-n- wd3t
1309,18
PtQ
of enemies
like
geese
VI 55,12
;
in dismembering
the
red
bull
Ptq
'
his head is
cut off
111178,17. In
general
-
at the
dedication
of
the temple
sq
smn'
C* 'rw 'decapitate
goose and cut up a goa
.f
IV 331,11.
To judge
.
decide between
: often
in
epithets and used
from
the
PT in
this
way very similar
to wp,
Thoth
A3
wX m nfrt who
judges
correctly
VIII 83,10
; gods who
love Maat
AQ
"9-1
'May
your
tongues
judge
the two contestants'
VIII 122,13 (11aat
text).
In
phrases:
V 5.3
*,
Horus ist. k
J-r_J7
wjW m3't
(Wb 1405.7-9 NK)
: the
king is
sovereign
a J
#your
tongue
judges Maat' 116 (6)
;
the Great Council, ':
-
--17
Ira 395,8
; given as a
virtue
to the
king by Khons Ibat
text
1 275,1
;
Hathor
gives the
council
br
VII 91,14
.
the
Council
of
30 r VUI 124,2
; the
king
wp.
k 0,
m
VII 322,4.
528
wd'-mdw
(Wb 1405,10-20 OK)
often at
Edfu
: 113d3t-Council
1107,13
; PT-
e- 1256,12
46
1 239,18-19 (m,
1L ointment) ; c;
6
1263,12-13
also;
I; P
(rns-'ntyw);
P*Q
1275,17 Maat;
PAu nWn
Wnn.
nfr
VIII 112,4-5.
slimw
listening
gods:
Maat 111143,12
on their mats
(Maat) I
521.9.
Council
of
30
:
PA4 (Maat) VII 91,10.
Thoth
: P'r
A
'j"
(purification
with nemset)
1164 (13).
King
:
Hu
and
Sia
give
him
the throne
br
A3
I
rn st-'.
k judging in
your
heart! IV 310J.
wd'.
Drw (possibly due
to
confusion with
the above) : the great gods
Vill 122,15 (Maat)
the
benu bird VIII 145,8-10
; the sa-ta snakes sn m
t3
1293,18
'r
-294,1
(dw3-n1r).
wif-riA
(Wb 1406,14 MK)
to
judge,
to
decide (to
open the portico).
The
rwit was a
doorway
where
litigants
came
toargue theircasebefore thevizier,
who
then
made a
judgement
as
theauthority
present
[Van den Boom, WES 44,1985
p.
1-25]. Occurs
often at
Edfu:
;
44
q
"="
"
(Maat) VII 255,4-5
;
PtQ
Q4T
VIII 82,7-8 (Maat)
;
0-
Wd3t
council :
br V
A%
1
10
,
4,
--
-40-
r-v
4-4
'"
VI 276,6-7 (crown
of
justification) VI 276,6-7. '
Great
gods: r:
44
4 IT
r'-24
n s3
Wsir VIII 17,18 (Maat)
Thoth
:
br
;
Aj
Il 14,14.
IV 232,10; King
TO
A
VII 91,4.
Benu bird
: opens
his
ears
hr
Aq
VIII 107,14.
Sia
god:
-
r*q
',
4q
r- n
bw
nb
VHI 123,8 (Nbat).
Horus Behdet
:A-qq
rdm-v
q AQ *'4rL
"f

-&-
1574,34
;
in
the
15th LE
nome
he is
7-
'Ch
111143.3. Lord
of
Maat IV 34,5
;
in
a
Maat
text P*w
To decide,
appoint and also'set out'
(Wb 1406,5-7)
With
n the
great council
71,9.
With
r
the
king like Horus
Gb
165,14.
n
iwl. k 'they decide X for
your
inheritance! R'
q3
41
Geb has
appointed
him
to rule
LE I
529
With direct
object :
'hb.
n.
k t3wy hr
A3
irw. k 'You
tread the two
lands defining
your
images'
in
that
your name of
lieb H 16,11-12
;
in
the temple
description
Ar
hnd.
sn
'defining
their
W
stairways' parallel with WP
tnn
'deciding
the number of rooms'
VII 11,9.,
wd'-snm
(Wb 1406,12 GR) 'to
eliminate sadness
(literally 'cut
away sadness) :
Horus
Ar PI
Jn
mwt.
f 1124"9
;
PX
n snty of
his
sisters
1311.10
;
Horus
OFSqe-
."
ZVI
.
0
pn
[but
translated
as
'who
exacts, ving'eank'
for
this
JEA 36
n.
73].
wdb
to turn
back. fold
6ver
,
revert
Wb 1408 (3)
to
(15) Pyr.
DG 106,6
Cr. 496a; CED219: KH280 OyWTB, OYWT4
At Edfu
this
verb
is
used
to
describe
the
Nile 'turning
oveeupon the
fields'at
the
inundation (also
Dendera)
: the
Great Green
C--t 1-- '.
'kl
tp
qlOw
'it
turns
over
for
you upon comer
lands' in
3,1
-, the
Nile
IJ
'Lft'P'
w&w.
)'m"g
his
place'on
high
ground at
his
time'
1581,11. -
snf
he
turns
(himself)
With'Or 'to
turn againse
in
the protciin spell,
Seth
against
his brother VI 146,10-11
possibly
'the foe is killed
when
he
turned against
him'VII 150,5-6.
Transitive 'turn X
against
foes!
'*god
"'dwr"'E"
"turns
evil against one who
does ie I
204,6 (afkr Wb 1408,12 GR)
; the
Idng! EE?
)
*VD".
-::
"
turns trouble
against the one who created
ie H
333-2.
As
can
be'
seen already
the original sign
-E3
eLvar.
for
wAb
I
has been
confused with
;
Z
wdn
in GR
texts
and
this can sometimes make
the reading ofO=-
difficult:
In
phmses:
wb-
,'
turn
oneself about
(after FCD 76)
:
in
a text praising
Horus,
'as
an old man
he
enters the '
underworld
'c
and at
daw he
tums
himself
about
11168,8
wdb as'reversionof offeringl
After food had been
given
to the gods and plac
I
ed On the temple altars
for
the
gods to
eat,
it
then came
back
and was
divided
out amongst all
the temple staff
-
this
is
the
reversion of offerings and
the means
530
by
which priests were paid.
As it
was
important
on a
day
to
day basis for
the priests
but
not so
important for
the gods,
it is
not mentioned often
in
the temple texts and
then
usually only
in
a
descriptive
rather
than
ritual text.
Ile
reversion and
this
form for it is known from OK
texts
where
it
was an
important
part of the
mortuary and
temple cult economy
[Gardiner JEA 24,1938,
pp.
86-9
with
OK
examples].
This
ritual act occurred at
the end of
the meal of the god, when
the priest
left
to
take the
reversion
back
to
his fellow
priests
.
but Gardiner
quoted
from Rekhmire 0n Iq
r wdb
ibt
'Spell
of entering to
make the
reversion'
[Virty, Tombeau de Reklunara
p.
122].
In instructions
to
priests they are
told
how
to
regard
the
reversion :
dd. t
jWw r pr
tr btp
m-bt
111
brsn
provisions
-
is
what
is
called that which comes
from
upon
the altar after
the
reversion of
divine
offerings upon
them
' 111361,4 [after Fairman, MDAIK 16,11958
p.
901
the
priests come out of
the
m3ht after the
reversion of
divine
offerings
VI 348,14-15
the
provisions
(df3)
are
brought
through
it (a doorway)'
"'
s
Om
bnt 'to be distributed (lead
lit. ) before/by
the priest of
the s3b-Ywt
VII 18,4
-, the priest comes
from
the
Great Hall
with
the
divine
offerings r
tr
n
C? 3 at the time of the
reversion
11171,8-9.
I'll
In
the text of a prayer
to the
Table God
:
'a
secret of the
king,
a secret of the
living falcon
c3c
are
the
reversions which are,
taken
by the
majesty of the servant of the gemhes
in his form
of
Shu
son of
Re VI 155.7-8 (for
the connection of
Shu here
see
Dry-wdb) [these
texts
discussed Blackman, JEA
32,1945
p.
60
and p.
68
n.
77]. In
an
'3b htp-nirw
text
n
Yms.
k 'you
revert your,
offerings to
your
followere 1487.14
.
On
the east wall of the
hall
of
Offerings
are
two examples of
w1lb-ibt performed
at
the
end of
the
rituals
in
the
Hall
.
Firstly in Ir
qbbw-snir
'Making
a
libation
and censing after the
reversion of offerings
1501.7
and
'q
M-bm
PII
sbtp nirw rn
idtsn 'entering backwards
,
Reversion
of offerings
Yacifying
gods with
their scene
I
501,16 (c f.
pl.
35b 4th
reg. cast wall
I
and
11). As Fairman
noted, wdb-lbt
here is
primarily
the
mortuary reversion and wAb
Otpw-nirw is
the temple cult reversion of a god and took place outside
the temple
proper.
The
mortuary reversion appears
from
the
OK
and
in
the
Ritual
of
Amenophis I
cult
of royal ancestors
[Fairman, Kingship Rituals
p.
102-3
; see also
Nelson, WES 8,1949
p.
313-319
at
Karnak (Amenhotep)].
One further
example occurs as a pun
in
the protection spell mentioned earlier :
'Seth
-
he
turns
himself
against
(wdb-br)
his brother Vtp. f Dr btm = C4* lie (Osiris) is
content with
I
the
.
IZ
531
offering as a reversion'VI
146,10 [after Jank%)hn Schutz
p.
361.
wdb shore
,
river
bank
Wb 1409 (2-3) Pyr
I
wdb can
be
easily confused with
idb 'shore' butAEdfu
they can
be distinguished
:
in
a plant
I
Ch t".
; =,
b.
offering, the'
king is
13
C
if
q
lcr
III,.
IV 282,6 [i. f. Meeks, Donations
p.
53
n.
3].
Otherwise it is
not so clear :
in flood
texts, the
inundation'rises
up over the
banks
of the
river :
is
H 48.16
'
flood
god goes over a
ctJ
the
bank 11260,2-3
;
flood
rises upon
(tr)
1
.
0.1468,5.
In
a
broader
sense wdb stands
for
the sea shore : provisions
in
the temple
are more numerous
than
j ",
'=>
"
sand of the shore
IV 3a
,
iQ
-'possibly', grapes are more numerous than
*a
sand of
ihe'shore
VII 211,17-212.1
missed
by
copyist or type
setter).
In
the
Myth
references are quite
frequent:
geese run upon C
'shore! VI 77,10 (so JEA 29
p.
18)
;
Horus is like
a
lion
on
S
bank (so JEA 29
p.
16) VI 74,10
;
'1
plough up
the
water with my
(? ) from
upon
the
bank! VI 67,6 (thus JEA 29
p.
10).
bry-wdb Master
of the
reversion
Wb 1409 (4-5) OK
An
administrative title
known from
the
Old Kingdom
particularly
in
the phrase
try-wdb VwWnb
which
Gardiner
translated
'Master
of the
king's Largess in
the
mansion of
Life! [JEA 24,1938
p.
80-91] in
the sense that
he
was
the
man
in
charge of
the
king's
table
who organised
the
supplies and
provisions
for it
and also
the
reversion of
food
offerings
to
courtiers and relations of
the
king'
[Gardiner
op. cit. p.
88-9]. He
treated
wdb as
deriving from
wdb
'to
turn
bacle
and referring
here
not
to
divine
offerings which were reverted,
but
to
royal
food
reverted to courtiers.
This
contradicted
Wb
and
Spiegelberg
earlier
[Spiegelberg, 1929
p.
77
n.
10]
who saw wdb as
the term
for'shoreland!
or
agricultural
land'
over which
the
bry.
wdb
had
special control.
Whatever
the title
means
it is
used
archaically at
Edfu
and probably
from
much earlier.
The
title
is
usually
held by
the
king in
agricultural offering scenes :
field, king bry-nst
of
t
VII 71,11-12
;
alio
J"
VII 86,6
wine offering
ry-nst
532
VII 759
; s3
r",
13w
VII 212,5-6.
The
title
is
also connected with certain gods : the
king is
the son of
the
Lord
of
Ashmunein (Thoth)
divine
seed of
r-7
q
IJ
'I,
'
who reckons up
the produce of
the
fields VII 247,10
.
Shu
: the
king is
s3
'%,.
who
lifts
up
the
horizon 11119,13
;
in
the
Hymn
to the
Table
god
di. k
n.
f
tpw
-j m-b3b.
k
m sp-tp m rn.
f 'May
you give
him
the
food
offering,
C,
o
reverted
before
you on
the
First Occasion in his
name of
bry-wjib VI 155,2-3
and
6-7
also.,
Blackman
took this
be Shu for he
was connected with
the
royal
dinner
table and
food
altars of the
gods.
He further
explained that
it
was a title of
local idministrators
because
the
land
ultimaW y
produced
food
supplies
[Blackman JEA 32,1945
p.
68
n.
73].
try-wdb
seems to
be
regarded as a
'land
title'
here
and
Wb
may
be
correct to put this under wilb
shore!
for
the
wdb
land
may
be
specially
fertile land held
solely
for
temple
or royal provisions.,
The
title
can also
be
applied
to
Khnum [Famine Stela 9]
who
is
primarily a
land
god not an offering god.,
Otto
translates
it
as'Speisemeistee
[GuM
p.
631(after Gardiner).
wdnw
flood
Wb 1409 (10-12) MK FCD 76
The
word
is known from
the
MK
and meaning
is
clear
[c f. Peas. 131,102: Admonitions 13,4 GAS
z::
\
IT 0= 'Ir
P.
86
;
AEO 19*
=A
44, Hood 1 1.9 C.
QftI

-=
1. Spiegelbcrg
suggested
that
in
Coptic
the w
had fallen
away to
leave
AkN6
which appears as a
hapax in
the
Bohairic Life
of
Shenoute,
and again
the
meaning
'floo-d'
seems clear
(not Cr. )[W. Spiegelberg, Koptische Kszellen
ZAS 53,1917
p.
1341
-t
am,
C;; b
At Edfu
wdnw
is
a tenn
for inundation
water
in
puns:
m-.

V
qc=x
'flood
water,
it
pours over your
rields'l 325,11-13 (not
a particular canal as noted
by Wb,
the canal
sign
is
a
deLfor
a
large body
of water only).
wd weaned child
(after FCD 76)
Wb 1410 (1-3) D. 18
The
noun
is derived from
the verb wdt
'to
wean,
from PTs.
and
in
origin
it
may come
from
the
root
wdh
'topourout! It is
used atEdfu asavariant word
forchild: in
a
food
offering theking
is
533
(who
sets out nets
7) V 213,11
;a papyrus and geese offering
.
papyrus
for
the
ka
of
m wdd child
in
the
papyrus marsh'
IV 391,16-392,1' (reading
the
first
child as
b from 11 in
rdw
BEFAO 43,1943
p.
130 line 14)
; the
king is
the child
(h
n
.
y)of
Sbt
Ili
1220,12. Also
at
Dendera,
: the
king is
n whm-'nh
DH 121,4 1 king
of
hoth CD IV 25,9
;D
VIII 33,5.
dh fruit
-
Wb 1410 (4) GR
DG 107.3
f. 9,
e.:
5
.41
Cr. 498a; CED219; KH280 Oy-rAZ,
L
hieratic
ostracon
from
the
Tomb
of
Senenmut [D. 18 has
the
word
[78,4]
which
ayes suggested was
the
word
'fruits'
of
the persea
tree
.
previously attested only
in GR
texts.
He
rther
indicated
a connection with
I1
61
bear fruie [Wb 14 10
=
PAnastasi IV 12,91
and
(Philae
<1
335> Photo 403/4)
a
damaged decree
of
lboth,
and that
ultimately all
derived
)m wdb
'to
pour out'
[Hayes, Ostraca
and
Name Stones
p.
33-4].
lie
word
is
also
found
at
Edfu,
as
befits
the
fact
that
it
continues
into Coptic
the sbt-)fnd
is
ought with
the
branches
of
trees
heavy
with
r their
fruits IV 191,11-12
; the
rallel text
in V 123.2
replwces
this tenn
with
dqrwsn
,
corroborating the translation.
534
b
the
foot
J
Writings: direct
equivalent
Phonetic
change:
.
e-- 13
Error
:qa6
BIFAO 43
,
1943
p.
69
B Seth
Wb 1410 (9) GR
At Edfu B is
a
frequent designation
of
Seth in different kinds
of
text,
but
the emphasis
is
always on
his destruction
or removal
.
With
alliteration of
b:
the
king bb
n6
A"
VII 107,10
,
the nome
is
called
D-b3 because
of
db3:
%
141W
'Punishing Be in it' VII 10,1
.
He is
removed
from Egypt:
Horus
rwi
161A; Lr m-bt
Utm, VI 287.1
; possibly -22- -
iS
not allowed
to go up
to
Baket VII
197,11-12
; the
king
removes
the
anger of
6
LY
from WjJ31 VI 287,15-16
-
all
in
texts to,,,
show that the
king is
the
legitimate king
of
Egypt (for
example
bnk
mks*
bw-bbsw,
crown' of
justification). In
a
text
where
Seth is
slain,
Horus kills.
J
Xlsay
m-bnt
Sbt-X 111 188,15.
Be is
shown as opposing or threatening
Osiris
and
in
the
protection ritual, the
falcon in
the arms of -
Osiris w.
n.
f
t&y
he
smites
Be
with
his followers VI 146,7
and this
is
alluded
to
in
a
beer
offering : sm
because
of what
he has done
against
his father IV 261,18
.
In
the
Myth Seth
can
sometimes
be
referred to
as
Be
-&,
'
transforms
himself into
a
fire breathing
serpent
VII
121,10; in
a
damaged
text
6-1-l'
VI 122,8
; also
Isis
performed all magic spells
for driving
away
J
-%
from Naref in
this
place
(that is kept
away
from Osiris) VI 123,8 (Heracleopolite
nome).
The
canal text
of the 19th UE
nome
describes Horus
as
ttr 'carrying his
produce
to
hirn! (4tr is
normally
levy
tax)
IV IS9,9.
As Seth B is
treated
in
the
Same
way, often paralleled with
Horus
-.
in
an offering of
the
Two Eyes,
the
king
says
'rake
112i129,
V
to
be
your servants and the nomes, of
Horus
all together as servants'
111118,14.
The
word
is
also used at
Dendera in
a sistra offering :
btn CD 11213,10
and
in
the
geographical texts
here
:
in
the
11th LE
nome, 1Lb3JA rn
binw. f DGI IV 117
;
in
the
17th
UE
nome
'bbn.
nsJ1k m
binw 'punish Be for his badness' DGI 111 92. These
may
be
,
535
intended
as puns on
B- binw
and
B
may then
be
an abbreviated
form
of
Bin 'the Bad
one!.
Outside
the temple texts
B is
most often written with the
enemy
determinative
rather than the
Seth
sign.
The
earliest
is Tuthmosis III
textJ
IP'
[P. Vernus, Orientalia 48,1979
p.
179
and n.
121
;
Apopis
is
slain
J9
m-sM
Anclinesneferibre line 383 [Sander-Hansen, Anchnes.
p.
121
and p.
122
Teind]
;
Djedhor
the
Saviour
statue
line 93
ntf
Jq
_1
Lord
of
darkness [Reymond
p.
40
;
P. New
York 35.9.21
col.
26 (12) Seth is invoked iJ
"q,
sp-sn
Stb
sp-sn
i Usy
sp-sn, and
in
this
list
of
Sethian
names
bin is
not otherwise represented
[J. C. Coyon, BIFAO 75.1975
p.
362
n.
1
facing
text].
In
these earlier
texts the
stroke
I
or
is
a constant
feature, implying it is
to
be
read
bin
.
Derchain
suggested that
B
was a shortened
form
of
B3b3 but
then rejected
it [RdE 9
p.
25.
n.
6] but it
may also
be
a
form
of
B'r (Baal)
where
it is
not written out
in full for
superstitious reasons
.
The
writing of,
the
Seth
sign
16-y
alone coald also
%
read as
B
W
aba
Wb 1411
DG111,4by
Cr. 28a
;
CED 20 KH 21 B 4.1
The
nature of
the
ba
and what
the
Egyptians
meant
by
the term,
remained consistent
throughout
Egyptian
religious
thought,
from
the
Pyramid Texts
to the
GR
temples.
In
a sense
the
role of the
ba
comes
full
circle,
for
the
PTs
are concerned with
the
king
and
his
role
in
the
divine
sphere and the
GR
temples are concerned with the gods and
their relationship with
the
king. Between
these two temporal
limits
religious
ideas disseminated
amongst a
larger
group of
'ordinary
people!
but
the
concept of the
ba, for
one, remained constant.
The ba
of a god
is
a manifestation of
divine
power which enables the
god
to
communicate with other
beings
and
be
manifest
in
them.
The ba is
a visible, mobile aspect of
divine
power which exists at a supra-mundane
level
and
the
ba
of a god can
be
perceived or
felt in
the
mundane world
[See
:
iabkar,
A Study
of the
Ba Concept in Ancient Egyptian Texts, Chicago,
1968,
especially pp.
160-163;
also
in LAI
pp.
588-590; W. Ward, The Four Egyptian Homographic
Roots
Ba, Rome 1978, Chapter 4
p.
67 ff. Ile Root B3 Tossess Supra-mundane
powee].
At Edfu
the
ba
of
Horu is
shown as a
human headed falcon,
as
Horus himself is
a
falcon
god, and:
536
the
ba
of
Horus
provides the
link between 'heavenpt,
where the god
lives,
and the temple,
which
is
his
abode on earth.
The
texts
makes
it
clear
that Horus
:
fashioned
rr""
-
16
0"
heaven for his ba!
1543,18
;
Ls
FTA
and created earth
for his image (shm) 11175.9
; god qm3 pt n
el
ANr--
V 217,15-16
;
ir.
n.
f
pt m
h3yt
n
VIII 93,10
and on a mormary
level
"
heaven is
for 'A
e7ir-
and the
underworld
(d3t) holds his
corpse
(h3t) In 67,15.
As
a
bird-ba Horus flies down from heaven
to
unite with
his image in
the temple and thus
lives
there
in his
sanctuary.
This joining
of
image (Ka
-
statue) and the
ba,
the animate
force, is
a main reason
for
the
existence of the temple
-
without
this
union
there would
be
no
temple
and no creation, so the
texts
reiterate this
over and over again
.
The
main
day
on which
this
happens is
the
New Years Day,
where the
image
of
Horus is
taken to the temple
roof and, as the
first
rays of
light
strike
it,
the
ba
ofl
the
god unites with
his image
.
It is'?
T 141 10-

'day
of uniting
the
image
and
its ba' I
541,7
; amongst
the many references are : sm3 in
nl
sbrn n
Uf 1536,16-17
; snsn
On'
sbm.
k 1 564,9
;
IV 2,6
;
'Go
to the
Place
of the
First Festival
r sm3
)1&
hn'
shm.
f 1576.5-6
-, sm3 rn snn
On'
1
1537,8-9
;
Behdet
comes
from
the
horizon
and
dmd
%bs-f
m
bd. f 'his ba joins his image in his
sanctuary'
1549.5-6.
The bird like form
of
the
ba is implied by
the
use of verbs such as
bn 'to
settle:,
'%t
bn br
bs. f R 10,2
or sndm
1568.5
and one text
describes
the union of the
ba
and statue
thus :
13&
1Z.
pJLr m
b'w. k %lay
your
ba
pervade your
limbs' 1563,15-16 (to
give
the
feeling
of the
warmth of the sun
first
spreading
in
the
body).
.
0. P's
Edfutempleis
5t
122,12-15or
'heaven
of
hisbaon
eartW
IV
10,12
and
his ba
comes to
unite with the
wt IV 11,5
or to
unite
his-*?
- with
the san'ctuaryVlll,,,
93a
.
On New Year's Day
the
House
of
Behdet
protects
)k
1557,12-13.
This
event was also thought to
happen
each
day
at the
rise of the sun
in
the cast :
Horus
shows
himself in
the
cast
dmd
'L'
"I
shm.
f 1135,9-11
*. when
Horus
unites with
his
sun
disk (the,,,
visible
image
of god)
1138,1
,
and
Horus
unites
4L
his ba
with the
horizon (3bt) 1110,4-6
The ba
of a god can
also
settle on offerings
1497,1
and on the
images
of thegod
inscribed
on the
walls of the temple IV 18,1. The ba
can
leave
the temple
and return
to
heaven VIII
152,12-14,
where
it flies
over the temple
below IV 15,3.
'
fill
The
other gods at
Edfu
also
have bas
-
Re has
seven
bas
and
fourteen kas 1441,10-12
537
111355,13
;
lb
-V'
and
his ka V 6,5.
4%A
The
temple
is
said to
be like 'heaven
containing
6
-W
,
730 &W
VII 5,2
and
their
bas
unite with
the sanctuary
"L
VIII 122,17-18
;
IL'e'
711
are not
far from
the temple.,
for
ever
111348,2-3.
The
word
for ba
can
be
qualified:
-b3-hh-msw
:
Horus
'M2
come
from Re 113,17
heaven 1128,8-10.
e
which crosses
b3-%ps (WbI 412
-98-9
NK). 1128,10-11 for
example-,
The
sign
-SVN
can
be
read as
W
and also as
bik
,
though the
context of examples can clarify
the
V
situation : the
king Ln
t VI 157.1-2
; of offerings snm
C7,
P4
oil
'Your ba
eats after the
bas (or falconsy VI 223,12. The
ambiguity
here is
no
doubt intended.
Specifiebas:
afalconiscalled
ba
of
Osiris
who settles on the temple
in his
secret
form
of
the
Sia falcon VIII 145,4
; the
living falcon
at
Edfu is
called
1&"*4
VIII 144,13
.
In
a
very
different
use
,
geese were regarded as n sbiw.
k 'all bas
of your
foes' 1536,11-12
.
A'
T1
(85). Amongst
the names of
Horus,
are
ot
H 23 (84)
and
b3. i3btt'
easternba
This is
a particular
designation
of
Horus Behdet
as the
rising sun:
1! 7
+
-an-n
rising
in
the
east
VI 275,17
co shows
himself in Nut VIII 145,12
who rises
from Nun
VIII 152,15-16
;
in
the
Sopdet
nome
,
this
is
one of the
forms
of
Horus
u
OW
IV
38A
; as
gna
Hors
comes to the
horizon in his
secret
form
of
Behdet 1553.12
; the
benu.
bird is
:X
It4
in
the eastern
horizon. VIII 146,7.
b3. 'nb living ba
c
f. Wb 1412 (2-7)
of gods,
from NK
The
term shows
the continuous activity of the
Ba [2'abkar, Ba
p.
141-2]. At Edfu
the
phrase
has
various uses:
HorusBehdetis_'-k-lf
,
who, ca, me
from Re 1473,14-15
; an amulet protects
Re
and
V1299,7; HeterHorus&f 111186,8-10
; the
living falcon in
the temple,
'W'f in
the
Window
of the
Sia falcon 1416,8-9
upon the
serekh
119,12-13
.
In
538
a more general sense, when
the
dead drink in
a
libation text, their
bodies
are
like IV
148,5 [r'eferring
to
Osiris,
c
f. Cauville. Osiris index
p.
199
epithet of
Osiris].
b3-b3w ba
of
bas
Cauville
,
Osiris
p.
194
In
part of the
Sokaris
ritual
the
king
says,
'I
come
to
you
ba
of
bas
and ruler of the
Land
of
Silence V 293,10-11
.
In
this case
the
bas
are
the
bas
of the
dead in
the underworld
,
at,
%hose
head is Osiris. Ina driving
of
the calves
text also
'they
protect-V
V"
"(Osiris)
IV 242,7-8.
b3-mnb-nbt-lwnt
Epithet
of
Hathor
C& who comes at
her
time
(that is
on
her
visit
to
Edfu) Il 9,5'
[24'abkar, Ba
p.
10-1 U.
b3.
n-R'
BaofRe
-,
%A
ibis
term can apply
to
Horus Behdet: 13
who comes
from heaven V111 67.11
;
1123 (84)
also ;
it is
afso
the
benu bird
I?
'
ko-
VIII 145,1
.
Most
often
it
refers
to the
living
sacred
falcon
of
Horus kept
at
Edfu
:
1P,
"U 10-
great god standing on
his
throne
VIII. 109,15
on
the
'window'
in
Wetjeset VI 152a
; the
living falcon
on the serckh
VIII 148,8.
In
a procession where the
king is
carried on a chair,
Horus Behdet is brought 'to
embrace
6
upon
his
throne!
VI 93,11
and
'to
unite
J*
6 with
his
image!
VI 93,13.
Th
significance of the term
is in'its
ambiguity,
for it
can' equally
be Horus Behdet, it is
the
living
king, it is
the sacred
falcon
of temple
-
so that all are one.
Also in
the
form Cl
VIIIIIO, I;
f-V,
IY*4
I VI 156,5
361,11
again more
likely
the
actual
falcon, but
the symbolism
is
clear.
b3-hpr-jLr-b3t
The
temple
of
Edfu is bw.
nfr n
!
21&0 C'
'a
'the
place of the
ba
who existed at
the
bcginning'IV,
14,1
,
here
the
ba is Horus Behdet
as
the creator god.
539
b3-tkk fighting ba
Wb 1412 (10) GR
An
epithet of gods and
frequently
used
in GR
temples.
It is
a title
of
Horus Behdet
,
particularly
in
mariial contexti :
in
a
list
of attributes wr-pty
1 15 (26) [MG
p.
402
translates
warlike
bail
-,
in
wn p
-n
hs
texts
2rci
VII 308,14 C U-6j
IV 235,2-3
0-
IV 375.11
;
in
sm3.
hf tyw V 43,7
;
dr "JAN
JIlj
V
144,7
;
bull
sacrifice the
king is like
%j -'VH
31.7
sm3-db't2
S16
CL-j
VIII
20,10; V11127,16. In
various texts:
protecting
Behdet IV
330,7 V 14, 10 t7
k
4: 2-
VI 107,5 VIII 21,4
1 61
VI 14,9 11180,5
and also of course
in
the
Myth
VI 72,15
g gods
-
the gargoyle
lion 73,1 VI 623
.
It is'applied
to
other warrin'
as
Horus Lord
of
Mesen IV 112,18'and Horus Khenty Kherty is111jjZ,
4,
--J
V93,3.
The
phrase*also occurs at
Dendera,
where
it'applies
to
Horus
and
Harsomthus
:D
1189,9
;D
III
188,17
;D
11188,13
; at
Bab
el
Abd, Montu is Urk Vill 26 b;
a
block from
Armant has
a,
[Farid
.
MDAIK 35 66 (9)]
showing the
widespread use of the term
in
spite of the suggestion that the title
'aggressive ba!
was applicable only to
HoruS
of
Edfu [Lbkar, Ba
p.
86
n.
205
to
p.
871.
b3-dmd
united
ba
Zabkar [Ba
p.
111
suggested that at'Edfu
this phrase was a collective'noun-for all the
locally
13
rs
worshipped gods who were appeased
by
the recitation of -k
the adoration of
the
'ba-united by die.
scribo6 of
books
at the
Behdet festival V 125,5 (cited Wb V 463,2)., At Edfu b3-dmd
is
usually an epithet of
Osiris
: the
four Anubises bandage
the
flesh
of
W
--2x-'
[colLafter Cauville'
Osiris Doc. 3
p.
217] 1176,12; Osiris isl
JILN.
1188,4
; at
Dendera,
the
children of
Horus lift
up
the mummies of t?,
CD 11158.7-8
;D
VIH 126,12
also.
Osiris,
as a mummy,
-2
Ick
with all
his body
preserved and united
is
thus called
the
'complete ba! [Cauville, Osiris
p.
31
The
term
can also apply to
Khonsu however,: in
the
Chapel
of the
Leg (Room 22),
the
king is
the
living image
of
Khonsu 1268,2
; at
Bab
el
Amra Khons is
Urk VRI 837 i;!
-15
-rc-
Urk V11194k
.
Montu is
,
di
IV
AI&
m
dt-f Urk VIII 30 b
540
U
to
be
a
ba
Wb 1411 (14) Pyr
Ward
translates U 'be
endowed with supra-mundane power'. as a verbal
form, known from
the
Pyramid
texts
[113
pp.
74
-
771
.
It
also
has
the nuance of
I)e
manifese
U
present
in
a place
(templp)%
[Sauneron. ME 15,1963
p.
49-51]. In
this sense
it
refers
to a god
living in its
statue within
the
temple [HussonMiroirsp. 120
n.
21. The
verb
is
used
in
two
ways:
.
1?
- but P-n-R'
(1)
a god or
form b3. ti hut
a
Place (often
with alliteration of
b-)
;
Bodt
111205,15-16
also
IV 168,10
;
-1?, b
but bw.
n.
R' IV 319.11 hnt.
Bhdt-R1 VII 293,8. Other
gods:
Horus
of the cast
but Mrw 111126,3
;
Isdes
hut Btdt VII 127.11
;
Khonsu
wr
QL
,m
Bodt VII 288.3
;
Khnum
as
b3-wr
m
Bhdt
m s9t3
VII 270.16
; the goddess
gntyt;;
L
d'-"b
but Bhdt VII 266,2
; even the
king
e-
wnn
)I but Bodt VII 185,9
.
Also
the
bas
of
Amun
'Qk
4a
m niwt
(in
cities)
VII 105,14
;a
ba (of Horus)
sw
but bw. f 111200,3
;
Nekhbet
embraces'V,
-1?.
0-
but bw. f IV 170,6;
the
Djedu
ancestors
but Bhdt VII 279,13
.
Others
:V
174,17
VII 93.3
;
VII 125,10.
(2)
a place
is b3. ti lir
a god
'manifested
with a god' : wnn
Bodt
"Qte.
-
Jjr
nb.
f VII 180,14
B3qt
7; t%
JLr 3hty VII 182,5
;
]Uwt-bik '*Rl. e-
JLr Bhdt VII 183.3.
These
examples are all
from Sauneron (op.
CiL)
but
note the
following
are
incorrect
references :
V!
227,13 3b. ti
; also
V11 306,9
and
IV 239,10 is 'q.
ti.
This
use of
W is
also
found
at
Dendera
c.
f. D
VIII 112.1
of
bread
and at
Esna,
as
indicated by Sauneron.
In
a more general sense
W
can mean
"be
powerful' and can
be
applied to
abstract qualities :
tp b 0,
b3. tI
m
ib. kintegrity is,
mighty
in
my
heartCD V 27,4 [after Graefe, Aspekte 50
nA].
b3w bas
Wb 1413 (2)
to
414 (7) OK
Intensive
plural of
W
giving
it
special emphasis.
The dead
of various places could
be designated
as
b3w for, having
passed
beyond
this world,
they are
b3w
.
The b3w
of places appear mainly
in
funerary literature
and the choice of place may
have been by dictated by
political considerations
[Ward
541
I
B3
p.
77
-
80].
Bas
of
Place:
b3w-i3btt 'bas
of the
Ease
.
They
are
beings
who'gr'eet
the
risini
in'A*l
htt
n
k3J'the

+
AM
eastern
bas dance for
your
ka! in
a
hymn
to the
sun
barque H 3,1
; when
Horus Belidet
rises
e rising sun
111211,5
;
in
the
first
+!
also
1379.11
;
b3w
#
aaa
'
raise'their
hands in
praise of th"
C% 9k I-
hour
of the
day
,
the
king is
accompanied
by
OW
, IH 214,7 Ilie
scene shows these
bas
are
three
apes
[pl. 70 Ist hour] A
text
at
Dendera'gives;
the'arnes'of the
b3w-i3btt
and
here
lists four(CD IV 28.3-4).
so one may
be
missing at
Edfu, but in
a scene
for
adoring
Re in his
shrine,
four
ape
headed ba birds
qNCNQ
1=
9: 6
4
I"I
adore
th
Ie
sun
"
god
HI 212,10
-
(pl. 69 Ist
scene
from
right).
.1,4
-"I, -,
I.
I'''M,
b3w-imn tt 'bas
of
the
Wese beings
who appear at sunset:
Manu
receives
naa
peace
1379,12
mai;
'praise
for
therising moon
111211,13
; they'appearwith the
king
ffid
-- 111228,8
and the
scene at the
12th hour
of the
day
shows-'them
to
be four jackal
00
headed birds (pl. 73 12th hour).
'In
total then these scenes show seven
bas
which must
be
the seven
bas
of
Re
who
have
to
be divided
unequally
between
morning and night.
B3w-lwnw Bas
of
Helipolis
Wb 1413 (6)
They
are named
in
a
funerary
spell rb.
b3-lWnw
which appears
from
the
MK [Sethe, Die Sprache
fr das Kennen der Seelen der heWgen Orte. Iipzig, 1925, 'especially
section
II]. Ibe
text
which
became BD Chapters 107-109
and
111-116, involved
giving the
knowledge
about the
divine bas
to the
deceased.
t
Edfu
too
b3w-iwn
can
have funerary implications during
the
rituals of the
Sokar
Ch
I
amber are praising
the god
12'04,
'14-15
and
ist
wrt nt
'Great
crew
of the
bas
of
Heliopolis'
stand guard over
Osiris-Sokar 1191,6-7.
They
can alsb
be
connected with
the moon:
Isden joins
with" MIto,
praise the
moon
III
210,3
; part of the protection ritual
is- 0
10'o
protection of the
bas'of Heliopolis
who
make offerings on the altar of
Uwt-*3 (Hellopoli
j
VI 150,2.,
-
S)
iabkar
concluded
that textual
references
to the
Heliopolis bas have
.
changed over time,
showing that
as
time
went on
their original
function
was
forgotten. They
are not represented
as often as other
groups of
bas
and
in
general all groups of
bas
are either
divinised, dead kings
or
local
gods,
depending
5,42
on the context, which explains the
funerarY
nature Of sOmO Of the
Edfu
references
[Ba
p.
22-301.
b3w. P, bas
of
Pe (Buto) b3w-Nhn bas
of
Hicrac-onpolis
Wb 1413 (7-18)
and
Wb 1413 (9-10)
The
original significance of these
bas has been disputed.
though
from
the
MK
they may
have been,,
seen as the
dead kings
of the two cities, who were closely associated with
the
living king.
Ile
texts
at
Edfu
seem to maintain
this tradition, particularly
in
the scenes showing
the
bas
carrying
the
king
on a portable throne on
the
inside
enclosure wall : pl.
149 I
st reg. =
VI 93 ff.
Xlbr-
(: JD
'raise
up
his
majesty outside
the window of s3b-gwt'VI
930-10. The falcon headed
are also called lirtyw who raise up
the
1Lrty
falcon VI 94,8-9
and the
jackal headed
bring
out the
falcon
and
his
throne
VI 94,10-11. P1.154 is
symmetrical on the wall with
this
last
scene
=
VI 262 ff.
with
bas
of
Pe VI 263,11-12
and
Meraconpolis VI 263,13-14
; also
P1.153 2nd
ISM
'carry him (king--Re=Horus)
on
his
throne to
be
the
Lord
of
the
reg.
;
V;?
- 0
-111EX
(&
Nine Bows' VI 292.7
and again each group of three
bas has
a
line
of text:
Pe VI 292,17
and
Nekhen
VI 293,3
,
and
they promise
the
king
all palaces and
lands
of
Egypt.
Above
the scene of carrying
in P1.154, in
the
3rd
register the
bas
worship
the
newly crowned
king,
by kneeling
on one
knee,
their
right
hands
across their chest and
left hand
raised with clenched
fists in
a ritual
dance
reminiscent of the
Muu dance (possibly
connected with the
lmsw-kir
Yzbkar.
Ba
pp.
15-221. Here
the
bas
of
Pe
and
Nekhen
give praise to their
lord
and to the
fa Icon
and also rejoice
at
the
king
on the throne
VI 336,14.
A
carrying scene also appears on the
walls of the
Court (Room 1),
with
longer
texts
describing
the
duties
of the
bas V 38,1-39,7 (pLI13):
1? 1?
71
4DV 38,9
and
(unengravedcle)
38,14 bring
the
king/Horus
and possibly they perform
the same
functions
as the
rnsw-tlr
.
The,
carrying scene
is
clearly an old
kingship
ritual which
has,
therefore. a prominent
place
at
Edfu
10113 CM
In
the
Sokaris
chamber also,
during
the
rituals
dance
and rejoice
1204,14-15
in
the
description
of the temple %Mance
for
the
kas
of
Horus Behdet IV 11,7.
b3. Hmnw bas
of
Hermopolis
%0
Wb 1413 (11)
543
A further
group of
bas
who are mentioned at
Edfu
:
in
a
dw3-nLr
text, they are connected with
the
4c-i
moon
111213,1-2
and
here
they are associated with
the
N7
bas
of
Egypt 111213,8. PI. 69
shows
the
Hermopolis bas
as
ibis headed
and the
bas
of
Egypt
with
falcon
heads
,
each are either side of the moon
disk in
a
barque
and the
bas
of
Hermopolis
are
there
because
they
represent
lboth
.
They
seem to
have been
the eight
dead
gods of the
Hermopolitan
cosmogony
who were
buried
at
Hermopolis
.A
temple
was
built
to
b3w-'3w
and they are
invoked by Petosiris
[Khoiak
p.
291-6
and
iftar,
Ba
p.
471.
b3w
,
dead
ancestor gods at
Edfu
The festivals
of
Behdet
refer
to the ancestor gods of
the temple
by
the
word
b3w
Ire
in Edfu
and
take their places
V 13 1,10
; offerings are made
to
IP-
which rest
in
this place
V
1313
; ndrn
ib. tn
f
ii
May
your
hearts be happy, 0 living bas! 'V, 132,2;
7&,
live
with
their mummies
V 29,13
.
They
are all gods at
Edfu
and also called the children - op
e.
Fairman
noted
that
during
the
festival
a visit was made
to the necropolis and
its
purpose was
to
revivify and make oblations
to the'diyme souls'.
They
are
known from
mortuary offerings
throughout
the temple and
in
particular
the
ir
qbo snLr
'Offering incense
and
libation'
rites.
Ibis is
made
to the
Great Gods
of
Behdet
who are also referred
to
as
bas
and
their names
listed. Tley
are all
Upper
Egyptian
gods who existed at the creation and came to
rest at
Edfu
where they were
buried in
the
necropolis at the wish of
Re
,
to
ensure
the continuing prosperity of
Egypt [Fairman, Kingship
pp.
86-891. In
these texts: they are the execllent
bas in Behdet IV 85.7
; great
(Re
or
Horus) IV 83,14
*, their
bodies
are
buried but
lot
gods
begotten
of 3:,
rM
pt
D'"
Iw
'q3.
sn
their
bas
are
in
the sky over them
IV 240,34
; sim.
41k
P,
/A//
V 62.16
; they are
buried in
the necropolis at
Edfu-V" JV 103,10-11'-,
as a result of the offering whmsu
'nh
'they live
again'VII
118,14
; they go
to
heaven
to
live
with
the stars
VII 118,11
;
1151,10-11
;
V;
L
Ito
are
brought btpw
mortuary offerings
VII 118,7.1 Other
texts allude
to these
gods
V
ms-msw c(fering.
'bring to their offerings' and give offerings to
75,1-2
;
in
the temple
description
the rejoice
in
the temple
IV 17,12
when
Horus
the
bas
of
Behdet live
goes
through the underworld
to
light
up
the Westerners
at seeing
him' VII 81,9-10. Ile
temple
description
refers
to
ti-q? 011
ewho
give praise
to,
544
Re
at
festivals V 6,7. The
serpent
determinative is
to
indicate
their primordial nature and they are also
recorded thus
at
Dendera: DV 33 [Mysliewiec
wrongly connects
ihem
with
Aturn
they
are
in fact
the
dead
gods of
Dendera
,
Atum 11161
;a
further
group are
bas
of the
Spirits
who
fly in
the celestial vault
VM 111,12.
Ile
process whereby
the
libation
offering
brings life
to the
bas is described in
an offering text : the
bodies
of the
dead
gods are
in
the ground
,
they receive water
'their bas live
and
drink
of
life
,
for
their
bas
are
beside
the
bodies' 1382,11-14
;
by
the offerings
70'
, of
Behdet May
ye
drink
and
be
made whole
by
them'
IV 239,16. The
general application of the term
b3w fordead
gods'
is
shown
in
a
libation
and
incense
offering made
to the
Hermopolitan Ogdoad,
they are referred to
as
'who
make excellent their
bodies' 1289,8
and
Xlpl. 319.
These bas
can
be
variously represented as
human figures
with
long
wigs and was-sceptres
[PI. 91 2nd
rcg
IV 239]
or as nine mummiform
figures
to show they are
dead [XII
PI-328
-
1382]. In
the
Chamber
of
Sokaris
the
W rk-111
s3b
Wsir
are seven ape or ram
headed
men and
two
hippopota-mi,
who are guardians of
Osiris
and probably not the same as the
dead
gods of
Edfu. The
names of these
'4 ft
'.
ft
(Mendes)
-,
"0
F-3 '*
(Heracleopolis)
;
51
Ift
-
from
nine gods are
,,,
oD
It$
Horizon
of
Eternity
;

;
*i
4-
I
buried in
southemBehdct(IV
85.1);
l?
-11`>
cl-'OL
; and
in
general
-
Zabkar, Ba
pA248 with references].
'"
4D
Certain bas
can
be hostile
: at
thi
Festival
of
Bchdct db3 V 134,7
;
h3d
-Vv
'capture in
a net
the
bas
of the enemies!
in 2nd LE
nome
IV 23,3
; ro-geese are
nb n sbiw.
k
all the
bas
of your
fbe: e 1536,11-12.
b3w-Itm bas
of
Atum
-sacred
books
Ile library ('+)
at
Edfu
contains the
names of
its books, for
which a collective
term
is
111339,9 (for
the
library is like heaven
containing
Horus is rp-'
controller of the
sacred
booksM 351,12-13.
b3w-R' bas
of
Re
-
sacred
books
NVb 1414 (1) GR
Wis
term,
used
in &Is
specific sense,
data from
the
Late Period
only.
ChiginaUy b3w-R'
'Was
the
545
manifestation of the power of
Re
which could
be
expressed
in
sacred
books
and
in
this
way, the
V
descriptive
phrase came
to
apply to the
books
themselves
[Za-bkar, Ba
p.
49-501. Blackman
and
Fairman
made an extensive survey of the
way the term
was used at
Edfu [JEA 29,1943
p.
22-23]
Khonsu.
sw rn 'IL
'L
'he is
the
Emanations
of
Re (books
or a personification of the
ancient records) who
divides
out the
land'(the land for
each god and goddess may
have been
thought to
be deatailed in
the
books) IV 91,2 (palette
offering); the
enclosure wallis
inscribed
properly with
';,
'I
of the
First Primeval Age! VI 14,13
;
in
the
Satrap
stela
,
Alexander 11
restored
to their
proper places, all the
b3w-RI
of the temples of
Egypt Urk II

14,9 ff ,,
ceremonies were performed
by
the
king, 10
'' in
accordance with
the
books D 113.1. The
priests
in
the temple are
classed as
'great
scholars,
learned in
o
'1114,5-6. In
the
library,
this
is
where
the sacred
books
were
kept,
so the
king brings boxes
containing works, namely the.
best
of
lit
351,6-7
and the title
of the
books follow
; similarly
the
pr-md3t contains
--
-,
III 355A
it is
supplied with
6"SA-a
!
111339,12-13
; possibly
111348,5. The
names of
the
Great Seat
of
Re
are
in
accordance with
the
books
of
the temples
VII 22,6
; the enclosure wall
is inscribed
with*
Q
spells of
the
books.
Nfam. E 6,12.
-CLS
Thoth,
as god of writing and
knowledge is
nb-hW---Y&
*I
VI 278,1-2; #q3'j8?
j3-
V 91.2 (palette)
; the
king,
as the overseer of priests of
Thoth is 0a
servant of
the
b3w-R' 111351,6
;
he is heir
of
Thoth
and
"=7
(dw3-n1r) IV- 57,2
; also sim.
V
41,5
;
like Isden he is
nb-sllw
I-*
VI 278,1-2
; and nb
(dw3-R') V
57,5
; also
Seshat is
'q=; '
1-i"
-a
IV 299,12-13 (palette). In
a
dw3-nLr
text,
where
the
emphasis
is in
the prominence of the
liturgy,
the
king brings
the
ritual
books
to
Horus,
who say
%sp. 1
-9- -11;
1
.
f-
II

'I
receive your
books! VII 299,4. The
text
which
began
the
discussion is
in
the
Myth: 'I
revere your
harpoons
which are recorded
in 'V161,1 [Blackman
and
Fairman
c
f. JEA 29
P.
41.
Outside
these texts note :
P. Salt 825
,
7.5 describes
a
House
of
Life
at
Aby dos
and
ir
md3t nty
im. f 0:
,
13
'as for
the
books in it
they are the
bas
of
Re
which cause this
god to
live,
e.
(Osiris)
.
Another
aspect of these
books
then
is
that they contain the
Osirian
rituals
.
No doubt from
temple to temple the
b3w-R' differed in
their, exact content,
depending
on the
nature of the temple.
-546
god
[see Gardiner, JEA 24,1938
p.
167-8
;
Derchain, P. Salt 825
p.
55-58 ]. PJurnilhac XVHI, 21 has
a
similar use,
'Osiris lives
on
.
'writings
of
Re [so Vandier, PJumilhac
p.
131
and
; zj-
p.
206
n.
659
and
660].
In
a
Cairo 22180
stela
for
the
Isis
cow-(Ptolemy
I) line 12 is
parallel
to
Obw
[not
translated
by Spiegelberg, ZAS 34,1906
text p.
131
and p.
1331. Louvre C 232
mentions
priests who wbl.
idnw
n who
interpret
the mysteries of
the
emanations of
Re'
[after Gardiner, JEA 24,1938
p.
172-3
no.
43]. In
the
Famine Stela line 5 [Brugsch, Hungersnot V, 4]
p.
'
? c1l.
7%
and unrolls the
books'. At Dendera,,..
_
Imhotep
goes to the
Mansion
of
Life
pd.
1 -2
the
regulations'for rituals are mi nty
iw -19j&-
-0-
9
', '7N
like
those of the
Bas
of
Re
MD 11130
a.
These
texts
imply
that
the books held
ancient writings
direct Erom
the gods which act as
guides
for
the present.
b3w
might power
(of
a god made manifest)
Wb 1413 (12-17) MK
b3w is
used
in
reference
to some
being
or object which exists
in
or partakes of the essence of the
supra mundane world
[Ward, Ba
p.
80-1]. In
the
NK it
refers to the'wrath' or
displeasure
of a god, a,
reflection of the
idea
that
the
power of god could
bring
good or
harm
to man.
Edfu
texts continue to
use
b3w in
this
way:
foreign lands
are given to the
king h3m
n
'D
'bowing down
at your
might'
IV 57.4 (common).
cf.
Coptic: P. Ox. 107=KH493 561
b3
ram
Wb 1414 (9-14) OK
DG 111,4 he
goat
u
I&
Cr-39a; CED 23
-,
KH 24 84-PATE]
U is
specifically the sacred ram of
Mendes,
and the word
is based
an the root
U
meaning
'to
pour
out'
(semen),
as the
main characteristic of the
ram was
its
sexual potency,.
It is
not,
therefore. the
same as
U- ba [after Ward, B3
p.
112-1201,
though the
fact
that they
are
homonyms led
to such.
great play on the two
words that they
became inextricably linked
.A
scene showing the
king
and
four
547
apes adoring
Re has
the sun god accompanied
by
seven ram
headed
gods with sun
disks
on their
heads,
and the text
identifies
them as
b3s: Greetings
to
&
1- 3by 'your
ram/ba who
is
with you
AkhuIV383,16.17; Reiscalled'r--t*ilti?
'
JV 384,4
and each of the
ram
figures is
named:
3*-
blh-h'w
;
VL
swIL3
O'w
s3b
O'w OU Irw
L31
;
V,
sty
IV 384,18,
where each name concentrates on
the
sexual power of the
ram, rather than the solar
side of the
ba
.
1bough U here is 'ram',
as noted under
W,
seven
bas
of
Re
are
his
spiritual
manifestations.
Significantly
this
is Re
at
Midday
and the peak of
his,
power
[text IV 383,15
to
385,14
and pl.
107].
In
the
Mendesian
nome
(16th LE)
the chief god
is B3-nb-dd
and the geographical texts give
his
epithets
-4-Q-
r' U
sty
'ejaculating
ram'
IV 34,11 living
ram
IV 34,14
IV 35,3
and
-4, 40", is
protected
by
the
wd3t eye
IV 35.6
-
all puns on
U
ba/ram. The
corresponding
texts
in EV do
not use,
3*-_
as often,
but Horus here is
called sr-Yps
V
23,6and
VkSK=*3'-'
V23,9.
An
earlier
text
lists
pr as
the main.
town.
and as
must
be )ram'
epithets of
the gods, the sacred trees grow on
1334.3-8. Here
:
2.
but has been
written as
b3= ba.
As far
as
Ba-neb-djed is
concerned
,
he is
one of
the
gods at
Edfu
to
whom offerings are made, and
in
his
epithets
his
nature
is
revealed :
in
a
libation
ofering to
him,.
.,
is
said
to
be
;! k "' 1''Four bas (Re, Shu, Geb, Osiris)
united as one
VI 172,5 in
a
honey
offering'rfik
I, .
-zr
'Face
is four
gods
in
one,
he is Re
and
his
children
111258,6-7
;.
in
an
incense
offering
ftf
also
IV 302,7
-
308.5. Throughout
these texts. the epithets of the
god play on the
U dualism
:
twt
jit.
f
m
1171,14-15
:
twt
1; ?
L wr-%fyt
1172,1
82,8
;
1182,12
;
VL 1182.13
-44'
11P, IV 302.7-8
.
In
0
-110.1<77
a I$
all of these scenes
the god
is
shown with one ram
head, but because he is four
gods
in
one,
he
could
be
shown with
four
rams
heads (for
general comments on
Banebdjed
and
Mendes
see:
de Meulenaere
and
Mackay
-
Mendes II, Warminster, 1976
p.
178-180].
In
an amulet
text, there
is
a
list
of amulets
to
be
presented
by
the
kingi including
a
ram and a child of nnib
VI 299,11 [for
ram amulets
-
Petrie, Amulets
p.
44
and pl.
32].
1
548
b3
todig' 'hack
up
(earth)
Wb 1415 (12-17) OK ",
.
Z_
The
root
is
B3 II 'break,
open'
[Wad B3
p.
36ff]
with
the exten&l meaning
'to destroy'
or
'make
holes'. It
can also
have
the metaphorical use
'open
the mind'
hence 'to
teach"to
instruct!
.
At Edfu
the
word
is
used most often
in
the phrase
b343
which
is
part of the temple
foundation
ceremony.
Originally
thiswas the ritiial
where
the
king,
with'a
large hoe,
makes the
first cut in
the
earth to
symbolise the
beginning
of
the construction of
the temple.
Later, it
may
have'come
to
mean
the
complete excavation of a
foundation
trench
[Ward B3
p.
44 ff.
;
Badawy ASAE 54,1955
p.
551.,,
The
ceremony
is
attested
from
the time of
Tuthmosis III 'taking
the
hoe
and
tits
digging
the
earth
four
times'
[Montet, K8mi 17,85L
;
Barguet
,
Temple d'Amon Re
pl.
31 A]. There
may
be
an earlier
form
of this
in
the temple
of
Niuserre
at
Abu Sir [Kaiser, Beitrage Bf. 12
,
187 ff
taf.
4 Weinstein, Foundations
p.
- 12.
At Effu
and reaching the
limits
of the
ground
to make glorious monuments
in St-wrt'
where the
king begins
to
dig
a
foundation
trench
before Horus,
which goes
down
as
far
as
Nun. In
return the
king
receives all the produce of earth and
flood H 60,4-14
and
XII
pl.
371
which shows the
king
wearing
the
Red
crown and
holding
the
hoe.
J
7"
j 73Lq
q
C-3'
r-I mw
'dig
a
hole
to the
depth
of water
'and
14
snLy n st-wnp
digging
the
foundation
of the
Place
of
Stabbing for Horus
and
Hathor,
who give
might against
foes
and the produce of the
earth
111106,5-17
with pl.
61
showing the
king
wearing an
atef crown.
the
king
takes the
hoe
to
break
up'
the ground
in
the temple
for
qVI
Horus
who gives might and
Nun Ul 166,13
to
167,8
with pl.
64
where the
king
wears a capcrown and,
holds
the
king
takes the
hoc, but
the'text
is fragmentary VII 45,15
-
46,8
,
pl. unpublished
[summary
of scenes
-
Montet, Mmi 17
p.
85-61.
In
a wine offering the
king
says,
'I break.
'u'p
the earth ox 00
for
yI
11,11
,t
sh w
his
strength
and
in
Particular
Wis
agficultural
Mlls,
though
also with
the
sense ot'destroy
land.
b3yw
549
In
a text
for
the canal of the
Ist LE
nome
q
--o-
114
A.
ir ibt
nb wn
Imsn IV 22,3
c.
f.
'branch
of a tree'b'y
WbI 446,10
or perhaps a
form
of nbi
.Ik
b3yt hole
Wb 1417 (15 4,4.:
-16)
NK I-ate GR
Ij
Wb
quotes only three examples.
but Ward
added more to those
known [Ward B3
p.
49-501. b3t is
a
hole in
the
ground and
in NK
texts
it
was a
hole for
valuables
to
keep
them
safe
[Ost. PM 5631
-
terni
Gardiner, Hieratic Ostraca
pl.
88,3-4
also
Amenemope
10,21. It became
more generally apie
,
perhaps
for burials [Urk VI 127,151
and
P. Salt 825 VII
.8
Tefnut
appears
in
a
hole
of
9
cubits
deep, before
the tent
of a god
[Derchain
suggests this.
is
a subterranean place of execution
P. Salt
p.
128
n.
86
and p.
157
n.
38
; also
Schott, ZAS 65,37
=
P. BM 10081
; and study
by Ward,
SAK 5,1977
p.
271
-
274].
At Edfu however
the
word
is found in
the
foundation digging
text
where the
king
takes a
hoe
and
j
-;?
-
4
JXqqc-3 digs
a
hole
or
trench
III 19=06,5 [Badawy, ASAE 54 1955
p.
55L]
which
is
dug down
to
water
level.
b3t
may survive as
Coptic
grave
,
DG 109,8 bt
grave 41Ai
Cr. 28a
;
CED 20
KH 20
without this etymology
however, but
cE
Ward [op-cit].
i
bbt
niche
(in
the
wall)
cf.
Wb1455(10)NK
andb3b3WbI4l9(l-5)Pyr. -,
Cr. 28b: CED20; KH20'cave'. 'hole!
808-,
"
Ward [B3
p.
50-511
cites one example of
bbt
,
probably a
feminine form
of
b3b3 'hole'
with
the
reduction of the
3. In
the
Book
of
the
Dead, it is
a niche
in
the
walls of Lhe
burial
chmnber
in
which
magical
bricks
are placed
[BD Nav. 151
and
BD 310,8
=
Budge Chapter 137
cited
by FCD 82] in
the
'Chapter
of the
Flaming Bricks' [studied by J. Monnet, RdE 8,1951
p.
151-162].
At Edfu bbt is
used with
the meaning
'hole',
showing
its derivation from b3b3
.
Ward
notes that
it
ishole for
smoke and
incense [B3
p.
471
and
in
addition to the
Wb
references there
is
an
Edfu
text:
'3
the
lion, 'he brings
to an end to
one who attacks
CQ
-
his laie IV 111,8
-
where the
'hole'
of
a
lion, its lair is denoted by
this
word
[see de Wit, CdE 29 Nr. 57 1954
p.
33
centre].
550
(m)b3o
compound preposition
'before'
Wb 1420 (1)
to
421 (6)
DG 110,2
Cr. 208a; CED97; KH93
MMlk2
%
GG 178
p.
132 in
the presence of and as an adverb
205,2
p.
156 formerly; Junket
,
GrD 205
p.
154,
b3o is
written
for
rn-04.
At Edfu
m-W
is
used as
in
grammars :
'wy k3. k
q:; *
arms of your
ka before
you'
I
208,18.
It is
not as common as
informer
texts,
being
replaced
by
prepositions such as
brand brt.
dr-Wo formerly
and noun=
Primeval
times
Wb 1421 (11)
to
422 (1-2) OK
GG index
p.
563 formerly
An
adverb
'since before' i.
e.
former
times
-
also at
Edfu
the temple
is for
the
divine
winged
beetle
since
before
the
ancestors
Il 11,2
; the temple
is
on
its
ground of
formerl,,
times
(GR
use
Wb) 1179,5. Here dr-b3p is
used more as a substantive attached to
what precedes
it by
a genitive and
it is
used very often
in
the phrase st-wrtf jjr-b3b
'his
great place of
former
(primeval
times) IV 18,3
;
137 1,5 1561,14
C=M-
L -'0*
190,4
IV 54,15.
.
dr-b3h
as a noun
'primeval
times':
'the
temple
is
the palace of
Hor-Akhty bnty
from
primeval
times to the
ends of eternity'
Il 194,17;
mi wn
Irn
Z. 9-rrAsince
the time of
'9
-to
VI 11,4.
the
god
IV 13,2:
the temple
is
the
place of the ancestors
41?,, -;!
t
dr-m-b3h
beginning
Wb 1422 (3-4) Late
-
GR
A later development
of jjr-W
where
the phrase
is
more
like
a substantive
(see dr-b3h.
above)
=,
--u,,
VI 59,10.,
st-wrt.
f
Q)
his Great Place
of
the
Beginning 1179.3
;
115 1.1
;
111,8
551
b3b
,- to
beget
Wb
givei a noun
04'maleinember(Wb 1419)
and there
is
a verb associated with this
roo;
[for
the
noun
Ward B3
p.
124 ff. ]. At Edfu
there
is
a clear example of this
verb:
in
an offering text, the
king
is described
as
.1
1A.
-
Npr
ms n
Mnqt 'begotten
of
Neper
and
born
of
Menqee IV 65,8.
U
male member
Wb 1419 (14
-
16)
c
f. CrA7b
;
CED 29
penis
(? )
Ward [B3
p.
124 ff] derived
this
noun
from
the root
b3 'to
pour oue with
the
h
suffix,
thus
b3b
#what
pou( oue semen, thus
'phallus'. Wb
quotes examples
from
the
medical
texts
where
it
was a-
technical term along with
4nn
and
Lefebvre
suggested
it
was a term
for
the penis as an organ'servant
A la
micdon(WbI
419,15, Tableau
p.
39-41 451. The
term
appears as early as
the
MK in CT V 43f
and
Ramesseurn Papyrus IV,
c.
,
19.
At Edfu
a text
has III 316,16.
where
the
b3h is for
copulation
NP
and
thus
has
this more general use
(for
the reading of the
word see
ASAE 44,1944
p.
269).
b3llw
the east
Wb 1422 (8-13) Pyr.
In Pyr. 456
the
god of
Bakhu
was
Sobek,
whose cult centre was
in
the
Fayurn
or the
west of
Egypt
and
in
religious
texts
b3jjw
was originally a mountain
in
the
west-
[BD, Chapter 108
;
ZAS 59
pA3
ff.
the spell of
knowing
the
bas
of the
west
,
it is
the mountain of
b3hw
which
holds
up the sky on
that side
-
MK
texts
CT 11376
;
Cr VI 38 11.
From
the
NK however,
the word
became
a
term
for
the whole of the,
east side of
Egypt
and
in
particular where
the
sun rose
in
the morning
(as
opposed
to
M3nw
the
west,
Gauthier DG H
p.
4-5).
Originally
the word may
have been derived from
the town of
B3hw
giving rise
to the
use
for
the
west
and
later it
was confused with
bh'to
give
birth'
so that at
dawn it
was the
east which
'gave birth
to
the sun'.
This
seems
to
have been
the etymology of the word
for Egyptian
text
composers.
7be
word
had lost its
real geographical meaning and
taken on a mythical role
[IA 1 5941. From
the
BD
the sun
barque
rises
in B311w (BD Chapter 15B) [see
also
de Wit.. Lion
p.
156-7).
552
At Edfu
the
word
is
used often, primarily as the place of the
rising sun : the
winged
beede
psd m--
Itt- '0""'
H 9,10;
pmise to the
ka
of
Horus
when
he
shines m
112,12; Horus,,,

Ono
ZY
wbn
IV 16,8
;
Re
shows
himself in
tV'O
'1574,3 *,
drty
psd M
9;
0
add
V 40,13
;
Horus
shows
himself in
1k
00.,
a V 57,12. In
the
Khent labet
nome
(14th LE)
,
Horus /////
m& oa
tp
m
A13nw IV 33,2
and
throughout the
morning
hymn
to
Horus
runs
the
line, lie
rises
in
the sky
....
fT+ 1" .0
cao ,
sets
in IUnu
and rests
in Behdef 114 (15) for
example
.
In
puns : the
beetle
rns.
ti
ft
-,
j
107,
'd*ZVb3jL.
n sw
B311w 'and
the east gave
birth
tohim'IV 11,3
;
Horus
*.
I'O=
or,
2-&E
heisbomonthemountainoftheEasC.
As
with other words
forease, b3lLw is
used
in
a more
directional
sense : processions plir m
Bdt
AC=P a2 da
.
c-- ge-am
n
bwt-nir 'jo,
round
Behdet
on the eastern side of the temple'
1283.4
; gods are
in
,-
mm
-V
t;

C% as,
the
01
Ma
first
chapel of the cast
(of
the sanctuary)
1266,2
; the
Pronaos is beyond
the
sanctuary
Erom
*-.. rvj C--=
b3q
=
bk3 be
pregnant
b3q
moringa tree
cast
to
west
VII 5,1.
Wb 1423 (9-15) OK
An
oil producing tree,
indigenous
to
Egypt. The
oil
is
sweet and odourless and was used
in
perfume,
cooking and medicine.
It
could also
be imported from Syria [Germer in LA IV 206-7
;
Arznei
p.
373,
meaning only -,
Keimer, Garten
pflanzen
130,134
and
1127-281.
At Edfu
the
principal use of
b3q
wood
is
to
make the stick used
in
the sqr-W rite:
7 hit it (the
eye) with
al
0'
162,6
';
possibly
,
the
king
takes
',
-a stick of
baq 7 'IV 305,13
(after Borghouts)
and
further,
6,
V- I&
m
lrt-R ' 'baq
wood
is from
the
Eye
of
Re' 162,9. be
wood
here
complements the
OW ball
which symbolises the
eye of
Apopis [Borghouts, JEA 59
p.
138
top].
b3q
moringa tree
oil
Wb 1424 (2-9) MK
olive oil
(sic)
DG 123,4 V B.
I
I--
spelling
bgy DG 125.6
I SI-
I
553
b3q is
now accepted as moringa oil and not connected with olives
[LEM
p.
80].
The
oil
is known in
medical
texts
and
th6e
are
different
varieties of
it [Germer. Arznel
pp.
29-34]. At
Edu it is
used'in
the
laboratory
: the
king brings
to
Horus
"7
--,
'sweet
smelling
.
in
.4
droplets from
the
Eye
of
Re Il 202,5
-
perhaps used as a perfume or incense
base
product.
b3q
-*
be bright, be
clear
,
be
weU
Wb 1424 (12)
to
425 (17) Pyr.
''
b3q
and
b3q
the tree
with
its
oil are no
doubt
connected, perhaps
the
oil
being
prized
for its
clarity
and
brightness
and also
for its
soothing and
healing
properties.
Ile
glistening of oil too gives
it
this
beneficent
and
'good'
sense.
This
explains
the range of meanings given to the
verb
by Faullmer, from
'oily' 'brighe 'clear
of charactee toTortiinaie
[FCD 781.
,
; 1-
The
verb continues
in
use at
Edfu
,
though the causative
form
sb3q
is favoured in
transitive cases.
Of
places : sistra
'there is
no rage
t3wy the
Two Lands
are
bright! (happy) 1101,6.
Fields
: the
3ht field is brought
jA
VI 260,12.
%0
With Id
: the
Eye
of
Re
Aj
m sts
is'bright
and safe in
its
place'
(sqr-om3
text*- thus
used with extra significance)
162,12.
Parallel
with sw3d:
king
DA
Xm'
sw3jj.
k
nitt
'make
clean
UE
and make green
LE' 1570,14.
The flail is
.4
held in
the
right
hand 1480,8
and oft.
With
the sense of
'protect!
:
b3q
...
r
(Wb 1425,12 GR)
:
Horus diJ bpr
qsw.
k
r
nsn
'I
cause your
bones
to
become
clean
from
anger'
136,6
;
Mett. 184
also.
-
b3k
to
work
Wb 1426 (3)
to
427 (11) MK
DG 123.8
$
1
-
'
cf.
BkK-
'totanCED22; Cr3la; YH22
Used
at
Edfu
: the temple
-Ie-,
Jc,
m
irws
mnb.
ti 'worked
exc"ellently
in its form' II 11,10.
Making
specific
things: the goddess
Aqet
'&- "0.
%,
j t3w
who makes
bread IV 45,2-3.
-
b3k
'
work
554
Wb 1427 (13)
to
428 (15) MK
DG 1243 (c f DG I 11,1)
&--1 t-
Noun
which
indicates
'work' in
general : the servants of the temple
granaries
br 'at
their
work without endIV
15,6.
It is
also
'work' in
the
sense of the
products of work which are revenue exacted
from lands
and
workshops
.
Ile
word
is
usually
in
the plural,
but
can
have
many senses, ranging
from lire'
to
'taxes'and
it depends
on the
context within which
the word
is
used, as to
how it is
translated
.
71e
Egyptians
were able to
use one word
for
a whole range of meanings without needing to
be
exact
[see
comments of
Janssen, SAK 3 1975
p.
174-51.
I
At Edfu
:
Horus
gives
the craftsmen of
11oth
carrying
IV 42,9
; the
d9rt lands
give to
Horus
ly-1 I
IT 28,18
;
Asiatics bring
to the
king 130.16
.
In
these
cases
b3kw
are the revenues of
foreign lands
or'tribute.
b3kA Wb 1428 (16)
to
429 (5) MK
and
NK
A
rarer
form
of
b3kw, but
the
difference between
the two terms
is
not clear.
In
a
damaged
text this
word
is found
with
htr 'to levy
tax:
/// for
your
ka
htr
r pr.
k 'their
produce
is
levied for
your
house (temple)'IV 21,1-2.
b3kty decan
stars
Wb 1430 (12) GR
Wb
refers
to
Thesaurus
p.
133f.
where
Brugsch describes
the
with three spellings as
- I; =D
deriving from
1-1
'a
and referring to the
dem
stars.
His
texts
including
the
word come
from
I-
-1 (OP.
CiL p.
136)
:
;;
-
A
Esna
-,.
J?
lit
PWOM [OP.
CiL p.
147)
.
In
the
modem study of
1CPS
astronomical texts
JU r-NI
is
the
ninth
decan from
the texts
of the
Tombs
of
Senenmut
and
Sed I: AJ
Ll 17-k
(p. 120
n.
8b)
;D
j)q
'k
(number
nine) and also
in Late
temples
-j?.
775-;
C*
(p. 143
no.
8)
.
Ile
editors of the texts
believed bk3ti
to
be
a rising
docan
often written with
ws3ty,
but it
may not
be
the
same as
b3kw,
a word
for decanal
stars
(KO No. 315) [Neugebcuer
and
Parker, Astronomical
Texts III
p.
108
and
1571.
B3kty is found in
the temple
descriptions
:
'the Ennead
of
Wetieset
shines with
Horus
ml
555
m-bt
itn. f 'like
the
decans
after
him' IV IIJ
.
11is implies
there
were nine stars
(as in
the
-;
%.
chi) I Ombos
examples).
Further
the temple
is like heaven
with the two
lights
*
it
rn-Lsn
'the decans
with
them'V
6,10. As
noted above at
Kom Ombo (KO I
p252 no.
315)
the
.
R.
ID
*I
star-god
knm, is
accompanied
by
-9
at$
'nine in
numbee.
.
The
term
could
be derived from b3k 'servane
-
for
the
stars were seen as servants
(satellites)
of the
sun and moon.
b3gsw knife
Wb 1432 (4-5) MK
The
sarcophagus of a man called
Mentuhotep (p -
ossibly
I Ith dynasty) in
the
frise
of objects
has
a
tp
knife
and a
'knife [Berlin 10
,
Inscriptions
p.
228
no.
301. tp
is
the older word and was gradually superceded altogether
by
the
variant of m3gsw
.
b3gsw
,
with
the
change of m>b
[for
the actual types of
knife
see
Wolf, Bewaffnung
p.
39
; also
Mquier, Frises
p.
200].
I. *"-
-- I
f,
-,
- -...
1,11 -
At Edfu
the
b3gsw knife is
often
found
parallel with
the
bp
sword
in bpy
offerings as a weapon of
UV
war:
HB
makes strong
hands holding
-zr
111127,12
*,
in
a procession the
god
holds
out
the
hpe
and makes strong
in
the
back
of an attacker
H 35,11
;
Horus
gives
to
stab
(bg3s) bdXw. k 1292,9
.
In
similar
texts :
killing
the turtle
in
the
backs
of
his foes 1174,9
;a geni gives r
bg3s bd9w 1 189,17
;
Horus is b3-tkk
-
bdnw. r V 270,3
of
Horus
smites
his'foes VIII 97,14.,
In ow-'-r-stpw
texts :
Horus
strengthens
to smite
fos 1452.11
;
Nekhbet
makes strong'
'6,
-, ; z Q in
the
back
of
foes 1498,34
;
Horus
gives the
harpoon
and then the
zr
-- cz; w
cut up
the
foe 115,16
-
so possibly was also a ritual
butchering
tool.,
In
all of these
examples the
alliteration of
b is
an
important factor. At Edfu
the
determinative is
always so
it is impossible
to tell
if
a special
knife
type
was envisaged.
b3gs
to
stab
,
to cut
Wb 1432 (6) GR
-
Wb
gives
two examples only
-
from Edfu
-
both in
puns on
b3gsw 'knife: Horus
gives
b3gsw

556
bd
9w.
k
-
1292,9
;
b3gsw
r
bdgwk 1 189,17.
b3t throat
In
an offering text
Horus increases the rations
for
the
king
andJ
P,
sf r1k
tr
wnm
bw-wr IV 65,11
-'opens
your
throat
,
opens your mouth eating
food. The
word clearly means
'throaf
but Chassinat indicated
with
?
that
he
thought the sign was
incorrect
and should
be
I
Otyt. it-;,
may
be
read as
b3t
who as
Maat
is
the throat of god
(Wb 1416,12-15). Tle
word
b3t
is
usually
written as
ibt in later
texts which can stand
for'throaf
and'sistrum' sce-
ib3t.
b3A bush
,
shrub
Wb 1416 (5-10) Pyr.
DG 109,7 bush
L
J-.
Cr. 28a; CED20; KH20 943" BOY"
")
The
word
has
various uses and can range
in
meaning
from
wisps of com
[Peas. B1 10,15]
to
undergrowth
and
low
growing
bushes in
general
[Sin. B 5,18) [c f. Charpcntier
p.
230
n.
373
-
different,
types of plants].
At Edfu however b3t is
most often a papyrus
thicket and
in
particular
the papyrus
clump where
the child
Horus
was raised : seeing
it (the
temple)
is like
J
r-)*,,
17
the
bushes
around
the child
,
prote&ing
Horus in Pe
and
Depct VI 16,14.
b3t is
also a word
for
plants
in
general : the
bnt land is
pregnant with
...
(the
choice
of word
here determined by
alliteration)
IV 282,8-9
; the
Great
93-field
has
plants
including
I
lbX
in it VI 226,2
; mnh nt
lbr3J
TS44,
'
'bunches
of plants' are
in
a plant offering
VI 250,7.
The dual form
of
b1t
,
which
Wb
reads as
bl3wy [for it
can
be
spelled that way,
WbI 442,5-61 is
a
word
for Egypt,
and
is literally
the
'two
shrub plants!,
that
is
the
Upper Egyptian
reed and
Lower
Egyptian
papyrus, which are united
together
[examples discussed
and collected
by Blackman
and'.
L
rairman
JEA 36
p.
67
n.
19] VI 11,9
;
11188,10 11141.4
to%
VI 13 8,4 111172,18
M 1538,8 VI 252,7
L-6 0 dD
;j
, W"
IV 10,11;
111169,6
; aM
RT 35.95
n.
2
;
Brugsch
,
Dict.,
1143
;
MD IV 19
;D
111 117.10
;
MD IV 19
;
ZAS 46,
pp.
46,49. It
was suggested
(op.
cit.
)
.
that the
reason
it
appeared
as
bi3wy
was as a play on the word
W 'coppee. They
also'-
557
noted that the
feminine
ending
is
not
found in
the
dual
Ward
suggested that the root of the
words
for 'bush'
was
W
to pour oue
(semen)
and that this
was
the term
for
a self-seeding and renewing
bush
thicket
[Ward B3
p.
1341. "'
-
b3. t
tract of
land
In
a procession the
king brings
to
Horus
6
f,
-IV
0,
nh
tp-rsy
swr.
f df/////
-
seemingly a
name
for
an area of
land VI 35,16. In
this same text.
Horus is
called
hnt
!
PPO-)
e
'preeminent in
the
Mound
of
the
Ram'(VI 35,15-46)
which suggests
that the
word
b3t is
newly created word,
to pun
II dn'
on the
word
for 'ram'. 13t-b3t is
the name of
the sa6red grove
in
the
Mendesian
nome (a
I
334,6
and also'in the
Arsinoite
nom`C
EN-4, 0'
1343,12 ( L Gauthier
.
DG I
p.
24).
b3t female ba
-
epithet
of
Hathor
Wb 1412 (11) GR
i-i
I
b3t
occurs very often at
Dendera
to refer
to
Hathof,
perhaps
in
parallel to
Horus Behdet
as
the
ba
of
Re. Derchain
suggested
however.
that
it
was confused with
b1t,
a symbol of
Hathor [HQ
p.
5
n.
13
also
Fischer, JARCE I
p.
7 ff. Ut
symbol]
.
Ilie
epithet
is
also used at
Edfu
:
-jp- -CD
sbmw w3d
t3wy 'bat
and the
images keep
the two
lands flourishing' 1305,17
;
Edfu is
the place of
nbt
Iwnt
who comes e4t; y year
to
unite with
Horus 119,4-5.
W heaven,
sky
Wb 1439 (6-9)'
CED295; KH21
thunder
QFOy)6ISad'
The lustre
of copper, and the glowing of the metal
bi3
probably
led'to-tfi
metal
being
regarded as a
symbol of the sky and celestial regions.
The
word
bi3 'coppee
can also
be
translat6d
as
'lustrous'.
-
IjIliane [Mercer, PT Comm. H
p.
253]
and
thus the word
for
th6
metl came to
be
applied to the
sky.
The first
examples show that the sky was'not called
'coppery' but
that
it
was
thought to
be 'coppee.:
Pyr. 1 121a 'one
sails on
MY,
a notion which
is found throughout
religious texts
(BD Ch. 15 line 40
(Budge)
;
CT V 66 )
and
in later
texts the
full
equivalence of sky=copper was completed
when
the
word was written with a sky
determinative'.
a column swsbJqW.
&-
BhdtIlI238, l3;
J4
558
bq3. ti
n
h3yty 'the
sky
is
clear without clouT
111207.3
; the
New Year
procession goes to
the temple roof
to see
the
ba
of
Horus in
Jq
rX
1553,13
your
ba is
in heaven
uniting with your
image V31,1
;
HB
opens
his
wings and crosses the sky pth. n.
f,
J
m
nty. f 'he has
opened
the sky with
his horns' IV 23,10.
A
phrase nbi
hr bi3J describes
the sun at
Edfu
.
It has its
origins
in
religious spells such as
Re
shines
in his horizon
JJ
and
floats
on
his
coppe. -
(sky) Urk V 55,4-5
[after Lalouette, BIFAO 79 1979
p3521
.
In GR
texts this
is
written thus:
Horus
each
day 1379,10
each
day IV 150,12 Y-- 126,14
a-
p4ings of nbi,, r;
n qqj
each
day 1238,17 (also MD III 73a). In
these examples
the s
show confusion with nbi
'to fashion
with coppee, and the
original sense seems
to
have been lost.
It.
41
This deliberate
play on
the words
is
copied
from
text to text.
71e
spelling
r-j
Wt
may well
have becen
a mistake
for
pt
,
but in
the context of the phrase above the
reading
is
clear
[Graefe Bj3
p.
32 ff.
;
C. Ialouette, BIFAO 79
,
1979
p.
351-3].
b 13
copper
tirat-ore-
Wb 1436
to
437 Old
The
readings of the
writings
t: 0,
J7
have been
the subject of much
discussion. After,
**
1
0.0
/
000
Harris it
seems
best
to
read all onhographies
to
have been
the
later form
of the
word and eventually
it became Coptic
2orA
NT
as
Om ty
(q.
v.
) [Lcx.
p.
50-62)
which sems
'coppee. On
the
other
hand bi3 is
the older of the two terms and
in
the quantities mentioned
in Old Kingdom
texts
it
could not possibly
be iron. Ile
word
for iron W-n-pt
is literally 'Copper
of
heaven'
which
is
used
to
explain the
new metal, so to
begin
with
bB
must
be 'coppCe. Classical
texts
do
not suggest
that
a.
reads
Ornty
.
but
the sign group
a
ols i-
does
mean
'copper'
at aH periods
.
Ile
writing
does
not occur
in
the
Pyrarnid Texts but from
the
MK is
0
MI 437) in
a phrase
for'hard
coppee and
in
the
Sinai
texts
&ZI
,
*,
and
ZY
are used
interchangeably. Part
of
the confusion
over the two
writings may
be
that
later
a crucible
for heating
metal ores, was mistakenly read,
as
tm,
the
vessel or well of water sign, a mistake perpetuated
in
the
Coptic
term
for
coppee.
it is
also possible
that
W V'
or
.
*,,
refcrs
to copper
ingots, for
these
would
be Irilliane in
appearance
ordinary
copper ore cannot
be described
as this, so that the crucible sign and the
reading
W
with
the
559
root meaning
'lustrous'
or
the
like,
refer
to
'manufactured'
copper.
W
thus covers two types
of
copper: nuggets of natural or meteoric metal and copper extracted
from
ore
[For
early examples of the
word see:
C. Ialouette
,
BIFAO 79,1979
p.
333-353
,
especially p.
333
n.
2
to p.
334].
Inscriptions in
the temple of
Edfu
are made
in
JW-
-o',
,
IV, 8.7
=
VII 7.4
'
Do*
;
VII
3.7
; objects were made of
it
: an adze
for
the
Opening
of the mouth
IV 331,10
a
heart
amulet
)'
V'
hn'
s3wy
V 75,6.
NO
060 -
The
word
is
also used
in
a phrase
describing
the
king
as
lnbw-n-bl3
a wall of copper:
rA
It,
VI 13,5 1429,5
t'
06
V 304,9
;
(or
of the goddess
Wejeset Hor)
0
protecting
the
king, VI 304,9
; or
ibw-n-bi3
.1
rl,
11107.2
Noe&
11121,9
;
ibw
mnh
44
-
11177,17
and
inb
nV0*.
11
,,
Nl 75,6
and sbt-n-W
%I
a ob
j "V
:
VI 75,14 (Horus)
;-
t>
:.
around
Egypt VII 102,11. Ihe
temple
itself is lbw
n
o.
around
the sanctuary of
Hor-Akhty VI 6,5-6. These
epithets celebrate the
hardness
of copper and
its
comparative
durability.
In
the
Myth
m ph3 n
'your harpoon
with a
blade
of copper'
VI
9
83,13
- the
Ibbt harpoon
too
has
a
blade
of
VI 90,15
, _,
VI 238.9 b.
"00
V
154,10. Simiflarly
J,, T
,, nbi n
'the harpoon is
worked
in
copper'
VI 67.3
; the
harpoon is in
the
hide
of the
hippopotamus, in his bones VI 73,6
; c.
f.
.
0.
enters
in
-J
.
70
JI1
1145,5.
,, -

, , i
,
In
the case of the
harpoon
written as
there are examples of alliteration to suggest this
is
read
as
hmty (IV 343,8-9)
or
hmty, but
note also
hms.
n.
i hmty
rn
'I
slay the
Coward
with
oW0
the
harpoon' VIII 26.15 (though
this may read ,
m-'b
mty)
and note a writing
in Anchnes 6
000
using
the crucible sign
to
determine
W-,
A description
of the god
Min
notes
that there
is
i27 m
tp-f JLr
rdwy
'a
moon
disk
on
his head
and the circuit of copper under
his fece
-
referring
to the god walking on
the
copper sky
(not'trumpee
as
Esna V 353
n.
h) VI 22,4-5..
Nibbi
suggests
that the two terms
tmt
and
W
are
both legitimate
readings of
the
sign
[JARCE 14,1977
pp.
59
to
66
; also
S. Curto, MDAIK 18,1962
p.
59-69]
and
it
seems that to
differentiate
each reading as either
bi3
or
tmty
would
be impossible. There
are no
full
spellings of
tmty but
many of
W,
Lbut
the reading
tmty is justified by
using
the
alliterationof
h in
texts
.
0
560
Further
the crucible sign
d,
whether
it
read
bi3
or
bmty,
may
have become
confused with
the
harpoon
sign
3)
bmt
and so should
be
read as
bmty
and the
full
spellings of
W
were written
by
the
Egyptians
to
avoid confusion and enable the reader of the texts to
discern between
the two
readings.
Inevitably in
texts so temporally
diverse
and
beyond
the control of one overall editor, this
is
not a constant practice, so that the
uncertainties remain
in
the texts.
, t" -
W be far from
Wb 1439 (11-13) Pyr. NK. GR
The
meaning of the verb
is
seen
from its
earliest uses
Pyr. 590c 'gods
are
brought
]k
im.
sn m-'.
f
they are not
distant from him'
;
W7a
also with r
--t-
I, y
615a
;
636d
.a
use also
found
at
Abyd. RiLTabl 12
and at
Edfu
all
lands
are given to the
king
'k-ADC
c=w I
La- t,
-c:; Fb
-'"-
qc=m H
73,5-7
; aH the earth
AdL
r=
'they forsake
thee noe,
[Blackman, JEA 35
p.
1111
; all people over whom the
king is lord
they are not
far from
you
1 112,15-17
.
Fairman
suggests
that the
word
is
a noun
'disaffection, disloyalty' [MSS
slips] and a meaning
I)e fae
would
derive from
the
fact
that copper,
bi3
comes
from 'far
away' mines or the sky
[for
this
Toot meaning see
Graefe. BJ3
p.
9-12 further
examples
Meeks, An. Lex. 787.1280].
%;
Positive
examples of
the verb occur also
Pyr. 801
;
1016
,
punning with
'throne
of
bi3
copper'
Luxor (R II) in Daressy
,
RT 16
p.
55
mn n.
k irt-IIrjq
n
Sth ILr.
s.
The
only other negative
form
of
W-words is bl3t !
no'
,
m-b13t
(WbI 442 (1-3)
with also
Eb. 97,15
m-bi3
in
medical
diagnoses. Examples
were collected
by Gardiner [GAS
p.
52]
where
the
underlying root
is 'at
a
distance! 'get
away' and so
derive from
this
verb.
tp-bi3t
quality of
king
Graefe, Garanten
der Zukunft
p.
47-53. Wiesbaden
,
1979.
Graefe
collected and studied the
examples of
tp-b13
which occur mainly
in GR
temples
(see
also
BJ3,1971
p.
186
,
35). At Edfu
the phrase
is
used
thus :
in Maat
texts
Hathor
causes
-T
jq
a,
I?
to
be
engraved
in
the
heart
of the
king VII 91,15
; sim.
Maat is in
the
heart br Ir
T
0"],
lt
^m
IV 76,5
; the
king is
"c7 VII 254.16
;
in
the
opening
of the
Mouth
ceremony,
the
561
queen says
is in his (the king's) heart IV 243,9.
Primarily tp-bi3t
is
an aspect of
kingship,
a quality the'king
must possess
in his heart
to
be
able to
rule and perform the
duties
of
kingship
such as ensuring
Maat
or opening the mouth of
his father.
Fairman
traslated
it 'equity' [ZAS 91,1964
p.
5]
;
Cauville, 'compotement droie [Osiris
p.
123
n.
7]
and
Graefe
-'rechtes
Verhalten' (op.
ciL) taking
it
as a noun
tp 'bese bi3t
.
'character, behavioue
-
or
correct/proper conduce
.
Other
examples aie at
Dendera (often) Kom Ombo
bi3t
wonders
,
marvellous
things
Wb 1440 (7)
to
441 (11) MK
and
bi3w Wb 1440 (4-6) D. 18
This
general attribute and noun
is
used at
Edfu
as
in
classical texts.
It
can refer to
mineral produce'Of
places, perhaps specifically a term
for
semi-preciovs stones :
*
=h
of w'p-O
H 6,9
VI
00
11270,3
m
wonders of every
land for
the
kin
g
IV 43,6
; mountains give out
1PC`--7
1132,10
; the
king'is''-.
1,
=',
-.
AEL
"'"'in'Behdet
1176,17
;
170,4. The
temple as a
, mill
wholeis
imO;
f
'without
like VI 9.9
;
IV 3,9 -Ui' but
the emphasis
is
that these are
things
which are wonderful
to
see and
bi3t
is
often associated with verbs of seeing : m33
V 3,6
;V6,8
dg3
i3c
IV 5,11. The
spellings are consistent.
'
Also
se,
-
sr-b!
3.
In
the more magical sense of
'miracles,
marvellous
dags' (or
evi
'oracle! Posener, ZAS 90,1963
p.
98-102)
:
Harsomthus is
%="
-.
16C
sr
hpr V 233.5-6
; also
111268,1-2
and the
falcon
too
isc: "
-E
93'
wilt
11163,10 (c f. Graefe, Garanten der Zukunft
p.
54 Lord
of
Wonderful Phenomena).
bin
to
be bad
DG 112,3 ZZ;
I
--
Cr. 39a; CED23 SwtjN
Derived from
the
adjective
bin 'bad' (Wb 1442 ff. ).
In
a pun, extolling
Re iw 13pp
-mb- cL
his bad deeds'IH 341,8.
'Ap
I
opis
is bad (miserable) because
of
bin-rn. f Seth Ilis
name
is bacr
562
Wb 1443 (18) GR
Wb
notes examples of this epithet
for Seth
at
I?
endera only,
but it is
also used at
Edfu
:
in
a
'Slaying
Seth
texf
J
VII 324,9 VII 324.11 VII 274,8
J
A
V 47,7 V 165,10
UVII
308,11
and cl the
Dendera
I"I
examples :
MD IV 79
an ape genie
is
,
ObnnJJ
)Z
m
ibn dm
;
MD IV 62a
is
slain
by
a snake
headed
genie;
MD IH 20q in
a menat offering the
Idng
presents
the testicles
of
A
e. [for
references see
Goyon
,
Gardiens index
pAS one whose name
is bad
=
Apopis/SeLh
and p.
180
n.
7].
binw bad "gs
Wb 1 444 (1-9) Lit. MK
Derives from bin 'bacr
and at
Edfu
the plural
form
refers specifically
to the evil
deeds
of
Seth
and
his
--Z
followers,
where
it is
analogous
to
words such as
Lmsw
: the
king hr JLdb Us
?
Tr&
because
of
his
evil
deeds V 173.1
;
Hathor
impd nbd
?J
477#2 V 173,8
; nbd updAl
hrj
too
VIII 35,12
;
Apopis is lbad, =
J
oL
111341,8. 'Ile
alliteration
in
these
sentences makes
the
destruction
of the
badness
more effective.
The
word
is
also used
in
the epithet of the serpent
in
the
II
th
LE
nome
are
his bad deeds' 1333.4 (also from Geog. Pap. Fr. 14/5).
44e
X-
'Great
bik falcon
Wb 1444 (13)
to
445 (8) Pyr.
DG 123,7
V3
1
-
It
Cr. 48b
;
CED 30
;
KH 30
6H 6", 8HS
The falcon
as a sacred
bird linked
with
kingship is known from
some of
the earliest
historical
monuments
such as the
Narmer
palettte and the
Stela
of,
king Diet I ZAS 65,1930
p.
1151 Tf. %I.
Certain
Places
in Egypt had
a
falcon
cult and one of these was atEdfu whose god
Horus Behdet is first
mentioned
in
the
Step Pyramid
complex of
Djoser [Firth, Quibell
-
Step Pyramid II
pl.
17
;
in
general,
LA 1193-97]. In
the temple texts the
word
is
written as
:
Qks
or
75*
which can
both
also read
]Vr,
n1r, or
bik
.
Sometimes
the context can
help
to
determine
which reading
is best indicated, but in
563
general the ambiguity of the signs'is played on
by
the
scribes.
There
are some
fully
spelled examples
the
king is
established
like
91
'91
upon
the
serekh
IV 329,16 he is
established
in
p r.
J
t
(Edfu) VI 102,12
;
Raise
up
the
majesty of
V VI 11.8. Writings
are most
likely
to
be
read
U.
such as
am.
The
noun can
be
qualified:
lk
4s
IV 38,10;
1*
'3
upon
the serekh
VI 100.5
;
VI 303,15-16
J
'3
s3b
9wt
V 3,2.
One
of
the
seven
d3isw
sages
is
called
1295,15
;
but
the
ja
'living
falcon
who
is
upon
the serekh may well
be
either the
king
or
the
actual sacred
bird in
the temple
1123
(89)
;
in
the
16th UE
nome Cl
br
psd n m3-od
'Horus is
the
falcon
upon
the
back
of
the
gazelle'
1341,17.
bik
n nbw
falcon
of gold
(from
the
NK) WbI 445 (5-7)
'.
At Edfu
this
i
a very common
-(Vtt,
^A&., % C3,
designation
of
Horus
:
it is
the temple of
M 'W' ,b
IV 330.3.
A
'F1
'
IV 330,1
A; 2%
0
and
it is
the throne of
09
.4',
IV 10,8
;* -g
H 86,8-9. From
the
writings of
0a-
40
0
nbwt
it
seems that nbwt
is
not
just 'Gold! but 'the Golden
goddess', that
is Hathor,
who
here is
identified
as the goddess most closely associated with
the
Horus falcon,
either as a mother
falcon
or
as a consort.
Note
the
writing
for'Horus
of gold'
is
bik-niry divine falcon
Wb 1445 (24)
Writings
upon the serekh
(king) 131,11 198,17
; the temple
is
9
T: k
M
IV 10,8.
U-11i
In
the plural,
the gods of
Edfu
are
11,
(D
1562,11.
p
bik
ship
Wb 1445 (14-16) D. 18
From
the
beginning
of the
18th Dyasty,
the ceremonial
boat
of Lhe
king
was
known
as
iq N=Pb
'falcon' Urk. IV 9.5
and this may
have been intended
to show metaphorically the
speed and
power of
the
king
on water
in hisboat.
'The
falcon boat is
most often associated with war and the
564
cults of martial gods such as
Montu, Amon-Re
and
Horus Behdet [M. Werner, JARCE 23,1986
p.
107-123
;
Jones, Glossary
p.
1361. Tle
term thus occurs at
Edfu
:
in
presenting the evening
boat
the
king is '93
*9
'abundant in falcon
ships'
VIII 13,8
; also
in
this offering
Horus
gives
!
"%.
wr.
ti tp
itrw 'great
upon
the river'
IV 261,4. It has
a general use
but
the
king
-
IaI
seems to
be
connected with
(m)sktt boats
and
is
used at
Dendera
also
(D 11184,13)
bikty
two collar
bones
=
two
female falcons
cL
Wb 1445 (13) dual GR
The
morning
hymn
to
Horus has: drty
s3ty.
k brysn inbw
n
iwnn. k 'Your
.
two
falcons,
the
kites,
your
daughters
who are upon
the
wall of your shrine'l
16 (9) (after Blackman
,
JEA 22,1936
p.
104
and
MG 421
n.
99). The
two
falcons
are the collar
bones
or shoulder
blades
of,
f
.7
Horus,
a metaphor also used
in P. ChJ3. VII
rL3,2 :.
14mize-
rmnw
.
Gardiner.,
suggested
the translation
'dps
of shoulders'
[HPBM 3rd
series p.
5 I]
and
then
'shoulder blades' [op.
cit.
0=_7
e-
_"
p.
135]
.
It
also occurs
in MuK
rtA,
3 'his
shoulders are
living
JI
j2t
falcons'
Gardiner
also noted
that the terminals
of wsb collars are often
falcon heads
and these would rest on
the shoulder
blades,
perhaps explaining the origin of this term
.
He further
suggested
that the
collar-falcons were also
Isis
and
Nephthys.
bit honey
Wb 1434 (6-12) OK
DG 26,5 '9) 1
Cr-52b
;
CIED 32
;
KH 32 honey G81U
Xpiculture
was practised
from
at
least Old Kingdom
times
[ASAE 53 1955
p.
332
pl.
131
on an
organised
Lasis, but
wild
honey
was also collected
from desert
areas and
brought
as
tribute.
7he
association with
deserts led
to
Mn being
especially connected with
honey
and priests of
Mn have;,
titles
such as
bity. Honey
was used to sweeten
food
and
drink, in
medicine
(for
example
for
the eyes)
and
for
making perfumes.
Both honey
and
bee
are
denoted
as
bit
which may
have
an underlying
meaning'sweet'
[lA I
col.
786-789].
A honey
offering appears at
Edfu
which
is
made
to
Min
,
as the god of wild
deserts
and their produce
565
:
hnk
*(=%,
Z=
l406,7-'l6, lI9'6, l6-97,8. The
,
king
with a
Double Crown
offers
Vv
to
Min in
return
for
protection
by his
mother and the
uraei on
his head, it is
thusA
kingship
rite
[see
pl.
32b
,
3rd
reg.
l.
'In a slightly
different
offering,
--
rdi
k
;;,
'giving honey' is
performed to
heal
V
and make safe the eye as a medicinal use of
honey
which
is
received
by
the
ithyphallic Amon Pa-adjer,
repla6ing
Mn 1495,4-10. In
return
the
king
receives
dominion
over all
lands. Also
s1r
V
J1r!
O::
%
'raising
up the vessel containing
honey' is
performed
for Banebdjed
who gives the
king
power
to
increase his family.
attesting perhaps
to a
belief in
the aphrodisiac qualities of
honey 111258,2-7 (king
wears
Red Crown) III 258,2-7., With dates Onk, dbwor
q,
uTresenting
dates
and
honey
and
giving wine
to
Thoth' VII 169,11
-
170,9.,, The
text celebrates the
king
and
his lands
and
he is,
justified.
I
There
was a connection
between Hathor
and
bees
or
honey, for during
the
festival
at
Denderaeating
0 honey'
was
forbidden V 348,1. Cakes
made of
honey
were presented
during
the
festival:
%'y
jq
-0'
1%
(]m
an
IIIJ4
4=-J,
*n
(C-f-'Wb 1434,8 honey
as offering).
honey
and
date
cakes
!
14
and
honey
cakes
-
14 V 132,7
bity be king
of
Lower Egypt
Wb 1435 (19-20) GR
Derived from bit
,
as nsw
I)e king
of
Upper Egypt' is derived from
nsw.
-but
because
of the
Upper
Egyptian bias
of
the
Edfu texts the-
bit is
often subordinate
to nsw :
If
21-
,
DVrt 'you
are
Lower Egyptian king
of
Deshree (you
rule
the
Red Land) 1108,13
;
44
IY
,.,
you rule, south and,
north
1147.1. The
verb occurs
in
appropriate contexts and
is
a variant on verbs meaning'to nde!.
bity king
of
Lower Egypt
Wb 1435 (1-15)
-
bity
occurs passim at
Edfu. The bee is
the symbol of
Lower Egypt,,
perhaps
because
of the
more
obvious
flowers
of
the
Nile Delta, bees in
turn were more common
here. The
word
for king
of
Lower
Egypt is
spelled
thus:
j
IV 45,1; 11181,7'; IV 311.3; VII 4.4; 11188,5; *4:
%
IV
50,1; 136,12
;
lg
-
1154,4.
566
In bity-bityw
as a title of the gods :
Horus
4"41
H 28,4
VI 84,2.
--
-I"-,
biti-R' is
a title
which can apply to gods and also to the
king., The king is begotten
of
V 311.9-10 V 56.1 (harpoon
text) ; %a
(ir-pt) IV 87.16
dt
ml
j'j?
4%t3
at
the
word of
Re VII 36,13-14
.
Horus Behdet:
qj
4ff
-V
260,7,;
V"-jl'2,
CIV323,6;
4ch.
@-D-
V 324,8
and
in
the7th
UE
nome'You are
the
image
(sbm)
of
4-b6,0 9'
IV 178,2. The
epithet seems
to emphasise
the
kingship
and
is
not exclusive
to
Edfu, for it is
also noted at
Karnak
:
Opet 97, Osiris is
iy %CL
[de Wit, Opet, III
p.
138
n.
382
_,,,
for Edfu
rcfsj.
queen of
Lower Egypt bityt
Wb 1435 (16-18) GR
Usually
a title of goddesses at
Edfu Isis
0 of goddesses
1101.11
*,
Hathor
of
gods
1373,2
.
and often at
Dendera. It
can
be
used of queens,
for
example
Cleopatra VII [Troy,
Queenship
p.
197 D3/10
and p.
179].
b'
to engender
,
produce
Wb 1446 (7) GR
The Nile
n.
k 120
0 000
.
(
I
'produces
grain
for
you'
1583,8
.
7be
meaning
is
clear,, j
especially as this
verb
is
paralle
I
with wsn and q
W. 7je
word may read
Wh
with
the
h from
the,,.
-,
heart
sign
(3ty)
and therefore
be
an extended meaning of
W 'to flood'.
b'I flood
Wb 1446 (8) GR
Wb
gives only one reference
E. Piehl 11132
=
111 102,1,
where.
in
an offering procession,
the
king
brings
vp
qq
which provisions men.
Ile
noun must
be
related
to
Wb 'to flood7
and
as above the
final
sign
r4z-
is from h3ty
,
so that this
word
is
truly
Wh.
b'b' to
bathe in
567
Wb 1447 (1-4) Pyr GR
and
446 (13) GR
Ward, S*5,077
22'74-278
no.
4
and
in B3
p.
97
to
98.
Ward
showed that the
Wb
translation
of
'to drink'
the
blood
of enemies was
incorrect
and
in fact b'b'
means
'to bathe' in
the
blood
of
foes,
which also
helps
to
explain the
noun
b IbI
.
who
is
a craftsman
'who dips
or plunges' objects
into
glaze
(Wb 1447,5
;a possible
illustration
of this technique
in
Davies, Deir
el
Gebrawi II
pl.
191. The idea
of
bathing in
the
blood
of enemies occurs
from
the
Pyramid Texts
and
it is
a sign of complete
destruction
and power over enemies
[c f. Pyr. 2127
;
1286
and
BD 134]. At Edfu it is in
this sense
that
b'b' is
used, showing the type
of texts available
to
provide
bb'. However Edfu
expresses the
idea
of the
verb
WbI
with the construction
ir bb': <D,
m snf n
bftyw. tn
m
idt.
sn
'May
you
bathe in
the
blood
of
VI 77.8
; also
<13> ,
ei
V--
%% %, m snf n
bfty, VI 83,7
; also at
Philae
,
Ist Pylon, flagpole
groove, cast, south
face
rip
'
sw m snf.
f 'he has
6aihed
himself in his blood'.
A
verb
V (Wb 1446,13) is'
probably an error
for WbI
:
foes
are cutup
.
d,
-j
m snfsn
'Heker bathes in
their
blood' 1216,12.
'Me determinative r-6' indicates
a connection with pouring out
liquid
rather than
consuming
it.
Wnt
neck
,
throat
Wb 1447 (7-8) Pyr GR
Originally
the word
for
the neck of a
bird, from
the
Coffin Texts Wnt
was used as a
human
neck
[c. f.
Lacau 173
*,
414 loses
the
A-
determinative]. The
word
is
used often
in GR
texts
about offering
j
. 1j
,
9%
necklaces or collars : the wsh collar
is
on
cL
-
197,11
; the
bb
necklace adorns
J
1134,10;
a collar of gold
is for IV 391,9
; with
the
iry-bb
collar,
I
adorn.
111175,11
; uniting
c3
with
the
iry-bb
collar
111 191,2
; the
king
provides
his
mother
with
in
an
iry-h b
collar
text
Il 297,9. Also
at
Dendera
:,
D 11120,8
;D
111143,3
4.
D IV 17,4-15
; also
Urk. VIII 14m
.
It is however
rare
between Pyramid
texts
and
Ptolemaic
times. I-
Wr
to
right,
to make war.
Wb 1,447 (14-15) GR
568
Derived from Wr Baal (Seth) [survey
of terms
with
his
name
by Sauneron, BIFAO 62,1964 321
who causes chaos and
havoc
which
becomes
this verb at
Edfu,
usually
followed by
the preposition r:
a geni cuts out the
hearts
of
:
J-Zr*
I--- Bodt 'those
who
fight
against
BehdeC VI 71.12 later.
-
C]
C7
'these foes
c=.,: p -%M-
<=,, nbsn
'they fight
against their
lords' VHI 111,11- 12.
This
verb
is
only attested at
Edfu
and
Goyon
reads
X.
Sx-
as
Wr [Gardiens
p.
7
n.
81.
9-b'r
Lake
of
Baal
Wb 1447 (12) GR
In
the
12th7
nome of
UE
-,
the
lake here is
called
C= 1340,13. In
the,
geographical'texts
it is
the ww-land of the
nome and
Onj
contains
ib
w and
it
was
the
place where
J
-Hm.
9
and
his
children were opposed
by Horus 115,15-17 (. 15
1j.
);
'q
'-j
X
.
01 .
1'=Y C=3 IV 183.9-11
probably
the same text
but,
'M
I, da
IC Cy
destroye4l. It
also appears
in
the
Dendera
geographical
texts :
Dum. GI 11182
_jj9'v,
MD I 61a
; ==.
j
Ey ".
'with its
produce
[ Gauthier, DO V
p.
1 16-1171.
This lake
and the verb
Wr
are the only way
in
which
b'r, Baal is
mentioned at
Edfu.
there
is
not,
necessarily an equation of
Baal
and
Seth
as suggested
by Gwyn-Grifiths [JEA 44,
p.
81
n.
5].
b'
to
flood
.
inundate
Wb 1448 (11)
to
449 Pyr.
Used frequently
at
Edfu
with
the usual spelling
.7
X-C
sbt
1112,11 3ht 1112,16,; Most
often
Wh
applies to the
inundation flooding fields
hapy 3bt VI 206,7
;1
114,13.
In
a general sense:
flood
places with
(m)
offerings, good things:
b'O Two Shrine Rows 1113.10
b'O
storehouses with
ibr 1582,9
;
b'O
st-nfrt with requircments
IV 9.8
;
blo Bodt
m offerings
IV 11.10 Msn
m
bw
nfr-nb
V 181,16
;
b'O
pr.
bd
m
lnw 1 135,13.,
Stative
:
Bhdt
m
hww IV 18,14
;
31it
;F
hy
p3wt
IV 35,3.
With
the sense of
'fill'
other things : roads with
joy IV 54,7
; vessels
b '.
tl
with
hapy I
532,17
;
b'h 3ht (eye)
with
its
requirernnts
(pun) 1495,6
;
incense b1h k3 1499,14.
In
puns :
he brings -:;
ij
:
j
-F
e,..
l t
the
flood filled
with good things
VI 33,8.
569
Noun b# 'flood' (Wb 1448,1-8)
: as one of the
many names of theinundation
at
Edfu, for
example
1325,3.
The determinative
of the
word
is
the
benu bird,
perched upon a mound which stands proud of the
flood. It
perhaps mainly
derives from
the
inundation in
the
Delta,
where one could stand on a
hill
and
see the
world completely
flooded,
though
in
wider
bands
of the
Upper Egyptian
kile
Valley
this
would also
be
possible.
bw
pixe,
Wb 1450 (8)
top
452 (4),
DG 113,12
note
that
it is
not
Coptic Mk CED 77
Frequent
at
Edfu,
with the spelling
JIM.
IV 16,9. In
phrases:
C'273
t
place of
his heart's
6sire.
(that is
the sanctuary of
the
temple)
IV 2,5
place where one should
be (i.
e. correct or proper place)
IV 4,8
of
temple
foundations,
also
VI 6.3-4
;
VI 169,3.,:,
r--3
f
'k
bw J1r hm. f im 'place in
which
his
majesty
is' Wb 1451 (1):
.1M
Il 37,8
2 2&q gt,
02' 147,17
;
1103.3 1142,8-9
;
1235,18.
In
the
names of the temple
oiEdfu:
bw-wr 'Great Place
stretching
the cord
in,
c73'
_IV-7.5
.
in
the,
official
list
of temple
names
J
i3
.
2t.
'
aS
-.
-V
396,5
;
in
the cosmogonical texts
t7 C-3
VI 319.5
;
Jn
VI 184, land 2; Wadjet designates Edfu
as
J
r-3
111201.5-6.
bw-wsr
: the temple
is
d3
n
Wbn IV 2,1.
bw-bn-tftyw
. %1
1
'. '
"QV 396,5
bw-nfr
:
in
the temple
description
j
-6
C-3
tnW
IV, 1,14.
bw-titi 'place
of trampling' this
is
the place
in
the cosmogonical
texts
where
the enemies of
Re
were
defeated:
-J-
0
-c--3_

1119,9
;J
c-73
11133,15
;
et F''
VI 17,13
C-3
, -j
VI 18,2 0 Cl Yl 329A VI 329,9
. MCI
.
%r-j
VI 330,6; VI 313,15. In
these texts a number of places are mentioned which are
compounded with
bw. They
seem to
represent primeval
hills
created
for
various
deities
or as
features
570
of the primeval
landscape,
a metaphor
for
the
lowering
of the
flood
and gradual reappearance of small
hills. In
this
case
bw
may
be
a corruption
for bw3t 'a hill' [See index in MOET
p.
348 for full list].
'M
Note VI 177.11
;
183.10
J
C3
VI 184,4
J
E05
Ij
VI 184,13
'VI
182,8-9
C73
Ir
VI 184.2.
bw
with adjectives :
bw-w'Wb 1452,2:
we sit together
VIH 26,14-15.
bw-11sr Wb 1452,4 from D. 19
a sanctuary or shrine
in
the temple at
Edfu. it is
the place where
the
god
lives. In
the
Late Period
the term often occurs
in
the epithet qb-nmt m
bw dsr [c. f. Meeks,
BIFAO 53,1953
p.
110-111 for
examples and add
Vernus, Athribis
p.
184 doc. 149
p.
203 doc. 1721.
=I
At Edfu
this epithet appears
in instructions
to priests : qb nmt
--: 3,
C,
am
M
t/V
344,9
.
It
is
used
in
other ways
however
:
'q
,6
*':
--N in
purity'
1347.5
;D
1168,2 D 11164,8
; also
,
C3
the
king is 3p-jLt Pr
m33
M'
IV 121,12;
J d73
4-010,1570,17
'one
who
covers
his belly'at
seeing the sanctuary
(as
a mark
of
respect).
A
scene at
Edfu is
titled
'q
r
V3:
'N
and
it is
written on the walls of the sanctuary setting out the rites to
be
performed at
entering the sanctuary
167,3-13. P1.17
shows
the
king
and queen standing
before Horus
and
it is
the
first
scene of the offering ritual
depicted.
6
!)
-U bw is
also used
to make abstracts, such as
bw.
nhm
'rejoicing:
01
is before
you
IV 54,7
c.
f. Wb
examples under nhm
(Wb 1463.19 GR) from Urk VIII 55k
J
710
n
Hr
.
55g
n
b3. f 'to dance in
alliteration with
b. 7bese
examples seem to
be
the
same as
that at
Edfu
and read
bw-nh'm.
bw-sb3 'door
place':
in
the temple
description leads
to the eastern stairway'
IV 6,6.
bw.
wr great amount
(of
an offering)
c
f. Wb 1452 (5) GR
At Dendera in bread
offering texts,
a
type
of
bread
which
is
offered
is
55c
dM
III
I
wr.
tI MD III
without number
MD Il 45c. At Edfu in
a nome offering
Sma Behdet is
)c
-.
0-
brought
with
its
j
. 0,
-IPA
=-
IV 35,8
and an offerer
Wings
J
Zp
.
4:;
)d
E
VI 56,11,
where
the expression
bw.
wi seems to mean
'a
great quantity of a commodity' rather than referring
571
specifically
io
bread.
bw'.
nfr
bread
-
Wb 1452 (9) GR
At Dendera, in bread
offering texts
J
I
-1
is
offered
MD HI 55c
and pr m
4emb
Yn't
D 1184,11. The
term
is found
at
Edfu
:
in
an
'3, bt
offering :
b'# Bbdt
J
1,
so ,-
191,18
jM-I -1 1 14 Y-
]Vppwy
comes with
9
IV 47,6
; the
field
of the ancestors creates grain and
J3
IV 43,13
;
'millions
of
.
'inalistof-fbod IVAIJO;
anome text
pr m'%n'ts
V 116,5 (replaced in
the
parallel
IV, 184.2 by
J
where
the
identification
of
bw.
nfr as
bread is
not certain and
it
simply seems to
be
a portmanteau word
for
'good
things'.
Beinlich
argues that this
is
a specific offering
because
of the
context
[SAK 7,1979
p.
16
n.
49
with references
from
other
temple geographical
texts].
Context
alone then may
decide
the
meaning of
bw-nrr in
any one passag C.
bw3t Wb 1454 (17) Lit MK
.
c.
f. 455 (1) MK
DG I 15.1 high land
,
-*j
!
.
iz
The
word
bw3t
recorded
in
the two
instances in Wb
occur
in literary
texts
where
their meaning can
only
be
partially
deducedL bw3t has been
much
discussed,
most notabiy
by Caminos [LEM 374-6
from Lansing 2.1
and
8,4]
who noted,
like
-Blackman
earlier-[JEA
16,4930
p.
70 (19) from
Lebensmilde 91-93)
that
bw3yt
was generally associated with
fishing
and
fowling
.
It
was a place
with
bushes,
perhaps part of a swamp and
inhabited by
wild
fowl
and was written
in
these texts
1
*114
dc% 711
UI
Lebens.
also
Pleasures A, 4,8
;
but Shetepibreankh C. 2,2 determined by
I
or
!I=I
which
inclined Caminos
to
render
the
word as
'covere
a
Iiidden
or
hiding
place.
Gardiner
assumed
that a meaning
'hillocle
came
from
the verb
W3 I)e high' [AEO H 2318 1,
-
A 467
and
475
The
word also occurs
in
the
Blinding
of
Truth 4,1where Truth's
father is found lying Ilry 0 bw3t
,
and
in
the
Amuletic
texts studied
by. Edwards
,
where the,.
w3yt
seems
to
be
the abode of
demons [BPBM 4th
series p.
32
n.
17
=
BM 10321
vs.
26-27
;
P. Turin 1983
vs.
5
;
Michaelides Decree
vs.
8]
and
he
translates
it
as
'marshes'. The
word may
then
occur, on
the,
^A^%,
%
Copenhagen Apries Stela in
the toponym
IVA
QE' Ahe Hilr,
and area of the
10th Upper
572
Egyptian
nome.
Kees however
suggested that
here it
was no more than a syllabic writing
for Nbwt..
VAS 72,1936
p.
52
esp.
].
At Edfu
the
word
is
used primarily
in
pseudo-names
for
the temple and
its*
site.
The list
of temple
names
includes
102"M-a
Ele
V 396.6
; repeated
in
J
W9L
IV
17,7 'the beautiful hill
which came
into being
at the
beginning'. This
allusion to the
'beginning'
puts.,
bw3t
with words such as
b'yt
and q3yt. words
for
primeval mounds, and
in
the cosmogonical
texts
-y
T0n
k3-wr VI 11,3
one of the names of
Edfu
or part of
its
environs
s-.
j-fL,
aqq4
wsr-k3
VI 183,13-14
and
'
c'7j Lf- T
'made by Tanen becomes
VI 321,4-5. This latter
use. perhaps properly
'place
of extolling'.
indicates how
the
word was used at
Edfu
and that
here it
was seen as
being
etymologically
derived from bw3 'to
raise
up'whatever the truth
of
its
actual origins
[Sauncron, Esna V
p.
342
n.
(g)].
The Edfu
cosmogonical texts
do
not
help
to elucidate
the original nature of the
word
because. here it
has
primeval connotations and
is
some
kind
of raised primeval
hill.
In
other texts there
is
a possible example of
bw3 t
in its
original sense : the
Nile
rises upon
1113.2 (though
this could read
bw 'places)
; at
AOuibis, foes
are stain
in
J
V1
644be
vi
50,7-8
which could
be
read as
b3t "bushes'
that
is Egypt. Vemus
U=Iated this as
Tbuffd'
marshes
[Atluibis 258
n. a].
bwt
abomination
Wb 1453 (7)
to
454 (7) Pyr.
DG 114,6 hate,
abominate
Cr. 45b
;
CED 28
;
KH 29 etire
,
60re
The
reason why
bwt, determined
with a
fish, became
a word
to
denote
things which were
to
be
avoided,
both in
the
religious and secular spheres.
is
not
known. Ile fish
sign as a whole
does
not
appear at all
in
the
Pyramid Texts
and while
fish
may
be
considered to
have
a strong often repugnant
smell, they
formed
a staple part of the
diet
of
both land
workers and the elite
in Egyptian
society.
_-,
They
were
depicted
too
in detail
and with great skill
by
craftsman who made
the
Old Kingdom,,
mastabas, where they
appear with all the
flora
and
fauna
of the papyrus marshes.
These do
not
indicate
the
fish
per se as
being
offensive or
dangerous
and
it
may
be
that
like
the
-9k used as a
'bad, bird'
,
573
the
fish
was chosen as a relatively
insignificant
aniMal
, who
could
do
no actual
hann if
written
down
for
the
word
bwt
which represented
hateful
or repulsive things.
In
the
religious sphere,
Hornung
suggested that the
fish
as the
inhabitant
of the
primeval
Ocean
was
outside the
normal order of the
world and thuswas
banned from
offering tables
[for
this and
discussion
of other, opinions see
Camer-Wallert, Fische
p'.
80-85]
At Edfu
chaotic or anti-Maat actions are considered to
be hateful
to the
king, including
gs3
'bias:
IX
-
hm. f'gs3 VIII 122,12
.a
phrase gs3
111143,9
Y__ gs3
111266,14
AM
occurring
in Maat
offerings and
in
the
15th LE
nome,
Horus,
"I;
t-4
Y---
gs3
IV 34,8
; note
too
-
king isft 195,13
;
1HB
OP4
I`
pw
di hr
gs3
VIII 3,13 judges
.1e grgw
1521.12
; the
king
4'4
nm'
VII 91A A
variation on this
is
snms
(gods
of
Edfu) VII 255,9
sAmw
U
sn* ms
1'521,6.
Other
things can also
be hateful in
a
'Slaying Apopis'
text,
it is
said of the
king
-ZA
md3t
iry-m 'his
abomination
is
the
book
-of
the
helmsman' IV 80,12 implying
that the
king is
so
proficient an
helmsman
that
he has
no need of an
instruction book.
',
'
In
other cases
bwt
are
fitting
: the guardians of
Osiris
-k64 -41
Pv-
"w 'they hate
sleep'
1 ; 00,17
SIM. qd
1 167,1.
The
construction
bwt. f X is
a positive'statement which gives a strong negative,
for
the assertion
the the
king 'hates
partiality' means
that
'he is
not partiaP and
in
this
respect
bwt
may
be
PA
ety, Iogically connected with
bw
,
the
Late Egyptian
negative.
Alternatively in
a religious sense,
bw
may
have
connections with
'bw,
I
the
word
for both 'purity'
and
Impurity' implying
that
bwt
embodies originally the
idea
of religious or perhaps ritual
impurity. As
seen above
it is
not always,
used
in
this
way
,
but in
the
Late'Period it
came
to
have
this nuance above all and
lists
of
bwt in
each nome
led Montet
to translate the
word as
'taboo' (with 911 that this
implies) [K6mi 11,1950
p.
85-1161. In
this case and at this period
'taboo'
may
be
adequate
but
this
is
not, nor ever was the
simple underlying meaning of the term and we should rather see
it
as a method of classifying things
in
the
world around us
to create a social order and protect rcople
from
anomalies and ambiguities.
Ibings
on the
boundary
of classification or which
defy it
are
bwt [LA VI
col.
135-142].
At Edfu
the geographical
texts
in
the couloir mysterieux
list
the
nomes of
Egypt,
their
main towns,
priests, canals, pehu and
bwt-: from Memphis I 330,14Z14
=-
nk
hmw
m0r
3w. f [for full
574
list
and
discussion
see
Montet
op. cit. and comparison with
Dendera
texts and the
Tanis 'Geographical
ea
Papyrus]
note
the
spelling:
1335,11
J
44 v--
(note in
the
3rd UE
nome
the taboo
is
on
eating
fish 1338,3
.
atEdfu
itishippopotmus
and
harpoonee 1337,13).
Other
texts
repeat
these
forbidden
actions, especially at
the
festivals
of the temple,
for
example
in
the
Edfu festival,
as above:
db
msnty
(hippopotamus
and
harpooner), V 397,2
and on
the
3rd
of
Akhet
wnm
bit
rn n
'it is forbidden
to eat
honey' V 348,1.
The Edfu
texts show not only
the range of
bwt but
the
different
emphasis
in
texts composed
for
different
purposes and at
different
times and relating
to
different
places.
bb(t)
plant
Wb 1455 (8-9) CT Med GR
Reymond, Medical Book
p.
256.4
A
plant called
bbt
appears as early as the
Coffin Texts: CT IV 153p
where
it is
the eye of
Re
and
Aturn
appears
in it,
also
CT VII 424c
;
in Eb. 941 it is
used
to rid a
house
of
fleas
and
in
a similar
fashion in BD
chapter
32 it drives
away crocodiles,
leading Dawson
to suggest that these
last
two
instances
at
least
referred
to
Inuld
graveolens, a strong smelling
herb
which repels
flies
and reptiles
and
kills fleas [JEA 20,1934
pp.
45-6]. Germer
noted
that
other things can
do
this and one could
hardly identify
a plant solely
from
references such as these
[Arznci
pp.
262-3
; also
Aufrbre. BEPAO
87,1987
pp.
21-221.
In
a
demotic
text,
P. Vindob. D 6257 Col-x
+
XIII (35) bb3 is'to be
crushed with
human
miW, and
then
used
to cure a
female
complaint
[Reymond,
op. cit p.
120-1
and p.
256
noA91
At Edfu
a
list
of plants of the
Great field includes VI 226,2
;
in
the
filling
of the eye
text,
Horus fills
the pupil of the
eye with
VIII 136,12
=
Philae 1105 (9)
and a
similar text
at
Dendera
.
Thes. 141
mh
3ht
m
These
are most
likely
to
be
copied
.W
texts,
or
from
a master
text,
but
all references provide
too
little information
to make a positive
identification
or even
to
identify
this
plant with
the earlier examples.
bb
- something used
in hunting hippopotami
Wb 1455 (7) GR
575
t^
Among lists
of equipment
taken
by hunters in
the
Myth
are
V12l5,6;.
Jjdxt-`9
44#
VI 217,6. Alliot believed
that the scribe originally wrote a collar
determinative for bbt 'collae
which could
be
clearly seen on the plate.
In fact
pl.
580
shows
Vt3
clearly written and on
pl.
578 (not 528
as
Alliot
gives)
has C: =4
,
clearly,
though across a
join
of
blocks [Alliot, Culte
I
p.
744
n.
2]. He
translates
it
as
'flotteurs',
a word
.
otherwise unattested
for floats
used
by hunters
to
hunt hippopotami.
bb
coUar
Wb 1455 (6) 25th D.
oft
GR
0
The
earliest
textual
reference
is Piankhy 112
J-1
*,,
,
F
A.,
--
made of precious stones.
Grimal
comments
that
'this important
collar
is
more
than a simple
'tour de
cou"
[Piankhy
p.
149
n.
453]. It
may
derive in
origin
from
the word
bb for
the upper part of
the thorax,
for
the
bbt
was
designed to
cover the whole of this area
[c f. Gardiner, AEO I
p.
18-191.
The
term
bbt in GR
temples specifically refers
to the
^; O -11,
--
type of collar and
it is
used
3 6Q
tr
synonymously with
Iry-th. In
offerings of
the
latter,
the text
refers
to
111175,14
W
Hathor
receives
to protect
her
throat
111191,6
and the
king Ir ln
to
Hathor
170,4. Conversely in
offerings of
bbt,
the term
iry-h is
often mentioned,
but in
wsh-collar
offerings, neither
term
is
common and
in fact bbt is
never used, suggesting
that
wsh and
bbt
were
different types of neck adornment at
this time, though the
determinatives for
the two
do
not make
this
clcar.
Examples
of
bbt
offerings :
Onk
for Horus
and
Isis 1134,8-16,
the
king
receives
the produce of the mountains
(that is
precious stones and metals)
,
pl2lb
U
is
offered;
bnk
C61
to
Hathor VIII 2.4-13 (pl. 655
top
left)
and
'ktj
to
Hathor VIH 130,13-131,9.
In
the
latterjext
the goddess enumerates
the metals and minerals she will grant
to the
king
: gold,
silver,
lapis
and turquoise, and
the collar
is
made
by Tanen
with
the
king
as
lord
of craftsmen
.
Also
hnk
*L
A
lik 146,12-17 (emended from
pl.
228),
where
the
king
as
the
son of
Sokar
presents
the
fry-hh
of gold and precious stones
for
the adornment of
Hathor,
who returns the
natural
vW
resources of mountains and quarries.
This lbthorian
adornment
is
also offered at
Dendera
and at
Assuan in
the
Isis
temple
[Assouan
576
p.
88-891
;
Philae (88) PhOL15
also.
bbn to
wriggle I
Wb 1455 (14) GR
17
Wb
quotes
MamE 141.15
which
describes the
living
creatures of the earthgoing on
four legs,
going
on two
legs
they
bite
with
their mouths and sting with
their tails'
The
text
refers to
snakes or reptiles going wriggling on
the ground.
A
text
in
the main
temple uses
bbn in
a
slightly
different
way : the
divine
eyes of god are praised
'they
are
firm in
their places n
Ipysn
,
%-LA h.. " -*-
.
j
_h
-,,, they
do
not
fly
out or wriggle,
that
is 'are loose
and rolling'
IH 31,4
-a
more
metaphorical use and perhaps related
to
bb3
or
bnbn.
bbt throat
Wb 1455
(5) GR
The
medical
texts
have
a word
bb.
ytcollar
bone (Wb 1455,4
;
Wb Med. 246-7
;
Lefebvre, Tableau
28). Gardiner
noted
that
bbyt
and
bt
were probably
identical
and seem to
be
the upper part of the
thorax, over
the clavicles on
both
sides of the
body [after Breasted
,
P. Edwin Smith
p.
349
;
AEO I
p.
18-191.
The
word
is
earlier than the
GR
texts
but its
origins are obscure and
Wb
quotes examples
from
E. Mam.
'and Urk VIII 7b. It does
also occur at
Edfu
: the
king
says,
bsnJ
J
q-
jn
UJ,

'I have led
the throat to
your
ka' 111194,4-5
.
in
a
Maat
offering,
bbt is
a synonym
for Maat.
c.
f
also
CD 11 191,1
w311 rn
0; Mam E 89,14
;
90,3.
bn
In
an
ir-hpt
text, the
king is
upon
his
throne
in Pr-Wr, hr k3t Or
rmn
Ut
hr
W itn On' Prty 'raising
up
bn
wearing the plume, raising
the
disk
and uraci'
IV 87,17
.
bn here
is
evidently some part of the
crown or
headgear
of
the
king,
perhaps made of wood as
indicated by
the
tree
deteminative
or part of a plant.
bn
negadve
-t
577
Wb 1456 (6-12) NK
cf
Cerny-Groll LEG
p.
206 13,4 for introduction
bn
occurs rarely at
Edfu,
showing'that some
Late Egyptian influences
can
be found
:
bdnw. k
vqm B3wy 'your foes,
they are not
in Egype VI 50,8.
bnw bird
Wb 1458 (3-5)
The
earliest'reference
to the
b
nw
bird is Pyr. 1652b
0
'You
arise as
the
bnw bird
of the
bn
stone
in bwt. bnw'
.
Ile
reading
bnw is
a guess
but it
would
fit
the
text
here
as
it
puns on wbn and
bn-stone. Whether
they are all etymologically connected
is
unclear
and
is doubted [Baines, Orientalia 39
p.
389-4041
,
but
the
bird here is'not
the
heron',
which was
later''
used to
write
bnw,
and the
use of wordplay
here
masks
I
what
is
presumably a very old religious
tradition.
The
nature of
bnw
as a
bird
symbolising regeneration after
death
and
triumphant
resurrecti on
is
embodied
in
the
Greek
myths of
the
Wfvtt
[LSJ9 1948
a-b
,
also means
Phoenician,
thus purple, red,
date
palm and the
fabulous bird
.-
for
the
bird in Egyptian
and classical sources see
LA IV 1030-10391.
At Edfu
the
bnw
occurs often,
because
as a solar symbol
it
provides a counterpart
for the falcon
of
Horus in
order to provide a
fusion
of
Heliopolitan
and
Edfu
sun creation maditions.
The bird is
one of the ancestor gods ai'Edfu : '-r?
oci
f
1173.18
T cl
j'
nLr
bpr
.
ds. f
qm3 sw ms sw
IV 241.7-8
Aram
hiaded
god
called
9psis
said'to
become
19
hfd
r pt m
HprI 'who flies
to
heaven
as
Khepri' 1149,15 (and
pl.
22a Ist
reg).
Ibis is
a pun on
W
'ram'
and
W 'the benu'
.
because
the
benu
can
be
thought of as
S,
VIII 145,1
and also
Horus Behdet
,
'his
noble
ba becomes
JI'
1124 (139)
so
in
this sense as one of the
nine gods at
Edfu
,
the
benu is
also one of the nine
bas
at
Edfu. Similarly in
a papyrus and geese
47A
is
the
Lord
of
Hwt-bnw
-,
the noble
ba
who comes'-from
Osiris I
offering
-rR--
301,11-12
,
perhaps reflecting
that the
benu is
the ultimate
ba
-a
renewed
life force, living beyond
death,
an expression of vital sun power.
More
unusually
in
a sistra offering,
Nephthys is
the
goddess
who
'makes
well
j
-*tra
I
and protects
him VII 308,2.
The benu
also appears
in
toponyms
unconnected with
Heliopolis: in the 18th UE
nome,
the
god
is
578
in
Im
which contains goifs efflux
1342,10
;0 rF5
75 'e)
1307.11
sim.
[for wt-bnw
in
general and
in
other nomes see
Gauthier DG IV 66-67,
where
there
is
a
bwt-bnw in Heliopolis].
In Hnt-13bt (14th LE)
the
agriculau-al
land is
called
eCCC
Iftr
V 22.1-3
and
W
14 V
WW,
5?
U'l
IV 33,6-8
.
in
the
latter
text
Horus here is
called
Yps
in
the
horizon
who settles
in heaven
on the
willow
(tp-tr) IV 33,8. Ibis
allusion to the
IM
settling upon
the
willow
is
also
found in 11110,14-15
and
is
a mark of creation
in
cosmogonical
texts
(though in
other examples
it
can also
be
a
ba,
a
bik
or
Horus Behdet
who sits on the willow, perhaps all of
which are mythologically
interchangeable,
for
examples see
MOET
p.
25
n.
7).
A friezeinscription
on
the
inside
of
both
pylons alternates
benu birds
and
falcons,
each with a small
text
describing
their creative role and
beneficent
aspects :
VIII 106.10
to
108,3 benu is
named as-10S
Yps;
U
flies in heaven in his form
of
Re (western
mole) and
VIII
Y9Bhdt;
////
;
--rl-
11
144,13-146.9
AW
Ubt in
the eastern
horizon (eastern
mole)
0
(plates
unpublished
CXCII
and
CCO.
717here is
also a type of agricultural
land
called p3-bnw.
Fairman
originally read
the term as p343
meaning
'Egypf [ASAE 43,1943
p.
269
and
MSS
note to
V 85.10
-
t3,
reading
due
to confusion
with
-J- 3ht
=
t3l
and
Reymond
suggested
'the Primeval Age', [ZAS 92,119
n.
4], but
more
recently p3-bnw
has been
suggested as the
name of the agricultural
land
at
Edfu [Cauville. Essai I
p.
225
n.
2]: in
a sht offering
Horus
gives
-,
t,
to the
king 11118,11
; the
king is
nb
13
W
V 209,2; Horus is
Q)
V 44,3
; the great gods of
Edfu
are rulers
in
VII 58,11 V 85,10
;
in
a text
for
making the
Great Place
thrive, the
king 'takes
taxes
from 13
1
IV 346,18. Further Horus
causes the
land
to
be lit
up
13
and
all people
live
at seing
him V 376,12.
bnbn
to
make
flow
Wb 1459 (19-20)
GR
c
f.
also
ITOMIT6r-A
to
overflow
KH 147
',
CED 125 from
redup.
TlOt'
'to
pour
I
c
f. Baines, Orientalia 39
p.
389 ff.
on
bn
roots
in
general.
Related
to
bn 'to
create'and
bnbn 'to
ejaculate(Wb
1459,17) in GR
texts
bnbn
rcfers
to the
flood
579
of the
Nile
and
has
an
irregular
spelling:
Transitive. Horus 4'py
and makes the,
fields
grow
(Donation
text)
VH 246,7
Horus
-A
Tr h'pY (Field
text)
V 145,17
the
king h'py
m
tpbt. f 1 485,5-6
(libation) ' 1486.12
also ;
Horus h'Py
...
11 259,14, [Meeks, Donations
p.
7-8
n.
7
gives
further
references
-
Philae. Benedite 88,17 Urk VIR
no.
70b Opet 100
;
Mam. D. 222,13
;
MD
137,81.
The
main sense of
the term
however
seems to
be 'to
expel'. not
just in
the sexual sense
'to
ejaculate'
but in
a more general way.
In
the
10th UE
nome the canal
is brought
with
its
powerful water
Kw
m
-tA
1'
.
"'A'
'CUT
'free from (i.
e.
does
not)
driving back
the
boat' (after Meeks
op. cit.
) V 114,1
the two
sisters stay with
their
lord,
they
do
not go away
'they
are not removed'
11131,4 (Urk VI 43.20
also).
-4
A
-'s An
earlier example of
bnbn
occurs
in TT70c (Amenmosi, 21st D. )^..
-
hr. finitsname
M
of
J
.
00,
"0'
[Sethe, Amun 253]. This
may
be
a
later,
reduplicated
form
of
bnn [FCD 82-3 'to
beget, become
erect, overflow] which
is
attested
from CT 145
and
from BD 106,10 'erect
with
-Im
determinative. This
sense may
be
alluded
to
in
the protection'spell
it is
the protection of
Khnurn
'who
corrupted
(fq3) his father
and ig
-'-2a
mwt
f
and assaulted
his
mothee
VI 147,5
(after Jankuh
n,
Schutz
pA6) where
Khnum
is
equated with
Geb,
who on the
Naos from
el
Arish
.
fell
in love
with
his
mother and -;
P
4-c-I
==
ra
'w3yt 'took her by force! [Griffith in Mound
of the
Jew,
pl.
25 line 6
and p.
72
; see also
Kees, Religio
nsgeschichtliches
Lesebuch, Tubingen, 1928
p.
23
no.
301.
II
The
word also occurs
in
part of a prayer to
Re in
the
library:
t3,
J
rqm
A-
tj
.
-J'A
.
42,
P
=I
-t. eD
lot
I
.J
-U

'r
-w- b
4'.
.a4,
A, - ,v
too 46.
the verb refers
to the
blood
of the
foe
pouring ouL
bnbn
obelisk
Wb 1459 (9) GR
DG 117,6
IH 341,13-14
where
t, I
Originafly
the
benben
stone was a round
topped and then pointed sacred stone connected with creation
580
ideas
and regeneration, which was at
first located
at
Heliopolis [for
the archaeological evidence see the -
summary
in diagrammatic'form by B. Kemp in Ancient Egypt, Anatomy
of a
Civilization, Routledge
1989
p.
87
,
Fig. 301. The bnbn
stone was properly on
the top of an obelisk,
but by GR
texts
bnbn
had become
a word
for
the
whole obelisk and not
just
the pyramidion
[as FCD 82]. In
origin the word
may
be
connected with wbn
[Baines, Onentilia 39,1970
p.
389]. A late (Ptolemy XIH)
ritual of s'b'
--
tbn
uses
bnbn
as an alternative word : s'o'
tbnw
4r
smn
VIII 139,6.
Like
thn,
which also means
'to hide'
the
bnb
is
usually
the
hiding
place
for"a
god theiefore a
kind
W
of shrine
for
the
image
of a god,
thus
Khonsu in Behdet hides his
secret
form in
1
'his benben' 11113,7
,
for Osiris
there
is 1123-24 (113).
By
this time there
is
complete
identification
of the
bnbn 'hiding
place' and obelisk
(Wb; does
not
attest the
bnbn
casket).
In
a
is-wsb text, an offering made
to the
Heliopolitan Ennead,
the
king is described
as
'born
of
high
lands
spr. n.
f
r
0-3
he
approaches the
benben
,
spitting
imaged Re
and
Shu' IV
265,16,
establishing perhaps
that
benben
was a general
term
for
the
Heliopolitan
sanctuary, as
is
also
implied by
a graffito which
describes
the' sanctuary
I
of
Khonsu
at
Karnak
as
C=
[HJacquet-Gordon, Deux Graffiti de Upoque Libycnne, Hom. Saun. 1
pp.
170
and
171
n.
61.
bnn
seed
?
Wb 1460 (8) GR
The
only reference
in Wb is
to
E. Piehl 1185 VI 16,6
where
UD
0
seems
to
be
a seed which'
appears at the creation of the
world, perhaps the seed of a
lotus. Sethe'collecied
all the occurrences of
the term
bnn. t
and especially where
it is
punned with
bnn. t, the sanctuary of
Khonsu
at
Karnak.
Because it is
a seed of
lotus (or
egg)
it is
associated with
the
Hermopolitan
cosmogony
[Amun 625
p.
118]. Further
at
Edfu in
a prayer to the
Ogdoad,
the text says,
*Nlay
you give your semen
to
4tM4
a 00
J
'IV 139,13. This is in
a
lotus
offering, so
that
instead
of
bnn being
an egg
fertilised by
semen
,
the
metaphor
is
of a plant seed, a
lotus
plant,
being fertilised by
the primordial sea
Nun.
bnr
sweet, pleasant
Wb 1462 (7)
tO
463 (6) Old
581
Derives from bnr 'date!,
which
is
sweet tasting,
and the
word
is
used at
Edfu
as outlined
by Wb
Adjective: dqrw.
-Q
'sweet fruits'I 537.13 ,
dqrw
nb
41-'IV.
192J
qd='
sweetcakes
at a
festival V 132,7.
With
substantives to
give attributes of the
king,
particularly
in
rituals of adoring god :
-s
sweet of mouth
IV 72,1
sweet of tongue
IV 384,2
'q
11136,10;
sweet of
lips 1134,5. Thoth VI 62,9; 180,15
ZE a -IC.
%O
In
the
common phrase
bnr-mrt 'sweet
of
love
=
beloved
one, which occurs passim at
Edfu
as an
epithet:
king 1164,17 'child
gods such
is
Harsomthus
-
IV 42,12
;
II
IF
39,4
;
Nfin 1398,13
; of goddesses,
Hathor
777.1447.18
or
Nephthys I
101,14.
Perhaps
as a transitive
verb, not
Wb,
with an example at
Edfu Re Horakhty
-
I
make sweet your
booths' VI 319,6 (V
could read
Wr however).
bnrt
sweetness
Wb 1463 (11-12)'MK D. 18
and
(8-10) Late GR,,
--
The
noun
derived from
the
adjective verb above.
At Edfu it is
a tangible
manifestation of the
king
Hathor
says
'your
sweetness
is before
women'
1164,13
;
My
makes great
before
everyone
114 1,1
;
Horus is
wr
Q4Qi
in
the
belly
of
his
mother
1311,5
;
Hathor
puts
QIIi
in
the
bellies
of women,
(as
an emotion
) IV 42,10.
t, '
,
-',
-,,
-
It
can also apply to the sweetness of
food
:
%1
cakes, may you swalloiW,

t Qq
----
its
sweetness
ii
47,7.1
.J
"~
in
a pun :a canal
in
the
18th LE
nome
is brought,
containing
C=.
Px-which
creates
IY3w in
every city
IV 36,6 (damaged in V
parallel).
bnrw 'sweef
milk
Wb 1463 (7) GR
bnrw'sweetness'apphed to
milk, perhaps
indicates
a specific type
sweetened
by honey
or
dates [see
Daumas, Mammisis
p.
192 ff]. Ile
word
is
most often used
in
the
birth houses
especially at
Dendera
and
Edfu [for
offering rituals'in
Marn. E
see
Daumas
op. cit.
=
M. E 151]
and
in Dendera.
temple.
At
-582
Edfu
the
word
is
used solely
in
connection with milk offerings :
Take
Q
'17
V 84,1
111124,15-16 from
the udder of
the
Hr-sh3t
cow
167,16
;
dw
and
1365,3
V
Ito
milk vessels are
filled
with
IV 272,8
and
in
a
list
of milk
irit Odw 1469,7.
Within
these
contexts the
word
is fi-quent.
bnrw date
cakes
Amongst
the cakes and
bread
supplied
for
the
festival
of
Behdet
are
A
date
cakes'V
132.7-8
=14 o---p
Y
s,
IW-.
6%
"IDI
24 date
cakes
V 135,8.
Derived from bnrdates Wb 1461 (12-16).
14
bnrt date
palm
Wb 1462 (1-3)
DG 117,1
Cr. 40; CED24; KH25 gt4t4e
geol
Dates
and
items
made
from date
palms are
known from
prehistoric times and the
date
tree provided
food,
matting, wood
,
every part of
it being
used
in
some way.
Ile
term
for
the tree
is
rare at
Edfu
but in
an offering of the two
heraldic
plants, the god receives
'your form
of
-Q
and w3dw
plants'
V 287,1.
At Edfu
the
word usually appears
in
the term
bnrt for
a
date
palm column which are
found in
the'
rL
ft
*
Id,
D -,
temple
descriptions
:
in
the
hypostyle hall
I and papyrus columns
V 3,6
;
iL,
a.
are
strong
like
the supports of
heaven IV 13,2
and
in VII 11,9
among the
detcrminatives
of wh3
'column'is
bng3 bird
Wb 1464 (4) MK
Cr. 40a; CED24; KH25 il-kt4K
'/4
A^
Wb
gives one reference only:
Beni Hasan 114,15
,
where amongst the
birds drawn here is
JV
-2
coloured,
white and with a red
bcak [also Nina MDavics
.
JEA 35
pl.
11
and p.
17
no
13.,
'unidentifiable
speciesj.
This
unique occurrence
in Egyptian
texts
is however
supported
by
the,,,
583
survival
into Coptic
of a term
13 6, N K
which
implies
the continuous use of the
word
for
the
same
.-
or
different bird
.
or a coincidence
in
the
use of the term.
I
^-
At Edfu in
a papyrus and ro-geese offering,
it is
said
A
Er
I,
tps
pr m nLr-ib n sns
'the
noble
benga
comes
from
the
divine heart
of
her (Khneti-Iabet) brother' IV 121,2. The Edfu
text
shows the continued survival of the word.
I
bns
to
pierce
,
to gore
Wb 1464 (1-2) GR,
Wb
gives
three examples of
this
word
from Philae, but it is
also
found
at
Edfu
where
the object of
bsn is
usually
bdnw,
the alliterative
bsn bdnw
perhaps
deemed
to
be
more effective:
Horus
4-1
bdnw. f V 207,18
as an ape
bnd
J
ZFJ
bdnw. f V 218,10
;a
bull
with
his hornsJ
bdnw. f VII 41,15
*,
Horus
gives
bdnw V 152,2
; also
J
rY
V
214.10-11
and
foes
are slain
in
this
land,
J
n wnnsn all are gored
,
none exist
VII
113,6-7. The Philae
examples all
take
bdnw
as object also and
here
the
killing is done by b3-tkk
olf ,f
-irm
V
UA
tuk
Phot. 291
<3296>
o,
<3069>
Phot 871
and
by Horus
as a
lion
<3226>
Phot 276. Here
the
determinative
A,
is
more
indicative
of the
meaning of the verb.
bns is
undoubtedly related
to
bsnt (Wb 1477,5-6)
a tool
for
working metal which was
hard
and
perhaps pointed
(c f. AEO 169*
and
67*)
compare with
demotic &-e-
-S;
Dj JJ [DG 122,11]
and
Coptic
SECNH-r'.
SkCNH4'smith'(Cr. 44b; CED 27; Spiegelberg, Kopt. Etym.
p.
42f]. In
the above
writings
there
is
metathesis of s and n, so
the original word could
have
survived
into Coptic
via
the
spoken
language. The
meaning at
Edfu
seems
to
be
rather general
however
and veers
from 'staW
to
'slay',
perhaps
it had become less
specific.
'
bn. t
harp
Wb 1457 (5- 10) OK
DG112,4
Cr. 40a-, CED24; KH21 BOINH6,
--,
oyWWI
Wnt
refers
to the wooden
Egyptian harp
of either man size proportions or
held in
the
hand [Ziegler,
Instruments
p,
101 ff.
,
in
general
M. Duchesnp-d-uillemin, CdE 44
,
Nr. 87,1969
pp.
60-81. As
the
1 '584
word
is
attested
from Old Kingdom
to
Coptic. it is
also used at
Edfu. At
the
festival,
the man who
-T W--Y-
9-
oversees the singing
has
2-i?
-
=i
D-
42-
,
a-
a
hand harp V 356,1 in
order
to
perform the ritual
,
so
here it is
one of the smaller
instruments.
bnty breasts
Wb 1457 (11-14) Med. Wb Med. 247-8
An infrequent
word, whose singular
form is
unknown.
It
refers
to the
breasts
of a man or woman, and
is
probably not a synonym of mndty,
but
the
difference between
them
is
unclear
[Lefebvre, Tableau
25
p.
261. bnty is known from Medical
texts and also occurs
in
the
Westcar
papyrus:
5,10.
J
Y
where
it describes
the
female
rowers of the
boat
of
S
nefcru, who
have 'shapely breas& (after
Blackman JEA 22,1936
pA
1 (19)).
At Edfu bnty is
used of
the
udders of cows: the wryt cow
is brought
with milk
fi-loj ',
ci
M
IV 45,15. As Wb
noted
it
also occurs
in
the
festival
texts: on the
3rd
month of
Akhet
.
day 2,
the
goddess appears and
there
is
a ceremony of
Afr*,
a
and also on
day 3V 350.7
and
8.
Alliot
suggested that this
festival
of
'opening (or
uncovering) the
breasts
of women' was a
fertility
rite
which promised children to the
women gathered
for
the
feast
of the goddess
Hathor (30Lh Athyr
to
I
st
Khoiak) [Culte I
p.
226
n.
1]. This is
reminiscent of the events
in
the
festival
at
Bubastis described by,
Herodotus (1160).
bnty
Ve
Wbl464(9-12)D. 18 FCD 83
two
baboons
which greet the morning sun
The
term
bnty
may
derive from
the
root
bn 'to
swell, pour out! with a primarily sexual meaning.
It
first
occurs
in Cr VII 157a
;
157d
;
160t [Baines, Orientalia 39,1970
p.
399
n.
I]
and possibly occirs
as
bnni in Amduat [see Hornung, Amduat 11
p.
89
no.
320]
where
Hornung
suggested
that
it
meant
'one
with the
phallus.
Scthe
suggested that
bnty
the'son of the sun god'was
the word
for
a
bnty
baboon [PT Komm. 3
p.
127
=
Pyr. 608c]
,
giving an example
from
the
Pyramid Texts. Even if
this
is
not so, and the texts
are rather unclear,
this
'sold
son may well
have become
a solar ape
in later
religious texts
[see
also
Hornung, Amduat 11
p.
10 bnty
pavian].
585
At Edfu bnt
are singular:
Horus is
J
IR
bns bdnw. f V 218,10
,
perhaps rnerely
for
the
sake of alliteration ;
in
a
Maat
text, the
king
raises up
the
heart
to
I-II-I
-tr
'n
102,9. Horus is
the son of
Re
and
it
compares with
texts'at
Dendera
where
Hathor is
caHed
-J -a
1w
she
is
also
daughter
of
Re DH 107,3.
One
of the apes worshipping
Re-Horus 1286,13 (c. f., CT V 71c). Ilis
suggests
bn
may
be 'one
who
is begotten' i.
e.
'son
of.
'
(Horus) IV
A
A dual fonn is
also attested : the
protection ritual
is'
the protection of /19-
;
9'
in
R
who pacifies the
Two Brothers VI 147,9
also the protection of the
forelegs
of
which
Seth
stole
for
a sceptre at
his
time
VI 148,7 [Jankhun, Schutz
p.
53
and
65]. This
older
text
may
derive from
the two apes
from
the
Pyramid
texts, the two
brothers here being
the
sun and moon.
In
the plural :
in
the
house
of the
leg,
'these
apes act as guardians and protectors of
Khonsu,
the
moon
,
iq
01,111
A4
god
Ciaz
AO
==w
276,1.
1249,3

1255.7
;
It
ipsw
I
bnd to clothe
,
be
clothed
Wb1465(2-3) NK GR
=NKbdnWbl487(14)
NK
Both
this verb and a noun
bndw
which occurs
in
ostraca at
Deir
el
Medina [Janssen CP
pp.
288-891
are
first
attested
in
the
NK. Depending
on
the exact nature of*'bndw
.
(which is
not clear)
it
may
have
a
specific use, referring
to a particular method of
being
clothed.
In
the
Kairo W
<384>
from
a
NK
I
----
X 49
stela,
it is
used
thus :I am sd as
Horus I f-
,.
Li
,m
Stb I
am
bound. Seth'
;
in
a metaphorical
sense
An. 110,3
11? 1
'Lightly
swathed'
[Gardiner
,
Lit. Texts
.Ip.
13*
n.
15 An. 128,3
wrapt
in
confusions'
[Gardiner,
op. ciL p.
30*1.
11
1
At Edfu
the
king
with
the
nemes crown sas,
W
sd.
kwi
m
Hr iw. i
m
12wty in
order
to perform aH rituals'll
235,10-11and
the garment to
be
used
is
also specified:
6
ms,
Horus in his
warship m
ins (parallel
to
s]Lkr and pgs)
VI 83,10
sim.
,
IV 344,2.
bnd field
586
Wb 1464 (13) GR
c
f.
also
b3d. t 432,8
;
458,2
Gardiner
suggested
that the
words
b3dt
and
bnd
were
in fact
the same.
He
collected
NK
examples to
U,. z
AA^-%
show
this: bntA483P. Sallier IV
vs.
2,3
-a-
e-
V-
P. Ch. B. V
vs.
2,9 for
example and then these
were
the
origin of
GR bnd [AEO 11220*].
Yoyotte
agreed
with this
and also on
the precise meaning of the term,
for
the
Coptic
word
B(461
6141'
meansgourdcucumbee[Cr.
41]and-demodc
,
r,,
/
),,
L+-
,
is
a plant
[CED 25 from
P-Cairo
30982
ro.
19
a plant] so that
b3dt is
a
'cucumbee
orcucumber patch'and more generally a
patch of
land for
growing vegetables.
At Edfu
: the
Nile flood,
makes
the
i)
pregnant with
'seed
of the
field! 11253,5-6
1322.2; in
a pun
Horus
gives
J
bq3. ti
m
b3t
the
plot pregnant with
plants
IV 282,8-9
,
the
b3t is
a general word
here
to
fit
the alliteration.
71e flood
also goes upon
.1
-kr
1324.11
.
Other Ptolemaic
examples such as
Urk. VRI 95,121
no.
5
show that
bnd
was
the common
form
of the
word at that time.
Yoyotte
also showed that
bnd
appeared
in
a topographical
place
Bnd
or
Bnd
which
is in
the
Fayurn
area and
known from
the
Sth dynasty
at
least
[Giza 11 Hassan rig. 138]. As
the,
bnd
above
is
a
NK
term,
it
may
be
that the topographical term
became
confused with
it later
and
only
in
the
NK became 'garden
town' [Yoyotte, BIFAO61,1962
p.
121no. 625=129].
The
term
may
have been
picked up
by GR
texts
simply as an extra word
for
a plot of
land.
bnd heaven
,
sky
In
an afliterative text,
Edfu is bw btn bw3
uWnJX
bh bdnw. f lLr-Xf
m
b3wy
'place
of the
ba
of
heaven
who
drives foes before him from Egype VI 11.9
apparently a
hapax.
br
eye
ball
Wb 1465 (5) GR dual
DG 120,1 bl
eye

2-/z. -
Cr. 31b; CED22: KH22 8-AX
Ward
traced this
word
back
to the
Old Kingdom b33 (Pyr. 432a in b33 d 'white
eyeball) and at
the root of
it is
the
W
root,
W I)e
moist'.
A MK
magical papyrus
has
j
eyeballof
1
587
gold
in the
eye of
Ptah [Roccati, Papiro leratico Vs. 4]
and
by Late Egyptian it became bnr [P. Ch. B. I
rt.
10,3-51,, in demotic bl
which was written as
br in Ptolemaic
texts
[Ward, B3
p.
141-145]. This
,
(P. Ch. B 1)
and
br, [Tableau 17
p.
16-171. brings
together
Lefebvre's
separate
%,.
2m
Though br
refers
to the eyeball
it
can
be
used as a synonym of
irt 'eye'
and
its
general application
is
reflected
in
the wide variety of uses of
the term
at
Edfu
:
Mehyt is
dd
,
+.
*
n.
Yn-ib
'flashing
of eyes and raging of
hearf 1313,15-16
;a genfin
the
Myth
says
ins. 1
-':
e
A
make my
eyeballs red'
VI 75,8
.
They
are the eyeballs of gods:
Re drives
away storms with/from
his
eyes
(that is
they shine with
light) VI 339,11
;
Horus
creates
light
wJ
'the
place of
his
eyeballs'
1499,5-6
; also
CL
VH 321.12
;
Horus
gives out
light from
4:
O>
Y--- VI 261,13
; metaphorically
.
of the
Eye
of
Osiris, its- dfd
pupil are the eastern and
<rL>
western mountains
j00
its
eyeballs are
a
the temples of the two
lands VI 200,8.
Ina
sqr-hm3 rite,
the
king 'tears
out of wbr'
[after JEA 59
p.
1301
-,
in
an oryx
text, the
king
punishes the crimes of
the oryx and
C,
46 r-h3t.
k
cuts out
(? ) his
eyeballs
before
you'
[Derchain
suggested
'take
care of sdb
,
Rites I
p.
41
and
42
n.
4] VII 324,5.
Also
atEdfu, the varied use rcflects a wider use
in
everyday
life,
thus explaining
how B&X
c!
eye!
became
so common
in Coptic. Also
at
Denedera.
br
to see
Wb 1465 (6) GR
Verb deriving from br 'eyebalr
of which
Wb has
only one example
Horus
gives
'what heaven
shines on, what
Geb
carries and,
3yty. 'what
the
Two Lights
eyeball'
H 28,16-17
.
The
translation
here is
to show the
derivation
of
the word and compare with
the
American
slang verb
'to
eyeball',
that
is' look d [OED V
p.
631b dates from 19011.
br=bnr
outside
Wb 1461 (1-11) NK
,
D. 18
DG 118,1
tr--
Cr. 33b; CED22
-60X
(EBOX)
In
origin a
loan
word
[Burkhardt- list
no.
345
p.
II 19]. At Edfu br is found in
the'phrase t3. br
588
'foreign land' (Wb 1461 (9) GR)
and
Wb
gives one example
from Dendera, Thes. 1375, but it is
varied enough at
Edfu
to suggest a wider use
for foreign lands
:
in
an
incense
text, the
king 'levies
taxes of ----
j
't
:
048'*0'
VIII 66,11
;
in
slaying
Seth,
the
king di
Mr
j
-%
W-
-A
'puts
the
Red
one out to the
foreign land' HI 188,16. As
a toponyrn
in
a wine
text:
'I have brought
cF?
V'lH 242.1
reflecting the
fact
that
wine was
imported into Egypt [DG VI
p.
14
=
Brugsch
DG 650-6511.
At Dendera.
the text
is for 'copper
of
'a
place
from
where produce
is imported
without
being
specific.
Horus is
great of
Yfyt in
Ono
VII 58,10 [Fainnan
suggests
that
<: >
BEFAO 43,1943
p.
74
n1j.
An
example also
from Esna
no
359,40 Domitian 'takes
all
inw-tribute
of -
brbr
to
boil V
Wb 1466 (1)
and
(2) NK GR
Cr. 42b; CED 26; KH26
toboil
over
&p9ps WPgrip
Wb
cites an example of
brb
r
'to boil' from
the
Colenischeff
onomasticon
but
the
-
meaning
'to boil" does
not seem
likely. Gardiner
suggested the reading andsoreaditas,

bnbn,
meaning a
loaf
or cake
[AEO 11232*-3* 553].
-Ibe only other examples cited of
brbr'to boir,
an onomatopoeic word, are at
Edfu.
which seem to
be
the
ancestor of the
Coptic
word.
The
examples at
Edfu
are
in
the
laboratory
texts :a mixture of
'ntyw ingredients
are
'divided-=>
to
be boiled',
and the text then
lists
the various
divisions 11277,15-16
;a quantity of
t9ps
is
softened with wine
Or. f
and
boiled
with
it 11229,8 [c C Daumas BIFAO 48,1949
p.
89
n3].
A
possible early
form
of this
word
is in Geneva Papyrus MAH 15274 line 9,
of the
heart
Tt,
J
WW=
be
agitated,
ultimately
from
the root
b3b3'to
pour out, overflow'
[MassartinMDAIK
15
p.
178
; and see
Ward B3
p.
961
.
bh3
to
flee,
make turn
over
Wb 1467 (8) MK
bh3 is
well attested
from My,
sources with
this meaning.
589
rd
In
the
Myth
the
following is
repeated three times -
L-C
&.
n
imyw-mw VI 66,12
'7
rO VI 79,10
;m
G1
I
b-
n
VI 81,2 'do
not
flee because
of those
in
the
water
I' [after JEA
29
p.
10 line 4],
which
is
an exhortation to the
harpooner
to stand
hirground
and not
bhn 'flee'
as
Wb
suggests
(Wb 1467).
The
verb
is
also used
in
alliteration of
.b:
the
king
J
bdnw. f hr-b3t. f VI 11.9
; the
benu bird
r6j
bdnw. f
with a
harpoon VIII 107,6-7. It is
also used
in
an epithet of
Tefnut
JWe
'one flees
through
dread
of
hee 1125,16.,
bhn
cloth
,
garment
In
a cloth offering :
'rake
nlry
9J
tr&
-,
n
bnmmt WII 306,7-8 in
parallel with the rest of
the sentence spt
I 9pst.
ti 3h. ti db3
n
Rnnt
,
so that
bhn''n
-
hnmmt
= ILO n
Rnnt
and
%P v
bhn
should
be
a word
for 'cloth"garmene
of the
nurse.
bht is
the word
for
a
fan, but Coptic has
a
word
ft)?
-W
'canopy,
awning'
[Cr. 498a
;
CED 30]
which may,
derive from bht
with the
Edfu bhn
providing an
intermediate
stage
in
the
development
of the
word,
for it is
a cloth covering of
some
kind from bht'fan. '
bh. t
1t,,
I
Wb 1467 (3-6) NK
and
GR (7) GR,,
-
CrA8a; CED30cyelid
SOY6
Fans
could
be
made of palm
leaves
or
feathers
so that they
resemble palm
fronds [LA II
col.
81f
LEM
p.
121
n.
6]. In
the
festival
at
Edfu
:
ir
n3w
r-d
m3m3w
'as for
the
fans
of palm
leaves
.........
V 134,7
.
Ile
word
is
clear with
the
deteFminatives
3F
a
Large
sail
and
4)-
for
a mat made of palm
leaves [after
comments of
Alliot, Culte H
p.
525
n.
51.
A
title
bbs-bht is known from-
the
NK 'one
who shelters.
-with
the
fan' [see
also comments of
Vernus, Athribis
p'.
446
n.
31
and the
'fan bearee,
rT
Amarna VI
P120 would
fan
the
king in
processions or the
like
with a
flabellum
of ostrich
feathers [Faulkner injEA
27,
p.
13]. The
verb
bbs in
this context seems
to mean
'to
carry. with
bht 'fan' [examples from Gardiner,
Lit. Texts 142 *
n.
2]
and with
the
implication
of
'to
protect'
[c f. Coptic
8U)Z.
P4, 'to
protect'
Vycichl, DELC
p.
34]. At Edfu
:
Horus is
ruler of crowns
590
'the
vulture
holds
thelan
for him'.
with
the
underlying meaning
'protects him' 11169,18.
bht
enemies
,
'those
who
flee'
Wb 1467 (11) GR
0
Wb
cites one example
from Edfu
:
in
a
brazier
text
bs bs 'fire burns
your
foes' I
490,2-3.
In
a
text
for
the
destruction
of
foes
: nhs n pd
lid bV 293.8
; and this spelling
is
also'
found in
the text
for
the
19th UE
nome,
Horus
wjV
brw
T 1&-
T.
-a.
A
o Y:
'-Iv
184,6.
The fan
sign may
indicate
a reading
bht
referring
here
to a
foe
or enemy
but Blackman
and
Fairman
read the
word as nbd
[MG
p.
422
and n.
1121. The first
example seems certain
however
andpossibly a
hapax.
bhd
to
inhale,
sniff
Wb 1467 (12-14) D. 22
oft
GR
The
earliest reference
to this verb occurs on a
late (D. 22)
statue
,
Zettel
<688>
Kairo Wb Nr. 386J
I
ni
'ntyw 'I
smell
/ breathe in
myrrh.
At Edfu bhd is
used of smelling pleasant odours,
0
taking the
direct
object :
incense
-
Iusas
receives a
libation
J rob
bnmt. k 'I
smell your
J ry tj
fragrance! 1503,13
;
Horus bnmt. k (of incense) 1500,10;
the
king
revives
his body
m
164,9
also an
incense
text.
All
of with what
he
smells'
1489,5
; possibly (11
W
these are
incense
or incense and
libation
texts
but
also
in
a md offering,
'when
the
doors
of the
sanctuary are opened
M
sty
VI 101,8.
Smell
of roasting meat on the
brazier 'your
nose smells
fragrance 1467,9
;
r-a I MC
,3
%
Isis
smells what
is
on the
brazier 1490.10
your nose smells what you
have burnt 1490,2
;
r6;
possibly
J r.. 2 A
VIII 169,11-12
and a
damaged
text
0,,,
M
hnmt.
sn
VIII 67,10-11.
In
the offering of an
'nw-bunch
of
flowers,
the north wind
is for
the nose, you smell
%0
and there
is
no
bad
odour'
1497,10.
bhd
to
fumigate
,
Wb 1468,14 D22
,
591
6
A.
-Im
This is
related
to
bhd 'to
smell'.
It is
used of
incense:
ral-'A Y--- he fumigates
every sanctuary
.
r.
1
ra
156,11
;I
bring ihm.,
=
-
to
fumigate
your sanctuary
M 145,1
;
incenses
of
Punt
refresh
r; l
your nostrils C4,::.
%%
at their
smoking
(or breathing ?) 1566,34,
with more examples of
bhd from Dendera.
Also
of meat roasting : geese
r, 3
m
hnmLsn 'I fumigate
you with their
fragrance 1111,7.
c
f.
the
dernotic
expression
bht
n sty, l?,
-17 ::
5 [DG 121 from Petub. 3,161
and
in Coptic
13WLr
'toblaze'of flame
and water
KH 497 [PJ3M 10808
p.
44
and
Osing, Nom. I
p.
661.
b
-a plant
Wb 1468 (6) GR p,
I
4-
One
reference only : the
harpooner is
on a mound without
bushes
and a shore without
J
Cte
VI 66,11-12. Drioton
suggested this was a
late
writing of
b3. t 'bush',
with:
',
-=
Iv,.
A[CASAE
IIp. 59
n.
b]. There is
also a plant
bb4, Wb 1469 (3) known from
medical texts
[Germer, Arznei.
p.
367
=
Ebers 264]
and also nbb plant
from P. Salt 825
p.
64,95,183
and see
Charpender
p.
260-1
-
either of which may
be
comparable.
-
4n
to cut
,
punish
,
triumph over
,
Wb 1468 (10-117) Pyr. FCD 83
cut off
,
drive
away.,
bDn is
written with a
knife determinative from its
earliest uses
in
the
Pyramid Texts
and translations
of
it
such as
;
punish'
'cut
uV
'destroy'
seem
to cover.
its
,
use
in
texts.,
Zandee.
translates
it
as
'cut
to
pieces' of which the end result was
total
destruction for
a
living being in funerary, literature [Death
p.
148
-, c
f. Otto, GuM
p.
166 'toten']. However
the verb
is
translated, the
basic
meaning
is
the
removal of something
harmful
or
dangerous. To
enhance
the effectiveness of
bbn
at
Edfu it is
used
in
alliteration of
b:
the
king
Ib IF
4
bdnw V 154,15
;
he is
red eyed to bdnw. f VII
74,1
;
Pr B VII 107,10
; the
king
as a
harpooner
-zl. k
BV 296.12
.
Enemies
can
be
cut with a
knife
:
bd9w
m
dm. k IV 231,1
;
bdnw. k
IH 139.7.
jI
^-^ -
bhn, is
used
in
parallel with similar, verbs :
demons
sbr m grh
m
bPnt
1167,2
;
j
L-
tlll
sb
A iw VI 263,3.
'Usually
various
foes
can
be destroyed
:
Hathor t3rw
1 592
who
fight her father in Edfu V 144,5; HathorJ1
Z
htyw VU 62,12; Mehyt
with red eyes
Jmd
yw
VII 102,14. Isis
uses
her
spells to remove
foes
Jm
3hw.
s
VII
V
149,13. '
btn is
one of the
verbs which
deals
with
forces
opposed to
Maat, in
particular grg and
isft-'
(embodied in
the enemies mentioned above), thus
in Nbat
texts :J grg
IV 102,12
grg m0 pn
VII 271,11
, or
...
isft
i
t3-
pn
VI 161.9
E
Isft Vi
318,34
;
Mehytj
I
';
bgrg
m rLk
1252,14. In
a
dw3-R'
textYour
foes
are
Horus is
true
of voice'V
155,8.
Despite
the
fact
that many of the
uses above are
in
meat-portion offering
texts
or slaying
Seth in
various
forms,
which may seem to
lend
weight to a specific meaning
'cut
up'. when used with a
following
preposition
it has
more of the
force 'drive
away
from':
JBr
Iwn 1361,4-5
grg r the place where your majesty
is VI 161.11
; the
king
as a
lion 4r
rkyw.
f
r
Dgrt VII 184,10.
In
the
cosmogonical'texts, one of the
names
for
the place where
foes
are
defeated is
VI 13,2. It is
also emphasised that Oo tr III
'demons do
not
destroy him'
,
that
is
the,
king 11166,1. It
an action
for
maintaining order.
bont knife
Wb 1468 (19) GR
Wb has
a reference only to
MD IV 74 line 24,
''describing
Seth, bbn
sw rn
,
ere
is
also an example at
Edfu
:
bdnw. k bon.
wt m
111139,7
,
an oryx
killing
text.
The
bbn knife derives from bbn 'to
cue
'to kill'., %- I
bts
Wb 1469 (4-10) OK
DG 121,3
4
24-
Cr. 48a; CED30 642CE
Apart from
the
Ow-bts
ceremony,
the word
bts
occurs rarely at
Edfu in
the texts
of the
western
nomes : the canal of the
3rd LE
nome
has Horus
as
-
the calf
'who
shines
between
the
593
legs (of Nut) his
mother, the
Hr-Sh3t
cow who gives
birth
to
him' IV 24.5
; the canal of the
5th LE
III
nome
has its
cows and all their calves
in
their
byre IV 25,13. Ibis
spelling of
bbs is
usual at
Edfu
,
where the
j
is
never written and
it
seems
lo.
or,
has
the
value, not only of
h
but bo
.
for
as the
Coptic
shows the
word was still pFonoifnced as
The w-b4sw
ceremony, symbolising the
destruction
of ene-mies of,
Osiris by
the trampling of
grain after the
harvest,
and also the
hiding
of the tomb,
of
Osiris by
the calves
disturbing
the ground
around the tomb
entrance,
has been
studied
by Blackman
and
Fairman [JEA 35,1949
p.
98-112
;
JEA
36,1950
p.
63-81
and see also
Te Velde in LA Il
col.
2 ]
and more recently
by Egberts [GM 111,1989
pp3345 and ongoing].
Spelling?
6f
bhsw in
the ritual :
=kI = it?
'
L-
1'78,10-11
;
VII. 155.12
also;
w-w-
1 101,18
;
w
'-#i- CN
sp4ll
86,1-2
;
1151,12
also
.
10 9;?
' M 168,9; w
"b,
"Ok
IV241,16; w
4:;
'-
,
V_86, l6; 4w'4;
tL',
-sp-4,
Vl286,4.
Within
these texts the calves are of every colour
(in fact black,
white, red and mottled)
178,13;
=-
lp",
1102,4
and they come under
the protection of
Isis bw
4in-
VI 287,5-6
or the
king hw VI 286,12-14
; also
HI168,10-11.
v
The
rite
is
earliest
depicted
at
Deir
el
Bahri from
the
18th dynasty [Naville, Deir
el
Bahri V
pl.
134
;
VI
pl.
1641
;
then
at
Luxor [Gayet, Louxor
pl.
9;
at
Buhen (Hatshepsut) [Buhen 11
p135
], butitmay
have
a much earlier precedent
in
the
pyramid
temple of
Sahure [Borchardt, Sahure
pl.
47]. The king
always wears an atef crown,
holds
ropes attached
to the calves and
holds
a wavy rod and straight rod
with snake
head. It
was a
harvest
rite where corn was ceremonially
threshed before
a
harvest
god such
as
Min, Amun
and
Horus Behdet (=Min). Blackman
suggested that
Edfu has
an original old agrarian
version
to ensure the
harvest,
which was
then
Osirianized
to.
hide
the,
goXs tomb
and
legitimise his
son and
heir. A further
group of these texts were confused and misunderstood yersions.
Egberts
suggests that the
Greaco-Roman
texts are
deliberate.,
reworkings_ of earlier rituals whose true
significance may
have been forgotten (op.
cit.
].
bhs
to
hunt
0
Wb 1469 (13-16) NK
594
DG 121A
16--
<13 1--
From its fairly
rare appearances
in
texts
from
the
NK.
the
meaning of
bs is
clear and an animal
is
usually
the object of the
verb
[Sphinx Stela line 5 has lions,
c.
f. Zivic
.
Giza
p.
128
-line
5
and,
Amenemhab
n.
f 120
elephants
because
of their tusks
Urk IV 893,151.1t is determined
-
with
the pair of
legs,
to
denote
the chase, or a
knife
or
force
sign to
denote
that the aim
is
to
kill
not
capture
[Urk VI 19,16
see
lwtandofOrb. 10, IAP-j
andlO,
4
also
JEA 29
p.
4
n.
h 1.1
bbs
occurs atEdfu
in the
Myth
where
the
king is
called pr-'
h.
rJ11\\Vvaliantinthcchase'VI
60,9;
the
books
of the
library
are m3i
bsf
msow
lunting lions
and
driving
away
crocodiles'
111348', 1
;
during
the
Edfu festival',
t.,
.
6,,
1 A
In
msnty
'celebrating
the
festival
of
hunting
-
by
the
harpooners'
on
the
New Moon day
of
Epiphi V 357,2 (a hippopotamus hunt)
-
aH of which

may
imply
some
kind
of ritual
hunt
and chase.
71c
origin of the word i's not
known but it
would
seem to
have been
originlly a verb of motion
'chasing'and
the
French 'chasseperhaps best
translates
it. The
verb can
be
paralleled with rt : the
king 'captures
their
birds
and unts
their
'*-
"c th
A-1.
desert
animals as an offering'
VII 209,1.
bhdw
seat
,
throne
Wb 1470 (3-5) D. 19
oft
GR
DO 121,5
fj
P4
I
-
bbdw is
attested only
from NK
texts
(late 18th D
to
19Lh D. )
palette of
YJ13C
et mh
-:
CL44
which
Drioton
translates
bbdw
as
'tribunal' for it
was the audience
hall
where
the
king
sat on
his
throne to give
judgements WE I
p.
15
and p.
16
n.
b]
;
KRI 11355,1 Qubban
stela of
Ramesses 11
,
the
king
sits upon of electrum
It is
most
likely
connected with
the older topographical
term
Bbdt,
the
city of
Horus in
origin
[Kees,
quoted
by Gardiner in JEA 30,1944
pA3 and most,, -
recently
by Vemus LA VI
col.
323
and n.
3]. The
extent to which
Bbdt
and
bbdw
are words which are-,
specially created to
form
a religious contrast and reinforce
the religious
dualism
of
Upper
and
Lower
Egypt is
not clear.
The
origins of
Bbdt
must
be
very ancient and are now
lost
to
us.
bbdw is
not used as often as might
be
expected at
Edfu,
and
in
some cases
Bbdt
may
be intended
to
stand also
for bhdw,
though
it is difficult
to
decide
this
from
context and
indeed
to
make such a
595
distinction
may
be
artificial
-
the ambiguity
being deliberate. In
texts
with
the formula'the king
upon
his
throne
',
among the various words
for
throne
is b dw
:
13
and
he
slays
his foes VII
100,15 (but
-5,
ee-
pbdw) ;
C:
2
possibly
VH 112,2 121.15
and on4g
inBehdetofReVII
129,4. This
phrase
Belidet
of
Re is
a term
for Edfu, but
with an appropriate
determinative it
can
be
C73
110-
in
the
Great Place 114 Ij I; Horus
makes
more
literally 7hrone
of
Re
.
Horus is
upon
the
king
appear on o-
1160,13
;
Re
rests upon
L:
2r--his
throne
in his
great
Place 1179,3
;
Horus is hry
61,118,98.
bdw
also appears
in
the nome of
Sma Belidet Uniting
throne', where
Horus is
called the sole
lord
who united
the two
lands JLr
"--
42,
C73
containing
his
throne and no
king is
without
his
seat'
am- W.
-
III-II
IV 35,9
; also the
king
unites all of
the two
lands Jjr
'-
1434,8
the
priest standard
is
brought bs
m
bi3
%%
.6
V-wr
m
bi3wy 1,538.8.
7bere is
also possibly a verb
bbd 'to be
enthroned! : wnn
Bodt h3y. ti JLr
'---(DYQrsw
im
m-h3t
Mehdet is bright
containing
Behdety, he has
enthroned
himself
there at the
fore (or from
the
first)' VII 37,5.
A
text gives
the etymology of
bbdt
as understood at
Edfu,: BVdLk hnt
st-wrt p3.
ti dd
c":
m--
12
m rnJ'Your
Behdet in
the
Great Place,
was called
(of
old)
by its
name
'Throne' 1 18 (41)
[c f. Kuhlmann, Thron
p.
8
n.
5
;
15,
n.
71. The
cosmogonical.
texts
gives a
different
version, where
Behdet
comes
from
Jj M2.
'j
b3-bddtor
bw-bddt 'falcon/place
of spreading
wings!
VI 183, IT [Finnestad, Image
p.
37-n. 501.
,;
I
Bhdty Bd&ty
Wb 1470 (9-10) OK
The
main god at
Edfu is Horus Behdet [Gardiner, JEA 30,1944
p.
23
-
60 for fuH discussion
and
summary
LA 1683]
and
the spelling of
his
name at'Edfu
is,
passim.
.
both in
texts and as a
decorative feature
of the temple.
In
the name of
Horus Behdet
+-?
L
V 4,6 V 5,3
!,
=
cV9:
9
ca:
IV 11,3
Bodtyt
Hathor
or
Isis
596
Wb 1470 (11) GR
L-
91,
The female
counterpart of
Horus Behdet
at
Edfu
and
Dendera is Hathor
,
thus
.at
1589.6.
blint
pylon
0
Wb1471(9-11) D. 18
DG 121,6
fl.
Ilk
I
bbnt is
a monumental two towered entrance gateway
to a temple
.
Ile
term
is
used mainly
from
D. 18 but P. Reisner III III E 32
,J
34 has
the word
J
where
m
is
used
to
determine
other
building
elements and
Simpson
suggested
that this was a gateway or
door,
a
MK
prototype of the
twin towers
of the
New Kingdom [Simpson, P. Reisncr III
p.
38]. If OK
and
MK
temples
had
pylons
they
would
have been
made of mud
brick
so that
few have
survived.
The
etymology of the word
is
from
a stem
I)e
vigilant! and
there
is
a
Hebrew
word with this sense also
[Gardiner
suggested
that
blint
contained the
Hebrew
stem
blin
meaning'to examine, to test', and that this
was also connected
%0
RID,
with the stone
bhn
,
once written
C=3
discussed by Sethe in Bau-
und
Denkmalsteine in
Sitz. Berlin
,
1933
p.
903ff
;
AEO 11204*-5*1. Gardiner
noted that
bbn
can
be
used
in
the singular,
dual
or plural and continued
in
use until
Ptolemaic
times
[c E AEO II 204*to 205*
; also
Spencer, '
Umfle,
P.
192 ff. ].
The
etymology of
the
word suggests
that bh
n, which may perhaps
be
translated
'castle
or
fortrese.,
acted as a
kind
of watchtower
from
which the surrounding area could
be
monitored.
In
religious
architecture
the pylons provide the
highest
vantage point
in
the temple
and are symbolically
the
western and eastern mountain ranges of the
farthest horizon,
where the sun rises and sets, and could
be
equated with
Isis
and
Nephthys holding
up the sky
[c f. LA IV
col.
1202-1205).
From
the
18th D.
the
word
bbnt has
the
double
tower
determinative
and'at
Edfu
the pylon
itself
remains
intact. According
to
Christophe it
was constructed close to the earlier
Ramesside
pylon at
Edfu,
of which a
drawing
was
found
on the
Ptolemaic
pylon
[L. Christophe, ASAE 55,1958
p.
1-24
with plates
,
especially pl.
IX B].
At Edfu
the
word occurs
in
the temple
descriptions,
usually written
U: D
which
in fact
shows
the two towers
and the gateway
(m3ht) between
them.
It
seems that the towers are specifically
bhnt,
but
this term
is
also applied
to the whole edifice
including the gateway :
doors in
are
,
597
described VI 7,5
;
it is beyond
the
Court VI 10,8
;
it is
part of the enclosure wall
VI 6,2-3
;a
door in
01
cz=,
'c.
the
eastern/left
hand
-! u-j
Zf *j
leads
to the
well
VI 8,3
A-
L-3
VII 19,4
(singular form)
; the
has
the
m3ht
VII 19,5
and
it is 120
cubits
high by 60
cubits wide,
inscribed
according
to custom with
textsto
repulse
foreigners VIT 19,2-3. Doors in
the
temple
lead
to the
roof of
IN IFR'
the
pylon
V 4,2. Symbolically
are
like
the two
sisters
holding
up
the sun
disk
to see what
he has
created
V 2,6
.
It is
the
king
who
has built
the
m3ht-wrt
between
the
L--
"
V 311,12
; the
benu bird is
upon
VIII
145,8-9
as
he
was
in Heliopolis
and the
bas
of
the
ancestors settle upon
X
zr
C3
of
bw-wr
VIII I 11,12. On
the pylons
in
a
flag-pole
erecting text the
king has built
S"
Vi?
Y`33
for
the
ka
of the god
VIU 95.10
and
he
comes
in
peace settling upon
V
VIII 95,8.
Possibly in
a
brick
striking text : the
king
nbJ
has fashioned his
pylon of mud
brick 1161,2 (clear
and collated
from XII 373)
-a
reference
to
mud
brick
pylons
.
Note
that
bbnt is
not mentioned
in
the
Pronaos
temple
description
,
because the
pylon was not
built
at that time.
bhn
to cut
(wood)
Ij
Wb 1471 (14) GR
Wb
cites only one example =
Dum. GI 1187 H 207,6-7
about a sycamore tree
,
Ir
J1
? Z'J.
avhich
is
put on
its
side and cut
(after HWF MSS)
-
perhaps a corrupt
form
of
bhn.
bhh
a verb
VU
Wb 1472 (2) GR
Wb
quotes one example of this verb :
in
a purification
text, the
king is
ruler
by
night
6
Q), g
CD A
1590,16
and a
further
example
is from
a text
for foreign
countries
bringing
their produce,
they come m-bb
JLr b3ksn
to
'3mw htht
n.
k I_tnw lir bi3t
n rw. sn nb
H
50,6-7. In
this
context
the word seems
to
be
similar
to m-hh and
htht
so may mean
'to hurry'
or the
I
V%o
like, it
thus may
be directly
related
to
hh / h3h
-
perhaps a
formation
of
hh
with
b(w)
prefix.
Wv vW%, W
bhh
natron peUcts
V .4
598
Wb 1471 (IS) GR
see
bU
=
Wb 1478 (15)
in
a purification
text
where pellets of
Nekheb incense
are used,
Honis
says
to the
king 7
give you
.J0,01
0
heavy in
your
house (and
with other substances)
' IV 216,8
.
In
the
laboratory
texts there
is
an
incense b99'
which may
be
the
same :a type of
'n
tyw
is
J
bn
rn
hrst
,J
c302
,
C30
comes
from dry
myrrh
11206,3
-5
(Fairman MSS
reads as
W,
also
Charpentier
noA31 p.
270-1)
;
A-
rM CM
when
'ntyw is brought, it is
created
by
your
limbs 5?
--- n
9ny.
k
and
bX9 is
secreted
from
your
hair H 198,13 (after Fairman MSS).
cm 0
.=
%% it,
KO H 48,592.7.
Also
at
Kom Ombo
a text
mentions r
-tr
;,.
'
The
two
substances
could
be different, for bhh
seems to
be
natron pellets and
Wa
species of
WW
'ntyw
.
bff
may exist
in dernotic
as
rx
F"x-
[DG 123,3 Raute
and also
Reymond, Medical
Book
p.
257 'rue
a
bitter leaved
evergreen shrub] and
in Coptic SAJ! AOyN [Cr. 47b; CED29
see
also
Harris, Minerals
p.
190].
bIL
to
illumine
Wb 1472 (9-13) GR
'Once b3jlt had become
the
word
Ease,
the place where the
sun
rust
appears. a verb
b(3)h
was used
in GR
temples to
mean
'to
shine'and'to
illumine.
Intransitive: Horus
*J-
IR in
the
morning as
Duaty 1358,10-11
,
and to show
the
implied if
not actual etymology :
Horus
'"
0
fir
dw
rn
'
ow
he has
shone upon
the mountain
in
the
East 1277,14
;
Harsomthus
m3wy rn
U 'beams
shine
in
the
land like Akhty VII
133,17-18.
Transitive 'to illumine, light
up': the
moon gr0m1hrw1480,12;
HB!
i7R
n1wt
spwt
illumines
cities and nomes
1379,13
;
bems
of the sun m3w.
1 t3
mi
3hty V,
173,12-13 (for
writings wfih the
ram see examples at
Esna
quoted
by Sauncron in Esna V 157
n. 00).
b1i is
also. used, perhaps as an adjective, referring to milk
(see
also
Wb 1 4232) b311,
Philae PhOL34:
milk
L"
4%
bright
and sweet and under
bIL
:
'flood
your
ka
with
its
white milk
,
its
sweetness
'tj,
0 bright
and sweef
1469,7
; also milk white
-
V-
which
is in
the
udder of the cow
1 367.3-4
;
Bdritdite, Philae 33,3 IrLt tiJt.
J*ZW7
in her
udders
[also Daumas. Mammisi
p.
180-181
=
Dum. GI IV
p.
186 Philae
and add
M. Edfu 139,16].
-1,
-,
599
Daumas
translates this as
'cleae in
that the
milk
has
not turned sour and yellow
[op.
ciL p.
181
n,
21
The derivation
of this
verb seems clear,, though the orijin of
b311 is
still
in
question.
James
took
it
to
be 'to
sink, to
go
down' [Hekanakhte
p.
37]
and
Hornung
as
'sink'
of the sun
into
a secret place
[Sonnenlit.
p.
108
n.
87]. The
confusion over
'to
sink' and
'to
shine! arises
from
the
determinative
I
which seems to
be
a woman settling
down
or sitting, thus
embodying
the idea
of
'go down'
However it
can also
be
mistaken as a women squatting
down 'to
give
birth'
and- when applied to the
sun
'to
rise',
for it is
symbolically
'born' in
the morning.
Whatever
the original
intention, by GR
texts
it
was regarded as the
latter
nuance which
the
word
b3lLAbh denoted
,
though it
was not a word
of
the
spoken
language
as
it has
no
demotic
or
Coptic derivative
and
its
use
is
restricted to
religious
texts.
Also
:
Urk VIII
<3c> <3g> ;
Dendera DVIII 23,18
;
26,5
;
Esna
no.
378,15
;
378,12
poss.
378.15
,
Louwe C232
pL
.
-p
,
bli
to give
birth
Wb 1472 (3-8)
end
NK
oft
GR
Derived from
the understanding of
b3h
as
the
East,
where the sun was
'born'
and thus the
later
terr_n
bh is 'to
give
birth'. It is
attested as early as
Dyn22
on a statue of a
high
priest of
Amun from Luxor
[Kairo 559 lines 5
and
131
!;

taN
,,...
and
it
may
have
existed. earlier
than this.
At Edfu
the verb
is
normally
intransitive
:
Thoth is
the excellent of plumb
bob
of
the
Nebut
cow
1295,17
; the
king is like Horus 00 bom in
the
East V 2,5
Horus 3st
r
'b' br
nst.
f
whom
Isis bore
to
stand on
his
throne
VHL 132.17
in
an allusion
to the
birth
of
Thoth, Seth
swallows
the semen of
Horus, becomes
pregnant
), -
01
,,. r-w
and
he
gives
birth for
you
to
a son who comes
from his forehead
as
Thoth 1144.13.
Transitive
: the
first
of
the
Seven Hathors
-,
she
has
giyen
birth
to the
heir
of
Re 1440,3
;
!
J-
I
'u'
+
WO
m,
h 'he. (the, king). has
made the
land ield
millions to Q.
I.
-Y
supply
his
granaries with com'
VI 261,3 (E-Piehl, 11114 -=
Wb 1_472,7-8)
; also cE
MD I 58b line 15
the
Nile floods
the
land
sht r sws
'to
cause
the field
to
yield at
her
time'.
In
a general sense of
'begotten',
the
king is'welcomed
as
Np
r,
'begotten
of
Neper
(the
com god)
111147,10
and
it is
also used of
the
field flooded by
the
Nile
tj:!,.
j
'she
gives
600
birth
to
her
children'
(that is 'crops) 1581.2.
In
a pun :
Behdet is bom
14
1
it
the
East has
given
birth
to
him IV 11,3
(after de Wit, CdE 36 Nr. 711961
p.
82).
bIL bull
of
Hermonthis
Wb 1472 (14) Late GR
DG 121,7
f
11
Cr. 47b
;
CED 29
6WG) sol
Gr. BouXt;
Buchis,
the sacred
bull
at
Armant, had
a
black head
and white
body
and was an
incarnation
of the god
Montu. He is
mentioned
in
texts
from
the
6th D.
and
MK
so the tradition of the sacred
bull is
older
than'the
name
by
which
he
was eventually
best known. bjL is
the most widely used name of
the
bull
and
it
most
likely derives from b3-3b. Funerary
inscriptions
in
the
Bucheurn
also refer
to
it
as
W-tr-h3t. In
origin
however bIL
means
'the
easternee,
from b3hL
,
and
is
connected with
Re,
the
sun god and also
Montu
,
the
bull
and
form
of
Re
at
the
height
of
his
power
[Fairman in Ile
Bucheurn 11
p38-40;
Otto, LA I
col.
874-51.
I,
bh is
attested
from
the
30th D.
:I
'*"
-*0'
[Geog. Pap. frag. 16
pl.
X]
and also at
Edfu in
an
incense
text a
bull
called sm3-wr
is
!
i'
V?,
in Heliopolis
of the south
(Edfu) 1519.13
,
so
it
comes
from
the southern
Egyptian bull
cults ; also
KO 11128,698.
'BEFAO 54,1954
p.
179-180
bhn
=Ibn
c
f. Wild
9
Wild
studied a title on a
late
statue
My
%b Inw 'who does
not mix up
(confuse)
the gifts'
(that is
does
not give offerings
intended for
one god
to
another) and suggested that the
Ptolemaic
examples of
a verb variously read as
bjLn, hbn,
Un
and entered
in Wb
under
Ynw
(Wb IV 509 (10-11) GR
unbestechlich)
,
were metathesised and corrupt
forms
of original
9bn.
By
the
GR
texts
bjln/lLbn,
existed as a word
in its
own right which
is
always negated.
The
reading
blin
was suggested
by Junker
[Philae I
p.
39
n.
1]
and
followed by Otto [GuM
p.
25
with examples p.
1221.
At Edfu
the term
appears
in Maat
texts
in
an epithet of the
king
:
1wty jcrR
%as
129,8-9
(Coll. )
;
My
A
=M
-qI
'OvsDo
VII 91.4
;
lwty.
J V';
p
Xnw
VII 195,10,;
,
601
iwty
J
'Ytn
Ynw
Marn. 27,7. It is
also an, epithet of,
Thoth in Maat
texts :
'iwtyJ
=11",
Ynw
1173,14-15
; and
in
general
,
he is
the
vizier
Ma
-a-
Xnw
,
emend n
....
VIII 123,3-4 (this
is
the only example which corresponds to the statue
..
line 2).
71be
phrase
is
also used at
Philae
and
Thebes (Junker,
op. cit. and
Otto
op. cit.
).
bs fire
,
flame
.I
Wb 1476 (1-5) BD
,
NK
41(
Reymond, Medical Book
pII
I
no.
110,
I
p
bs is
a general word
from
the
NK for fire
or
flames.
or anything which
is
a means of giving
light
[Sauneron, MDAIK 16
p.
276
n.
f) deriving from
the
verb
bs 'to
emerge'
[Cannuyer, ZAS 117,1990p.
.
X,.
m
1103
.
At Edfu it
appears
in
the phrase
J
P19.
!Z-,,,
which
is
used
to
destroy
the
bones
of
foes 1
403,11-12 (c L
this phrase
in Urk. IV 615,14)
;
in
a pun
bs bhdw. k 'the flame bums
-a
great
torch
of
dry
vegetation precedes
Hathor in
the
your
foes' 1490,2-3
; at
the
festival
of
Edfu,
procession and
it is
called -
13J
04,1-b
'the flame
of
destroying
men and women'
V
358,3 [Alliot Culte 1
p.
236 la flamme de la
veuve
1.
bs to
bum
Wb 1476 (6) GR
Wb
cites only
two references:
bs.
J PS-
bhdw. k 'the flame bums
your
foes (flame fires
your
foes)
1490.2-3
; also
in
alliteration of
bI
Pp-
B3stt..
-bdnw.
k 'Bastet bums
your
foes' 1 131.7,,
Derived from
the noun
bs lire.
bs to emerge
.
flood
out
2
Wb 1474 (5-18) MK
Used
as
in Wb.
-'
Tntransitive
of water
'coming
oue :a canal with
Upper Egyptian
water.
J,
-W-
4-4,
Z,
f, j
iI
tpbt
'IV 34,13
;
O'py
.
11
k,.,
m soles of the
feet IV 43,8,;
water
k
m
M. W'rt M,
lmnt IV 52,2
;
7ake
water
S4.1,
lmyw
IP 9,
n mwt.
k 3st 'which
comes
from
the
breasts,
of your mother
Isis' 1493 (30) It
applies
to
floodwater
coming
from its
sources.
602
Of Plants
P:
r,
n.
1
rdw nbw
'all
plants come
forth for
you'
1115,14
', and as
'what
comes
from
the
field!
rn
3bt
parallel
to pr ni
Nwn VI 19,10-11
; the
heart
of
Hathor is happy
with
3t VI 246,11-12.
in
the sense of
'come
forth
,
be bom':
child ni
34t (eye )IV 36,1
;
Horus is
the
ancestor of
A
the gods
JP
im. f 'they
come
from him' VII 69,12-13
.
epithet of the
king in
the
Sokaris
rite who comes
from his
eye
(contra Cauville Osiris
p.
127) IV 271,13
; noble
ba.
sw
ds-f
who came
forth himself 1579,4-5.
Also: Sakhmet
prevails over
foes
and r
d(they
never come out
(to right) V
1433-2.
Transitive 'cause
to
come
forth!
of
the
inundation: BB b'pyathisdmeVH189, I0; HB
Nwn
at
his
time
1120 (83)
;
147 1.11
also;
-
1*
Nun
at
is
time
1377.6
; the
king
lr_-
whm.
' 'brings him (Nile flood)
again'
1112,13
; also you are one who spits out minerals
who created
his
son
to protect
his father IV 34a
; and
in
the pehu of
the
15th
-A
&
11
nome,
Horus
:!
? j
iat n wn
043
plir m
hpy
'causes
the
(prime
val) mound
to emerge
V 118,11-12
The
use of
bs
conforms
to this pattern
,
but
there may
be
confusion with
the next word.
bs
to
introduce
,
to
lead
Wb 1473 (1-18) OK
Whereas bs 'to
pour oue
is
mainly
intransitive,
this
is
mainly
transitive and
the two are
etymologically connected
from
the earliest stages of the
language.
The
ritual of
leaving
the palace and entering the temple
is
performed
by
the
king
as the
introductory
rite
for
the performance of the
daily
ceremony.
He is "broughe
to the temple:
The Ennead
of
Wejeset
14 ; :
4
1Jr
Msn bring
the
king
to
Mesen
to adore the s3b-Ywt'
IV 5 3,1 (pl. 84-
_,
the
text then
describes
this
slightly
differently, but
uses
the same verb
'SSV Wn ItJ 'bringing
the
heir
to
his fathee IV 53,4
,
and
J
-"-
' bm. f dmij
mS
tpyw-'
mnbw
'bring His Majesty
with
five
excellent ancestors'
IV 53,5,
also
'gods
come r
Msn
to
lead
you
to
Mesen! IV 54.8
,
e
'the Ennead '5'Z,
rPn
RI leads
you
to
Pe
of
Re IV 54,2. Ilie
meaning of
bs
seems clear,
it is
a
formal
procession
for bringing
the
king. It is
shown
in
accompanying scenes
,
for
example
,,
603
r
h.
wt-nLr
'bring
and cause the
king
to
enter the temple!
'
VI'244,7
.
where pl.
151
shows
Harsomthus leading
the
king by
the
hand
towards Horus,
and
further
the text
emphasises that the
path
is
pure and unhindered.
Also
-A
? 4
pr
'q bs
r
hwt-nir is
a prelude to
foundation
rituals
11
30,7
where
Hathor holds
the
hand
of the
king
and
leads him
and clears
his
path
(PIAOd I
st reg.
).
This 'introductory
rite'
is
attested
from
the
18th D.
and
bs-nsw -was
the technical term
used
to
describe
the
Icing's introduction into
a
temple
by
a god
[c. f. Gardiner, JEA 39,1953
p.
19
n. gg].
In
the
writings
-AL-
.
the two
feet
are read as pr.
'q
and
in fact
act almost as a
determinative for bs. In
effect
bs
and
'q
are the same
thing
'bring
to the temple! and
'enter
the temple',
so thatj
P
.
44 or
it. f 'the king is brought
to
his fathee 191,5 (pl. 18 Ist
reg.
the
king is led by Montu
and
Horus) is
symmetrical with
Iq
pr
br iLf 1104.5.
Examples
the
Ddw
of
Edfu
J
-4'-.
A

"""
i-
bring the
son
(Idng) to
his fathee IV 205,13
.
IP14
e-
also
Owt-nir
the
king is led by Harsomthus (no
text)
111329,16
outside the
Purgatoriurn (pl. 58) [c f. Guthub, Textes Fond.
p.
158-9
n. u ;
for NK
examples see
P. Barguet, Le
Temple d'Amon Re
p.
351
and
315n. 71.4,
A
There is
also a special
introduction
rite at
Edfu, bs
r
bkr 'lead
to the
bkr-throne',
perhaps
favoured
because
of the alliteration : the
king
says
1:
P4
r
bkr
,
before Horus
of gold
VIII 109,12
-
here
the
king brings
the sacred
falcon
to
Horus
and
it
sits upon
its
serekh
throne (pl. 673)
; when god
qA
,
;
!
(LJ el
;--
enters
the new
temple
in joy
-Co.
-
Q.
.-i
bring his
image
to
his
throne of primeval
times!
IV 20.1
; the priest carrying the
ram standard
.1P
5'4
-r
bkr. k
.1
PV
rn
bi3 'leads
to
your
throne, comes
from heaven' 1538,7-8
; the
bas
*of
Nekhen
J
.

1C-- k1r, h3w bkr 'lead
Horus
to the throne!
VI 94,10
; the
king is
purified
C--.
J
at
being led before/by
god
I
132,15.
bs
retains
this
formal
use,
but it
can also
be
used
in
a
less
restrictive way
Horus drives
away
sadness and mourning
!";;
'
.
r-s3 prt and
brings festivity
afteT
Winter IV 31,2
.-,
In
phmses :,
bs-r-skyw 'sally forth
to
battle' [after JEA 29,
p.
19
n.
11 'charge into battle!.
may
have its
origins
in
uses of
bs
such as :
'Sakhmet
prevails over enemies
-4
*,
T
,-
bdnw. k Bastet
wars against your
foes' V 152,4-5. Derived from
the uses' come out
in
a rush'
.
it implies
the
charge
into battle
and
occurs often at
Edfu
especially
in
the
IUing
of crocodiles,
hippopotami
and the offering of
harpoons
:
604
+ jq
the
king is like Horus
X',
4r
1114,1
; the
king 11128,10
king
j
with
fierce face IV 57,17-58,1
;
king
'5'?
'
IV 212.7
;
EB
'5v
V a.
't
-f
qx qjj
w-J
and no-one stands near
him VII 202.8
;
in
the
Myth, Horus
X,
.
----
VI 61,2
qq
VI 63,2
; -#, -4
VI 77,13-14. Finally Horus
protects
the
king
on the
day
of going
to
battle IV 231,3 Horus
gives might
0)
against
foes
1 -t
%: P
Q
e-
VII 213,12-13
A ZZE
IV 343,16
; sim.
_=).
P
, IT
Flo
S_j
411=b
VII 293,6.
bs image
Wb 1474 (1-4) MK
secret
image
A
word used often
in GR
temples to
indicate
the cult statue of a god.
From
the
MK bsw
can
be
qualified as sYt3
[Sethe, Les. 70.17 for
example] and
bsw
seems to
imply that it
refers
to
something
secret or mysterious.
This is in
the sense of
being kept
away
from
ordinary eyes and
thus
'apare
or
'secree,
though certainly
this
kind
of emphasis
led
to the
idea
that
Egyptian
rituals contained secrets
and mysteries
[c f.
use
in BD
after
Assmann MAS 19
p.
30
and also
Sonnenlit
p.
137
n.
421).
At Edfu bs is
no more
than a variant word
for
the cult statue of
Horus
:
he
settles on -
his
image 1110,2
;
1574,6 IV 10,2
46
IV 18,3
;
jA
9.9
VIII 11.4. Most importantly he
unites with
his image dmdJ0.
4
IV 2,5
;
'1
1549,5-6
; snsn :
5?
-'
v, VIII
106,10-11
;
JLnm
S4
in his Great Place 139,16
; sh n
CM
in his
shrine
1328,11
;
he flies
W
X-
upon
in his Great Place IV 11,6 (de Wit
reads this
as
ihr CdE 36, Nr. 71 1961
p.
82)
;
Horus 'sees! his image 'on
the
wall of the temple'
1327,13
-
so
it
car also refer
to
relief carvings ;
116
in
temple
113,20.
'Me image is
adorned with cloth : sjlkr -.
%W.
1
1555,13-14 1566,17. In
the plural
bsw
are the
images
of the temple
gods
in
general : the priests reveal
(wn hr hr) in
their
shrines
1346,16
; the temple
is
engraved with the great name of
Horus
and the
image
of
the
Mighty
ones
(shmw)
and pictures
(tit)
of goddesses
IV 8,1
; sim.
1),
of
his Great Ones,
(wrw. 1)
are painted on the temple
walls
IV 17,15.
The
notion of the
'Secrce image is
alluded to
in
the
17Lh UE
nome the god's
image is
90
in
the temple
1342,6
; the
falcon
and
ibis
are
in
JP
S4
Fa -#
&r
n
At3t.
sn
1276.10
; the
605
necropolis
'makes
secret s9t3
jP MA
n
Skr ims
the
image
of,
Sokar in it 1 179,16
; of
e-
I
Horus it is
said
'no-one knows his image' V 9,2.
In
puns :
Horus
comes upon
his image in
the
mound on the
west of the
Isle
of
Neshen VIII 145,5.
These
examples show the mortuary connotations of
bs,
an
image
of a god
in
a mound or necropolis
and
brings
the
mortuary aspect of the temple to the
fore.
bs
mould?
'm
P.,
k
v,
A.
0
&
r-= -"-
,
A
wine offering
is brought by
the
king
:
j-,

,W
so*
w-,
who
drives
away
bs
appearing
(wbn)
on
their grapes'
VI, 253,3. This
word
is
not attested. elsewhere.
From
the
determinative it
may
be
something
like
mould or growths which
have
to
be
removed
from
the grapes
and can
be
connected
to
bsw 'illness
or swelling'
(Wb 1475,3 Med)
and
bsw 'aji illness' (Wb I
476,14 Med). Wb Mod. 252
groups
these nouns
together,
'swelling' (c f, Coptic
Oy I C. I
and
derives it from bsl 'to
pour out'.
In
the case of plants
-
it
may
be
a plant parasite or vine mould.
bs3
to protect, protection
Wb1475(8-10) MK
First
attested
in
aS
iut inscription Pl. 19.20
where the
root of the
word
is
clearly s3
'to
protectprotection'.
It
may
be
a
'new'
word
derived from
s3 with the
prefix
bw
to
denote
an
abstract.
Ile
word
is
a common variant at
Edfu for
synonymous words.
.
yClh
:
Two ladies Dr
6,
-g
(L 'protect him' IV, 14,10
;
Nsrt 03-tp Om. k 'protects
'around' Your
majesty'
IV 54.12
, gods and goddesses
J6
P-
-,.
4q3.
sn,
=
Osiris 1205,18
.
Intransitive 'you
cat white
bread
J t-
X--b-.
niht-nb you are protected
from
everything'
172,15.
hL= 'protection'
:
Wb
cites
1 573.11 //ffin
! LL:
-
damaged here, but it is
used
in
the
III
phrase
lr. bs3
often : <21>
j
9-
c: -:, --
IV 52,11
Ilk
186,11. All
of these uses at
Dcndcra
also.
JV 3303
;
<3>
1
11
1
ey
CL
For
the sign of the
baboon holding
a pot:
Montpellier
MF 607
.
for
example
VII 13,7
bsn
natron
606
Wb 1475 (11-14) Pyr.
This
substance
is
used
in
purification similar
to
bd
.
Harris believed
that
references
Erom
the
Pyramid
Texts (774b
;
101g)
suggest
itIcould be
an alkaline salt and
in
the action wpY
bsn it
was a
granular substance, scattered as natron crystals, soda, gypsum or rock salt
[Harris, Nnerals;
p.
190]. At
Edfu it is
used
in
the
rite of wp%-bsn
'scattering
natron' and
it is
one of the rituals connected with the
foundation
of the temple.
By
this ceremony the whole
temple was purified
H*
mnst
R'
In 109,2-110.5; 1132,17-33,8;
m pILr
Bhdt H 62.2-11;
TO'#
0
-17
..
VH 50,6-51,6. In
all cases the rite
is
performed
for Horus (in
the
last
example
he is
accompanied
I
by Hathor)
and
in
the
scenes the
king hai
the
White
crown or atef
(pl. 40b I
st one) and carries the
hd
mace
(white) in his hand. 11ough
the texts specify that the
bsn is both bd
of
Nekheb
and
bt-kir
of
grpt
,
it is
an
Upper Egyptian
rite and
thus especially appropriate
for
purifying
Edfu
temple.
The
scene shows
@
the
king
purifying around
the whole temple, so that every room and
hall is
clean enough
for
the
king
and
his
regalia
[c f.
pl.
40b Ist
reg. ; pl.
61 Ist
reg. -. plAOc
Ist
reg.
]
Elsewhere in
the texts the rite
is
alluded to :
in
the
descripti
on of the temple
wpy.
ti
m
and
the
king
wpX
;;
N '93 IV 14,11.
Weinstein
notes that natron solids
have been found in Egyptian foundation deposits for
purification
purposes.
Ile
rite would
be
completed with snir and
Upper Egyptian
and
Lower Egyptian
grain
[Foundations
p.
15-16].
II
bsk
to
cut out
,
eviscemte
Wb 1477 (12-13) Pyr.
noun
Wb 1477 (10-11) Pyr.
bsk
can
be both
a verb
'to
eviscerate' and a noun
'hearts'
which
have been
cut out.
Ile
verb appears
in Pyr. 1286, 'for
example, written with the
knife
sign
",
N
and
it
may
have
originally
been
a
technical
butchering
term
[c f. Zandee, Death 'to
cut oue p.
149 PT
refs. only].
In
the
Coffin Texts
and
BD it is
the
noun which
is
used more often
(c f. BD 17,82 Herishef
,
the
butcher
god
is 'the
one who
lives in bs!. 'hearts').
At Edfu
the
verb
is
most often used with
ibw 'hearts'
as
the object:
in
meat ofering
texts,
Horus
as a
falcon
with
his
claws extended or sharp
JP
ofhisfOesVII128,
lO;
J4DJk'&"
VII 142,14
*,.
1 q
*#.
-.
ibw VII 214,2; falcon
14
t0k
1bwV11323.7;.
JP,
--N
1bw.
607
,
oe
Mam. 147,7
-
the
implication being
that
he
tears out the
hearts
of
his
enemies with
his
talons.
Similarly in
the
Myth, Horus
cuts off the
head
of
his'foe
and tears
out
his heart VI
86,12
;a genii
L'
qn
Wr
r
Bhdt. k 'cuts
out the
hearts
of those
who
fight
against
V=oft
.1
%=-z-
J
<=-*
,
your
Behdef VI 71,12-72,1. In
a pun : the sharp clawed
falcon
CL of the
enemy
IV 234,16.
, , =P*
In
rare cases
bsk
takes
Toes'
as the
direct
object :
b3. tkk
J
, r-
bdnw. f VII 201.5
.
The
texts
from VII
are close
together and written at the same time
hence
the
use of
bsk
so often
here.
The
noun also occurs
in
a similar sense to
BD 17.82 (above) in
the protection spell :
Trotection
of
theflame
f*rJ*Pl
which
lives
on all viscera!
VI 149,8 (possibly
a pun on
the
moon as
'the flame
and
Lord
of
hearts'Jankuhn
p.
89)
-, also
IV 234.16 (above)
the
noun spelled
bkst
should
probably
be
read as
bskt [c f. JEA 29
p.
1 I
n.
b for
these examples].
b
to spit out
,
spew
Wb 1477 (14)
to
478 (4) Pyr.
Of land 'spitting
out' produce :
di. f
j*.
A'
n.
k
s3-t3
bt
nb m-bnt.
f 'he
causes the
land
to
r
A
jm
_J,
*
spew out
for
you everything
in it' 1583,6;
c:; *
-gbhtnb'Geb.
-...
foryou'II243,13;
water causes ri.
k3bt bt
nb m-im.
f
the
field
to spit'out
for
you everything
in ie IV
W
336.9
;
land is
watered
dr
C
!
-*I'
lm. f
and spews out what
is in ie VI 226,12
; sim.,
.1
CM
/4-
1
115,7-8
; vineyards and
fields
15?
114'
,
n.
k imysn VI 253,7-8;
; the
flood
gives
the
land h-r
-
n.
k
pouring out
for
you
11252,2.71is
use with
land is
transitive.
"
Of
the
flood
water
it 'pours
oue
-
intransitive (a
metaphor
for flooding fields, Van Der Plas, Crue
p.
115)
: the two caverns
.1
c=
pour out
for
your
ka IV 172,5-6
; the
flood
r sws
pours out at
its
time
IV 339,2-3
; the two sources
jo
.J
477,12
; the
flood
jc=
teb,
1325,4.
Also
can
have
transitive use:
Horus in
the canal of a nome
hIpy Is
one who spews out
the
flood'IV 28,12.
0a
cense- pours out on your
hair' H In,
the
Laboratory
texts :
-I? Fo cp
n
Yny.
k
-W
'in
*'
198,13.
C!
% 4L
--A
its
Also
compare
Ir
sY
'r
,-4.1206.7.
Charpentier
notes
that this
is
4, y
-
r-&
T
V-1-
'dry
myrrh'(p.
268-9)
-
Wb 1478 (7) (references
to
E. Dum. 71156; Durn GI Il 86
which are
the
last
608
two examples).
bXt
see
bds
bqnw butchers,
slaughterers
Wb 1480 (3) GR
'Cu-'iasi
'who follow
the
In
the
Sokaris Chamber,
the
eight guardians of
Osiris
are called
J
-a X MI
great god'
1166,17.
Wb
attests a verb
bk Io kill',
perhaps
derived from b3gs 'knife (Wb 1480.13)
at
Kom Ombo 181
.
95,48
V16
4.
bqnw is
most
likely
to
be
connected with
bqn,
the standard
bearers (Wb 1480,4)
KO 1143,188
;
150
,
198,12
,
though the
derivation is
still uncertain.
bqnqn
standards
Wb 1480 (5) GR
A
collective term
for
the standards which accompany the
king
or god
in
processions.
71ey
clear the
way, purify
it
and
drive
away all
impurity
and
harm [c f. Barguet RdE 8,1951
p.
16
n.
1]. In
the
C
staircase processions
they clear
the
way
for
the god's
image in his barque
Irl '11r
.
11
hr
mY
J44
n.
f
rntn
1536,10; br Wb
n.
f.
w3t
1554,10-11
; the
king is
at the
head
of ir ty
when
they clear the paths
for
the god'
1563,6-7. Ibis determinative
of the
jackal
stands
for
Wp=w3wt 'the
clearer of paths' and
bqnqn
can
be
written -6A
-Ilk
'who
clear the C30
4CM
q=7
^--
AA
way
to
his
noble shrine'
15803-2. Note
also that the
'cowl
standard
is
u tr
a
u' Ir
'cow
(or female)
of the standards'?
1557,34. In
this
case the standards are the
nome ensigns which are
carried
before
the god
[see for
example p138j;
38 b; 37 d; 37a].
Slightly different
are the
bqnqnw
which
lead
the
king in
procession when
he 'comes forth from
the
palace!
"a'
4.
'clear
the
way to the temple'
VII 42,12
;
&. A
'd
1
1% nn
'purify
the path
1W Ir
of
the
sovereign'
IV 51,34
;j
z4
At
t-g%
'sanctify his
path'
(h'
m
lh) 111113.15
; -c4'w-`-
2317L"N
$Protect his
majesty'
VII 189,17-190,1.
In
this case there are usually
four
standards:
Wepwawet,
an
ibis,
a
falcon
and the
Khonsu hair-lock
symbol
[see for
example pl.
62 Ist
reg.
]
,
which
Barguet
suggested represented the
names of the
king [RdE 8.1951
p-9-191.
609
This
word
is
also used at
Dendera (DVHI 81,7
;
85,14
;
MD IV 2)
and at
Philae (when
the
king
goes
'd
aI"
around the templej
r v,
I
protect
him
<53>
Photo 7). Ile determinative
I
shows they
are
divine
standards and
in
origin
the
word
is
a reduplicated
form
of
bqn'to
go. stride'(Wb
1480,2 OR),
or as
Barguet
put
itthose
who go
lurching'.
referring
to the
way
the standards move
in
procession
due
to the
walking of the standard
bearers [RdE 8
p.
16
n.
11.
bqs-'nb iron
ore
(? )
Wb 1480 (6-7) Harris, Minerals
p.
168-170

The
earliest
form
of this material
is
written
bi3-n-qst
and
bqs is
the
GR form. Harris
suggests that
it
could
be'iron
ore,
though may
have had
a wider application to
include varieties of
haernatite. At
Edfu it is
used
to
Fill
the
Eye VIII 136.12
and emend
from P4ilA 1105 (9)
4?
1
Oe
10
II
bk3t
mother cow
Wb 1481 (14) NK "
Derived from bk3 'to become
pregnane,
the word refers to cows which are
kept for
producing calves,
and
Caminos
used
the more
technical translation,
breeding
cows'
[LEM
p.
165
=
An. IV 9,1
; also'
-
pr
ity Lansing 11,71. At Edfu in
a
'driving
of the calves'
text, the
king is
called
to
'
r-
,
n wXb
1,
ord of the mother
(cows) in
the
House
of
,
the
'their' being
the
calves used
in
the
rite
III
169.1.
bk3
moming
Wb 1481 (17-18) Pyr.
-
GR
Technically bk3 is
not synonymous with
dw3 'dawn' 'morning'
and
it is
not truly
speaking a
moment
in
the cycle of the sun,
but
rather a point of
time, the second
day from
today, the
morning
[Sethe, Komm. PT 11
p.
56
-
345]
,
thus the
determinative is
.1
L3
0
..
The
exact nuance was
gradually
forgotten
and
bk3 became
a general
term
for'moming' [ for
a survey of spellings
in
general
see
Alliot, RdE 5,1946
p.
62
n.
41. It is
not
frequent but
occurs at
Edfu
: the
ancestor gods are watched
over
by
night
.2J,
4
r3e.,
untH
the morning,
then they are
illumined by Re
who
drives
away
610
foes' 1 180,6-7. The book
of
the
'subduing
of the p't people
is
recited'four
times
11,
dW
A
and
twice at the tenth
hour
of the
day' VI 235,6.
bk3 be
pregnant
Wb 1481 (1-11) MK
DG 125 4
1-
1
L--
Cr. 31a; CED21; KH22
901CI
UsedasinWb.
Intransitive:
NEn ir
n mwt.
k -make
your mother pregnant with your semen'l
82,9-10
(lettuce
offering) -, the sails
oP
Horus'
ship are
full
and shining
like Nwt
Wrt
.
6D
:D
I-Cl-T,
Great Nut
pregnant with
the gods'
VI 80,3. In
unusual ways :
'Min
puts
his
phallus
into
the
belly
of the
foe
6a
A)
V--
'he is
pregnant and your son comes
from his head' (c f. Contendings
of
Horus
and
Seth) 182,6-7
;
in
the
10th LE
nome,
Horus is Re
the child
during
the night
J IJ &
e_
do>
'he is
conceived and
bom (ms)
at morning'
IV 29,8 [c. f. Aftibis
p.
236
and
237
n.
bl. 7be
verb
is
also used of the sbt-field
Id5
/A\
'0.
- pregnant with
fat
gmins
VI 3,5
;I cause
61
e-b
.4
the
land
to
be
pregnant
for
yoW
1533,3
*, the
byres
are pregnant with
fat
iw3w-cattle IV 46,11.
Transitive
:
in
a
figurative
sense the
Nile 3ht
makes the
field
pregnant
1581,2
; god
"r
ti
A&I
mhrt.
k lie
makes pregnant
(full)
your storehouses!
111 150,3.
The
meaning
'become
pregnant,
be
pregnant'
is
clear,
but
as the
figurative
use
'be full'
shows
it
may
be
realistically
'be bulging'
or sim.
The Coptic form has
evolved
further 'to
conceivewhich may
be
the
result of emphasis on this
nuance
in Egyptian
uses.
bk3t
pregnant woman
Wb 1481 (12-13) MK
Used
also at
Edfu
:
in
the
Myth
n rns n4 131i
the pregnant
hippopotami do
not
give
birth
when
they
hear
the thud of the
harpoon' VI 6 13 1.
611
bk3 Anlxx. 78.1378 boviles de
cheveux
In
a
text
for
setting up
the
brazier, Horus is
called
'bull',
numerous of
herds
lapis haired
and
?' IV 64,11-12. The
word
is
not attested
in Wb., but
there
is
a word
GC7
.1
4--7
in Lit. Frag B
page
2 line 2 [Cmninos
,
Lit. Frag.
pl.
2A] 'which
the
editor suggests
is 'hair
locks
or some sort of capillary arrangemene
[6p.
ciL p.
10] Jbi
they are on the crown of the
head.
bkn
plant
Brugsch, DHD
voL
V- VI
pA52
-
15
??,
0
The
pehu of the
Oxyrhynchus
nome
(called bity) ii brought
containing ;;:
--
HN
IV
190,1-2andinVI21.14
tr
E)V-,
Q'ooee"='Dur.
GIIH96Derderalb%)U,
&, "s",
'-
-.,.
',.
This
could
be
corruption of
b3q
or
derive from bki
a
Syrian
tree
[Wb 1482,4]
;
but it
seems unlikely.
-1,
bkr dirone
Wb 1482 (8)
also
(7)
steps
GR
Cr38a
wrath
CED 23
thron aftciWvaudK6mi2,1929p.
5-6 UVE--,
The Wb division
of
'steps'
and
'throne! is
unnecessary as
in
common with other words
for
throne
cd
represents
the primeval
dais
upon which
the throne'of the creator was placed.
The
word occurs
throughout
GR
temples and at
Edfu
especially
in
the phrase
bs
r
bkr-4
,
most
likely because
of'
the alliteration
bs bs. f
Jn
p3wt.
f 'bring his imag'e
to
his
throne
of
his
primordial,
time!
IV 20,1-2 (b3w) bs bik L2 : ',
,
VI 263,12 (incense
offering) ; the
ba
standard
bs
rIA";
c"'
1538,8
;
bs bik h3wj fi, VI 94,10
1,
bs. k
r
d'.
'735
C=2-,
R1,
CC=X-
-=3-
VIII 109,12.
Horus
sits upon
J-
Cg
I"
his
throne
in
the
Great Place 11106,1 _;
the
king is Or
tcl?, 22
Dr 11r.
nbw
V 172.9
;
'by
-implication
the god guarantees
Maat
when
he
sits rn-hnt
4
Ch
.
,
00
Q.
VIII 122.19
,
in
alliteration the
Nile
censes r
bj3w 1581,8. The
whole
C=M.
temple
is
called
JZW4
nt
Ur.
nbw
IV 10,8. `
'20
Above
all
bkr is
the throne
for
the
king from
which
he
rules and
is
used as a variant of similar
words.
It is
not attested
before GR
times
when
it is
also used at
Philae
and
Dendera.
I..
6i2
bkk to
fly
In
the
18th UE
nome :
Horus is
J
q=9
"asa
-r
3ht
m
bik 'one
who
flies
to the
horizon
as a
falcon'V 120,8. The
word
is
meant to play on
bikfalcon'but has
no precedent.
In IV 188,4
this
iS-
replaced
by dwn 'wy. Because
of the pun on
bik
this
is
probably not a mistake
for Ott
or
bgg. Ari.,
Opet
the
word
is
repeated
but
the spelling
is
clearer
(p. 302)
ntk r
hrt (though de
Wit
restored this
after
EV 120).
bgs(t) aff=
Wb 1483 (2) GR
and
(1) Royal Tomb
In
the tomb
of
Ramses VI [V
of
K
no.
91
the
2nd hour
of the
2nd
month of
Akhet
a, star
is
called
ZI
e
'perhaps
the neck of the man constellation'
(so Wb) [LD 111227]. In
the
Edfu
texts
in
I
the
-
.v .0
cL of your majesty, as the
sh'-shm ritual
Hathor
says
to the
king. 'I
make my place
hnt
beautiful image in Ory-ib) the middle of
his breast! IV 109,4 IV 132,15
;
(probably,,.,
copied
Yms.
'ntyw
text next
door
cL
IV 133,17) VI 280,11-12
also the winged
beetle
adorns L of the
divine falcon 11271,12. With Hathor
making
her
place at the'throae this suggests
Hathor is
envisaged as
being in
pendant
form but in LD IV l3e
and,
l4e (142)
as mistress of the
library
she
is
'64.
z;
I'm
Ipst
at the throat of
the
Judge'
.
So here
Hathor herself is
called
bgst
and
Grdseloff
collected examples particularly
from
the
Old
and
Middle
Kingdoms
of
dignitaries
wearing
'
pendants around their necks, the pendant
itself
resting on
the,!
chCSL
Ibis
pendant
is
usually referred to
as the
Hathor
or
Bat
pendant and the connection with
the,
,
throat, with a
judge
and with
Hathor inevitably led, in
the
Late Period
,
to
NWt
and
bgst being
associated
[ASAE40.1940
pp.
185-2021. AtEdfu: in
a
beer
text,
Wat is
called-,
Vpst
nt,,
Itm 1366,1 (not b3-sktt
as
Derchain in HQ
p.
39
no.
47).
C&
P. n
In Maat
texts : the
king
says
7ake
A
=,
1-1
%pst
mr.
k
s'r. n.
1
s r-hft-hr.
k
J',
ao
nt
/////
the
11athor
emblem, which you
love
and which
I
raise up
before
you,
the
Great 'throae ' II
1,
73,11
,
suggesting that the
Hathor
emblem
is
called
bgst
and also
in
the above examples,
this.
explains the
use of the preposition
nt, for
the sentence means,
Hathor
takes
her
placein'an emblem.
of
the
king.
-4. -
Maat
:
Horus
says,
'I
unite with
6nsn)
IX
&1
.1
my emblem and
I
am content with
her V
613
q
218,1-2
a-a
4L
(after Faimian).
'You
are the twin
of the
Throat
of your
brother Shu' IV 294,12-13
bt
vessel, mould
Wb 1483 (9-12) GR
Perhaps derived from
an older word
bd (Wb 1488,9 LD II 49b
;
74)., At Dendera in
slightly
later
texts than those
at
Edfu, bt is
used to
refer
to the
mould
for
making various parts of
figures
of
Osiris.
This
agrees with
the notion
that
bd
may
be
related to
bd3
which
is
a vessel made of clay,
ideally
a
bread
mould, and thus
by
extension
for
other substances
(Wb 1488,11).
The determinative
of
the
GR
term
however is

which
is
either a crucible, or an
indication
that the
moulds were used
to
cast metal or made of metal.
In
the
laboratory
texts : substances
for
making md
are mixed
together
in
6
3)
of silver or gold
11227,11 in
a
hknw
recipe
,
the
ingredients
are
brewed (nwd) in
of silver
VI 163,5.
The
word
here
seems
to
be
an adapted
form
of
bd3
.
not a clay vessel
but
a metal one
(see du
Buisson
p.
73
and
84 bjd
and
bjJ3
with
determinatives,
q=
L7, '--I I.,
bty lips
ZAS 91
,
1964
p.
6-7
no.
V
Occurs
at
Edfu
:
Maat is described
as
the
food
of the
king
prs m
'who
comes
from
your
lips' VII 322,24. Otherwise My is
used
in
the phrase wp-bty
'to
open the
lips',
that
is'to
eat'
:
voart
j.
0..
m gsw.
k, 'we
eat your
breaX IV

310,6
;
Tayet hr
VJ
178,7
,
here
synonymous with
Ir-lbt
and rdi. m.
hwt
tp. k
rn
Xbw. k
I
-, r
you cat and are content with your meals'
VII 70,5-6
r=x
'You
eat without partidity'
IV 75,17-18
Vm
Eating in Food
altar
MD I 29b
=
Mam. D. 20,12
of all provisions
(Nectanebo)
;I
bring Maat
...
Ahat
you may eatof
hee VHI 82ji.
In
origin
the term may
be
an abbreviation of spty
=
bty
btn' '.
animal
A
text
where
Horus has
many animal epithets
includes
the alliterating sentence,
Horus Mfdt
sw s3
R'
J
v"m'
CP
J
"a
4
bdw. f V 270,7. If
z
is
an error
for
-
b,
then this cold
be
a
type
,
of
dog bbn (Wb 1468,20). It is
unlikely
to
be
the'type of
fish'btin (Wb 1484,16
and
LEM 78,
-
unidentified
fish].
bL Wb 1485 (6-8) Pyr.
and
(9-10) MK
bi is
variously translated as'to run',
'to
run through' and'to
leave!
or'abandon'
[medical
use, cf.
Wb
Med. 254
meiden].
All
uses
have
the same underlying nuance of swift movement end
it is
a case of
deciding in
a particular context
if
the verb
isrunning
away'or'causing to
run away',, thus
in
all cases
C
it is
the
same verb
bj but
with
transitive and
intransitive forms.
At Edfu )run, flee'
:
in
the
protection spell,
le
seizes the
gods rn
J
m.
'. f
who were
in
flight before him' VI 146,5 (after Jank A
n).
It is
also used to
describe
the
Nile
m
hY
r
trJ
IV 333,15 Nile flood
rn-bY r
dmdt. f 1324,6-7.
Transitive
the protection
is
the
protection of the
knife
.1
15?
ILnnw 'which
makes rcbeRion run
away'
[cf. Ghattas, Schutz
p.
74
entfernt]
VI 301.14
;
Sokaris
makes the
Nile flood in
rivulets
: 5? "' -=-
m gro
he
makes them
run
(flow)
at nighe
IV 272,2-3 (ddvale la
nuit,
Cauville, Osiris
-
V-20
I
p.
177).
The Wb
gives erroneous exmples.
bjw
snake
,
Apopis
Wb 1485 (11-14) Med. Lit MK
From
the
Nfiddle Kingdom
medical texts
b1w is
an
incurable demonic illness,
personified as a snake
[P. Kah. 5,131. The determinative
of a poisonous snake suggests that
it
represents
fatal diseases [Wb
Med.
*
p.
254-5]. It
could
be
a general term
for
a
foe [Ubensmade 1131
or wrongdoer
[c f. Goedicke,
Dispute
p.
163
where
it is
read as
bt3w). Zaba, discussing
the term
from Ptahhotcp [301
p-1411,
derived b0w here from bi 'to
abandon'. thus
in
medical
texts
'the
abandoned one'
is
an
'incurable
man'.
If
the term
is
applied to the
disease
snakes,
then
it implies
they
are out of control and thus a
serious or
fatal disease. From
these early uses
bt
could apply to
poison snakes
in
magical spells
[Mett. 571
and ultimately was used as a term
for Apopis
and the powers of evil
[c f. Taharqa
p.
53
n.
63,,
pl.
22,10]
,
and
is found in
this
form
at
Edfu
:
in
a meat offering a geni
9wty
says
615
iwty
m0 pn
the
snake
is
not
in
this
land VI 159,12
; the geni
Aha
says sbr.
i
sftb
-5
IrO-
VII 269.9
-, the
wdd gods
h,
nt
bw-n-R1 IV 128,7-8
-
so
it has
a general use
here. It
can also
have
the sense of an
illness
:
bd bkr. k
r
'I
purify your throne
from
evil
illness' 1581,8.
binw
rebel
Wb 1486 (1-2) MK
oft
GR
Derived from bin, btn (Wb 1485
,
17-18 ) 'to
resist, to
disobey' (FCD 86)
and the early writings
vary
between bin
and
btn
,
used
from
the
MK
texts
[e.
g.
Pr. 7,12
=
Zaba
no.
210 'to
oppose']
.
Ile
noun too
is
used
in MK
and
NK
times, though
in
the
Edfu
texts
binw has become
one of the terms
for'foes',
perhaps
having lost
the original nuance. and is oftent
iised in
alliteration : god gives
bsn/bns
m0V
234A
; as
6bject
of
tw'-j
u-F
115,16 (harpoon)
;
Horus
makes
Ir CP dr
the arms of the
king
strong to
smite
1
10
IV
'58,5
C1
NHI 76,11
;
bw
bgs. f VIII 97,14 king dr IV 8A
cuts off the
heads
of
t5
lot
TT
(L
it %
IV23,3; dndn V 146,7
;
hacks
the
bodies
of
SL1 -1
IV 221,12. The
temple
building
was
interrupted by
a revolt of
hmw
%P
'ignorant
rebels!
IV 8,2
=
.1
15'rr
'0", bmw VII 6,7.
In
an alliterative text there
is
a verb
bdnJ
c-3
.d
bw3
n
bik
n
bnd bh
III
Q
1%,
Y-
ILr. b3t. f
m
bi3wy
4D
VI, 11,8-9.
bd
natron
Wb 1486 (5-9) Pyr OK
Harris
noted
that
bd
referred
to
different
things at
different
times.
It
was at
first
most
important in
purification and may
have denoted
natron and other
kinds
of mineral with virtually
the same nature
(alum). By NK
and certainly
in GR
times
it
was probably granular natron and
is
not easily
distinguished from bsmn
and nlry
[Minerals
p.
191 ff.
also
Daumas OLA 6
p.
692
quoting
from
Harris]. The
purifying nature of
bd is
shown
in
the temple,
in
the
sanctuary, when the
king
goes
round with pellets of so
that
Horus
will purify
in'retum 136,18-37,6
=
pl.
XI
showing
the
king holding
6
in his hand. Similarly
the
king
presents a pot of
I
ti I
to
Horus Nekhen.
6i6
to purify
him 1175,10-17.
Here
the text
emphasises the
Upper Egyptian
origin of the substance,
for
the
king is
nsw of
Nbb
,
is
said to come
from
the
Eye
of
Horus
and the scene shows the
king
wearing
the
White
crown
[plAOc 3rd
reg.
].
In
the
wp-bsn rites,
bsn is
a term
for itt-tir
and
bd
together, so that
here is
scattered
in
the temple
111109,8
; and the
rite wp%-bsn
is
paralleled
by
phr nst-]Vr m to purify
the
god and
his
temple
1132,17-33,8.
Again here it is
the
Upper Egyptian
origin of
bd
which
is
stressed,
_.,
pr m
Nhb III 109a
; strewing your
temple
with
for it
comes
from
Nekheb
W
n
Nbb H 174,5
; when
Nekheb
comes
in
procession pr rn
Nhb is brought VI 229,2
V
6
in
the
laboratory
of
Nekheb is
used
to
make pellets of
Upper Egyptian incense H 226,5
and
9
and also
Yrpt
11226,7
and
10. From
the
3rd UE
nome
(where Nekhen is) is brought
s3-Ym'
and V 108,8 [see Beinlich, SAK 7.1979
p.
12
and n.
9 for
other exx.
]
: purify
Your
image
with of
Nekheb VI 244,6.
The
substance
is
also said to come
from Osiris
111144,9
and
A
e'o'*
Sim.
III
144.1 in
an offering of cosmetics
-
all act as purifying or protective compounds.
bd
to purify
Wb 1486 (10-13) OK
Originally from bd 'natron!
and thus
'to
purify with natron'
in
the
Edfu
texts
it is
a general term
for
'to
purify: the
Nile flood
4
*, purifies your place
from hateful
Lhings'l
324,7
; the
flood
I
0
Its
a.
bkr-k
r
bt3 dw
your
throne
from
evil
illness 1581,8
One
text
has
possibly a word
forbread' ?
or emmer,
in
a
bread
text,
but
the scene
shows the
king holding
up
V 281,1-15
=
pl.
134 9Lh
col.
Vords
this
bread
which
I
offer to your
ka!
-a
special type
of
bread
made at the temple.
bd
to
illumine
shine
Wb 1487 (9-10) GR
Intransitive
-.
in
the
phrase
m
Vn
11bt 'shining
of
beams in
the circuit of
%0
Khemmis' VI 138,4
as an epithet of
Horus Bchdct
; also
_6,..
%
V 235,3
;J
'oo'
m3w,
IV 76,10-11 in
a
Maat
LexL.
1 617
Transitive
:
'to light
up'
in
the
lunar
texts
is
the phrase
'bring
the
Id barque,
6.0
imht
to
light
up
the
underworl&
111207,8
Ta
111209,5
;
Akhu is
at rest
P'r imbt III
4: h
211,15
.
In
the phrase
bd-snk.
-
beams
of wadjet eye
t0--
snk
V 48,12-13
; as
the
Iun
moon
-9-
Alm
god
.J
JR snk
156,6:
sim.
Horus 0m
snk
VH 111,1-2
;
Hor-Akhty r
J0
WLst
with
his
rays
VIII 90,12.
Possibly
a noun : the
gods of
Edfu
r st-snkLords of
light for
the
place of
darkness'
VIII 137,15.
In
origin
bd is 'natron'
which
is 'brightwhite
and pure'
thui
light
and with a verb
derived from it
also.
It is
attested only at
Edfu
and
Dendera
according to
Wb.
bdi
=
bidi blindness
Wb 1487
=
Wb 1445 (18) Med. GR
Wb Med 244 from Ebers 368 -,
385'iUness
of eye!
Edfu in
the
Litany
to'Sakhmet
'0 Sakhmet
who makes every eye see, without whom
hpr
V
5
comes
blindness' VI 264,13 1509.18 Others
:D
VII- 107,1
Main. D 97,14-15
J;
K. O. 11
no.
681
40
[c f. Germond
p.
90
n.
18 'or
who
cannot see any eye without
becoming blind'with discussion
of medical views].
"1
bd)f be
weak,
inert
Wb 1487 (15-23) Pyr.
bdIf is known from
the
Pyramid
texts
[Pyr 1080
=
FCD 861
and the
meaning seems clear
from
the
determinative
of a man sitting,
it
could also
be 'tired'
or
'exhausted'. Usually bdY is
a condition
brought
about
by fear
:
foes
tremble
in
their
bodies,
at
Horus
J
r--=
1141 -
nn
'b'.
sn
they
are
are weak through
faint
and cannot stand'
1358,3-5
;
'i'n
the
Myth
the
hearts
of
the
foe
fear
of
him (Horus) VI 128,9 '-VI 114,5. Adverbial
use
in
a pun
h3swt bdfw
V
'the lands
of
the
faint
ones are
faine IV 236,7.
%4
In
the phrase':
bnty
Win
a
Sokar
ritual
the texi
has imyt
wsh.
tw, VI
140,7, translated
by Alliot
as
'la
victim git au centre,
des
parvis'
[Culte II
p.
801]
,
possibly the
sacrifice
611s
in
the courts' ;
it'is
repeated
in
the text
following
this
(sm3
sm3) so was probably
61 8
borrowed
ir.
n.
f Vnty
6vrf
'b
mI
lie
makes
the victim
faint in
the
(butchers)
room'
VI 141,9
; also
in
another
text

Zvr
I X.
-aAc;;
Im
dmdt
in his
abattoir
VII 31,16.
As
a
transitive
verb :
Horus in
the
Myth
j
c"Z'
sbiw m
3t. k VI 115,7.
Aiso
at
Dendera.
bdYw
,
derogatory
term
for foreigners
or enemies
(not Wb)
This is
the
noun
derived from
the verb
bdY
which
is
used
in
texts about
foreign lands
: smsw
Sit
come to
Horus
CzM
m
bd9 (with
other puns on other
lands) IV 236,7-8
;
(c. f.
on.
Ona
3)
the
Mendes Stela ir
,#j c=c)
% I.
L-
Urk H 38,8)
;
in
the
Myth
at the place of sm3
0
sbiw
444
SSS
'slaying foes (or
of)
lands
of the weak ones
VI 134,5. Alone
as
Tbee
:
in knowing
the
hearts
of the
dg3yw
:
'CIE203
.1
"1
n wnn. sn
'they do
not exist'
V 233.13
;
in,,
rM
JL_
alliteration
btn bbn
.
2t-ovill
V 270,7.
In
origin
bdw
could
be
a writing of
bdnw
where cm
=n
but
the
determinative
b
suggests
that
bdX
was understood
.
More likely is
the explanation that
bdYw
could
be
confused with
b9t
e. g.
see
b3st-bYLA (Wb 1479,3
with many
NK
examples).
Wb 1479
notes
that
from
the
NK bL
was
written as
bd, implying that they could
be
confused.
Tle derivation
of
bdirw is
then
from
this
original verb
bYL(Wb1479,1-5
OK) 'to
rebel'and
bYlw (7-10) 'rebellious!
-so
the
final form bdYW
is
a result of confusion and metathesis
(also FCD 85).
msw-bdw children of
the rebellious
Wb 1488 (3-4)
4
Iliese
people are attested
in
underworld
literature
and magical
texts.
Perhaps
the earfiest examples are
dcl-
4M,
.
91-
I'm
,,.
Urk V 51,9
MswJ r=2 ; andBD6l,
3mswJc='* ";
MIand6l,
3mswJ=
I
also
P. Br-Rh 24,22. Here Faulkner
commented upon
the confusion
between bdYbe faint, inere,
and
bYI 'revolt',
preferring
'children
of
the rebellious'
to
'children
of
faintness' VEA 23,
p-177
n-24,221, though
Borghouts
prefers
'children
of the
inert
ones' and suggests comparison with a
goddess
BdYt [JEA 59
text
18
n.
101. Similarly Sauncron
gave
further
examples
in discussing
an
occurrence of the term
in
a
hymn
to the rising sun
[BIFAO 53,1953
p.
75
nA21.
6
4M.
The
term also occurs at
Edfu
:
Horus
mds. n.
f
msw
amm
%-
1
1111.10; in
a cosmogonical
text
.e1,619
's
ka
'defeating ? before it
a troop
of children of the
rebellious
?? 'V1328,15;
they
are sWn
IV 306,3.
bdt
emmer
-a
type
of wheat
Triticum dicoccum
Wb 1486 (14)
to
487 (7) Pyr.
DG 126,1
0
CrA5b; CED 28; KH 28 BWr6
,
0,
Finds
of this type
of wheat
have been
made
from
the
Neolithic
period to the
Ptolemaic
period.
The
Egyptians
recognised
different kinds
of
bdt, distinguished
sometimes
by
colour
[c f. Dixon, A Note
on
Cereals
p.
131-142
;
Germer, Arznei
p.
149 ff.
;
LA H 586-91., At Edfu bdt
occurs
in
the
ritual of
offering
(nk) it bdt
:,
6'
-*
V 376,4-14 379,16-380,10
;
VII 83,13-84,11
OV
9
.
o*D
so
: Ca.
VII 242,11-246,8. The
texts
equate
the two-with
Upper
and
Lower Egyptian
grain
respectively
,
certainly a symbolic equivalence and not an
indication
of particular wheat growing areas.
They
represent the produce of the
whole of
Egypt
together
and
in
return
for
their
offering
Horus
ensures that the
king
controls numerous
fields
and
tracts
of
land
.-
and that
all their crops are plentiful
and abundant.
The
scenes show the
king holding
up
two
bunches
or stalks of grain
before
the
god,
but
they are not
differentiated [see
pl.
142 Ist
reg
.
two examples]. 7
The last
of the
rituals noted above-pro'cedes one of the
Persii donation
texts
and these
record
in
certain cases the areas of
land
which produce emmer with the
phrase
ir-bdt
-414,
-
VII
249,13
;
ir
jI
to
.
.
VI1250,1
;
ir
,
-,
-..
VH250,3
;
ir-11
VI1244,6and
they also record
the
dimensi
ons of
.
1M
b, *Cd
-.
i -, -- a
field
of emmer
(in fact 331 IA 115
1/32) VII 236,7-8.,
In
the temple
description
emphasis
is
put'on the
fact
that the temple
is
supplied with
this
grain
provisio
your
granary with
it On'.
J
IV

15,5
.
The
sbt-field.
is
provided with
fat
grains
and
in
turn
'she
increases
lb
and
fills
the granaries with grain'
VI 3,5. Possibly
: the
king
comes to
Horus in
pwy-w'rt and
brings
?
otC, ,-;,
to supply your
threshing
floor, btt here
being
a miselling of
bdt VI 36,8.
620
p
the stool
Writings: Direct
Phonetic
Change:
Error:
ra 47.
BIFAO 43
,
1943
p.
70
p throne-,
seat
Wb 1489 (3-7) Pyr.
DG 130,6
Cr. 260 b; CED 124
;
KH 145
Tro I
Originally
p
(i)
may
have been
the word
for
a mat made of woven reeds,
for
the word
is
used
in
this
way
in PXd. S
mith
19,5,
and
it has been
suggested that
it is based
on the word wP
I 'to divide'i
so t6t
originally
it
meant
'to
splif with reference to the splitting of reeds
to make
the mat
[so Kuhlmann,
Thron
p.
701. By
the
MK
pi was used
in
a more general way as a word
for
a
'base
or pedestal'and
by
GR
times
it
was a throne
for
the
king
of the
gods.
71e
sign
OR
is
an aerial view of a mat, not a
side view of a stool or
box [also K6pstein, Mobel
p.
19-20).
In
the
Edfu
text
with
the
formula 'the king is
upon
his
throne!, p
is
used as one of the variants,. * the;
01
C73
13
king r
Od VII 102,11;
s-
VII 111.4
VII 96.2
;.
r-"3
VII 94,7.1
In
a more metaphorical way, p,
like Bbdt
can refer
to the temple as a whole, as
the throne of a god so
that one of the
frequent
names
for
the temple
is
p-n-R'
'throne
of
Re' [c f. Gauthier DG 1451
: adorn.
C1 1
-C
DI V
and punishes
foes in
with gold
1283,1
*. the
king
protects
his father in
0
C) 13
DiebaV1289,10; Hathorisin
W,
'LL
VII 62,12
; the
king is
on
his
throne
in
a
a
:-:!:
-I VII 113a
;
Horshedet in
.
4b T-
IV 241,1
*.
Mehenet in
(Cbl
i'r
i
(o
V 302,14
the,
Zr
aI Great Place
of
Re Harakhty
pw I
Il 9,12. Also,
a standard of
Anubis is in
131
C-3
V 143,10 in
a procession
(Gauthier
records p-n-1.1r as a sanctuary of
Horus
at
Buto DG I
p.
45).
p. "T :
Hor-Shefyt
in oD 0
11 d-
,.,
=>
0
VII 37,9-10.
a'
1562,12
701
V 396.6
;
king is
ruler
in
,
c': 73
-
621
p
is
used
by itself in
a more general sense, as a name of the temple
which
is
the throne
of
Horus
or
the
king: Horus is
the
falcon
5-41qD
4(--
1418,12
;
Horus is Lord
of the
fire
who shines
in
1-3e)
VI 297,9
;
Mesen is
13el
&-
wr
bnt 0
pn
1543,14
; enclosure of the temple
is
phrt
Ort
VI 14,2
; priest sees god
in
QD 13
1558,13.
It is
a word
for
the
king's
throne : the
king is
-ol
e
heir
of
his (HB)
throne
VI 6,6
; the
--3 Y
king
accedes to
13 1C
--- as ruler
1152,15.
As
the
G)
determinative
of p
indicates Pe is
also a name
for
one of the
areas of
Buto,
perhaps
originally a sanctuary there
[LA I
p.
887-9]
and while
it is
a possibility
that in
all the cases above the
word
for throne is in fact
the place
Pe, it is
more
likely
that
p
is
used
in
a
deliberately
ambiguous
way, so that
it is
at one and
the same time'the throne! and
the
Delta Pe (Buto). This
then
is
used
in
the
same way as the pairs
bdt
-
Bbdt
9-
msn
-
Msn. 1he
problem
is highlighted in
the
protection rite
'He is
the protection of
Hr.
nbn m.
]Lnw Hb
m-hLnw;
CJ-1
n1
'the Horus
child
in Khemmis in his
throne
(=Buto)
of reeds'VI
149.1
.e
epithet of
Horus
.
136,15 Th
13 It
.e
and
16
could refer
both
to
Edfu
and the two
Delta
sites,
but
this
occurs
in
an offering of.
Lower
Egyptian
incense,
so
in
this case refers
to
the Delta
-.
Similarly
a priest with the
Wevis bull
standard
X 01
is
again the
Delta Pe 1543,1. because
at
Edfu
the two
serpents of
Dep,
and
Pe
are said to
-1
El
13
be
the
daughters
of
Mnevis (hidden
ones of
qt)
4j5
T VA-TL- T,
VI 148,4
;
Mnevis is
part of the
Heliopolitan
cult).
7be
word can therefore
be
a throne or a place emphasising
that
the
Egyptian
concept
of
'throneis
not
the seat
itself, but
the place
in
which it
is.?
p3 masculine
definite
article
Wbl492ff.
DG 127'(. r
't"

Cr. 258b
;
CED 123
;
KH 143 Tr-
Junker GrD 81
p.
64-5
notes
that p3
is
rare
in
the
Dendera.
texts
but
used
before
proper names of
gods, cities and canals.
p3
is
used at
Edfu in
texts
which seem
to
date from
the
New Kingdom in
particular and
in
set phrases:
Ci
IV 20,3'an'd-passim. It
also occurs
in
the
names of ritual
books (See..
under
first
word of tides) and often
in
the
Donation
texts
(written in
the
Persian
period and subject
to
622
the
irfl
ucnce of
tfic
language
at that time).
Usual
spellings:
0g
p3i
to
have done in
the
past
Wb 1494 (18)
to
495(2) OK
Gardiner demonstrated
the existence of
the
verb p3w
from
the
Old Kingdom [Wein 12
n sp
13
rXnever
had]
to
Ptolemaic
times, which survived
in
the
Late Egyptian
negation
bw-pw (=p3i)
and
thus
Coptic
MTTF-
-
[negation
of past tense
Cr. 178a
;
CED 86
;
KH 97
.
see examples
in ZAS 45,
1908
p.
73-791. He described
p31 as an auxiliary verb and
indicated its
association with a noun p3t
'antiquity'
[c f. GG 4841.
i
p3i
is
used at
Edfu in
this sense and
is important in
giving
to texts the added authority of antiquity.
Ue
p3wtpfimeval time
is
especially
important
at
Edfu, for
the temple was
the primeval mound,
the
Centre of creation and of the ordering of the cosmos,
thus the verb p31,
the active expression of
gags
which
happened
at this time
(as
opposed to the stative noun) can
have
symbolic and myt4ologic. a.
1
implications.
For
example:
your Eau is
your great seat
kINIIIX
!
\,
bbdw
m rn.
f
which was
anciently called
bhdw'I 18 (41)
,
the etymology of
Behdct
given
here is
given the stamp of ancient
authority
by
the
use of p3i
[translated
after
ZAS 45
--W-
sdm.
f form
: gods
VY
sb3
u,
splLr
'who first
made records and who wrote
inscriptions
in
the
past'
IV 389.18
;
four
gods
13'
Wb
)fv
'Z-
twr
111 45,12-13.
-
n slLm.
f
:
HB
purified the two
sources
'%
14
nbb st
bnt. f 'no
other
had done (instituted) it
before him' 1162,8-9
;
-.
A-
,
sim. text
11261,14-15
; and c.
f.
-LA

ky Wb bnLf 1428,6-7.
Also
: presenting the palette and
its
water vessel
--
',
XP
t4
twt I. 1sb III
-
190,7
.
The fly is
most
likely
a mistake
for
g,
thus
this
reads n p3i sbpr
'before
there came
into
existence one who
divides
this
land' [not
translated in MG 424
n.
I 55b].
Passive
examples :
Re in Wetjeset Hor
nhb
hr
rn.
f
which was
inscribed
with
his
name'VI
57,7.
zr
S.
dm.
n.
f form
:
Horus
93,
w'b
;Y
a-
twr 11122.16-17
;
Horus Lord
of
Purity
y--
%
twr
and purified the
gods
Vil 191.7.8
; sim.
Horus
AtiA K-- twr VII 203,7
;
11oLh
who
judges
Wat
sphr
IV 390,2
-,
Horus Ir
-
bpr 'nh
who created
life long
ago
11113,1
Q.
0
623
w1w who
first
existed alone
11142.14
;
Tanen
1
Horus
XY
0
75'
, ir
s' n.
f
bssw. f
who
first
set out
his
comers
for him'- IV 14,6 Horus
,
Y3.
wt nt w'bt
I
sm3-t3
initiated
purity when
he had buried Sokar ?V 289,2
;
Horus,
ruler of the
Primeval Ones
XY
Af-O^
0
ex
I
,,
w pw who
fust
made
land
when
he had
come
into
existence,
he
was alone
I
371,2-3.
Also
:
Horus
%3'
nsw-bity
R-H ')X
72h,,
-wcL 1
1-1 ,
4.
-
AIN-
da who was
first king R-HA
,
who
first
exercised
kingship
,
Behdet Lord
of
Punt VI 104.6. Blackman
and
Fairman
consideced. this to
be
a
possible
-example
of p3i'without
following infinitive,
unless nsyt
is
the
verb
'to
exercise
kingship'
[see MG 424
n.
155
c].
Participle: Horus
U1
5-?
1
w3dtY who wore
the uraei
long
ago'.
VI 297,4.
IM
I,
The
authenticity of the
first
time
is
also emphasisqd
by
the.
use of
VY
'to initiate, do
at the
beginning'.
p3wt primeval age
Wb 149 (1-9) I
p3wt
is
the time
before
creation, when
land
and waters were
not
separated and everyWing'was
dark,
when nothing
had being. The
time
is first
attested according to
Wb from
the
MK
and
derives
probably
from
the verb p3l
(c E
references under. p3i and see also
LA VI 870-872). It is
not a concept
found in
the
Pyramid Texts
and seems
to
represent
a new
direction in
explaining cosmogony,
for it
goes
beyond
the actual point of creation
further back'in
time to, the em of chaos.,
If
the
mastaba, shape truly
represents
the primeval mound
.
then there
must
have been
notions
about'the
conditions existing at
that time,
but
as yet no texts attest
to those
ideas
which are embodied
in
the
word p3wt.
The
word
p3wtyw
is found in
the
Pyramid Texts
and also note
in Urk 143,2-5
n sp
irt
mitt n
////
nb
dr
[Luft, Gotterwelt
p.
155ff. l.
,-,,
--, "-,. .
.I---,
At Edfu
the primeval age
is
embodied
in
the temple,
for it
symbolises the
moment of creation, with
r-
I
i.
ts recreation
in
stone of the primeval
landscape. Ilis
cosmogony underlies much of the temple
mythology
:
Horus Bchdct is
the creator god who
transformed chaos
into Maat
and existed
before
all
other gods, creating them and mankind.
The image
of
the creator god
is brought
to
his
throne
C,
MG
of
his
primeval
time
(i.
e.
Edfu
temple)
IV 20,2
; the ancestor
Philopator
gods
'never
was
their
624
like hr
mn and their
heir
today
is
the
king' 1 28,4
1,
Horus
giv es the
king
the
bIw-n-R'
e-
on the
first
occasion of the coronation
133,6. Other
creator gods are
G
acknowledged at
Edfu Ptah
,
the
Ir-ta
created m
1137,9.
T'his
time
is
also referred to
as p3wt-tpt
'the first
primeval
time!, to emphasise the absolute primacy
of
Horus
as creator
(and
to
imply
the cyclic reoccurrence of the creation)
(Wb 1496,7-9)
:
Horus
instituted
purity m -X C_
2-
'T
H 261,15
;
he is
1
st 16
'95 preeminent of the gods
Z' MM
of the
primeval time
1570,11
; the celestial cows
belong
to the great
bull
gods
i
dm
ai, of;
the
primeval time 1547.7.7be
cosmogonical
texts of
the temple are said to
be Erom books
called
9sr
e-
a
i3wt
n
101
1
"-',
T
'knowing
the mounds of thefirstageVI
181.11
; writtenas'r
e
in VI 326.2 (after MOET
p.
8
primeval
beings).
p3wtyw primeval
being (s)
Wb 1496 (12)
to
487 (7)
A
term
describing
the
beings
of the
Primeval Tune, derived from
p3wt :
Ptah is
said
to
have
existed
rn-h3t
e
father
of
fathers
who gave
birth
to
himself VI 332,4
-
Re is
called
r r3.
ILO
7i-k
VI 57,8
-,
Amun Re is hpr
s3
ds. f 1177,1-2 (from NK
see
Sethe, Amun 17
not this
ex.
)
of
7beban
origin.
RIZ13
Horus is
most often called p3wty-tpy
(D. 21
onward)
first Primordial One:
0%ft-^
V 50.14
;0
(3'4
bpr
m-h3t
VIII 5,7 hpr
m-b3t p3wtyw
1371,2. In
general : when
the sun
disk
goes to
his
town
(Edfu) he is 134,17
the
lotus
child
is
a
bpr
m-U nirw
V 51,940; Horus
who
fashioned himself
a
who created all things
VII 68.13.
Plural forms
p3wtyw
'primeval
gods'
(Wb 1497.5-7).
In
the phrase
dr-p3wtyw
: the
king ison his
throne...
IV 370,13-14
the
am
throne
of
Re is
-V
13
j'
VIII 123,9
; the temple
is
a
building
O 13
...
e
VIII 82,8
; gods are on their thrones
IV 13.1
.
7be
phrase establishes
the
-.
0
1?
:
antiquity and stability of things
and places : there
is
no
like
of the temple
dr 0-
JU
VI 14,1
; spelling
(text lost)
1jr
)4
C
-0
'.
A 71
IV 22,8
earth exists
dr
0-
':
k
2
to the end of eternity
IV 358,10-11.,
625
In
general :a priest with a standard make's great
%fyt,
n 1541,3
; the temple
is in
the throne
Of the gods of
c=19 of primeval gods
IV 1,14
;
Horus is
at the
head
of
P-
()
e
9% off
137.13
; the
king
comes to
shmw'130' i V 85,2
-a
lotus
text
and this
4-
13
text
also says
'there
was no
isft in
this
land,
no stealing, no
biting in
the time
(h3w)
of
11
43
V 85,14-15
protective goddesses are, at the
head
of
rl
11
VI 320,4
the
Ennead
and ancestors
follow
the god and
are
in his Two Shrine Rows VI 325,3
; the
fire
goddess protects the
13
190-M
Dk
when'the child comes
from
the
lotus VI 339.1-2.
In
cosmogonical texts:
mounds come
into
existence
before'g'e
t9
VI 183.15
b
13
protect
Horus in battle 111187.5
as the
lotus
child,
Horus is
ruler of the
Ennead
and e 1-
who came
into being before 11142,15.
-'
n
Associated
with other creator gods :
Atum, in
a
lotus
text, the
king
comes
before
e
begotten
of
Atum IV 140,2.
%
p3wtyw.
tpw
'the first
primeval ones'
(not Wb)
-
used most
importantly
in
a
lotus
offering :
bnk
nbb n
CM
119-
46
'presenting
a
lotus
to the
first
Primeval gods' who are named
here
as the
Hermopolitan Ogdoad 111312,2 ff.
;a
list
of
builder
gods
includes Ybtyw
and
3hw
n, e'
VI
3e
173,6
;
',.
a unite with them
VI 173,9
; the
Ogdoad
again are

cl
and children of
Tanen 1289,1. Tatenen is
associated with them.
he is father
of the
gods
in
the
Great
13
Place
of e
VI 179,8
;
he is
the one who
bigats-
6 VI 175,8
;
he is
elder of
13
IV 2 1.11.
Horus is
ruler of the
Ogdoad
at the
head
of VI 138,6
and as the
lotus
child
Horus is born
of the
Ogdoad
,
divine
seed of
-
C3
VII 321,14.
10
p3wtyw-tpi; a ve all the
Ogdoad [as Sethe'suggested, 'Amun 89-901
and again
it
seems that the
N
Hermopolitan idea
of the primeval age
has been borrowed
and used to
fit Horus,
so that
he
can take
part
in
the
lotus
offering as a true creator god
in
the
Hermopolitan fashion [c E LA VI 870-872 Urgott].
p3w.
t
primeval goddess
Wb 1497 (8-10) SaiL GR-
At Edfu, Neith is
called
2
E)
'there is
none except
hee 1158,9 [EI Sayed, Neith
pp.
594-51. This
rare cpiLhct of goddesses
is
also
found
at
Dendera
where'it applies to
HI
athor and one example
from
626
)
-.
I
(Wb Beleg. ) Musde Guimet (Wb
nr.
6) has Bastet
so CaUed a
il
an
J
p3wt
bread
,
cake offering
Wb 1495 (6-8) OK
A
type
of cake or
bread, found in
offering
lists in
mortuary cults
from
the
Old Kingdom
and also as
offerings to the
gods.
7be
term
is
used at
Edfu
:
in
the
16th LE
nome, the
fields
are
flooded
with
,
ge-O
III
AMCM
e- cx
IV 35.3; in
puns,
Memphis is brought
with
*^r-WED
g
e-
]
0
4=
G291) sw
bm. k
m
h3t-nLrw IV 21,11
-, a
ficld is flooded
with
13
1112.15
; the
]Vw hemsut
is brought
with
food, 'she
makes established
=your
bread
everyday'
111153,10. It
is
a general term
for 'brcad
or cake products,
but does
not occur
in
the offering
lists. In
origin
it
may
be
a variadon of p3d
(c L FCD 881.
p3 to
fly
Wb 1494 (1-12) OK
DG 130,2
Cr. 260b
,
CED 124
.
KH 145 'a leap.
-
Tr HI
Ward
suggests that this verb conforms
in
meaning to
its Semitic
counterpart and should
be
rendered
'to
escape, tremble,
nuttee [c f. zAs 105,1975
p.
60
with reference].
The
uses at
Edfu
reflect
two
nuances of this
Wic
meaning:
To fly
:
Ilorus
comes
from his
sanctuary
)4
<=> 3bt
to
fly (flutter)
to
his horizon' 1574,1.
To
go up: the procession of standards
pr.
k 'goes
up to
your
house' 1543.14.
p3y then suggests movement upward
hence
the translation
'to fly'
and the
Coptic
use
for 'to leap' is
within this
semantic range.
p3yw
birds
Wb 1494 (15-17) D. 20
The
word
derives from
P3
'to flyand
means
'the flying
things'.
At Edfu it is
a general
term
forbirds'
rather
than
a specific type
:
Khnum is
the creator of
herds,
animals
130-
'it
'.
I?.
reptiles and
fish I
147,9- 10
; animals and come
from
the
body
of
Re ivI40,5-6.71cy
are givcn
in
return
627.
for
offerings:
-Horus
gives
k
411,1
1
fr
om the
qb
h.
w
111 142.14
and
here
the
birds
symbolise the
enemies of
Horus in
a ms-msw text
Horus
gives
-Vo
n-t
3bw-nbd 'for
your
daily
portion'
VII 82.7-8
they are roasted on the
altar
1553,16-554.1
;
Sekeht
r
bripgs levied for
thefaltar
1565,9-'10 Hebet brings
all
kinds
of
and wrings their
necks
11194,5
;
in
the
net text part of
the
booty is
%
qq
m
Iwntyw
(Nubian birds) VI 56,13.
In
geographical texts they are the
produce of peu :
'Sodu,
IV 38,13
to supply altars
IV 39,13
; the'flood
waters
k
cep them
ali ve
-3?.
IV 366,2
; they
are
connected with
Hapy in
-K
4-
VIH 154,10.
In
a temple
building
text,
Horus
gives
'nests n
of
11 'which
may refer to the temple
bird
coops or
breeding huts
at the temple
VII 50,1-2. In
a
hymn
to the
goddess at
Edfu,
animals
leap
up at
her face
and
(3
4q
A(
'I
*d'dt
rn m33.
t 'birds flutter (or
chirp) at seei ng
hee 1115,17.
I
-11.
II '
p3y
to copulate with,
fertilise'
Wb 1497 (13-14) NY, GR
The
earliest example of this verb
is from KRI 149,7-8 (Nauri decree
of
Sed 1), in
the
reign of the
king
Xqq
a-
r--
idwt 'bulls 'moune
cows' and similarly at
Edfu,
the
Ogdoad
are
described
as
CL III
IV 140,11-12. An
epithet of
Horus is
r-, P
t
'one
who causes
copulation every
day' 1128.2,
which
has
an earlier
form in Taharqa
pl.
27,4 'Amun bpr 1344
rw
causes their
begetting (op.
cit. p.
70). As
the, m66n
Horus is
called'P
L14
Z,
iwr
idwt'begctter
of
bulls,
who makes cows: co-nc'eive'V
49,5.
The
origin of the word
is
not clear.
Fairman
proposed a root word
*Pwi
or
*p3i [ASAE 43,1943
p.
304,
which
Drioton discussed,
op. cit. p.
336
n.
1]
,
meaning'to pour oue which
is
also at the
base
of
py
.
There is
a
demotic
term
Itt p3i
'to
spit oue
[DG'130]
perhaps confmning the
existence of the
root.
The
verb p3y
'to
copulate with"ieems
to
have been
widely used
in GR
texts
Khons
siwr'idwt
Urk'VII1<611>;
grl,
q
e--m
---k3 r
bmt Hungersnot
8-;
a
bull Mli IV 64
of a
bull P. Leid.
'I
345 Ro IX, I 'to
fecundate',
so
Massart, P. Leiden 1343
and
345 index
p.
125
and p.
77.
628
p3q
fin6 linen
Wb 1499 (11-15) Med.
p3qt
is
a particular quality of cloth, close
in
quality to
Ym't
nfrt and
ar
nswt
[c f. Edel
,
Der Brief
des Agyptischen Wesirs Pasijara, Gattingen. 1978
p.
156
and
Daumas. Moyens
p.
2201. At Edfu
the
god's
fathers
priests are
dressed in rip IV 3,7
to
perform their
duties
;
in
the amulet
protection rite the
king
ties the
knot in
various cloth garments
including -OLi VI 300,1
; the
shrine of
Horus has
1AU
Vl*
Ls
rsn
liangings
of
fine linen
attached
to them'
(that is hangings
around the
four
sides of the
shrine)
1554,8 (see Alliot
,
Culte 1327-3281.
p3d
]are
Wb 1500 (7-12) Med.
DG 142,1
X I-
Cr. 273 b; CED 129
;
KH 154
ITAIr
or
b
A
medical term,
possibly
technical,
in
wide usage
[Lefebvre Tableau 57
p.
501
: the
Good Year
nurses
the
divine
child upon e
her knees VI 98,18.
p3,
d'to
cense= pd
piry
In
the
II
th
LE
nome,
the agricultural
land is
aq
I
qq
all's
IV 30.10
and
II
which contains
Xbw
and s'bw plants and whmw cattle.
Montet [Gdographic 11351
rcads this as
PI-r3y.
Pyt She
of
Pe
Wb 1490 (3) GR
Ile
term
is
used of goddesses at
Edfu
and
is
most
likely
to
be derived from Pc.
At Edfu
:a
list
of goddesses
includes
01qo3 1116.1
; the
king is
offspring
(w3&f
9100
&1180,17,
where
it
applies to
Wadjct
as the'
Lady
of
Buto (Pe).
P,
O)
to
spit out
629
de Wit, BIFAO 55,1955
p.
112
and
116
n.
1 I 'AnLex. 77.1381
-
2.
-
DG 130,3
4-1
Ht-
)
In
the
Nile Chamber,
the
flood
causes
v5
3hw.
s
'the field
to spit out
its
produce'
II
260.12 (XII 414). This is
the nearest
to
Fairman's
postulated root
*pw *pi [ASAE 43,1943
p.
304]
and the
demotic
p3i
is
a
further
example
for
the root.
However Cauville
suggests a
different
origin
for
this word,
in
that'it
is
the root
11 'spittle!
with a P-prefix'[RdE -
38.1987
p.
184
;cf. also
Sauncron, Remarques in Manges Mariette 6 ,
f,.
-,
pIy
bank,
area of
land
Wb 1504 (2) NK GR
I1,
,,
ply
is
used of
land
mentioned
in
the'onomastica. which
Gardiner
suggested
derived from
p3'
[Pyr.
:!
-J, " - 1,
-
1183,1205 Wb 1497,191
a canal
in heaven'which is
opened and
becomes full
of watee.
Gardiner,
suggested therefore that
it
was
'land
susceptible
of
irrigation' [AEO 112*
-
13*]. Some
of
the
Edfu
11;
TI
-i-
ciamples
(VII 179.1)
suggest that ply
is
an
island
with sandy shores going
down
to the
water,
though
Gardiner
also notes
that the term could
be
connected with p't people, meaning
'fertile land'
of which
&
p't were
the owners
[Wilbour H
p27 n.
11:
At Edfu
the word occurs quite
frequently,
where
it is land
mentioned
in
cosmogonical texts.
Reymond
suggested
it
originated after
the creator
dried
up
the water around
his
place of origin, thus
it
was a sacred
domain [see MOET
p.
171 ff]. She did
not suggest an etymology
for
ply,
but
even
here it
seems
to
be
13
irrigated land,
the
first
cultivable and
habitable
area
for
the creator god : the
shebtiu created
.::
J
in
the
Great Place (bw-wr) IV 357.17
; arid'in creation
texts the
shebtiu walk upon
1-3j
VI 182,10
;
11131.15
;
it is land belonging to
D-63 VI 181*1-2
-
vi
176.12
; the creator god and
his
soldier
troops
are
there
tOM,
71,
VI 17,8
VI 17.9-10
and
it is
also associated
'With i3t.
At
M66d
of
Akhet!
rill
I
--
. -V1183,12.
A
text of perhaps older origins
has'wnn
,
Msn'
m.
Fj
q4
in-
nbw msnty
ims hr
-
wnp nhs
'Mesen
is in
the pay-land of gold, the
harpooner is in it -stabbing Nehes' VII 35.9
,
with the
variant
wnn
Msn
m
c'131
qq
='4 n nbw sptys n
hsb'd,
of
'gold
and
its
shores of
I
apis',
VII 179,1.
V
77here is
a tradition of ply
in
other
temples : 'Drioton
.
ASAE 44
,
p.
114-115
an example on the
Ptolemy Euergetes
gate at
Karnak CI V
(14)
,
is
restored
here
,
discussed in
n.
b
;
Junker Abaton
630
1b,
p.
32 Insel'Phila, 638
,
RJ M=
wrt pr m-h3w
Snmt,
which came
from Senmet! (Bigeh)
,
so
here
the mound was at
Bigeh
;
Philae, Phot. 33740
the temple
is
11 qq
vU
10
-
Th
41
p#p
to
bear. be bom
Wb 1504 (3-5) GR
p'p'
'to bear, be born'
and
'to
shine are
both
attested
for
the
first
time
in GR
texts and while
their...
origin
is
uncertain,
it
may
be
the reduplicated version of
the root ply
'to
spit out' and
thus, also related,
-,
to the
verb p3y
'to
copulate with.
It is
used
in
parallel with other verbs such as
WIL
and
like
ms can also
be
used
in
the sense of.
'fashion'
a statue.
13
13
),
.----..
El
13
,
013
13 e0
Iwnt 111268,15
; the
king is
son of
Shenu
and vv
A-
b-
da
I lu Z01,1; Isis uv wr
I
U
of
P3wtt IV 209,7
; gods make
93
pleasure
for
men, uC3 tz
4r'
-women
give
birth V 853 1. Ile
verb
is
also used of the sb
t-fi
eld
13
13
producing crops : she conceives
for
you tj tj
pr.
k
she produces
for
your
house IV 43,14
sim. she produces
for
your
ka IV 49.5.
Ina hymn,
the goddess
'nurses
after
_j
giving
birth' 1115,9. It is frequent
at
Dendera
and
Philae because
of the nature of the temple
goddesses.
p
tpl,
to shine
Wb 1504 (6-7) GR
G 13
At Edfu
the work of the carvers VV
a
0:
nbw shines with gold
IV 13,6
*.
images
tr u
e,
,
rn nbw
hn' drwy 'shine
with gold and paint'
IV 6,8
; the work
in
the temple
is decorated
with gold.,
G,
04 and
lapis lazuli
shines
V 4,5-6.
Daumas
suggested that p'pl
'to beae
and p'p'
'to
shine! were
the same words,
for
the shining of
the
sun
is
also
its birth
and to
shine with gold
implies life
and
birth [RHR 149,1956
p.
149 ff.
Mammisis
p.
363 M
and
3 forspellings
at
Dcndcral. In
the
way thatms can mean'to givebirth'and
'to fashion',
so p1p' takes
on the
nuancefashioned' with gold4
but
the
determinative
indicates
a resplendent
'shining'jrinish.
631,
p'rt
kind
of
bird.
quail
Wb 1504 (14) NK'
.
,II
(quoted by Cemy, 'CED)

-9
)
'222T,
-
Demotic
papyri
1, Text 27 line 5
and p.
203
n. w.;
.,
k
-
C9b 127 KH 150 Cr. 267a'.
also
Smith7-Tait,
Saqqara
Attested in An. lV 15,9 [Loret, ZAS 30
p.
25, Caminos'LEM
p.
2121
and a
Letter
to the
Dead has
a
wd
13 -
16
whic or
h
theeditors
compare to the
other
NK
examples
[Gardiner
and
Sethe
,
Letters
to the
Dead
p.
19, HI 21
,,
,
f ,
At Edfu, during
the
festival
of
Hathor
at
Dendera, the 25th'of
the
I
st month of
Peret is
called
M
13
VII?
'descent
of the quair
V 351,9
,
though
Alliot
translated
it
as
'dove' [Culte 1228
n.
11
because
of a
further
example
in P. Harris I 20b, 8,
where pIrt appears among
birds
offered
in
the temple
aftr r
,
wtpigeons`.
This day is
not'mentioned at
Dendera.
'-,
.

pI
people
Wb 1503 (2-11) Old.
-
6:
-,
CED 124
TTH
;
!r
!I --
,, li '.
- ,
By
the
Old Kingdom
the exact groups of people
denoted by
terms
such as rhyt,
k'.
mt and p't
had
perhaps
been forgotten. They
are represented
by
the
lapwing,
the
leopard
and an egg or a cake which
may
be
their totem symbols
[c f. LA IV 55-641. At Edfu
p't
is
used
in
a mechanical way to
denote
Egyptian
people
in
general.
In
parallel with rbyt :
4"
the
paat and rekhyt rejoice when
D
they see
him V 7.8
;
Horus is
ore who
Ir
4-4tt
rbyt
VM, 154,4 Hathor
puts
fear
of the
king in
the
h6rts
of
Eli
and
Ifyt in
the
bellies
of rh yt
1434,1 in
a scene of the
king
W
being
carried on
his
throne
by
the
bas
of
Pe
and
Nekhen he is
adored
by' bnmnw
rhyt and
and all are shwn as
(except
the rhyt who
have
tufts of
hair
on their
heads) VI 293,13
pl.
153
.
2nd
reg. ;
in
the prayer to the
Year
of peace, the goddess pacifies
all people
VI
96,10
;
4t
the appearance of the
king, Re is for
`Ws
and
Khepri for
,
tl
and
Atum for
hnmmw 1129,10-11.
0
D All,
Alone
:
Horus is 1399,14
;
he
raised
(9d)
vm
ib 'wy
people and
animals
11 149,13-14
; at seeing god,
'fcar
is
put
in
a
11
who see you nwr, -
'u3
'kilt
and people
632
tremble to
utter your name
IV 55.10
; qf3w of the
king is
made great
in
the
hearts
of
DZ.
J
Rk ",
,
IV 273,17. That
this
is
a general term
for 'people' is
shown
by
the phrase
br-n-p't
:
Horus
transforms
himself
into a
lion
n
br
n% with the
face
of a man
VI 127,10-11
;
Horus is
a
falcon
m
br
n
.
2j
with
human face VI 21,5 (from NK
this use).
The
word can
have
more lluwtening
implications in
the
book
of rtb-p't
.
Ibis
was one of the
books
contained
in
the
House
of
life P. Salt 825 X 1116-7 [see
Derchain, P. Salt 825
p.
101
n.
14
and n.
24]
and the
list
of
books in
the
Edfu
temple
library includes.
111351,8
.
It
was read out
during
the
Behdct festival
:
13
'-*-*
"-'r
together with the
Great Book
of
Overthrowing
Apopis V 135.4'.
One
of the texts
for
the
netting of enemies
has
the tid
T
C ZY
-J
...
and putting the
lands
and,
banks
and
foreign
countries under the
feet
of the
king' VI 235,4
to
236,6. The
text
following
this may',
be
the
contents of one such
book
and
it is
concerned with
the subjugation of
foreign
people and the
enemies of the
king,
earning
it
the epithet of a
'manuel d'envoutlmene from Dcrchain (op.
cit.
) [see
also
Wb 11460,6
and
Alliot RdE 5,1946
p.
61
n.
13]. -
1''
An
allusion to the
book is
made
in
the temple
description,
the gods of the temple say rto. n n.
f
*.
15-t
V
Dr
raw.
f IV 10,2 'we hold
the nobles and ordinary people
in
obeisance to
him' [after de
Wit CdE 36 Nr. 711961
p.
791
,
so
it is
an act of
bringing 'people
under
the
rule of
the
king.
pw
in
nominal sentences
Wb 1505 (5-7)
GG 128 ff.
p.
103 ff.
;
Junker GrD
p.
183-5 257-261'and in
sdm.
f
clauses
149
p.
1 14.
pw occurs often at
Edfu
as the texts
are
largely in Middle Egyptian idiom
and
is
used
in
the same way.
Spellings:
generally
00-
13
-,. p9
demonstradve
pronoun
Wb 1506 (9-11)
GG I 10
p.
85 Junker GrD 60
p.
45
Edfu
spellings
'e3 qq
1414.11
633
pp
land
used
for brickmaking
Meeks, Donations
p.
80
n.
87
That One= Seth
pp
is derived from
the
verb pipi'to mix!
(straw
and mud)
(Wb 1502,6-7).
the
pp
is
the
land
where
this
was
done,
where suitable clay or mud was
found
and the
brickmakers
came to
work.
It is first
13
attested
in P. Reisner 112,18 rmud, brick
clay'
Simpson; PAeisner I
p.
721
a and
in Ptolemaic
texts :
'a flood is brought
and stands upon
13 13 011-I
stretches over'.. muddy ground'H
256,8.
-,
-'
Wb 1507 (7) GR
Ppy plant
Wb 1507 (2-3)
pp.
t Med. D. 19 GR,
Dave aty
Aplant
91 M
X.,
was used
in
a medical
text
in
anointment against
disease demons [Wb Drog
197
and
Germer, Arznei
p.
3631. Ibis
may
be
the same plant
found
at
Edfu in
a
list
of plants
from
the
tu,
Greatb
COM qoK
VI 226,2
and in
the
filling
of
the eye
Shu 'provides its
pupil with
0 13
a
qA
-
VII 136,14
=
Phill I
p.
105
and n.
4
5
(<1666>). The Dendera
parallel to this
has
smw
but Osiris 'makes
whole
the pupil with
1[3] , fjrj
,,,
'-Thes. 41 . In both
cases the
plant named
had
protective and
healing
properties. so
it
may well
be
the sarne plant.
Pfy
I
1,
A
term
for-a foe
or
for'Seth himself', 't derived frotn'the 'hostile-sense
of the
demonstrative
pronoun pfy,
[GG
to express emotional stress whether of
disgust
or admiration
,
like
Latin iste 112
p.
86-71.
The
word
is
a euphemism
for Seth
and mea
.
ns
that
he
can
be'mentioned
without
having
to
write
his
real name
.
The
use of pfy
in
earlier magical papyri shows
that
it has
a
'bad',
sense :
P. Turin 122,2
-
Borghouts, AEMT
p.
5
text no.
9
Pfy
is
written with
bftyw
mwt, ni
%P
9
mwtt., the
determinative
showing
the nat u*re of the term.
Also in P. Deir
el
Medina I
vso.
4, Ic_O,. 1hat
encm'
(so
&rni,
P. Deir
el
Medina I
p.
8]
again
this
is
a magical
text
which uses
'hostile'
pfy to
refer
to
foes.
n
///
r-,
IV 364.9
; the same
flood
13
\\
IV
173.1. In
At Edfu Pfy is
used
in
alliterition
:
Horus
p'tpt t--
K-
V 60,8
; ptpt
Ev'-'
634
the
Myth it is
one of the
various words
for 'foe'
:
D-b3y db3
11
m
DW VI 65,11
.
the
0
jjQ-
same phrase also
in IV 334,2
a- -
.
The
term
is
also used at
Dendera (MD H 79a).
P
fy
substantive
'that
side
In
the temple
description,
the
great
Hypostyle Hall Dr
on that
side and t1iis side
VII 18,6-7. Derived from
pf and pn
these two terms are
in fact interchangeable in
giving
directions [so
Alteranuller GM 33,1979
p.
9]. Note
also :L
Ul Wm
gs, prw nirw pli sp-sn
13%0%,
m
-31
0,
rl-
prJ
IV 161.1 (Nekhbet
and
Wadjet
text)
.
pn
demonstrative
,
masculine
Wb 1507 (10)
to
508 (3)
DG 131
GG 119
p.
85
;
Junker GrD
p.
43 57.
Spellings
at
Edfu
and used as
in NEddle Egyptian (3 IV 5,10;
-a passim:
Iv
14.4
;
cm(33
IV 14,13
;
11
0
IV 20,3
Vv
I
Pn
7bis One
At Edfu. Ptah
south of
his
wall
lie is This One
who created all thinge
V 9,34. That
this
is
not simply the
demonstrative
can
be
shown
by
other examples :
Shabako Stone
...
pt
13
-9-
in3L m rn wr nn
'he is Ptah
who
is
called
77his by his
great name'
(line 3) [Sethe however
inserted
t3 Und' between Pto
and pn,
Dram. Texte
p.
211
;
in
the temple
of
Khons
at
Karnak,
cast wall
13
of the sanctuary,
a god
is
called
.1C
nbb
ILr. f
;
Bab
el
Abd,
the queen says to
Montu,,
13
0
king
of the
gods 4%: t
e pr
im. k 'He is Ilis One
who came
from
you'
(i.
e. the
king) Urk VIY
13.15
<14h>.
The
construction
pn-pw seems to
be
the equivalent of
English 'the lattee,
a method of,
referring
back in
the
sentence to the
antecedent.
Pn-drty'this
falcon'however
is
a phrase used to rcfer
to the creator
falcon
at
Edfu
where, unusually,
av
"K
g%
pn pre-cedes the
substantive to
which
it
refcrs
bnt
st-wrt
V 181,12 (14 kas
D
.
06 13 U
bnt
st-wrt
V 7.1
text) ;
%%
also
VII 23,5
; the
great
forms
of
Akhty
ZD
In
the temple
13
is
the
Lord
of the
houses
of the gods
VII 10,11
; the child
is
635
13
XT 0
protected
in his
shrine 4p
Z.
is
guarded
by
m3r.
f IV 326,2-;
also
CU6
202,16
same text, the m3r
here is
the shrine of
the
falcon
over the
main temple
gate.
',
Reymond
argued that
Pn
was a separate word and noted that
it
could resemble the
JDrty falcon
who
was regarded as the creator.
As
shown above
Pn
can emphasise part of a sentence and
in
particular a
ut'-66
'
all the"
ih
reator
falcon [c f.
- MOET
p.
94
and specific narne,
thus
pn
D-rty
inarks
o In o ers'thec'
examples p.
14
n.
5
with
incoffect
ireferences
VI 182,2; 129,18
and
V 85,9].
pn' to tum
upside
down
Wb 1508 (11)
to
509 (9) Pyr.
-
Late
,
pn' originafly referred
to
a
boai
capsizing c.
f. FCD 88 At Edfu it is
used of men who are
turned
on their
faes
at the sight of
Saihmet, in'the Sakmet Litany Vi.
267,1
;
-Cal-
: 2,: J
1570,15. Otherwise it is
rare at
Edfu
and
indeed its
attestation up to the
Late
period suggests
the
date
of the composition of
the
Saihi;
dei.
text
is before
the
GR
period.
The
verb
pns'to
turn
upside
downmay be
related
in
someway
[Ward, SAK 5;
-1977
p.
280-31..
'.
pnq
to suckle, nourish
CauvWe, RdE 38,1987
p.
183
The
word may
have
as
its
origin
the root
Inq 'to
clasp
to one's
breast! (Wb 1 100)
with a p-prefix,
creating alliteration with snq
'to
suckle'
in
the sentences
in
which
it is
used : the
king
rears children
11 13
.6
and
,,,
--,
t
nourishes
old
people
1139,1
;
'1
nouniih
oui
fleshwith
milk!
MD 130,34.
-L
pntnt
to pour out
At Edfu in
a
libation
text,
Horus
gives
Nun hr El
m qrrty
11261.1
; the canal of
0
13 -0 ''
a-- -
the
8th LE
nome with
its
oung water
br...
-
21 m
*93t-stf IV 27,13.
y
However Wb
records a word In both
cases the word seems
to
be
a verb,
because
of
the
preceding
br
ntt
'outp-ouring'(Wb 1357,6 Late GR-also`wntten
as ntnt
(Wb 1356,13 'Sweaf
BD 79
105,3 '1 have
purif ied your'
Ab7Yd6s Rit. Tabl. IIP If
ntn
t then
is
a noun
the
13
must
be
a verb and could
be
a ver
fro
.m
the'root pwi* p3i*
'to
spew oue
[Fairmant-
ASAE 43
.
1943
p.
3041
tesCntence thsreads
$ounng
out waters'.,
l
636
pr
house
Wb 15 11 (7) ff. Old
DG 132
Above
all at
Edfu
the
pr
is
the
house
of the god and
thus the temple
itself [Spencer, Temple
p.
14 ff. ].
C-3
C-3
It
occurs
frequently, but
spellings are consistent :I passim.
The
most usual application of the term
is in
the
rdi pr n nb.
f 'Giving
the
House
to
its lord'
ritual.
r :3
y--
This is
attested at
Siut in
the
MK
texts :
Griffith
pl.
6 line 278
which occurs
here.
on the
night of the
New Year
and the ceremony
happened
each year with the re-consecration and
handing
over of the temple
after the
five
epagomenal.
days (c f. Bissing
-
Kees, Re-Heiligtum des,
Rathures
p.
12-131. The
ceremony was performed
in
temples
during
the
New Kingdom
:
Amada 10
c'3
Luksor
<414>
D. 19
rdi
973
nbJ
Urk IV 389,14 Hatshepsut Speos A,
-Jq to o
<598>
D. 19
r--,: 3
n nb.
f 1r. f di-'nb
; at
Medinct Habu
,
Iluthmosis III
wearing
the,
Upper Egyptian
crown nb.
f ir. f
n.
f di-'nb
lit
the
king has
a mace and sceptre
in
his hands [Sethc, ZAS 70,1934
p.
52].
In Ptolemaic
temples the ritual
is incorporated into
the rites
for
the
foundation
and consecration of the
temple. At Edfu,
on the outside of the sanctuary
(B)
on west and east walls opposite each other the rite
is
shown rdi
C
n nb.
f 157,11-19
;
170,11-71.2 (pl. 16and 17)
where
the
king
wearing
his
atef
crown
holds
the
mace and
3ms
staff
in his left hand
and raises
his
right
hand
over
JU
to'give
it',
to
Horus Behdet. The
scene
is
repeated :
111110.7-111,5
pl.
61
;
IV 73,4-74,1
pl.
88
the
king has
the
Red
crown symmetrical with
IV 229.6-230.4
pl.
89 White
crown ;
VI 91,11-92,10
pl.
148
and on the
enclosure wall
VII 39,10-40,7
and
VII 56,10-57.7 (plates
unpublished).
77he
texts make
it
clear, that.
this
is
an act of
kingship
whereby the
king
as the
builder
of the temple
legitimises his
rule and
presents the temple to
Horus. In
return
Horus
gives
back
the throne
room
for
the
116-sed
celebrations,
other parts of the temple
such as the
sanctuaries are all protected and sanctified and the temple
is
inscribed
with the
name of
Horus. The king
acts as the
servant of the god who receives
his
reaffirmed
rule
in
return.
The
texts
stress the
original construction of the temple,
rather
d=
a renewal of a
I:
consecration rite and thus
imply it
was performed once at the actual physical consecration of the
building. The
emphasis may
have
changed
from
an annual event to
a once only event and the earlier
637
ceremonies were replaced
by
others such as swd-St-wrt
,
rdi-st-wrt or swd
k3t
n
bs [c f. JEA
32
p.
81-2
n.
321. If
the rite was repeated sporadically
it
could
have been
a commemoration of the
original
dedication
of the temple to
its
god
[c f. Taharqa
p.
55
n.
71.
A-A
ae
The
temple
building
texts mention
'Great festival
of
r: 3
'followed by
the
festival
when
he
enters
it
and
the sanctuary
to settle
in
there
IV 20,1. -':
C3 13
C-3
"
13
There is
also the rite of sw'b pf-pn n
H1160"
^
n
HB VII 28.5-29,5
and/.
I
=-
-, u-
n
HB VII 176,13-177.9
performed
by
the
king,
with
the'queen;
before
all the temple gods
(Horus.
Hathor,
'Harsomthus/lhy) who provide
the temple with all
things and ensure the
rule of the
king. Each
text
is followed by
a
list
of
Nile floods
which each purify and
bring
gifts.
The
texts
are opposite on the
enclosure wall.
pr.
ipy-wrt Gauthier DG 11534
,
I
The birth
place at
Karnak (Cauville, Osiris
p.
80
n.
7). 'At
Edfu it is
mentioned
in the
epithets of
Nut
at
13
an offering
to
Osiris, 'she
conceived
Osiris in
C31
"'TS"'A311,16.
pr-'py
house
of the
beetle
A
name
for Edfu in
the temple
description
--'-'m
13y
ism joy
IV 17.5.
pr.
'nb House
of
Life
Wb 1515 (6)
DG 132
1
I
Cr. 374a
;
CED 169
;
KH 193'
[C 433 P
1\14
Gardiner [JEA 24,1938
p.
157-179]
reviewed
the evidence
from OK
times
up to the
latest
material,
which provided most examples and
including P. Salt 825
which
describes
a
house
of
life
to
be built
at
Abydos. He
concluded
that the pr.
lnb
was a. scriptorium where
books
connected with religion were
compiled.
In
the
later
periods
the writing of
hieroglyphic texts was concentrated
here
and perhaps most
important
cities or temples
had
such a
workshop. ,
The library
at
Edfa
was called the pr-md3t, where
books
were stored,
but
the pr.
'nb
was administered
by
the temple outside the main
temple
building,
b
possibly a short
distance
away.
Liter'skdies have
confirmed
these
findings
and gone
further
to show
638
thak
here 'secref
writings or works were studied
[for
a
list
see
LA 11954-957]. The
main role of the
pr-'nb was to
uphold the original creation and sustain
Maat for
the maintenance of
life, hence its
name.
In
practice
it
contained the
books
of
the temple and was where priests studied them.
Some
of
these
buildings
were actually within
temple compounds, as confirmed
by P. Brooklyn 4721850,
others
were at some
distance from
the temple
,
as at
Amama. At Edfu
the site of the pr-'nh must
lie
under
the modem town
[Goyon, Confirmation
p.
104-5
nMM.
Ile Edfu
evidence used
by Gardiner
was as
follows:
C-3
(50) in
the
festival
at
Edfu,
at the end of the
2nd day
the procession of the god goes to
M
F3 C3
the
hall
of the
House
of
Life
where all the ceremonies of the
T-C'3
were performed
V 135,9-10
; this
also occurs on the
first day, '
going
to
MA2
13
f
r3
and performing
the
rites
by
the priest
V
132,34.
r"T1
"
(51) In
the
library Osiris is
Vc9.
LTJ
r-73
one who
initiated
the
House
of
Life 111346.3
(52) Seshat; Lady
of writing
hnt
-. '3fc-3
in
the
House
of
Life 1131,6.
(53) in
the protection ritual,
Khnum is hnty r-SfC3 VI 147,6. In
the tying of the
knot
there
is
vauT
r Vn 4'w. k '(Shu ?)
of the
House
of
Life
protecting your
limbsVI 143,15.
(54)
one of the seven
builder
gods
is
called
IV 353,12 4T
'T
VI 174,3
-3
'11 c-3 r-3 VI 32 1,10,
and
in
one
instance
they say
'we
provide
C3
IL
with sacred
things!
VI 322,13.
In
the postscript:
the temple walls were
decorated by
off
'great
workmen of the
House
of
Life! VII 12,1-2.
the people who could write
hicroglyphs.
'Me Edfu
texts
imply
that such a place existed at the temple
and
that
it
was within
the temple
enclosure, not
to
be
confused with
bwt-'nh.
V
pr-13
House
of
fighting.
I
Gauthier DG 11
p.
64.
-
Wb 1515 (7-8) GR
Examples
of this term
come
from
earlier temples such as
Abydos, but
at
Edfu
pr-'h3 seems
to
have
a
particular significance.
This
may stem
from
the
Pr-Ih3 in
the
Myth
texts.
During
the struggle against
Seth
the
barque
of
Re
moors at the
harbour in
the
Oxyryhnchite
nome
VI 121.13
,
but
this term may
have been
a general term to
denote
places where
Seth
was
defeated by Horus. A list
of
639
such places
includes
ALA
e
VI'134.7 Horus"slays f6es- bnt
C3
"i eic
e
VI 122,10
;
VI
120,10. In
the cosmogonical
texts
g4:
b" is created along with
Hr-m33 Nbwt Hwt-gt3t VI
C73
176,10-11. Horus
can
be described
a
lint
10
(D'
VI 36,14,
'as
can offierwarlike gods,
Montu
nr
fights lint
L7
1574.14
;
'Mehyi
hi
i
C-J
Oj
bi it-s
m
D-b 3V 302.16
and
the
.,:,
e
king
as the
butcher dismembering
11
the red
bull is'
zii'C-3
C
04
111178,15-16. These'examples
may
have led Wb
to
suggest
that
it
was a
iiime
for'the
temple
, of
Edf itself
as the ultimate place of
defeat for Seth.
/i
-C7
0%&
In
a procession of all
the temple gods
before HB,
there
is
also r3 i
Z,
(D
VI 52,3
who gives
life
and power,
but
the name of this
deity is
missing and
his head is lost [pl. 157
no.
22 in
procession].
He
wears
the
double
crown and may
be hawk headed. The
term
is
mythical rather than
geographical.
pr-wnb
House
of the garment
Gauthier DG H
p.
67
Name
of a temple of
Osiris
in
the
15th
nome of
LE,
probably
there was also a city of this name
too,
-1
4
'- -'!
--
attested
from Late
texts.
The 15th
nome
is
the
Lower Egyptian Hermopolis
and at
Edfu Thoth is bnt
C7 I.
AAi;.
0
and
Lord
of writinj in pr-md3t,
VI 93.14
; the
king
offers a'palette
to
Thoth
m
C-3 111251,13
;
in
a
bread
tex t,
'Tboth
is'hnt
c73 I -Ar-
0
-1
ID
and
divides
out the
land
MamX 77,2. A further
reference
is from Dendera Dum. GI IV
pl.
121 in
the
15th LE
nome,
Hathor
-4t,
'Ch
,*r.
-'
.',
'Protects her brother in C-J I
v-6
,w..
Gauthier
suggested
ihaithliwas
Osiris, but it
could
be Thoth
in
this case and
hcre*wnh
could
be
relafd
to
book
rolli rather than
mummycloth.
Pr-wr The Great House
,
sanctuary of
Nekhbet
at
El-Kab
Wb 1577 (2-3) Old. Gauthier DG II
p.
67-8.
Occurs
often at
Edfu,
usually
in
parallel with
its LE
counterpart pr-nsr.
' It
was especially of symbolic
importance
at the coronation of
the
king
and at
his Sed festival, for
with
the
Lower Egypt=
shrine,
they represent
the whole of the united
Egypt
under
the rule*4 the
king. In imp6riant kingship
rites, the
C-3
carrying of the
king by
the
bas
of
Pc
and
N'e'khen, he
is pure
Fff
VI 335,3
; at the
and
bity
pr-nsr
VI 304,2 in
a
kingship
text installation
of the
falcon, Horus/king is
nsw
C: 3.1.1..
and pr-nsr are united on
the
head
of
the
king (thus Nekhbet
and
Wadjet) VI 188,4-5. 'IWhen
640
the
king leaves
the
palace
the
priest purifies
1-3
c'-"3 the
house in
the
Upper Egyptian
part of the
rite
IV 50,18
and
here Nekhbct is in
the
form
of
Sakhmet
'F
x IV 51,6;
sim.
111 102,10
Hathor is
also
L-3 and mistress of pr. nsr
VI 92,8
to show
her
total
power.
In
an
incense
and
libation
text, the
king is described
as the
libationer in
=E-73
IV 148,7
perhaps,
'2; 3
implying
that
mortuary cults existed
in it, for
ancestor
kings
;
in
the canal of the
19th LE
nome,
. U.
=
OW
Horus is
the child
ihyyv--Tcr"="
C3
IV37,8.
For forms
of pr. wr
but
not
Edfu
writings see
LA IV
p.
934-5.
pr-wtt-]Vr
Edfu
temple
Wadjet
protects
her
son
Horus in 0"
-V
215.9.
pr-bik
House
of the
falcon
Gauthier DG H
p.
76
name
for Edfu
or
Dendera
temple
II
L3
TX
10
At Edfu
pr-bik
is
the temple:
in
a text concerning
the sacred
falcon, Horus
comes to
_C_3
VI 102,5
;
he
proceeds
before
the
Dm-gmhs
to the court of
3
:R
C-*3
VI 102.7
; and when
he
C3
arrives at iJ6
'=-
AU
C--: 3
he
stands on the throne a
king
upon the throne of;
Re-Harakhty VI 102,12.17hat it is
connected with
kingship is
clear:
71ioth
establishes the
king hnt
r7"-'kr-"-"3
VIII 148,2
; the
falcon is
upon
his
throne
hnt VIIIIIO, 3;
thegods of
W
L. 11J. are the
living falcon image
or the
living falcon VI 269,6.
C3 A I.
CSW
C3
The king
performs magical rites of protection
in
c-3
VI 145,10,
parallel to
VI 300,8 [not
nfr-4r as read
by Ghauas
,
Schutz des Leibes
p.
59].
pr. m3li
House
of
Maat
1=1 In
a maat offering,
Horus is Lord
of
Maat hnt C-3 11
to
0
wV
157,8-9.
pr-mnw
House
of
Nfin
,
Room 12
L-3
dcc=p
In
the temple descriptions
:,
-;, v-cj,
,
IV 6,2
;
C, 3
VII 15,9.
I
pr-mrt
House
of
love
,
641
-3
In
a procession
from
the palace,
the
king
comes out
nt
Om. f
in
R' IV
50,34.
pr-mrt can also
be
a name
for
the
Mammisi [Daumas, Mammisi
p.
513] but
the
Edfu
text
refers to the
royal palace. -
pr-ms
House
of
birth

'Gauthier DG Il
p.
89
-
Wb 1515 (11)
pr-ms
is
the
Mammisi
of a temple
which occurs very often
in
the
Mammisis
themselves
[Daumas
Mammisis
p.
513-4
and
Chapter 11. At Edfu
sttp,,,;
mammisi'.
pr-md3t
House
of
books
Wb 1515 (12)
V 348,6 'make
content the
-I
,;
-f,
,;,
This
may
be
a room either
in
a temple
itself,
or perhaps
in
the administration
buildings
where
book
rolls were
kept
and consulted.
The
term
is first
attested
in
a protection
decree
of
Pepi 11 Urk I
281,8.14
and then often
in
texts thereafter
1783-5 Bibliothek]. The library
at
Edfu is designated
as
pr-md3t
(Room 4)
and
it is
a smallish, cramKd,
,
dark
room where
book
rolls were
kept in boxes [see
also
Gardiner, JEA 24
p.
1771 111339,9
and
111339,12
the
L --- 3
r-3
iqr. ti
m jisr.
f
.
111348,5. Seshat
is
bnwtte.
and
Great
of magic
in IV
19.14
;
Hathor (as Seshat) is bnwt
n
U==J IH 348,14'; Thoth is
the. great god
hnt
&!
6
I I"
,
111350,11
*.
Lord
of writing
hnt
c-3 I
VI 92,14.
W
pr. nw
Wb 1517 (5-6)
pr. nw
is
the name of a second
Lower Egyptian
shrine at
Buto
complementary
(or
synonymous to)
pr-nsr
[Gauthiir'DG 11
p.
90
and
the'word occurs
first
on
the
Palermo Stone Vs. 2,2 [c L Gardiner,
JEA 30
p.
27 0
and see
Borchardt, Sahure I
p.
52 Fig. 58 It
rarely occurs at
-3
Edfu
:
Hathor is lady
of pr-wr,
diadem
of
r-nsr
and
C:
Great
of
fear in
pr. nw'vi
92,8 here
combining
in herself
the two goddesses of
Upper,
a4
Lower Egypt.
pr. nsw
House
of thi
king (of Upper Egypt)
642
Wb 1513 (3-5) OK
The
term
refers to the
royal palace, where'the
king
actually
lived [LA IV 648]
and also to the
administrative offices connected with
it [Helck, Verwaltung
p.
311. In libation
texts,
Horus
gives
the
king
.T
C3
purified
for
your
ka VII 59,7
;7
/)
C-3 V 157,2-3
and
in
an ancestor
text,
Ptolemy IX
gives
c, 73
purified
for
the
king VI 312,6
.
It is
a mark of
legitimate kingship
and
here is
made pure
for
the
king
to
dwell in
.
Its
parallel
is 'h-bity VII 189,14.
pr-nsr
House
of
flame, Lower Egyptian
sanctuary
Wb 1518 (1-2) Old
Like
pr-nw
,
and pr-wr
this
is first
attested on
the
Palermo Stone (vs3j) itwas
associated with
Wadjet
and
is
thought to
have been
the main sanctuary of
Pe
or
Dep (pr-nw being
the other)(Gardiner,
',
JEA 30
p27 n3 ;
Gauthier DG Il
p.
98].
vab C-3
-3
In
processions of the
king from
the
palace,
the uraeus
is
C-P i
IV 51
2 and
in Wadjet
is
said to
be
nbt pr-Wr and
hnwt 1159,17. The
term
is
an archaic reaffirmation of royal
authority, a pseudo
historical
and mythical symbol of
Lower Egyptian kingship,
thus
Horus Behdet is
C-. 73 r-_3
msw pr-wr
H 19 (37). In
the
protection spells
too
he is
the child
ILrd-nbn
m
V
F
an allusion
to
Horus in Khemmis VI 150,10.
Other
goddesses can
be
asSOCiated with
it: Hathor
as nb pr-wr
is
VI 92,7-8.
q. v. also pr-wr.
c
rt
'4
and
13
snil pr. nw
C-3
1.
pr. nlrw
House
of gods
The
term
is
used
in
two'Ways
r73 <V%
(1)
as a general term
for
temples : of
Edfu
temple there
is
not
its like
among
Np
the temples
VII 24,1.
(2)
as a- place
(Gauthier DG 11
p.
99)
:
Nlin is lord
of
hnt
C3
Dum. Gl I
pl.
85
10a. A
place
in
the
9th Upper Egyptian
nome.
Pr-R' House
of
Re,
a cult place of
Re
643
Gauthier DG 11100
In
the
Myth,
a sanctuary
for
the sun cult to the
south of
Edfu is
called
134,11
also.
C-3
,
I, VI 134,1
;
VI
pr-rnpwt
Houseofyears
A
text
for
giving
Wetjeset
to
Horus, Horus
sa s,
I
give to
you
...
C3f
13
by lrw. k
containing
-yI.
your
forms! Il 62,17
-a
term
for
the
king's
palace.
pr-'y
House
of rejoicing, royal palace
--
cC
Wb 11140, JEA 36
p.
73-74
n.
74
This
was the place where
the
Heb-sed
was celebrated.
The
term
occurs
from
the
late 18th dynasty,
when
it
was
the name of a palace of
Amenhotep III
at
Malkata
and at
Amarna [C. OA III
pp.
193
and
196-71
there
was a pr-h'
in
the north and south parts of
the city,
but it is
not clear
if
they
were used
in
o-Iv
the
Jubilee festival.
In
the
Edfu
texts the
heb-sed is
the most striking
feature
of
the pr.
-O'y
:I give you many
Heb-seds
on
the
dais
of
Tatanen in
C 7.41
125,17
c"-j pw,
it is his house
of rejoicing of
his
r3l 0
Heb-sed 152,10
;
Horus
gives
4.
-.
a with
the
Heb-sed dais 157,16
; the
king is Lord
of
jubilees
on the
dais in MI
1257,9-10
;
! You
celebrate
the
Sed in
-'
-C3
TC?
upon the
dias I
498.16
;
Receive Heb-seds in H 123,14-14
;
You
seize
Heb-seds in r3 11 C7'J
IV 106.7
*.
'1
make great the
jubilee in, IV 229,15
; millions of
jubilees
appearing as
ruler
bnt
L7
-T,
.
-
IV 299,15., V
In
a more general sense pr-bl
is
simply
the
ROace
of the
ing
and
is inevitably
punned Nwifl
0' lo
J
containing your
beauties' 111114,11-12
; the
bas
of
Re
exult, rejoice':
'Horus
gives-
i.
mLU c-2,
-
1=7
-4
; the
king b'. ti hnt
and
Nekhen 0'
n
=3 i c-3
-
exult at
the
Lord.
of the
house V 39,3
V 160,16-17
;
Horus
gives
F?. 1, '. ti JLr bm. f VI 18,14
; also
C-J
1
C73
VI 92,5
;
Horus
gives
b'
wrt
to the
king
on
his
throne
in L? Vil
156,6-7.
S
In
general the term refers
to the palace of
the
king:
the
king is
given made pure
for his
diadem (queen hryt-tp) 111110,34
; the queen
is brought
m
h"
with
booty'!
Z:;,
-&:
0
644
IM 111148,10-11
; the
gods and goddesses are
in
st-wrt
bnt
C; "-J*
c-3
1114,2-3
the
C-31
T
protects the
king inside it VII 28,10
; the
king is
on
his
throne
in
r7
_T
L- 3v
217,5.
pr-hm3g
House
of the
weary one
Wb 11194 (13) GR
Ile
only reference
to this
in Wb is 1161,5, fr6m
a
brick
making text,
Horus
gives the
king
/r/'3,
P'ZIr3
'containing
your
images' (ste,
m3g).
pr-bt
House
of
Appearance
Daumas, Mammisi
p.
514
At Edfu
pr-b'
is
a
frequent
term
for
the whole
temple where
both
the
living falcon
,
Horus
and also
C: 1 B
the
king 'appear' in
their appointed roles : the
king in
*o
provisions the altars of the
winged
disk VII 30,15-16;
the
king
says,
'I have laid
the
foundations
of the places of
COP,
C"-:
'3
for
the
heir
of
Thoth' 111114.16
;
in
the temple
descriptions it is
C&-3
of
Horus IV 2,2
; on
completion of the temple
,
Horus
receives
ND
in joy IV 9.3
;
Re Harakhty is
said to
have
created
st-wnp
,
]Vwt-Bhdt
and'
[03
VI 319,6
;
Horus
receives
his kingship
Ir
C-3
.M
VIII 81,6
Isis is
called
C3.1T,?
nt
tlr-3ty VI 152.9
; the priests
in
the temple
processions are. cxcellent
masters of secrets
in 1558,6
; possibly
1569,7
; they
worship the
beauty
of the
gods
m. q3b
1562,14.
-91
OD
As
a name
for
the temple
it
seems clear,
but
the term also occurs
'at Dcndcra
and
Edfu in
the
14ammisis
:a
litany
to
Horus
at
Dendera
says,
'his beams
are
born MarnD
233,16
=
1574,3
S""03-
emend to
t-'
[after Daumas ASAE 51,1951
p.
397
and
398
n.
3 (Dendera
has
a
Roman
copy)] ; either the temple
or
Marnmisis is
called
Ha
'it is his Mansion
of appearance
in his House
of
Appearance! MarnE 5,10.
pr-hpi
House
of the
strong arm
v
C--3
The
temple
is
In
msnty
IV 10,9.
645
pr-qn-n-Hr-k3-nht
House
of
the
strength of
Horus
strong
bull
The
temple
is
7'Z 7,
!
j-
-
pr-qr4t
House
of the serpent
(? )
v
Gauthier DG H
p.
136
Gauthier
recorded pr-qrbt as the
sanctuary of the
8th
nome of
Lower Egypt (Heroonpolite),
sacred to
Osiris
and
Isis
and
first
attested on
the
Pithom
stela
(Urk H 88). The
name also occurs at
Edfu in
an
'3bt
offering
AJ>
hnt L-3 1
(made
to
Atum V 97.4.
Sauneron
studied the
word qro, apparently a masculine
form
of qr4t, which may Mean
.
'ancestoe,
a
goddess
in
the
form
of a serpent who
became
most popular
in GR
times.
This
would seem to
be
the
qrht
in
the
Edfu
example.
Ito
exact
location
of pr-qrht
is
not certain,
but-at Edfu
qrht may
be
connected with
Aturn
as the creator god
[Sauneron, M61anges Maspero, 1.4,1961,
p.
118
n.
9].
pr-Inr-n-Arty
House
of the power of the
falcon,
Name
of
Edfu
temple :
C7 I
,
Z
IV 10,9_10.
-
pr-dw3t
House
of the morning
Wb V 425 (10-14) OK
under
dw3,
The king
was purified
before
officiating
in'the
temple and this
happened in
the
pr.
dw3t known from
the
Piankhi
stela and texts at
Edf6
and
Philae. The
purification symbolised, the
regeneration and rebirth
of
the
king
,
like
the sun god at morning
,
and the
king
could then
go on to perform
his duties in
the
temple.
In PT 3700
when
the sun god appears
in
the
horizon
the
king
washes
himself
and so the
morning
,
washing and rebirth
in
the solar cycle were combined
in
-
religious texts
and are central to the
function
of the pr-dw3t.
Blackman
used
texts then
known
to prolve
this
and
later
examples
from Edfu
confirm
his
view
[A. M. Blackman, JEA 5,1918
p.
148-165]. At Edfu
the
pr-dw3t may
have
originally
been
a
building in
the palace which
became incorporated into
the temple:
Horus
and
lboth
purifying
the
king 'make
sacred
the
form
of
his-majesty lint
T
VII 191,8
;
in
the canal of the
Sth LE
nome,
Horus is
one
17"El't
r`5-*,
r-1
who purifies
in
the
House IV 25,8
; when the
festival
procession
reaches
Belidet,
they make
food
offerings and
(ir'w'b
rn)
V 135,1-2 [Alliot has
646
'performing
rite of the
House
of the morning. with
the
Opening
of the mouth'
Culte 1153001.
The
room
C*--3
is
the so called
'Purgatorium' (Room 3),
a room off the
Hypostyle Hall.
Here
the
king is
provided with all the requirements
for
purification
(111329,9.11). The
texts on the
walls are mainly concerned with purification
(111329
to
338) including:
n nsw n
MT
111337,8
,
parallel
to rns
'3bt
n nsw n
CTJ
,
with a
list
of vessels containing
purifying
fluids 111338,6 ff. The
chamber complements the pr. md3t
for both
offer protection, one of
a magical
kind,
the other
is
more practical
[these
texts studied
by Kees in RT 36,1914
p.
1-16
C
In
a scene showing the
ka
of the
king destroying his foes he is
called
lint D_b3t hnt lp
to
C-3
Preeminent in
the
Robing Room
and
House
of the morning
1370,4.
pr-ds
House
of
the
knife
Horus
slaughtered
the enemies of
Re
of when
they
joined
together to
become hostile
allies
VI 9J. It
was a place where
foes
were myEkically
defeated. Gauthier [DG 11140]
noted that the
place
has
not
been located, but it
was connected with
Sakhmet
and
is
attested
from
the time
of
Pepi
pr-dt
House
of eternity
funerary domains
Wb V 510 (5)
Variously
translated
:
Fc. U 9
estate
(GNS 77
n.
2)
;
Helck. Wirtschaftgesichte
p.
58-60'llaushalt des
mir
Zugewiesenen.
;"
This
may
be
the technical term
for fUnerary lands, but
at
Edfu it
often occurs with
llwt.
nh4 and
seems
to
be
a term
for
the temple
complex, perhaps mainly those
parts concerned with
the
funerary,
rituals at the
creation of the temple,
Re Harakhty bpr bwt-nhh
0
C73
I
'=LN
.
also written
VI 319,8
and
6;
the temple
description
names the temple as
r-,
n
drly IV 23-2
and at the
-3
New Year festival
,
Day 18 is
sw3d're
-n
nb.
f In
nsw-bity
lianding
over
the
House
of;
etemity to
its lord by
the
king'IV 9.1.
pr to
come
forth
Wb 1518
-
525 Old.
DG 134,7
&-
/I
1 11
647
Cr. 267a; CED 127; KH 150 TTPP6.
'
01f
16
C-3 A
Spellings
passim.
IV 11.2;,, 11231,16
In
n1ri-pri
it is W;
Ent&v
';
'
..,
pr-m-'b rite:
known from
the
18th dynasty
and usually.
this
scene
introduces
the
foundation
rites of
the temples.
The king
advances,
holding his
scepu-es and is preceded
by divine
standards which clear the
way
to the palace and a priest who
bums incense. Behind
the
king is
the palace
he has just left. Tle
king is
identified with
Re
and
his
coming
forth is
compared
to the
rising of
Re,
so
it is
a morning
ritual and part of the solar cult.
In
some cases pr can
be
replaced
by b'
or wbn
[c E Barguet, Note
sur
la
sortie
du Roi hors du
palais,
Hommages A Fr. Daumas
p.
51
-
54].,
sey- also under
14. The
usual
spelling
in
the
ritual
is
'tHl
and
it is
always on the
lower
register of the
wall
Also: in
the
sanctuary
124,16-25,8
where
the
king
; -as
the
heir
of
the
gods walks upon
the
staircase
(mound)
and receives
the
Great Place
as
his
own
.
It is
an affirmation of the right of the
king
to
be in
the temple.
P1.213
shows
the
king
standing
before
the
shrine containing
Horus
and
it is
at this point the
king
goes up
to see the godbeing
in
a state of very great purity
[c E
translation of
Allio't, Culte 169
n.
5 I
also'
--D
-
wn-br,,
-Or
nLr rn
bf 1554,4
-.
Also
.
2-3
*
IDIT
in
the
hall
of offerings
1483,3-13
pl.
35a 4th
reg. where
Horus
gives the
king
strength
to
slay
his
foes, it is
a celebration of the
king
as a warrior
(c f. Wb 1519 (13-15)
going
out to
battle).
X,
AD
The
verb pr
is
also used of coming out
in
procssion : priests carrying
Hathor
at
her
-;
37
Ie-
I--
festivals 1560,1
; the
king is
purified with water
Ir,
T
,
.
=1 festival
times
11231,16-232,1
b
C"?
-and
goes to the
house V 284,14.
sim. the
king
as
11kr is '3 Ifyt
!
F
..
C==w
-
pr alone
for
processions
1jr
nir mh
..
dt. f 1571.7 HB bdt. f 1557,12
_-m
&
bm. f
r m33
IM
r sm3 m snn
1 537,9-10.
pr-m :
in
the phrase pr. m-3ht: of
the
Horus falcon IV 42.6;,,
c=
EOJ V7,9;
pr. m.
h'w: IV
32,7.
The idea
of pr
being
connected with
the coming
forth
of the sun,
his
appearance
in bright light, is,
to
some extent, embodied
in
the epithet of
Ptolemaic kings
as nir-pri, which
became rjeek Oeo;
brt6vfiq
(for ErIDDANIOZ
applied
to
Horus in
_,
graffiti at
Edfu
marking
him
out as the
god
in his
,
'glorious
appearance,
see P. Wilson, Horus Epiphanios ? LUAN Issue 3,1987
p.
19-20
with
h'w
and
p ri sharing the same notion of
'resplendent
appearance'):
Ptolemy V Epiphanes
-
648
204,2-10;
rR '1
1537,4-5.
pr
is
also a wordof creation
[Otto, GuMpp. 58; 89
and
122-3 1:
rmL m
irtyk
nirw m
r3.
k VIH 131,14
; 'El nirw m rM
1128,4-5
;
11152.17
;
IV 140,5-6
;
VI 2,2
;
t: El
rmL
m
irty. f
.
VIII 93,9
also
HI 47,5-6
; sim.
154,12-13 bnmmw
m rmw.
f 1
15?
249,2
; 2=E;
l hfnw
m nLrwy.
f IV 38,7
.
Also
at
Edfu
and not
in Wb is
an exarriple of a umuitive
form
of pri
'to
make come oue :
in
a
lotus
text
P3wtyw
nhb the
Primeval
gods cause you
to come
forth from
a
lotus' VI 339,1-2.
pr.
t
the
arm comes
forth
,
epithet'mighty'
Wb 1527 (6-14) MK
c
f. Kil 531 TrPO
This
epithet, used
to
demote
prowess
in battle, is
used at
Edfu
of the
king
and martial gods such as
Horus BehdcL It
can
be
translated
as
'brave,
valiant'
but is
the notion of the
king's
arm going out to
strike quickly and with power
[c f. Otto
,
GuM
p.
8 I].
The king
:
killing foes =a
1114,16
;a
harpooner
t=D
IV 57,17
;
like Behdet
Lord
of the
harpoon IV 375,7
,
before
all
foreign lands V 42,1
-,
V 154.14
r-3
holding
a
harpoon VI 60,7
;
---
like his father 1270,8.
A
Horus Behdet
: as a
harpooner 114,13
around
Mesen V 296.12
who cuts up enemies
IV 375,10-11
u--J
H6,1; IV13,10,, inthe4thLEnomeheseizeshis
bow C-3
and
kills foes IV 24,8.
pr-'
is
also a nounbravery'or the
like (a GR
use
Wb 1527.14): in
a presentation of qn
.
Horus
says
C-3
to the
king 'I
see
WIT 143,13
;
killing
the turtle,
'I
see
!
-0 IV 307,5
;
in
giving
bravery
,
Horus
gives the
king VII 85k-7
;a genitgives %,.
-j
to
batter
ij
the
hostile hordes 1190,5.
prw-m-r3 words, utterances
Wb 1526 (11-12) OK, MK Pr. 19,10
Literally'what
comes
from
the mouth'.
the phrase can
be
used as a command or
decree [Otto, GuM
p.
123]
and
in
this sense
1what
comes Out cannot
be
turned
back!,
or
disobeyed
:
in
a eulogy of
Horus
649
e
EEN2:
wdt.
f
nb
h,
prwsn
'there is
no neglect of what comis
from his
mouth
,
everything
he'
commands
happens' VHl 93,7
-8
-, n
In
-
as a gift to the
king in
a
Maat
text
156,5
.
it'
-A also expresses the crative power of utterance :,
Horus 'made
gods and goddesses
by
=. --- v..
-
'what
came
Erom his
mouth'
1294,16-17
;
Re-Harakht'y
protects the
king,
111189,9.
pr-hr to
reveal
,
divulge
Wb 1520 (7-9)
II 1 MA
-
2S
Examples from Edfu
: the
kin
as an excellent waab priest
r=
Q. who
does
not reveal
what
he has
seen
IV 55,2 (m33
njr scene)
in
the
instructions
to
priefts" m33.
tn
m s%t3 nb m r-prw'Do not
divulge
anything'you
hae
seen of
.
the
secrets
in
the tem'ples'III
361.2
[after Fairman, MDAIK 16,1958
p.
90]
;
'and
sim.
-
,
-1V
344.10
; possibly also
priests collate
1346,15
The
term
was
first discussed by Gardiner[ ZAS 47.1910
p.
96
n. x] as an*
idiom
and with
MK
and
NK,
examples.
De Meulenaere
also
listed
some examples
from Dendera
temple
[in Fs. Grapow
p.
220
n.
61
and
it is
clearly a priestly virtue.
m-prw'-r morethan
Wb 1527 (2) (1)
with
tr
A
phrase attested
from
the
Late Period (with Or
='Kairo
559,7 D. 22;
r
MD HI 26; 47ab).
prw
here is
the'word
forexces! e
or surplus'known
from
the
MK [Gardiner, JEA 9,1923
p.
19
n.
5
-,
FCD 911
and
r-, 3
C=>
is
used
in
Lhis phrase
in GR
temples : of
Mesen TbAn b3w.
s
'you
make
C--3
. 4=1.
great
its
power
in
excess of all the nomes'
IV 389,14
;
Make
great the
words of the
gods
r--
=P
Am . 06
Its
, =7
more than all the
nofns`
VI 175.1-2
; the
winged
disk
guards
his
great place =, gr-:, -,
2,
more
dw
nomes and cides
V 321,14
;a
ka 'he has increased hr
pgst.
k
the surplus over
your share
111153,7. i
pr people
Wb 1531 (5) GR
of a god
.
Wb
records
this w6rd at
Edfuonly, but it is
probably much older as a
form
of
it is
used
in
the
II
th
650
are male and
female domestics [James,
-,
-3
dynasty Hekanakhte letters. Here C73
and
r=W-
Hekanakhte
p.
30
n.
83 'household'
with examples
I, literally 'those
of the
house!. In
the
hymn.
to
Sakhmet,
she
is
asked
to protect
the
king from fear
as well as
3
*
bmwtf
msw.
f VI 265,8
;
also perhaps
VI 266,1;
the
Yps
hemsut brings food
to
I to
C-3
your
people
1111553
=
E. Mam M23
--
at -%
.
pr water
C-3
The
pehu of
the
Ist UE
nome
(T3-Sti)
contains =. - -. which go
to the
Great Green V 107.4
; the
text
in IV 172.11 has
i
Opet 270 has irp (the
pchu
is
called this) ;
Dendera Dum. GI
11160 has
prw seems to
be
the
reading on
balance
and must
be,
that which comes
forth...,
It
was possibly not understood
by
all the scribes who copied the text
hcnce
the variations.
prt
'wintee
Wb 1530 (7-8) OK
DG 135,1 4
tr.
AN
Cr. 268a; CED 127; KH 150
TTP43'
Pw'
Prt is
the season when
the crops
in
the
fields begin
to grow after
the
flood has inundated
the
land. It
is
the time of
'coming forthfor
new plants and
is
thus
derived from
pr.
In
the
hymn
to the
Good Year,
r-3 I
'a -=w
OU
-3 r
the
goddess
invoked
can control time and
is
the mother of the seasons
'purified from
pestilence and clear of
famine VI 98,11-12 [c E Gennond, Bonne Annde
p.
75
n.
271,
similarly at the end of
the geographical procession
on
the outside of the
Naos,
the
king
comes
C-3
purified
from famine IV 42,1.
bringing
prt
(mourning)
sadness
Wb 1531 (6-7) Late
,
GR
C-3
m
At Edfu
:
in
an
incense
text, the
king
pjj.
f
1LO r
=;. -3-p.
lie
purifies/cleanses your
(Menit
r3
-C=-
19b
L--j
the nurse)
body from
sadness'
IV 1382
;
in
the
Nile
chamber,
the
flood
w'b.
f
323,15
; sim. a pun
in
the
Wabet
pr-Arty pdAl rM
1589,10.
prt
is
something
impure
and undesirable.
651
From
earlier texts :
P. Br. Rh. 14,29 C-3 '3t
sp-bin rn mitt.
f 'great
-
mourni'g, an evil
thing
,
never was there
its like
-,
P. Rhind 11,9'
MA
Stela
of
Ikhernofret (Berlin
4-: 7
-3
[for discussionand
examples of prt-13t
'the
great coming
forth'= Nr. 1204) line 18
CAM
'the
great mourning' as a name'for
0
sirian'festivals see
Schafer, Untersuchungen
no.
IV
-,
V
Osirismysterie
p25
I. ' The Greek
equivalent
is
a-A-
ne'vOo; =
prt
`3t Urk. Il 143,3
=
Kanopus 24
I
prt
Cr. 53a; CED32; KH32 GBP2-
sccd
Wb 1530 (9)
to
531 (4) OK
DG 135,2
Z. 0,
"'
I,
-- -
,I
T
, ,,
1,1,
"
I
ft -'
The
word
derives from
pr and
is 'that
which comes
forth',
or
'germinates'. 'prt
can
be
used alone or
in
compounds.
When
alone
it has
a wide'ranging and general sense:
the
12th LE
norne
is brought
with
C-3
. C=P
e.
IV31,4=V20,2 C-3-c=> c 111: ; the
fieldof
the
16th LE
nome
has its
threshing
floor
Ibn-'with
all grains mixed'IV
35,2
=
V'23, lf-'-I*
in a crocodile
killing
text
Horus
says
,
fdq. 1
-'I
cut
down
their grains
in
the
land7 VII 152,5-6.7be latter
two
examples clearly refer
to grain seed or seed corn
[after P. Wilbour IV Index
p.
186-91
the
first
could
be
fruit
seeds, all of which are covered
by
the one
Egyptian
word prt.,
The
word
for
planting scids
is
Ls
'to join,
attach',
'
as
in
the
epithet
Ls-prt (q.
v.
) but
note a
field br
is
n.
k
h
!
'plants
the
land for
you with prtof
the
field! VIII 24,14
and
in
the
next couplet
Horus is
called
NIH 24,16.
Varieties
,-;;,
,

C,
prt-3ht
'sw&
of the
3ht field'(from NK Siut
pl.
17 line 58)
D:
6'
which
wv
I=
-3
may also
be
6e
seed crop
for
the next growth of corn :
in
earlier uses,
the
king
is
-r-=-
,
I?.
"
0)
,a -- 006 in
Ifi
Itm (Urk IV 887,6= Tuthmosis III); Hatshepsut is, tp-t3
'glorious
see4T
Urk IV 362.4.
-At
Edfu
prt
3ht is
an alternative
terin
for
produce of
the
fields.
-in a sht offering,
Hathor
gives the
V
floodand
",
--all
seeds of
the earth
VIR 9,14
; the
falcon floods
the earth with
-IE VIII 108,1
: the ancestor gods of
Edf6
grg
0m
lt
-,,
VIU 137,15-16,; HOrus
652
gives

-J
in
return
for
the
btpw-nLrw
offering
IV 156,13.11is is
a
funerary
offering and
apart
from
seed which were
left in
the tomb
in
vessels,
this could refer
to seeds put
in
as acorn
Osiris
which were expected to
live
and germinate
in
the tomb.
pr-i33t
(q.
v.
DR) 'seeds
of grapes!
Meeks, Donations
p.
10-11
n.
5
: these often appear
in
wine,
offering
texts
and may
be
seed grapes or raisins
.
Spellings
of prt
in
these compounds
VII 142,1
; -.
4..
L
.3
VII 200,8 VH 283,17.
prt-Hwt-llr
(not Wb) 'seeds
of
Hathor:
amongst the
list
of things prodwed
by heaven
and earth are
Intil
foe
tip
Ns
VI 28,12.
R,
I
-K"ki
prt-brw
Invocation
offering
Wb 1529 (7)
to
530 (5) Pyr.
In
the
HAU
of
Offerings
there are two examples of this offering
.
7be first is
made
by
the
king
to
his
father
and mother
(Ptolemy 11
and
Arsinoe)
:
ir ibt
n
it-f
mwt-f
FT 3700'
r
k3wysn. I
479,9
,
where the
king bums incense
and puts out offerings so that
his
parentscome
forth
at
his
voice',,
:3 ir
ood an line 11). It
seems to
be
where
the
dead
are called out
from
the tomb to cat
the
fd
libations
provided
by
the
living. For
this
duty
the
king is
the true
heir
of
his
parents and
inherits
the,
kingship. Ile
scene shows the
king
wearing the
Double Crown, holding
a censer
(left hand)
and
pouring water
from
a vessel over a
heaped
offering table
[PI. 35a 3rd
rcg.
l.
Ile
other :
f3l
hn Yns
psn
V td 1 492,8 is
made
to
Horus Dchdet
who rcturn
everyone grown on earth and all
food
offerings.
This
then
is
a sti-aightforward
food
offering rather than
being
tied
up with the
legitimacy
of the
kingship (pl. 35b 2nd
reg].
7be
scene shows
the
king
with a
complex crown and censer pouring water over an offering table
with
breadL
C 73
CM
In
the
2nd Hypostyle Hall, incense
and
libation is
offered to the great gods
is for
those
who are
in
their tombs
1151,34
.
7bis is
performed
for
the
dead
gods of
Edfu
whom
the
king
cares
for
I.
I
in
their graves.
The
scene shows the
king
wearing the
Double Crown
,
offering
incense
and
libation
on
an altar to
nine mummifojm gods
[plAOd]
and the
funcrary
nature of the rite
is
clear.
At
the
end ofthe com cutting rite: rdit
rp 40
for
the
dead
gods
VI 281,10;
one of
the
ka-gods
too
has
on
his hands VHI 117,4.,
C-3
There
is
also a verbal
form (Wb 1528,9-529,6): in
an
incense
offering
@60
2
"L
for Sokar Osiris is
-653
made
by
the
king Il 54,1-2
; c.
f. Horus
T0
111
n
it. f V 66,12-13.
According
to
Barta [Opfer.
p.
601
the
rdit pr-hrw rite
is first
attested
from
about the
5th dynasty
.
Gardiner discussed both
the
verbal and nominal
forms
of.
the expression and concluded that effectively
pr was used
transitively
'send forth
the
voice%with magical
intent [GG
p.
172]. The Edfu
texts
reflect
the
archaic and standardised uses of the
OK
and
MK funerary
offering texts.
prY
fir
tree cone
Wb 1532
At Edfu
prX
is
used
in
some of the recipes
in
the
laboratory for,
mrbt used at the
Opening
of
the
.
CD
11210,6
; ointment
for
the
First festival
needs one
deben
13
Mouth
11227,14
;a
list
of substances
brought
to the workshop
includes H 194,12;
and
in
C3=
arecipeforkyphi,
2hinof
-are
usedcalled seeds oflw'n
'11211,10
which caused prs
to,
be
thought of as something
from
a
fir
tree
[Keimer. Gartenpflanzen 1
P-41
fruit
of a conifer and also,
p.
101
n.
10].
Ibis does
not seem
to
be
the mineral substance pr)f
[W. b 1532,8-10: DG 136,6
red ochre;
Cr. 296b
CED 128
;
KH 152
red substance] which
is
used
in
medical texts
in
powder
form
or on
bandages (wt)
and
it has been
variously treated as
'red_earth'
or red
lead!,
mainly on the
basis
of the
Coptic
word
[c f.
Wb Drog.
p.
203 for
refs.
].
P
to reach
Wb 1533 (12)
to
535 (12) Old
DG 137.7
fr-.
I'
Cr. 281a; CED131,; KH157,7(JZ!
With direct
object: smoke of
burnt
offerings,
Irv
0
'it
reaches
heaveW IV 3,4
c.
f. 1536,10-11
,
in
the temple this
is
one of
the most common uses of the verb. -,:,,,
-
pp-sw
'one
who attacks
him' (from., NK Wb 1 534,7)
:
in
a pun s nn. n.
f,
.9
has
made weak one who attacks
him, he
reaches
(attacks)
one who attacks-his
fathee VI 14 1,1.
phw marshes,
hinterland
I,
654
Wb 1538 (8-11) OK in
titles
'Me
geographical
texts at
Edfu.
and
in
other places,
list for
each nome.
its'name,
the name of the
agricultural
land
,
the name of the main
irrigation
canal and
the
pow of each nome.
Ile
word pow
is
determined by'a
water or canal sign and the type of produce
listed for
the
pehu suggests a marsh area
rich
in
vegetation,
birds
and
fish. The
term
is known from
the
Old Kingdom in
the title
1my-r
p4w
Jy
-w
=r
Vt.
or =r =
held by
nirr-Pth
[Mariette
,
Mastabas C4
p.
119-1201
; and also
it is
on
the pedestal
of a statue whose owner
is imy-rM
C-3
1my-r
pow which combines
bird
pools and
the
pehu.
Gardiner
suggested that the pehu of a nome was a part of a
branch
of the
Nile for,
as a
branch
of
the
Nile flowedparallel
to the
Nile from
nome
to
nome,
it
received a
different
name
in
each noine
it
passed through
[AE0 11154*]. He
translated the term as
'hinterland
suggesting a
derivation from
p
'rear
part
', 'behind!
,
because
the pehu
,
relative
to the
banks
and
fields beside
the
Nile,
was
behind
them.
In
the
north
it
referred
to the marshy areas on the north
Delta
coast, which again
for
the south
orientated
Egyptians
were
'behind' in
relation
to the rest of the country
[c C Vemus,
review of
A. Schlott, Die AusmAsse
Agyptens
nach alt5gyptischen
Texten, in RdE 30,1978
p.
19 11. From
the,
NK. lists
of these
pehu exist
in
temples or other religious contexts
[Barguet, Ktmi 16,1962
p.
1-20]
and
Barguet
suggested that these
were the areas where
the scenes of
fishing
and
fowling from OK
tombs
took
place.
They
acquired religious significance as the catching of such animals symbolised
the defeat
of
hostile forces. The
pehu then
were necessarily areas where
foes
could
be destroyed
and as they were
important for
the
maintenance of the stability of the cosmos,
they enjoyed
their prominent position
in
Egyptian
temples.
At Edfu
the main
lists
are:
1329 ff
and
337 ff
;
111734
and
181
;
IV 2140
and
172-193
;V
13-28
and
106-124 In
these the spellings of pow arc consistent: -Wr-'7
IV 31,1
;
-V
d
IV 38,12
;
-W
e- IV 24,11. Ile
produce
from
them ranges
from birds
,
water plants
(papyrus. lotuses
etc.
)
and marsh cattle.
Outside
these texts pow occur
infrequently.
That
pchu were places
for
recreational
hunting,
is
supported
by
a god
in
the
4th LE
nome
gms-ib.
f
-
M
-bre
1!
J
and traverses the
bird
pools
in his boat IV 243 1. All
the produce of the
Y
is listed
as
'hw-bread, birds
and
fish' IV 41,13-14. Ile
god
1Ipwy.
a ram
headed
god,
is
4C7
ee-
(in
the
3rd
Lord
of the
pehu
IV 47,5
Z=
11194,8
and
he brings birds from
-C
LE
norne)
[c f. Grdseloff, BIFAO 45,1947
p.
181-1831. In
the
Myth, Re
tells
Horus
that the enemies
have
sailed east
to
33
-V
'their
pehus'(this
is
the
pchu of
Sma-Behdct) VI 127,8.
C el
,
655
Wy
end.
back
Wb 1535 (14)
tp
537 (1) Old
DG 138,1
Cr. 284b
;
CED 132
;
KH 156 rr4loy,
5,,
,
4)6,
ZGY,
The
sign
-U
is
the
hind
quarters of a
lion
and thus spells out pD and acts as the
determinative for it.
At Edfu
pDwy
is
normally spelled with
this sign, with no variation, and
it is
used
in
relatively
restricted ways :
Of
a
land
:
Horus is in
charge of
Egypt from hnt
of
Wawat
to
H3w.
nbw

VI 27,7
Horus is
wsh-nmt
1266.4
*.
in
conuast
to
provisions
from 'the
opening of the
C-%%
-ij QD
CK
'H 4. Ll'
laneaWofferingsfrom
Cib
Of
an offering :
in
offering
texts
ptwy can
be
contrasted with
3t Tront'
and
Dry-ib 'middle!,
-
the
season
Peret has
no
famine h3ts
m
Inh hry-ibs
m snb
,m
nJLm-1b
'its front is
living
,
its
middle
is in health
,
its
end
is in
sweetness'
IV. 42,2
; thesbt-
ield
,
has jw-bread for
its beginning
,
dOw
provisions
for
If
P
and
food
and cakes
for its
middle'
IV 49,2.
Physical 'reae
: the
harpoon
can
be
stuck
in
-Df
4.
Y
of the
hippopotamus'VI 74,3,; 75,10,
and
the
scenes show
the animal speared
in
this
way
[c f.
pl-147
Ist
reg]..
In
the phrase
Inf-pbwy-n 'to bring
an end
to'
(Wb 1536,18-19)
.
make an end ofl"utterly vanquish'
[JEA 30,1944
p.
16
n.
34]. Blackman
and
Fairman
collected aU examples
known
to them
from Edfu,
grouped according
to the object:
h3b:
v
VI 87,4
;
flyw. f
-
1404,10
;
Il 5,12,1 IL3kw-ib= 1135,12
1
74,10
)1 Ir
111118,11
111139,10; Y47,12; VI 142,5; hryw. f
er
e.
%% %#
-
%%
"*bTq
9:
0- VI 129.3
; sim.
VI'191,17
;
VII 125,7
X f^ftn;
j:
L9,,
VII 263,5-6
;V
43,2
; sniyw.
f
-P
a
V 296.15
;
th
-sw
113 1.11
;
1378.15
;H
85,13
*a--
t;
HI 36,3
;
IV 57.17
X
-ye-
V 270,11
;
VI 89,2
X
-%%
-
-_
.,;
VI 180A
*,,
VII 164,8
;
VII 200,5-6
;
IV 370,15-16 (new)
;
rl
th-min.
f 1142.6
;
134,2
;
tkk-Yfyt.
f 1378,18.
ef%%
;
1381.10 (new)
; wn-mw.
f 11 185,6
;
111127,13
; wd. qn
1286,5
;
432,14
IV 257,8-9'; VI 258,9
;
VI 288,2
;
VH 142,15
(hacked)
;
VIII 97,15
;
VIII 143.9. Also perhaps plural of
h3 bw VIII,
14Fk.
I-V
-
28,16-17. Ibis
use
is
attested
from NK.
r,
656
Written
as pbt : the
front
of
the
boat
of
Horus is
of
im3
wood and
S94"
I" its bow
of
Ynd
VI
am
122,1
; the
red eye of
Osiris, 'its front is black, its
middle mkr and
JQY
10
its
end
is
white'
Il
207,8-9.
! Fp
Also in
the
18th LE
nome, the
abomination
is
m 4L
'the
back'-
in
all the
land' ?1
335,6 [Montet, Mmi XI
,
1950
p.
1021.
PA anus
,
rectum
Wb 1537
and
Lefebvre Tableau 41
p36
Ile
writings given
by Wb
vary
from
pp. wy
to pbt
-
It is
used
in
medical
texts only, except
for
Ramesseum, Onomasticon No. 293
-UC
9
[AEO 1181
and at
Edfu
:
describing
the areas of the
hippopotamus
to
be divided
up and shared out.
Nephthys
receives
the
03t 'front'
and
-
of the
hippo VI 85,7
,
but
even
here it does
not
have
true medical sense and may simply
belong
to the
examples of pwy
(above).
prr to run
Wb 1541 (2-13) Pyr.
The
earliest use of a verb p rr
is in
the pyramid texts
oF
Pepi InP
pn pt in
11r-3ht 'this P.
runs
in heaven
as
Horus-Akhty,
taking a
direct
objccL and
in
contrast to the versions
of
Pepi H
and
Merenre
pom pt rn snhm
lie
reaches
heaven
as a grasshoppee
(Pyr. 891 d)
; sim., to
948 b 13
1
-A
nP pn q3y pt
'this P
runs or reaches the
height
of
heaven'.
pbrr was confused or closely associated with pb
'to
reachand this
6th dynasty
use seems
to
be
the.,
basis for MK
pbrr
'to
run'.
This
meaning
implies
a strong action and the
final
r may
have been,
reduplicated
from
the
original verb pbr.
At Edfu
the
verb
is
often used
in
military contexts
to show the
speed of the
king
or a god
in
chasing
foes
:
in
the
Myth, Horus
-N!
1r.
n.
f tr-Osn 'he
speeds after them and catches' them
VI 127,11. The
more neutral translation
here is
required as the god
is
a
falcon.
With direct
object:
Horus
without setting'
IV 233.34.
With
r
'to
a place': the
Ennead..
Lr,.,
r
NVIst IV 54,2.
With
r +infinitive
,
for
a purpose :
Horus
-=r.
75.
O
0-
r sm3
bflyw VI 61,2.
657
With
r-r' :
Horus
r-r'
ib. f 'runs
to
limit
of
his heare 1357,16.
In
the phrase prr.
fi
r sw rn w3y.
f 'running faster
than the
wind when
it
gets up'
[after de Wit
12 A
Z'
0--
CdE 29 Nr. 57,1954
p.
42
n.
159]
e*-
t-
-'*- "J'
,
rn
.
w3y.
f IV 269.5-6 JI
4Ck
IV 63,11-12:
o%'c=2.. -Aa"'-%
VI 270,12 1114,22.
^In the
phrase porr-nmt :
Horus
-A
after
foes VI 77.14
13
4"
-A
JN
B
"2" '
after thoSe
who attacked
him VII 123,10
; the
king
going to
battle (the hieroglyph
shows the
LE king
running a rite and
in
support of this
rading,
Horus
=A
^.
-r
dr bdnw. rruns
with a
flail
to
slay
his foes' V 47,11) IV-57,17
7
111116,18.
I-
pDrr also
describes
the
speed of the
god or
king in
the
warship :
C. 7
WOU
r sm3
I
_. --
-111257.17 1424.14
also; the
king
hftyw. f 111137,11-12; 137,14-15
also;
C3
h3t
IJ
VI 62,2
and also m sint.
f 11 L_ 15: r VIII 27.7
M
-22',
"f
m
linw I
45,8-9(
a through error)
[Jones, Glos&vy
p.
2141.
D
As
an epithet of
Horus Behdet:
--hh-nmt
'the
runner,
fleet
of
foot' 1119 (49) (for
vw
the
noun c
f. Wb 1541.1448),
a tnrtialcpithct
from D. 19
onward.
pbty strength
Wb 1539 (5)
to
540 (9)
adjective
Wb 1540 (10-14)
verb
(15)
DO 138,2
Cr. 294b; CED 132; KH 157 TrAIrr=
The determinative
of poty
is
the
head
of
a
lionor'more
properly two
lione heads,
so the
word
in
origin seems to
refer
to
physicai strength an'd power exemplified
by
the
lion. The
word
is
attested
from
MK
texts such as
Pr. 4,4
with or a.
-J
as
determinatives
and
in CT H 220b
pr
13
mlinw
W. 1 'strength has
gone
into
my
limbs".
therefore
it is
the
religious context which provides
the
lion determinative.
p4ty
is
commonly used
in
epithets of
the
king
and gods
13-p b ty
:
Horus
-0-
4 Il 8,14.
-
A
wr. pbty : passim.
IV 18.11
"D)6
-
--
-"
'IV 56,1; Horus
makes
his form into
a.
rxj
--
1375,2.
C:,
fi
115,15 IV 58.9.
tkr-pbty
:
Horus
It
can
be
the object of appropriate
'verbs
IV 10,2;
snht
1114,5. It is
w
658
also a gift given
by
the gods
to the
king
:
from Isis
ly
01
1102.9
;
Anubis 1171.13
;
Onuris I
314,10
.
It
appears
in
parallel with synonymous attributes such as nDt, shm, wsr
'to
smite
foes' IV
2,8.
In
the phrase nb pty
(Wb 1540,4-6) Lord
of
Might
which
is
an epithet of a god:
Horus is
reared
in
the marsh and comes out as
"z--7
'aS
'"-7j 1133,6
;
Hathor
protects
her
son
Horus
,
until
'he
comes as
"z:;,
'919
1296,13
;
Horus is <7 IV 37.2. Plural
: the great gods of
Edfu
a
Lq
re
1575,18. In
the singular use
the epithet not only shows
the
strength of the god,
but implies he is
no
longer
a child and
has
manly power.
Fairman (after Blackman)
suggests a
translation 'full
grown man'
for
this phrase
[MSS
slips].
The barque in
the
7th LE
nome
is 3AV 1331,17.
The
verb pbty and the noun are used
together
in
word-play:
Horus
causes r rkyw.
k
rkyw.
k VH
your might to
be
mighty against your
foes' 1575,3
;
IV 237.14
ca
149,9-10; VII 168.7;
rkyw.
k VII 263.4
;
VII 265.18
;
VII 310,10.
Pty
lion
Wb 1540 (16-18) GR
Wb
notes that at
Dendera
pb
ty
is
the term
for
the
lion
gargoyles
[Dum. lfist. 1. Il 35b
,
de Wit, Lion
2r1K)
sbrn m poty m
Knstt
,
and this
is
also the case at
Edfu
:a gargoyle says, P.
861 Ink
M
ink
"V
who cats the
flesh
of
foes IV 285,16.
Literally
the term
is Towerful One!
and
it is inevitable
that
it
should come to
be
the
lion
.
but
one
would expect
it
to
be
used much earlier.
It
can also
be
an epithet of the
king
:
Horus
embraces
his heir
in his form
of
" c=. qs
eas
0
1374.1
;
Horus
changes
his form into
-%lr-
' 4
1375,2
the
king is
also
'seed
of
in Pune IV 121,11 (myrrh burning
text)
.
In
a
tms-'ntyw
text,
46
concerned with purif ication
by
means of the
incenses
of
Punt,
the
king
says,
'I bring
to
you
the
in its fc.
-. n of
%W,,
o
Jjr Ims-ib for his ka
with
ie 1 132,15
.
71fis is
the
lion
shaped vessel
used
to
dispense
the
myrrh and pl.
159
shows the
king holding it. In
other such
texts the shape of
the
container
is
alluded
to,
but
only as
Sw
or-2-1c and
is
rarely spelled out as
here.
The
cosmogonical
texts also
have:
lt'r
nb
ds VI 329.7 VI 330,6.
659
The
word
for lion
may also
be
used at
Kom Ombo
: god
is
o- -13- qn-Nj
sn
KO 11252
no.
885
. CM,
(or is
this a spelling of ptty
? ). Writings
such as
%M-0,
,
may mask this
metaphorical term
for
the
lion
which embodies
its
admired qualities.
poilw chair j
,
Wb 1542 (5) D. 18
-, 1; -I
In
the
instaUation
of the
vizier
text,
he
goes to the
haH
of the'vizier and sits upon
(h-ms hr)
Urk IV 1103,17
which
has been
thought to
be
a
hapax. Kuhlmann
suggests
that it derives
from
pi-wit
'seat
of
judgement! rMron
p.
37
n.
8]. Meeks indicated
two
examples at
Edfu
: the
king is
upon
0
11
C?
V- VII 100,5
and also
,
13
=i-
Nfam. 93,1
; also
CD 1188.8
[AnJ,
ex.
77.1465]. Van den Boom,
though agreeing with
Kuhlmann in
principle and
discounting
the
idea
that this was simply a spelling of
bhd,
would only say that
from
the
determinative in
the vizier
text,
Pbd'is a rare name of a chair with
four legs
and
high baclc
probably of royal origin',
C Vizier.
p.
25
-
26
with notes ;
Kopstein, Mobel
p.
201.
!
',
"
.
1;
-,
pbdtyw - snakes
,,
JEA 36
p.
63
n.
6
-
RdE 29
p.
8,

In
a
driving
of the calves text, the
king
says, wsf. n.
i
,,
'I have hacked
at
the snakes,
the
uraei worth thousands of gold'
111 168,11-12
.
It
may
be
a pun on pjj'to
divide
.
cut up'
(Wb I
542,1-2).
ph3
%0
Wb 1542 (12)
to
5.43 (7) MK,.,
_,
-Parker,
JEA 26
P.
108
x
.
to
split,
divide in
two,
i;,
'
-
Cr. 280a; CED 131
;
KH 157 break, divide
Wz
.7
The
meaning of pb3
is
clear
from its
uses and
from its
-determinative, which shows one
half
of a
split rope or cartouche ring,
-
g-*, [GardinersignV,
1111-,,,
At Edfu
pb3
is found in
a
destructive
sense :-
Horus
receives
his harpoon
ntlt
Int
rqyw.
f
Wb)., It is
m
ly
used
in
epithet
,
which splits open
the
hide
of
his'foes' 11 5,15-16, (Lhis deC
ot, ain
660
phrases.
ph3
harpoon
point,
blade
W
c
f. Wb 1543 (13) CR
Derived from
the
verb pb3.
thus
literally 'what
splits open': the
harpoon in his hand
with
(3 0
-1
.
&4A^^
It>.
*. blade
of copper
IV 344,3
; also
VI 83,13
;
harpoon
nty
103
t--
nW
'vhose blade is
of
coppee
V 154,9-10
-,
VI 90,7
and -_C:
31
nW
VI 238,9.7tis
use
is
recorded
by Wb
only at
EdfiL
ph3
deck(of
ship), planking
v
Wb 1543 (10) GR FCD 83
cL
DO lApbr
Cr. 515b; KH 157
covering, rooring. planks
OZ04, U)C-N
"I
From
the
verb pb3
'to
s
ilie
,
this
is
a plank of wood spiie off
from
the main
runk and the term'is
p
found in
a number of uses
[c f. Glanville, 7AS 68,1932
p.
12
n.
17; LEM 207 bt-ph3
wood sticks;
Jones, Glossary
p.
165
a thin
board
or plank suitable
for decking
or
boarding in
a cabin].
At Edfu in
the
description
of the
ship,
iw
E03
=1
ml
In
n sV'the
deck (or
planks) are
like
a writing
board filled
with
images
of goddesses'VI
80.7.
Pb3-ib
Wb 1542 (16-18) D. 18
Literally 'open
of
heart', 'split
of
heart!,
that
is lappy"cheerful'. 'Me
earliest example of this phrase,
from Urk IV 267,7
,
has lost its
context, and a translation
'clean
of
hearf (FCD 43] is
guesswork.
In
GR
texts the epithet
is
very common and can
be
applied to
godsd
kings
and
is
also given as an
attribute
by
the gods
[see Otto GuM
p.
124-51.
Gods
:
(beer) Harocris is
no sadness
in it 1152,2
; same text
,
Isis
r
nbty
1151,12.
King
:
in
offerings
3h-r3
130
second of
7both 11181,1-2
;
'adore
god'
like Tlioth
130
& III
W
=3
D r-
'
saying words
IV 72,12
;
"seeing
god'
like 71oLh 3k-r313r-, &VII 121,16
;
dw3-njr
...
(D
61Ve
256,2
incense
and
libation 3h-r3
OXT
VII 282,10.
W
.
661
As
a gift of gods : wine offering,
Horus
gives
El 0 -1,4j 6,172,3
; wine,
Hathor
gives
130
C3
without end
186,13
;
beer, Nephthys
gives
drunkenness
and no sadness
I
15 1.13
; wine,
Hathor
gives
110
-
OD
1295,1
; wine,
Maat
gives
1459,5
also
U016 I
1560,11 in
a procession
Nephthys
gives
drunkenness
and
1573,4
wine.
Atum
gives,
IV 113,16
;mn
-vessel,
Hathor
gives
drunkenness
and
13 r-
IV 245,5
I '.
a
130
'&
I
vineyaid,
Hathor
gives
th
and
c3=
-V
302,4
; wine
,
Hathor
-
VII 212,13
wine
,
Hathor
13'0
VII 238,12
; wine
,
Hathor VIII 55,13.
There
are two clear emphases
here
:
firstly
ph3-ib
is
a
joyful
condition, without sadness and perhaps
brought
on
by drunkenness
and
drinking
wine and
beer (gods
and gift) secondly
it is
also a
title of the
king
as a ritualist, reciting services and acting as the
representative of
Thoth
and parallel with
the
epithet
3h-r3. Here
one would expeq'clarity' and'solemnity' rather than
'drunkenness'and
the state of
pb3-ib may that
reached when a
drinker has
all
his faculties
sharpened and clear,
before he loses
control.
In
such a state
his
actions would
be
exact and perhaps
his
perception of the
divine heightened.
The 'splie implied by
pt3
is
thus
away
from
existence
in
this
world towarAs connection with god and
the
emotional response which that
brings [but
c
f. Otto, GuM
p.
33,391. When
applied to gods
it
implies
a
divine
state of well
being brought
on
by
the
king's
gifts.
In
worshipping
Re,
the
god causes d r' nb
'your heart
to,
be happy
every,
day' V 57,7-8
Horus
receiving a procession says m st.
f 'your heart is happy in its
place'
VII
187,3. In
a wine
text, the
king
says,
'I
raise up
to
you
the
harp
with
0
and without evir,
iv
105,15.
pD3 may
be
used alone with similar
kind
of meaning:
'gods
and men
(3
praising you'
1116,7.
dw3. k
are
happy
m-pb3 : the
11ansion
of the
sword
T
C: ':.
o jol*
m pb3 mtr
'is directly
on
its
axis'
IV 5.1 (after de
Wit CdE 71
p.
65)
,
literally 'on
the split',
that
is
the
half
way
division.
pb3-11t open of
belly
,
sincere
(honest).
M 1542 (15), MK
.
GR Otto
,G
uM p,
125-6,
Used
at
Edfu in
a similar way
to
pb3-ib with probably similar meaning
in beer/wine texts.
Epithet
of the
king
:
beer, 3h-r3 for
gods
E10
for
goddesses
176,1
vessels
,
'q-ib for
gods
662
.,
ITfor
goddesses
H 42,2. 9
As
a gift :
beer, Haroeris
gives
JLt. k
' 11 r- e
1152,3
;
beer, Horus 1368,1
;
beer,
0
-,
a, -
Horus
causes
0-
1459,15
: procession
,
Nephthys
:
7j)
and a
hangover is far
r'N
.:
A
'M
from
your majesty
1 573A
; wine
,
Atum
c=)
*- 1
there
is
no
%ead
on
lap! IV

113,16
;
mn-vessel.
Regives!
7
r-
c
ic
and no
darkness is in
your
heart IV 245,8
; mn-vessel
,
Ihi'.
'-,
q=;,.
-
'56
and no
darkness in
your
heart VI 283,6
; at
dw3-R' Horus Khenty Kherty
gives
13;
=
C3
-
n-3b
3h-r3 VU 155,10.
V
The idea
of
'open heart/belly' is
that there
is
nothing
dark,
no
bad
thought
hidden
there
[cf. Janssen;
Autobiografi
*-
aI
rl
'free from darkness'
; also
Corteggiani,
eIp.
61
=
Hatnub 24,3
1
Hom. Sauneron I
p.
129
nx ; thus
FCD 93 'clean
of
heartl. In
a ritual context the
king is
open, there
is
no
badness
or
impurity
concealed
in him, in
a
beer
context,
he is 'operV 'cleW
not made
W
or
befuddled
by
the
beer, but
sharp with a clear mind receptive
to the god.
A
wine
text shows
that Ns is
the correct
interpretatiorf
ph3
13
10
0
r-
ff
k-=-A smtr.
1 lb. k I 'open'
your chest
,I
make straight your
heare 111133,1
with
hn instead
of
lit
,
so the
important
part of these expressions
is
not
ib
,
JLt
or
hn
but
pb3.
These
expressions
have been discussed litcrally
and wiLh moral
implication by Mccks, Donadons
p.
14
nlO'franc"sincerd!
and earlier
Pichl, ZAS 25,1887
p.
120-2'fmc de
cocue
ph3 to
equip
Wb 1543 (9) GR
Wb has
two
examples
from
the same text: the
NV3dka is brought, he
provisions your,
-
11
r.
17
nome and your mounds with
his
supplies
111155,10
*.
5 Q.
E. Mam 58.4-5
sim.
Pb3t
uracus
-,
1, '.
-
Wb 1544 (2) GR Isis H. W. Fairman,
ASAE 44.1944
p.
268-274
Fairman
stressed that
he
was uncertain as to
how
:: 1 0^
were
to
be
read
,
and considered
An '"
0 !S0
dnit,
mn't or psV
,
ph3t.
He favoured
the
last
two.
but
ultimately preferred psXt-' as
both
were
probably
pronounced the same way at this time,
*pasht. 7be
meaning of the term
is
not
in doubt, for
it
clearly refers
to the
uracus :
663
P
t: k
.
Q,
enerallk:
'V
0
unites'with
her fellow IV 52,11 Tour
allct eye and
P Cy
are
raisidup to'you'VI
307.3
=
Idehfified
with
Wadiet
-
--j
left
eye of
'py IV 162.4
; the
king is
son of the
Lady
of
Fagt
,
bom
of
?
--j
111152
;
Wadjet,,
5
'00'
0,
--
-
bity (king
of
LE) IV 372,1
; she
is,!
J
_F
' IV
.
70,8
; also
,b
ol'
&n
bity 111113,8
; cense
1z tD
&,
-
'n-
bity =1
F &,
n
bity 111 104,4
V 36,13
;
but
:, 23
10
ura
th
0' &,
-
,n
bity
=
Great
of
Magic
-VII
43,16
;
VII

191,13
also; ei set
in
e
=
west as
VII 197.3-4
; the
king is
the son of
Wadjet
who unites
A
El
=I t7
with
her
fellow Idl'72,11
; sim.
:: I V 70,14-15
; the
king
unites o and
joins
bryt-tp 111172,18
: sim.
V'O"h
lo'
IV 2462.
Identified
with
Nekhbet
:
IV 52,11-13
above ; censing the queen of
Upper Egypt
t. M,
of nsw
king
of
UE V
i37,12.
Identified
with
Hathor:
c-11
'r,,
VA-
'n
drty VII 133.4-5
; also
Dendera.
Identified
with
the crown : the
king
sm3 sn. nw. s
VI 285,11
;
IV 246,2
above;
dmd
2'
to
13
r sn-nw. s and
I
'establish
them upon your
head
as ruler of the
Two halves IV
145,15-16.
w
Certain
writings and
dicircontexts
suggest
the reading of the
word :
3bh
"
'.
-
rn-'b n. nw
.
ex.
=4
SS
11 Q-t%
-a
C& tI,
'is
united with
her fellow' IV 254,12-13
; speech of uraei rwi. n
r.,, =-Mt=.. we cease
bing divided
as'the
two sundered ones and unite as the
Double Crown
on your
head' V 37,16-17
,
13
rr
lu
Am
in VI 186,16-17
and c3o which
is
written as
,T
Niam. 69,15-16.
There
is a writing of the
dual form;
not quoted
by Fairman here,
though
it is in his
slips : the god
fighting foes
are united on
his head! 1576,4-5.1
a
This
evidence sugests
that ps1ty
is
to
be
read.
but
note also
P. Mag. Harris 11,6
0
P'O'
so that ph3t
-
ps1ty may
be due
to the similar pronuciation of
h
and
X.
--
In
all the spellings the sign
:: I is
predominant,, most often
it is
accompanied
by.,
--J
or
U
and
where
the
r- is
spelled out
it is
written or
implied
to
be
pg
c3o,
and occurs
in
a pun on pg.
As
Fairman
pointed out this
however does
not account
for
-J
and
he
rejected
the reading psh-1
'she
who was sundered as to
place'.
Later however Alliot,
uwslating
VI 307,3 [Culte II
p.
660
and nA
(in
1954)],
read
r- 9
V-
I
as p34'rt.
k 'installe
ton
uraeus'
,
explaining pD3 as
'to finish,
supply'
664
0 =1
D,
:
(at Edfu)
and giving
VI 90,11 harpoon
nty
0 .6.
'which is
provided with a copper
blade,
as
evidence of the
verb.
Ile
word pt3
here is itself blade (of
copper) so
this
does
not stand up,
but it
does
provide a suggestion
for how
to
read
0,
---J
,
namely as
Prt,
the word
for
uraeus.
Thus
the
best
reading of this word may
be
psX-'rt
'the
parted, or separated uraeus', which can refer to
Wadjet
or
Nekhbet
alone and
in
cases such as
:10V,
:
'a' U%-
the reading
Prt
would
be
contained within
the
VL
sign.
In
the
rare examples without
the snake
determinative,
the
word
is
written with
V (VI
2853 1; V 36,13; Niam. 69,16).
The
other alternative
is
to
read pt3 and explain
9
as the
determinative
of ph3 a
drink,
so that
here
it
acts as a phonetic complement
to
P
and the pot reads as ph3
.
--J
' is
a variant
for V
and
so was wrongly written
.
Writings
with pg. are
from
the close pronunciation of p> pg.,
Ile
meaning
remains the same,
but
either of these may represent a possible solution.
The
other possibility
is
that the
Egyptian
scribes
themselves may
have forgotten
the original reading'and confused the
writings.
Note
also
that
U
can
be
read or used as a
determinative
of
h3w
e. g.
Urk IV 753 1
%0
69,4 [HWF
op. cit p.
277 (d) (11)
and
(12)]
; outside
Edfu
and
Dendera
,
P. Brooklyn 47.218.50 XX, 5
s'r.
i 3bt. k
r-, '. j17b'. sn n.
k
,
emended to r-cl
!L
io
,
[Goyon
,
Conf=tion 121
n.
33 11.
10
The
term pb3t
is different from
the
goddess
Pakhet. Her
name can
be
spelled
in
various ways:
P3bt
(Wb 1498,14-15 MK)and
pb3t
P. Mag. Harris 11,12
;
Phrt (Wb 1549.16 D. 21)
,
Plit [see LA IV
col.
640-11. She is
a
lioness
goddess at
Speos'Artemidos in
the
16th UE
nome and the etymological
derivation
of
her
name
is from
p3h
[Pyr. 440d] 'one
who claws'
(Kratzende). The
goddess
is
attested at
13
Edfu Mehyt. is
called 0 men
flee
through
dread
of
bee 1459,16-17.
This
name, or one
like it, is
also given to
Isis
nb
t-Ys 1124 (142)
nb-sY
Sht
wrt
bnt
pr-md3t ph3-ib
1 151,11
also
MD 126.
%0
phr to
go round
Wb 1544 (12)
to
547 (7)
old pYr
from MK
plir
DG 139
to
charm
Cr. 282b
;
CED 131
;
KH 157
to charm ,
bewitch
Used
at
Edfu
as
indicated in Wb.
:,
I
O(A)Cp
665
To
turn
over
.
round : plir-ib this
is literally 'the heart
goes round' perhaps
in joy,
used
from
the
NK
and at
Edfu
as an epithet of
Hathor
-
Comparison
with
demotic
and
Coptic
suggests
'charming
of
heart'
may explain the
epithet
better
: nbt nirw nbt
'nb VI 280,13
,
also often at
Dendera (e.
g.
DH 45,13-14).
15-plir
: q. v.
is
To
surround:
Horus
mbyt.
f 'surrounded by his
serpene
IV 218J.
To
to round : usually with
b3 'go
round abouC.
from
the
PTs (298)
as part of the cult ceremonial.
At
Edfu
the usual
form
of this
is
pJ1r-b3-sp4
'go
round
four
times!
with, either
four
vessels of purifying
water, or pellets of
Upper
and/or
Lower Egyptian
natron.
The idea
of going round with
these
is
to
create a complete circle of protective purity around the
god
in his
shrine.
OK
references suggest that the
round
procession
had
a renewing and purifying effect,
for
example the
perambulation of
the
walls of
Memphis
renewed the
kingship for
the
king,
the
Min
circurnarnbulation
renewed
fertility
and
in
temples
the emphasis
is'on
purification
and the
renewal of the
god
in his
shrine
[see Bleeker, Egyptian
Festivals, Leiden 1967
p.
871.
At Edfu
the
rites of phr-P are written close
together
in
certain places and were probably performed at
certain
times of the
day,
perhaps twice a
day (c f. Posener-Kritger. Arch. Abousir
p2241.
In
the sanctuary as part of the
final
rites
(3rd
register) :
burning
or offering
incense
;
-=)
/z; a
36,10
and
18
;
148,17
and
49,6
and
13
; pl.
219-220
show the
rite
in detail. Ilere is
no evidence of
motion,
but
the
king holds
up a pot of pellets or a
burning
pot.
In
the
Room 13
there
is
also
ZI
*
'T
with
incense
or natron
1422.4
and
1427,7.
In
the
Room 19
-:
-)
'%tf
with
four
vessels of water
,
again vessels are offered up on a
tray only
1163,14
;
1170,16
and
in
the
Nile Chamber
the
rituals are mainly water purifications
H 247,10
and
248.3
;
264,7
and
265,5
,
with one
incense 11266,15.
In
the
Pronaos (2)
,
between
the columns are water purifications :Q*
11145,5
and
S
II
22,11. In
the
House
of the
Morning (3),
the
king is
purified
(and
renewed)
both
with water
111336,3
338,14
and
Upper
and
Lower Egyptian incenses 111336,12
and
111337,15. P1.81 (2nd
reg) shows
in
the
two
scenes, the
gods pouring water over
the
king
,
so that the
water
is
over and around
him [c f. JEA
32
p.
79
n.
II 'asperging'].
Outside
these
rituals, other texts
allude
to this
rite :. excerpts
from
the
ritual
book
of a
lector
priests,
666
z
9
with nmst vessels and
drt
pitchers
IV 330,15 [JEA 32
p.
761.
To
go round
.
go
through
.
traverse
With
object of places :
4&
Mesen V 6.8
; nmt.
f Nwt
i&-
n.
f. d3t V 8,1
,
Hwt
nt
Hr-nbw VHI 147,12;
7jP
niwt. sn
VIII 147,9-10
;
d3t VIII 97,9
; sound of
joy
itru
Y.
-
m3. s goes round
its
open spaces
IV 3,2
;
E)
snd.
k t3w
'fear
of you goes round
DL
- lot
lands' 1500,10-11
; the northern
Nile
-a
IV3w-nbw
goes around
the
islands in
the
midsf
1466,2.
With
object of
'course'
: water of a canal
fA-
IV 27,2.
In
puns :
JW6
-Y-- I!
t-l
pn nfr
VII 3,5-6
; noble
door
71
in, bmw-nirw 'going
in
to the
Ambulatory by
the priests'
VI 2,18.
Followed by
prepositions:
m:
the priests of
the temple
irwsn
go around at their
duties IV 11,8 Horus
gives
the
Gods Land a-)
T
VI 252,1
; god
191->
J= S11 areas
1312,1
; priests
Bdt 1283,4.
n
k3. f IV 18,4.
J,
m-bt : priests
a: )
T
go after you
(king) in
the shrines
1579,12 (sim. ;
-Q
c=
gms.
f IV
15,1-2).
r
: walk
through, traverse of
flood
of water
C--
t3wy IV 48,9.
m-plir
in
the course of
,
in
the
vicinity of
Wb 1547 (8-12) BD
oft
GR
=
Y--
Of
person :
his
cow-tiers a)
IV 13,11 VI 12,9.
.M4.::
>
In
the phrase m pILrs nbw
,
the temple
has
an enclosure wall of copper
I-
-JR,
vi
,=-.
W-
13,5
; sim.
VI 75,14 'whose
protection
is in its
whole circuif
(after JEA 29,
,

-c-
a)
'r. 7
1943
p.
14)
;=
C=xl C 411 VI 91,14-15
also ; the
ba
of this god
flies
to
his
sanctuary
J--
G-=
qr%--7
VI 332,16-17.
Of
a place: the temple, the
Ogdoad
rejoice
= (S ' IV 7.6;
sim.
=
A-h-
IV 14,8;
the-
Great Place 9myt
pn
=

around
it IV 5,10.
Of
a
flame
: nbit. s =
E)
-A,
itn. f 1 152,12-13 ; nsrt. s =
T;
ltn. f
to
bum
the
limbs
of
667
the
foe 1154,7.
The lion
sign cAIiN,
is
read as phr
[BIFAO 43,943
p.
129]
exx.
VII 3,5
;
VII 26.9. The dagger is
a
sheath covered with a
lion's
skin
(1) hence
the
lion determinative,
under the
influence
of
w3.
dt. f
m
hb. f tp
'he
walks about
his
shrine at
his first feast' 1412,14
; variants
011&'
115,13 IV 14,8.
phr-m-qd
beglad.
rejoice
cf.
WbV77(9-11) GR
pr-m-qd this seems to
be
similar
in
meaning.
A
term used at
Edfu
and
Dendera:
the
Ennead
rest
in
their
places, their
hearts ; gp--
lux
IV
20.2.
often
the term
describes Hathor
and this
may provide a clue to the
underlying meaning.
In
the
stp-Shmt
rite,
Hathor
eats offerings
01
17J
and protects
Wetjeset from
pestilence
V 65,5
W
C=-
again
eats offerings?
-Ej?
Tzri
and makes
beer V 163,13
;a md text
,
Hathor
welcomes
the
king
and
rJ
at seeing
him V 179.14
; sistra
-Z-231-
A
at seeing you
V 184,8.
Literally the phrase
is 'to
go around
in
charactee, so that she changes
from 'a
mood of rage, and
having
eaten
food,
or seen the
king,
changes round
her
character and
becomes
pacified or
joyous
and then
protects rather than
destroys. in
effect
it is 'satisfied'
and
'contented'. At Dendera HaLhor is
called nbt
5F
=k
'5=
ID
II 195J.
The
epithet can apply to others : the s3-t3 creator snakes
'cat
offerings and
V
166,14.
p1jr-nst
heir
Wb 1547 (13-16) Saite
Attested from
the
Saite
period
[Stockholm 77,12]
and with
the meaning
'one
who goes around the
throne'
denoting
the successor or
heir
of the
king
or god. pjLr may
have
a possessive or territorial
ser-se, that
is if
you can move
freely in
a place
it belongs
to
you.
It is
common
in GR
temples
:
in
ancestor texts
it
refers
to the
king
-
;
-:
--)
ZY
offering made to
Ptolemy III
and
Berenice I
494,9
; and one
libation
and
incense
offering made
to those
people
ED
142,9
; of
Ptolemy
11
and
Arsinoe,
- the
king is
the son of the son of
C-3
(or heir
of
heir
of son oL
......
)1480,1
668
(jpirallel
to
Dry-nst)
; purification text, the
king
-E)
M'
n nbw. w'b
11248,4
;
in lifting
up
the
sky
text, the
king is El Zrr-3
of
Shu
upon Carth
1179,7.1
:
I
The
phrase
is
used as a separate verb and noun sentence I
in
an
invocation
to
Horus Behdet zxr
m
irw. f
n
04L4
-'hll
'takes his
throne
in his form
of
Lion
of
Mighf 1374,1.
Kuhlmann rMon
pA8 n3l suggested that the throne goes round
from
one
king
to another and returns
to
its beginning,
so the
king
represents all
kings
who existed
before him, it is
a cyclic throne
represented
by
phr.
phr-br snake
Wb 1548 (1-3) GR
Ilis
serpent god
is invariably
connected with
the
flood
:
in
a
libation
text the
king is Iieir
of
Mhn
169,12
; pouring out a vessel, the
king is
a
friend
of
Mbn %-,
-,
g-
who
brings
the
flood high
at
his
time
173,10
;
holding
up
the
hLn
m vessel to
Khnum,
the
king is.
a)
3,
Ca the
living image
of
4g.
who
brings
the
flood 1167.6
;
in
an
incense
and
libation
text, the
king is
LOJ V 58.5
; also the
king is
the
'divine
seed of
EED
-'
6"
,
42,1
1
V 239,15.
Over
the
doorway
of the
room
for
the western staircase, which
is for
the
New Year
procession and
celebration
of the
coming of the
flood,
the
king
offers a
libadon
to
Ilorus
who
is
accompanied
by
'floo-T
gods
including
a snake
'5-1=- identified
as
ln-'py 'who
makes plants grow'. and
1533,4 (pl. 36 3rd
rcg.
). 7be doorcase
of the
door leading from
the
Hall
of
Offerings 9
to the above room
10, has
protective gcni around
it
and on the top
register of
the
lintels
wiLh the same name
In-hpy 'who
makes plants grow' and
-Q. i
r--3
1509,2
,
P1.35b
,
lintel 2.
The
Peculiar
form
of this
flood
god
is
reminiscent of
Nchcbkau
who
is
connected wiLh
the
New Year,
for his festival is
on the
Ist Peret. I
st
day
of the
year and thus the
day
of the
inundation.
pILr-or may
be
an
Edfu
aspect of this god
[for Nchebkau LA IV
col.
388-3901,
though the name
is
also
found
at
Philac
:W?
Aj 5,
'great
god
from
the
Fust Occasion' Ilunker, MIS I
p.
70
n.
III
who
is
a serpent
headed
god,
described
also as
-hO
(Abb. 36, fifth
god].
Tle king
offers
incense
and
libation
to thim and the text
goes on to say
'he
goes
from Heliopolis to
T3-sty,
comes
669
south,
Hapy following him
with
the
plants of the
land.
phr-4r may
literally beabout
face'or'turned
around!.
The
equivalent
text
at
Edfu, lists
among the gods who
bring in
the
flood,
<p
WLS-SU
'the
great god who goes south
from Heliopolis
to
T3-sty.
comes south,
Hapy
after
him
13
e-
with plants
in
the
land
.
He
says
'plir. i
n.
k br
pg3rt
'I
make
the
waters go round
the
lands for
you'
11260,6-7,
pl.
414
shows
him
as a
beaked
snake god.
This
text
is in
the
Nile Chamber
Room
7).
phr-Gb
Describing
the
Court, itis firm
upon
the
land/ground like V 3,5.
plirt ambulatory
-
".
j
Wb 1: 548 (5) GR
Wb
only records this term
at
Edfu
where
it
refers to
Chassinat's 'couloir de
ronde!, that
is
the
walkway
between
the stone enclosure wall and the
outside of the temple
Naos. The
term
derives from
phr
'to
go
round'.
It is
thus only mentioned
in
texts
inscribed
after the enclosure wall was
built
:a
door in
the
corridor
is
sb3 n pILr r
n.
3]
around
the temple
is
in-mw-njrw it-nirw
n
WLst VI 2,18 (Alliot, Culte Il 749
; =I
4%
,
. c; -o.
C3
.
sn of walls of stone
VI 6.3
.
In both
of.
these
plirt
is
plural
for it
refers
to
each
part of the walkway
.
On
the
north
,
east and west sides
.
each
is
a plirt
.
making
a)
=.
thite altogether
.
but later
the whole corridor
is
singular: the
corridor
is
c=:,.
c: 73 nPnR'
VI 14,2
; god phr. n.
f Ob-
c-3 pn nfr
"goes
round this
beautiful
corridor around the
work of
greatest of
his
great ones'
VII 3,5-6. The king has built
=E)
/--0
L-3
m-rwt -wt-njr
it. f 'pure
corridoe around
the temple
of
his father
of
beautiful, hard,
white stone!
VI 12,5. In
an earlier
temple
VP*
;
j? a% the corridor goes around
it <sanctuary)
1111,14
referring
to the
descrIption
'A:
3 /
couloir mysterieux around the
Naos.
phr
(Wr)
sea
lying
to the north
Wb 1548 (14-16) NK
phr-wr
is
probably analogous to the
Yn-wr
and equally as unrealistic
in
geographical
terms.
A
term
for
the
great primeval ocean encompassing the created world, phr-wr appears
at
Edfu in
the'netting
-
670
CS
3=
foes'
text : the
Fisher
god puts
his
net
into
the water
dbt.
n.
f
e
%%
'he
skims the ocean and
takes
it
ouf
[after Alliot, RdE 5,1946
p.
80
n.
11. Alliot
points out
that
in
the parallel
text
(VI 56,8-9)
.
ly
the word used
here is Xn-wr
and
the writing of phr-wr
is due
to confusion with e
,%=
Awy.
pb. rtyw c
f. Wb 1548 (18) D. 18
The Instructions
of
the
Vizier from
the tomb of
Rekhmire
contain the word ntf sbb
wdyt nbt nt nsw
Urk IV 1112,6 (FCD 94 'traveller) 'It is he
who
dispatches
everyone who will
circulate all messages of
the palace'
[after Van den Boom, Vizier
p.
205-7, he favours
this rather
than
the virtual
hapax'travelleel. I
At Effu
a group of minor
deities
are called phrtyw and may
be
connected etymologically
to the use of
the
NK
word, though
do
not
directly derive from it. They
are often
found in
martial contexts a
harpoon
text,
Horus is
wsr.
' hnty V 56,6
-, offerings,
HD is '3
%fyt
hnt
W
'%%
V 141.6
;
Onuris '3
9fyt
hntylr-=. V 159,3
;
Horus
nb
9fyt
hnt
<
W#W
V 192,14
.
In
a strWng
the
ball
text,
Hathor
gives the
king
might
in bw. titi
and
; -=--) A9
hr
pjLr-h3
tp. k V
protecting you'
VI 313,15-16
;
in
a
beetle
amulet text, the gods grant
wrw m
368,11. They
are associated with
the town of
Edfu
: the
fourteen kas
are called
-G)
.
91
X
WLst Hr V 181,8-9
; the
great gods of
Edfu
are
A.
IFF's,
in lbrone
of
Re VI 237.7
wr-b3w
hnt V 190,8
ZZ)
-,,
A
of
Ptolemy X Soier VI 277,11.
These
minor gods protect and assist
in fighting
or warfare and
it
may
be
more accurate
to translate
'guardian"watchee (especially in
view of phr-3 with the connotation of
'hover
round,
in
order
to
protect a person,
Gardiner, WZKM 54,1957
p.
45
n.
7 ). Ibis
seems adequate
in
the above contexts
[c f. Borghouts, JEA 59,1973
p.
130
n.
9]. Ile best
earlier comparison
is
plirt
(Wb 1548,18) Tronfler
guards or patrol',
from
the
MK [GNS
p.
9119
where
thepatrol' go round while on
duty
with
the
nuance
of
'watch' 'guard'.
pjlrtyw seems to
be
a word
borrowed from
the military sphere
to
indicate
a
bodyguard
or the
like.
phrit course of stars
Wb 1548 (6) NK, GR
In
a
text at
Edfu, Horus is
called
Ii.
': ux'
'ruler
of shores and courses'
1230,11-12,
671
with phrit analogous perhaps
to
nmt
.
The
only reference
for
this use
is TT 157
<1
173> Nebwenef
(D. 19) irt itn. f im
pt
(from Wb).
pg3t,
type of
bread
Mb 1548 (11-12) OK
to
MK
phrt ll,
13 101 A^^, ^
4=
1
.
0a, 0
A funerary
offering
begins
:
"rake for
yourselves
rX
where apparently
pg3t
is
a
type
of
bread IV 153,5. Ibis is
not attested elsewhere
,
but it
may
be
a
late. derivation
of an
OK
word, which
Barta dates
to the
4th
and
5th dynasty [Opfer
p.
56
and
index
and also
Gocdickc, Konig
p.
19
n.
7].
psi
i -,
to cook
-i
TriCr=f Cr. 273a; CED 129; KH 153
,!

DG 139,7,
J)" `2--tr-
'i
-,,
I
%,
Wb 1551 (5)
to
552 (5)
-,
-,
, A, , ,
11
(pc I'
From
earlier
fsi [GG 281,
see
Verhoeven, Kochen,
cook
in
a vessel or make soft p.
85-109
and
for
baking bread
p.
157-8]., This
term
is
still used at
Edfu in
a
f3i-iht
text, t3-wr bread
W
m-b3o.
k is
cooked
before
yo&,.
V 59,15
where psi refers
to the
baking
of
bread.
ps(n)
c
f. Wb. 1 553 (1),
ps
NK
type, of
bread
C13
A
text
in
the court
is
titled
nk
- words,
7ake Ar Or ir
n
'qt Irt-n-R'
Go
lot 0 4b
141
a%
'baked
to
perfection, made
by Aqet, Eye
of
Re. How
sweet
is its
taste,
how
great
is its fire. Horus
receives
this offering and gives all good
things
in
return
,V
229,18-230,9
and pl.
132
col.
9
shows the
IIf
king holding
a vessel containing
the
loaf The
reading ps seems certain
but it
may
be
a
miswriting of psn
.
ps
bread is
well
known from
the
NK [e.
g.
P. D
el
MI
pl.
17
vo.
3
;
KRI 11820,7
in
a
tax
list,
next
to
'qw]
and also
from GR
texts :-
Philae
<3303>
Phot. 298 Take D
1164,11
among offerings
for Hathor
AL
Ombos 1123,161
not certain]
,I,,
672
ps
water pot of scribe
Wb 1551 from
p3s
Wb 1499 (5) MK-NK,
A
tomb
of
Sena from
the
reign of
Pepi R has
an offering
frim
which
includes
a palette and two
vessels
labelled
as
13--
2h
U 20 [Mquier, Tombeaux des
particuliers contemporains
de Pepi II
p-39,
Le Caire, 19291. The MK
coffin
Ericift have
the
descendants
of this
word
13
'A P
or
J
-1?
which
Mquier illustrates
as
having
a wide
foot
and top and with concave sides
[Frises
p.
266 le Godeti.
This is
the
vessel which
held
water
for
the scribe and which
is illustrated in
the
hieroglyph
of
A 64
as a round vessel made of pottery or stone
[du Buisson, Vases
pp.
71-2]. The
earliest
form
of the
word
was probably ps3 which
became
p3s
by
metathesis and
finally
the
3 fell
away to
leave
ps
[Weber,
Buchwesen
pA
I ff. ].
In
the
rituals at
Edfu,
the offering of
the palette can
be
accompanied either
by
reed pens or the
water
vessel.
In
the texts the water pot plays an
insignificant
role and
is
not
important in itself.
,
but
only as
an adjunct to the palette
in
the creation of writing
(q.
v. gsty
for
the
meaning of these scenes) : s1r
gsty
...
JQ,
1111902.3.7 V 96,14
R.
-F
.
16; bnk
gsty'...
-, -
11
Ili)
III
350,8-11
q
(M IV 298.15
;
ISM
0_
' VU I
i6,14
;0
127,1
;
di
9sty
IV 389,10. The
offerings are made always to
Thoth,
sometimes with
Seshat,
and the texts
describes
the pot as psk pn
A
r-gs.
f 'and
this
pot of yours
is beside it (the
palette)'
VII

127,1
;
111 190.3.
Once Thoth
says,
'I
see
i'53
'1111903 1. but
otherwise there
is
no allusion to the
vessel.
The
most
frequent determinative Cill
et var. seems to
show a cartouche shaped object with
two
depressions in it
and the scenes show that this
is
what
is
also actually offered
by
the
king [pl. 63
.
4th
reg].
As
the palette
is
where the
ink is kept
,
the
water vessel may
have been
where
the
water was
kept
and
ink
could
be
mixed, the two
holes being
the
wells
for doing
this.
ps
I-,
to
bite
Wb 1550 (1-10) Pyr.
DG 137,6 411 (phs)
Cr. 283a; CED132-, KH157
rrL-)2c-
Both Coptic
and
demotic
show that metathesis of psb
to
pDs
had
occurred
in
the spoken
language
and
this
is
also suggested
by
occurrences of
the word at
Edfu
:a genjays,
'I
sharpen my
teeth -=I-
Dqb!
t
673
to
bite
your
foes' VI 72,9
; the god slaughters
foes br'
and
bites
enemies
in his
way'
VI 8,9
;
in
an ancestor
text,
'there
was no seizing
by
crocodiles
kfn
rn
h3w
nt p3wtyw
no
biting by
snakes
in
the time of the
primeval gods'
V 85,14-15.
psh
disarray
,
be distraught
Wb 1550 (16-18) MK
-
GR
Cr. 279b
;
CED'131 beside
oneself
,
be
amazed
7TW_Y C, TrWC-M
Transitive
and
intransitive
verb
[cf. GNS
p.
14]
rarely used at
Edfu
the
field
of the
l8th LE
nome
is
brought
with
103
Xm
sht
IV 36,10 Dendera Dum. GI IV 124. The
%0
13
text of
V 25.4 is lost but begins
sbt-nir
Jjr
EMS,
perhaps also phs
pa
to
divide
,-,
Wb 1553 (6)
to
554 (1) Old
DG 140,2 '-
"A-
Cr. 277a; CED 130; KH 155
Wb details
the
development
of this verb, spelled pY
in GR
texts
and confused with p-h3
,
at
least in
spelling.
Both
occur often at
Edfu
with analogous meanings and pV particularly refers
to the
division
of
Ll
X
offerings
:
in
the canal of the
8th LE
nome.
Horus
ntk r, I=
btpw,
the
r-
under
the
influence
of pb3
IV 27,15.
0
tr-e
...
for his Ennead 1463,16-17
;
1579,17
also In
the phrase pg-snw
'divide
out cakes' :
cm
0
cm
9
-4v-
CED
(3
x
-A
1472,14
c=
1450,8
;
:1
1583,9-10.
Mourners
in
the
Sokaris Chamber
c==
grb m wnwt
'divide
night
into hours
of service!
1
216,10
.
In
puns : rwLnclm3 "x
P,
-
in
Cl
...
Z-'we
cease
being divided
as the sundered
ones!
V 37,16 [Fairman, ASAE 44,1944
p.
2691.
psyt, part
,
share
Wb 1554 (4
-
16) MK
DG
1
140,3
pXt
!
5. 'A
674
Cr. 378a; CED 131 KH155
Tr&-ujr--"
09'b
The Coptic
and
demotic
nouns show ps9t was a
half
of something, which
implies
that the
verb psK,
is
properly
'to divide in
two'
(but
not necessarily
into
equal parts).
, V.,
Used
as
in Wb
: rdi
...
r ps9t
'to be
....
as a share' :
Hathor
gives all good things
162.1
Nephthys
gives the
king T3-mrt
r13AD
1144.18
-,
Mut
gives n r
jjrt dt II
76,11
parallel
to
lirt.
11
=1
1,1
As
the offering portion : an offering
bearer
provides
the
Ennead
with
c= aao v
15th IXis brought
with rTz
ia
H
1468,18
; the
nothing
is
taken
from it IV 33.13
;
'You
offer
r
13
am
,0...
to
your
Ennead! IV 220,8
; and sw3.1
'I
apportion your shares'
IV 22 1,1.
The
parts of
Egypt
which
belong to
Horus
and
Seth
:
before
a geographical procession,
Horus
gives
to
the
king
-.
*-
my
ob hr
mw.
k W-2tF JLr
033 "-' "'
IV 17 1,5
;
(that is
r"q
.
-c=o
southern and northern
Egypt
respectively
[c. f. Gauthier DG 111511. These
separate parts
derived from
the earlier
T
Urk. IV 82 (Tuthmosis I, Gauthier
op. cit.
). Tbis is
refined
-3
as :
(Harsomthus
gives)
1526,18.
M
p sVty
Two Halves'
as a name
for Egypt [Gauthier DG I
p.
15 11
: the
king
unites wn
wpt
'two halves
which were
divided' TV 115,17
-,
1450,11
;
he is
nb
c-2-3
'2'
', '
1427,1
;
Horus dmIL
o
11
-:
i: l
upon
his
wist
throne
1147.18
abbreviated
J-Pr-
1147,16
;
dmd
159,6.8
;
king 1181,3
; the
king
seizes
(ij)
13
".: 4 in
this
land
165,4. This
uniting of the two
halves is
a mark of
legitimate kingship
thus
a common reward
for
the
king
as
he
performs
his
offering rituals so that
it
occurs passim.
but
especially
in kingship
texts.
Te
Velde
remarks
that the
division is
at a cosmogonical
level
not religious or political
[Seth,
p.
601.
r-
t 3,
In
the
phrase m-psh
'in
pieces' :
in
the
dismemberment
of
Seth
,
bftyw
r.
k
m,
(D %%
'he
who was
hostile
against you
is in
pieces'
VI 86a.
Ps9t
serpent goddess
At
the
king's
appearance
in his
palace m or when
he leaves it
to go to the temple
(pr
m,
OD
4.
'm
12,
the
lunmutef
priest recites a
list
of protective serpent goddess which
includes
of
]Vwt-wryt 1130,2
;
'M'25
'ej,
1,
1159,17
T) 1?,,
MM- 11 r-
ist
111113,10
;
Q)- P
-,
22-
vi
0Pa,
-
'destroys his foes' 111159,18
243,8-9. Sometimes her functions
are specified:
,
675
OD
-
SY
sjj ri
.
with
Nsrt (or
as nsrt)
bums
those
who are
disloyal
to the
king IV 226,12
.
In
a
later
Wesenting
the
Great
of
Magic'
,
the
king
receives'nsywt m-b
0-,
"
1
-,
V,
VIII 121,9.
Fairman [MSS
slips] read
this
as psXt
,
presumably
taking to
be
a corruption of
0
Ps
(n) 'loaf
of
bread', but
this
is
clearly not the same as
the goddess ph3t
for
one
text
above
(111113)
mentions
her
separately.
Pdt
represents
Lower Egypt for
she
joins
with nsywt, the
Upper Egyptian
snake and she
is
perhaps
a
Hathor form from
the
Hwt-wryt (q.
v.
),
she protects
the
king
and
destroys his
enemies and she
0
enjoys a restricted use
in
these
'appearance'
texts.,
ps-kf ritual
implement
Wb 1555 (2)
This
prehistoric
implement
used
for
mortuary rituals
[Van Walsem. The
psY-kf
-
an
Investigation
of
an
Ancient Egyptian Funerary Instrument,
OMRO 59/60,1978-99'p. 193-2491 is
also offered at
Edfu in
a scene on the third register of
the outside of
the enclosure wall
.
It is
titled
Words
br. k
,
where it
is
compared
to the
jaws ('rty)
of the
dead Osiris
.
to
ensure
that he
can cat.
In
return
Osiris
gives the two
lands loyal
to the
king
and ensures
his
rule
VII 152.13-153,10. Ile
scene
is illustrated in XIV
pl.
631
which shows
the
king
wearing
the
Double Crown
and
holding
4A--
up
to
Osiris
with
Ton
his head,
astylised version of
W
[see Cauville. Osiris
p.
159-1601.
PS9 to spit out'
'%1555
(4-14) Pyr.,

3,
//
*I-
DG 141,6'
pkst ,4
Ir-
,
'to
spit ouf,
(noun)
Cr. 286b; CED133; KH159 TTCJ6'c-
Metathesis
of p-s-g
to p-g-s
had
already
begun by
the
18th dynasty,
at
least
and
it is
no surprise to
find
that at
Edfu
the
word
is
spelled
both
ways,
but
probably read as pgs.
In
the protection of the
body
Cl Z17
A- ^&"%
-
ritual
it is
used twice-.
'I
wash your
face r,
QI
spit out
for
you onto the
ground'
VI 3000,1-2
; nis
3bw
n mk
Iw or
IL3isw.
f
stpw reciting spells of
'Protection
of the
body'
saying
(literally
spit out!
) his
choice words'
VI 300,9-10 [Ghattas
,
Schutz
P-55 and
59-601. Ghattas
gives no parallels
for'spitting'on the ground as a protection rite
,
however
676
spitting could easily
be
seen as a method of removing evils or
dirt
and
impurity in
general
[c f. Kadish
SSEAJ 9,1979
p.
2171
and perhaps as a means of
healing [LA V 1125-61. T'here is
also
in PJ3r. Rh.
22,2 0n
13 ZYrAO
r
'3pp 'spell for
spitting at
Apopis.
psd
back
Wb 1556 (1-9) Pyr.
Originally
psA referred
to the
back bone
and
is
synonymous with
Ut having this
restricted use
in
medical texts.
Gradually both
came to
describe
the whole
back,
that
is
the rear portion of the trunk,
and
both
were used
in
all
types of texts
[Lefebvre. Tableau 31
p.
291.
Most
often psd
is
used
in
the phrase
hnd tr
psd n
brywJ 'who
stamps upon
the
backs
of
his foes'
W
as an epithet of
Horus
of
Mesen
or
Horus
the
harpooner: in hippopotamus
slaying
IV
IV 374.12 VIII 35a
343,17-344,1 VU 169.6-7
; crocodile
13
defeating Seth
or
foes in
general
.
Poe
V162,4; VII 327,15
; msnty
12
VII 188,5 11186,10. This is
especially significant
in
the case of
the oryX :
Horus is
the
'falcon
upon
VII 324,5
;
Horus
of
Hebcnu is drty
upon
';
C; I--
VIII 7,2
;
in
the
16th
C!
tl
UE'nome, Horus is bik
?
oryx
1341.18
,.
of of the oryx
VIII 105.15
.
In
a
C21-
pun : psdt
...
nn rf
ff
Q.
rk the
Ennead
...
their
backs
are not
toward you
197,8-9.11
The
trampling
of
Horus
on the
backs
of
his foes
shows
his
victory
in battle, but Horus
on the
back
of
the antilope
is
an aspect of the
Seth
struggle taken
into
the
Iforus
of
Edfu Myth. The falcon
on the
oryx
is Horus
of
Hebcnu
,a
wargod
,
who
defeats
the oryx
,a
Sethian
animal and stealer of the eye.
He
has been
assimilated
with
Horus
of
Edfu here,
though the
difference between
them
is
clear
[c. f. Kde
Meulenacre, Horus de Hebenou
et son
Prophtte in Religions
en
tgypte
Ilellenistique
et
Romaine,
Paris 1969
p.
21-29
; also
Dcrchain, Rites I Oryx, Bruxelles 1962
pp.
13-19 for background].
Also in
the
Myth,
one of the
lances
wp. n.
f
Lst
n
C35,.
1n
mdyw.
k 'splits
the vertebrae of the
backbone
of your
foce VI 72,6.
lbings
can also
be
carried on the
back
: countries
bring
their tribute
r 1129,1.
psdntyw
New
moon
Wb 1559 (20-2) Pyr.
677
The New
moon was counted as the
first day
of the
lunar
month
[Barta, Zur Bedeutung des
snw
Festes
,
ZAS 95,1969
p.
193 ff.,
also
Parker, Calendars 25 ff. lunar dating in
general].
The
earliest examples
r2k
861
and
13 794b
show are
from
the
Pyramid Texts
where
the spellings a
that originally
it
was read as psd and
imply
a connection with psd
'nine'
rather
than
psd
'to
shine'.
Jacobsohn
suggested
that
it
meant'Ennead
Day' [Dogmatische Stellung, 1939
p.
231, Borchardt
that
it
was
from
psd
'bacle, for
at the conjunction of the moon
it
turns
its back
or
dark
side
to earth
[Die
NEttel
zur zeitlichen
Festlegung
von
Punkten der gyptischen Geschichte
und
ihre Anwendung, Kairo,
1935
p.
45
n.
1]
and
Sethe
noted the connection of nine and new
[Zahlen, 1916,
p201
.
From
the
MK
an n appears
in
the
word
(in
common with
the writings of the
6th
and
15th days
also)
[Parker, Calendar
p.
12 41]
and
the sign
(3
used
to
write
the
word shows the
lower half
of the the moon obscured and
was used
from
the
18th dynasty [GG N9
pA861.
The
term
could also
denote
the
festival
of the
New
Moon held
at certain
times of the year.
The
time. of the
festiyal
was the
first day
when
the
waning
moon could not
be
see
[LA Il
col.
172-3].
At Edfu
certain events
begin
or rites are performed on the
New Moon
(1)
the cutting of the corn rite, associated with
the
destruction
of
foes,
and signifying the
beginning
of
the
harvest, it is done
at
"279,
O-'ll
E
=,,
-
w
VI 281,1
; on the
first
month of
Shemw I
384.11-12.
(2)
the
festival
of
'She is broughe,
the
bringing
of
Hathor
to
Edfu begins in
the third month of
Shemu
e
AA
90=
; X7 ,,,
q--7
on the
day
of the
New
moon
V 124,8
; and commences with an
Opening
of
the mouth ceremony at the temple
V 124,11. This is
alluded to
also
,
when
Hathor 'proceeds
at
her
e 'I; W ^
time of
,
-V
2.0
new moon on the third
of
Shemu' 1110,15.
Also
at
this time an
incense
and
libation
text
refers to the
visit of
Horus Behdet
and
Hathor to the
necro, olis of
Edfu
to
visit
the
dead
gods %Y
4:?,
q-ZIPP
pm 3-nw
Xmw
at
the time of
the
bull
of
the
New Moon
on
the
3rd
of
Shemu'l 382,12.
psdd
testicles
(of Seth)
Wb 1551 (4) GR
1
of Wb
quotes only one example
from Edfu
:
in
a menat offering,
the
king brings 0
enemies
156,19-57,1. The
meaning
is
clear and connection
between the testicles of
Seth'
and
his
.
oee
Is
678
and the
Menat
necklace
is
well
known [Barguct, BIFAO 53.1953
p.
103-1111
.
but
this word
is
a
hapwL
psd to shine
Wb 1556 (14)
to
558 (3) Pyr.
Frequent
at
Edfu
and synonymous with wbn.
Used
as
in Wb Isce
also
EI-Saycd ASAE 71,1987
P.
73-51.
With
m
Iforus
m
3bt IV 16.7
*.
V 116,12;
m
Nwt V 4.6.
With
m-r:
Iforus
R%
Q-9-ol
126,12-13
With hr florus
2=
people
1112.7
In
phrwcs
1138.1
m ubw
'with
gold'
IV 56,11
;
237,15; V
52.9069.1-2: 11ow
.,
R\
as the
king
at
Edfu V 3.3.
It
can also
describe ft
moon shining :AA
'you
shine
for
us as an old man on the
15Lh day' I
255.5: 278.1
also and the
White Crown
JL R%
with
the
Red
crown
1270.2.
e-lp*
In GR
times the range of the vub was extcndod to
become
uwWLive :
In
a pun
ft Irsd ka
ff Rol 100
Pesed illumines
the gods
-
III 1012 (also
at
Dcndera
and
Phibe).
A_
-
psd-t3wy
name of a s=cd
barque
of : the
3rd LE
nome
&-
'"
41
1330.11
; the
9th LE
nome
nome
A
1332.10; &. b UE 1339,2 Vones.
Glossary
p.
245).
PSA
light
Wb 1558 (4)
end
NK. GR
Derived
from
the
verb : everyone
lives 'on his light' (or
&
hen he
shines)
1268.2
Wadjet
eye offering.
I low Wds
ev cryone
'by his lighf 1240.7.
PSA
nine strand
hncn (Aft" Wb)
Wb 1558 (11) GR
The
use of psA
implics
that
in GR
tcXU the
origin of Lhe Ictm
had
more
to
do
with psd'shine':
flathor
Ir
D 11102.9
; make white the
limbs
with
oo"oo'l'
'D 11171.6. At Edfu
PSA
is
679
treated
as any other t-
"'1
131,4
;
in ?
utting
the ype of cloth :
'the king
clothes
his father in
in
hands
upon god', the
king
sfb
'unrolls
cloth to
put on the god'
1420,15.
psilt
Enrrad.
I
Wb 1559 (2-15) Pyr.
,
i-
2,
.1
t
., t
The
word occurs
first
and
frequently in
the
Pyramid
texts
and refers
to
a group of gods who can
be
located in
particular places and
have
various
functions
according to the
contexts within which
they
appear
[in
general.
LA IV 473-479]. In
origin the
word
is
plainly older, as
it is
already used with
confidence
in
the
Pyramid Texts
and,
it
maybe prehistoric.
The
use of
determinatives
such as
119
9 119,,,
t
(CT I 294a)
show that the
Egyptians
considered psdt to
be
connected with psd
'nine'
-- oil,
(PT 794a)
show this to
be
the case, though there and even
the early writings of
is
an example
13
(Pyr. 717a) Griffiths, however,
rejected a
derivation from
Psd'to
shine'
(op.
cit. p-51 n-2) and,
from
the
Coffin Texts
the
sign
-
E)

!: Psd
from
ps4yw,
'first day
of
the month' was used most often to
write
the,
word
(see
survey
by Barta, Neunheit
p.
19-23).
-,
Heliopolitan Ennead
: this group of gods consists of
four
male/female pairs who are under
the
rule of
the unmated
Atum. It is
not simply an
Ogdoad however, because
at
Hermopolis
the_emphasis
is
on the
ordering of chaos which the
Ogdoad
controls, while at
Heliopolis
the
gods are creators and reproduce
sexually.
It is
possible they
were
based
on an already. existing group, of
bas
of
Heliopolis,
as a
complement
to the
bas
of.
Re
and
Hierakonpolis [Griffiths, Orientalia 28,1959
p.
54-51
who were
here
specifically connected with the sun cycle
[Barta,
op. ciL p.
30-11. This
most prominent of
Ennea&occurs
at
Edfu in Heliopolitan
rituals such as the
presentation
of the
wst collar
(q.
v.
)
Is
wSbt
to
Atum
and
'
.
23.1
,
who are around you
IV 109,9-10 (Fo 36 VII),
and the
coUar
is identified
with
the
-
13
Ennead
,
for
the
king
sIr
10
'raises
the
m-A
Of the
first
primordial times'
(14). There is
a
16
,0
3
visual pun on
0 psdt and qr3 p3wt-tpy
mith the,
B
and
0
confused and the
confusion exploited
(Barta
p.
22)
; also the writingq seems to
be
a
kind
of
jackal headed
pot.
Such
a vessel may
have been
called psd
,
hence its
use
here, but
the
bas
of a place can'be represented
by jackal headed human
and
this may
be
an allusion
to the
prehistoric
bas
of
Hel'a lis, The
members Wo
I
of the
421
1:
6
'great Ennead'
are
listed but Seth is
replaced
by Horus Behdet
to
establish
the
connecetion between
this
Fite, the temple of
Edfu
and
the sun god
.
The
parallel scene,
'IV
265,9 isAs
680
eq.
M.
wSh' n"'
but
they
may
be
4h
who are subsequently named as minor
dieties (Fe 3g Vll)',
aspects of the main
group.
A Worshipping
god
text also
list
the psdt-nds'small
Ennead' 111296,1-15.
The Heliopolitan
gods appear elsewhere
listed
with
Horus instead
of
Seth
:
111299,1-5
;
E)
are
called children of
Atum
and also nLrw-wrw
hnt Msn,
to
show that they
live in Edfa V
V
167,16-167,10. Where Aturn is
mentioned
his
group of gods
is
close
by
:
he is father
of gods and
9
r".
l
V 12 7 5,10
-II;
64"'j'a
fl.
one who made
...
1267,6
E)
.,,,
I
is
around the god
protecting
him
and
the wsh makes
festive
the
breast
with
VI 333,11.16
;
Iwnw is
in Edfu
with' who protect
him IV 5,5 [see Mysliewiec, Atum Il 166-168].
In
the
Heliopoilis
nome.
the pehu
describes Horus
as
'Atum, image
with a
beautiful face, U
e*
o
dm
14 9 91
bull,
womb of the
Great Circle' IV 39,14 'whose
reading
is
confirmed
by
unpublished
texts
in'the
temple
of
Sed I
at
Gurnah [PM 11
p.
409
n.
3 7Lh line
=
Mysliewiec, Aturn 132,
without
Edfu
text
].
Cauville
recognises groups of gods
from
other places
[Essai II Index
p.
521
: the
Great Group in lunar
texts
-
111225,5-11 lists 19
gods
including
the
base 9; VIII 135-6 Filling
the
Eye has 14
gods with
the;
base 9.
I
Theban Ennead led by Monta
:
VI 290 ff. 14
gods
include
the
9
of
Heliopolis: VI 294,3-10 Montu
with
the base 9 (and
all replace
Seth
with
Horus). -
Abydene Ennead
: at the
dismemberment
of
Seth
,
nine gods plus
Osiris
are
listed
,
but
not
the original
joAs
VI 84,10-14. A
connection
between
this
group and
Osiris
may
be
alluded to
in
an
Opening
of the
E3 'fl
mouth text,
where
Osiris
and
Isis
are attended
by 9
mummiform
figures
v
'children
of
Atum in
the
necropolis'
1173,11.
Horus
at
Edfu
also
has his Ennead,
which consists of all of the gods mentioned
in
the temple
,
for in'
this
case psdt
is
a convenient term to
denote
all
the temple gods without omission
in
a general way
Q: j
--
e
the temple
is %eautiful
shrine of
,i III
IV 2,1
;
Lords
of the
Mansion
of the
falcon
and
.
Great Ennead
around
him IV 9,5
; when
Horus
appears
in
the east shine after
him IV 11,6 (after de Wit, CdE 36 Nr. 71 1961
p.
82-3
;
BIFAO 43
p.
123 (5)
protect
Horus
IV 11,14;
41
m-bt.
f in
the shrine
IV 14,14
; they
attend
him
at
festivals IV 18,4
: they
are
E3, *-
at
their posts
in
their
palaces
IV 20,2
X
are
listed
among the gods on the temple
walls
V6,5;
ErIqq1
Bhdt
rejoice at
the god's coming
1 104,15
;
Horus
qm3
Ck
1560,9
681
are united around
him V 8,10;
the
walls of the
Court 1jr V 3,
ult
,
sim.
V 6,4
the
great gods of
Edfu
are.,
'90-irw 'secret
of
form' 1562,10-11 '3w VH
M
2A
; the
sit upon
their mats
11179,2
-, the sun god
is in heaven
and
his
are
with
him 11185,1.
4b
Connections
with
the moon : the
House
of the
Leg
contains the secret
forms
of,
Tit
sO,
V'
, ow
wrw n
11
Wist 'great
palaces of :
he Ennead
of
Wetjesef IV 13,11-12
;
Khonsu is first
to
wd!
-Drw
before
8119
mi-qd. sn
1278,1
;
Thoth is Ory-tp VI 84,4 (read
40
tw_
thus
inJEA 30,9); Thoth
purifies
9
44
with
his handiwork IV, 52,4-5. Connected
withAfunction
of the
Ennead
as a
judgement
court
[Barta,
op. cit. p.
31-351
and to guarantee order
[Cauville, Essai
p.
206]
,
especially
in fiinerary literature.
,-., I11,; ,
,
Montpellier G 143,145
and
Alliot Culte I
p.
21 0
The
multitude of writings
,
[for
the sign
V
read as psd]
,
help
to show the general application of the
word.
The hippopotamus
sign
is
read psAt
[JEA 30.9]
and the
important
part
is
the sign
'
s3
'protection'
,
for it
writes
the meaning of the
functions
of the god group : they
are there to protect the central creator god
[with
variations see
Montpellier D 279
also
Montpellier D 285]. Ibis
protective
function is
seen
from
the
Pyramid Texts
where
the
Ennead follows,
a god
[Bar6p. 38-40]
and this
is
extended to the
king in
pr-m-h
m gs-dp
IV 49,14-15
Msn
praise the
king IV 50,6
; note
m-itrwt.
f VI 10.6.
Various
examples :
Horus htm
mn
'Provides
the
Ennead
with a tenth
god'
0
(presenting the
wst collar)
138,8
;
for
the Heracleopolitan
Ennead
,
lumnutef 'purifies Pr-wr (at
EI-Kab) n
92CA
', "I,
Oists 14
gods)
VI 290.3
; entering carrying the
god
by
the companions of
Wsen
-1
.
4D
k3. tw
m rnsn
'a
nine gods they
are called'
1554,8
;
in
cult places
ir btpw
n
C-73
1518,2.. Room II
at
Edfu is
called [Barta,
op. cit. p.
28
n.
10 Philae-Bdn6dite
p.
52,51 IV 13,13.
E)
They
are connected with primeval creation
in
the cosmogonical texts
s3hw
lands
of are
e A- go-O
,G
brought IV 43,12
; c.
f.
the creator god
is
content
n
&-
`-
c
Me,
m
4%,
34A
'
itrty. f iw.
sn r nmtsn
hr
st. sn
,
here
marshalled
together
with the.
ancestors and primordial
9
beings
VI 325,3
2.
q
advance and seek
their
lord. They
were
the troop
of original gods
682
(including Thoth
and
Seshat), born
spontaneously at the appearance of the creator
[Goyon, Gardiens la
corporation
divine!, Gardiens
p.
10
n.
8
;cE
Reymond, MOET
p.
33
nA and
190].
The
title of one text
is
=,
I
'h
(D
0
who
lead
the
king
to
Mesen,
they
are the same virtually as
s3w. n. sn
IV 53,1
;
IV 54,2
also.
"16
1
In
the
Sokar Chamber
the
and
Rmntyw
gods are there to
help Osiris 1216.19
and
the
Room 21 is described
thus
9*A^
perhaps
for
the
Ennead 1119,1-3.
pqr
substance used
to make
kyphi
Wb 1561 (10) GR
In kyphi
recipes, three
hin
of
"'a
@""
are used
11203.10
;
in
another
DA :
0
-C=w 02
hin 11211.11
;'-
also
MD IV 36. Schafer
related
this to a place name
Pqr
which seemed to
indicate
an area at
Abydos
DA
where the tomb
of
Osiris
was
to
be found. He
took this to
be 'place
of the
pqr
tire
=. c: na and
as such an original name
for
the area.
It is
possible that pqr rcpresents the
fruit
of some such
tree
though
it has
not
been identified [H. Schafer, ZAS 41,1904
p.
107-110: Charpenticr
no.
479
p.
306-7].
Coptic has
a word
rro6X6 [Cr286b
meaning unknown]
.
which may
be
a cluster of
fruit
or
vegetables
[CED 133]
,
but Cerny derived it from TTOXGG 'clod lump' (Cr. 262b
and c
f.
Vycichl, DELC
p.
168b].
p93 to
unfold
,
open up
Wb 1562 (-17) MK
DG 141,3
pk to
sqparte
with
force (rend)
Cr. 285b; CED 133
;
KH 159 TTW 66
Used
as
in Wb,
with objects:
Books
:
Thoth tr
VI 300,8-9
;
in
the protection ritual the
king br
U13
144,13.
Flowers 'to
cause them to open': the canal
V
113371:

n.
k
sm3wy n rnpw
'causes
to open
for
11
you
Lhe
buds
of greenery'
(praflcl
to
wbg)
1583,6;
sim. -a
U,
%
V1225,15;
and zy,,
11250,14.
683
Arms: HB
11
-'C ,
wy-f
,
protecting the temple
155,15
;
HB
J]
when
flying
ZY LS
-'r-J down
to
earth
1284,11. Metaphorically
a canal z13y
'opens his
arms
for
you around
your
lands (i.
e. embraces)
11198,5.
13
Wings: HB
around shrines
IV 46,7
V
hr Lord
of wings
IV
13
319,2
Zy
his
wings
to
protect
temples
1421,2-3
;
HB dm3ty
r smw
193,8
plus
br-s3
:
dmdty. f 13
ZY
-C
?6
15
(Idng) 1381,11-12.
DQ=
of
Mesen
1Z3F Ie,
-, open to
receive
him VIII 107,1.
Pg3
...
ILr
nt-1 : the
lector
priest at the
festival
0-r 1
4
n sns n
bm. k I have
*--
fi
opened the ritual of singing
to
your majesty'
1568,4
; also
,
Thoth
'3
m,
-
ZY
hn-n-k3 1 have
opened
the
ritual
in
the
'box
of the
bull' VI 179,10.
As indicated by
the
demotic
and
Coptic forms
of this
word, pg3 can also
have-a
more
forceful
nuance resulting
in
the
'rend'
of
Onkhsheshonkhy 10/13 [AEL III
p.
1671
and the separate pg3
'to
slay' of
Wb (Wb 1562,18). This
can
be
traced
back
to at
least
the
New Kingdom:
tomb
of
Nebwenef
<1
166> TT 157 D. 19
:
Osiris
Z[3y
n.
f hryw
the
perhaps
in
confusion with
pgs,
-psg.
Ibis
verb
is
also used at
Edfu, in
two consecutive texts :
Seth
e ZY m sm3
it is
Seth
slain as a
bull VI 141,10-1
;
hacking Seth
LES'-
r
m3-DA slain as an oryx
VI 142,14
; also at
Dendera
a genprotects
Osiris
Z13y'-I
4
Nbd MD IV 61b.
In
the same way that
wp
I 'to
open'=
'to
split open', so pg3
is 'to
open up' and thus
'to
tear
open'
(kill).
pg3
battlefield
Wb 1562 (14-17) MK GR
Cr. 285b
;
CED 132 TTO 66
The
term came
into
use
in
the
MK
and was used often
in NK
military texts,
continuing
into Coptic
[Sauneron, RdE 15,1963
p.
5 11. The
translation
'arena! [FCD 961 has been
shown to
be incorrect by
Lloyd
who correctly
derived
the
word
from
pg3
'to
unfold, open up' and so the term
indicates
an
'open
space! and thus
"battlefield! [Hom. Vermaseren II
p.
616
n.
201.
13
The
term
is
used at
Edfu
: the
king is
wmt-ib
141 tr
-C no-one stands near
him
13
11 107,9-10
-, setting out the
brazier he is
mn-ib
h.
r U
'who does
not
turn
hiS'bacle IV
684
273,13.
The
more general word pg3, to
denote
an open space
is
used as a word
for
an area of
land
or a
field
:a
flood
god says,
'
phr.
i
n.
k
pkw
Dr
Bit
I
make the
water go over the
fields for
you'
Il
260,6.
pgs to
be
clothed
JEA 30,
p.
10
n.
d
and
RdE 29.8
In
the
Myth
:
Horus
13Y
*6
J-
rn
iLkrw. f is
clothed
in his
adornments!
VI 83.11
; and also
Horus is IC7
ZY Am ILkrw. f IV 344.3-4. Possibly
one of these
borrowed from
the
other, the
latter being in
a
hippopotamus
slaying text and emended
thus
by
the editors.
p9S to
capsize
At Edfu
:
d3isw. k 13 Ul
70-
'h. 3wl
n
tkn. f 'your
spclls capsize the
boat
of the one who
attacked
him' VII 34,12. Perhaps
an error
for bg3w 'to
shipwreck'
(Wb 1482,12-14)
or psb
%C
confused!
(Wb 1550,16-18).
1,

p9s to
load
In
an offering text :
13jU
I
ql.
k
m
"al
It 'I load
your arms with
its
taste'
1477,16-17
-
.
3c:
Fj
perhaps a corruption of pg3
'opcn'arms (Wb 1562,1-7)
-
so
translatc
I
stretch out' my arms with
its
taste!
?.
II
pggt
frog (amulet)
cC
Wb 1563 (8)
animal
Med.
pggt
is
known from
the
OK
where
it is
written
in
a woman's name
[Pctric, Medum
pl.
171
;V It is
alsc
in P. Hearst 13,6
where
it has been
translated
as
%rain' [E. Iversen, JEA 33.1947
pA7 and
48
n2
(Gunn) I
and may
be
the
same as pnggt on the
Djedhor
the
Saviour
statue
[Reymond,
p.
146].
aU-Q.
-
The term occurs at
Edfu in
a
list
of amulets :V"i frog
of silver
VI 299,4
which
confirms
the
identity
of pggt
because
of the
determinative.
Cauville
suggests the word
is
a p-prcrix
685
added onto a root such as g3g3
'noise
of geese'
(Wb V 157,2)
or ngg
'a bird!
or
its
cry, or noise of
sistra
(Wb 11350,134
and
9-12). The
name
for
the
frog is
onomatapoeic
because
of the characteristic
nM.
K4
cry of the animal
[RdE 38,1987
p.
184
; onkralue ofkErog
hieroglyph
see
Sauneron, Rernarques,
Manges Mariette, 4
p.
233-Q.
pt
heaven
,
roof
Wb 1490 (10)
to
492 (1)
DG 127,1 f;,.
3-*2-
III
A
Cr. 259a; CED 124; KH 144
IT F
As
with other words
for'sky',
pt can also refer
to the'sky'roof of
the temple and a
division betwen
'sky'and'roof
-is
not required
in Egyptian
temple texts. pt
is
a very old word and spellings at
Edfu
are
13,
*
consistent:
"
r" which occur passim and more unusual
VI 304,2
V 8,10
;
0
IV 48,8
13 q4
P--v
IV 11,3
%,
ch
111274,4-5. The
word
occurs often at
Edfu
mainly
because Horus Behdet is
a sky and sun god and therefore pt
is his
principal
domain
especially
in
epithets such as nb pt1ord of
heaven.
,
pt
is
also the subject of the
W-pt
ritual
in
the temple
.
The
earliest example of this rite
is
on the
enclosure wall of
Ramesses II
at
Karnak [Helck, Ritualszenen
auf
der Umfassungsmauer Ramses 11 in
Karnak
pl.
27],
though the
mythical
tradition on which
it is based
goes
back
textually to the
PTs
[Pyr. 1559c]
and perhaps earlier.
Shu
was responsible
for
the
first W-pt
when
he lifted
up
Nut from
the
body
of
Geb (earth)
and creation
began. In
the temple the
king
takes the part of
Shu,
strong of arm
and
lifts
up
the sky, especially where the
rite
is
performed
before Shu
F-
159,11-60.1. At
Edfu W-pt is
most often performed
for Horus
and the temple
symbolises the
whole sky-home of
Horus. The 'raising
of
heaven'
also symbolises the
building
of the temple
and providing a
dwelling for
the sun god
[Kurth. '
lEmmelstfitzen
p.
142-3]. In
the
bulk
of the texts the
emphasis
is
on, not
the
reward
for
the
king
,
but
the appearance of
the sun
in heaven
and
his
shining over the
whole of creation
,
when
Horus Behdet then receives
his home
-
the sky
[Kurth
compares
this
rite
to the
rdi pr n nb.
f
rites].
The four
comers of
the outside of the
Pronaos has four tw3-pt
scenes which symbolise the
four
posts
K"
at the
comer of the sky
lifting it
up and all are made
before Horus
T IV 345,4-15
;
IV
686
348,18-349,12
;
IV 376,10-377,3
-
IV 380,13-381,15 [for
the
disposition
of the
scenes see
Kurth
p.
1051. Other
appropriate places
have
these scenes : columns
in
court
1V
253,10-254.2
; or
in
court
2 111237,16-238,8
; or on the
walls of these
Court I CZ'
V 81.8-82,5
;2
111196,4-12
; on the pylon
VIII 89,14-90,13.
Opposite
each other on the enclosure wall
T
VI 108,15-110,13
and
VI 279,2
-
280,2
;
symmetrical on the
west wall of the enclosure exterior
VII 98,10-99,4
with
VII 129,16-130,12
;
symmetrical on the
Naos
exterior
IV 95,6-96,6
with
IV 251,8-252,7. Of
all the rituals at
Edfu
these
are most ordered
in
terms of position on the temple
walls.
One
ritual
is
performed
for Onuris
with
Tefnut, Mehyt, Montu, Sakhmet
and
Nephthys
ff
Tr-
1314,7
-
315,5
where
the
destructive
powers of the
king
are enhanced,
due
to the connection
between Shu
and
Onuris. A
scene entitled
has
the
same
kind
of text
as the tw3-pt
scene
,
1194,15
-
95,6
.
and so with
k3t-gbt is
analogous to the
W-pt
scenes.
Ile difference is
that
tw3-pt
is
the action of
'raising
the sky' and
k3t is
the more passive
'holding
up
the
sky'.
The
perfbrm. nce of the ritual
for Horus
ensures that
his
abode
is
prepared and each
text
ends with a
short eulogy
to
Horus
as the
rising sun,
born in
the
morning, who shines
brightly in heaven
and
drives
away
darkness.
The
scenes show the
king
weving a cap wig with uraeus
headband
around
it
and
holding his
arms up
under a sky sign.
Ibis basic form
can
have
variations, at the comers of the sky may
be
a
lotus
stem
for
example
which act as supports
[e.
g. pl.
233
=
1591
:
in
some cases at each side are the
sign
for
east and west -II
[pl. 88 2nd
reg and pl.
89 2nd
reg].
A form
of
Horus is
often shown
ontopoftheskysign, thatisflyinginthesky:
hecanbeawingeddisk-13E2:
7
jpLI51.2ndreg
AN
VI 279]
; or more omate
a, [pl. 1 16 2nd
reg.
]
or
he
can
be
a winged
beetle holding
the sun
disk
in its front
claws
+
[pl. 64 4th
reg.
111196;
pl.
105 2nd
reg.
IV 348]. In
some
instances
to
either side of the
head
of the
king
are cartouches
thus
[pl. 30a 1314
; pl.
133 Ist
col
V 253
pl.
148 VI 108]
which are writings, not only of
the
king's
name
but
also of the name of
Shu
%W].
A-J
Phrases: ddt
pt'what
heaven
gives'Wb
1491 (4) MK: Horus
gives everything r-v qm3.
t3 I
C!
,
--t-
'12. Also dr
qm3
U 1113,13
;,, tj
r. -v
qm3
0 IV 29,2.
ii
58,8
;
15269
IV
In
the temple
descriptions
the ceiling
is
the sky columns of
the temple are strong
hy
.
687
13,2
; the temple
is firmly
established
r-1 tp
shnws
heaven
on
its
supports'
IV 14.9.
13,
-
4>
A booth in
which the god
is
carried at
the
New Year has
p
nt nbw
'the
canopy over
it is
of
gold
1554,6-7.
f, f
1.
p
t.
wy
'two heavens'
can refer
to the two
heavens
of
Upper
and
Lower Egypt
or
the upper and
lower
heaven
of this
world and
the underworld, and
it is
not often made clear which
is intended
at
Edfu
: the
feet
of
Horus
go and
traverse
'r'-v4
117 (20)
;
in
a protection
text
Re is
called
'bull
of
r"""-his two
heavens' VI 301,13
;
Horus is Re',,,.,
%
who made
the two
heavens VII 8199.
pt-n.
Kmt (Wb I 491,12'GR)
Heliopolis.
Gauthier [DG Il
p.
1551
notes
that this term could also
be
applied
to
Thebes
and
to
Edfu (refs. from
*V
396,3
;
in
a ms wdn n
R'
text
Dendera)
.
The list
of the names of
Edfu includes
r" In
Horus is
nb-pt
bnt
.
v, -7
.
the sun
disk
who shines
in it,
the eastern
ba '.
where
the solar
emphasis
points rather
to
Heliopolis VI 275.6
;
in
a
beer
or-wine offering
to
Re-Harakhty
of
Heliopolis
he is
the great god
hnt
P W
-V
95.7. The
term
is borrowed from
the
WI
OJI
Heliopolitan
solar
tradition
in
this case and used of
Edfu.
ptpt
to tread on something
,
trample
(kill)
Wb 1563 (9-16) Pyr.,
Cr. 276a; CED130; KH154
TTO-rrrC. T$
I
(po, rb, c
b
Occurs
often at
Edfu
.
The
reduplicated
form
suggests an
intensity
of action, though a root pt
'to
waW
or
the
like, is
not attested.
At Edfu
the
word normally
has
a strength
determinative
-!
*-J or more
explicitly
the
king
says
. 91
.
'a 13
1---J
n.
1. Pdwt 'I have
trampled the
9 Bows' IV 370.4-5
;
in
the
destruction
of
foes
x=22"%
".
j
,
bdrw
and they
do
not exist
V 233,12,
where ptpt
is
not specified
though
it is
still a
destructive
action.
The knife determinative implies 'killing
with a
knife!
which
has led
to translations
such as
'hack
up'
[Borghouts, JEA 59' 1973
p.
129 line 1]
:
in
sqr.
hm3
ptry n
Pfy I hack
up
the
eyes of
That One! IV 395,9
;
the
king
13n,
23,
Pfy V 47,7
; two examples of
Lstyw
by
Nfin 1403,16
;
Horus 115,15.
The
choice of ptpt may
have been dictated
more
by
the
fact
that
it
alliterates with other elements of
the
sentence
and once
having become
a
blanket
term
for'destruction'any
original
nuance was
lost
and
688
with the
determinative
V-
it bec=e
an alternative
for 'to kiU' (or
sim.
).
0 13
-0
With
a
different
use :a canal pours
forth hapy
with
his liquid
m 4m
ir
9999r
swf
'(cover
or run over
?)
at
his
time!
IV 28,12. None
of
the comparative
texts survive
here.
ptr
interrogative
pronoun
Wb 1565
see under pw =
pw-tr
By
the
MK
ptr was written as ptr
(c f. GG 497) Who ?
what
?
13 1
:V
A
possible example at
Edfu
: of the seven
Builder
gods
Z 10.0%
the
Council
of
30 TVI 173,6-7.
-41-. -
en
dc--
nnII.
' Vho is
their
like in
ptr
to see
Wb 1564 (1-19) Pyr.
DG
pri
136.2
to
dream
Cr. 268a; CED 127; KH 151
to
dream TrWLJF6
In
the
Late Period
and
GR
texts,
as
in demodc,
the I
had fallen
away
in
pronunciation, rather as
itrw
=
irw
and at
Edfu
the
word, which occurs often,
is
always written pr.
It is
synonymous with m33 and
d
g3
in
phrases such as,
'I
give you what
the sun sees
by day
and
the
moon
by
night' with varying
words
for
sun, eye and see :
Nephthys
gives
.
C3=.
of the moon
174,6
-,
I'lathor
gives
zs
D
<: a>
-Ei0-
n nrt rn
'nt IV 238,11
;
C3 t>
M%
imnt
rn
hrw IV 389,5
n
imnt VI
81,12 Horus
gives..
J3
.
5a. n
i'b 1420,6
,
all of these
in
mirror offerings where the mirror
C1
Jatt
represents the
eye or sun and moon ; also
in Wadjet
eye
texts,
Hathor
gives
1233,8-9
D-D
aB Horus
gives
; x-
n
i3bt 1240,7
:
Bast
gives n
Imnt VII 163,13. Also Seth
of
D
<zz>
the
Oasis
gives
Ubt
m grh
1152,5
.
'Seeing'
gods can
have
certain consequences
when you see your
(Hathor) face (in
a mirror) you rejoice'
174,1
; very often
Jxople
a
live
n ptr.
k
at seeing you' :
Horus 'nh 'nhw
n
<13
VI 1,16
;
'nh bw
nb rn
V 376,12; 'nh hrw
nb n.,
=.
VIII 132,1
.
For
some n s3
bw
nb n ptr
'there is
no satisfying people at seeing you'
.
Hathor 13 11,03, V 371,8
;
for HB
to the
king
n s3. sn
(people) VIII 33,16 [GuM Otto
p.
66
and p.
481.
Other
uses : the
land
of
the
5th LE
nome ntk
=11'4251
mwt.
f Tou
are one who sees
his
mothee
IV
-.
689
25,12; in
temple
descriptions
', 327,
pr. nsw
VI 6,1
; ndm. wY
'How
sweet
is
seeing
it (m3ht
of the temple)'V
6,8 bas
of the gods rejoice
a-"when
they
see millions'
IV 17,12.
'
ptry two eyes
f.
"Vvrb
1565 (1-2) Pyr.
. .
',
o
I
Derived from
the
vcrb'to see and used often as a variant on other terms
for
the two
eyes.
Wb does
not
translate
p
try
in PTs
as
'eyes'. but
a
'part
of the sky', probably the opening of
the
sky through
which
the sun shines.
Sethe has 'hole for
seeing'
[Pyr. Komm VI
p.
124]
which gives a
different
emphasis to
the term.
This
early ptry may not
be
the ancestor of the
GR
word which
is
more
likely
to
be derived
from
ptr'to sceat a
later date.
EJ
C=, <> 13 r3E
At Edru
:
Bastet
gives the
king
,%,
% - ! WD
'firmly in
their place'
IV 239.8
; sim.,,
=,, , i1v
I
572,2 (procession
text) ;
in
a
Wadjet
offering
Hathor
gives p
seeing to the
limits
of
13
the world'
V 228,4. The
word can also refer
to the eyes of the
foes in
a sqr-hm3 text:
ptpt. n.
i-:
=-
n
Pfy IV 305,9-10
.
The
term
is
also at
Philae in
a simliar text
ptpt.
i.
13
(of
Apopis)BInMte8l. 13no. 18[cf. Borghouts, JEA59,1973p.
129n. 1].
ptri arena
,
battlefield
Wb 1565 (6) GR
c
Wb 1532 (1)
-
D. 18
pri
The
earliest example of pri comes
from
the time
of
Tuthmosis
III (Amada 3- Urk IV 1290,7)
and
Dqj
Amenemhab text
'tisw r
, ==,
Urk IV 890.12
;
Imaou-nedjeh
'never leaves
the
king br
.
IWWS11
Urk IV 938,14
; also
Ahmose
Pen-nekheb.
--:,.
q 01,
-UrkIV32.10;
onthe.
Gebel
Barkal
stelae the word
is
spelled ptri
'the king is like Montu br
.
1,3=". q J",
7j,
line 16; sy
sw m1.3
dnw he is
enraged when anyone approaches
him ' line 3;
the
king
pr-1
hr
line 5 [translation G. A.
and
M. B. Reisner, ZAS 69,1933
p.
24-39]. In later
texts
I.
-Amenhotep goes
back
to
=ELA
f
t,
a'
I
Kairo 583,13
; at
Medinet Habu
,
Ramesses III 'appears
f
.
',
like
Baal'MH 17.
13.
a
ZE
In GR
texts the
word
is
usually always ptr(t) and used
in
warUe contexts :
bb.
n.
f
ptrt
c=m, c73
D
am e%
aln,
-M
Gem
1572,2
;
HB
=P,
C-3
IV 77,10
;
c=> e
b
VII 144,6
*,

Age, Vii
690
U
ZE5
"
a5'
150,6:
C3
VII 200,5 VI 91,6: hb
r ptrt
1570,6:
[Lm,
I
.i
IV 269,5.1
13 OCh M.
The king is
qn
Or
V 90,11
-C=> m
L-3
V 234,3
; pr-1
Or
C'M 450- 13
.
t.
a
, =.
.
. C=: p
C'3
IV 221,12
wmt-lb
Or 1193,16 VII 168,9-10
shm-ib
hr
13,
m
f
C-3
IV 285,5
CF3
VII 149.15
;
Jm3-' bnt:.,. V
a it. am
151,14
and,
'Behold
your majesty
r
,, .0
C73
'VII 202,4.
At Bab
el
Abd, Montu 'walks
upon ptr
Urk VIII 32
<38b>;
Urk VIII 5
<5e> also;
Harsomthus
smites
foes
on the
day
of
the
CD H 166,10
;
Medamoud Inscriptions 1925
p.
20,27
44,98
;
Inscriptions 1926
p.
10,31
*,
31,331
; p.
10
nn.
3-4
also -,
Kalabsha 170,1
;
Philae LD IV 74c
0,2,
'0'
a
3
[GuM
ex. no
2441
;
KO H 218,835.5
OcON.
F3
Isis
saves all those she
loves r
C
showing
the wide use of
the word.
pri and ptrt
have long been
accepted as the same word with pri
being
the abbreviated
form
of ptr,
represented
in
writings of pri
by
f
[Drioton ASAE 44,1944
p.
134
n. p -.
Sauneron RdE 15,1963
p.
51]. The lack
of examples
between dynasty 20
and the
first GR
texts
is
notweworthy
but does
not
prove
that the word
fell
out of use.
The
origin of the
word
in
the
first
place seems to
be from
ptr
'to
see', so
that ptrt
is 'place
of seeing' or
'place
of revelation'
[Lloyd, Hom. ?
vLVermasercn
H. Lpeiden,
1978
p.
619-6201. The difference between
the
New Kingdom
and
GR
uses
is
not
in
the
form
of the word
but in its determinatives
:
NK
&,
J
and
GR C-3
,
b-

which suggests a marked out enclosure
for battle
or area
for fighting [Otto, GuM
p.
37 'arena! ].
C3 is
also used
in
other words
for
'battlefield!
and may then
indicate
a place enclosed
for battle. The lack
of
this determinative in
the
NK
suggests a more abstract word such as
'battle"fighting'
and perhaps a verb.
This
moves away
from
the
verb ptr
'to
see! and towards
pri
'to
come
forth (fighting)' [c L
pry
'fighting bull Wb 1526,2 MX1. If
pri was written with
f
this
may
have been due
to confusion and
the
mistake once made
repeated.
By GR
times the authors of these texts understood
the
word as a noun meaning
battlefield/ground
and gave
it
the'appropriate
determinative.
,, I
pto to create
,
to open
,
to
form
Wb 1565 (11) GR
and
(12-15) to
open
c
f. DG 142,4
pth
to carve
691
Cr. 276b; CED 130; KH 155,,
TrWT-Z
-
,
%,
I,
_
A
verb-ptb
'to form' is known from
the
NK
sun
hymns
-in
the
line
pb
tw
nbiw
h'w. k
,
for
-
example
in
the
Inscription
of
Suty and Hor,
.,
a creator are you
,
you
have fashioned
your
h
(own) limbs' [J-F Garnot, JEA 35,1949
p.
64
nA].
Copies
of this
hymn
were noted
by Assmnfrom
S
the Papyrus
of
Ani
to the
Sai
te tomb-of
Basa,
with spellings
and,.
13
%%
[Assmann, MDAIK 27, ' 1971
p.
16
and n.
361. The
verb used
here,
was not always ptb
but it had
become
common
by
the
Suty
and
Hor
text
(c L RB 113.11).
13
Wb
cites
-two
examples of the..
word : the great gods of
Edfu
are ms rn
W3st,
.
m
Inb-t, d "born in Thebes,
fashioned in Memphis'. 1289,2. The
etymology suggested
by
this
is
that
it
comes
from, Pt Rah'.
who created, man
by fashioning him,
so that
1Ptah
creates pt.
In
a
cosmogonical
text : the god of
the temple
is
the nai
created
the waters
and
Lord
of
fear
13
- A^^
01
:
93
la
=-
in Hr
.a
..
EM
==
0
and
Lord
of
fear
came
into
existence m-1
is
then used
to
describe
the
creation
by Tanen IH 7,8-10. The
text
is
repeated
in VI 182,18-183,2
and
it is
alluded to
in VI 15,3
Oxi
~1A
13
A-AA-
Tnn
rn
Ptah is described
as
'glorious image
nrw and protects the
falcon'in the temple',
VII 112,7
; the same
formula
appears
in
a
Maat
text
-ev
111132,5.
Clearly the creator of the
primeval water and
Ptah Tanen
are equated
in
these texts,
but Reymond
argued
that
this was only
in
cases where
Ptah
was a protector
(hn wt-njr)
.
Thus
pt4-nt or ptt-nwyt
was a creative
force
which
brought
water
into
existence
,
this then protects the temple
and
is
one of the
names
of the
'divine
watee of primeval times VI 186,5
and
7 [c LReymond, ZAS 96,.
1969
p.
45 ]. Further he is
an
'unspecified
goX, a protector with a subsidiary name pt4-nwyt and
then
rendered
ascreation of the nwyt god', the
original god who
lived in
the
spear of the
falcon [ Reymond
JEA
50,1964
p.
137-8
;
MOET
p.
20
and
293
;
for
translation Barucq-Alliot, BIFAO 64,1966
p.
144-51
.
In
a
lotus
text:
,
1-3-2'
JiEl
..
%t3. k 'create
your egg and they opened
it
up
VI 16.6 [ Reymond,
CdEP Nr. 79,194;
p.
62
and p.
66
nx
]. Finnestad
argues that this
is
the
verb pth
'to
open'. where
this
is
a mode of creation, rather
than
being
a verb meaning'to createas
in MOET
p.
20 [Image
p.
33
n.
651.
pth
-
to
open
I
Wb 1565 (12-15) Late
and
GR
692
[I
%--m-
BD 125 line 14 has
a verb
I
&- I,
written
in
some texts as m pr
D. I
?
and
-'-3p-
1
"1"'
.
This
original verb
hpd 'to
open'
[BD 104,14
=
FCD 168]
may
have
changed
by
metathesis
into
pth
in,
later
texts,
either through confusion, or
by deliberate invention
to
imply in
the
word creation
by Ptah,
from
the mouth
[the
etymological origin of
Ptah's
name
is in fact
unknown and
Sandman-Holmberg
realised that these
later
verbs were not
true origins
for his
name,
but his
name
invented
them and gave
them
added authenticity,
Ptah
p.
8-111 [exx. in Grapow, ZAS 49,1911
pA6-7'opd
Wb 11172.12
=
bpd Wb 11167 (8-9) CIJ.
r.
El
At Edfu
p
t
is
used with
the object r3
in
the
Myth: 'crocodiles
and
hippopotami
come
a
j3
Z; -
I
they
open their mouths against
the
foes
of the
barque
of
Re Harakhty' VI 112,9
;
in
the procession
of standards, the'
imy-wt
13.1556,10.
In
the
canal text
of the
3rd. LE
nome
*aV
--
'Horus
traverses the sky
,
_:
o x.
-
bi3
m
Onty. f 'he'has broken
open
heaven
with
his homs' IV
233 0 [after Schott, Reinigung
p.
55
n.
dl.
T
Ptt
to throw
down
Wb 1565 (16)
to
566 (3) Pyr
With
the original meaning
'to
throw
something
down
to the ground!:
in
a
bow
and arrow text,
"rake;
0,0% C-A '
the
bow
and
lay low
your
foes' 111135.13 44
,
but
at
Edfu
the
word was adapted to
13
describe
the
flood 'going
onto the
land'. The
text
using
the
verb
is for
the canal called
.
so
it
a0
is
used as a play on words
A n.
f h3-t3. k
m
-I
325,1., 7be
meaning
is less
clear and
Wb
V
has 'causing
a
field
to
grow with plants'.
There is
also an
intransitive
example
(from MK)
as an epithet of
11athor
m phrsn
'you have
cast
down bellies' 1114,8.
Gardiner
noted this
is
the earlier
form
of pbd
(Wb 1544. GAS 65)
gJ bLt
'
-
wn
p1wn
force,
strength
Cauville. RdE38,1987p. 184
An
example of a rare p-pref ix plus the root
1wn
(Wb V 359.11-12)
and used
twice
at
Edfu in
contexts
13
where p1wn
is
paralleled elsewhere
by
words such as pDty, nht orYfyt :
Isis
gives
I 178.1'(bull
pawing the
ground the strength of
her
son
Horus 1164,14
.
13 `4
693
determinative).
pdswt Wb 1567 (5-6) D. 18
From
the
New Kingdom
pdswt
(no
was used as a term
for
the shores of the
Mediterranean
,
that
is
the Delta
coast, pds perhaps
being
no more than a corruption of psd
"back!
,
thus
'back
of the sea'
[c. f.
Gauthier DG 11
p.
1581. In
the text of
Merikare [Helck, Merikare
p.
491
the
king
says
'I have
pacified
-31
r
all the
west as
far
as m
00 "Laganendanen' [thus Helck]
and
'sand dunes
of the
I-
lake [FCD 96]. It is
clearly
the same as an example at
Abydos
:
Mar. 11 65a in
a
list
with w3d-wr and
wsrw are
v
of
the
king'.
c
CKRI 11330,14
also..
Tr I
The
term
is
still used at
Edfu
: all the priests of
Egypt, from Elephantine
to
ma
=
sail
north or south
to come
to
Behdet' VII 4,5-6
,cf.
CD 114,6. As
a variant the
nt-V can
be
omitted:
in
a
scarab offering
to
Khent-labet, 'there is
not
her like from Elephantine
r-mn
VI 317,10; in
a
1] -*--
wine
text
=,
It> II%.,,
Marn. 185,4.
pd,,
to
run
,
see p3d
Wb 1566
and
1501 (2-6) NK
pd
is
perhaps
derived from
p3d
'knee!,
the verb
describes
the
action of the
knee
.
It is
used at
Edfu,
though
is
not
frequent
: the
ptw canal
F--k
r
tpw. k 'runs
onto your
fields' 1325,1
; when
Horus
shines n3-br
17
m wnwt.
f 'fierce face
runs away at
his
time! 1417,11.
-
pd
to
stretch out, spread
out
Wb 1567 (8)
to
568 (13) Pyr.
Determined
with a
bow,
the
verb
implies
stretching
from
one point to
another.
It is
used as noted
in
Wb.
-I
pd..
Ysr
'to
stretch the cord'
,
as part of the
foundation
ceremony of the templeit
is
the title
of a rite at
Edfu. It is
one of the
first foundation
rites,
for
the
king
sets
four
poles
in
the ground and stretches a
cord around them.
By
using a mrbt
he
aligns the
poles with
the stars and establishes the
comers of the
temple. The
rite
is
completed
by
the
offering of a
decapitated
goose.
The king is helped by Seshat
and
he is
equated
with
Thoth. His
reward
for
this
is
the establishment of
his kingship,
millions of
heb
seds
694
making
his
rule
legitimate: F6
Il 31,2- 10
;
VII 44,7-45,13 Hi
19
105,5-16 On
the
north wall of
C'
are
two scenes
for Upper
and
Lower Egypt: III
114,15-115,11
and
111 167.10-168.7 (Red
crown); or the ceremony is performed
before
the seven,
Builder gods IV 252,2
-
253,15
,
or
Thoth,
the
Builder
gods and
the
Great
gods of
Edfu VI 168,10
-175,11.
In
all cases
the
king
wears
the atef crown,
he holds
one of the poles and
hits
it
with a club
.
The
cord
is
stretched around pole and
Seshat holds
another to
do
the same
[pl. 40d Ist
re.
; pl.
64 I
st reg ; pl.
105 3rd
reg. and pl.
369
=H3
11.
The
rite
is
referred
to
in
other
building
rites :
*243
111114,17 VI 170,6
;
VII 5A
also r-=q m nst
R' 1126,13
and
it is
often
followed by
the phrase wb' w3w3t
; though
the
rite
itself is
never called this.
In
the
building description,
the
date
of the actual rite at
Edfu is
given
:
3rd
month of
Shemu 7th day K-JJ-A
m
Wjst-ljr IV 14,4
;
VI 7,1-2
and a
further
text
mentions
that
it
was
'95
years
from
r-==% to entering
W (latter is Year 28
of
Ptolemy VIII)
IV 9,3. Mythologically
'T
m
St-wrt
was
done by Seshat
.
the
firsi founder 11132,8
; also
Year 10,7th day
of
Ipt-bmt.
s of
Ptolemy III
was the
first festival
of pd.
Ysr
so the
year previously
must
have been
the pd
Ksr
proper
VII 5,8. The
ceWnony was
first
attested
from Karnak
and
the
reign
of
Tuthmosis III but is
clearly older.
The
aim of the rite may
have been
to
determine
the north
-
south
orientation of the
building
and was
followed by
the'loosening of the cord! when
it
was removed, so the
two
phrases are not synonymous,
but
consecutive actions
[Barguet
s
Kemi, 17,1964
p.
78
-
85
Badawy. ASAE 54,1957
p.
54-51.
pd of parts of the
body
4
Arms
:
HB
lz-M'* Z
03
the
king IV 18,12
,"
*'.
I
'
ILr iwnty
stretches out arms
.A
-j
holding
the
bow
and arrow
IV 222,4.
Wings
: often
as winged
bectle VI 8,7
sancmmy
IV 55,9
;
FT
r-=%
dmjity
to protect the
wings
111169,6
;
1175,1
st
line.
Horns
-
st;.; tched
wide apart : two crowns
bnty r"
Im.
sn
'horns
stretched over them
!
or
'upon'
them
1243,17
; at
Dendera
this
is
clearer
-
'bwy im.
sn
D 1185,9
; P='A
nty dmIL
r
bnlsn D 11 123,2.
r-==k
pd. nm
t
'wide
of stride, a common epithet at
Edfu
:
Horus Behdet
-A ,6
IV 45.5
;
IV 213,3
also
695
-A
1424,13
;
Khonsu
A
.;
j
1309,10. The
context
in
which
the
phrase
is
used
is'ofien
a martial one and
in
the
first
two
examples
it is 'wide
of stride! upon a crocodile,
implying
not movement
here, but
standing over the animal with
legs
apart ready
to stab
it.
Other
uses :
in
the phrase
I
give you everything
Or.
sn over which
Nut
stretches'
I
59,17;
or'l give enemies
'stretched
over the
land 111136,3.
-
pd,
incense
Wb 1568 (16) GR
This is
a
late
writing of p3d
(Wb 1501,9-11 Pyr). The
original term
was a word
for
a clump of
something and came
to
be
specifically used of pellets of
incense,
either
in balls
or cone shapes.
At
Edfu,
as
in
temple texts
generally
,
pd
is
a
term
for incense in
general
,
probably
from
the
NK [c E
KRI II
161,43] :
incense
and
libation
texts
-
Horus
goes
to
heaven
as
(with)
sty
A.: T:
"
smell of
incense IV 217,10
;
Mesen is
permeated with
f: ::
1554,1-2
;
in
puns
-
Eye
of
Horus
n-kwi rn rn. s pw n
'it
stretches
to me
in its
name of
incense! 1216,17.
With
the verb Pd'to cense':
temple
IV 14,12;
. ..
q ct t
,
incense
censes your
limbs' VI 196,12
; pr-Ur
,,
AA--^,
I VII 35,1.
r-q
N
to cense.
Wb 1568 (17-18) NK
Used first
of censing wiLh
incense
in'p'uns on pd
(see
above).
It is
also used
in
alliteration of p: pr
drty
r prt
'House
of the
falcon
censed
from dirt' 1589,10.,
Transitive
O'w. k 'bsn
qsw.
k 'they
purify your
flesh
and unite your
bones' VI 244,1-2
to the uraci
416
'ma You
purify
his followers'
VI 51,4. With incense
as object:
the
king
Q
:
0..
-snir
andpours out water
IV 99,6 -with
this determinative implying it is in liquid form,
-,
.
001
:
[de Wit'burn
incensohere BEFAO 55,1955
p.
1131. The
verb occurs often as an alternative
for
verbs
of
'censing' in GR
texts.
PAWY part of a
bOding
Wb 1569 (4-5) D. 18
696
3
Earliest
attestation
in
a
building
text of
Amenhotep III
at
Luxor 'h'
111\
-
'*"4 dw imnt
dw Obt A 'erect
your pdwy.
the east and west mountain
too
' [Gayet, Louxor
pl.
12 line, 31. A
'raising
the sky' text at
Edfu
on the pylon
has
of
Horus hb-n-f
m
tw
."
VIII 90,10'he
goes to the'bows'(of the temple) and stretches out
his
wings
for
eternities!
[after Kurth,
Himmel Stiltzen
p.
621. Kurth
comments
[op.
cit. p.
64
n.
5]
that this
is
the part
between
the two towers
of the pylon which stretches over
the entrance, and that a winged
disk is
stretched over the entrance to
the temple.
In
the
Luxor
example,
the two
'mountains'
are
the
pylons.
pdw
,
flood
-1 1
Wb 1571 (9) GR
Wb
cites an example
from 1324,16
-
325,2 in
a procession of
floods 'he brings
Pd-ti r
o e-
y
tpw.
k
also
in MP 180
and also
in
the canal of the
14th LE
nome
it
contains
a
3==
IV
33,4.
pdt
bow-
Wb 1569 (7)
to
570 Pyr.
II
X-
DG 142,2
pty.
t
4
F)
f-
Cr. 216a
;
CED 130
;
KH 154 Tr 176
s
So
called
because
the
bow 'stretches' from
two
points
[for bows in
general see
LA I
p.
842-844]
so
connected with the
root pd
'to
stretch'.
The
word
is
used at
Edfu in bow
and arrow texts
,
though
it is
not as
frequent
as
iwnt
and
Xmr
:
"rake
- ptb. ns
bftyw
and read pdt
by
alliteration
111 135,13
7be
two
other examples of this
offering mention
mr
and
iwnt in full but
not pdt.
In
the
Chamber
of
Min
a scene called sty
/////
shows
the
king firing
a
bow
at
desert
game
[pl. 32b 2nd
13
17
reg] and this
begins, Hail
to you nt
R'
Vmr
nt
1jr 1403.9-10
; also
line 12
nt nb
At 'this bow is
the
bow
of the
lord
of the
horizon 'and destroys
the game
v
171,
'"3- d'h
of the
desert
and thus
symbolically
foes. One
of
Horus
official epithets
is
0
tsr
1119 (41).
Dq3
pdwt-psdt
Nine Bows
697
Wb 1570 (6-7)
The idea
that the
bow
was a particulary
foreign (Nubian)
piece of weaponry and was
thus
used
to
represent
'foreign
people!
is incorrect because
the
bow is known in Egypt from
prehistoric
times
[LA 1
8421.
Uphill
suggets an analogy with the
African
practice of
denoting
men of a
tribe
with a
bow
and so
in Egypt
the
bow
may
have
represented
the tribes which came
together to
form
the whole state
.
The
Nine Bows
are the subjugated peoples of
Egypt
and the surrounding areas symbolically placed under
the
feet
of the
king. The
earliest representation of
the
Nine Bows
may
be
on the
Merakonpolis
mace
head
of
Scorpion [Quibell, lEerakonpolis
p.
9
pl.
26,51
and early
texts
imply that Nine Bows
referred
to
subject people
(as
opposed
to gods) and certainly was not countries.
Later
texts
list
the constituent
Nine Bows, from Amenhotep III
onwards and with
time their geographical
locations
change
[see
also
the
Kom
el
Sammak
staircase
-
The Architecture
of
Kom
el
Samak
at
Malkata South
,
Y. Watanabe
and
KSeki
,
Waseda University 1986,
especially colour pl.
2
and
31. Nine Bows
was a general term
for
foreign
peoples whose place of
habitation
changed as more of the
world
became known
to the
Egyptians [E. Uphill, JEOL 19,1966
p.
393
-
420
; also
LA 1844-5 Bogenv6lker
;
Griffiths, Or. 28
1959
p.
38
n.
11.
At Edfu
the term
is
normally used
in
epithets of the
king
or gods
the
king is bry-tp
1280,11
;Z1
006
HI 252.5
138,6.
Horus
makes
! 3: r, ". 1
101
bow
to the
might of the
king IV 57,4
;
in
alliteration
ptpt. n.
i
7.1--7
IV 370,5
;
Horus
hw
111127,11
;
IV 221,13
also.
Edfu has
a
list
of the
Nine Bows,
which was
first discussed by Brugsch CZAS 3,1865
p.
25-29]. It
runs
from VI 196A
to
199,7
and
is
presented
as a
list
of geographic
areas
brought in
procession
by
the
king to
Horus
on
the
inside
of the
enclosure
wall and amongst other areas of
Egypt
are
! TF
VI
196,2. Each
area
is
preceded
by
the
epithet.
Nine Dow
and they
are named as:
Rsy-n-t3 VI
196,6
; mht-n-t3
VI 196,7
;
lwntyw VI 196,11
;
Mntyw VI 197A
;
1-nw VI 197,9
sbt-Im3tywVI
198,1
;
gwtyw
=
13sw
VI 198,5
;
Styw
-11
VI 198,9
;
IV3w-nbw

VI 199,2
(normally
only
Xwtyw
is
preceded
by
pAt).
There is
also a
Roman list
at
Kom Ombo, KO I
no.
176
Gauthier
DG II
p.
158-9.
698
pdwt4wty
Wb 1570 (5) Gauthier DG Il
p.
159
Name
of one of the
Nine Bows,
who are usually mentioned with the rest of the
Nine Bows
and not
elsewhere.
Their facial
type
is
northern and
during
the
OK
they probably
lived in
the area
between
the
Nile Valley
and the
Red Sea
and
this
is
not covered
by
any of the other terms.
By Ptolemaic
times they
may
have been
placed
farther
afield
but
the
Edfu lists
are archaic
following
the earlier
Pharaonic
models
[Uphill, JEOL 19,1966
pp.
405-6
;
'archers
of the
waste'
Caminos, Tale
of
Woe
p.
32-33
n.
1-3
and
pl.
6,41.
The list
of
the
Nine Bows describes
them thus
20
also called
Shasu
and
their land is
n3-mytw
,
they
live
on
the
water of the
Nile flood
and
Horus
son of
Isis is
their
god
VI 198,4-7.
Elsewhere,
where
the
Nine Bows
are given as servants of the
king
010
le
3tyw
are servants
for
the
king VI 15,16 'in
sm3
h3swt
slims
ptpt the
Bowmen
of
gwyt
are crushed
IV 79,8.
V
699
f
the
ho'm'e'd
viper
Direct:
Phonetic
change:
Error
BEFAO 43,1943
p.
70
f
suffix
3rd
masculine
Wb 1572 (1)
DG 143
>1
CED 265
Junker GrD 49
p.
38
als used
for
neuter"iV.
Used
as
for
the
I
classical
lainguage
and spelled as recorded
above.
-e
.,.,
,,,
f31
_-i6eleva
raise. carry
. Wb 1572 (
to
573 (14)' Pyr.
DG 143,5
Iy
Cr. 620a'; CED 265
,
KH 344
4',
"'
As
shown
by
the
determinative
f3i is 'to lift'
something
up, above
head height. The
verb
is'still in
use at
Edfu
.
With
object, part of tkbody
:i
OW
'raise
the
arm'in order to
slay, to'smite Horus
'I
1- to stay the
crocodile
IV 213,4
the
king
!F
, --J
and cuts up the
legs
of the
foes IV 235,12. The
arm
is
also raised to
hold
the
harpoon
:
HB
5
"-- 1381,15 Horus is UI
_Lj
' IV 230,11
and
in
epitheti:
Horus
the
harpooner hr bmt IV 374.13
!J
'Lord
of the
harpoon VII 3123
1',
j
J1r bmt VI 84,7
"An
an'offering consecration,
Horus
q3
is his
name
VII
213,34
and
in
this
instancehigh
raised of arm'*may
imply he does
this to perform the
consecration.
f3i. ' is
also an epithet of
Min,
as a war god :
YX
j
1403,16 1399,7
and
Amon
p3-',
dr
I
'- A
574,14 It
can also
be
applied
to
Horus, in
the
imnt-Dnt field
text,
he isY
IV 36,11
.
Lifting
the arm can also
be
a
Uimatening
action.
700
f3i-tp 'raise
the
head',
as a
hostile
movement
(see JEA 42.1956
p.
20). When
the
foes
of
Horus
are
I
wr
CD 13
defeated
r nhb
dt 'they
never raise
their
heads' VI 1r 30,7
;--.
L-
nhh
1358,13
; with
following
r7 smite
for
you
I
TY--
he
who raised
his head
against
you'
1144,17 (from NK
texts).
To
offer
.
ca= gifts : the
craftsmen of
Thoth
come
br
*
b3ksn IV 42,7.
f3i-ibt 'raise
up offerings',
from NK
temples and occurs at
Edfu
as the title of offering scenes
(see-
ibt)
,
in
which
M is
always written
I.
The
most usual pose, of the
king is for him
to
be
holding
up a tray
of offerings at
face height
"I
so
that it is
actually
lifted
up
[e.
g. pL16
2nd
and
3rd
regs.
=
160
and
61). The
rite
is
a
direct descendant
of the
NK
versions
[at Abydos, David
,
Guide
p.
342, index'elevating
the offerings].
A further
rite
is
the
f3i--m-gns 'raising
the arm with the shenes
loaf (gee,
Vns)
,
occurs with
fairly
consistent spellings :
f
=
Us
IV 66,18 IV 222,9 (opposite); VI 258,18
;I
Ij
V 53,14
;
VII 72,2
c7l
Il 179,12. The
pose of the
king is 473,8
;
1147.13 I=
the same as
for f3i-ibt.
except that on
his hands
there
is
a
loaf
of
gns-bread
[e.
g. pl.
40b 3rd
reg.
pl.
153 Ist
reg ; pl.
116 Ist
reg].
One
scene
labelled
c47
gns
must also
be
read as
f3i...
,
and
perhaps
the
hieroglyph
shows the
lifting
about to
begin 176,8. The
scene
is identical
to the other
MW-m-Us
scenes
[pl. 17 3rd
reg.
].
As
with other words meaning
'to
carry'.
13i
can also mean
'to
weae and
in
particular
'wear
the crown'
in
a crown offering
A Z-
Nt
m
bity
mbt
'you
wear
the
Red Crown
as
king
of
Lower Egypt
1426,16. This
verb
is
not
included in Vandier's list
of such words
[PJumilhac
p.
207-91
.
but it is
a
GR
extension of this
verb.
f3w
offerings.
bringings
Wb 1575 (2) NK
-
GR
Derived from f3i 'to
carry, this
is
a
later
and much
less
used pair of words than
In
-
Inw for
t--
C=)
example.
It is first
attested
in Urk IV 269.5 (Hatshepsut)
smn
HIII
in-'b,
0
pn establish
offerings and this
land (FCD 98 'food
supplies),
but in
general
it is
things
which are
brought
or carried
as gifts/taxes.
', 1k T
under their
foods' IV 23,3
;
in
the At Edfu
:a canal
is brought 'weighed down Jjr
,
701
It-
4ED
79
a4E. Nlam 60,16 (= CD 194,4
'Sk-q
mammisi
,
the
I Oth UE
nome
brings
and
also at
Dendera, 'you
give to
him,
-At--5
M
minwpnmnsytCD11200,17.
f3w
may
have had
a more widespread use than
indicated by
these examples,
but is
a useful variant
for
offerings'
in GR
texts.
There is
also a
derivative f3A (Wb 1574
.
9-12) I)urden'cargo
of a ship
OK.
I
f3w
magnificence, splendour,
Wb 1575 (3-15) MK ?
The
earliest examples of the term suggests
that
f3w
was above all a
human
quality.
An Abydos
stela
of
Ipy [Kairo 202881 describes him
as wr
J9
:
Pi.
'among
the
nobles
'
and
it
can also apply
to the
Idng
.
give
to the
lord
of
the
Two Lands [Siut, Tomb I, Hapdjefai line 153
and
2211
,
where a meaning
'renown'
or. reputadon'
fits for. English, but for, Egyp* it
may,
imply
someone
provided with goods and provisions.
When
compounded with adjectives,
f3w increasingly becomes
an
attribute of the
king,
queen and gods,
both
male and
female Tiye is
--W-
4srt hkrw
Wb Beleg
<var
38>. In
the
Late Period
and then
more noticeably
in GR
texts two things
happen
to
f3w
:
it
can
be
written
3tw
and the neutral
determinative is
replaced, often
,
with
Further it
is
treated as a synonym of
Vfyt.
Whether
this
is because it
originally
had
some of the
force
of
Xfyt
and
this aspect of the
word comes to the
fore in GR
texts,
or whether
because it
seemed to the
GR
scribes
that this
is
what
f3w had
come to
mean
is difficult
to
discern, but it
seems that the original meaning
had been
superceded.
At Edfu, Horus is '3 9fyt
1 15 (17) 'who
commandeth esteem'
[so
Blackman, Fairman MG
pA01] -,
'3
ifyt
wsr 115 (23) 'deeply
revered
[after
2. S
MG 4021. Other
gods can
be
wr-f3w
,
Min
13 Xfyt
1397,2
wr on
his
stairway
1402,2; Hathor"J5"-TJT
4eli
m-hnt
1h VI 247,5. It is
given as an attribute to the
king
by
the, gods :
Isis increases
7i3t
F-
.
',
in
the
heart
of your army,
1,165,8 Horus
makes
;! C
3-5,
go round
the two
lands like Min 1430.6
;
Hathor
gives
Pz
Nt
of
shining
in
faces like Re I 41A.
AW
In
procession, a priest,
'makes
exalted
Jle
0
of gods of
Mesen '. 1
.
541,4
sim. sq3
0
qr3w.
k V 343,13.
At Dendera Hathor is
often called wr
f3w
or
13 f3w
or
dsr f3w.
702
A
connection
between
Yfyt
and
f3w
may
be
that
f3w is
related
to the appearance :
for
example
in
the
epithet of
Tiye,
she
is
also
'sacred
adornmenV, and the word
f3w
can also
have
the
determinativeo
In
a cloth text above,
Isis increases f3w 'it
shines onlaces' and when
the
king brings Serket.
a
weaver goddess,
Horus is
01-3
r31.1_
'-
in
the
Ennead' IV 48,5
.
'The
parallel text
in
this
case
has
wr
Yfyt
IV 200,14. In
these texts
f3w
seems
to
be
a synonym of
gfyt
only and was
thus
put
with
gfyt
as a ram-attribute, even though this was not the original meaning.
ket qf3w.
f3yt
cloth
Wb 1575 (1) GR
Wb has
a reference
to
MD 176
wherein a cloth offering, a priest says
f3M
n.
t
Swqq!
and
because
of
the
word play
there
is
no
doubt
as t6 the
reading.
7be
word
is
also
found
at
Edfu
-a cloth
, 3',
making goddess
'envelops
the god's
body
with
'6
which she made
herself IV 200,14-15
also at
D VIII 157,14. It is
most
likely derived from Of 'to
carry, to
wear, thus
it is 'what is
worn'.
f3yt
C3
In
a md ointment tiit there'
is brought
to
Khnum
twt
nir wr
%fit
r'nLrw
V 184,16
,a
Fairman MSS
no' te reads
d3m'f3yt.
f'3w harpoo blade ?
A
text
for
stabbing the
hippopotamus, 'Apopis is
cut up
by
your sft
-
knives
a-
I,
-
bs
n
bt
r.
f 'you
temper
your
blades in
the
flame
of the
fire
of
his
mouth'
?I
403,11. Provided
this
is
correct and needs no collating,
it is
a
hapax
not
in Wb
and seems to
refer
to
the
blade
of the
harpoon.
fnL
snake or worm
Wb 1577 (5-7) Pyr.
Cr. 623b; CED266; KH345 q14T
fnj
worms are attested
through religious
literature from
the
Pyramid Texts,
to the
Coffin Texts
and
703
Book
of the Dead [Pyr. 422
;
CT VII 437f
;
BD 167,181. Faulkner
suggested
that
it
could refer to
maggots,
which are associated with putrefaction
in CT VI 386b [FECT III
p.
160
nXintestinal worms
in
medical texts].
In
the
BD
the
deceased is 'one
of these which were created
by
the.
Sole
Eye before Isis had
given
birth
to
Horus' [Spell 78
,
BD 167,17. In
medical texts the
word also occurs,
but
the
authors of the
Wb Med [p. 303-4]
considered
that
here fnj did
not apply to actual worms,
but
to
things
which were
like
worms, such as
trickles of
'
water
for
example
[c E in
this
respect
demotic
.
314L-.
X
DG 145,3
corners of the mouth
Mag. Pap. 23,61.
The
term also occurs at
Edfu
:
in
a
libation
text, the
king is described
as
'son
of
W-
begotten
of
hapy'lI 141,3
and
in
a treasury offering of the nir
-
eye,
the
king is
the
successor of the majesty of
0.
ty
,
ca -j^A-
.
born in
the southern
lake! 11287,12-13. Here fnL
seems to
be
a snake god and thus
perhaps an ancestor,
from
the primeval sludge.
fnd
nose

Wb 1577 (10-15) Old.
DG 145,2 beak
of a
bird
I ty,
fnd
is
the most usual
term
for 'nose'
used
from
the
Pyramid
texts
onward
[Ufebvre, Tableau 19
p.
18]
and
it is
also a medical term
[Wb Med. 304-306]. It
refers to the
whole nose.
Used
also at
Edfu,
as the context
demands it
-
Horus il 13w
r
fnd 'takes
the
breath from
the
nose! of
1-
Cq- foes
or the
hippoptamus
VI 64,13
;
cr
<?
-
VII 169,2-3
,
or
he
can make the
breath
of
life
go to
10- 9ps
the
noble nose
IV 360,15.
It is
one of the
points of an attack on
the
hippopotamus
: the
first lance is fixed in
4C
14Z
his
nose
VI 64,11
;
in
epithets of
Horus, he
sticks
t-
oft
the
harpoon into
^&ow^
d
of the
hippo 114 (14);
a scene
has
the title
'the first harpoon is
stuck
zr
in his
nose and
it
severs
his
nostrils'
111346,7
pl.
82 in
the-
library
-
This is
the correct way
to
harpoon
a
hippopotamus because if its
nose
is damaged it
cannot
dive down into
the-water to escape
the
hunters.
The
scent of
incense
goes
to the
nose
VIII 102,5.
fnd. f Inb 'his
nose
lives'= Osiris
Wb 1578 (2) Late GR
704
Wb
records this
epithet
from BvD 21
,
Dendera
and
P. Rhind 16,8. It
also occurs at
Edfu
A0-
1176,14 [Cauville, Osiris
p.
2171. In
a papyrus and geese offering it- Ia
Lord
of
Iwt-ljprt
,
protector of
his
mother
,
whose son
drives
away
foes' I 30734 [Cauville
op. cit p.
1821
v
le'..
tg
where pl.
30b, I
st reg. shows
him
as a god wearing an atef crown same text
1131,14-14
IL-
In
a
driving
the calves ritual
.
Horus is
one
is 'who hides
the
body
of
(L
V 286,13-14.
The
epithet can apply to
forms
of
Osiris
and
Sokaris
and
it
seems they are the
aspect of
Osiris in'
Tanis, for
this
is ]Vwt-Uprrt,
which also refers
to
Edfu
or a sanctuary
there
[c f. Vandier
,
Iousas
et
%j
Nebet-Hetepet RdE 17,1965
p.
106
n.
1].
fq3w
gift, reward
Wb 1579 (5-9) MK FCD 98
verb
Wb 1579 (4) MK
with m or
hr
Both
verb and noun are used
from
the
MK in Literary
texts
in
particular,
[Peas. B1,301
;
Westcar
6.14],
where
discussion
has
centred on the exact nature of these
fq3w
:
Tekostigungen' (maintenance)
[Vogelsang,
Bauer, Komm.
p208-91 ;
'cakes' [Adm. 5,1, GAS 41
who pointed to
fq3 in Ebers 17,4
;
22,7]
;
Wose [P. Boulaq 18, Borchardt
,
ZAS 38
,
1890
p.
74] 'exceptional
rations'
[Menu in CdE 54,
Nr. 108,1979
p.
259
n.
2 in
review of
Janssen CP
p.
255-260]. There is
no consensus and the
word in
fact
seems rather vague,
but by looking
at examples
from
the
NK
and
Edfu
the
underlying nuance
is
clear which
led Faulkner
to translate
'rewards: Amenernhab,
after cutting off the trunk of the elephant,
%-
r
aq!
*
receives a
5
.....
of gold
Urk IV 894,3
; at an audience
,
Neferhotep
and
hii brother
receive
from
Y-- Ir
the
king himself
a -j of silver and gold
Urk IV 2178,10
.
where
these are the rewards
for
services.
They
can also
be
specifically
fboa, determined by
=
"so
may
indeed
also
be
special
rations.
In
the
donation
of
lands
to
Neshi,
the
king distributes
gold, clothes, collars and com given to
him for his
part
in
the
fighting
against the
Hyksos [Moret, ZAS 39,1901
p.
29'n. fl. On
a stela of
Ay
fq3w is
a royal gift of cultivated
land
to
princess
Mutnodjemet. As
noted
by Moret [op-cit] it is
also
the gifts of a nome to the
gods of a temple :
in
the
Edfu
geographical procession,
the
22nd
nome
,
-S,
L.
dz
we
brings 9A
Kw-
III-, tm6 m
htmw
nb
'provisions
which
it has
offered you
%0
of all
htmw-food'IV 192,4-05 (= deRougdpl. 56 (not 5)). It
can also
be
agife with which
to
bribe
V
judges [Pap. Boulogne 1094 113,4, LEM 9.11, CaminOs 'reward' the
vizier
does
not
take reward
from
the guilty] and this too
is found
at
Edfu
:
in Maat
texts,
Horus
as a
judge
U
C, :
ssb
"--
Ir
rnYt
-,
705
,V
-Ir
A
'his
reward
is doing Maaf VIII
the gods
'L21
.Iz,
they reward
Horus
with strength
in
ruling the two
lands! VIII 122,18.
For doing
other good works
fq3w
are given
to the
king: for building the temple
he
receives
4Q.
A 1.
the
do
42% reward
of a
father for his heir IV 15,9
;
for
the craftsmen
jin
the temple their
reward
is bread,
meat,
beer IV 331,3.
-
,
C--
.
96
Possibly
too
in
ims.
'ntyw
.
Arsinoe
says,
'Receive tribute
from
their
hands
4
msn
m
I=
,
t. - reward
their majesties with
his
scent'
1 431,5. '
fk
to
fly
-1,
i" II
A
geese and papyrus offering,
'Marsh birds
are
loyal
to
you they
fly from
their great
marsh
lands
upon your altars'
IV 392,5-6
; presenting swamps containing
birds
,
'sharp
clawed
birds
are
brought
r
stsn
they
fly
upon
their places'
IV 360,10. These
two texts
are opposite
each other on the exterior of the
Pronaos (G'e 4gV
and
Go 4d V)
and may
be
contemporary, or an error
perpetuated
in
two texts.
The
nearest word
to them
is fkty / f3k 'be bald7
which
is hardly
similar
in
any way.
OLhejyise
unatteswA,
.
fdt
sweat,
Wb 1582 (6-11) Pyr.
verb
Wb 1582 (1-4)
noun
DG 145,7
31
1) J
-V
X4-
Cr. 624a
;
CED 266
;
KH 346
4 wT-c-
Lefebvre
noted that this
noun was
in
use
Erom Pyramid
texts to
Coptic
and used
in both
medical and
religious
texts
[Tableau 8
P-10 also
Wb Med
p.
208-9]. fdt
can
be
the
sweat of a
human
animal and
divine
bodies
and at
Edfu it is
the
latter
which
is
most
important, for
as a
divinely
excreted substance
it
is
potentially
life
giving and can make plants grow:
'plants
of the
field
come
from
of
Horus '1487,16-17
;
Hathor
unites with what grows
from
V--
,
=V-
her
sweaf
VI 246,12-13 [for
creation
from
sweat as an older
idea,
see
E. Otto, Fs. Otto Fs.
p.
9
n. a
from
the pyramid texts].
Incense is 'sweaf
of a god :
'c!
Dp-
q
I"
q
wrt created
from
the
limbs
of
Hathor in
an
incense
9
offering'
VIII 140,1-2
;
ms-'ntyw
text,
?
acifying gods with of
their
bodies
,
making
sweet
goddesses with
idt.
sn
1430,14
;
incense
and
libation text,
'I
receive
'aI join
with
it
rla--
-
706
Y-
=
and
drink it 'V 179,3
-, Sim.
ms-'ntyw
text'the
king
makes sweet
her
scent with
c!
7--
V
VI 159,10. In
rituals
incense is fdt-nir
:
in
the
Sokar
procession
'cense
your
father
with
%
is
among the
incense
used
1162,5-6. 137,7
;
for
purifying
Im
Water
too
is 'sweat
of a god' and at
Edfu is
a general
term
for'inundation
watee
.
In
geographical texts
some canals contain
fdt
: canal
in 13th LE
nome which pours out
IV 32,6';
the
canal of the
9th LE
nome,
Horus 'pours
out
P'pi from
'r.,,
%
-.
-
god causes
Ipy
to come
forth from
IV 28,12
;
in
a
field
text,
VIH 9,5-6
;
Horus
gives
light from'his
)L-
-iEl-
,
'L f-
disk
c=2-
0"1 I-C=>-
'c">Iw"VH
86,11-12 (an '3bt
offering)
'I
c=>
<>
'V
153,15-154,1 'his
sweat
is
the
Nile flood '.
aj CL 0 Q.
1.
-
el-
. Z=
fdq
to
hack in
pieces
,
sever
Wb 1583 (6-15) MK
Tle
more
lieral
meaning of
fdq is 'divide,
pare
[FCD 991
and this
is
shown
in
examples collected
by
Gardiner [PSBA 36,1914
,
p.
73-4
=BI
1714'to
sever, sphe rather than'destroyas
Vogelsang
gives,
Komm. Bauerp. 118]. Ithas
also
been
translated
as'unde!
faltee [Lacau, CASAE 13, EFAO 1949
p.
42]
so
has
a range of uses which
is
reflected at
Edfu
"ro
cut off, split', of parts of the
body
: cutting off the
forelegs
of the red
bull
,
symbolises
qad
0,. _
;
'd
bftyw 'cutting
enemies!
111179,1
;
in
offering the
wadjet eye
k--i
n pfy
IV
292,10-11. Ile
nostrils of the
hippopotamus
are split
in hunting, first
of all, to
prevent
it diving
and
thus escaping
.
With
the
harpoon in its
nose "4
%rty. f 111346,7
= pl.
82 E's Id
;
in
the
If-,
3"
0.4
U-j
Myth
the
first harpoon
cn.
a
frty. f VI 64,3-11 'Irty. f IV 213,10
(hippo
text).
The fourth harpoon is in
the
head
of the
hippo
and n.
f
mtw.
f its
vessels or
veins
VI 68,7
and
9.
'
V
7le Menat
offering symbolises the testicles of
Seth
4
JW---j Iswy
n wh-sp.
r IV 383,3
;4
sm3ty
IV 255,13.
With
plants or seeds as object:
foes
are
fallen
prt m01
dig
out
(destroy)
seeds
in
the
q.,
c%4
n
hk3w. ib VII 263,1-2 VII land' VII 152,5-6
and
in
the
phrase
w3bw...
320,5 (both in
enemy slaying texts, the analogy
is
of
digging
up plants and
destroying foes).
Also:
a
flood is brought
ct2,
-- -,
Alr-
n.
k
qbb
dmA
m st-f
'it
splits
for
you the sources and 4
707
unifies
in its
place'(Le. two streams unite as one river)
11251,15.
t
Dendera'n AD,
and
is In
the
phrase nAn
fdq
,
recorded
in MD I 59b
gods ai
I
eir to mbs nn
A
also
found
at
Edfu
: referring
to the ancestor gods of
Edfu, in
th
'never dying
,
nor
being dug
up
forevee ? 1384,14 'n A
LI,
-15
(coli)
Sim.
1382,14-15 (coll)
-
suggesting
they are robbed.
In GR
texts
fdq
perhaps
has
the
wider meaning
'destroy,
cause
to
perish.
fd
plant
Wb 1582 (5) GR
Y--
\
11
Wb has
only one reference :a recipe
for kyphi includes
the
ingredient
,2
deben
of
:
5-
9.
V
211,8. Derchain
suggested
this
was
the equivalent of
I
:; O
0-
%% in P. Haffis 53a, 9 WE
28,1976
p.
63
; also
Charpentier
p.
310-1]. fd
may
be
no more
than 9k,
writing of the
plant
ftt
attested
in
medical
texts
[Wb Drog
pp.
210-21 I]
and also perhaps
in demotic [Reymond, Medical Book
p.
260
and pp.
138-91.
708
m the owl
Ft.
Writings
-
Direct:
JA
4j
Phonetic
:j
t;
-J
--ED
41
- ly
u=
Confusion
and effor
BIFAO 43
,
1945
p.
71
.,
-- 6F
'R
VtL 2qr-x,,
W.
-.
j
--'>-
v--q
w
-1-ar -'-
4T
-TJ
M preposition
Wb III
-2
DG 149.9
'3
Cr. 215a-b; CED 102; KH 115 N-
Uses
as outlined
by GG 162
p.
124-5
and
Junker GrD 190
p.
138-141.
Spellings
at
Edfu
:
--- 1129,19
;T
1130,9
;
PS
1537,11 11
46,9
;
IV 7,1
,
IV 13A
;0
IV 13,6; IV 17,3;
V?
L
IV 17,12
-
most of them are used regularly.
7be
uses of m are as those outlined
by Gardiner, Junker [for
example: place, time, of something
(eat,
take)
in
reference
to something, as an attribute,
identity,
according
to
]
and
Wb,
and examples of all of
them can
be found. Most interesting is
the rn of substitution/apposition, which
is
a use of
identity
rn,
rather than something new.
7be identity
m and m plus suffix are used often
in
existential sentences, a
use mirrored
by
r.
Both
are common at
Edfu (see Junker 162,6). For
spellings:
msw.
tn
qA
142,5-6; it
pw mwt
Y--- father
and mother
is he 11167,14-15;
bnwt. f
'd--m
his
mistress are you/is she
IV 303,8.
rn
in
compound
prepositions
(see
under second element
for
m.
)
m-mWb
112 (9-23) Pyr.
rare
in NK
texts
As Junker
noted
[GrD 205
p.
1531k is
written at
Dendera (and
at
Edfu) for
rn-m.
The
uses are
the same as
in Middle Egyptian (c f. GG
p.
132
m
.'
and m- m) :
HB
wr
%fyt
nirw
V
f&_I
211,18
;
joy lle; ZS,
p'tyw
D_b3 VI 181,1-2
;n sn r.
f Inb ist 'there is-not its like
709
among the
walls of
Egypt' VI 14,3-4
;
Xfyt.
k
t7
inirw n st-wrt.
k 'your
majesty
is
among
the
gods
in
your great place!
114,2.
m-m can
be
confused
in
writing with m and
is like
a reduplicated
form
of m
[so Gardiner.
op-CiL]: the
temple is Mansion
of
Eternity
when
he
rises
in it 120,8
; the
Icing
rules
T
rww-ory-ibwH
11,7; he brings
the
Nile flood
TJTrlwnw
1465,18.
mI enclific particle
Wb Il 36 (6-7)
I
mi
is
used after an
imperative
or at the
beginning
of
letters [GG 250
p.
185
;
Junker GrD 245
p.
177-
and
is
also enclitic especially after verbs of seeing,
but it
can also come
before
the verb, perhaps
for
emphasis. ,
..
yery, on after verbs of seeing m3PP1
q
'See I Horus 1' 1442,8 f
At Edfu it
occurs
fte
V11.1 i
3? z,
qq
r. t
nfr
'Seel her beautiful face IV 81,
-23
; m33
'Seel Horus I 'VI 117,1
njib
mi fSj
smt
VI 5,7
N
,A
-prayer
to
Re in,
the
library has
the
repeated refrain*" I
'Come Re I 111340,10 111341,6-7.
,
bchold
1114
-5
.I
GO 234
p.
178-9
AlsoatEdfu
.,
as a pseudo-archaism.
all
forms
are recorded:
Ist
sing.
JS,
ii. kwi
m mwt
'I
am come as the
mothee
VI 87,3.
2nd.
sing. s3
Wsir (Re
to
Thoth) 'Behold
the
son of
Osiris' VI 120,7-8,;
M
s%gt.
k WD
m msb3
'behold
your road
is full
of
joy' IV 54,7
rn
Wn B, dt 'Behold
(fem. ) he is
the
heir
of
Behdef IV 51. S.
3r*d
sing.
'rjBi3-&
'Behold he has
appeared
VI 73,7.
m
interrogative
particle
Wb 114 (3-13)
DG 218.2
4
T
710
Cr. 225a; CED108; KH122
NIM
GG 227,3
:
496
Also
used at
Edfu,
usually
in
rhetorical questions : of
the temple
VM
.
0
rn
h3ws
n-m
sM
'b3J
rn
h3ws VI 13,1;
and
1j; %
mnw mdd n.
f
m niwt
"What
monument
resembles
it in
the cities
TVI 16,12.
N13
ancestor
The
term has
two
main uses at
Edfu. Most
clear
is its
use
in
ancestor rituals such as offerings of
incense
and
libation
or cloth and md ointment
to ancestors of
the
king. Here
the male ancestor
is
referred to
as
N13
:
Ptolemy IV (with Arsinoe) 'who
created me!
IV 304,9-10
; also
J I'who
made me!
111140,15-16
;
Ptolemy IX (with Cleopatra) is Djn
and
'who
created my
body' VI 312,1
.
The
parallel with
fn 'ancestor'
confirms
M3
as'meaning
'ancestor'
or
'creatoe.
More difficult
to understand are
the cosmogonical texts
in
which
M3
appears.
Here
the epithet can
be
applied to
Ptah
or
Ptah Tatenen
:
he is
the
father
of the
d3isw
and
rR
Pn
Xbtyw 'begetter
of
the
Ennead' VI 175,7-8
; earlier
in
this
stretching
the cord text, a symbol
for
cosmic creation,
the
d3isw
come to settle
in
the temple
and
R, 14
'who
seizes the
ryt of
the
year'
VI
169,10. M3
may
be
used
here
specifically
for Tatenen,
or simply as a general term
'Ancestor' in
the
way
it is
applied to the
Ptolemies
above.
The
role of
M3 is
also made clear: pr
9kcl
n
dw3t
r
n
s1f
Ma
comes
from
the underworld
to
beget his
son'
VI 186,8, in
a cosmogonical text.
The
allusion t6the
underworld
is
more
likely
to
imply
this
is Tanen
or even
Geb (rather
than
Osiris) [H. Schldgl, Der Gott Tatenen,
p.
118-121 from
OK
to
NK
texts].
Apart from his
primary
function
as creator
M3
also protects what
he has
created so that as the
of the
falcon he
protects
him 11132,10
and the protective genii at
Edfu
are
described
as
'the
army
of
rx:
..
l
their
ancestoe
11133,13-14 (that is
the ancestor
falcon
god at
Edfu).
The
term also occurs
in
texts on the
Pronaos frimand is
connected with
Wadjet
who
is described
as
'Lady
of
Protection
m
k-n-s -X
J
she protects
the ancestor and
his beloved
son'
111202,12
;a
! Av;
Vw
II
text
in
similar position
describes
MIi
mk msw.
f 111201,6 ? Here
the use of
M3
may
711
be
governed
by
alliterative considerations rather than
ideological
ones.
So far
the term
is
attested at
Edfu
only where
its
-meaning,
is,
clear.
Previous discussions list
occurrences
of the term
[MOET
p.
34
and p.
193
n.
3
;
Reymond ZAS 92,1967
p.
117
n.
8
;
Goyon
Gardiens
p.
44
n.
5]. The
etymology of the term
is
most
likely
to
be
the root
W 'be
new'
in
the sense
of
'firse
or
'original'
.
rather than m33
'to
see': which strengthens
the claim of
Tatenen
to
be M3, for
he is
the
first land
to
rise
from
the
flood
,
the newland
[c f.
general comments of
Sandman-Holmberg,
PLah
p.
60-611.
m33 to see.
*
Wb 117 (1)
to
10 (7) Old
DG 147
I,
m33
is
used at
Edfu
as
in
the classical
language,
with spellings :
-5
3L5
Ge V 4,6;
7,
cz>
V2,6<zD, <O>
138,1, but is
often replaced
by
synonyms such as
bfdg3,
gmb,
bq,
sbq,
ptr.
m33-. nLr-
Seeinggod
Wig
_11,7
(14), Abydos, Karnak
The title of a ritual
in
the
daily
offering service.
It is
the
high
point of the
preliminary
ri
fo
n
tes
r can g
for
the god.
After
the
initial
ppyers and
hymns
the
priest enters the
sanctuary and opens the
naos
doors.
Ile
face
of the god was uncovered and then the
rite
'Seeing
the
god!
follows,
the
moment when
the
god
in his
statue
is 'seen'
and contact
is
made
with the
priestildng.
7bis
symbolic and
highly
charged
moment
is
shown
in
the
reliefs at
Edfu
where the
king
with simple
headgear
stands with
his
arms
down
before the god
in
eye
to
eye contact.
After this he
proceeds to
adore and perform the toilet
of
the
god.
The
ritual
is
attested at
least from
the
elaborate
New Kingdom
cycles preserved at
Abydos
and
Karnak
(Blackman,
JMEOS 1918-1919
pA8-9;
Abydos
see
David, Religious Ritual
at
Abydos
p.
98
scene
8,
where
in
a
different
type of ritual the
king kneels
and offers
incense; Moret, Rituel
p.
55 Chapter II
RiLde Mut 11110
-
IVJ
;
Berlin Amon Rit. IV 6
where the rite
is
performed on
behalf
of the
king
;
Fairman
,
BJRL 37,1954-5
p.
179-801.
The
texts
at
Edfu
preserve
ten
examples of
this rite performed usually
before Horus. Most important is
712
-CL dz> ;
the example
in
the
sanctuary
126,4-15
pI.
XI 49,
where
the purity of the
king is
emphasised
,,,
i
and the
secret
form
of the god can
be
seen
by him. In
return
the'sight'of the
king
evokes rejoicing in
the
land
of
Egypt. Mee
texts on the outside of the
Naos
again cmphasise the'purity
of the
king
and
his
priestly role as
'one
who
does
not reveal what
he has
seen'
,
it is'i
sight only
for
the pure and
lp
r
equipped' priest/son
IV 54,14-55,11;
'. 1101, ri
IV 71,2-72,2;
and people are'
made afraid at seeing the
king IV 207,9-208,10. Ile
pattern
of
'seeing "priest! 'secret form'
,
that
is
seeing
but
not seen
,
is
repeated
IV 375,16
to
376,6 V 39,16
-
40,14
opposite
dw3-nLr
on a
door V 330,4-7; before Horus Hathor, Harsomthus
and
My
with a text
about
the gods of
Edfu VI 58.4
-
60,4
cl
VI 245,12-246,3; VH 137,5 138,1
Horus
and
Hathor VII 255,15
-
256,10.
m33-, nlr reflects contact
between
the
king
and gods using
light
as a means of contact.
m33-Hr
Seeing Horus
Wb 1110 (6) GR Montet, Geographic 1137
At Edfu
m33-Hr
is
the
name of
die
agricultural
land
of the
Edfu
nome
in
the
geographical
lists
n ad
'Ih,
J;
is brought
with all
its flowers
and plants
in it IV 173,7-9 is
brought
with
its
seeds
V 108,1-3
; the
w-land
is
named as
:
SL
1'337,
'13';
a short
list
of place
r-
1
V 397,2. names at
the
end of the
festival
texts
include's
a1
This
term
can also
be
written with the city
determi
,
native and this case
it
applies to the town
of
Edfu
itself
:
in
the temple description, 'he found built'to
perfection'
IV 14,6
;-
he found
*
OD
filled
with
joy IV 19,10
;
in
parallel to
WetJese't in joy, "Al
'i
in
exultation
IV 17.4
.
Also:
4
00
-
0 Protects
16%
'IV
330,3
; perhaps also, through
confusion,
die Nile floods nbw in
0 1582,1
;
in
the
laboratory
tex sprinkling myrrh
in
ts,
a
%'
5'
(D
11217.8.
m33-St9
(Ijr) Tide
of the
queen
Wb 117 (13)
The
oldest attestation of the term
is from
the tomb of
Den-setui
at
Abydos
where the
inscription
> j?.
-)
tj
can
be
read on a stone stela
(Royal Tombs 11
pl.
27
no.
129
and pl.
XXXI. It
evidently
means
'one
who sees
Horus
and
Seth,
that
is
the
king
-
It is
recorded with the
spellings
713
<=> "n
.
Troy
suggests that m3t
]Vr is
a
Thinite
title and m3t
1Vr Sff
as an
Old Kingdom
extension of this sacral title,
in
response
to the
unification of
Egypt [Queenship
p.
81
=
her 133/1
and
113/4]. The full
title
is fact
used
from
the
4th dynasty but
enjoyed a revival,
in
the
GR
period where
it
was split up
into its
component parts :
Urk Il 72
r-p't
At Edfu in
two texts
for
the
processions of
ka
offerers and
hemsut before Horus
and
the
gods, the queen on
the
north wall
is
11197,7
and symmetrical with this she
is hq3t
nbt
t3wy 111153,2. Sauneron
compared the title
with a text
on a statue
in
the
Alexandrian GR
museum,
where
Arsinoe is
8/714
..
Ahose
who see
Horus
and who see
(Seth)' [Triade
No. 11261. NG 271
.
linel5l. He
compared
itwith
the texts
cited andnoted
that
Horus
represents
the
Idng
of
Lower Egypt
and
Seth
,
king
of
UpeF Egypt [see BIFAO 60,1960
p.
83
-
109
especially
p.
89-90
nal.
The
use of the title
is
an archaic revival.
m3i
.-
lion
Nb H (14-19) Pyr. OK
DG 148,3
Cr. 160b; CED 79; KH 88 MOYI
De Wit
notes that the
earliest term
for
a
lion is
the
word m3i-00 which appears
in
the
Pyramid
texts as
9 573 'lion
with terrible
loole
.
referring to the ability of
the
lion
to
either
terrify
or
hypnotise its
victims with one
look [De Wit, Lion
p.
16-181
.
Over,
a Kriod of time
fAe
abbreviation m3i was used
instead. The
earliest examples of the
spelling m3i
,
with
the
lion
or skin
determinative
are cited
by Wb in P. Med. Berlin 3038,6,8
;
Hearst 16,8
;
Amarna VI 27.4
Sall. 11 14,7 Urk IV 184
,
but it does
not
become
usual until the
18th
and
19th dynasty [c f.
also
de
Wit, Lion
p.
446-81. Also
<zz>
from CT= Berlin diCLSlip
<Rl42>.
"r
The fully
spelled word, with
determinative
PLJ
occurs
in MK literary
texts
-
Westc. 7,5
and also
in
plural
form in SS 30 [FCD 1011. A feminine form
m3t spelled.
=..
Wv
occurs also
in CT 470c
rk&rX'the
lioness
who sees
by
nighf, the
spelling
due
to the
pun on where
Pakhet is
m33
'to
see'
[c f. FECT 11
P.
1051 (Note
as a comparison the
word
for
oryx m3i).
The OK
word
for
a
sphinx
is
m3i also
(Wb 1112,1
=
Urk 1185,2 in
the
Sakkara
tomb of
Kaemtjenenct 'HiS
Majesty
said m33 m nn nt m
'See
what
is
this with
the sphinx
Nhe
tomb
owner was
714
summoned to
deal
with a problem on the construction of the sphinx
[E. Schott, Die Biographie des
Ka-em-Tenenet, Fs. Otto
p.
443461 ].
At Edfu
the word
for lion is
most often written simply
#it-
et var. and
it is
unclear
if
a reading
.
k4
F,
-, c2:,;
4w
in Hwt-qn V
m3i or rwi
is intended. There
are
full
spellings
however: Horus is
214.7
;
in
the
gargoyle texts the
lions here
are most often called
3m
,
Vm
and
Xn'
-Z6 44-j"
IV
ISP4
262,14
which
de Wit
reads as m3-wr-ptty
,
but in
these cases m3i
is
not spelled out and
is
simply
written as a
lion [c f CdE 29 Nr. 57 1954
pAO
for
example].
Ile
word
r?
kq
--
Q
17
hr Mrtt is
most
likely
to
be
an oryx
[c f.
m3i-n.
h3st 'all
oryx of the
desert]
as an offering of the pehu
in
the
13th LE
nome
IV 32,13.
In
epithets :
4:
iNo
wr pbty occurs often :
111188,14 Horus; IV 370.12 king
; and wr
.1
sfyt :
VII 201,11.
Though
the
full form
of m3i
is
not common the
fact
that the
lion
was used
to
write m suggests that
the
reading m3i was
frequent [BIFAO 43,1945
p.
71
;
ASAE 43,1943
p.
222
n.
152
*;,
-"
origin m31
'lion' but
could equally
be from
confusion with miw
'cae
op. ciL p.
256
note
25
concerning the
lion/cat
sign].
m3l wind,
breeze
Wb 1123 (15)
to
24 (5) MK
DG 150.2 'course'
l4m P))
From its'
earliest occurrence
in Peas. B1 55,
-=-`
-A
:
P-
't
?
,
Vogelsang
suggested
by
the
translation 'wahrer Wind'
that
it derives from
m3l and
it
generally
has
the nuance of a good sailing
wind,
blowing
upstream
from
the north, enough to
fill
the sails and propel a
boat
or ship,
but
not too
fiercely [Komm. Bauer
p.
66]. The
noun
is
the origin of the verb m3
' 'to
sail'
(Wb 1124,6)
which
has
the
implication
that this
is
smooth, true sailing
[c f. Jones, Glossary
p.
214].
At Edfu
mY
is
used when gods sail
in heaven
,
they sail with
'a fair breeze': 'you
sad vc>
V 155,7
; the
Horuses
sail
heaven 1115,3
; the
barque
of
Hor Akhty
sails with a
good
breeze'111 30,34.
Also in
an adverbial sense :
'Behold
your
barque = 35
42
'with
a
fair breeze' i.
e. sails well
(cf. Wb 1123 16) V 168,9-
715
r-W'w
:
in
the
Unt-Imnt
nome,
Horus
goes
by br
m
h' 'on
a good
breeze
,
in
joy'IV
27.9;
the
crew of
Re
sail
(sqd) Dr 11131,1
M3' to
go straight,
to
lead
,1
41
Wb H 23 (1-6) Pyr.
II-
As indicated by Wb,
'm3'
'to
go'
is from
the root m3'
'be
right,
faie
and with
the appropriate
determinative it indicates
movement, usually walking.
1bus
at
Edfu in
the procession, the standards
'go
along
the road
for
the
king' (alliteration
of rn)
1536,10
;
in directions in
the temple
description,
a stairway
-A
ao&
r-m
t 'leads
to the north'
IV 6,4 ]Vpwy brings
n
r3-h3t everything which comes
from
river mouths
(after Grdseloff BIFAO 45,1945
p.
182) IV 47.6.
m3'
to offer
,
thus
-
to sacrifice
,
slaughter
Wb Il 2 (5-12). MK
f
From the use of m3'
'to
offe?
(NK)
,
it is
a variation of mY
'to lead!
as offerings are
led'
to their
recipient.
The
verb
is
not used
to
introduce
offering rituals, the preference
being for
sm3I
instead 'cause
to
be broughe (NK
offering rituals prefer
the
formula
rdi m3%
but
within these texts mY
is
often a
variant.
In
smY
13bt
texts :
'I bend
my arm
or
'3b
offering to
you offerings'
1
71.8-9 *.
Mt 'all
good thingsa>
---J n
Uk 175,5 The
title
of an
introduction
cited
by Nyb
1105.11 is
clearly sm3l pl.
254
and thus :,
-L5
'3bt VI 175.13 is
probably a mistake
for
sm3'
(pl. 546
with a
joint in
the
rock covering s-
In
puns
in Maat
offerings, m3't m3'.
ti
Maat is
offered
(or led)
-j
c-i6a,
V 187.6-7 =3
o=!
>
-J"
111131014 b4,
-A
V1
d=
161,2-3
, j e-
IV 232,6
; this
your throat
(mrt)
-A
IV 257,13-14.
As
a
development
from
this
use of mT, when written with a
knife determinative
m3l can
imply 'to,
sacrifice'
or
Ur
as an offering and
it is
particularly used
in
puns,:
"rake
m3-Dd ;?
5
a'4
m nmt.
k
'oryx
slain on your
blocle 177.12-13
;Wn
b3st
oryx
is
slaughtered!
1113,2. A
precursor of this
is Med. Habu III
pl.
138 line 33
a calendar
has 'cattle
and
desert
animals
r
on your
day.
M3' true
716
Wb 1112
to
15 Old
DO 149,2 Y
13
mY
is
used as outlined
in Wb,
to
indicate
something
is 'correct!
and
'true
without
taint or
impurity
or
is
not an
imi
tation of something
highly
prized : as an adjective :
for 'r, door leaves
are of
I
;
--L,
or minerals are
'real'
and wLs nfrw st.
f Wetjes-Neferu is his
true place
IV 13,13.
m3'-hrw
betrueofvoice
Wb Il 15 (1-2 1) Pyr.
DG150,1
m3'-brw
is
used often at
Edfu
.0
Without
prcposidon:
P617
m wsht'theking
isrightin
the
hall' VI 87,11-12
;
Osiris in
the
v
underworld
--
"-- I=` 1222,9.
In
the sense of
'to
triumph':
' Ei
'=-1* 'may
you
triumph
1293.4-5
; with r against the
foe:
Ph
ar
snakes
tIr
r
foes V 56,13-57,2.
qc)b %.
-
With
preposition
hn' it. k Wsir 1405.14
;
hft,
=
=.
(before
the
council)
1172,3
,
m-bt
1144,13
n= in
1143.12
;
Or 1171.9
W'-rw
triumph
,
rightness
Wb H 16 (1)
to
17 (10) Old.
The
terin has funerary
tonnotations
:9
'N.?
-
19=3
C=M.
1209,10 (Sokar Chambcr ).
Other
things
can
impart
this
quality : cloth
Irt
Ut makes the
king
against
foes I
238
.3;
also
1423,2.
ste- Xrt
m3'.
brw
can
be
given'directly
as a reward to the
king
:
incense, Khonsu
gives
IZ3.1519,10
Khnum
md ointment
03
on the
day
of
deciding 1131.18
-,
HaLhor
gives
0 1164,13. The king
rules the two
lands
m:
127
col.
1
;
he
siezes the two
lands IV 33,14.
In
the
divine
epithet :
'3
m3'.
brw,
of
Horus VI 91,2
;
Ptah
in
Behdet
133,10.
nb. m3l.
brw, Horus
4--: '
dzEL
1116,14 (and
passim atEdfu);
7boLh-=7 1457,14
and
'23
Passim.
In
the
19th LE
nome,
the
priest
is
called
'<7
123
1334,11
c.
f. MD IV 31-32. ]
717
At Edfu
m3'.
brw is
most often an epithet applied to
Horus Behdet
and
it implies his
victory against
Seth
either
by
winning
the
judgement
or
in
the physical struggle, and the right of
Horus
to take the
office of
his father Osiris. By
extension,
it
also underlines
the
legitimacy
of the
rule of the
king
and
suggests that
he has dealt
with chaos and
is
the
upholder of
Nfaat in Egypt,
the
rightful
heir
of
Horus
Behdet
as
king
.
It is
extensively used
throughout the texts as an epithet.
In
verbal
forms (m3'-b
rw
and sm3'-Drw),
is
a gift given
by
gods
to the
king
and emphasises
its importance
as a moral virtue
given physical expression
by
the actual
-defeat
of
foes
and
hostile forces. It is both
a subtle and obvious
quality
[see LA 1111107-1110
with
bibliography
and
list
of meanings
including 'triumph'
:
R. Anthes,
JNES 13,1954
p.
19-51
;
Gwyn-Griffiths, The Conflict
of
Horus
and
Seth
p.
57
and
60
;
Fairman, The
Triumph
of
Horus
passim. where
the
Myth
shows the. position of
Horus
and m3'-brw most
,
brw before
they could
live
powerfully].
In
the
judgement
of the
dead,
they too
had
to
be
adjudged m3'-
in
the
underworld, so that the term can
have
mortuary connotations also.
Of
particular
interest
are the
spellings with
W,
[Montpellier M 119
-123]
evidently
found from
the
Amarna
period onward
[Erichsen, Acta
Or.
6,1928
p.
270 ff.; GeBler-Lohr, GM 116,1990
pp.
25-431.
Also in
the rn30-m3'-brw texts the crown
is
written as
`3
W,
though
it is deliberately
ambiguous
as
in VIII 79,10
,
119.9
and also rdi
fkn
'3
m3'-hrw
VIII 79,10-11. Derchain
comments
that
we should understand
it
to
be 'crown
of
justi. ficationhere'
and refers to
Erichsen [CdE 60,1955
p.
262
(10)
n.
21.
m3't
Wb 1118 (12)
to
20 (9)
as goddess
20 (10
-
15)
DG 149,2
Cr. 156b; CED 78
*,
KH 86
-
ME
T
The
role of
Maat has been
summed up
by S. Cauville,
MaAt
est
loffrande
par excellence
[Essai
p.
6
and
see p.
7 fig.
no.
2
with refs.
in
n.
7]
which encompasses
all that
Edfu
temple
represents : the
first
creation
from
chaos,
the establishment of equilibrium and
defeat
of
hostile foes,
the
sun cycle
life
forces
and
the rule of
the
king
as the supreme
judge in Egypt. She is
compared to the throat
which
transmits
food
to the stomach
(directly
epitomised
in
the
expression
tpbt
wd
k3w
q. v.
)
and air
to
allow a
being
to
live.
718
The
ritual of the offering of
?
*bat
occurs over
fifty
times
in
the temple and the usual
form is
introduced
as
nk
mYt
(once
s'r mYt
1478,16 ff. )
,
where the spelling of the term changes very
little:
'M
TD
passim, ; ;:?
j
.4
155,18
`3
180,18
; c= passim ;
.,
00
P703'
1145,14; 111268,5: IV 75,15
9
V217,10;
z=
Oil
V1190,10;
Pq
V11113,15; VII 254,7. The king is
always shown
holding
up a
basket
containing a
figure
of the goddess
in
one
hand
and
the other
is
raised
before his face [for
example
XI
pl.
252
=
195,10]. In 36
cases the offering
is
made
to
Horus,
who may
be
accompanied
by
Hathor
or
by
a
line
of appropriate gods such as
71oth
,
Hu
,
Sia
,
Ir
,
SAm
etc.
It is
also made to
Amun Re,
the
Theban
god
(8
examples),
Thoth (4)
or single offerings are
to
Khons, Shu, Ptah,
the
thirty
Hathors, Harsomthus
and
Nehemet-awy. The domination
of
the
ritual
by Horus
shows the
importance
of
Maat for
the
kingship
and the temple and
the positioning of the
rituals, clear
from
Cauville's
plan
[Essai
p.
7 fig 2],
where
they are on either side of the central axis
line
and over
doorways,
show that
it is
of central
importance. The king
wears a variety of crowns while making
the
offering,
from
the
Double Crown
or
its
components,
to the
hmhmty
crown, the plumes
(especially
when offering to
Amun),
the
Blue Crown
cap, or the
0
headdress.
The
texts
pun with the
word m3% mostly
in
the
formula
mYt rnY.
tl
n
....
Maat is brought
to'
III
131.14
;
IV 232,6
;
VI 161.2-3
-,
V 187,6-7. Maat is
often called
'throae for
which
b3t
,
bgst
,
bb
,
%393t
and mrt are used, the
latter
reflecting the
identity
of
Maat
as
the throat which sings,
breathes
and cats
(q.
v. nirt).
There is
also an
implied
word play
in
the
phrase
'god is
content with mrt.
f '
which often occurs
in Nlaat
offerings.
The
word mrt can
be
rod as'what
he loves', 'throae
and may
even
have
sounded
in
pronunciation
like Maat itself,
see
1275,8-9
;
1478,16
-1
det.; V 333,14-15.
Maat is
also called Intwt
(q.
v.
) 'seed
of the
bull'pcrhaps
referring to
her life
giving qualifies and also
she
is found in
parallel
with
%fyt.
This
occurs too often to
be
a coincidence and
it
may
be due
to the
fact
that
Uyt
is
often written
-755
,
the
neck and
forcpart
or throat of a ram and
is
therefore an
appropriate counterpart
for Maat,
the throat.
In
return
for Maat,
%fyt
is
given or
increased 1165
,
Il 284
,
IV 232
.
IV 294. They
are also
directly juxtaposed
:
nk
rnYt
Yfyt
r-bft-r.
k 'presenting
maat
the throat
is before
you':
IV 75,15
;
IV 102,4
;
VI 3 10
;
VIII 122
and the god
in
the text
is
nb
gfyt
V 157,7
;
VII 113,16
;
VII 254,8
pl. ;
VIII 4. The life
giving qualities of
Nbat
arc celebrated
in
this
ritual.
719
Many
texts
in
the temple mention
Maat
and they reinforce
the
ideas
about
it in
the offering rituals :
Lf
pw n
hr
r
hm. f 'it is Maat
not
far from his
majesty'
IV 13,19 (and
passirn
in
rite) -,
in
the
15th LE
nome,
Horus is
=2
free from isft IV 34,5 Max
sits on
the
head
of
the
king
as
one of the
uraci
IV. 331,2 IV
62,5-6
11206.7 IV 13,8
and on
his
breast
as an amulet =
his
throat
-
often
in
rituals and also
1405,16-17
;
VIII 122.9-10
priests
have
on their throats of nnib and gold
1580,3.,
In
titles
: nb mYt or sr-n-m3't of the
king
,
Horus
or
Thoth
,cE
181,3
qqo
and
in
the
rites.
Wherever
she appears and especially
in
the
Maat
rite.
Mthor is
assimilated with
Maat, for both
are the
daughter
of
Re 4-3
"rj*
'VIII 3,11-12 is Lady
of
Dendera. IV 8,9
and very often at
Dendera
,
where
the pre-eminence
of
NWt (Hathor) helps
to explain
its importance
as a
temple
in
the scheme of
kingship
culLs.
For best
of an extensive
bibliography
on the goddess : summary of
Cauville
and
Bibilography
op. cit.
1;
B. Altenmaller,
Synreqsms in den Sarg!
xten p.
67 ff
-,
LA III 1110-1119.
80,18
-
81,10
;
195,10
-
96,6
;I List
of rituals
128,18-29,20
;
-143,6-44,10.;
155,18
-
56,7
;I
103,8-,
18
-,
1 116.18
-,
117,9,; 1 143,15
-
144,2
;
1206,14-17
;
1218,5-13
;
1251.17
-
252.15
;I
269,3-270,3 ;
1275,7
-
276,4 1295,8
-
296,4
,
1371.9-17
;
1416,13'- 417,4 1478,16
-
479,7
;I
507.12
-
508.8 1521.4
-
522,4 11 45,14-46A
;
Il 65,19
-
66,10
;
1173,9
-
74a
;
11115,12
-
116A
11284,16
-
285,4
;
111128,4-17
;
111131,13
-
132,7
;
111143,3
-
15
;
111193,15
-
194.10
;
11268,5-9
,
111291,6-13
;
111296,17,
-
2.97,19
;
IV 75,15
-
76,11
;
IV 102,4-15 IV 232,5
-
233,4
;
IV 257,13
to
258,10; IV 294,10
to
295,4.
-,
V 58,13
-
59.10
,
V. 157,6-158,3
;V
187,6- 16; V217,10-218,2; V
333,14
-
334,8
;V
361.16
-
362,3
;
Vi 161,2-19
;
VI 310,8
-
311.15
;
VI 317.14
-
318,8 VI 347,16
-'348,5
;
Vil 90,1-
-
91,18 VII 113,15
-
114.13 VII 138,3
-13
;
VII 194,15
-
196,1
;
VII 254.7
-
255,11
;
VII 271,4
-
272,4 VII 290,9
-
291,10 VII 322,2-16
;
VIII 3,2-14
;
VIII 4,12- 5,8
;
VIII
82,5
-
83,15
;
VIll 122,7
-
1242.
sht-m3lt
FieldofMaat
w
Landinc2)
nome:
MI
28,3-5
M
MIsame
text also.
gm
o contains smw-plants
and, wbgw plants
in it IV 40,7-9
=V
720
m3'w offerings
Wb 1123 (14) GR
with
this
det, but Wb 1123 (10-13)
treasures
from OK.
Derived from
mY
to offee,
at
Edfu
m3'w
is
used synonymously with other terms
for
offerings,
especiaHy
food
:
f3i iht
tex
Osiris
says,
7 have
eaten of
160,10-11 (not 1106
as
Wb ); I
=X
"a
give
to
you r
Jjrw. k
a great many offerings
to
be
your
daily
radon'
H 165,1-2. The
term
occurs
in
other
GR
texts c.
f. Urk VIII 139d 'do
not
dry
up';
37f 'I
eat of
42=
M3'tyw minor
heavenly beings
Wb 1121 (9-16)
pl. of mXty
'righteous'.
Along
with other minor
deities
m3'tyw are associated with the sun god.
They
worship
the
barque
of
the
sun god shown over the
door
of the
Hypostyle Hall
15,
-j
IZZ
84
'take
the prow rope!
112.7
and
plA7
line 13
shows them as three seated cat
headed deities holding
a was-sceptre.
The
text shows
the
king holding
up a
Maat
offering and saying to the
sun
Receive Maat
,
your
beloved daughtee. In
a
text
-!,,
am
k
for
the sun going
into his barque
at evening,
Hch
and
Hehet
are accompanied
by
;
--
j-
:

-
'who
hold
the
prow rope
'and
sbttyw.
The determinative here
and pl.
53
top
section
4th
scene
from left
(though damaged)
show again they are cat or
lioness headed beings 11151,5-11
.
In
a more general sense m3ltyw are those'people who are men of
Maat'rightcous'or
the
like
and
in
Maat
texts, the
king
protects them
VII 195,10
and
destroys isftyw VH
254,16 (a
use attested
from MK Lit.
,
Lebs. 122
and
in funerary literature BD 359,7).
In
one
Maat
offering the
king declares
to
Horus
and the assembled great gods of
Edfu
:I
bring
you
Maat
m-bnt %%
11"
0
VIII 82,11
,
which may refer
to
Edfu
or
its
necropolis.
M3, canal
Wb 1125 (7) NK
In
the
12th LE
nome.
the pehu
here is
called m3'
,
perhaps
because it
ran straight or
because it
'brought'water
[listed
as
the pehu
from
texts at
Abydos, Sed I
temple,
Barguet Mmi 16 1962
p.
17].
Thus in
the geographical
texts
1333,9
with
its birds IV 31,12-33,1
and
-(also
at
Dendera).
721
M3'
is
also the
canal
in
the
Theban
nome
.
'contains
great waters
flooding
every
day' IV 175,6
and
7;
_---'"j
-,
-
SZ5==
'with
the
flood dripping
every
day' V
109,6
and
7. A demotic
text
mentions m3 n
j2m3
canal of
Djeme'
which suggests
that some of
the
names
in
the geographical
lists in
temples were
in
use outside
the temple texts
[Botti, Turin 4 line 91.
M31 a mineml
.:
n ngnw.
k IV 250,11-12.
In
a
gms-Intyw
text,
'your h= is
yours Z3
-3-
"t
m3lty canal, stretch of water
Wb H 28 (8-10) MK Lit. BD, GR
The
term
for
a canal or stretch of water
is
used as a variant
term
for
the
flood
of the
Nile
.
In
the
Nile
offering
texts, the
king brings
a=
m3l.
ti,
r q3y.
k VI 34,11
m3'.
ti
r
PA
421%%
m3w
1581,14
-, sim.
,
==
-,
1.325,13-14.,
,
This kind
of pun
is
also repeated
in libation
texts
where mYty refers to the
libation
water
:
'rako-
. M%%
m3l. n.
i
n
k3. k V 57,14
Xps-vessel
is 'made
noble! with
m-ILnw m3't.
k IV 63,1. The
V 82,14
and
in
the
purification of the
king
,
when
he leaves
the
palace
.
May
your
body be happy
with
V 37.7.
This
water,
has
purification properties and
is.
used
in
the
same way at
Dendera. It
may
have
some
connection with the
m3l canal of the
12th LE
or
Theban
nomes
(q.
v.
)
or
is
more
likely
to
refer
to
a
canal
from
the Book
of the
Dead (Nav. Totb. 125)
rather than
mYty
from Sin. 15
,
which
is
a
lake in
Lower Egypt [Gauthier DG III
p.
3
; reading also
in Caminos,
Lit. Frags.
pl.
25.2,11.
There
is
also a word
in
a
text for
the king leaving his
palace : god goes up
to
his Great Place
,
ii-ti
sp. sn
in
n
j3y. f Velcome
says the
water to
his
son'
HI 103.8.
m3wi
benew, becomenew
Wb 1125 (16)
to
26 (1) Pyr.
DG 148,1
/M
Cr. 160b; CED79;. KH88 00YI
a
renewed
in its
monuments'
IV 9,4
the canal
is brought
At Edfu
the
chapels of
the temple
rk
722
with water
v
rk
er
nw.
f 'renewing
at
its
time
IV 28.11
-, a canal with water
br
becomes
new
for
your
ka
every year'
IV 39.7.11is
use
for
the
Nile is
evidently
GR (acc. Wb
m3wt newness
Wb 1126 (18)
to
27 (7) MK
In
the phrase n-m3wt
'anew".
especially
in building
texts
.
'he builds (the
temple)
IV 9.6-7.
m3w
island
Wb 1127 (8) Amarna
DG 148,2
/
II
'k,
Cr. 160b; CED79; KH87 MOYrz
The donation
texts at
Edfu list
among types
of
land,
the pair q3yt and m3w
Iiigh
ground' and
'new
land'
or'island', as
Meeks
translates
for
convenience
[c f. Donations
p.
147 21ff.
and p.
56
n.
18],
and
it
seems to
indicate low lying land
situated on the edge of the river
[after Yoyotte, GLECS VIR
p.
100-101]. Ibis land
then
would receive anew"
layer
or silt
during
the
flood
every year and would
be
'renewed'. it
would also appear when the
flood
receded as small raised
islands,
connecting
the two
ideas
of an
island
and new
land. Gardiner
earlier suggested that m3w was an abbreviation
for iw
n m3w
'new island'which
were created
by
the changing course of the
Nile
and correspond to the
Arabic
gezirah
-
he
was uncertain whether
it
was
the
same word as that
which was used
in
the
Edfu Donation
text
[Wilbour Il
p271.
Schenkel however disagreed
with
this and thought the m3wt were the
highest
parts
of
land
and most
difficult
to water, thus
had been brought into
use most recently and
for
this reason
were
'new' [c L Bewasserung
p.
62 ff. ]. The
evidence suggests the
land
was close to the river,
in
contrast'
to q3yt and as
in
the
phrgLse
iw-n-m3wt is fertile land
which
is
provided or removed
by
the
inundation from
year to
year, so
is
not a stable and enduring
feature (Gasse, Dorindes Nouvelles
p.
148-1491
The
term seems to
have
come
into
use
in
the
Amarna
period where
it
replaced
,
though
is
not exactly
synonymous with
,
br
,
and even
here it is
used
in
parallel with q3yt
[Amarna V 28]. Edfu
texts also
used
the two
in
Parallel:
A
a4m
VII 2482
;
! A:
'%'% VII 250,13
the
donation
texts
give totals
723
for
these
two
areas
in
certain places; q3yt->T
11 'no
place
is free from
the
flood' 11254,12; in
the
agricultural
land
of the
13th LE
nome, the q3yt reaches
down
to showing
in
this
case
how
they
run together
IV 32,10.
In
the donation
texts otherwise the spellings are consistent
VH 236,5
'1Z
VII
243,9
VH 238,1 VII 222,2
.
It
can
be
used
in
puns: m3'ty water
is
brought
to
1581,14
or
in flood
texts
'watee is brought
r er--]kft-;
U
321,6-7.
m3w could also
be
understood
to
be 'island'
or the
like (whether
or not this
is
the correct original
sense), the
king brings
the
Nine Bows
and
H3w.
nbw'which are called
0
Ift
qq.
'Ihe
islands
of the sea'.
VI 199,2-3.
In
the
Donation
texts m3wt are given
individual
names
to
distinguish
them.
There
are nineteen of
these
and some
(2) have
corresponding q3yt names as well.
They
arejis
by Meeks [Donationslindex
p.
181
with references
to notes
discussing
possible, real'
locations
,
he
puts them on the
banks
of the
river].
All
the names
begin t3-m3wt
.
spelled
fairly
consistently as
listed
above.
m3w rays,
beams
,
brightness,
f:
t,
, -"
Wb 11-28 (1-4) D. 18 GR
(quoted
without ref.
in CED) cl-
,,
Cr-160a; CED79; KH87, Moysk'
The term seems to be derived from
m3w
I)e
new'
because
new things
are
bright
and so m3w refers to
the renewing and
life
giving properties
of the
rays of the
sun
[c. f. Zandee, P. Leiden 1350
p.
301. The
word
is
attested
from
D. 18 ['May
You see
(m33)
ZZ ,*A
the
rays of the sun
An. 1 3.11
and
is
very
frequently
used
in GR
texts
concerning
gods of
light
such as
Horus
and
Hathor.
Horus
'lights
up
the
land
wiLh-(m)
all places are
flooded
with
.,
-R
', '-
of establishing
Maat
;
FU-4
%S-%
iM
Q
it,
II ___
of
his
eyes'
VIH 93,6
fe4
.,,
A VI, 1,16
1128,16
; simc:
9=4
A1
4 17.2
as part of the
process
V 245,9
;
brs
EA A, A
'kL"-
kkw 'his beams drive
away
darkness' 111106,16-17
; when
he
wears white clothes
he is
wd
'R !%R 11,
and
lights
up
darkness I
423,10
; people praise god
for
-W
Fe-I
AIII
IR 210,11
,
where
the
context suggests this
is
more
I
likely
to
be
moon
beams. In
miffor offerings
too : the
king tr
S
renews
her
'U
r-
09
(Hathor)
IV 81,9
;
damaged
text,
Hathor hr rw nbw
V 369,7-8 Musson
724
restores
's'nb
m m3ws
4rw
nb
'her
rays make all people
live
,
Miroirs
p.
94
n.
61.
Sign
:
Montpellier G 441
.
443
and
447 heart
with vessels attachc.
m3wt staff
.
harpoon
shaft
Wb H 27 (9-13) Pyr
-
GR
m3wt
[for
spellings,
Hassan Stocke
p.
71
at
Edfu is
the shaft of the
harpoon
used
to slay the
crocodile,
hippopotamus
and other
Sethian foes. It is
given prominence
in
the
Myth
:
hippos do
not
give
birth
when
they
hear
the thud of of
Horus VI 61,13
;
ideally it is
made of
nbs-n-b3st nebes wood of
foreign lands
- -R
d9c
V1,91-
offering of a
harpoon VI 90.7
;
St
0
--`'VI
83,13
;
IV 344,34.7le dimensions
of
the
harpoon
of
Horus
are given
,
with single
measurements
for
each component :
TA
Q
16
cubits
VI 61,10: 20
cubits
VI
216.12
17
cubits
IV 213,7-8
,
in fact 16
cubits
is
probably
Oic
accurate
figure
,
the
errors
being
made
by
the copyist or scribe
[Blackman
and
Fairman, JEA 29,1943,
p.
27-18
n.
1 11. As
the
harpooner,
Horus holds (3m)
'k
Fe. 1
-X
his
shaft
VI 8,8
; the
king holds
! t
Rei
(hippo)VIII
19,13
; and
r4&
--, -
(crocodile)IV 211,8-9
,
the pun on
3m
-
m3wt at
least being'
visual and
it is held (3m)
r-"k F.?
-, r
in
the
hide
of the
hippo VI 67,7
.
It is
used
to
kill (mds)
foes 1145,1
(hippo)
rR
R
*As- and
ENk=
sim.
VI 83.7. In
a
harpoon
offering
it is
made clear
'this
your
blade is
attached to
: k
E1
w9-
' VII 131,10-12
.A
common epithet of
harpooners in
appropriate texts is
wd-m3wt
'one
who casts the shaft' : the
king is
wd
-;
k 93
III
28,11-12
; sty r
db king is
wd
: 1k
clz
IV 213,13
; and
in
an offering text,
Khonsu is
wd
7
Q
v'>'l
309,10.
'
In
the
Myth
the
weapons
of
Horus
are attributed to
various gods and the shaft of the
harpoon
u-, 5, -n
WO
comes
from Onuris VI 64,4 [slightly different
translation
in JEA 29
p.
8
n.
11.
In
a more general way m3wt can
be
the
stalk or stem of a plant,
in
particular of corn
(Wb 1127,14
BD 368,1.3)
:a grain stalk
has its
car
2
cubits
long
and
tn-3
its
stalk of
3
cubits'
IIF
224.8-9.
m3wL
thoughts
Anlex. 77.1606'sad
thoughts'
RdE 30,1978
p.
14
725
Meeks
noted a substantive m3wl
derived from
the
verb m3l
(Wb 1134,17-21 'to diink
=
DG 156,3
1
;
Cr. 199a, CED95; KH106
meeyd,
Mejl
which
in
particular seemed to
mean
'Sad
thoughts. He
quoted examples
from P. Br-Rh 3,3
;
7,23
;
11,6
,
where this meaning
does fit
the
context
best [Faulkner JEA 22,1936
pp.
134 'tears', 137
.
'sorrow', 138 'sorrow']. He
also cited an
example at
Edfu
-V
71,16 Waroeris drives
away
r-D: zk
%%
&
from
the
heart (ib)of
th t
rs
e-
e
Two Sis
e
This
extra
dimension
to
m3l may
have
arisen
from
confusion with a word used
in
the
Coffin Texts
-
m3lrt'weepee
[An. Lex. 78.1650]
and m3Lrw'to weep
foe (the dead) [An. Lex. 78.1649
examples
from
Spell 1013 162
and
317. Edel
suggested these were primarily connected with
WL'to
praise!
(Wb 11
34,22
=
Louvre C 15,7) BoLh.
m3j
'to
think! and
'to
praise' may
have
a common origin
[c f. Edel,
S,
c: =,. Nr. 25
-,,
:
ein neuer
Frauentitel
,
ZAS 96,1969
p.
9-14].
Funher
ex=ples
[An. Lex. 79.1149]
:
KRI H 883,3
over
dancers
q
-9=1.1210
Maspero
CGC Sarcophages
persciqes., et ptoldmaiques
I
p.
154
no.
7
of
Taho
son of
Ahmasi
a mourning girl
^-m
qmd
'you
mourn with weeping'
At Edfu
m3wt occurs where
it has
the clear meaning of
'thoughts'
and
'songs'. but
without the
negative connotations noted above.
In fact
the'thoughtscan
be
positively creative
(as
suggested
by
the
use of the verb m
31 'to
think
,
devise). In
an ancestor text,
Thoth
creates
e.
m
lb-nir. f
'by the thoughts
of
his divine hearf 1289,4. They
are mentioned together
with
d3isw (creative
words)
d3isw
7?
C- b%
(palette
text)
1 378,11. In
a
damaged
text
: the
hapy Nile is brought
&CW
-
ib. k ds-k 'to fill
your
house' ? VI 207,12.
m3wl are also songs or chanted
utterances :
in
a text for
the
praise of the
Great Place
of
Re
the god
says,
'I
receive your words ndb. nJ
*,
4,,
z%
'1=1
I hear
your songs'
Il 34,11. This
compares with
the word m3wt
in P. Harris 500,7,2,
the
Harper's
Song
.
where a word m3wt,
has been
translated
as
,
refraiW,
(Wb 1127,15) based
on
P. Med. London
16.4
;
17.5
;
18,5
.
11
m3wt.
f
m
b3t. f (not Vb
Med) [so Lichtheirn
,
The Songs
of the
Harpers
,
JNES 4
p.
193
nA ;
J. Assmann, Harfnerleider,
Fs. Otto
p.
56
n.
3
notes
it is
written
in
red on the text
and translates
it
as
'to
renew
.
repeat, again',
for
it begins
a short paraphrase of
the
whole
text;
Brunner
suggests m3wt
is
a technical term
forrepeaf
JNES 25,1966
p.
130- 1 ].
m3w
,
presfige
726
Coyon
,
Gardiens
p.
77nA
A
guardian genic-'I give you
-rRlg
fa'7157
like
my majestyVI
331,10; Horus is described
as
c-
X,
sbrn pbty
VIII 37,10. Also
a
further
example
LD IV 79d (Dendera)
Goyon
suggested that the term should
be f3w
and was a result of miscopying
the
hieratic.
9
m3wty the two arms
Wb 1128 (7) GR
At Edfu in
the morning
hymn
to
Horus
PJC&-, Zd 'your
two arms, your sons the pair of
lions
which embrace the
form
of their
fathcei 16 (10) [after MG 406
coll. text and pA21 n.
101 'two
arms
from
elbows to shoulders!
]
.
The
text also uses
swt
which gives m3wty a more specific meaning.
In
fact
usually the term applies to the arms
in
general
[Ufebvre, Tableau
p.
59 `basj. At Dendera
;
'stretch
. 4 out
'4k'%:
Zf
holding
the vessel
filled
with watee
MD III 2lu
;a
Nile
god'what
is inR
Q
-I-
the
arms
is
to purify the
image
of the
daughter
of
Re MD 11125
;
in
allitcradon of rn, rnk m3r m3'.
ti
', >
.
m-
br
:.
- te
159,11-12
clear
in XI 233.
The
termis
most
likely
to
be
connected with m3wt
'staff
,
or m3wd
(q.
v.
)
referring
to something
straight or strong.
m3wd type
of stick
Wb 1128 (14) NK
The
term
m3wd may
be derived from Semitic
originally and refers
to a simple unworked or
lightly
worked
length
of wood.
They
can
be
used as a stick with which
to carry things
like
a yoke,
they can
be
carried
in
the
hand
and can also
be
used as a measuring stick
[An. LeX. 77.1609
; in general,
Hassan,!
MDAIK 35,1979
pp.
119-1241. At Edfu
: the pehu of
the
16th UE
nome
brings
gifts
13k
II'.
#
=
341
Z
f.
your
'yoke!
carries them as their presents'
V 119,8,
referring
to
baskets
or
paniers
being
carried on either end of the m3wd pole stretched over the shoulders of the
bearer [Junker,
Giza III
P.
72-3 In
this
respect the term may
be
connected with m3wty
'arms' (q.
v.
).
m3f
plant
Wb 1129 (3) GR
727
'In
the
filling
of the
eye
text
,
Nephthys brings krr
and
'e-
VIII 137.10
=
Phila 1107
(6)
: RiE
.
Junker
renders
this as
'myrrh' (op.
Cit.
), Germer [Arznei
p.
368 ]records
m3ft
in Ebers
77,19
rAx
of tree
?
m3fd
cat goddess
Wb 1129 (5-6) OK
-
GR
An
anciently attested cat
(or ichneumon
or mongoose) goddess with protective qualities who
is
infrequently
mentioned at
Edfu [see LA HI 1132-11331. The
older text
of
the
protection ritual mentions
V--
her
twice s3
9VO
--!
kb.,
,
tty
rn
tlwt-'n 'it is
the
protection of
Mafdet in
the
Mansion
of
Life' VI 147,8 [for
this connection see
Kees, G6tterglaube
p.
33
and
Westendorf, ZAS 92,1966
p.
128-143]
then s3
Wc.
-=;
&of
Geb
who sees
in
the
darle
and then the text
goes on to affuim
her
position
in
the prow of
the
sun
barque VI 150,4
-
references within the
mythological and religious
sphere expected.
Id Less
usual are
two texts on the
bases
of columns
in
the
Court. The 5th
column on the east andest
Y--
sides
have instances
of
Behdet
called 99
,
sw son of
Re,
ape
!
ho
destroys his foes V 270,7
and
V 218,10. This
may
be
a masculine
form
of
Mafdet
or a word
for (tom)
cat
?
but the
determinative is
not explicit enough.,
m3m3
-,.,
dompalm
Wb 1129(7-8)
BD, NK
Hyphenaene
thebaica Mart. [Keimer.
Gartenpflanzen
164-67 Charpentier
p.
316-7
and also
Caminos
LEM
322
=
Sallier
18,41. This
name
is known from
the
MY, [for
survey of palms,
I. Gamer-Wallert,
Palme
LA IV 658-91. The
word occurs
at
Fdfu in
the
protection
of the
body
ritual, using plants,
' I
protect you with reed and papyrus.:
E--
wt-nirw
'dom
palms and
date
palms of the
H
Mansions
of the gods'
VI 299,15. Its leaves
could
be
used
for
magical protection.
m3nw
West
Wb 1129,11 18th D.
DG 150,6
:
k4
. 3
728
m3nw
is
the
western mountain, parallel
to- the eastern mountain
B3h
which
together
hold
up
the
sky and they
can
-sometimes
be
represented as a pair of
lions. It is
also
the
western
boundary
and the
term
is
used
for Libya [LA 1111185-6
-,
for
m3nw as gods of the
western mountains
in dernotic
.
Smith, Demodc
papyri
III
p.
120] but
above all at
Edfu
m3nw
is
the
western
horizon
where the
sun
-3r
.
--S, god sinks at night :
Hch
shd m
arr-
as
im3h HI 49,13-14
;
Horus
sets
in
.M
Ah
cm
and sleeps
in Behdet 114 (15)
;
Horus
sails and shows
himself in
the
East 122.7
;
Horus
rises
in
the'east,
htp
rn
"UP
IV 33,2. On
the western mole of the pylon there
is
an offering ms
r.
-A presenting
the mountain of the
west, where
the
king
offers
dh
to'Horus
who
is
described
as an old man who
becomes
young.
He
ensures that the
king is
protected
VIII 91.14 ff.
(pl. 670). The
offering
is
parallel
to the
presentation of the
East [El-Kordy, Mdlanges Gamal Eddin
Mokhtar I
pp.
259-2621.
'In
the temple
descriptions,
the
Pronaos is beyond
the
sanctuvy
.
from %311
r
'0'0'0'east
to
west
VII 5,1-
m3r
be
wretched,
lowly
Wb 1130 (2-3) OK
noun miseries
(4) MK, NK
The
noun
m3r
is
most
frequently found
at
Edfu in
the
divine
epithet nh/n4m m3r m-' wsr
'One
who protects/saves
the
downcast from
the powerful' :
falcon
nh.
f
9% 1%t
rn-1 wsr
VIII 107.15
hawk
protects also
VIII 146,4-5
;
Horus
nh
"J-
et
'IfV 263,3
,n
VI
135,4
;
Hathor
n4m
IV 100,15
; the temple
also nt to save them
from
the wsrw
VIII 163.1-2
;
Horus
protects -jP-
*and
helps
those
who
have
not
VII
, Vk
113,11-12
: also nh
Tk 11%
and
is
a shield
for
those who
have
not
IV 237,16. This is
an
attribute of the
man of
NWE
and often occurs
in Maat
offering
texts.
Also in
one of these
,
the
gods as
judges (n)
sp
sbw
hr 'who do
not take
bribes
against the oppressed!
VI 311.7 [if
no n as
GuM 127
'who
take
gifts
for
the
oppressed'].
Otto
comments that this
is
the
act of
'theos
soter'
[GuM
p.
127 for
the
list (mainly
at
Edfu)
and p.
37].
In
the
Peasant
m3r
is 'unglucklich'
someone who
has been
wronged and petitions to
his lord for help.
The idea
of
being 'wronged' is
not new
to
GR
texts
,
but
this expression
'to
save the
wronged one'
is
[Vogelsang, Komm. Bauer B2 111-1131.
729
m3rw
summer,
house,
payilion
Wb 1130(6-8) D. 18
The
earliest example of a maru
is from
a granite stela of
Amenhotep III
which contains a
description
of a maru at
Thebes
and which
Badawy
showed corresponded
to the maru-aten complex of
buildings
,
lake
and temple
at
Amarna [Badawy, JEA 42,1956
p.
58-641. He
translated the term
as'Viewing place
of
Aten' [from
a
Semitic
root,
Hebrew Briggs, Hebrew Lexicon
root.
-IN-7p. 906 ff.
and
p.
597]
where
the
Aten
could
be
scen. yery
day
renewing
the creation.
It is
no accident that other
attested maru
belong
to solar gods and at
Edfu
the
maru
is
that of
Horus Behdet. P. Harris
provides an
exception
to this where a number of maru of
Amun
are mentioned, which seem to
be
resting stages
for.
,.
in procession
-
P. Harris 17a 14
the
barque,
of
Amun 72.4
;
5,2-3 31,6.
The Edfu
maru plays an
important
part
in
the
festival
of
Behdet held
at
the
temple
and
in its
environs.
Here
were performed
the ceremonies
for
the crowning of the
living falcon [c E Goyon Confirmation
p.
36-37
,
rather
than a
barque
station
,cf.
P. Harris
and
Daumas. Mammisi
p.
288
n.
7]. Ile
pr-bik
,
House
of
the Falcon,
was also called
r-"-' ;3.,
n
Msn VI 262,17
and
VI 93,10
,
both
of these are processional
texts
for
the
coronation of the
king
as
Horus [Alliot Culte 11
p.
5751. In
the
festival
texts
Alliot identifies
the m3r-rsy as the
mammsis
[Culte 11581
,
after
Chassinat, BIFAO 30
,
1930
p.
299
esp.
]
particularly
in
view of a text
here
%ms-ib.
f hr
rsy n
.3,
:,
-
01 f,
I-. -
)-
.
-
"I
1:
W=P
t,
hwt-nir.
f
k3. ti
m rn.
f 'he
relaxes south of
his
temple
whose name
is
called
southern maru'
Man. E. 5,2-3
and
in
the
same text
he
traverses his
sanctuary
('3yt)
of
qrk:
c>
4B
9L5,10
which seems to
be
the
mammisi
from
r-3 the
context.
The festival
texts
also seem to
refer
to
this :
Horus
and the
Ennead
rest
in
=.
k
-: x
IMP
C--3
1411
-!
P
IV
401,3
; this god appears
in
-9
=: w
25'u
r-3
V 401,5
and avhe
Full Moon,
Horus
and
his Ennead
stop at
4-15
c3
V 394,11
[c
C Alliot,
Culte I
p.
212
n.
6].
There
are a
further
group of m3rw used
in
the
festival
c. 3
'
413'
';
Y

(01Vthe
maru of
Menibre,
possibly
a
13
th
dynasty king [Donations, Meeks
p.
94-5
and
Chassinat BIFAO 30,1930
p.
299-3031 V
398,2. This is
also named p3 m3rw
[according
to
Alliot, Culte 11581
n.
51
C-3
V 398,5
C-3
V 399,7
used on the
29th Hathor Ist Khoiak
,
5-20 Khoiak
and
30 Khoiak
respectively.
K,
-
,
r>,
<>
ra
fit
C-3
On
the
14th day
of
the
festival
the gods
(Horus
and
Hathor)
approach
730
'nb-dt
called
UIP
c-'73
and
Meeks
suggested this too
was m3rw
Nln. ib.
rl
[op.
cit. p.
94] V
34,5. As
part of the
festival
they enter
'81'
on the
south of this city
V 30.6-7 [perhaps
a
temporary chapel outside the
walls,
[Alliot, Culte 11551
n.
31.
!, Ms.
Ift
On
the
27th
day
of
the sacred
marriage
Hathor
and
Harsomthus
stop and enter
which
is
called
'temple
of
Horus Behdcf V 357,7
,
which
is
south of the town
of
Dendera [see
Chassinat REA 1,1925
p.
298-308].
Apart from
the
festival
texts
(suggesting
a maru
is
a
barque
resting placej, there
are other mentions at
Edfu
which are not so clear : the temple or sanctuary as a whole seems to
be
n
'
"Li'
of
'performing
rites
for
the
House
of gold'
I
bq3w-wrw 165,16
; the
wsbt-tpw
is
463,15-16
; the
word
is
used
in
alliteration, the
wnp priest ms r.,
=,.
mfk3t mtn.
k
W'Aw
r mnbit.
k 1539,2
and this
has
an echo
in
a
building
text
describing
the
whole
temple as
qk aq,
. =,.,,
c3
mD-ib nt mfk3t
favourite
maru of
the turquoise
haired
god
IV 2,3 [after de Wit CdE
36 Nr. 71,1961
p.
58 'kiosque'l. That it is
the temple as the maru of
Horus is
suggested also
'the
. N: =* 4=6
L-3
falcon
protects
: 3t
45i3. %.
_
111202.16
; the enclosure wall of the temple
is
mkt n
4t
c-3VI
6,6
;
in
praise of
Horus,
rejoicing
is in 1114.2
; also on the pylon,
because
of the
falcon
appearing ---->
"3'
is in joy VIII 109,11-12
; the
living ba
of
Re
enters
't
-CM.
C-3
.
0,
C-3 -CM11
4.
into his
throne dais VIII 110.1
the temenos gateway
is
used on the
10th
to
20th day
of the
festival
for
proceeding to
W
-7
-
west of
Mesen VIII 159.9 (also
a
damaged
text
!A
ab c: 3
iM
dd.
wt
/// 1359,7).
In
general the
maru seems to
appear to
be
anywhere a god can appear and
be
seen when
he is
resting
(rather
than
being
on
duty)
and so
it
can refer
to small temples such as
the
marnmisi and pylon gate
the
falcon's
temple
or even the
balcony
of appearance and of course the whole of the temple
building
itself [Cauville,
Essai I)elvdd6re
p.
197
;
Stadelmann, MDAIK 34
,
p.
179
garden
house
; summary
by
el-Sayed
BIFAO 79,1979
p.
180n.
ar.
202
-, cf. also
Chassinat, in
the preface toE
Vlll,
p. xiii notes
that m3r are
'sortes
do
<reposoirs> o4
l'on
exposait
les
statues
divines
au cours
des
processions].
Except for V 34
ex. which must
be
near the sacred canal
for Horus
and
Hathor
sail there
by boat
on the
14
th
day
of the
festival for Hathor
going to
Edfu
,
their
positions are unknown
(p.
xiv).
].
m3r
sky
731
Wb 1130 (9) GR
Sehold
the sky
is
prese
Led
upon my
hands' The
only
Wb
ref
is
CL d=
4L 441
1n
159,11-12
alliteration of m
Kurth, 11immelstfitzen
p.
136-81.
m3r
likeness
4
In
a cloth and ointment ritual
the
king is 'image'
of one who created
him (qm3)
rA1
17
96
likeness
of one who
bore him IV 279,1 The
word clearly reads m3r
because
of alliteration and
is
perhaps
from
the same root postulated
by Badawy for
m3rw
,
semitic root meaning
'to
see' and
the
Hebrew forin
m3r'to see'.
m3ht gateway
between
two pylon
towers
Wb 1130 (11-13) GR
The
term
is
well attested at
Edfu
and
Dendera
and
is
used mainly
in descriptions
of the various parts of
the t=ple,:
'the beautiful
gateway
-
how
sweet to
see
it it is
wonderful
to see
it I'
V 6,8 his bolts
of copper covering
...
its
gateways and
doors
of gold
IV 8.8
; also
- 4L
rD CM
Horus
stretches out
his
wings
to embrace
1112,2
; children of god are protected
in
their shrines and all their gates
likewise 1110,3-4, (referring
to
shrine
doors)
.
More
'explicitly
some texts
put the
m3hd
between
the
pylons : the
great
door is before it between
the
pylons
and
door leaves
of
x-- its
gateway
VI 7,5
; and on the
pylon
itself
there
is
no
G1
doubt
,
'the king built
the
pylon
for his (god!
s)
ka,
and the
gateway
between
them
VIII
95,10-11
; on the
jamb
of the
central gateway
itself it is
called
'noble door
of the rwt-di-mYt and
M pylon
VIII 5,15
opposite the
Great Place is
the ternenos;
gate
VIH
ra a
159,7 the
king
says
'I have built
e0l
"Er
the
great gateway
,
beyond Mesen be
fween the
13
pylons'
V 311,12. In
the
Nile
chamber on the
lower
register of the
doorway
rij,., Ir
n0
wdjw
mnw n
hrw 'this doorway
of
increasing libation for
the
daily
of,
fering'H 236,11.
The
m3ht can
be
a room
doorway
or a pylon gateway and
is
masculine.
Brugsch [DHD
p.
587-8)
suggested
in
origin
it
was m3
-h3
t
'place
of
the gateway'
(c f. Coptic
M4......
ZA.
eI T-
m3h
Wb 1131 (6) LiLMK
732
In
the
Story
of the
Herdsman
sdr
'wt
-r
0n
--t"rAl

'the flock
slept
-
at the entrance of the
T
line 165. Erman
translates
'the
goats rest
in
the place of
...
[Literature
of the
Ancient Egyptins
(translated by Blackman) Methuen 1927
p35]
.
It is
evidently somewhere to
keep
animals, though
not
a walled enclosure,
for
this
is
not
implied by
the
determinative 31
.
At Edfu
there
are two
examples
of what may
be
a similar
later
word :
in U. Jescription
of the
festival
at
Edfu
the sounds of rejoicing
go round
I-
-"-
;
'J
' IV 3,2.
translated'open spaces'by
de Wit [CdE 71,1961
p.
60
n.
1]
; also a
flood
Vd.
f
n.
k 'wt
nb
hr
T
'raises
or tends
for
you all
herds
upon
TIV 337,5-6
.
The
0
continued association
between flocks
and
W
suggests that
it
may
be
an open space where
flocks
or
herds
could
be kept
watch over
(c C Corric
oypet
Cr. 492a].
m3-d oryx
,
antilope
Wb 1111 (4-9) OK
The
oryx gazelle
is
well attested
from
tomb
paintings of
Old Kingdom date
onwards
[c C. Junker. Giza
VI TfIal. Because it lived in
the
desert
scrub
land
the animal was associated with
Seth
and
together
with ni3w and gs was treated as a
SeLhian
ally
in
oryx
form. The Wh Upper Egyptian
nome of the
oryx
has
as
its
standard a
falcon
standing on the
back
of an oryx
,
attested
from
the
3rd dynasty
already
and
it is
clear that the
oryx was the ccntre of a cult and mythology
here from
perhaps prchistonc times
[Firth-Quibell
,
Step Pyramid
pl.
106
...
5
and
6
show
the
oryx alone on a standard].
The hunt
and
capture of the
animal and then
its
ritual slaughter are
imitated in
the oryx
killing
rituals at
Edru
,
where
the
oryx and
its kind
symbolise the
animals who
threaten the eye of
Iforus
and the countless
Scthian
hordes
which threaten to
overturn
MaaL The destruction
of the creature guarantees the
destruction
of the
king's
enemies.
Ile
rites, not only
from Edfu, have been
studied
by Dcrchain [Rites 1. Oryx, Bruxelles
1962
reviewed
by Zandcc, in Di. Or 20 Scpt-Nov, 1963
p.
251-254.1
who
dcscribcd
their symbolism
I
the
place of the
oryx
in
the
cloth offering and also the connection with
IIcbcnou [for 11orus
of
IIcbcnU
see also
H de Mculenacre
,
Horus de Hcbcnou
a son
ProphNe, in Religions
en
tgypte
11clIenistique'et
Romaine. Paris 1969
p2l-29].
The
word
W-bd
clearly refers to a
'white
animal' though the
m3 part
is
represented
by
anitis
not clear
if it is
connected with m31
lion'
or
if,
as
is
suggested
in Wb,
there
was a word m3
'andlope'
so the
word means
'white
antilope(W
Wb 1111.3 Pyr 806).
733
In
the
rituals only once
is
the
word m3-Dd spelled out: sm3
VII 263,10
and
by
analogy
with others and
because
of the
homonymity
of sm3 and m3-pd
it is
probable the
following
are to
be
read
in
this
way :&
for Horus
of
H6benu 111282,16
;
VII 10,14
also
for Khonsu,
C',
VII
323.14
;
111 138,18 Elionsu
; also
Ik-
IV 238,15 Bastet
and
in
two
instances
the rite
is for
Nekhbet
-
%d
e=0

_,
I 309,16
and
j_ke'
1174,17
;
tbs
&-
for Hathor,
the
king is heir
of
Horus
of
Hebenu III 146A
;
tbs
for Horus hebenu VI 186,12. In
all
these. scenes the
king is
about to cut the throat of the oryx as
it lies
Lied
up on a
table.
He
wears
the
hmhmty
or most often or
Double Crown [c f.
pl.
40c 3rd
rcg. or pl.
91 2nd
reg.
l. Within
a rite
for
slaying antilopes too the
king
rtbs
Vl 14 23 3.1
Rites for
offering portions of meat, symbolising
dismembered dead
enemies,
have lists
of animals
sacrificed and
include
three types
of antilope : gtsw
,
m3-bd and ni3w usually
in
this order:
IV 351,1 VII 61.15
;
VII 319,9
; sim.
ev
VII 213,4-5
VIII 169,6-7 VIII 88,17-89,1
and
in
the
list 46
the
more slender
its 4.1 off
animal
in
the middle should
be
read m3-td
VII
1
142,8.
Sakhmct
receives, as part of
her
offering geese and oryxes together
(in
sb
tp
shmt)
III
129,17-130,1
,
4-
L
IV 342,7
;
!; R,
IPV
224,12. Among
animals sacrificed at
first
light
ideally)
are
-t-s'
ef,
111298,7
; they
are offered at the
New Year festival
+
TF
1537,11 V 1553,15-16
and
the
butcher
god
Sheshmu brings
one as an offering
rp
1565,3.
In
a slightly
different form
one meat portion offering spec
ifies
that
-13,
q
are sacrificed
I
452,5
and
in
the
meat consecration VI 132,10
shown
in
pl.
146 decapitated
and trussed
up.
Some
allusions are made to the
connection
between
the
oryx and the
boat
of
Sokar: Seth is killed
as a
bull
and
his head is
cut off
for
the
henu boat (damage)
sk m
4-
4&
,V
165,6-7
;
[when
the
king kills his foes 'the boat
under
him is
of
oryx'VH
263,16-17
;
he is like Horus in
MoCcausing drowning'?
0
IP
IV 239,6. Derchain has
the translation
'making
the
boat
of oryx
(as
sm can
be
a canoe)
[see Rites I
p.
50
n.
7
also
LA I Andlope
p.
319-3231.,
Inthenomeoftheogx(16thUEn6me):
W-
V 118,13-15 (not IV)
;
1341,15-17.
Horus here
is
a
falcon
on the
back
of. resting
in his
temple
in Mh. t.
Oddly in
the pehu of the
19th
UE
norne,
Horus
protects
the
falcon
62 gps
tp
4-' 4,
e- V 121,15
; also
Horus br
--E?
>
734
10
IV 190,1-2
noble
Sia
upon
the oryx.
m3-n-h3st animals of the
desert
Wb 1111 (3) Pyr. MK
W is
the uncommon root of m3-hd attested
in Pyr. 806
and at
Beni Hasan 130. W is
not a
general word
for
antilope or the
like [LA 1319 ff. ), but it
enjoyed a resurgence of use
in GR
texts
where
W is
used
for both
antilope and gazelles.
The
phrase
W-n-h3st (and
varr.
) is
often used
in
W
oryx or antilopc offerings
wO
are chopped up
111146,4-5
; on
the
block
A,
dCL III
146,15
; the
king
slays -'19
Q
nb n
h3st IV 239.5-6
;
'-RJe-ce
nb n
h3st
are
killed VII
to
W
,.,
q e- cp
rp
110,14-15
;
Horus
gives nb n
b3st VIII 106,6
.
one rite
is
entided
mds.
ti
m.
b3o. k (Hathor) VI 142.8
.
pl.
148
shows
the
king
cutting
the throat of an antilope.
In
other meat offerings : sm3
ACP n
b3st 1 M, 2,
nb n
b3st
are put on
the altar
IV 221,8-9
; they are synonymous with
the enemy of the eye n
b3st VIII 106,6.
A
variant on this term
is in
the pchu of the
13th LE
nome,
the pehu
brings
cows and r
mrtt
IV 32,13
possibly gazelles are
brought for
their milk
(c f. V 21.7 has 'wt
nb n
b3st
m3jL to
bum
Wb 1131 (8-11) MK
DG 177,4
j
11
3
Cr. 210a; CED98; KHIII tiOYZ4*t' MOZ
The
meaning of m3jj
is
made Clear
from its
uses and
determinative
(see Wb Beleg)
and
it
continues
in
use at
Edfu
:
in
alliteration of m. m3w
gazelles are
burnt' 111 139.1.
-
The'
nak
..
'&
I
m-ILnw
Yt3t'
metaphorical use
ith
a word
for 'hearf is
also
found
:a geni says to ase
'may
your
heart bum in
your
body' VI 160,8-9 (that is 'be
afraid) ;
but Ilorus
nr Dd
Ir
sw
'whose heart bums
while protecting the one who made
him' VI 228.3
.
7be
notion of the
heart
b4ng
seems to
indicate
that someone
is
upset with anxiety or concern and
it
can also mean
"be'
afraid'
[GNS
p.
501. The Edfu
texts
and
later Coptic
examples perhaps show the
increased
use of m3h
over
time.
735
m3s to
slay
,
slaughter
Wb 1132 (1) GR
cLKH520old
MC-,,.,
A
verb
derived from
the old word
for
a
knife
m3s which
is
attested
from Edfu
and
Dendera
alone
[Wb
Beleg),
where
it is
used
in
alliteration and puns --'-7
k
+-

m3s.
k.
m3w.
k 'your knife
slays
animals'
(gazelle
offering)
1175,4
,
sim.
the
king r-X,
'Q,
-m3-nb-n-h3st
IV 239,5-6.
W
y
m3s
knife
Wb 1131
(13) Pyr. GR
First
attested
in Pyr. 1999
tp
'wy D-4wty 'knives in Thoth's hands '
while a
mds
knife
comes
from Seth
.
It
may
have
originally
been
a
flint knife
associated with
Thoth
and
is
parallel with
the md;
knife. The
word
is
not
then
attested until.
Edfu
and
Dendera
: .
3.
r-A
P
m3iw.
k 'your knife
slays your
foes' 1175,4
;a geni says,
*3m. i
MD IV 60a;
the
king
-44--
destroys
foes
with
ZW
4-P
MD IV 79b.
if
no
intermediate
examples exist
(and
this may
be dueto
chance of preservation) then there
is
a strong
case
for
a
Pyramid
text
being
the
basis
of
the
Edfu
examples, though the
wider context
in
which the
word
is
used
is
not exactly
I
similar.
.
1,

m3st
-
aniffW
(deer ?)-,
cC
Wb 1133 (2)
animal
with red colour
=
fox ?
At Edfu
a
text
has
1175,4
which
by
an extension Of the
alliteration
of m3s
,
Fairman
read
in his MSS
notes as m3sw
'enemies'.
By
way Of comparison the
Amenhotep
II Stela from Memphis
describes
a
hunt during
which were captured gsw
-''
j
t7i,
hares
and wild asses,
Urk IV 1304,6
Badawy
suggested
this
was a rare writing of msyt nt
dmt
'foal' [ASAE 42
,
1942
p.
14
n. e]
.
Wb
cites a
text
from
the
Book
of the
Dead (Nav 84,6
a)
,
ink>5O ipn dsr
nty m
47
am this
red
animal which
is in
writing'
(Allen
-'red
doeeBook
of
the
Dead
p.
72; Barguet, LdM
p.
122 'tau
reau
sauvagel.
In
the
18th dynasty text
of the
Sporting king
there are
'mas-animals in
the team
'[ P1.10 B 1,31
perhaps pulling
the
divine bark in
procession.
Caminos did
not
know
what
they were
but hinted
that
736
they could
be Typhonic donkeys
or other aninWs which
feature in
the
feast
of
Sokar [Liffrags.
p.
32].,
In
a tomb
at
Nag
ed-Der there
is
a title
'overseer
of m3sw
in
the temple
of
Onuris' [Tomb N82
unpub.
]
and a text on coffin
,
Cairo 28023,567 VLacau Sarcophages 1521
mentions them too.
It is
uncertain whether these animals are to
be
equated with the
homed
mst of
CT 1289
c.
At Edfu however
on the
5th
column on the east and west of the
Court (I)
on the
bottom
register of
each column
is
the same text:
Horus is
the son of
Osiris bhb bftyw V 219,2
%0
sbsb sbiw
V 270.1. This
animal may
be
related
to the above or
be
one of
the m3styw
divin'ties
who occur
in funerary
texts
from
the
MK (Wb H 32,17-18).
A
m3st
leg
.
knee
Wb 1132 (4-13) OK
A
word usually used
in
the
dual
.
referring
to the whole
leg
,
perhaps when
folded
up
.
not necessarily
only the thigh or
knees [Ufcbvre, Tableau 59
p.
51-21.
I
At Edfu in
the
hunt
of the
hippopotamus,
the eighth
harpoon is
thrust
into
the rear of the animal and
i
SP
'
ff
VI 74.5
; also
A2"'
J. T
var.
75,10-12.
t
lits (Wp)
: ak J"
The
word
is
also used
in
the
compound
d3d3(br)
m3st
'head
on
lap'
which means sadness,
it is
the
image
of a sad person with their
head down
upon their
legs folded
up
to their chest.
Sauncron
traced the
use of this
idiom from
the
Kcmyt (MK)
and
funcrary
texts to
Coptic
and noted an example at
Edfu
Wadjet
guarantees
L.,
is far from
your majesty
V 99,11-12 [Sauncron
.
Ktmi X. 1949
p.
75-80]
; also
Ncphthys
guarantees
'J-f
r
r
bm. k 'evil
and sadness are
far from Your
0
Majeity'I
573,4. '
m3sty
part of a ship
Wb Il 32 (14) GR
The
exact meaning of m3sty
is
unknown
[Jones, Glossary
p.
167
no.
66
meaning unknown , with
references,
Glanville ZAS 68
p.
16-17
and
02, in't'ext R 915
and
Anastasi IV 10, I] but
the term
msty
for
a type of small craft may
derive from
this word.
At Edfu in
the text
describing
the
boat
of
Horus, lw hw
mn
hr
Z%

ml
L3t
rn
ILn
w
'the huu
are
fixed
on
the masty
like
a vizier
in
the
Residence'.
the
word was variously
translated as
737
'footstep' [Fairman, Triumph
pp.
102,401
and
'back
part of the
boat [Drioton, CAME IIp. 37
n.
b].
There
may
be
a comparable word
in
the
laboratory
texts : spb
tr
-(nt
nbs a
bun is brought
to the
abattoir pure
' fastened in
areed mesh'
[after Fairman MSSI 11227,6-7.
m33ty eyes
Wb H 11 (12) Late
and
GR,
not
Lefebvre
Derives from
m33
'to
see' the m33
ty
are
'those
which see'.
First
attested
in
the
Ptah Hymn P. Berlin
3048VI, 6asavariantonotherwordsfor'eyes'.
=Oo
'your
eyes go round at their times', the
eyes
here being the sun and moon.
At Edfu
:
in
the stretching the cord text
s'q.
1-4. `%%
4511
r msbt
"I
make my eyes enter
the
(constellation)
of the
Meskhene 1131,4-5. In
order to align the ropes
for
the
temple
foundation the
king
uses an alignment with
the
Great'Bear
constellation
[c f. Zaba,
Astronomique
p.
58
n.
1071. Also
at
Bab
el
Abd,
m33ty
is
a variant
foreye'in
a
Wadjet
text: s3 u
Ran,
3yty Urk VIII 30L I
........
eyes of
the
Two Lights.
m33ty
is
not a technical term
but has
symbolic and religious uses.
m3tt plant
Wb Il 33 (11-15) Wb Drog. 214 FCD 3*
and
103 CT, Med.
Reymond, Medical Book
p.
260
Cr. 188a; CED 92; KH 104
parsley, celery m'IT
Apium Graveolens L. The
plant
has
been identified
as
'celery'
[Germer
,
Arzneip. 92 ff]
which
is
important in
many recipes
in
medical texts. There
are
different
types
and
different
parts of the plant
were used.
It is
used to
heal because
oil and
leaves
of cerlery
have been found in
mummy garlands
[Germer
op. cit.
]. It is
not
to
be
confused with m3lt
however
,
which eventually
lost its
t
so that the
two words
became
muddled
[Charpentier
p.
320-3
;
OMRO 51
p.
90 160
notes the
confusion
between
celery and
the sodom-apple
treethe two often
have identical
spellings'
,
Dawson
suggested that m3tt
was
the mandrake
fruit for
example
JEA 19,1933
p.
1 331. The Greek
writer
Dioscorus
gives creX71vov
'celery'
with
its Egyptian
equivalent gLO
[11 175- 11164]
confirming the
identification
[Reymond
op. cit].
At Edfu
a
text
in
praise of
Sakhmet
mentions :Q
'the Matet feast
which
is
performed
for
,w --
738
her' 111319,12. Perhaps because
of the
healing
qualities of this plant and
because Sakhmct is
the
disease
and
doctor
goddess
,
this
is
why they are connected.
An
offering text
a
list
of plants
includes
qt- t
lot
CA
'celery
of the
DeW VI 29,9, implying
that
it
may
have been
one of the
plants which
protected the
infant Horus. This
type
is
not
listed by Germer but it is found in Medical
texts
(Wb
Beleg. ).
m3L granite
Wb H 34 (3-16) OK
m31
is
the generic term and
derives from
the name of a particular type of vessel which was usually
made
from
granite
[after Sethe Bau-
und
Denkmalsteine
p.
181. Differcrit
types can
be
specified
[Harris,
Mnerals
p.
724]. The
term occurs rarely at
Edfu.
most notably on the naos whcre
Nectanebo 'built
the
noble shrine of
0_->
C3 ' 110,3. In fact
the shrine
is
of
black
granite so the term
has
changed
its,
original meaning or the shrine rcplaces an earlier pink granite example.
m
like
.
according as
Wb Il 36 (9)
to
38 (5)
prcposidon
DG 151,6
"13
and mw
154,11
GG 170
p.
129 1.
resemblance
2.
conformity
3.
as well as
4.
+
infinitive 5.
+ Sdm-r
S.
+ slim-n-f
etc.
7.
with a non verbal clause
introduced by indepcndtnt
pronoun.
JunkcrGrD198p.
149rccordsLhcspclling
&
like"as'
At Edfu
:4
pasimand
Jq
passim
also
4
IV 17.2
;
-JM
IV 14.9 in
error
for last IV 57.2 V 2,5
Uses
as
listed but
rarely
before
verb
forms.
ml-ntt as much as
Wb 1137 (13)
Also:
they come to
Behdct
ntk nbsn
'in
as much as you are their
lord' VII 81,15-16
mi-nty. r
is
translated
by Greckica'rcEpaumas,
Moycns
p.
216
n.
10].
739
Ini-qd
q. v. qd
1.
t
mi
interrogative
Wb 1136 (8) Pyr.
Early form
of
interrogative
m=
GG 496
p.
406 What ? "who T
Izi
Also
rarely at
Edfu
%%
Y
cities
?' VI 16,12.
-
m enclitic particle,
Wb Il 36 (6-7) Pyr.,
,
DG 151

mnw mdd. n.
f
m niwt
'what
monuments are
like it
among
mi usually
follows
an
imperative
to enforce
it [GG250
or rarely after sdm.
f Junker GrD 2451.
1r V 117,1 Ur
nLr rml
....
1443,2.4. At Edfu
:
Re
said to
Tboth 'r-)-
In
the phrase
1w-my: hrw... I443,7.
my come
I (imperative
of
ii
and
iw)
Wb 1135 (8-17)
old -

DG30,11m
&31-
Cr. 7b; CED 6; KH 5 &, Moy
GG 336
;
Junker GrD 161
p.
120
MH
Forms
at
Edfu
:
nd
sing masc.,
J%,
A
'q. k ]Vwt-bik IV 51,11
fem.,
Pri
(to Sakhmet) V 143,1
;
A'V4'Cldiadem
111291.1
Ist
plural :--
.
PrL'
"r
IV
49,10;
A'
z
VI 83,6
;
5A-JV
59.1
;
1402,6.
Come in
peace
Im Otp VI 245,5'
my take
I imperative
of
it
Wb 136 (1-2) Pyr.
Cr. 159a
;
CED 79 'take! '
M0
740
Frequent
at
Edfu in
the
formula
m
(n)
n.
k in
offerings, which occurs passim with
the spelling:
IV 139,11
.
The
sign incorporates
the m=
imperative
and the n of the
dative into
one sign
[GG 336
p.
2581.
my to
bring
An. Lex. 78.1654
my occurs at
Dendera, DVIII 65.4
-Tj
-A
and
Meeks
suggested
it
could
be
a
faulty
writing of
ms, or the
imperative imi
treated as an
independent
verb.
It is
used often at
Edfu
:
incense
and
libation
V.
- -3. offering s3.
k 1w.
w w1b
'Your
son
,
he has brought
them
for
they are pure'
IV 99,2
Cauville
transliterated this as ms and
it
may
be
a
form
of ms
[Osiris
p.
1301.
In
alliteration of m: a priest
J! ,
4P'l
mtn.
k
m.
'
nfy n1wt
'I
take
?
your road
from
those
cities',
here
synonymous with other words
for'walk
.
gd
1542,5.
-t
:1
:
b1--,
-,
1m.
sn
(eye
of
Horuses) V1341,10-11.?
Also: Behdct 'Jk
I--
miW Cat
Wb 1142 (1-3) MK
DG
15, yi
I
-1;
31
fem. Cr 55b; CED 35; KH 35 CHOY
This
onomatopoeic
word
'cae
occurs only rarely at
Edfu
where
it is
used
in
the masculine
form, in
contrast to
Dendera,
where
HaLhor
as the
happy,
contented cat goddess
is
often called mlyt. as opposed
to
her lioness form
of
Sakhmet [ in
general
Te Velde. Ile Cat
as a
Sacred Animal in Studies in
Religion, Fs. Zandee, Leiden, 1982
pp.
127-137]
:
Re-Behda is
and a strong
lion V 269.19
on the
15Lh
column of the
west side of the
Court
,
and on the cast side
he is V 218,18.
The
connection of
Re
and the cat can
be
traced
back
to the
Coffin Texts
,
where
Re
goes along the road'
in
the
underworld
in
the
form
of a cat
in
order to
kill
the evil snake.
Here
the natural
hostility between
cat and snake
forms
the
basis
of the
idea
of
Re
as a cat against the
Apopis
snake
[CT VI 388
o-p].
In'
the
Litany
of
Re,
one of
his forms is
referred to as
'the Great Cae [Piankoff, Litany
p.
13 56;
also
AltcnmOller,
Synkretismus
miw p.
75-6]. The Edfu
reference shows that this
identity
of
Re
was still
741
used.
mimt plant A-I.
-;
"

-
Wb1142(15-16) Med.:. WbDrog. 220
An
unidentified plant used
in
medical texts,
both internally (with
sr-disease) and
in leaf form for
external manifestations of sr-disease
i
(Eb. 92,21) [Germer, Arznei
p.
363]
.A
plant.
P4
V-ks-jVZ
in. CT. VlI 424. d,
a
bad
thing'you shalleats of what the
mmt-plant eats
[so FECT 111 158
and see n.
2]. In P. Wilbour
there
is 'seed
corn of emmee
[so FCD 104; Wilbour II
pp.
11341. Keimer
suggests mimi
is Ethiopian
caraway, a
type
of corn which appeared at the end of
the
18th dynasty [Gartenpflanzen 1149].
-
At Edfu is listed
with other plants among the plants of the
X3-wr 'Great Field! VI 226.2
-
and
it is
uncertain which of the
earlier examples
-
if
any
-
this could correspond to.
min,:
Cr. 172a;
CED 83; KH 94.. MHNr=,
DG
160,
-,
_
1C
-t)
13-
Wb 1143 (-19) Pyr.
y
0,
1,
I
From its
use as a
designation
of time
min
has
the
clear meaning of present time,
'today'. Sethe
suggested that
it
read originally
smn
from
writings
in
the
PTs [ZAS 58,1923
p.
111 but it
may
have
more
in
common with the
use recorded
in Wb H 43.10
where
it is
the time
contemporary with
the
reigning
king
and thus the
present
[Urk 183
,
Teti].
At Edfu
min
is
used as
in
classical
ME [GG 205
p.
155
adverb
'today']
: r-min the
king is Lord
of
Egypt dr
nb-=-
klo""'
IV 56,2
; the temple
is for Hor-AkhtY dr Drity
119,11-12.
I
hr-m
in
there
is
not
the
like
of the two
sovereigns
dr
p3wt
'.
(Ptolcmy
and
Arsinoe) I
28,4.
min grape
juice
Wb Il 43 (12) GR
This later
writing
is
the
MK
word min.
t
(Wb H 43,11)
which occurs
in Sinuhe 87 ir
n.
1 'qw
742
I
Iq
',,,.., bread
and
drinks
were made
for
me'?
[GNS 41 'daily fare'.
though the
W best
represents
liquid
;
Lichtheim 'loaves
were made
for
me
daily'AEL I
p227
,
but
n.
6
p.
235 'supplies
of mint
drink'see Barns, Ashmolcan Ostracon
p.
9
n.
231
.
In
the
Sinai
texts
no.
12313
,
line 4 (pIA6) has
a
list
of provisions
including honey
wine
?
and
two min pots
[Sinai II
p,
128 2
min-pots of wine, so
&rnyl.
At Edfu
:
'offering
grapes soaked
in juice,
giving
to the one who
loves ie 1460,5. Grapes
in
water
is
also the
description
of
the
brw. ' drink (c. f. VI 112,1)
and
Derchain
suggested that the two
were
identical [CdE 53
no.
105
p.
53
n.
2 followed by Charpentier
p-326-71 and
it is
confirmed
in
the
Myth,
when grapes
in
water are presented,
the
king is
said to'swallow and chew grapes'
VI 133.8.
minb axe
Wb H 44 (7-8) OK
minb
is
the most common word
for
an axe
from OK
to
Ptolemaic, but does
not
have
a
Coptic
equivalent.
OK
wood working axes are given this name
(mlbt)
and
in Sinuhe it is
a war weapon.
From
the
NK it
was a generic
term
for
war or carpentry axes
though
is
rare
in Ptolemaic
texts
[Davies, Catalogue
of
Egyptian Antiquities in
the
British Museum VII Tools
and
We3pons I. 1987
p-64-661-
In Urk VIII 22.1
the
king
says,
'I have
seized
'where
the
king
actually
holds
A
in his hand (pL23e). At Edfu
too the weapon
is
used
in
war nb
Msn 'the
axe protects
ft Lord
of
Mesen'V1 238,15. An
archaic use.
mint Wb Il 43 (13-14) Pyr. GR
A
word mint
from
Pyr. 857
I' 20
is
clearly
determined by
the canal sign
.
though
Cr 173f
193. X=
[Sp. 139] has 3h3h ltrw
m
14
1 11 1-
'the
streams overflow
into
the
ditches' [so FECr I
p-120
W %#
C=
n.
1 but it
could
be 'the
rivers and
ditches bloom
and
Geb is
covered with what came
from him]
,
and
paralleled with
itrw.
However in NK
texts
a word mint
'M
refers to a type of
land (Wb 1143.15
and
Wilbour IV Index
p.
96)
which seems too close
in
spelling to
be
unconnected.
Faulkner (op.
ciL) suggested
that mynwt
(from PTs)
were
ditches
around
fields
which receive water
from ltrw'streams!
and take
it
to
runnels
to
743
supply the
seed
beds.
mynt
'land' is
thus
land
watered
by
such
ditches. Meeks
plausibly suggests the
translation 'stagnant
watce
[An. Lex. 78.1665] forall
the contexts suggest waters rich
in
aquatic plants'.
In
the
Edfu
texts
it is implied
that
flowers
and plants grow
in
or
because
of mint :a
bnk
rnpwt
AAO
text, the
king is
-'93w
V 149,7
; ms-msw
,
Horus
gives
4
46 %%
with
flowers
VII 63,9- 10
; also
D IV 56,9
with
lotus flowers
and
DII 225,12. In
the
18th LE
nome, mint
is
the
name of the pchu
land:
J;
: i=
provides water
1335.7
which contains
birds IV
M"M
36,12
to
37,2. In
a
Nile
text : at the
flood
J
t. -ss. of the
king has
m3w plants on
it 1325,14.
Though
the sentence
has
a contrived alliteration of m, the meaning of mint
here is
more
like
that
in
NK
texts referring
to a type of
land.
mist
liver
WbH44(11-14) Pyr.
DG 157.4
-
;
' 1
F3
Cr. 201a; CED 95; KH 107 M&. OYC-C- (0)
A
term
not
found
only
in
medical texts,
but
with a general and wide ranging use
[Lefebvre, Tableau
38
p.
33].
mist could
belong
to men, animals and was also presented as an offering.
At Edfu
mst
is
primarily a
delicacy
to
be
eaten : the
falcon
at the
offering of the
oryx
,
he
w91
"-: r,
of the
q.
enemy and
drinks
the
gore of
his foe V 152,6-7
; when the
hippo is dismembered e-J,
-
t-
n,
-T
sp3
"rake his liver
to
Sepa!
VI 89,11 (centipede
god) ;
Sakhmet h, tp.
wy
tr
=j:
P
lqt
110w happy
is
she with
'liver' 111301,4-5
;
Hords Merty
WV
ibw
4L 1575,11-13
.
By
eating
it,
the
destruction
of
foes
and appeasement
of gods
is
granted.
mist
White Crown
Wb 1144 (15-16) Pyr. GR
The
earliest references
from
the
Pyramid Texts leave
no
doubt
as to
its
meaning :
Pyr. 724b
-,
dwhich
is
upon
the
king
of
Upper Egypt (parallel
to
Nt)
;
753b-also
parallel to
wrr.
t.
According
to
Sethe
the original
form
of
the word
is like
rnst
livee but he
offers no etymology
[Sethe
Komm. III
p.
343]. Abu Bakr discussed these two texts, especially
the
last,
where wrrt.
k
n.
k tp. k
a
n.
k tp
rmn.
k 'your White
crown
for
you, upon you
,
your mist
for
you
.
upon -
744
your shouldee[Kronen p.
32-331.
In
the
NK
.9q
ft %
0-
is
personified as a goddess
in
the
Hymn
to the crown
[Erman Hymnen
p.
50
text
18.21
,
n.
21
the crown
=
UE]. It
appears
in
the chapel of tshcpsut at
Karnak 'your
pi Lion
11a
urifica
is
the purification of
'tige' (Lacau, Chap. Hat.
p.
245
n.
2
and
2551
where
Lacau
suggested
that the word
is
a corruption of nswt
'king
of
UF
and
became
mswt.
In
the
Opening
of the
Mouth
ritual,
I
'-
PQ
[Text 59 Bg= Mundoffnung I
p.
152
and
11
p.
132
and
133n. 101 is
translated as m
ist 'crown'
and
is
rather mutilated
in
the
various texts.
Brooklyn PapA7.218.50 116-17 has
the
Ysp
band
and wrrt crown addressed'in
its
name of
1kq
V
(hicratic
clear)'.
Goyon
suggested that this
was the
later
writing of old miswt and stood
for
the
White Crown [Goyon, Confirmation
p.
88
n.
391.
At Edfu
the
word
is
still used :
Xsp
n.
k irLk
Pt, 'C-.
&
4
D*. tw
rn nsw
Receive
your eye the
White Crown
,
appearing on/as the
king
of
UE! 1393.4
and pl.
331
;
in
an offering of the wrt-bq3w
of
LE'she has
united
9
h3w hn. k
with your
head'VIII 80,12-13. A
combination of the two
writings.
71e
animal skin
determinative
may suggest
that this refers to the material
from
which the
Upper
Egyptian
crown was made, most recently
thought to
be
cloth or
felt [LA 111812
after
AbuBakr 25f. ]
but
this
suggests skin or
leather. Its
etymology
is
still unclear
but
a connection with either swt or
nswt
seems
likely.
mitt
the
like
same
Wb 1140 (4)
to
41 (7) OK
DG 152,1
j
-g
Without
preposition
as substantive
: n-wn
I
v- mI
ltm IV 14,1
they
do
at
their time
1415,2-3
;
iwty
V 4,5.
Without
preposition as adverb :
Isis
and
Ncphthys
I'M
1203,16
As
prcposidon :
'I
give strength
h.
m-1
like
my
Nbjesty' IV 351,3.
As
coordinator :
'it is
the palace
....
st. wnp
If 195,1
; twps
nt nnib
I
388,13.
dM
In
compounds
: mitt nn
2
1580,3
; mitt
fry
:
,a V
C=.
1579,15
; also
745
in-mitt
GG 205,3
; r-mitt.
my
semen
metaphorically
Wb H 36 (4-5) D. 19
oft
GR
The
word
is
most
likely to
be
a corruption of mw
(t) 'semen'
and
is
used
from
the
New Kingdom
Amonshymn Leid., 2,27 Ls
... on'
jjt.
f
..
In D. 19
texts
my also,
has
the clear
5^
meaning
'son' KRI Il 197,11
and
603,3
on the
Luxor
obelisk,
Ramesses is
nLri of
his father Amun'.
At Edfu
: the
king
offers
lettuces
to
Min
with.
the words slqViqq r
lit
nt
bfty 'cause
your
seed
to enter
the
belly
of the
foe, he
conceives and your son comes
forth from his forehead' 182,5-7
pl.
247. Here 'seed' is
converted
into 'son'
s3
[translations
of this piece
Mercer, Horus
p.
140
and n.
13
where
Minis Horus; SO 6
p.
23
and n.
22; Te Velde, Seth
p.
44
n.
9]., In
a parallel text
(1144, ), Seth,
swallows
the semen
(mw)
which conforms more
to
ChesterBeatty I, 11,
where
7both is born
in y part of a ship
Wb 1141 (9) GR
A
Wb
cites only one reference
from
the eulogy to the
warship of
Horus, 'the belaying
pins are
in
their
bulwarks like
a sacred snake covering
its back! VI 80,8 [after JEA 30
p.
7
and nkl.
Jones
notes
that the meaning
is
unknown
[Glossary
p.
168 ff. ]
and the
word
is
otherwise unattested
but
on an
ostracon
[Hayes, JEA 46,1960
p.
44]
94 j
requires stone
blocks
to be hewn for it,
where mi refers
to some
kind
of
building, Ostracon
no.
16
.
mo
to
slay
In
a crocodile slaying
,
the
king r, Mk Or tbtb brt 1114,2. By,
alliteration
it
may read ml,
but
the second couplet
does
not alliterate so there
is
no reason
for
the
first
to
do
so.
M
lit loop
Wb 1146 (9) GR
Processional
texts at
Edfu
and
Dendera describe
a small shrine
in
which
the god
is
carried
during
the
746
procession, mainly at the
New Year
.
It has four
posts of gold and'& at the comers to which a
hanging
of
fine linen is
attached
1554,7-8
: the same text occurs at
D VIII 83,12
west
qq&,
-121, fill
stairway ; similarly on the
doorway leading
to the staircase
z-- 17
V1
%
&M
1551,8
similar texts at
MD IV 9,8-9, = UqAq
and
MD III 37i (crypt
staircase)
I-
-
From
the
determinative
and
from
this context m'yt seem
to
be
curtain
loops
on the small shrine.
MD IV 9
shows the shrine
decribed in
the text,
but
there
is
nothing
like C%
shown, presumably they
would
be hidden
when
in
use.
Alliot described
m'yt as
'boucle d'attache [Culte 1327-329)
and the
similarity
in
the texts suggests they copied one another.
There
may
be
a
further
example :a text
lists
the equipment of the
harpooner
: rope
,
harpoon
,
floats
'"
't
and ntt.
f ' his
.....
and
his
rope
VI 125,1. Chassinat's
note
to this
line [n. 11
suggests that
it is
connected with our word m'yt.
but
restores
J Iff.
.1
as part of the equipment.
It
may
be
some
kind
of
loop
on the
harpoon
through which
the rope passed.
m1b3 thirty
Wb 1146 (15) Old
Cr. 161a; CED80; KH87
InuseatEdfuandnormaywrittcn
nnn
: rcferring
to the moon
:
who rejuvenates
himself
on
* nnn
the
30th dayIV 40,12,
also
V 28,8.1
1
m'b3
-
fish
spear,
harpoon
Wb 1147 (1-3) Pyr.
nAn
The
earliest examples
of this
word are
both
qualified
thus:
pyr. 1212a
cmw
A
pw
I I'JRI'favOurite
speae
(see Sethe, Komm. V
P.
1111
which compares with
Beni Hasan I
pl.
34
nnn a scene showing
Khnumhotcp
spearing
fish from
a canoe, using a
harpoon
with
two
barbs.
In
origin th,; term may
be
connected with the word
for
a sceptre
'b3
.
but
as the
PT
writing shows,
it
quickly
became
confused with m'b3, the word
for
thirty.
It is
unlikely
to
have derived from
m'b3
unless
it
refers
to the type of
harpoon
with many
barbs [PcLrie, Tools
and
Weapons
shows only
the
three
barbed
examples pIA344].
I
747
At Edfu
the
word
is
a very
frequent
variant on words
for harpoon
and
is
used
in
contexts
for
the slaying,
spearing
of
foes
and
hostile
enemies.
In
such texts,
Horus
or the
king
can
be
called nb rn'b3
nnn
IV 343.17 IV 374,8 IV 375.7 VII 149,7 VIII 20,5
169,7
;xi
IV 31,5.
The harpooner holds
the weapon
3m 1381,14 hf1
11 nV
296,12
;
hr
tn'
,,
' III
.0nA
88,12-13
;n
nn
IV 374.13 V 283,11;
nn
VII 33,11-12
;
VII 159,9
;
202,7
VIII 8,7. He
throws it: sty,
*-x,,
111256,6; VIII 27,11 VI 81,9
;
84,7, kills
with
n
V 41,12
;
142,14-15
;V
176,1 it:
tbtb
ni
P
IV 150,11
.
receives
it
Isp
nnn
VII 148,14. Foes
are
killed by (ILr) it
:
bbhb hy
A
VII 157,2-3
; sm3
JLr VII
VA
nnn
M
tp. f
M ps
fh
put
hi 261,11-12
and
the act of
'stabbing' is
rendered
by
rdi. n.
f
eS
harpoon in his head
and
in his back' VI 120,7.
The
use of the word
is
widespread at
Edfu.
and
it
is
important
at this temple
because
of the nature of
Horus Behdct. The harpoon is
the symbol of the
ultimate
destruction
of
Seth
and
his
punishment at
Edfu
:
'I bring
to
you
....
5i Tcz--
jjb3.
ti
rn
k3t. f 'punishing in his
work
T VII 308,10
;
x, 4,0
mds m
IL3kw-ibw VII 310,7;
nnr%
_ ms m
h1w. f
...
VII 312.7
;
Horus
spreads
his
arms,
protecLing
his
son
,
arms
holding (hr)
nnnTcAcL
V, 15 7. 4-
The
term
is
also used
in
other
GR
temples,
for
example
Urk VHl
<9g>.
m'b3yt tribunal
of
30,
NYb 1146 (16-17)
MK
The
m'b3yw, the
group of thirty,
and-m'b3it the
House
Of
Thirty
no
distinguished by Wb, but
are t
are
different [An. Lex. 77-1663
and
for
mb3yw
see
FCD 105]. They
were a
judicial
body,
perhaps
consisting
originally of thirty
members
drawn from
towns throughout Egypt [cf. GAS 50, Admon.
6, l01. Caminos
comments on
An. V 9,5-6 (a letter
to
Thoth)
that the
Thirty,
represented the.
'traditional.
Grand Jury
of
Egypt' [LEM
p.
234
also
An V 21,5-6
t3 WbN. They
are mentioned
in
the civil
sphere
(Wb Bcleg)
and
in
the
afterlife
literature
they take
on an
important
role
in
the
judgement
of the
dead. P. Ch. B. I
ro.
3,9
,
for
example, sets out
its
role where
the
Ennead
are referred to
as m'b3yt
in
the
judgement
of
Horus
and
Seth. In
the
CT,
the gbg3
gbird is
the scribe of the m'b3yt
[Cr VI 318a] for
example,
but it is
also often associated with
Thoth [CT IV 21b].
748
At Edfu
the m'b3yt are usually an earthly entity and under
the control of the
king. The
gods give the
7hirty'
to the
king in Maat
texts, perhaps with
the
implied
understanding
that they will
help
to
maintain
Nlaat
:
nn n
1
do bw
nfr
V 218,2
;
'k
n%
2
.
',
q&
,'
aiso
vii gi, io; nnn
9
',
n
qqq
r wX m3't
VIH 124.2
;nn
r
wd! m3't
VI 3 11.15
; may you receive
her (Maat)
fromnfr1,
J,
', in Mescn like Re VI 310,15-16;
they
do
not accept
bribes
322,16.
Certain
gods are associated with
the
Council
:
Isden is ry-tp
I 508a
;
Isdes is Ory-tp
n
Ann
IE
VI 311,11
and also,
Khnum is
x"--7,44/b
ofBehdetI575.4;
-nn wr
n
Bhdt VI 56,4 help
to net the
foes
and
thus enforce
Maat.
Also in
a more general
text,
HaLhor
gives
to the
king
m3'.
brw
on the
day
of
judging 'Y3
mrk
r
',:
b
and
love
of you
is
great
before
the
Thirty VIII 78.3.
In
all of these cases m'b3
is
the
Group
of
30
not a
building
and
it is
connected with
Maat
and
judgemem
mW to
kill
Writings
suggest the
reading of the
word
is
more
likely
to
be
mm'
than ImIm. It is
a reduplicated
form
of m'
(q.
v) with a meaning
'to
stay
,
to
kill'
or
the
like: in
slaying
Apopis texts
in
a sentence
.
Ejj J4,, f
---J v
which
has
alliteration of m:
hr--t7=0
4
Imy-' (snake)
VII 113.2
: and
tr
ya, knPA.
176.1
;
in
the temple
description
,
Mesen is for 1my. ' IV 2.2-3
;
in
an offering
text
hr
N1 k IV 234,34
;
in
a meat offering also
[my. bnt IV 128,8.
The
extra
fore implied by
reduplication, the magical efficacy
implied by
alliteration and the
determinative.
%
suggest a word, perhaps
derived from
a metathesis of
'm
,
or a mISunderstanding
of
sm3.
Once
used
in
certain contexts, the
phrase mW
imy-I
was
then copied again.
A festival
text
however
suggests a
further
nuance of the term and
hints
at an original stem m' :
bring
the sacred red ox
'--! 7c7
A
slaughter
him before Horus BchdcC V 133.6,
and
here
rn'rn' may
be
the
moment of a ritual slaughter
.A
possible
derivation is from
the use of
'm,
used of a
knife
or
harpoon
'swaflowing'(stabbing) flesh
which would
become
m'
by
metaLhesis
(ste Im).
Mondt
evening
boat
Smith, Dernotic Papyri III
p.
85
ftgl&.
05
749
Wb 1148 (1-8) Pyr.
In
the
PTs
the pun
'd-m-dt is first
attested
[PT 496a]
and
from
these texts the,
dt is
clearly the
boat
in
which the sun god sails
from
east to west
during
the
day (opposite
to the msktt which
does
the
return
journey
at night).
It
may
be
etymologically
linked
with
'ji'safe',
and
is
used
in
paranomasia so
that the original
form 'njit
was
lost
and
its derivation forgotten
early on.
Firchow
suggested that the
underground!
boat
and
its
counterpart were originally the two state
barques
of
Lower
and
Upper Egypt
and at unification
they,
became
part of
the state religious
dogma [Kdnigschiff
und
Sonnenbarke
WZKM 54 1957
p.
9.:
also
LA V 1087-1089]. They both
sailed a particular way
hnty
or
bd
.
but
even
by
the
MK
these were confused
(note by Piankoff
and
Cl6re
,
JEA 20 1934
p.
162
<13-14>1.
By
the time of the
Edfu
texts, m'ndt and msktt were used
in
a contradictory sense to earlier texts, as
m'ndt
became
the evening
boat
of the sun god
[also
at
Dendera,
see
Cativille, Essai
p.
148
n.
3
and
in dernotic Smith, Dem.
otic
Papyri III
p.
851
.:
in
the,
Wh LE
nome,
Horus is N'y,
who sails
(sqd)
rn
IK26,12
sqr-hm3
text,
Hathor is Great
of
Magic in
306,2; Re is in
in
the
evening
VII 16,3
;, the
jackals bring
lal&. to the
place of
imbt
and enter
Igrtt in;
111209,4. A
text
has
the title
m
tp ! 3pp
m
'd 'the
sun
boat is
at
rest
,
APopis is
slain'
1115.10
,
on the
west side of the
comer pillars
in
the
first hyposty!
e
hall
parallel to
ms sktt
.
P1.48
shows the two
opposite scenes where the
king holds
up
barques
with
different
standards to differentiate
them.
Hathor is
the daughter
of
Re in !
5
111-6,1
and they
receive
and settle
down in it
.2-
Min is
called
Lord
of
heaven in
-"C'
W 1401,14.
T
m1r
successful
Wb 1148 (10)
to
49 (1) OK
m'r used
to
denote
the
character and virtues of an offIcial
is known from
the
Old Kingdom
and
in MK
literature
it is
a
designation
of the
fortunate
and perfect man.
At Edfu it is
still used
,
but in
a more
restricted
way.
Most
usually
it
appears
in
the
epithet
Wr
SPw
'Successful
of
deeds',
especially
in
the
destruction
of enemies
T
(. 9 !V
151,14
; great
hero
V 214,11-12
and the
phrase can
be
confused with
bnr-spw 'charming
of
deeds': Horus
as a child
is
IV 12.3
but
as a
harpooner
IZ
to,
IV 374,8. There is
confusion
here
with
bnr 'be
sweet' and
in
the temple
ffix-r=>
description
the
Room
of
the
Ennead (11) is
also said
to
be
called
to
IV 13,13,
which
750
shows that the
determinative
IZ
is
no
indicator
of
how
to read a word spelled only with this sign.
There is
also'an adjective
from
this verb used
in
a pun with m'rt cloth:
Wrt
r nfr
'the
cloth
is
excellently good'
1566,15.
m'rt clothes of a god
Wb 1149 (2) NK Rit.
and
GR
The NK Ritual for Amun [P. Berlin 3014
and
30531 has
a cloth ritual
in
the
form
fsp
n.
k 'cloth'
and
in
particular
XXVIII, I has
V
but
the
Luxor
texts of this ritual
from
the reign of
Amenhotep III have
Ysp
n.
k
J.
1'jPzz O(Brunner
.
Luxor
pl.
63,21.
At Edfu
there
is
a
further
copy of the ritual :
Ymp
n.
kjj--IT"-3-2PPn
1122.16
-
1233 in
a
list
et
of cloth to
be
received
by Horus. Ile
material
is
also
brought by
priests
in
procession
r
Or 1566,15
;
'the
masters of secrets wear
5
*6 and
lry-bbw 1558.8 (pl38 I
shows
these respectively
as
Q
and a casket
in
pl.
38d); Serket dresses
the god
in
1ZY
which she made
herself IV 48,6. Ibis
cloth
is
also
found
often at
Dendera
,
usually associated with other
types :D
163,17
-.
MD 1 M21
;D
VIII 100,15. Probably derived from Wr 'be
good',
it implies
that
it is
a very good quality cloth
but its
exact nature
is
unknown'.
m#nbt counterpoise
Wb 1147 (10-12) MK
The
word
has
the
underlying root
'nb
with an m-prefix so that
it
means
fiterally'for life [so Mquier
RT 39,1921
p.
145-56)
or'Lhat
by
which one
is kept
alive'
[Smith, Glimpses
p.
161 1. Mquier
suggested
3
f0n
V--
^-
-k, 'i
that the earliest example
occurs
in PT 815a
where
Horus is bry-tp
A
-91
C: 3,
ao-
Sethe
gives
in his
edition of the text the
determinative
I,
which
is
a pendant or tassel of some
kind (not
a stick, staff as
in
the
index
of
Sethe Komm. VI). The
word occurs often
in
the
Coffin frieus
of the
Middle Kingdom [Jdquier, Frises
p.
65)
.
It
appears
in NK
rites as an offering made
to gods and
thus also
in GR
temples
[for
actual examples
-
Andrews, JewelIfy
p.
1871.
The
offering atEdfu
is
normally made
to
Ptah
:
Dnk
6
1156,12-57,4;
with
Hathor VII
136,8
-
137,3
; and with
Sakhmet VII 273a-274,4
.
It is
also made to
Amun Re
and
Khons: Dnk
0
91:

183,12-84,2. In
aU cases the m'nht acts as a protector of the
body
of the
king
and
it
.4
,
751
makes
his
Ilimbs
healthy. (and live), in
the appropriate text
it, keeps
away
the
dfases
of
Sakhmet
and
also acts as a
decoration for
the throat or chest.
The
counterpoise
is
one of the
most obvious.
decorations
of
PLA
which
is
shown on
his backbalancinj
the collar around
his
neck
[c f. PIAOb
,
4th
reg ; pl.
248
also].
Ilie
curious
determinative in
the
Amun
offering
9
is
probably an error
in
the
copying
from hieratic
,
unless
it
was supposed to
made of
hide
or
leather. Other
spellings
V Qb
WW
VII 273A
;
274,3
also.
Other
temples also
have
this rare offering :
Tod,
no.
131 D VIII 145,6 Ptafi
;D
IX 93,13 Ptah [see
also
Cauville, Essai
p.
751.
miq
,
to
roast on a spit
Wb 1150 (4), GR
also
Wb 1150 (2-3) NK
The
original word m'q
'a
spif
is
older than
noted
in Wb for it
occurs
in
the tomb
of
Seneb
at
Giza
where amongst a
list
of things
needed
for
a roast offering
is
P,
J-ZJA
'one'spif [Junker. GizaV,
pl.
26
p.
97
no.
5
p.
961. The
word
is
then
used often
in
the
NK
ritual texts.
It is from
the root
'q 'to
enter'with an rn-prefix, reflecting the use of the
spit as something which enters/skewers meat portions
so that they,
can
be
roasted.
From
this noun also comes a verb
'to
roast'
[Verhoeven, Grillen
p.
50-551.
At Edfu
the
word
is found in, 'setting
up the
brazieetexts
: noun
'roast
portions of meaf
(Wb 1150.5
GR)
4
-
Isis Hededyt
receives
_q
'and
smells what
is
upon the
braziee 1490,10
the
king
captures the
foes
of
his father
-jn'
at
and roasts of their flesh VIII 169,10.
mot
type
of
boat
Wb 1146 (6) MK GR
The
MK, Kahun Papyri
mention a mot
boat [P. Kahun 33,1,2
;
22,13 27,14]
and
Wb
also records
this
term
froR
a
damaged NK,
text
.
None
state precisely what the,
boat
was used
for [thus Jones, Glo,
ssary
p.
137
type of
boat]. 7be Edfu festival
texts
also mention the
boat, 'then
the
great crew of
Horus
come
Jlf
of
the
boat
whose name
is Hr-h3t' V 34,9 (after Alliot, Culte 11 552). It is
then a_
general
term
for
a god's
boat
and may
be
connected with a word
Fremdworte 11
noA48].
In
an offering of the m'ndt
boat, Horus
gives
in
return'falcon'boats
and
11
[Burckhardt,
,'
no-one
knows
kit
752
Eli
.
FS,
m
oil their numbee
VII 175.9-10
; the same phrase occurs also
in
a msktt offering!
261.4-5.
mlt
here
is
a general
term
for
the
barque
of the sun god either
in
the morning or at night.
mC).
d3
weight
for dates
Wb 11186 (15) NK and
mdd
Wb 11186 (16-17)
DG 194,3
weight
measure
41
mj-3
Cr. 213a; CEDIOO; KH113 MAAXF-
For
the ritual :
S. Cauville, RdE 32,1980
pA7-64 ; also
Janssen CP
p.
474.
In CT V 185a
a word
IM
,",
CY
(in
the
hand
of a corn measurcr) and the
B7C
variant
has
f4D
.
is
probably
a
MK form
of the
late Egyptian
word
Wd3
which
Gardiner identified
with
mkhYe
(and
also gaTtov LSj9
1084 ),
which was a capacity measure of
half
of an artaba. used
for
grain,
fruit
and other commodities [JEA 26
rn
1941
p.
157-8 The
word
WO
and
its
various uses].
The
origin
of the
word
is
not clear and
Mueller discounted
any connection with
d3i 'to
measure
(so
WB) [D Mueller,
JEA 58,1972
p301-21.
At Edfu
the term
occurs only
in
the offeringritual
tn
K m1jj3 n
bnr
of which
two examples appear
on Opposite sides
of the
outside wall of the
Naos hnk IV 135.4
and
Dnk "JO&
IZI.:
iV 290,18.
In both
cas'e's the offering
is
made to
Osiris
and the scenes show the
king
holding
up a naos shaped
shrine, presumably containing the
dates [pl. 84
and
90]. Cauville, in her
extensive study of these texts
and those
at
Dendera
and
Philae,
came to the conclusion that the crushed
dates
were connected
with their
ability to give
life
and rejuvenate the
body. In
this case the mW was
the exact amount required.
There is
a
further
scene
in
the
Hall
of
Offerings
: rns
V'-* 'C2, C
made to
.
kQ6 It
if I
Horus 1471,17
and as
Cauville
points out,
it
seems out of place, though
pl.
35c (I
st reg.
)
shows the
king holding
up the
naos
box. It
may
be
that the overriding pre-eminence of
Iforus in
the temple meant
he
replaced
Osiris here. The king is
accompanied
by
the
Apis bull
which
ha3
some influence
on
the
ritual and
in
return
Horus
gives all things
of
heaven
and earth and everything over which
Nut
spans and
tha
wind
blows
-
the
king
wears a plumed crown.
Cauville believed
that the offering was a
development
of
Egyptian
religious rites
by
the
Ptolemaic
priests as
it is
not attested any earlier than at
Edfu.
753
MW
water
Wb 1150 (7)
to
53 (1) Old
DG 154,14 ZJ
Cr. 197b; CED95; KHIOI M00Y.
inw occurs often at
Edfu.
and'sspelled
Used in
ritual
for
purification as
it
washes away
dirt
and cleanses, though
it is
not offered per se
it is
an
important
element
in
rituals: qbbw
texts, going round with
the
water vessels.
I=s
of
Water
-
mw. rnp
Wb 1151 (6) fresh
water
PT. At Edfu
this can
be
a name
for
the
renewing water of the
flood
or
for
canals
in
general
the southern
Nile brings,
renewing
(WAI 1567.11
the
northern
Nile brings
at
his
time
flooding
anew
1112,16
the
113r,
canal of the
8th LE
nome contains
1)
IV 27,14; it is
created
by b1pi 11240,4. It is
also mentioned
in
the
Sokaris
rituals
bocause
of
its
renewing qualities
f
1215,6.
In
the
phrase r-,
'-n-mw Wb 1151 (15) from, NK 'as far
as watee.
ibis is
used
in
the
Building
texts,
where
foundations for
the temple
are
dug
:
digging
a
hole,:
fj
'.
-' r-mnh as
far down
as
the
watee
III
IP6,5.
_,
-,
As
a word
for
other
liquids:
=r.
aWb
Il 52 (7) from
We
magical texts
[Mett. 170; Salt 825 241
and at
Edfu
the d3isw
come out
as
-
from
the
Pupil
of the Eye
of
Re 1295,17-296,1
semen
Wb 1152,11-12
,
also common
at
Edfu,
especially
in
connection
with
Is-mw 'put
semen'
Khnum Is =
-w
in bones (as
a metaphor
for 'phallus)
to
make childr6n
V 1853
;,
it is,
Khnum Is
= in bones
and
in
the
belly [emended
after
Sauneron,
BEPAO 60,1960,
p.
21
I
'*'
r-, W
n.
4] 111114,7
; also god
'floods
women with IV 298.3-4
;
in
a
lettuce
offering
AA
qc:: -; *
AA^
may you give out Fmcn which
is hidden in it 1144,12.
In
the sense of
'seed,
son' : the
queen says to the
god
in
offering texts,
'Receive
(it) from him
__W
J: iml he is
your seed'...
IV 87,1
;
IV 114,13
; the
king is
of the
lion
god
in
Punt (ems-Intyw) IV 121,11
; also of the
mother-nurse
(Hathor)
IV 249,17; in
A
AW-A-
paraflel with othcr words
for'child',
the
king is
-.
-w
Aby
n
Yjpri IV 109,14.
mw-nlri
'divine
seed'
Wb 1152 (12) D. 19. Ibis is
usually an epithet of
the
king
and shmYs
his
754
-CW
e
r-w &
of
Hathor IV 217,6. It is
divine
parentage:
as an offereflk==jzof
Wp-Rbwy 1141,9;
also an epithet of gods :
Homs is
;!
4
1
^
q
--ul
nir
in 11wt-sbm bom
of the
Akhet field IV
178,12
;a serpent god
is
master of
'
.E
hl
of
Wetjeset VII 108,3.
-
sap of 121antS
Wb 1152 (15) From NK
texts
a
later development
of use of raw and also at
Edfu
: wood
in
a recipe
is dry
and
does
not produce
'2-2= IL its
sap
11207,13
;
'if it is
ground
finely in
4o
its
sap,
it is Ue
sand
Il 207,1-2.
In
phrases:
tr
mw.
f 'upon his
water'
that
is "be loyal
to
him' (Wb 1152,17 from Sin. 1375)
.
Otto
suggested the
word mw was analogous to
'way'
and noted
that three
forms in
particular were very
common
in GR
temples
occurring most
frequently in
expressions such as
'one
who gives
life
to one
who
is
upon
his
watce
[Otto, GuM
p.
43 ]. This
metaphorical
expression alludes
to the
inferior
position of someone whose. water supply
is dcpcndant
upon
the good will of anyone
in
control of the
upper part of an
irrigation
canal.
It
really
implies 'to be dcpcndtnC
rather
than
'to be loyal' [so
Westendorf, GM 11,1974
p.
47-8
; compare earlier :
JJ. Cltre, BIFAO 79,1979
p.
288
and n.
4
;
FCD
105 loyal'].
Substantive
+
tr-mw
:
he brings
p't and rDyt
(king) IV 102-3
;
t3wy
n
bm-f IV 329.16
-.
t3wy
nb
?
bm. f V 4,8
;
Kmt
e.
1181,4
*,
b3ty. k
%Ys
I,
'your heart is loyal
to
us
(of king) 1152,3
-, every god comes

*--
12 loyal
to
him'
1192,14.
Very frequenL
wnn
r
mw :
'you
perform rites
for
Ap.
'1=0
one who
is loyal
to you'IV
49.6.
btp br
mw'rest
on the
watee :
Horus
gives the
Black Land
-o
#
==
'
content upon
the water
111 116.7
; Sim.
Kmt
1176,18
; also
VIII 112,15.
'im
hr
Inw
'goupon
the
watee : give
Egypt
-A
loyal
to
you
VIII 124.2
;
king is
r
JLr
nfrws
'one loyal
to Of god
VIII 105.5. Hathor bums
up
foes
and
'09
1
her
carries
her beaudee VI 143a
;
Hathor is
content with
9P
5 4 -I
IV 312.4.
Also
a phrase not attested
by Wb
or
Otto. in instruction
to
priests
in
the coupIct : pr
Or
w3t.
k
ri q-,
.&,
Z;,
how joyful
..
is he
who goes
down
upon your watcr
V 343,14
waters
of seeking
755
St-13bi
the temple canal
here is
called
because in
the
struggle against
Seth
these
waters were searched
(n) for
the
enemies who were
there
VI 124,2.5 [Geffler-Uhr, Seen
p.
287
n.
9941.
mw-nirl temple canal, sacred water
Most likely
to
be
a word
for
the temple. canal
[ JEA 30
p.
16-17
:
GeBler-Lohr, Seen
pp.
24
,
37-38,
278-9]
which surrounds
the temple
and pours
into
the
lake
and wells, and so
its
waters are used
for
purification purposes
[op.
CiL p35-6].
The
names of the
were
li-nir
and
P-hnw
VI 186,6-7 in
the
list
of temple names,
E
U the sacred water
is Pa-Khent V
396,9-397.1 It is
a term
used at other places :
in
the
Myth
of
St-13bi is
mw-bb
VI
124,2
; at
Kom Ombo [GeOler-I-6hr. Seen
p.
300 f]
and
Dendera [op.
cit. p.
316 ff. ].
mw-qb
.
milk
I-
A
text
for
the presentation of milk refers
to
it
as
285.5
-a
hapax.
#which
makes children
live VII
mw-stf,
The
cow and calf nome contains 'putting
Nun in
the
river mouths'
IV 31.7-8 (replaced in
V 20,5 by
Ltf b'py
mwt mother
Wb 1154 (1-10) Old
DG 155,2 <
rj
>
Cr. 197a; CED 95; KH 106
m&. ky5 M-ky'
mwt occurs passirn at
Edfu
with reference to
goddesses and especially
Isis
as the
mother of
Horus,
11athor
as the mother of
Harsomthus,
and
Nut
as
the goddess and mother. of
A As
the
sun god
Horus
enters the mouth of a!
4
and appears on
her
thighs
1482,5.
For
other goddesses :
Neith is Z-11
- I 11 mother of mothers
1158,8
more surprisingly,
Horus is
addressed
as
'father
of
fathers
and
mother of mothers'
VIII 162.
756
The
spellings
4
or
'U--J
are consistently used at
Edfu,
though
because
of the
nature
4f
the
,a00
temple god there
is
not so much emphasis on
the
mother goddesses, only when they are responsible
for
his
physical creation.
Ile
title
Philometor
was
borne by Ptolemy IV.
mwt-nir
Wb 1154 (11-17) D. 18
of queens and goddesses
[for
example
Ahmose Nofretari
,
Troy
,
Queenship
p.
161-2
and
her
title
C1/91,
especially mother goddesses and at
Edfu
this
is
mainly
Isis
I-JP
1167,16
VI 62,6
and
Hathor
I
":
p
IV 99,12-13.7be
queen can also
be
referred to
in
this
way :
Berenice 11 142,17
;
1494,15
also and
Cleopatra I [Troy
OP. Cit.
p-178-9
,
P. 1
,5,71.
The
priestess
in
the
2nd LE
nome
is
called
1330.5.
mWt the
dead
Wb 11167 (46) Pyr.
mwt
is
a substantive
derived from
the
verb mwt/mt
[Cr. 159a
;
CED 79
-,
KH 87 MOY, P100/7'and
DG 1571
and at
Edfu
they arc
dangerous bcings
who may
harm
the
living [c f. Zandee. Death
p.
198-9
and
in demotic. Smith, Dernotic Papyri III
p.
1 151. Because
of this they are treated as enemies of
Horus
and the
king
: the
gods are called upon
to
'Come
and
drive
away
for him (the king)
male and
female dead' VI 240,13. no
word also refers
in
general
to those
in
the realm of
Osiris, but
they
are contrasted
with
3hw-psw implying
they are not
blessed
and righteous
dead
:
Osiris hides his
V
I
name
from
gods and men and
he is
secret of
form for
the
3 w4psw *I
,
and
dead 1 173,7-8. Also
IK t.,
=,
txg
Pichl 1166
all gods, all
blessed dead
and
9'r
all male and
female dead.
Mal (Wb 11166.10-17):
Sakhmet is invoked
as -=
0
'one
who makes
death', due
to
her
ability
to
control
disease demons VI 266,3
;
1510,18.
mfh sledge under the
hnw barque
of
Sokar
Wb 1155 (11-12) D. 19 GR
Though
the
form
of the
barque
and
its
sledge
is known from Old Kingdom
representations,
this
word
for
the sledge
is
not attested until the
Coffin Texts
:
CT IV 95p 'I
am the great
Scm
of the
hcnu boat
upon
o
X:
'. Kaplony
suggests
that
the
word
derives from fb 'to looscn,
to
remove'
[c. f.
FCD
981
,
which
is
clearly at the root of mfh'to, sieve! thus
is 'der
entfiembare
(Untcrsatz) ' JIAF
p.
157
W
757
n.
1971. In
a ceremony
the
henu barque
was placed on the sledge which could receive offerings
itself
[Mariette'Abydos I
pl.
44 2.12
; also
Kitchen
and
Gaballa. Or. 38,1969
p.
51
;
Kitchen in LX II
pl.
1 119-11201. In
the
Sokar
processional rites at
Edfu
the mfh
is
often
determined by
the
henu boat,
v
which
implies
that
it is
the whole piece of apparatus which
is
called mfh
[Jones, Glossary
p.
246bark
%P
of
Sokar]. In fact
the text makes clear
that this
is
not always so : the
king drags his father
upon
3x
like
going round
Memphis VI 282,2
; the
king drags
C= at
the procession of
Sokar VI 137,6-7
; every ritual of
dragging Sokar
upon
J&ty
Am
to go
round
Mesen VI 9,8. One
of the
rituals
has
the title
s13
Skr bra
9
187,11,
andTakefor
yourself
iL
5
i%e
n
Pt
.
13. Pl. 249
shows the
king holding
the rope
for
the
henu boat
upon
its
traditional type of sled with
four
vertical struts coming
from it
to
hold
the
boat
steady.
In
a text
for
the
destruction
of
desert
animals
'the
eye
is built T forlhe
n
Skr VI
142,8- 10
and
the
head
of an antdope
is
attached to
its
prow
[Derchain has 7.
a
Grande Saine
est en
bon
dtat
car
je l'ai
construite pour
le
traineau
........
Rites 1. Oryx
pA2 and p.
43
n.
2
also p.
18
n.
11.
mfk
be
glad, rejoice
Wb 1158 (3-5) GR
verb and
57 (9)
to
58 (2) Late
Derived from
mfk3t
'turquoise,
the
verb mfk
is
apparently the emotion associated with
turqoise
colour and also with the
goddess
Hathor. It is divine joy
par excellence
.
the
joy
of rebirth which can
be
granted
to
men
by
the
gods
[Daumas, Mammisis
p.
432
n.
5
and
Aufrre, RdE 34,1982-3
p.
I 1- 12]. The
verb
is frequently
attested at
Dendera
and may perhaps
be
compared to
English
expressions such as'to
be blue'
which means the opposite to the
Egyptian.
At Edfu
: the
land
of
RXt brings hr. k 'turquoise
and your
face
rejoices at seeing
if
VIII 72,8-10
; of
the temple.
12
:
'-
m33. s
'how
wonderful
to
see
it V 1111,15.
As
a substantive
'joy'
:
'everyone
who sees
it is Aw'. in joy' VI 9,9 (not Wb).
mfk.
inm Wb Il 57 (10-13)
gods were
thought of as
being
made of precious stones and gold and some
had
mfk3t-inm,
turquoise skin or colour
[Daumas,
Mammisi
p363 nAl.
At Edfu
the epithet applies
to
Hathor
f-j qrx
IV 81,13
and mainly
to
Horus
9,
the temple
has
the
favourite kiosk
of
hl.
it its
tit
I
--I -h tThtV
1533-2
; addressed as
'X
,
IV 2,3
4
S4
%L-L
IV 56,6
VL-j I--, r,.
,
v
is
because
of
the shimmering
blue/black feathers
of
fee ti,
111110,3.
The
name
fits Horp
758
some types of
falcon
and
is
a similar epithet along the
lines
of s3b-kivt.
Husson
translates the term as
'turquoise
coloue
[Miroirs
p.
76
n.
71.
mfk3t turquoise
Wb 1156 (1-14) Pyr.
DG 157.9
OA
-eY
The
term
refers to
real
turquoise
and
faience
or glass coloured
in imitation
of
it. It
comes
from Sinai
and also
Badakhshan [Harris. Minerals
pp.
106-1 101.
It is found in
a
list
of precious stones used
in
the
laboratory:
o: Acm
(that is
not an
imitation)
0
000
tj
11215,5
; also
VI 165,16. In
the temple
it is
said
to come
from R9t [c f. Daumas OLA 6
p.
6971
:
R9t is
the
land
of
17-of
11278,10
;
it brings hr. k
at seeing
it VIII
Y--
72.8-10. It is
also one of the materials used to make
the wsht collar worn
by Hathor
000
v
11krw 11297,10. An
amulet text notes that
TIJ
arc made of nn
Ib
and
VI
299,12
which
is
used
for
protection *.
in
a water
libation
the snb-vessel
is
made of
-Ph,
'Ic-=m
-"-
Il
245,15.
Hathor herself is 'turquoise
of the 90V
En
nirw nLrwt
VII 15,6
;
in
a mirror offering
n psdt nb
V 174.14 [Husson
.
Miroirs
p.
87
n.
121, it is
much more
frequent
at
Dcndcra
mfd to
run through
Wb 1157 (6) GR
Smith
put mfd
(m3fd) in his list
of nouns with m-prefixes and compared
it
to
IN 'hasten
through'
(Wb 1723-2)
and the
goddess
Mafdct 'the Rangee. He
saw
it
as an old word only surviving
in later
texts
which
had been
copied
from
ancient, now
lost
sources,
[Glimpses
p.
162-31. The
spelling of
the
word at
Edfu implies
that the
people who wrote the texts
derived it from IN 'go
on
four legs
=
fast'
.
It
has
clear uses :
Transitive:
the
king
cring)
1 87,4
:e
king
4
Y-.
g:
-k
',
o -6,
FkOrt (gold
and
incense
off
111 1
th
3t
int 'ntyw (myrrh
offering)
11193,2
;
in
a general way
Re
and
hi's Ennead
the whole of
the temple
VI 325,2. Apart from
this use of
'going
through'
foreign lands
,
the most
common
application
is in
the
libation
offering where
it
echoes
the action
implied in
the
verb
bnp
759
(q.
v.
): Gb'l
tread on
Geb
and offer
flood
waterl
74.11
; and
-P4
y9M
%%
n.
k 0
n-wn-intnt
Mead
on the ground without
hindrance Il 78,4
; sim.
1116,11-12.
Intransitive
:
in
water offerings
-
the
king
-A
n-wn-intnt
11245,14
,
also
1312,1.
The
movement
implies
speed and
directness, but
all examples of the word so
far
attested come
from
Edfu.
M-M among
Wb Il 2
GG 178
'nhw 'they live
among
the stars'
1151.11
spelling also
IV 52,6.
Example:
I
mM giraffe
Wb 1158 (14) Lit. MIK
Known
to
have lived in Egypt in
predynastic
times, after the
drying
up of the country
they were
exported
from Africa
as
luxury items, both
alive and
in
the
form
of skins
[LA 116011.
mymy
is
known from SS 164
and at
Edfu in
an epithet of
Horus Behdet. In
the
myth the singers say,
'Your
decorations
of
F9
are
beautiful'VI 64,4. Fairman
and
Blackman
suggested
it
was some
t- tcx
kind
of
decoration
of giraffe tails
or the
hair from
them
[JEA 29
p.
7
n.
k]
,
but in
the
hippo hunt.
the
king
wears a
band
of giraffe
hair
over
his
shoulder
[Slive-Soderburgh,
lEppopotamus
p.
49 ff. ].
-
MmWy
canal
Wb 1159 (3) GR
P. Rylands IX 24/1 [ Griffith, CaLRyl. III
p.
353
and
251
n.
14 'fountain]
33
Cr. 198b; CED 82; KH 92 Moyme
7be
word goes
is
used
from
the time of
Rameses 11:
a text
from Memphis in
the
Apis House has
the
term
2, ""'
in
an otherwise
damaged text
KRI 11880,14
; at
Medinet Habu
the
word occurs
in
a
"ry
d=
procession of
Niles
where
SshS,

are
brought in MH VI 453.1. In
origin
it is
connected
with the
root mw'watce
(Osing, Nom. 11 744-5
n.
901).
760
P-
At Edfu
the purification of the
king by Horus
and
Iloth is
with water which comes
from
M
'and
E. Nlam.
1-]Vr 'the
spring
in
the
Lake
of
Horue VI 244,5-6
; same text
MD 110
85.6-7
pr-m-,
r, r,
.
The
word also occurs
in
a
Nile
text: the northem
flood 'pr
m
R>
m
t3. lwnw Ombos 11200,809.
mn to
remain
,
be rum
Wb 1160 (2)
to
62 (26) Old
DG 159,2 4113-
Cr. 171b
-,
CED 83; KH 95
remain continue
MOYt4
Used
at
Edfu
as
indicated in Wb. It follows
the classical pattern of use.
"m
diadem
on
his head IV 39,1.
"
hr Or St-tir IV 12,2 Or
st-tir
V 7.3
-.
faiconS-2
1,
br
srh
11 16,12.
In
puns
: Fr-:;
*f=zYjm
rk.
f 1513,14.
+
JLr
: mnqb

jLr
nfrw.
k 125.18
;
t1r-m33
1, S.
lir
rK
IV 19,10.
Offerings
:
02
IS
upon your altar
IV 48,12.
Harpoon:
very often
in Myth VI 67,9 VI 71.5
Eyes
:
fixed in
their
places
1 13,19
; ptry m sun
1572.2.
Slaughter
:
t=
'jLk
m
<13>
1 <z>
sblw.
k 1143,15.
r-mn until
,
as
far
as
Wb 1164 (34) MK
Cr. 169b
;
CED 83
;
KH 93
GO 180
;
Junkcr GrD 208
p.
155
and
236
p.
172unfil'also
at
Edfu:
Writinss
111121,2.
In
the
CR
phrase
IF
f
until
today'
VIII 133,3.
&M
in
measurements of
time
,
rnpt
16
nt
bm. f IV 8,2.
mn.
jlr-nwn
basin
Wb 1163 (9) GR
761
Literally
the
phrase seems to
include
the
word rn n
for
a type of vessel
(Wb H 66.4-11)
so
it is
a
vessel
holding flood
watce,
but from
the
determinative is
of a particular shape more
like
a
basin
or
bowl
on a
high
stand.
According
to
Wb
the term
is
attested at
Edfu
onl
y
At Edfu it
appears
in
qbtw rituals : the
king (clean
of
hands) fills it
.
1114,15
, ""A
*.
1rVW
r--v
2-
1477,7
;
fresh
water
fills
1
11
-
P""
-
7,
-,
VII 205.9
; water
is
poured
into
en ) tr Y
(Sti
%Z,. C=.
A
A
z=
V 82,11-12
;
1,
*--
', u, 17
11555,10-11
; water supplies
(Sdf3)
, -Z' -
V--V . 1=:
b
t-'
.
174.13
,
and the
liquid
.
from
the
divine
eye
is for
I
!
=':
- jo

7,
IV 218,7.
-
From
these texts, mn-lir-nwn would seem
to
be
the receptacle
for
water provided
in
the ritual, so the
water was poured
from its s
vessel
into
this
basin,
so that the
libation
was performed and the
water
from it kept,
perhaps
to
be
returned
to the
lake,
or remain as pure water
in
the sanctuary.
,, I
mni
to
moor
,
to
land
Wb 1173 (13)
to
74 (10) Old
DG 160,2 4<
113-
.-I
Cr. 173b; CED84; KH94 MooJ66
moNI,
A
verb perhaps,
linked.
with mn
'to
remain'
,
by.
the
stem mn-.
It has
a range of uses and this
is
reflected atEdfu
[Jones, Glossary
p.
2151.
Intransitive
of
boats
: at the
festivals
of
Behdet
,
Many boats
M"21
r
dmit.
s
IV 19,3
en -tr
Hathor
comes to
Behdet
r
WIst Hr V 124,9
;
in
the Myth Re has
sailed
in his
1C_
barque

Ql-
...
at
Wetjeset
Horus
VI 129,7
;
in
the
nome
descriptions,
each
barque 'moors,
at
the appropriate canal or quay
rn
1330,6
rn
1333,7
n
1332,6.
J! = -U-
In
a metaphorical sense: the
flood
comes
.-c"
dmit. k
every
day
without stopping
IV
43.10. It is
also a euphemism
for 'to die',
the
sacred snake
in
a nome
'his image lives 1wty Y-1
he does
not
die' IV 28,3 [c L Zandee
,
Death
p.
531.
Transitive
:
iw
t,
-.
2
I&
'Q7
sint.
f
rsn
(place listed
previously)
VI, 123,3.
mnit mooring post
Vb 1172 (12)
to
73 (11) Old Jones, Glossary
p.
198
mnit
is
used
in
cpithets of which sn
Xsp
mnit m nwn
is
most common
'a
man. tp. seizq
the
762
mooring post
in
the
flood'.
probably referring
to the
dangers
of mooring a vessel
during
the
inundation
when
landing
places were under water
[c E JEA 29,1943
p.
4
nj].
In
the
Myth it describes
the
king
IV 213,14 IV 374,7
-ALVI 60,10
;
hippo,
text
1.
t=
148.. 160,11
;
Horus in
the
Myth VI 66,11. Perhaps
related
to this
is
a
text
which calls
Thoth
n
tim br bsb 'mooring
post of
him
who
is loyal'
referring
to
his
reliability and
competence
IV 390,7 [see Fairman
,
ASAE 44
p.
277 fine 3].
At
the
festival
when the
barque
comes
in
to
Be*.
idet,
the steersman shouts
Xome down
and moor at the
House
of
Horus Behdet V 31,16-17 [Alliot, Culte 11
p-546
'A bon
port!
lit. 'a
Jo
good mooring'
I
as the
opposite of
'bon
voyage.
mnit
death (noun)
not
Wb but FCD 108 from Sin. B310.
A
text
for
giving
life
to the
king, describes Horus
as
+'84 '
QI-14t
Lord
of
life
who
hates
- A-ft-
death 139,17,
with the enemy
deL
the meaning
is
clear
but it is
unattested elsewhere.
mnit
bead
necklace
Wb 1175 (18)
to
76 (3) MIK
-
The Menat
consists of a string of
beads
which make a rattling sound when shaken
.
and a rectangular
or

shaped counterpoise
.
It
could
be
wom as a necklace or shaken as a musical or ritual
instrument.
Examples
come
from
the
6th dynasty
and they are associated with the cult of
Hathor. Barguet
suggested
that the menat countcrpoisf
were stylised representations of the wooden
female
plaques
from
tombs and
shared some of their
functions. The
word
iiself is
attested
from
the
MK [liquier. Friscs
p.
73-71. Hathor
is
the
Lady
of the
Mcnat
and
her
temple
at
Dcndcra is
called
k1wt-mnit.
7be
menat
is
shown offered
by
the
king
at
Edfu
and
it has
a number of specific symbolic
functions.
(a) Most important
at
Edfu,
the
Menat
was
identified
with the testicles of
Seth
which
Ilorus
cut off
during
the
struggle and
here in
the
form
of the
king he
presents them to
Hathor. I'hey
were regarded as
the source of male sexual power and also of procreative
force
with
the
potential to cause
birth
or
rebirth.
Because
of the nature of
Hathor,
to present this potential
to
her is
to
harness in her both
male
and
female
sexual powers and the
whole ability to
be fertile
and
to give
birth (this
may
be
expressed as
early as the story of
Sinuhe
where
the mnit welcome
him back
to
Egypt
as a
kind
of rcbirLh
,
see
W. Westendorf,
SAK 5
p.
293 ff). In
return
for
the offering,
Hathor
grants
the
king
power over
his
763
,
156.19
-57.9
;
enemies and might to
destroy them.
The king here is
often called
My
:
bnk Q
hnk
(gO
111184,18-185,11
;
111282,4-8
also ;
IV 100,2-15
also. opposite
to
IV 255,12
-
256,9
;
0
IV 383,2-13
;V
76,11-77,6
almost opposite
V 172,16-173,8 VI 278,8-18
;
VII 265,8-266,3
;
VH 320,9-321.3
;
VIII 101,5-6,
-
(b) The
menat
is
also a musical
instrument
which
the
king
presents
to
Hathor
or
My in
order
to make a
i
.1
rattling sound to calm
the raging goddess so that she
is,
approachable and affectionate.
This
offering
is
tell
usually accompanied
by
the sistra : to
lby bnk vU 1140,14-41,4 11296,16-297,5
;V
341,13-17
(PO and sistra
150,9-16.
V 380,13-381,15
,
to
Haisomthus
and
Hathor
rdit
!,
"
(c) The
menat
is
also a
decoration
wom around the
neck which protects
the
wearer
from disease,
En
impurity
and sadness
(snn, 'b
and as a pun mnt).
This
time the necklace
is
given
to
Hathor
who removes all
diseases
and protects the
king in
return :1
184,4-10
rdi (to;
111118,16
-
119,11
with
Nep4thys
;
1177,8-15
a scene
just
above the
king
offering to the
barque
of
Hathor in
procession.
Once it is
offered to
T-nnt
and
iwnt
who give
life
and,
health 1174,10-18
and pl.
277. The
menat
is
shown, either with
the counterpoise
beside
the
folded
round string (g:
O
on a tray or
bowl [pl. 277
,
28 11
,
which can,
be decorated
with a
Hathor head
,
in
the
ordinary offering,
but
as an
instrument
the
king holds
the
counterpoise as
if
shaking
it [pl. 2311. He
wears a variety of crowns
(Double,
White hmh,
mty crowns and omplex crowns).
For
the
Menit
see:
LA IV 52-53; P. Barguet, BIFAO 52,1953
p.
103-111.
Outside
these texts
mentions
are
less frequent but
the
spellings are alWays similar
in festivals,
'goddesses hold (go
1536,16
; on the
14th day
of the
festival
of
Hathor
the goddess unrolls
the
ritual papyrus and the
women of the town,
shake
C-3
it,
V 356,3.
lq=; p
e!!! l
Hathor
is
nb-mnit
157,7
(g:
o, ;
1177.13
;
IV 383,11
;V
172,5
;,
V 341,17
- VII 320,15.
She is bnwt
mnit as
Rayet U 13'
(C-0
111185,1
Dcndcra
is 111185,10.
mnit
Hathor
Wb 1176 (5) GR
At Dendcra
and
Edfu
,
especially
in
menat offering
texts
90
wrt m
Hwt.
mnt
111185,10;
V 173,4 VIII 101,13
;
in
general
9`3
To
1317,8,
^,
111174,7.
-
(90
1, II
764
mnit singer
Wb 1176 (6-7) GR
At Dendera
and
Edfu
.
At Edfu
she
is listed
among the personnel to
be
present at
festivals
and
celebrations, where she chanted
Hathor
songs and prayers and perhaps accompanied
herself by
shaking
the'menit : rn
Xm't
(9*
-zr' --,
9
1359,14.
mniw
herdsman
Wb 1174
to
75 (10) Pyr. OK
DG 160,1
31
tt
Cr. 173b: CED84; KH94 M-kW-
MkNC--
This
could apply to the
herdsman
of a number of types of animals and
birds [see list in LA I
col.
1220-1223]. More
symbolically the
king
could
be
referred
to as a
herdsman
of
Egypt
or of
its
people.
Mueller
traced examples of this, perhaps rcprescndng the prehistoric
ideal
of a
leader
who cares
for his
people as
his flock, from
the oldest texts
(PI)
through to the
ideas
expressed
in
the
Old
and
New Testaments [Mueller, ZAS 86,1961
pp.
126-144
n.
3]. The
epithet
is
applied
to the
king
and thus
to
Horus
at
Edfu
:
lie is
ij
4,!,
-J
sVm
t w 'herdsman
who guides millions'
VII 74,16
.
At Dendera
Iin
'nbw D IV 32,8.
mn' to
nurse
Wb 1177 (10-13) D. 18
The
verb
is derived from
the considerably older noun and appears
from
the
18th dynasty. It implies
not
only
'to
suckle! a child
by
a wet nurse,
but
to
bring it
up and educate
it,
as there are male rn n'
in
the
18th dyn. [c L IA 1120-22].
In
the temple
however it is
the nursing of the child
Iforus
which
is
preeminent: the
female hawk
16
her
son
Horus 111241,5
;
Isis her
son
in his
warship
VII 152,9
;
Nephthys is
regarded
-3
=1
as the wet nurse of
Horus
:=
(o
who nursed
the child
in his
nest
1133,6
; or
Hathor
,
god
is bom
of
Isis
upon
the
legs
of the
Lady
of
Truth 1124.10
; or
Khent-labet
nurses
the
child of
Isis 1 375A.
765
mn't nurse
Wb 1178 (-19) Pyr.
Cr. 174a; CED85; KH95. MoOWG
At Edfu
this
usually applies
to goddesses :
Wadjet in Buto (who
cared
for Horus in
the papyrus
E! n C1
swamps)
IV 247.13
*. she
is bnt
'7=M
40
eV 100,16 (and
she
is
also
Pnwt
nbt
M1
51
0V
266.13
.
Gauthier [DG II
p.
851
was not
too sure where
this
is
-
the
Mammisi
of
temples,
Minich in NUddle Egypt
the temple ofArmant, or even somewhere
in Buto
orPe.
-
lie
protection of
the
body
ritual at
Edfu is
attended
by Horus
,
Wetjeset-Horus
personified and a
t! n
---,
goddess ;=o
:
3pr qb
the
Lower Egyptian
throne of
Re
who nursed
his
majesty upon
her
thighs'
VI
304,5-7. She is here
as a counterpart of the
Upper Egyptian Wetjeset-Horus
and
both
ensure protection
of the
body
,
dispelling
of
disease
and after
death its
rebirth.
However Guthub
suggests
that this reads
mn-bit
here, but
there are too many puns on mn'
in
the text to
make this
feasible [Textes
p.
199
n. m].
The
editor of the text
was
happy
to
leave
mn't
[Ghattas, Schutz
p.
44].
,
The king is
referred to
in
a milk offering as,
'the father
of youths
e! = a
.
and nurse of children'
Il 39,1.
reflecting the
fact
that the
role of the mn't
is
to
bring
up a child not necessarily physically
suckle
iL
mnw waterway.
with plants
,,
Wb H 72 (1-2) GR
The
earliest attestation of this term
is
at
Bab
el
Amara: Urk VIII 60 (d) in
a wine offering
,
the
king
Cn. Itr
X=
I
brings
,
e-
q--*
containing their
plants'.
The
term
may
derive from
mn
'pof
or more generally
fcontainceand
mean nothing more than
a container
for
something
,
in
this
case a waterway
which
contains
both
water and vegetatioif.
At Edfu
the term
is
quite
frequent
: papyrus and geese offering
,a
goddess
brings
the river mouths and their tribute and
M
13"
A-
e =^^
.
with their
smw-plants
1307,2
A^
paralleled
in
a procession
,
the
king brings
-- with smw-plants
VI 37,13
;
in
a plant
text
,
I"=
172,12
; rupwt offering
,
My
gives
tn
Geb
receives all good things of with smw
Mam. 145,10. The
word
is
also played on :a geese offering,
the
king brings
rsf-birds of ot"=!
I
0 1111,12. Because
of the nature of
these offerings
the term must
be
,
more specifically,
766
Delta
waterways with plants and
birds. The king is
called
Lord
of
bird
pools and
'93
t! 2t
==r.
205,1.
In
the
IA LE
nome the waterway
here is
called
1333.18
;
IV 33,15-34,1
e!! A
M
:
r'xontains
much water;
V 22,10-13
but
this
may not
be
connecW&
mnw plant
.I
I
WbU71(13-16) MKtree (16) GR,
general plants
(17) GR,
aromatic plant
Wb
gives
172.9
as a reference
for Vlants in
gencrar
.
This is
a rnpwt offering and
included
with
nhb.
My
there
is
G2 llf-r'all
plants.
It is
unclear
however if
this
word
is
related to mnw'um of
an orchard! and on the grounds of
the
determinative it
would seem unlikely, though
MD II 6a has 'he
increases
rtJ
0 11K
for
your collae
.
Also in
the
laboratory
texts. there
is
a plant
t= 'e6 Vz
which
'smells
of
'ntyw'II 208,5.
mnw
daily
offering
Wb H 66 (1-3) Late
-
GR
Frequent
at
Edfu
.
The
term can encompass all
kinds
of offerings : rsf
birds for
'tu*
0
1111,12
Nile fills
up
4.: 3
e
dw
with com
11242,7-8
;
desert
animal meat
for
VII 164,5.
The
word occurs
in
the phrase
03w br
mnw
'excess
upon
daily
offering' : god
increases
3w br
ire.
coo
IV 9,10
; god sees the town
in festival
with
h3w
r
004, a
4EM 'excess for its daily
offering'
*W
IV 11.5
; the
flood
gives
b3w hr 1472,4
;
in
the
festival
,
grain
is
made
h3w hr
1.
e-
0
it o excess
in
the offering
IV 15,5
,
then meat
IV 15,6. Ile
aMounL of offering can
be
increased by doubling?,
qb
C3 'e6' '.
N: P-
IV 40,2
; or trebling
bmt.
n
03w
dtaa'D
I
522,18.
In
the phrase mnw-nt-r'. nb : cattle
for
E. : 5 Yec:
= V 364,7
millions of millions
(Corn)
. -..
VII 243,34
:=.
*'
VII 247,13-14
.
mnw n
hr. t hrw: flood fills
the table
t-"
cm -ff
-*, j
IV48,13
; thousandsof all good things
U-c-
N-- a
'T
&-j
VI 179.14 1374,12.
r
Of I
This is
the
daily
offering
for
the gods and goddesses
in
the temple to
be
provided
by
the
king. It is
the'
later form (from
the
Safte
period) of
imnyt (Wb 183,9
-
100,10 lasting
offering).
767
1nnw monument I
Wb 1169 (9)
to
71 (2) Old Statue Wb H 71 (3-8) D. 19
DG 158,4
mn
divine
statue
J-r/-
-I
cf.
Cr. 170b; CED83; KH89sign,
mark M&FW
Often
at
Edfu
: spellings
Mn
1: r
F passim.
It
can refer to the temple as
built by
the
king
and
is
normally
in
this case nrr
Wautiful'.
1--t
Ir
Examples
such as
.Vj
IV 2,6 IV 17.13
are more
likely
to
be
any statue or
image
or
representation of the
gods
in
the temple,
even spelled thus
it is
closer to the
dernotic
use of
the word.
Derived from
mn'to endure and perhaps especially used of stone
built
monuments. -
mnw
jar
Wb 1166 (4-11)
From the
NK in
particular.
'the
mnw-vessel. written with p3, the
masculine article
is
commonly
found
as a container of wine,
beer, fruit,
water, plaster and
incense [du Buisson, Vases
P.
7-91. It
was
also a measure
for
capacity which was probably not constant through
Egyptian history [Gardiner GG
266,1
p.
199
and
Megally
,
Recherches'
p.
107 Mt4r
Cr. 176a
:
Kemp. JEA65,1979
p.
183
,
there
is
also a word
W
'?
J Cr. 7b
= pot of soapstone, after
Osing. Nom. I
p.
194
and n.
893
KH 486 but
not
in CEDI. They
were probably
fairly large drop
shaped pottery vessels with wide
mouths
[Hayes, Ostraca
p351.
The OK
records no such vessel
but
the
word
for
a stone used to make
vessels'is mnw.
Harris
notes
that
it is
perhaps a type of quartz and
is
specifically used
for Ont
and
31s
vessels
[cC Harris, Minerals
p.
110-111 1. This
word
for
stone
for
ajar, may
have become
the
jar itself
and
then a general word
for
a type of
jar
At Edfu
the term enjoys a restricted use as
it is
the subject of an offering, made principally to
Hathor,
particularly
in her
aspect as a goddess of singing,
dancing
and
drunkenness. To Ibirty Hathors
the
king
FOS
13 Z- 111291,15-292,17
and
he holds
a pot
'U
the
offering
is further
made to
HaLhor
alone :
(3 IT
=xM
tr
IV 348,6-16;
)A
.V
69,12-70,8
;
13
P"
Ir V 377.13
-
378.6
opposite
V 206,13-207.6 V 257.6-16
; Cl
.
768
on a
doorjamb V 381,8-382.2
;
13ZF VI 343,7-12,
she
is
accompanied
by Ptah
ms
131
IV 88.6-89,2 Ptah
and
Horus
who adore
her
as she receives
the offering
13
-a
VI
282,15-283,14
;
Re Horakhty
13 15' IV 244,12
-
245,2
and
Re-Behedet
a -u
VII
93.6
-
94.2. Ile
texts are usually vague about the contents of the mnw pot,
but it is
compared to
Urw
and nbty which generally contain
beer (q.
v.
). As
the
king is
often
'born
of
Menkef
and
Hathor
is ir-bqt 'One
who makes
beee,
on
balance
the vessel must contain
beer. Ile
emphasis on the
return
of
drunkenness
and
happiness
shows
that something
intoxicating is
offered and
from
the other gods
involved it is
primarily a solar rite.
Ile
texts,
however,
use an odd phrase to
describe
the offering after
the title comes the
line
stwM n.
k
mnw
'I
assemble
for
you the menu
filled
with wnjiw. s
its
requirements!.
All
texts stress that the contents are sweet
in
their taste.
7be
mnw may
be
actually
offered as a capacity measure, so that the
king 'pure
of
hands,
clean of
fingers'
offers the mnw
containing the
ingredients,
correctly measured out,
therefore the
beer
which
is
made
for HaLhor is
excellent
in its
taste
because it has
the exact
ingredients. Perhaps decisive in
this
respect
is IV 348,6
ff. "I
assemble
for
you ly.
How lovely it is in its
contents
(i4t),
supplied with all
its ingredients
(wndw), how
sweet
is its
sweetness,
how
nice
its liquid.
all
its
spices
(h3w)
are exactly calculated
(tp-bsb) I'
This
ritual
is
also mentioned
in
the
festival
of
HaLhor,
on the
18th 7both.
the
festival
of
Shu
and
Tefnut is
the
day
of
n
t1wt-kir V 349.2-3. Alliot insists here
that the
IM
at
the
end are to
be
read as a
double determinative
and that this
is
the
double beer
pot.
The Edfu
offerings show
in
the
plates that this
is
not so and that the
second
'Cr
is
the
dative
n
[examples
-
pl.
86
2nd
reg. ;
105 2nd
reg. ; pl.
142 3rd
rcg.
][Alliot, Culte I
p.
221 0]. The
relationship of this
ritual
to
the other ones may
be informative,
especially
if
this comes
first. Tbe king
often wears
the
Red
crown
and atef
in
these scenes.
A beer
offering
however has
the sentence.
'You have drunk
5.! '
0-
4)
1460.2
and
in
general
epithets of
Hathor
she
is
i3t.
n. s
Da 'she first
made the
beer' 11170,3
; then
in
a wine offering
'Receive V0 filled
with
inmt
wine and
Eye
of
Horus
wine
I'l 86.7.
Note 1126,3-10 hrp is
a mistake
for
mnht.
WV
mnwr
incense
769
Wb Il 79 (6) Pyr.
A
type
of
incense
used
for
purification since the
Pyramid Texts
and
found
as a synonym of snir at
Edfu [c f. Lefebvre, Mini 12,1952
p.
22 251..
rn nwr
is
often mentioned
in ir-snir
texts:
Horus
smeUs
C= V 89,5 is brought
mixed with
31ini
and
irt-Hr VI 296,18 x
makes god rejoice
VII 270,11
; the
king is
0
Lord
of
M 194,12
;V
156,15
also.
It is
used
to
pour over the
limbs
of the gods
VM
VI 243,7
; to purify the god
V
IM
156.9
;
in festivals it is burnt
on the
brazier for its
smell
JV- 3.5 is burnt
in
processions of the
New Year 1571.2
;
it
also
fumigates
the temple
E.
-5=2'
'. *.
1467,11.
M-'
Its
oxigins are vague :
it
comes
into being from
the
form
of the god
.a*
VIII 139,15
;
from
,
-'s"
0
e:!! i
the
Eye
of
Horus 1176,16
; and
it is brought from Kp
n
Ix
pelletsof
..
a,,.
are used
in
a recipe
11194,11.
I
..
IV, 138,5
; three
mnwr purifies.
it is burnt
and
is
synonymous with snir
but
not connected with
'ntyw
so often.
The
word
is
very common at
Edfu
and
Dendera
,
where a verb
derives from it
meaning
'to
purify'
(Wb II
79,7-8).
mnwr arena
In
a
harpoon
text the
king is dndn
rn
x
hr IV 231,4-5
;
in
a
tortoise text too
he is
pr-
OVA-
C: )
_q-.
W
3!
lj
r
L=
'c' 1114,16. The
term
may
be
a corruption of rnjwn
(q.
v.
).
mnbit
--,

birthcouch
Wb 1163 (4-5) GR
The
word
is
attested
from
the
18th dynasty
,
from
the tomb
of
Kheru
ef
CrT 192) [Chicago, Tomb
of
Kheru
ef pl.
21 fine, 11]
which names
P-"
,,
4:
-A
[couch
,
Wente
translation
p.
39
and
40
n. p] and
then the
onomastica of
Gardiner [AM 116)
names a
lector
priest of
'royal
couch'
[AEO 136*]. The bed
with which
the term
is
associated
in GR
texts
is
the
lion bed known
from
the
Old Kingdom
at
least
and primarily associatedwith
funerary
symbolism.
The
power of
the
lion
was thought to
carry the
king
through
death
and
back
to
life [c f. Needler An Egyptian Funerary
770
Bed
of the
Roman Period in
the
Royal Ontario Museum
,
survey pA-7 and passim
.
Toronto, 1963
;
also the couch of
Tutankhamun is
perhaps
the most spectacular example
[Desroches-Noblecourt,
Tutankamen
,
London
,
The Conoisseur
and
Michael Joseph 1963
pLXXVIII opp. pagel331.
Kuhlmann
suggested
that mn-bit
derived from
mnmwt
US,
which came
in
turn
from
nmw
'to
sleW with an rn-prefix, showing that the mn-bit was something upon which
to
rest
[Thron
p.
12-13].
The
earliest spellings
do
not
however
suggest this and nor
does
the nature of the
bedL Perhaps
the term
may
be
an abbreviated
form
of mnit-bitnurse of
Lower EgypC
referring to the
life
giving qualities of
the
bed.
mn-bit
is
used
in
texts
at
Edfu
as a word
forthrone
and as a symbol of strong
kingship
,
upon which the
king
or gods sit: the
king is
upon
.
""'
VN
0-3
n
kir 111162.2
; wine
text, the
king
is
upon
IV 10 1,8-9
;
Horus
sits
trV 31,4-5
1, the
ka
of
Horus is
&-1
4%
r-- 12n 11
1'' OJ31
upon
VII 3,1-2
; sits on
VII 11.3-4
;
^-
VII 36,9 Heket
sees the
king
upon
! 1k
VI 323,3
; god
is led
to
1, IYN
?: r
IV
119.120,1 Horus
sits on
.
5,. l
VU 23.3
icN.
""
VU 186,3
; gods
' 'exulf
upon
it: Horus
tL-. u' lk"A
19X2 VI 304,10
*,
Hathor D' Or
51
11200,1
; the
king b'Al Dr
who unites the two
lands VI 270.10 (installation
of
falcon
text) ; god
4" tr
Mlj
111162.1 (throne
carrying text).
To
underline the
kingship
and perhaps coronation connection
the
king 'raises
up appearances
(b'w)
upon
! 1kWand
is Lord
of the
Ileb-Sed like Tanen! 1188,6.
Horus is
also
hq3 t?
and nb-Isbt
VI 304,3-4
;
he is
<: 7
g4%
!.
rf IV 330.2
and
it is
further
connected
with the
lsbt
throne
(q.
v.
)
:
k1wt-lsbt is for
1=1"%%*jVII
25.10
;
Thoth
gives
52. l 0-tR
L-3 Dnt bwt-isbt IV 299,8
; the
king
purifies
-)0lie-,
*.
0: =5P bnt 11wt-Isbt IV
138,15 In
a
W-pt
scene
is
the
curious sentence
.
'the king
upon
42
bnt '*' IV 95,13
,
which
is
copied
later in VIII 130,4 [a
6
The
other
determinative
often used
for
thrones also
occurs
in
the
procession of priests, one of them says,
' Your
path
leads
to
1 5392
,
but
the
reason
for
the
use of the
word
here is
to
fit
the alliteration of m.
The
connection with a
kingship-Lhrone is
thus very
important
and
Gutbub has highlighted
this point
in his discussion
of the term
at
Edfu
and elsewhere
(see Tcxtes
p.
199-201
;
for
spellings and reading
de
Mculenacre, BIFAO 53,1953
pp.
108-1101.
However
the
fact
that the
bed has funcrary
connotations explains why
it is
connected with
kingship.
The bed
gives
fife
and rebirth and renews
life for
the
dead
,
it is
no accident that a third
dynasty
alabaster
771
embalming table
is in
the
form
of a
lion bed [Cairo Museum
catalogue
CG 132 1; illustrated in* Gotter
und
Pharaonen (exhibition
catalogue
for Roemer
und
Pelizaeus Museum Ifildesheim, 1079,
no.
31 for
the
rituals
for
the afterlife
begin here, Osiris
at
Abydos impregnates Isis
as a
hawk
on a
lion bed (Otto,
Osiris
and
Amun
plsA-10
)and
the
bed is
personified as a goddess.
-*
There
are allusions to the
birth
potential of the
bed
at
Edfu
:
in
a milk offering, the
king
as a child
'appears
upon
1=i
lik
Ox-r IV 272,14
;
c) life
potential
,
Horus is
the
Lord
of
life hr rn'4%
7-f
IV 173,10
;
Hathor
nurses
her
son
Dr
1.
7Pand
renews
his body 1317.8-9
;
in
a
Maat
text the
king is
caU6d
Wnn-nfr
upon
en
ti'--
' VIII 83,4.
*
As
a personified goddess
Mn-bit has
mori of these
powers: she appears
in
a
list
of
divinities
of the
temple %Z]
153
no.
15
;I
66-no. 15
also ;
180
no.
15
-,
where she
is
shown as'a
lion headed
goddess wearing th
Lower Egyptian
crown
[pl. 15 15th in
a row of gods
in
a
WnQ. "A further list
includes
rn,
Bhdt 1124 (158)
next to
S-
"y
d*
"
Vn ""--7
1124 (159). At
the
ned of
the protection
ritual
,
to
protect and restore
life
,
is
t,
-t5
-
V'%
ld
of
Behdet
who says to the
king
'I install (smn)
Your majesty
between
my thighs
(ih. ty)
as
king
of
Upper
and
Lower'EgYPf
which
affirms the
life
and
kingship
principals together
VI 152,7-8 (pl. 148 2nd
rcg she
is
a
lion headed
goddess
wearing the Red Crown).
11if
She is
also
identified
as
Hathor (Menat)
,
the
Eye
of
Re
IV 138,8-9.
In
a md offering
(for
embalming)
she
is
offered the
unguent
by
the
king
5,. '
zYW

wrt', nurse of
Re
,
who raised
Horus Behdet'.
she gives the
king
the
power to take the
kingship
and
destroy foes
-
Pl. 17,3rd
reg. shows
her
as
lion headed,
but
with the
horns
and
disk
of
Hathor
.
The king
also offers
the two
lands
to
her
and other goddesses :
1142,16
=.

VIL44
0"!?;
'daughter
of
Re
pl.
22b
,
Ist
reg.
The
goddess
is
also mentioned at
Dendera
and
Kom Ombo.
I
mnp cloth ,-Ii.
III
Vb Il 79 (13) GR
The
mnpb cloth
is
offered
in
a ritual
in GR
temples$-
including Edfu
-
Onk
mnh.
t the
king
says,
'Take 13
to clothe the
limbs,
'made
from
an oryx'.
-The
cloth
is
offered
to
Horus, Eye
of
Re, Eye
of
Horus
and
Wadjet
who ensure
the power of the
king in Egypt
and
before
the'
gods, and
Hedjhotep
and
Tayet
who make the appearance of
the
king fearsome
and adomed.
Weazing
the
772
Double
crown
the
king
offers
A2!
r
1129.3-130,2
pl.
258
: also
hnk
ind
di
L11
-*-J,
-
and
IF a
other cloth to
Amun in T'hebes
and
Mut,
to protect all the gods.
They
give the
king
workshops
filled
with
linen. Wearing
the
hemhemty
crown the
king
offers up
QV 196,2-17
and
pl.
120 3rd
reg.
Examples from
other temples were collected
by Derchain [Rites 1. Oryx
p.
31-361
Philae Photo 320
the gods receive
VOW
Dendera Mammisi 254,11-15;
Jil
_A2
tr U
CD IV 125,13-14,
the
king holds
up and wcars
the
White
crown pl.
283
.
in
the
parallel scene
he
offers md and wears
the
Red
crown;
Ombos 1129,559 damaged.
The
mnp seems to
be
the
hide
of an oryx or antelope and may h,, ve
been highly
prized as an
item
of
clothing
because
of
its
softness and smoothness.
It is
offered
to gods and goddesses as protective
clothing and
Derchain
suggested that the term
was an m-prefix on
(n)pt, idicadng
that the garment
was an apron or
belt
to cover the
lower
part
-of
body (p t
w).
It is
essential
for
the offering that the
antdope
be killed
,
to
provide
its
skin, so the texts
mendon
the
destruction
of
foes
and
it is
also
connected with the
henu boat
of
Sokaris
and
funerary
offerings
-
hence
the close association with mid
ointment
[c f. Derchain
,
op. cit).
MnfY protector
Wb 1155 (7-9) MK
mwnf
Attested from
the
Heracleopolitan
period
,
mnfy stands
in
parallel with mo-lb and nhy
.
but
applies
W
to
gods as
'protectors'
of other gods or
Osiris
and the
king
as protector of people,
but
gods are not
mnfy of the
king
or men
[GuM, Otto
pp39 and
1281. Siut
pl.
11,3
uses
the term
in
a moral sense
'protector
of the pooe and this
is
the
implication it has
at
Edfu.
rather than the military sense
implied
by its
use
in P. Mill 2,2
or
Urk IV 730,17 'garrison' [FCD 106).
Tbus
at
Edfu
:
Amun
pa-adjer
is
JPtLA=
V--J who protects people
1147.9
9-4
probably
Amun
again
VII 105,13. Other
gods
have
this epithct :
Wepwawet in
a procession
is%
CL
Lj
who proteas gods
It 39.16
Of CiLiCS
1542,5
;
kir-wr
of
Lctopolis
.
130 A-
Khonsua-.
i.
%,,.
j
of
his father Osiris 1278,13.
The king
,
when appearing
in his
palace
of nomes
111165,5
;
but
also same text
-j
of gods
1159,8
*.
in
general C.
-
&.
-.
J
of gods and goddesses
11121,14.
773
mnfty bracelet
Wb 1180 (10-12) GR
mnfty
is
the
GR form
of the
MK
word mn-nfrt
[Jdquier, Frises
p.
99ff. ]. It is
a
bracelet,
usually
in
the
dual,
either
for
the arm or ankle, and with nfr as the root,
the original meaning of the term
is 'to
make
beautiful' [c f RT 39
p.
146
;
Smith, Glimpses
p.
162]. It
can also refer
to the clasps on the ends
of collars or amulets
[Amer, Hommages A F. Daumas, Montpellier 1986
pp.
17-24
with references].
The
word
is
much more
frrquent
at
Dendera
than
Edfu, because
of
its
association with
Hathor, but
as
she
has importance
at
Edfu it
also
is
used
here
:
in
the
ka
procession,
the
ka brings
protection
in
his hands
and
he
puts them on the
limbs
of the
king 'to
prepare
(s
p
d)
your
body (irw)
against your
foes' 111101.8. P1.66
shows
him
with a tray of s3 and nbw
4 [Esna
V
p.
117
n.
(11)]
; also
vc=:
Q4
VIII 117,7
repeats this scene.
mnftyw
infantry
soldiers
Wb Il 80 (1-6) MK FCD 108
mnftyw are
infantry
of the
army rather than chariotry
(by 19 dyn. ) [Schulmann, Military Rank
p.
13-14
mnf3t after
Gardiner
AEO I
p.
112*1.
At Edfu
the
word refers
in
general to
soldiers of
Horus,
whose main
function is
to protect
him
-
they
are
An-
q"q"
divine infantry
of the
Lord
of the
harpoon 11132,17. According
to
Goyon
in
effect
these
are the
60
guardian gods
[Gardiens
p.
23
n.
I
and
44
n.
2]. Invariably
the god
Horus is
the.
darling
of
his
soldiers and they
are rri-"
'exulfing'when
he is
with them
A. - --t-
411,
VI
13,12
;
he
enters
Egypt in
peace and'
t="
f
m-h"
VII, 10.1-2. Similarly
the
king is
hailed in joy (3wt-ib) by his
gq I
V 2,1; Isis
makes
fear
of the
king
great
before
it i
ifia
cloth offerinj
1165,8. In
the cosmogonical texts the protective gods of the creator are
described
as
-4
VI 17.13
; also
11133,13
-.
1113562
hk'
11
writings which could
bIe
read as mnfhwor
4.
MnMn
move quickly
Wb 1180
-
81 (15)
DG 162,11
move,
tremble
As 3
Cr. 176a
;
CED 85
;
KH 95
to
shake
M ON
ME 0
774
A
reduplicated
form,
showing
intensive
action.
A
root
0
mn
is
not
likely
as mn refers
to something
static and stable, the exact opposite of mnmn.
Instead it
must
derive from
the ancient root
bn-'to
come'(Wb
1456,13 CT)
which also
has
the
derivatives bnn
and
bnbn (Wb 1459,19-20). Me Ia=
is
used
in GR
texts to
describe
the
Nile
overflowing or pouring out onto
fields
and
in
a nemsct vessel
text :
aa
n.
f. b'py
the
flood has
poured out
for him' VII 203.8
.
which could read either rn nma
or
bnbn.
Wb
records a word
'to impregnate! (Wb 1181.16 GR) derived from
this scrise of
bn
-
bnbn. The
word
is
cited
in descriptions
of
NEn from
the
Amon Ritual (14,6)
and
from Edfu
:
Min
'M 124
mwt.
f 1398,13 because
of the change
b>m it
could read
bnbn
,
but
the alliteration of rn suggests
mnmn.
mnmnt vessel
The Akhet
cow
is brought, Lady
of the
byre.
carrying
VU
of
bcer IV 46.11. May be
an
invented
word
derived from
mnw'vessel'and used
here
as a pun on mnmot
lcrd'.
mnmnt
herd
of cattle
Wb 1181 (17-23) MK
A
term attested
from die MK [Sin R 16]
and a collective
term
for
groups of
bulls
and cows which
moved
from
place to
place grazing.
Vycichl
posited a singular
form
mnmn
but
this
has
not
been
attested as a name of a cow, though
it
may
be
connected with
the verb mnmn aboveand
in
any case
true
collectives
do
not
have
singular
forms [Vycichl,
Altoricntalische
Forschungen V. 1977
p33-35
I.
The
term
is
used at
Edfu in
suitable contexts :
in 4w-bsw
the
king is 13 'P' `0 VN4iN
111169.1
a
list
of gift
bringers
,
'men 1wt
1)
92
Vill 108,2-3
*. sim.
1wt Vill 154.8
V.
0
its
'gods,
men,
flocks 1377.7-8
; theWM7.
&! Q2 Lmc,
a cattle grazing area,
has
UNIW`TiTTY
U
V'UV
15,15.1
fy, 11
mnnn resin
.
pitch, asphalt
Wb 1182 (9-14) NK
cf.
Mlowo
1441
.4.0
cr. 165a; i0'
litumen
-x,