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from Nineteenth
Dynasty
Katherine
Royal Monuments
at Abydos*
J. Eaton
(Tafel 5-6)
Abstract
There were three sets of processional equipment for Osiris and Sokar depicted on Nineteenth Dynasty royal
monuments atAbydos - Sokar's /*e?w-barque; the ?Osiris Fetish,"1 associated with Osiris-Khentyimentiu;
and a barque carrying a bed, which resembles funerary boats depicted in vignettes to Book of the Dead
Chapter 1. Ptolemaic records of ritual describe three divine images to be made for the Festival of Osiris
and the divine members, a set of disembodied limbs. These sets
Sokar-Osiris; Osiris-Khentyimentiu;
are representative of the processional equipment depicted on Nineteenth Dynasty Abydene monuments.
However, the layout and decorative program of the Temple of Seti I at Abydos strongly indicate that the
internal rites for Sokar's Festival were still independent of those for Osiris' Festival atAbydos, during the
reign of Seti I.
Auf den koniglichen Denkmalern der 19. Dynastie inAbydos waren drei Grupen von Prozessions
ausstattungen fur Osiris und Sokar dargestellt: Sokars Henu-Barke, der Osirisfetisch, der mit Osiris
Khentyimentiu verbunden ist und eine Barke, die mit einem Bert ausgestattet ist und die der Bahre, die in
den Vignetten von Tb 1 ahnelt. Ptolomaische Aufzeichnungen
des Rituals beschreiben drei gottliche
und die
die fur das Fest der Osiris angefertigt wurden: Sokar-Osiris, Osisris-Khentyimentiu
von
sind
Diese
Garnituren
eine
GliedmaBen.
drei
gottlichen Gebeine,
Ansammlung
korperlosen
charakteristisch ftir die Prozessionsausstattungen
auf den Denkmalern der 19. Dynastie aus Abydos. Die
und das Dekorationsprogramm
des Tempels von Sethos I. in Abydos weisen jedoch
Raumgestaltung
deutlich darauf hin, dass die Riten fur das Sokar-Fest inAbydos wahrend der Regierungszeit von Sethos I.
immer noch unabhangig von denen fur das Osiris-Fest waren.
Bildnisse,
Each year in themonth of Khoiak therewas a festival during which the god Osiris was
brought from his temple (hwt-ntrwsir hnti-imntiw) to his tomb at Peker (pkr), probably the
area known
today as Umm
el-Qab
(Fig.
1, ?Sacred
Route").
By
the Middle
Kingdom2
the
ancient Egyptians had identified the tomb of the First Dynasty king Djer at Umm el-Qab
Thanks to the United States Information Agency which funded my research through a grant ad
ministered by the American Research Center in Egypt; to the IFA-Penn-Yale Expedition toAbydos,
at Abydos; and to Ogden Goelet and Anne Weis, whose
which provided me with accommodations
comments
were
invaluable.
The term ?fetish" is sometimes used in a pejorative way to imply that the religious ideas surrounding
the image in question were in some way ?primitive." I do not subscribe to this view. However, I use
the term ?Osiris Fetish" because it has long been used to describe a particular image associated with
Osiris' cult and changing the terminology now would be confusing.
2
This date is based on the types of pottery left as offerings near the tomb of Djer, see G. Dreyer, e.a.,
in:MDAIK 56, 2000, 117-118. Previously itwas thought that little pottery dated prior to the New
Kingdom, see B. Kemp, ?Abydos", in:LA 1,37. A statue of Osiris on a bier thatwas found in this tomb
may date from the lateMiddle Kingdom, but the date is disputed, see A. Leahy, in: Or 46, 1977,
424-434,
pis.
26-29.
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76 K.J. Eaton
SAK 35
as the tomb of Osiris;3 pilgrims came from all over Egypt to view the procession from
its
temple to his tomb and to set up stelae and statues in offering
chapels along
was
the possible
at
route.4 With
Amarna
of
the
this
festival
celebrated
Period,
exception
the New Kingdom.
tomid
The month of Khoiak
Abydos
throughout
(ki hr ki, mid-October
was
season
the fourth month
of Akhet,
and this festival was
the inundation
November)
Osiris'
performed to ensure the successful rebirth of the god Osiris and the land of Egypt. The
was
inundation
associated
with Nun,
the nothingness
of precreation.
with
fertile black
dry land covered
soon be planted.
crop would
receded
and a new
waters
t_2!?*
o
25ooit
\\I i\
?j
/
-?-s
//
catacomb*im&9Kingdom
/^"^^is.
?! cenotaph
\ "X V
I
\
i il<l#e-rtew
Kingdom
/1
V
(-">
'<
\ ~*
V^
from
the
x?-x UrhmeMkcab
\
(0\
V_>f
roya.tombs
;
.doflcatac&ote
ei-Zebib
|i
_ \\^hUei
\
tempte\
/V ~o
%\ cenotaph
Q
Nt^mpj/ofM^11-
i?^aphvXof^!^8B&/
I ' **
?s
n
^^"^Pte3^,tom*Srfttn
kn IL
^
/ <c*NS_%_^^_
(
\\ _38^^'
site
i town
_ ^^SSScSSS&C^ ^^& offtanwssesl!
cenotaph
temple
the inundation
silt emerged
*\
I \
// /
After
reborn
^^
,
IMWlWi'lwW""
[r.
>c? T?.
OansA
temple
\J
^^^^^^^^
One of themost important pieces of evidence for Osiris' Khoiak Festival is theMiddle
Kingdom stela of Ikhenofret (Berlin Museum 1204).5 Although other accounts of the
festival
equipment
3
exist,
the most
period.
complete
It reports
textual
of
description
the use of three major
its processional
in the
barques
Umm
el-Qaab is generally accepted to have been pkr after H. Schafer, Die Mysterien des Osiris in
Abydos unter Konig Sesostris III,UGAA 4,1904, reprint 1964,27-28. For example, see D. O'Connor,
in: B. Trigger, e.a., Ancient Egypt: A Social History, 1983, 220.
4
For more on this practice, see D. O'Connor, The 'Cenotaphs' of theMiddle Kingdom at Abydos, in:
Fs Mokhtar 2, BdE 97,1985,161-177
with pi. I.;W. Simpson, Inscribed Material from the Pennsylv
ania-Yale Excavations at Abydos, PPYE 6,1995; ANOC, 1974; and M. Lichtheim, Maat in Egyptian
and Related Studies, OBO 120, 1992, 101-128.
5 Biographies
For background on this inscription, see R. Anthes, in: Fs Mus. Berlin, 1974,15-49 andM. Lavier, in:
S. Schoske (ed.), Akten des Vierten Internationalen Agyptologen Kongress Miinchen 1985, BSAK 3,
1989, 289-295. The stela is published in:Mariette, Abydos II, 1880, reprint 1998, pis. 24-26. For a
translation, see M. Lichtheim, Ancient Egyptian Literature 1, 1975, 123-125.
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2006
procession
the Osiris
from
to Peker
Temple
and the
the nSmt-barque
the great barque,
a
is no
shrine. There
along with
portable
barque ?Truly-arisen-is-the-Lord-of-Abydos"
festival
evidence
for the use of four images in Osiris' Khoiak
ene barques probably
carried the same images on different
at Abydos.
of the Abyd
of the journey. Some of
Some
stages
for example, while others were processional
barques.6
new images of the gods
Each year, in the days leading up to the festival processions,
out of a mixture
of grains and other materials.
and Sokar were made
Often called
Osiris
were
these conveyences
river barges,
accord
well
with
later examples
of corn-mummies
from
other
sites, which
were
quite
frequently decorated with gold foil9 or placed in coffins decorated with gold foil.10During
Osiris'
Khoiak
festival
at Abydos,
the previous
year's
mummies
were
carried
from
the
textual
equipment
descriptions
undertaken.
Textual
that was
of the festivals
and iconographic
evidence
and archaeological
suggests
remains
of the images
Kingdom,
has yet to be
a single national
tradition had been adopted for the performance of theKhoiak festival throughout Egypt and
that, in its broad outlines, this tradition followed the ritual progression described in the
at Dendera
and other late monuments.13
The archaeological
temple of Hathor
on the other hand, paints a different
and
studies
evidence,
by Raven
picture. Systematic
corn
of
different
of
Osiris burial
Tooley
types
including Osiris beds, Osiris bricks and
mummies
indicate that there was significant
variation
in the size and composition
of these
and
in
to
the moulds
used
make them. These differences
endure into the Late Period,
images
Ptolemaic
Lichtheim suggested that the ?great barque" may have carried processional barques, seeM. Lichtheim,
Ancient Egyptian Literature 1,125, n. 2.
7
For a general overview of themaking of such figures, see A. Tooley, in: JEA 82,1996,175-176;
and
M. Raven, in: OMRO 63,1982, 28.
8
In lines 3-4 of his stela, Ikhernofret gives, as one reason for being sent to Abydos, the adornment of
the image of Osiris-Khentyimentiu with gold that had been won in victories inNubia. In lines 15-16,
he describes his adornment of the breast of the image with gold and precious stones.
9
21-27 (Corn
Raven, in:OMRO 63,1982,19-20
(Corn-Mummies from Thebes nos. 2-9,13,14,15);
Mummies of Unknown Provenance 2,15, and 16).
10
Raven, in: OMRO 63,1982, 21-23 (Corn-Mummies from Tihna nos. 1, 2, 4, 7, 8,16, and 17).
11
Umm el-Qaab is generally accepted to have been pkr, see n. 3.
12
The Osireion may have served this function for the Temple of Seti I at Abydos.
13
G. Gaballa /K. Kitchen, in: Or 38, 1969, 36.
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78 K.J. Eaton
SAK 35
over whole
at individual
sites and sporadically
In fact,
continuously
regions.14
texts include references
to numerous
Dendera
associated
with
images of Osiris
localities.15
even
the
specific
in Egyptian
the later New
ritual during
seems
to adhere
to local
of ritual during
this period
Kingdom.
evidence
from
other
and
time
is
with
caution.
conventions,
places
periods
applied
Three different kinds of barques
that were probably
used to transport images of Osiris
reconstructing
the degree
of
the conduct
Since
standardization
and Sokar during theirKhoiak festivals are depicted on thewalls of theAbydene memorial
II.16
I, Seti I and Ramesses
Dynasty
chapels and temples of the Nineteenth
kings Ramesses
at Abydos
structures were all located to the south of the Osiris Temple
These
(Fig. 1). By
comes from the Temple
to as
far the most material
referred
of Seti I at Abydos
(hereafter
the ?Seti Temple"). Many
in the Seti Temple,
and seven clearly had
deities were venerated
own
seven
rooms
west
to
of
the
of
their
the
the
Second Hypostyle
(Fig. 2,
barque chapels
of
and Sokar are both special
in that they had larger complexes
Osiris
Hall). However,
rooms devoted
to them. Osiris has a complex
of eight rooms at the rear (west) of the temple,
of three
through a door in the west wall of his barque chapel. Sokar had a complex
rooms reached through a door on the west
end of the south wall of the Second Hypostyle
the
called
Nefertem-Ptah-Sokar
Hall,
Complex.
and the other memorials
The Seti Temple
served as stations for images from
probably
reached
in the Seti
but the decorative
program
temple when
they went out on procession,
that
I believe
that images of Osiris
there as well.
and Sokar were made
suggests
Temple
were
to
the Seti
there
circuits
(Fig. 1). The images belonging
overlapping
processional
on
out
and
would
Ramesses
the
of
I,
go
perhaps other
Temple
procession,
visiting
chapel
the Osiris
local
from
shrines
the Osiris
to the cenotaph
temple might have visited
before
going
of Seti
I, the Osireion.17
royal memorial
temples
Meanwhile,
before
and/or
the images
after going
to Peker.18
14
M. Raven, in:W. Clarysse/A. Schoors/H. Willems (eds.), Egyptian Religion the Last Thousand Years,
and Raven, in:OMRO 63,1982,7-38.
1,OLA 84,1998,227-239;
Tooley, in: JEA 82,1996,167-179;
15
Raven, in:Clarysse/ Schoors/ Willems (eds.), Egyptian Religion the Last Thousand Years, 1,OLA 84,
and H. Beinlich, Die
1998,237; E. Chassinat, Le mystere d'Osiris au mois de Khoiak 1,1966,91-98;
in der altagyptischen Religion, AA 42, 1984.
,Osirisreliquienc: zum Motiv der Korperzergliederung
16
For a list of these scenes and their locations, see Chart 1.
17
The ritual burial of statues was not confined to the festival of Khoiak. It also formed part of a weekly
and D. Arnold, in:B. Shafer (ed.), Temples of Ancient
ritual, see L. Gabolde, in:BIFAO 89,1989,175
57-58.
1997,
Egypt,
18
It is not clear tome whether such visits would have actually been part of the Khoiak festival or if there
were other occasions on which Osiris would visit the memorial chapels and temples which did not lie
on the route from the Osiris temple to Peker.
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2006
Ptah-Sokar
Chapel
I
l*|n|*#|(*
^^^-j^^^^,^^^i^^J_|arques
#####
|!5__H__L
_JB11^L_J___i__^B_JJ-_^_Ste
Second
Haft
Hypostyle
^M
Hg^MBilil*l,B,il
^^I^^^^^^^^^^^^Kj^^^^^^Sr^
^,
__
l+^?
_________________
___^r____rv___fr^
Vb
w (
I msm ft*ftA?tf
were
originally
| Four
were blocked
up
Ramesses II.
henu-barque I
P'l
I
,
seven
H^jih|
HH_____________i_____K_/____i JHH^^HLjJ^H
_XT
" _________________HI____Hfl_H
^KK^K^KK/K^KKmfmKKi
>?,
H
flH_MHH_H_HBf
H
mH
''_____
_Jf-."?.'.
*1||
_?
*-
-B
Hit f^M
I
O - Osiris'
processional
objects
t[
I SecondCourt H
scenes).
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80 K.J. Eaton
The
SAK 35
evidence
a bed, which
of theDead
reminiscent
is strongly
boats depicted
of funerary
Hathor
in these monuments
three divine
clearly
deviated
the tradition
from
to Book
in vignettes
recorded
Sokar
limbs.24
Dynasty
festivals
in their analysis of the Sokar Festival as depicted the Temple of Ramesses III atMedinet
Habu
and Gaballa
Kitchen
?...the
concluded
that:
Festival
of
Sokar
incorporated
when our evidence
already
probably
the New Kingdom
..."25
becomes
explicit
as
to
and its images strongly
of the Seti Temple
I
the
show,
Nevertheless,
organization
hope
still
Festival were
indicate
that, as of the time of Seti I, the internal rites for Sokar's
henu-barque
many
or other means
Egyptian
of conveyance,
the henu-barque
is unique to the god Sokar. Depictions of this barque in the Seti Temple show it to have
followed
a well-established
iconography
in some Theban
area temples
(Fig. 3).26 It has a crescent-shaped hull (a) that is attached to a four-legged frame (b)with
ropes (c). There are two or three small steering oars at the stern (d). The prow
restraining
identified as
decorated with a series of horizontal
is elaborately
(e), sometimes
projections
a large flared mat; and, from top to bottom, a bull's head (f), a backward-facing
antelope
19
20
On my
decision
to use
the
term
?fetish",
see n.
1.
Chassinat, Le mystere d'Osiris au mois de Khoiak 1-2, 1966-1968; S. Cauville, in:BSFE 112, 1998,
23-36, fig. 1; and Beinlich, Die ,Osirisreliquien\ 58-68.
21
For a general overview of themaking of these figures according to the later instructions, see Tooley,
in: JEA 82, 1996, 175-176; and Raven, in: OMRO 63, 1982, 28.
22
Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 41, 57-58; and F. Daumas, ?Choiakfeste", in:
LA I, 958-960.
23
Chassinat, Le mystere d'Osiris au mois de Khoiak 1, 1966, 41-51, 54-56; Cauville, in: BSFE 112,
1998, 25; and Raven, in: OMRO 63, 1982, 28.
24
The divine members were essentially a set of disembodied limbs. Chassinat, Le mystere d'Osiris au
mois de Khoiak 1, 51-52, 56-57. The divine members and their relationship to the various Osiris
AA 42,
?reliquaries" from different parts of Egypt are discussed in Beinlich, Die ,Osirisreliquien\
1984.
25
G. Gaballa/K. Kitchen, in:Or 38, 1969, 36.
26
For example, atMedinet Habu, in the Festival Court, see PM II, 498 (93)-(95) I, 4-5; Medinet Habu
in: Or 38, 1969, figs. 1 and 2.
4, 1940, pis. 196, 221, 222 and 223; and Gaballa/Kitchen,
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2006
head (g), a fish (h) and six falcons (k).27Depictions of the henu-barque usually include
images
of two falcons
wrapped
in cloth
(m), or mummified
- one on
top of the cabin,
the
other infront of it.A third imagemay have been carried in the cabin of the barque (n). The
whole rests on a sledge (o) and platform with carrying poles (p).When the barque is at rest,
by a row of
that
Sokar's henu-barque
cnh-s\gns
(q). In fact, this stand became
an
in a scene on the east wall of the First Hypostyle
itwas shown being dragged
Hall
event that would
its
stand.
This
have
occurred
after
the
been
removed
from
had
only
barque
it usually
appears
stand does
not
on a stand decorated
seem
to have
been
used
a row of dd-pillars
so closely associated with
surmounted
barque.28
with
The
27
My summary of these features relies heavily on descriptions provided by E. Brovarski, ?Sokar", in:
17.
in: Or 38,1969,
LA V, 1055-1074, esp. 1066-1067; and Gaballa/Kitchen,
28
on
not
the
of
in
her
did
include
the
Sokar
who
Karlshausen,
iconography of processional
study
barque
not
du
this
stand
in
her
section
did
mention
?Decor
piedestal de la barque," see C.
barques,
divine en Egypte au Nouvel Empire,
de la barque processionelle
Karlshausen,
L'iconographie
Dissertation Presented to the Faculty of the Universite Catholique de Louvain, 1997, 290-292.
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82 KJ. Eaton
SAK 35
the Ptah-Sokar Chapel support this interpretation (Fig. 2 and PL 5a).29There, three deities
of falcon statues
(imy wii.f). Two are depictions
and ?Isis who-is-in-his-barque".30
appear
They
who-is-in-his-barque"
a
on
was
a
in
shrine
and
their
function
together
single
resting
clearly protective,
sledge
to
in
the
the
of
The
third
Sokar.
epithet referring
image features a god
?his-barque"
barque
a
an
erect phallus
This
bed with
labelled ?Sokar-Osiris
who-is-in-his-barque".
lying upon
the epithet
labelled
?Horus
carry
scene
?who-is-in-his-barque"
celebrates
the revivification
of
the god
and
indicates
that his
were
?mysteries"
in this room.31
celebrated
Sokar
that, at different
points
on the bier
in the ritual,
is labelled
Osiris-Wennefer.
This
the
together with
to BD
of the vignette
scene,
Wennefer.
There
very
simple
essentials:
are many
version,
?I am Thoth,
as Wennefer.34
reduced
this chapter
to the
in
to every god, king's
scribe, wise
gives meat offerings
maker
of
the god's words, whose
reed (pen) has protected
the Lord of the Universe,
laws, who makes writings
speak, who has given breath toWennefer."36
to represent
It seems probable,
that
both scenes of the god on the bier were meant
therefore,
the deceased
god Sokar.
images of the god on a bier are associated
of the god was made. We have no New
mummy
but the Abydos
of Sokar's corn mummy,
reliefs,
The
these
images
indicate
with
the ?mysteries"
evidence
Kingdom
inwhich
a new
corn
the form
concerning
to
the making
of
references
together with
were
indeed made
they
during
29
PM VI, 24 (220M221); A. Mariette, Abydos 1,1869, reprint 1998, 23 [78]; and A. Mariette, Fouilles
executees en Egypte, en Nubie, et au Soudan, 2,1867, 86 [cxxix].
30
One might suggest that themasculine pronoun in Isis' epithet was amistake. However, the fact that her
image shares a shrine with Horus indicates that this particular image of Isis formed a pair with the
image of Horus.
31
R. David, A Guide to Religious Ritual at Abydos, 1981, 105.
32
PMVI,24(218H219).
33
See, for example, Af (Dyn. 20-21), inR.O. Faulkner, The Ancient Egyptian Book of the Dead, 1972,
see Chart 3.
178-179 and Tb (Naville) 1, pi. CCVIII. For BD-abbreviations,
34
For several versions of BD-Chapter 182, see T.G. Allen, The Book of the Dead or Going Forth by Day,
SAOC 37, 1974, 196-200 and Tb (Naville) 2, 447^48.
35
This was not included inM. Saleh, Das Totenbuch in den thebanischen Beamtengrabern des Neuen
und Vignetten, AV 46, 1984.
Reiches,Texte
36
T.G. Allen, The Book of the Dead or Going Forth by Day, 198.
37
In Theban festival calendars the twenty-first day of the fourth month of Akhet was called the 'Day of
Opening the Aperture in the Shentayet Shrine," very likely a reference to letting light into the shrine
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2006
barque with the proportions suggested by the Seti Temple reliefs, theminimum length for
the carrying
pole
of platform
would
be approximately
3.33 m. This
is very
close
to my
estimate of 3.5 m for theminimum length of the carrying poles on Osiris' barque platfrom,
although
that estimate
is based
on entirely
^"l
If
If
different
sources.40
rfffi
11 If.
pjffifflfl
Fig. 4 Vignette to BD 182, as depicted inAf
[Tb (Naville) 3 (1886, reprint 1971), pi. CCVIII]
There
is no
evidence
to suggest
were
ever made
in another
size,
although figures of Osiris showed significant variation. An Osiris mould from Late Period
Abydos
measures
71.5
cm
long and,
if a figure
inserted
90.
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84 K.J. Eaton
SAK 35
of the Sokar
to 5 m
On
could
larger thanOsiris' barques. The images intended for New Kingdom Osiris beds found in
the Valley of the Kings range from 152 cm to 202 cm; if inserted into the cabin, the
barque would have been too large to make the turns required to leave the temple.42
it seems most
made
for Sokar in the Seti Temple was
likely that the corn mummy
52 cm long, already complying with the standard one cubit measure
called for in later
resulting
Thus,
about
texts.
2 The Osiris
Differences
change,
Fetish
to temporal
attributable
different
configurations
of the so-called Osiris Fetish appear in areas of the Seti Temple dating to the time of Seti
is a clear case,
I. This
in which
therefore,
region
not determinative
factors.
The Osiris Fetish is also depicted in the Chapel of Ramesses I and theTemple of Ramesses
II at Abydos.43
The
Nineteenth
Dynasty,
are obscure
of the Osiris
Fetish
and debated
but,44 by the
origins
to have represented
the fetish seems
the head reliquary of Osiris
The Osiris
Khentyimentiu.45
stuck onto a plain pole.
?.. .inmost representations
also with
of the developed
Fetish
essentially
the fetish
of a wig,
sometimes
with
a face,
is adorned
consists
all intended
to suggest
its character
deity."46
The Osiris Fetish is depicted on three different stands on Nineteenth Dynasty royal
monuments
at Abydos.
The
Osiris
king,
41
42
43
44
45
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2006
the face is shown frontally. The king anoints the head of the fetish with ointment and the
scene
a list of ointments
includes
depiction
contain
more
and perfumes
complicated
configurations
to be offered.
The
two
other
of ritual equipment.
One
types of
type shows
the fetish set into in an elaborate carrying platform featuring the god Aker (the Aker
platform) (2.1.1); the other has it in a processional barque (2.1.2). These two depictions
to two modes
of transport recorded for the Osiris Fetish at Abydos
correspond
carriage
on the open (Aker) platform or in the cabin of a boat, either a river barge or a processional
barque.
- The Osiris
Fetish, as depicted on the south wall of Osiris' barque chapel in the Seti Temple
Fig. 5
The
[A. Caulfield,
Temple of the Kings at Abydos: Seti I, ERA 8 (1902, reprint 1989) pi. II]
On the southwall of theOsiris Barque Chapel (Fig. 2) the fetish has no face, but is clearly
identified by itswig (Fig. 5). The same composition appears twice on thewest wall of the
I and in an elaborate version of the vignette
to BD-Chapter
138 (Fig.
Chapel of Ramesses
of the Fetish.49 In the Temple
of
6),48 which has strong affinities with these representations
Ramesses
the
scene
stand
is
shown
carried
in
but
the
of
the
is
lost.
II,
upper part
procession,
The
48
49
golden
stand
is characterized
by images
of two mummiform
lions back-to-back,
each
see Milde,
The Vignettes
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SAK 35
86 K.J. Eaton
HI
il
<^L3_ If
Irrpl
___ >" ^^
T^fo
the underworld
also
These
figures
in the
register
on
138
Ik, where
ferryboat.50
in the bottom
appear
to BD-Chapter
vignette
ures
ance
i_kTZH
BD.51
rPnii
elements
tiJUi_i.mi,
number
with
iconographic
in these
solar associations
mean
must
configurations
syncretism
of
between
at Abydos
Above
138, from
Ik (Dyn. 19)
[Tb (Naville)3 (1886, reprint1971),pi. CLII]
the Souls
scenes
of Pe and Nekhen
were
strongly
depicted.
associated
either
royal
often
was
the stand,
of
also in gold, on
of Pe are depicted,
the carrying pole or on the side of
In the Chapel
the platform.
scenes
In
of the divine birth
with
the
in
important
and perhaps more
than elsewhere.52
and Re,
Osiris
in the BD,
emphasized
certain temple contexts,
Fig. 6
An example of the vignette to BD-Chapter
that
legitimacy.53
of Ramesses
I,
and coronation
In the Pyramid
Texts
(PT 306 and 530) they erect the ladder that the deceased uses to ascend to the heavens54 and
on the Osiris
Fetish,
they perform
the henu-gesture,
an expression
of praise
and jubilation
50
For more on Aker, see E. Hornung, ?Aker", in: LA 1,114-115; and G. Hart, A Dictionary of Egyptian
Gods and Goddesses,
1986, 1.
51
in:
OMRO
Raven,
63, 1982, 25 (Corn-Mummies from Other Known Sites 3 and 4). The various
versions of BD-Chapter 15 are actually collections of solar hymns. For a variety of versions, see T.G.
Allen, The Book of the Dead or Going Forth by Day, 12-26 and id., in: JNES 8,1949, 349-355.
52
The relationship between Re and Osiris seems to have been played down in the Theban area, perhaps
to avoid any competition with Amun-Re's claim to dominance in that region.
53
The Souls of Pe and Nekhen were ?upholders of divine kingship" and as such frequently appeared ?in
scenes which emphasize the renewal of royal power...," see G. Hart, A Dictionary of Egyptian Gods
and Goddesses,
1986, 208.
54
R.O. Faulkner, The Ancient Egyptian Pyramid Texts, 1969, 94 and 199.
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2006
that was
Thebes
and
used, among other things, to greet the sun.55 In Nineteenth
Dynasty
on
these
the
of
Amun-Re
southern
Nubia,
Egypt's
premier
barque
figures also appear
solar deity
but they are not shown with his barque in the Seti Temple.56
in gold supports the fetish pole.
On the top of the stand, a group of royal figures dressed
in the center wear the nemes-headdress
The two kneeling figures
like those on the simpler
stand depicted
in the First Osiris Hall. They are assisted by two standing figures of the king
wearing
the white
mv-jars.
These
kneel
figures
as they offer
of jackals and
cobras. In the vignette to BD 138 in theBD of Ptahsem (Ik), Isis holds the pole along with
a male
fetish,
of the Osiris
the king. As on other depictions
figure
probably Horus, but possibly
are flanked
these figures
recumbent
by protective
figures,
including
jackals on
shrines.
A number
ensemble
of standards
is flanked
headdresses
and may
ram
solar
is associated
to BD-Chapter
?cbiw of Buto"
by
appear
ram-standards
tied with
of the Osiris
red
Chapel.
The
ribbons.
The
entire Fetish
rams wear
solar
which
at Abydos
that the Osiris Fetish was brought out in procession
the carrying poles on the platform
shown on the south wall of the Osiris Chapel and the
scene in the nearby Temple of Ramesses
remains of a processional
II, where only the lower
are
are
the
of
and
base
its
bearers
both interior scenes.
These, however,
part
preserved.60
Several
the New
and later, have
lunette decorations
stelae, from
private
Kingdom
indicating that people were familiar with images of the Osiris Fetish and were permitted
55
E. Brunner-Traut, ?Gesten", in: LA II, 580-581; and R. Wilkinson, Reading Egyptian Art, 1992, 17.
56
I argue elsewhere that these figures may once have been associated primarily with Osiris' barque, but
later added toAmun-Re's as he absorbed the attributes of other deities, K. Eaton, The Ritual Functions
of Processional Equipment in the Temple of Seti I at Abydos, Dissertation Presented to the Faculty of
New York University, Department of Middle Eastern Studies, 2004, 247-251. It is also possible that
they served to mark the processional barque of the primary local deity. Karlshausen recognized that
the iconography of the barque of Amun-Re at Seti Fs Abydos Temple differed in these respects from
de la barque
contemporary depictions of his barque at Thebes, see C. Karlshausen, L'iconographie
en
au
divine
Nouvel
Diss.
87.
The
relevant
Louvain, 1997,
processionelle
Egypte
Empire,
portions of
Seti P s Theban and Abydene Memorial temples are no more than two years apart in date. For the dating
see P. Brand, The Monuments
of these two monuments
of Seti I: Epigraphic, Historical and Art
Historical Analysis, PA 16, 2000, 160 (Abydos) and 235-236 (Gurnah).
57
R. Wilkinson, Reading Egyptian Art, 1992, 61.
58
Wilkinson, Reading Egyptian Art, 61.
59
Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236, n. 4.
60
PM VI, 36 (38H39); and K. Kuhlmann, in:MDAIK 38, 1982, pi. 103.
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88 K.J. Eaton
to depict
is shown
SAK 35
the fetish
I, where
as a station for this
image. It appears again at the center of the top register on the east wall of the Central Hall
to Osiris
of the Osireion
in the time of Merenptah),
where
the king offers
(decorated
a
The
of Re
Re-Horakhte
and
fourth, unidentified
presence
Khentyimentiu,
figure.62
Horakhte
2.1.2
again
suggests
solar associations.
in Boats
The Fetish
On thewall opposite that of the fetish scene inOsiris' Barque Chapel (Fig. 2) there is a
scene with
parallel
Even Karlshausen,
a processional
who believes
barque
processional
as ?comme
identified by its papyriform ends and by the image that it carried, the Osiris Fetish.64
to Lavier,
the nSmt-barque was associated with the gods triumphant return to the
That two completely
Anthes
associated
itwith the ?Erste Auszug."66
contradictory
temple.65
same
are
are.
of
the
material
underscores
how
these
vague
readings
descriptions
possible
a
Based on the textual descriptions,
river
the nSmt-barque
could have been either
barge or
According
a processional
with carrying
and indeed,
in the New
61
All of the examples that I know of date to the New Kingdom or later. Several are in the British
Museum, most of unknown provenance (for example, BM 139, 141 and 161), at least one is almost
certainly from Abydos (BM 146), see BM Stelae 9, 1970, pis. XIX (BM 141), XX (BM 139) and
XLVII (BM 146) and BM Stelae 10, 1982 pis. 52-53 (BM 161). None of theMiddle Kingdom stelae
or related objects in Simpson's ANOC groups include depictions of the Osiris Fetish, see ANOC, 1974.
Nor do any appear among the pre-New Kingdom
inscribed material found by the expedition, see
Simpson, Inscribed Material from the Pennsylvania-Yale Excavations atAbydos, 5-8 and 33-53. This
seems to correspond to amore general change in decorum concerning the depiction of deities on private
monuments. Among theMiddle Kingdom stelae published in the above collections it is very unusual
for deities to be depicted, with Wepwawet, Min and amumiform figure of Osiris wearing the white
crown being the only three encountered among Simpson's ANOC groups.
62
East wall of the central hall, see Cenotaph of Seti 12, 1933, pi. 73.
63
R. Anthes, in: Fs Mus. Berlin, 1974, 25.
64
The relevant portion of the image in the tomb of Paser has been destroyed.
65
M. Lavier, in: BSAK 3,1989,289-295.
66
R. Anthes, in: Fs Mus. Berlin, 1974, 26.
67
See the stela of Houyou (Dyn. 19), Lyon museum of Fine Arts H 1379, in C. Karlshausen, L'icono
graphie de la barque processionelle divine en Egypte auNouvel Empire, Diss. Louvain, 1997, cat. 306;
and the Chapel of Mayor Paser at Medinet Habu (tp. Rs. Ill), in S. Schott, Wall Scenes from the
Mortuary Chapel of theMayor Paser atMedinet Habu, E. Hauser, transl., SAOC 30,1957, pi. 2.
68
The processional barque depicted on the north wall of Osiris' barque chapel in the Seti Temple is
generally believed to be a depiction of the nSmt-barque, see R. Anthes, in: Fs Mus. Berlin, 1974, 25.
Even Karlshausen, who believes that the nSmt-barque was a river barge, described this processional
barque
as
?comme
processionelle
une
neshemet
en
reduction,"
see
C. Karlshausen,
L'iconographie
1997, 125.
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de
la barque
2006
have been conducted by land. This physical fact must override all of the textual evidence
in favor
of a water
journey
of the nSmt-barque
se.69
The
associated
with
the nSmt-barque
shares many
features with
the Aker
equipment
was
on
and
this
to
used
Fetish
the
Osiris
platform
transport
boat-shaped
palanquin
clearly
certain occasions.
In its depiction,
the top of the fetish appears above the shrine with
its
face
pole
king
however,
raising
the
the henu-gesture;
between
the two
support the fetish
some figures of the
their arms
in a gesture
of mourning. Two of the standards depicted in front of the fetish ensemble on the south
wall,
69
a jackal
and a falcon,
appear
again
at the prow
of this barque,
which
has a similar
One might suggest that ritual practice changed over time. Tutankhamun seems to have changed the
route of the Opet Festival procession at Thebes from a land journey south to Luxor with return by barge
by river to a round-trip journey on the river, see W. Murnane, ?Opetfest", in: LA IV, 575. However,
there is no indication that there were water routes to the destinations under consideration herein at any
time. Thus, if there were variation over time that variation would have to have involved moving the site
of Peker to a place accessible by water, an unlikely proposition.
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90 K.J. Eaton
crew
of golden
statuettes
divine
and
statuettes
SAK 35
of
silver
skin
and gold
clothing.
Some
in Thebes
and Nubia
goddess Mert
in a gesture of mourning
and, at the
barque.
scene on the south wall of the Hall of Barques,
barque, from the westernmost
varies somewhat
in its iconography
and may represent a change
in the decoration
of prow
or
stern
II. The top of the
and
that occurred
that of Ramesses
later, in the reign of Seti I
Another
shrine is destroyed so it is not known if the fetish protruded from the top, but the barque
in the Osiris chapel: First, prow and
in two primary respects from the one depicted
a broad collar surmounted
stern are completely
of
covered by aegieaes
by the
composed
ends associated
with
the nSmt-barque.
head of the deity; it does not have the papyriform
differs
Second,
a figure
of the king
does
not help
the falcon-headed
figure
The
images in this hall were laid out in paint under Seti I, but carved in the reign of Ramesses
II, so the date and significance
of the differences
to estimate
-
textual
processional
of
barques rely on three categories
elements.
and the size of architectural
of processions,
depictions
These data do not indicate the size of the barques, but those of the platforms
upon which
were
or
more
two
held
of
carried.
The
consisted
together by
they
carrying poles
platforms
scenes indicate that barques were roughly
the same length
crossbars
and the processional
sources,
as their carrying poles. These scenes provide no clear indication of the barques' width and
the length to width
ratios of model
barques varies from as little as 3:1 to as much as 13:1,72
Even the lowest figures would
that the processional
indicate, however,
barques were not
wider
70
I argue elsewhere that these figures may once have been associated primarily with Osiris' barque, but
later added to Amun-Re's as he absorbed the attributes of other deities, Eaton, The Ritual Functions
of Processional Equipment in the Temple of Seti I at Abydos, Diss. New York University, 2004,
247-251. It is also possible that they served tomark the processional barque of the primary local deity.
Karlshausen recognized that the iconography of the barque of Amun-Re at Seti Fs Abydos Temple
differed in these respects from contemporary depictions of his barque at Thebes, see Karlshausen,
L'iconographie de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997,
87. The relevant portions of Seti Fs Theban and Abydene Memorial temples are no more than two
years apart in date. For the dating of these two monuments see Brand, The Monuments of Seti 1,160
(Abydos) and 235-236 (Gurnah).
71
J. Baines/ R. Jaeschke/J. Henderson, in: JEA 75, 1989, 13-30, and Brand, The Monuments of Seti I,
167.
72
1913.
Figures from examples depicted in CG 4798-4976 u. 5034-5200,
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2006
we must
of barque platforms
varied regionally,
focus on data from
of the procession
from the Osiris Temple
Abydos
Kingdom
descriptions
proper.73 Middle
to pkr74 at Abydos
include descriptions
of at least three barques or boats, but these are too
is that
of barque size.75 A related category of evidence
vague to shed light on the question
Since
the sizes
made
and we
varies
of Sokar
festivals
The
and Osiris.
size of corn
have none
platforms
from Abydos.76
dating to the New Kingdom
we
on
at Abydos,
must rely
Abydene
processional
Thus, for
scenes and
architecture.
scenes requires calculating
in processional
the probable
size of
that
the
size
of
the
be
reconstructed
priests. Legrain
suggested
by
barque platforms might
an
m
to
number
of
.44
the
shoulder
width
of
each
and
average
assigning
priest
multiplying
this by the number of priests shown carrying the barques.77 Holscher
observed,
however,
Estimating
barque
size
Min,
In the Theban
area, Ramesses
II decreed
that the
Variation in the size of the royal barque is best documented. In theNineteenth Dynasty royal barques
at Thebes were usually depicted being carried by six rows of three priests abreast at Thebes. Royal
barques at Abydos were depicted being carried by only four rows of two priests abreast.
According to the Restoration Inscription of Tutankhamun the image of Amun of Thebes was carried
on eleven bars (increased to thirteen) while the image of Ptah South-of-his-Wall
(Memphis) was carried
on
only
nine
bars
(increased
to eleven).
For
a translation
hieroglyphic
transcription,
see Urk.
IV,
of Tutankhamun's
text,
1955-58,2025-32.
See
see W.
Murnane,
also Karlshausen,
L'iconographie
de la barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, 258-259.
74
Umm el-Qaab is generally accepted to have been pkr after Schafer, Die Mysterien des Osiris
Abydos,
27-28.
For
example,
see D.
O'Connor,
in: B.
Trigger,
e.a., Ancient
Egypt,
220.
in
75
I discuss this material in the introduction, pp. 75-77.
76
For the size of corn mummies and their possible relationship to the size of the processional barques of
Osiris and Sokar at Abydos is discussed in detail, see pp. 80-82 (Sokar), pp. 88-90 (Osiris-Khenty
imentiu) and pp. 95-97 (Osiris' Funeral Barque).
77
M. Legrain, in: BIFAO 13, 1916, 7.
78
A suggestion put forward by U. Holscher, The Excavation of Medinet Habu 3, OIP 54,1941, 29.
79
This problem, first addressed byM. Legrain, in:BIFAO 13,1916,1-76,
pis. I-VII, has been the subject
of much debate. This debate is summarized admirably by Karlshausen, L'iconographie de la barque
processionelle divine en Egypte au Nouvel Empire, Diss. Louvain 1997, 251-265.
80
Some of these chapels have inscriptions specifying that the rooms served as barque chapels: the barque
chapel for the royal processional barque of Seti Iwas described as the hwt-kl (B-spirit house) for the
sSmw hw (?august image") of Seti I, see K. Kuhlmann, in:MDAIK 38,1982, 355. This inscription is
recorded in Kitchen, Ram. Inscr. 2, 1979, 541, 15-16; and Mariette, Abydos II, 1880, reprint 1998,
pi. 20 f.
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92 K.J. Eaton
SAK 35
number
and Khonsu
and Khonsu
II at Abydos
six rows of
depicts
Fetish's
distinctive
with winged,
Aker-stand,
This suggests
that the barque of Osiris was also
of Ramesses
carried
in columns
of four. The situation before Ramesses
II is less
by priests arranged
clear. A pylon fragment from Seti I's Abydos
now
in
located
front of the temple,
temple,
the elbows of two rows of priests arranged three abreast and the backs of a third
preserves
row with a carrying pole upon their shoulders. On the other hand, a
fragment
depicting
priests carrying an object
of Thutmose
III, making
Ramesses
II.84
The
it clear
poles
found
in association
in these
scenes
platform
varies.85
with
was
Those
the Abydene
not
an
Temple
innovation
of
of the Osiris
Fetish,
as
it is depicted in theOsiris Chapel in the Seti Temple, appear to be much shorter than those
on the barque of Osiris (Figs. 5 and 7). Based on these images, it seems probable that the
barque
chapel
of Osiris,
shown transporting
the Osiris
Fetish on the north wall of his barque
in the Seti I Temple, was carried by at least as many priests as the fetish alone.
Three of the four rooms inwhich the fetish is depicted atAbydos - theOsiris Chapel86 and
Osiris Suite in the Seti Temple;87 and the First Octostyle Hall in theRamesses IITemple,88
have
doors wide
Chapel
enough to admit
of Ramesses
I89, appears
a processional
to be a special
abreast.The
two priests
abreast.90
One
barque
scenes
to suggest minimum
lengths for the processional
scenes, each priest places his fist against the back of the
figure infront of him and the length from shoulder to fist, with the arm flexed, is roughly
the same
as a person's
shoulder width.
If we multiply
.44 m by the eight priests
(six
two
the
we
a
and
at
the
side
the
of
arrive
of
3.52
carrying
barque
standing by
shrine)
figure
m for the minimum
length of the platform. The platform was likely somewhat
longer than
81
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2006
this, as it would
distances
have
been
awkward
traveled
during festivals.
the barques
which
minimum
length.
corn mummies,
estimated
of Osiris
have
carried,
fit well
over
sizes
with
the
of
this
The scenes in the Osiris Chapel show the Osiris Fetish on two different palanquins. One
a significant
left the pole of the fetish exposed;
the other enclosed
representation
portion
a
to
of the pole with the shrine of Osiris'
later
tradition
processional
barque. According
a corn body was made
recorded at Dendera,
for Osiris-Khentyimentiu
and attached to a
an
or
was
contents
to a corn
Osiris Fetish.91 When
the fetish
its
attached
head, perhaps
the barque
mummy,
corn body.
shrine may
have
been
around
placed
to protect
the pole
the delicate
the fetish
a bed.92 The
shrine
ismore
commonly
depicted
a Late Period stela
figure
by two standards
double
plumes
he wears
(fp),
two
instead
but, here,
tfw-feathers
of a headdress
and ram's
horns.
with
This
variation
is also
consistent with the iconography of the Fetish; although the standard glyph for the fetish has
the double
plumes
It is not
clear whether
contemporary
with
(r),
variations
the Sw-feathers
that feature
in the
treatment
ritual changes
of
(X).95
were
corn mummy
over time. Certainly
therewas amajor change in decorum regarding the depiction of theOsiris Fetish itself on
private
92
93
in the Middle
in the New
depicted
element
91
it was never
Kingdom
B.C.E.),
(ca. 2040-1640
a common
it had became
but,
(ca. 1550-1070
B.C.E.),
Kingdom
in the lunette decoration
of private stelae.96
monuments
an
exception,
1, 1966, 41-51,
54-56; Cauville,
in: BSFE
112,
see La.
The pairing of a closed shrine and a barque (open or closed) occurs inAg, Eb, Pe and La. Le and pBM
9995 (Ptol.-Roman) pair a boat and a standing figure in a shrine on a sledge.
94
CG 1297, Mariette, Abydos II, 1880, reprint 1998, pi. 58 andMariette, Abydos III, 1880, reprint 1998,
489-496.
95
J. Allen, Middle Egyptian, 2000, Sign List R 17; and Gardiner, EG, 1969, Sign List R 17.
96
Seep.
12, n. 60.
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SAK 35
94 K.J. Eaton
corn mummies
Osiris
beds were
useful
provide
dating
to the New
Kingdom
in Eighteenth
deposited
into
the
insight
potential
Dynasty
variation
have
been
found
at Abydos,
but several
length from 152 cm (Horemheb, Cairo, Egyptian Museum, JE 47856) to 202 cm (Tutankh
amun,
to
Exh. No.
Egyptian Museum,
1064).98 They cannot be used, however,
an
at
such
that
could
hold
the processional
any barque
image
Abydos;
barques
halls that were requir
the turns in the hypostyle
be over 6 m long, too long to make
Cairo,
reconstruct
would
97
Raven,
98
Raven,
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2006
ed to exit
is recorded
in a later tradition,
If they were, a number of one cubit (about 52 cm), which
be useful
the size of these images.
If this number
for reconstructing
is used to
would
on
a
estimate
the size of the shrine
the barque, however,
it would
size for the
produce
as a whole
is significantly
smaller than the minimum
lengths
scenes
the
of
and
architecture
of
the
Seti
suggested
by analysis
Temple. Thus,
processional
it seems probable
that the standard one cubit figure was not yet in use for figures of Osiris
made at Abydos.
processional
barque
that
The dimension that fits best with the processional depictions of the fetish come from
or planters found
long.100 If a body were
terracotta moulds
is 71.5
cm
at Abydos
formed
image 71.5 cm tallwould yield aminimum length of 3.66 m for the barque of Osiris. This
fits well with theminimum figure of 3.52 m for the length of the fetish platform that I have
reconstructed
since
on the basis
it agrees
architecture,
3 Osiris'
with
of the processional
all three categories
found
scenes.
of
Thus,
evidence
at Abydos.
Funeral
Barque
of a processional
12 of the Osiris Suite,
depiction
barque, on the west wall of Room
as such (Fig. 10).101 This barque has an upturned prow
has not generally
been recognized
scene is painted
adorned with a broad collar and pectoral. On the pectoral a small offering
in red. The king kneels before a seated deity who wears
the atefcrovm,
probably Osiris (PI.
One
6b). This detail and the fact that it is the king who offers before the barque, indicates that
the barque
is not a royal one. Usually
the gods Inmutef or Thoth offer before the royal
central shrine is open and contains a lion-footed
bed. Only the legs
barque. The barque's
of the bed are preserved.
The upper portion of the shrine ismissing,
along with the top of
the prow. On what remains of the prow, a statue of the king kneels with nw-jars, facing the
are no other figures on this side of the barque, but there may
have
originally
a standard, only the lower part of the
stern
remains.
of
the
is
also
The
pole
barque
shrine. There
been
destroyed.
This does not seem
to be another
version
vignettes to BD-Chapter 1 (Fig. 8). This boat might be associated with the barque called
?Truly-arisen-is-the-Lord-of-Abydosu
99
in the
and E. Amelineau,
Tooley, in: JEA 82,1996,176,
203.
100
in: JEA 82, 1996, 176.
101Tooley,
See Chart 1.
Ikhernofret
Les nouvelles
inscription,
which
fouilles d'Abydos
Lichtheim
1897-1898,1904,
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96 K.J.Eaton
SAK 35
as ?... associated
with
r jKl 1 ci*^l
~3| fit
It a^-A^HT"
.????y''fcfr
types
of Osiris
burials
came
room
comparable
length. A barque of this size, however, would have been too large for the
in which
and too long to enter the central processional
the funeral barque is depicted
way,
a route involving
even at the point with the most clearance,
at the west end of
turns that
the Second Hypostyle Hall (Fig. 2) - can only be negotiated by barques less then 5m long.
If the barque with the bed carried a 71.5 cm image, the number suggested by themoulds
found by Amelineau atAbydos, itwould be over 3m long - almost filling its 3.67 m long
room
Sokar's
and producing
a barque
similar
in size
to those
associated
with
the fetish
and with
henu-barque.
102
Lichtheim, Ancient Egyptian Literature 1, 125, n. 2.
103
L.Mikhail, in:GM 81,1984,
Chassinat, Le mystere d'Osiris aumois de Khoiak 1,1966,51-52,56-57;
n. 1.On the various body parts associated with reliquaries
in:Or 38,1969,38,
31; and Gaballa/Kitchen,
in different Egyptian nomes, see H. Beinlich, Die ,Osirisreliquien\ AA 42,1984.
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2006
probably
the temple.
? Two
Temple
Complexes
in Sokar's
of Osiris
festival
4 Conclusions:
One
The
prominence
to suggest
scholars
Two Festivals
scenes
in Theban Memorial
Sokar's
festival
that, by the New Kingdom,
Osiris' Khoiak
Period this was
festival.104 Certainly
by the Ptolemaic
at Dendera.105
in the Temple
inscribed
of Hathor
On
by texts
temples has
had been absorbed
led
by
the case, as indicated
the other
hand,
the
of scenes
depictions
of Sokar's
henu-barque
appear along
plan there were
routes
seven
to the temple's
2).107 According
original
an
of these
? alley" that led through the hypostyle
halls. Most
temple, each associated with
exits were blocked
Ramesses
been
it
had
have
left
would
still
been
II, but,
open,
by
they
for barques to move
into the central processional
the ramp into
necessary
way to descend
the second court. Two henu-barque
in
II appear
carved
the
of
Ramesses
scenes,
style
between theAlley of Ptah and theAlley of Seti I in the upper register of the First Hypostyle
- a
scene on the east wall and a scene with
dragging
decorative
to Ptah,
program along this route is devoted
Hall
associated with the Chapel of Ptah and theNefertem-Ptah-Sokar Suite.108The Seti Temple
also has a back
exit?
out a door
of the Second
Hall,
Hypostyle
through
of Lists, then a right turn into the Corridor of the Bull and on to the Stairway
scenes two henu-barqae
Passage
leading out of the temple (Fig. 2). This route contains
one in the Second Hypostyle
of Lists, with the barque
Hall, above the door to the Gallery
on
a
a
scene
on
and
the
other
the
north
of the Corridor of the
wall
stand,
resting
dragging
the Gallery
Bull.
104
in:Or 38,1969, 36.
Gaballa/Kitchen,
105
As indicated by the instructions calling for three images to be made - Sokar-Osiris, Osiris
and the Divine Members. For a general overview of the making of these figures
Khentyimentiu
and Raven, in:OMRO 63,
according to the later instructions, see Tooley, in: JEA 82,1996,175-176;
1982,28.
106
Since the two festivals were celebrated at the same time of year, it is possible that their processions
after they left the temple.
107overlapped
The henu-barque scenes discussed in this section are listed in Chart 1 unless otherwise noted.
108
The route is described inR. David, A Guide to Religious Ritual at Abydos, 1981, 23-24 and 27. The
Second Hypostyle Hall portions are published in Calverley/Gardiner, Abydos IV, 1958, pis. 44-46.
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98 K.J. Eaton
SAK 35
depictions
and 'Tz/z-signs.109 No remains of its barque survive. There are remains of another
dd-pillars
scene of the north wall
in the central
stand with
of
decorative
of the Hall
dd-pillars
These depictions
would
Barques.
- a
Ptah and Nefertem
particularly
never
Sokar's
appears
barque
place
Sokar's
appropriate
in the areas
between
henu-barque
for
them.
place
scenes
to Osiris
devoted
to
devoted
-
the
Osiris Suite, the Osiris Chapel and the Alley of Osiris that leads through the hypostyle
halls.
In fact,
Sokar
does
not appear
in these
areas
in any form.
This
is not a matter
of
happenstance. Although the Osiris Suite has been badly damaged, the Osiris Chapel and
are both well
of Osiris
not appear
Suite
of Osiris in the Seti Temple, each with its own processional way and individual sets of
processional equipment (as depicted on the walls) suggests that this idea should be
reconsidered.
A more
is that Sokar's
festival
likely explanation
is in essence his
for Osiris'
prominence
in Sokar's
festival
scenes
funeral.
at Medinet
in part,
Habu,
an
on the west end of south wall (PI. 5b) may
Ptah-Sokar,
image labelled Osiris-Wennefer
a
to vignette
to BD-Chapter
182 (Fig. 4), wherein
is identified
have belonged
the deceased
at least
with Osiris-Wennefer.
of Sokar was accomplished,
The idea that the revivification
where
Osiris1
109
For discussion of this barque stand, see above p. 80-81.
110
in:Or 38, 1969, 36.
Gaballa/Kitchen,
111
in: Or 38, 1969, 4 and 51; A. Mariette,
Brovarski, ?Sokar", in: LA V, 1065-1066; Gaballa/Kitchen,
Ram.
Inscr.
Kitchen,
1975, 171, 10-173, 2; Kitchen, Ram.
1869,
48a;
1,
I,
1998,
Abydos
reprint
pi.
Incr. Trans. Ann. 1,1993,171,10-173,2;
and David, A Guide toReligious Ritual atAbydos, 106-107.
112
Rooms 26 and 27 at Medinet Habu feature texts and vignettes from BD 110 and 148. See PM II,
511-512 (153-154); andMedinet Habu 6, 1963, pis. 469 (Room 26, north wall, vignette to BD 110);
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2006
with
the name
with
Sokar's
Chart
?Sokar"
festival
and with
that Osiris'
association
15.113 This suggests
BD-Chapter
scenes may also have been due to his role inmortuary
liturgies.
Processional
Images
Temple of Seti I
Henu-barque
Hall
north115
Nefertem-Ptah-Sokar
Hall
east
Corridor
of the Bull,
First Hypostyle
First Hypostyle
Hall
Funeral boat
Osiris Fetish
Temple of Seti I
Temple of Seti I
on Aker-platform
Chapel
of Ram.
Temple of Seti I
on Neshmet
99
Temple
of Ram.
Temple
of Seti
Hall,
west118
Hall,
east119
of Barques,
(?)116
north117
north
(?)120
I West
wall,
left124
West
wall,
right125
II First Octostyle
Hall, north127
I
Chapel of Osiris north128
Hall
Stela
of Houyou
of Barques
south129
on the nSmt-barge130
depicted
470 (Room 26, south wall, text to BD 110); 473 (Room 27, north wall, text toBD 110); and 474 (Room
27, south wall, vignette to BD 148).
113
Raven, in: OMRO 63, 1982, 25 (Corn-Mummies from Other Known Sites 3 and 4). The various
versions of BD-Chapter 15 are actually collections of solar hymns. For a variety of versions, see T.G.
Allen, The Book of the Dead or Going Forth by Day, and id., in: JNES 8,1949, 349-355.
114
PM VI, 25 (222); Calverley/Gardiner, Abydos IV, pi. 38B.
115
PM VI, 23 (210).
116
PM VI, 23 (206). Only the barque stand remains.
117
PM VI, 26 (236) - (237).
118
119PMVI,6(59).
120PMVI,5(46).
PM VI, 26 (Z). Only a fragment of the barque stand remains.
121
PM VI, 22 (East Room); and Calverley/Gardiner, Abydos III, pi. 63.
122
PM VI, 19-20 (183) - (184); and Calverley/Gardiner, Abydos III, pi. 6.
123
PM VI, 19-20 (178) - (179); and Calverley/Gardiner, Abydos III, pi. 12b.
124
PM VI, 31, 33 (10); Winlock The Temple of Ramesses I at Abydos, pis. i-iv [lower].
125
PM VI, 31, 33 (10); Winlock The Temple of Ramesses I at Abydos, pis. i-iv [lower].
126
PM VI, 15 (145); and Calverley/Gardiner, Abydos 1, pi. 10.
127
PM VI, 36 (38) - (39); and Kuhlmann, in:MDAIK 38,1982, 362, pi. 103 a-b.
128
PM VI, 15 (144); Calverley/Gardiner, Abydos I, pis. 6-7; and C. Karlshausen, L'iconographie de la
barque processionelle divine en Egypte au Nouvel Empire, Diss. Louvain, 1997, cat. 163.
129
PM VI, 26; and C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte au
Nouvel Empire, Diss.Louvain,
1997, cat. 197, pi. 76.
130
C. Karlshausen, L'iconographie de la barque processionelle divine en Egypte auNouvel Empire, Diss.
Louvain,
1997,
cat.
306.
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SAK 35
100 K.J.Eaton
cannot
correspondence
with
the festivals
associated
be claimed,
direct
Although
equipment
was
Khoiak
of Sokar
much
and Osiris
of the processional
of
in the month
on the design
in
which
of funerary
appears
equipment,
a
was
to
1.
of
the
the
interest
Of
present study
vignettes
particular
pairing
horizontal
figure carried in a boat and an upright figure carried in a shrine, which
two processional
the
mirror
in the Seti Temple.
images of Osiris
depicted
based
to BD
Complexes
like those
BD
15
74
and Sokar
also
include
of standards
depictions
to BD
in vignettes
1.
of solar hymns.131 Its connection with the festivals of Osiris
of Khoiak
in one local tradition is secure, as the text was
featured
is actually a collection
or Sokar in the month
inscribed
BD
to both Osiris
devoted
Although
features
on some
corn mummies.132
containing
cannot be claimed,
the vignette
correspondence
The king is depicted
sacrificing
henu-barque.
direct
Sokar's
coffins
Sokar's
inMedinet
Room
to BD
an oryx
74 often
before
the actual
25.133 However,
Habu,
barque
henu-barque
to be
to
too
Room
The
24.
of
this
get
chapter
through
goal
probably
large
of an oryx.
swift-footed
fits well with the offering
110 Both the text and vignette
to this chapter appear in the rooms devoted
to Sokar
was
BD
Osiris
in the memorial
temple
III at Medinet
of Ramesses
Habu.134
BD 138 The vignette toBD 138 often features a depiction of the ?Osiris Fetish" and other
imagery associated with depictions of the Fetish in the Aker-platform in the
Chapel of Ramesses I and Temple of Seti I at Abydos. Chapter 138 sometimes
closes
the BD.135
Its theme
support
of ?victorious
as for a triumphant
in the Seti Temple,
it an appropriate
arrival" makes
ending
return to the temple. The position
of the
near the entrance to the Osiris Complex,
this view.
BD 142 This is the ?Litany of Sokar" which appears both with the Sokar Festival Scenes
in the memorial
temple
of Nefertem-Ptah-Sokar
BD
148 This
chapter's
?Four Rudders
of Ramesses
III at Medinet
Habu137
and
distinctive
in the Complex
and the
to Sokar-Osiris
131
For a variety of versions, see T.G. Allen, The Book of the Dead or Going Forth by Day, 12-26 and id.,
in: JNES 8,1949, 349-355.
132
Raven, in: OMRO 63, 1982, 25 (Corn-Mummies from Other Known Sites 3^).
133
PM II (1994) 511 (152) h, 1; and Epigraphic Survey, Medinet Habu 6, pi. 480A.
134
PM II, 511-512 (153-154); andMedinet Habu 6, pis. 469 (Room 26, north wall, vignette to BD 110);
470 (Room 26, south wall, text to BD 110); 473 (Room 27, north wall, text to BD 110).
135
As on Ga, Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236.
136
Milde, The Vignettes in the Book of the Dead of Neferrenpet, 236.
137
in: Or 38, 1969, 4-5 and 51.
Gaballa/Kitchen,
138
Faulkner, The Ancient Egyptian Book of the Dead, 1972, 142.
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2006
temple
of Ramesses
that these
148/190140
III at Medinet
rubrics to
Habu.139 Moreover,
on a series of
to be performed
and Osiris' Birthday
(Osiris' Khoiak
rituals were
specify
the Festival of Sokar
days, including
are the only two chapters
in the BD that call for a
is not listed). These
festival
ritual to be performed
for the Festival
of Sokar. Although
rubrics often appear to
are unusual,
in the BD,141 festival
be misplaced
instructions
and do not appear to
have been mixed up.142
festival
BD 182 Scenes on thewest end of the southwall of the Chapel of Ptah-Sokar in the Seti
Temple
strongly
resemble
this chapter's
distinctive
vignette.143
Date
Af Dyn. 20-21
Ag Dyn. 19
EbDyn. 18-19
Ga Dyn. 20
Name
Provenance
mwt-htpt(i) Thebes(?)
h(r)w-nfr
Thebes(?)
Thebes
iny
Thebes
nfr-rnpt
Current
Location
BM 10010
BM9901
BM 10470145
Brussels E 5043 and
Philadelphia, University Mus.
E2775,
pBM 9995
IkDyn. 19
La
Dyn. 18-19
LeDyn. 19-20
Pe Dyn. 19
Roman
pth-sm
knni
pi-krr
nb-kd
Kerasher
Thebes(?)
Thebes(?)
Memphis
Thebes(?)
16720-22146
private collection
Leiden T 2
Leiden T 4
L 3068 + 3113
BM 9995147
139
See PM II, 511-512 (153-154); andMedinet Habu 6, pi. 474 (Room 27, south wall, vignette to BD
140 148).
BD 190 should probably be understood as a rubric. According to Allen, BD 148 and 190 are usually
combined, see T.G. Allen, The Book of the Dead or Going Forth by Day, 213, n. 331. However, Milde
suggested that BD 190 should be understood as an appendix to BD 141-142 rather than an introduction
to BD 148, see Milde, The Vignettes in the Book of the Dead of Neferrenpet,
159.
141
For example, Allen noted that titles often ?land in the wrong spot," T.G. Allen, The Book of the Dead
or
Forth by Day, 2.
142 Going
K. Eaton, ?A ,Mortuary Liturgy' from the Book of the Dead - with comments on the nature of the di
spirit," forthcoming.
143
See, for example, Af (Dyn. 20-21), in Faulkner, The Ancient Egyptian Book of the Dead, 178-179 and
see Chart 3.
Tb (Naville) 3, pi. CCVIII. For BD-abbreviations,
144
Tb (Naville) 1-2, unless otherwise noted.
145
O. Goelet, e.a., The Egyptian Book of the Dead, 1994.
146
1991.
Milde, The Vignettes in the Book of the Dead of Neferrenpet,
147
S. Quirke, Owners of Funerary Papyri in the British Museum, British Museum Occasional Paper 92,
1993, no. 102. The scene that I refer to in the present study appears in Faulkner, The Ancient Egyptian
Book of the Dead, 24-25.
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2006 K. J. Eaton
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Chapel of Ptah-Sokar, north wall, west end, lower register in Seti Temple
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lies upon a bier. Composite statues, of Sokar appear in a depiction of a portable shrine.
Chapel of Ptah-Sokar, south wall, west end, lower register in the Seti Temple.
Osiris-Wennefer
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Tafel 6K.J.Eaton
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Detail of the collar and pectoral on the barque with the lion-footed bed.
East wall of Room 12 of the Osiris Suite in Seti Temple.
This content downloaded by the authorized user from 192.168.82.216 on Sun, 25 Nov 2012 12:43:43 PM
All use subject to JSTOR Terms and Conditions