| GOTTINGER ORIENTFORSCHUNGEN ! IV. REIHE AGYPTEN 53 Herausgegeben von Heike Behlmer und Friedrich Junge 2015 Harrassowitz Verlag » WiesbadenWeitergabe Festschrift fiir die Agyptologin Ursula Réfler-Kéhler zum 65. Geburtstag Herausgegeben von Ludwig D. Morenz und Amr El Hawary 2015 Harrassowitz Verlag » WiesbadenLitera- 1 Hilfe 2h seit 1Grup- setzung ugleich Konsti- The Inhabitants of the Fourteenth Hill of Spell 149 of the Book of the Dead Rita Lucarelli It is thanks to Prof. Dr. Ursula Roessler that T could start my research on ancient Egyptian demons in the Book of the Dead a few years ago, and our conversations on the whereabouts of the demonic inhabitants of the ancient Egyptian Realm of Dead have been inspiring this paper too. Therefore it is with pleasure that I will present an extract of my study of the demons represented in the vignette of Spell 149 in this volume. The origin and function of the hybrid and fantastic figures occurring in the vignette of Spell 149 in the papyri of the Late and Ptolemaic Period is still an open question, What is especially striking is that these creatures are not mentioned (at least not explicitly) in the text of the spell but they simply appear in the illustrations beside the mounds' shapes. Also, curiously enough, they are not represented in Spell 150, where instead the same hills of Spell 149 are depicted” Since almost all of them hold knives, these creatures seem to play the main role of guardians of these regions; however, differently from the other guardians of the Book of the Dead, they are anonymous and they are not grouped in a consistent number of one, two or three as for the guardians of the gates of Spells 144—147. ‘Moteover, a main question arises: Why they suddenly appear in the papyri of the Late Period* and what is their real identity? We may call them “demons”, since ac- cording to their aspect and context of appearance they seem to belong to the vast crew of supernatural creatures populating the netherworld and having an ambivalent, potentially dangerous behavior towards the deceased.’ As a matter of fact, the 1A monograph on Spell 149 and its vignette is curently in preparation by the author and in collabo- ‘ation with Marcus Mller and Susanne Tépter. 2. For an overview on the vignettes of Spells 149-150 see H. MILDE, The Vignettes in the Book of the Dead of Neferrenpet, EU, Leiden 1991, 113-130 3. On the guardian-demons in the Book of the Dead, see my article: R, LUCARELLL, The guardian demons of the Book ofthe Dea, in: British Museum Studies in Ancient Egypt and Sudan 15, 85-102. htip:/wwwbritishmuseurm.org/esearch/publications/online_jourals/omsses/issve_1S/lucarell aspx. 4. Although the first occurrence dates back to a papyrus of the 21" Dynasty, pLondon BM 10041 (see remarks below). For more information on this and the other papyri mentioned in this paper, see the “List of Sources” 5 On the definition of demons see R. LUCARELLI, Demons (benevolent and malevolen, in: J. DIELE- MAN / W. WENDRICH (ed.), UCLA Encyclopedia of Egyptology, Los Angeles: hip/fescholaship.org)276 Rita Lucarelli ‘mounds themselves, as described in the text of Spell 149, seem to be characterized as demonic and rather dangerous regions to pass through, especially starting from the fifth mound onwards.® At the same time, these beings may be considered also as minor, anonymous gods, especially if we consider that occasionally the nir.w are mentioned in the text as inhabitants of certain hills.’ At any rate, starting from the Late Period these crea. tures must have been seen as the central element of the vignette, since the hills? shapes are reduced in dimensions compared to the earlier versions, and in certain cases they may even be omitted,* According to the documents at our disposal, the “birth” of these demons should be located in a peculiar short papyrus of the late 21" Dynasty (pLondon BM 10041, fig. 1) that is composed by the opening vignette of the adoration of Osiris, followed by the text and vignette of Spell 149. This is the only known papyrus of the Book of the Dead containing only Spell 149 (from the fifth to the fourteenth hill). The similar so-called “miniature”-papyri, en vogue in the 21% Dynasty and including one or a few spells because of their shortness (no more than one meter long) generally con- tain other kinds of texts referring to the protection of body parts (Spells 22-30B) or other central compositions like Spell 125 and the similar? Tt may have been that the owner of this scroll, a priest of Amon-Ra Sother, par- ticularly liked this text so that this papyrus is the result of a personal taste rather than of a specific theological choice. On the other hand, in the Ptolemaic papyri from ‘Thebes Spell 149 occurs often next to the adoration scene of the deceased in front of Ptah-Sokar-Osiris embraced by the Goddess of the West, which opens Spell 148."° This layout recalls that one of pLondon BM 10041 where the adoration scene pre- cedes the text and vignette of Spell 149; in such a context, the adoration of Ositis or of its syncretistic form of Ptah-Sokar-Osiris functions as introduction to the entrance of the deceased in the “hills of the House of Osiris in the Field of Rushes”.”" uclter/Ie72q9vv. {is maybe not a coincidence that in the already mentioned papyrus BM 10041 of the 21* Dynasty, the hills selected for representation are fifth to fourteenth ‘See remarks below, As for instance in pLondon BM EA 10479: M. Mose, The Papyrus of Hor, Catalogue of Books of, the Dead in British Museum 2, London 2002, 106. The omission of the hills cheracterizes also the peculiar version of Spel 149 as attested inthe second westera Osirian chapel inthe temple of Hathor at Dendera: cf. 8. CAUVILLE, Dendera. Les chapelle asiriennes (Dendera X/2), Vol | et Il, MIFAO 1997, 360-363. Cf. G, LENZO MaRCuESE, Manuscripts hiératiques du Livre des Morts de la Troisieme Periode intermediaire (Papyrus de Turin CCT $300]-53013), Cahiers de la Société é’ézyptolozie, vol. 8; Catalogo del Museo Egizio di Torino. Serie seconda, Collezioni, v. 11, Geneve 2007, 273 Cf, pTurin 1791, Pl. LXX; pRyerson, whose origin is still unknown although stylistically speaking. there are elements pointing in the direction of a Theban tradition, shows the seme layout ‘As mentioned inthe ttle ofthe spell, which occurs only in pGtseshen and pPaeanestitau ofthe 21% Dynasty: ef. R. LUCARELLI, The Book ofthe dead of Gatseshen: ancient Egyptian funerary religion in the 10° century BC, Egyptologische vitgaven Vol. 21, Nederlands Instituut voor het Nabije Oosten,ilar par- tof nce sty, of > the thor FAO ode 18 king sae amin sten, ‘The Inhabitants ofthe Fourteenth Hill of Spelt 149 ofthe Book ofthe Dead 2 What is also peculiar of pLondon BM 10041 is the division of the vignette in two registers separated by the text: on the upper register there is the representation of the hills while on the lower one the demons occur. In the later papyti this subdivision will not occur anymore and the depiction of the hills will be integrated to that of the demons. It is important to analyse the vignette of the late papyri in comparison with the earlier New Kingdom version of the vignette in order to see whether itis possible to recognize any antecedent of the later demons also in this earlier version. The vi- gnette of Ch. 149, as it appears in New Kingdom manuscripts, has been thoroughly analysed by Milde in his study on pNeferrenpet.'? As already noted by Milde, the 18" Dynasty papyri show the most regular sequence of hills and therefore can be taken as a model also for the description of the creatures depicted in it (fig. 2). Here I will focus in particular on the creatures depicted in the last of the fourteen hills (fig.3). Already in the New Kingdom version, the last of the hills is the most densely inhabited one judging from the vignette, which does not differ substantially from its Late Period correspondent. The name of the hill, in the New Kingdom papyri, is written within the mountain hieroglyph (Gardiner N 25) that is part of the vignette and contains the caption: (3.1 hrj-‘h3, “Hill of Kheraha”,"? which in Spell 150 is extended with the indication of the god living in it, namely the Nile god Hapi.'* The text related to this hill focuses on the course of the Nile, which origi- nates from the “two springs of Elephantine at the mouth of the inundation”'* and arrives to the Delta in between Kheraha and Busiris. The beneficial effects of the inundation bring provisions to the “mouth of the one who eats” (r wnm.w), epithet which seems to refer to humankind for whom the god takes care.'® In this region a snake (hf3w) lives, probably the guardian of the river,'” which is also depicted in the vignette, This first section of the text has been interpreted by Dridton'® as.a proof of the existence of a nilometer in ancient Egypt; it is interesting to note, in this context, the mention of a divine council that is invoked in order to provide the deceased with water and food offerings. The gods of this council are said to rule on the flood (nwy); a “council who is over the flood” (d3d3.t tpy.t mwy) is mentioned already in Sinuhe and later in the temples of Edfu and Philae,"” where the components of the Leiden 2006, 61. 12 H. MILDE, Neferrenper, 113-130. 13 ‘The variant sit hr-"h, “field of Kheraba”, occurs in pNebseny. 14 CE. pNus f. hr"h3, me ls Hl 15. Idem: bsp sbw rr py. 16 Ider, |. 104; ef. uanslation and comment of the text in E. DRIOTON, “Les origins pharaoniques du Niloméire de Rodah”, BJE 34 (1952), 291-316, in particular p. 29. 17 CEP. BARGUET, Le livre des morts des anciens Fgypriens,Litératures anciennes du Proche Paris 1967, 213. 18 E, DRIOTON, in: BIE 34 (1953), 291-316, 19: CE, references in ©. LENZ (ed), Lexikon der dgyptischen Gotter und Goterbeceichnangen (from now ‘onwards abbreviated in; LOG), Band 7, OLA 116, Leuven 2002, 604-605. 1278 Rita Lucatelli council have individual names, which vary from one version to the other.” At any rate it is clear that here we are not dealing with malevolent demons but with benevo- lent beings who give life and strength to the deceased. A further, although not exact parallel, is to be found in the astronomical ceilings of the Ptolemaic temples, in par- ticular in the temple of Esna, where there is a scene without captions depicting divine beings related to the inundation of the Nile.”' Therefore, it is maybe not a coincidence that some of the creatures depicted on the astronomical ceiling find correspondences in the vignette of the 14" hill of Spell 149, whose text concerns, indeed the inundation, ‘We may try to draw a few correspondences among the elements of the vignette of the 14" hill in the Book of the Dead (both New Kingdom and Late Period ver- sions) and the above mentioned astronomical scene depicting the stars connectedto the inundation, as represented on the ceiling in the temple of Esna. In general, the various figures of the vignette can be subdivided in single elements or pairs ac- cording to their order of appearance. The following table is a possible subdivision of the above mentioned composite scenes: Figures? __| New Kingdom papyri_| Late Period papyri | Esna 451 1. Female Ina few papyriof the | Missing™ One female hippo | 18 Dynasty only? facing east, placed behind a erocodie- headed sphinx; a second one holding & knife and facing north, under lon See also E, DRIOTON, in: BIB 34 (1983), 291-316, ‘The svene (n. 451) has been fully described and commented by A. VON LIEVEN, Der Hinmel tiber £Esna: eine Falltutie zr religisen Astronomie in Zzypten am Beipiel der kasmologischen Decken und Archtravinscrifen im Tempel von Esna, Vareassowite, Wiesbaden 2000, 171-175. ‘The mumbering and order of appearance ofthe figures follows pN from let right and from the lower to the upper register. In the Late Period version of the vignette such an order is not always maintained, while in Esna 451 the mentioned figures are scattered and mixed to other iconographic clements, See pNu, pLondon BM 10489, London 10009 (the hippo accurs ony in the 14° hill while inthe 13% Tillis missing), pLondon BM 9905, pMaiherperi (Cairo CG 24095, holding a Knife). In pNakht (BM 10471) two female hippos are depicied atthe end ofthe papyrus and separately from the vignettes r- presenting te hills (in between Spells181 and 64); the upper hippo has a scarab on its side as that one belonging tothe 13" hill, the lower one holds a knife and is accompanied by assign depicted under the kn However, in pCairo 32887 there isa female hippo with a s¥-sign atthe bottom, followed by a demon with a cat face, which doesnot seem tobe related to any other hillact back ‘The Inhabitants ofthe Fourteenth Hill of Spell 149 ofthe Book ofthe Dead 279 ‘New Kingdom papyri_| Late Period papyri | st 2. Seated deity | Figure on the back is | Figure on the back | Four red crowns with red erown, — | human** ‘can be falcon- around a turtle, snake standing figure in headed” with red erown and 4 adoration on its Fion legs 3, Faleon With sun disc onits | Sometimes ona | Falcon on the prow back; sometimes the | stand;"* sometimes | of the boat of Osiris- ssun dise is missing” | replaced by aba | Orion; falcon bird” surrounded by four lions 4, Human figure | Sometimes facing left, | Human figure with | Anuget on a throne in offering a hs-vase | in the direction of the | raised hands” ‘a boat with a hs-vase falcon of 2.3" in each hand 5.Human figure | Always on the back of | Generally jackal- with jackal head, | figure no. 4, in pNu and | headed,” with his cone raised harm — | pYuya facing left, with | arms on its side, caption &(?) written | sometimes holding near the raised harm;"? | one or two knives”® in pYuya baboon- headed, in pTubingen P 2003 bull-headed™ Jn pNedjemet (fragment pLouvre E 6258) the queen Nedjemet is standing behind the deity and the to figures face lef See for instance pTurin 1791. Among the papyti where we have a human figure are pMacGregor, ‘pNesmin and pMoskau 1023; very probably it represen the deceased. See pMaiherperi and pNakh, See for instance pLouvre N3091 ad pNesmin. In pMoskau 1023 the falcon wears a red crown, See pLouvre N3079 and pLouvre N3144. See pNu and pKrakau MNK XI 746-751(pWia). In pMoskau 1023 this figure is identical to that standing bebind the god with the red crown, which seems to depict the deceased himself; the hs-vase is omitted. In pMaiherperi (Cairo CG 24095) the figure following the man offering the vase has a human head and on his raised arm there isthe hieroglyph Gardiner O 31 indicating a door. CC. references in H. MILDE, Neferrenpet, 125; according to Milde also in pNu the figure is baboon- headed, but I would rather says that it is a jackal-head In pMoskau 1023 it has a snake-head. C£ pLondon BM 10098, MMA 35.9.20, Vatikan 48823, pMoskau 1023.280 Rita Luearel | Figures New Kingdom papyri_| Late Period papyri | Esna 451 6. Two recumbent | Not always occurring as | Sometimes ‘Two lion pairs lions ‘ pair,* sometimes one | omitted* surrounding a faleon | | single lion is depicted” _ 7. Crocodile Generally on top of the | Sometimes ‘Various erocodile- coiled snake, omitted” or headed figures sometimes omitted” | doubled:*' generally (on top of the two lions 8. Coited cobra | Sometimes on the upper | Generally preceding | Different poiled register,” it can be the canide figure;** | cobras with animal doubled imone case ithas a | faces scattered falcon head through the scene 36 See for instance in pNu, where one lion ison the upper register behind the crocodile and the snake, the other ison the fileon with sun dis; in pReinisch one ofthe two lions is placed on the hieroglyph ofthe arm and the other is depicted under the falcon. In pNedjemet (Sragment of Louvre E 6258) one lion, recumbent, is facing left while the other one is silting on its hinder parts in the opposite direction, being the only figure of the vignette facing right (see Niwnskt PI, 9a). In pNakht also, the two recumbent lioas face opposite directions. The hieroglyph of the arm is also depicted in pYaya (but not connected to the lions; in the same papyrus the basket hieroglyph for & appears also, under the figure behind the deity with red ezown, and all the elements composing this vignette, a well as the female hippo of the previous hill, face le. In pLondon BM 9908, similar to pYuye, the hiero- elyph of the arm appears under the snake, while the figute behind the seated deity is standing on the hieroglyph. In pWien cg 10.994-997 (pReinisch) the arm hieroglyph is below the only lion depicted. ‘See pWien Aeg 10.994-997, ‘See pNesmin and MacGregor. In one cae (pLouvre N3084) three lions are depicted, Ct. pLondon BM 9905, pReinisch PLondon BM 10098, See pLoouvre N3088 Crocodie-headed figures and even a crocodile sphinx appear in Esna 45L, but there is not a filly shaped crocodile as that one of our vignette. ‘See for instance pYuya, pNu and pLondon BM 9905 (with arm hieroglyph under it. In pWien Aeg 10.994997 a second snake (distinguished by the cobra and looking as the d hiero- slyph), is depicted under the figure behind the seated deity In pLondon BM 10098 it looks almost as springing out from the knife hold by the jackel figure in his hand. PLouvre N3248,‘he Inhabitants ofthe Fourteenth Hill of Spell 149 of the Book ofthe Dead Figures ‘New Kingdom papyei_| Late Period papyri | Esna 4S1 9, Double headed, Sometimes with | Elongated serpent- female “phantom” cone female head,” | like pair of figures, creature holding two heads of a cone with falcon head snifes male’ or as a and the other with standing goddess | fists stretched with double snakes | forward head Judging from the table above, itis interesting to note that in the variant of the Late Period only one new being is added to the “councit”, namely the double headed fig- ‘ure which we may call “phantom” because of her elongated serpent-like body. As faras know, there is not an exact iconographiical parallel to this figure. Nevertheless, if we look at the figures of the astronomical ceilings, we may find interesting parallels, like the pair of snake-like creatures at Esna mentioned in the table above (ar. 9). ‘The fact that the phantom figure holds knifes reveals its guardian-like function and distinguishes it from the other beings populating this hill, which may indeed be considered as the gods living there. Only the phantom, therefore, plays the role of a demonic guardian in this context, and its appearance in the vignette of the Late Period fits well with the iconographic development of the other hills, which are all supplied with guardians. ‘As for the identity of the other beings listed in the table above, itis interesting to note little but significant variants especially in the manuscripts of the 18" Dynasty. First of all, itis striking that this is the only section of the vignette of Spell 149, where not all the figures face right but some of them are looking in the opposite di- rection.” Figures:faeing each other-recall indeéd the iconography. of the astronot cal ceilings as that one of Esna, where the stars, planets and gods face all the four cardinal points. ‘As a matter of fact, as shown in the table above, interesting parallels with the fig- ures of the vignette do occur in the astronomical scene from Esna, starting with the Taueret-like female hippo (n. 1 in the table) occurring in some specimen of the 18° Dynasty and which is a well- known representation of the northern constellation. A very similar hippo occurs, as mentioned above, also in the vignette of the 13° hill; we may assume indeed that the last two hills were of very similar nature, both being domains of water and related to the fertile season of the flood. It is therefore com- prehensible the reason why in some papyri the different elements of the two vignette can be found mixed together, like in pReinish. In the latter the figure offering the /is- 47 See for instance pNesmin, MacGregor, BM 10479, 48 PTurin 1791, Ryerson, Leiden TIS. 49 PMilbank. 50 See remarks in footnotes related to nrs, 2, 4, 5 and 6 in the table above.282 Rita Lucaretti vase, the jackal god and the hill-hieroglyph representing the 14” hill are placed in between the shape of the 13" hill and the female hippo with scarab within the frame of the vignette corresponding to the text of the 13" hill.>" The seated deity with the red crown accompanied by a human figure (1,2) has ‘been identified by Drioton as a prehistoric king of the Delta, where Kheraha is located.” However, if we look at the cosmographical parallels of Esna, we find the red crown depicted more than once as a probable symbol of the Egyptian territory ‘where the Nile is surrounded by deserts.*" 1 would therefore suggest to interpret the seated god with the red crown in the same direction, namely as a divine being re- presenting the Delta, the ending point of the course of the Nile. It is not clear whom the human figure on its back represents, but the faleon headed version! occurring in the Late Period indicates that we are dealing also with a demonic guardiam pro- tecting the god of the land. The falcon (no. 3) is @ clear manifestation of Horus within a solar-oriented con- text, especially since it is often accompanied by the sun disc, which recalls Ra-Hor- aakhty. Its variant, attested in at least two papyri, where a ba bird replaces the falcon, is an example of a mortuary iconographical element inserted into the celestial envi. ronment evoked by the vignette. In the astronomical scene of the temple of Esna a falcon occurs at the prow of the boat of Osiris-Orion, which may represent Horus in his role of “Opener of the sky” and pathfinder of Osiris.* However, what seems to bbe a more plausible parallel for our vignette is the falcon surrounded by four recum bent lions, an iconographical group which reminds us also of the couple of lions in Spell 149 (no.6). According to A. yon Lieven, this group symbolizes the sky sur- rounded by the lions of the horizon;* we may therefore interpret in the same direc- tion the two lions of the Book of the Dead vignette (n. 6), which indeed may be rela- ted to the célestial spliere as well, as already Drioton assumed by seeing them as manifestations of Shu and Tefnut,** As a matter of fact, we may see in the couple of lions, or even in the variant where only one lion occurs, a representation of Rwty, who can appear as a manifestation of Shu and Tefnut” and at the same time, in the Coffin Texts, is mentioned in relation to the Nile by bringing water and generating the flood.” Also in pNakit there are no division frames between the representations of the different hills, and the clemens of the 14" hill are scattered in between the other ones E. DRIOTON, in: BIE 34 (1953), 296, CEA. VON Lieven, Bona, 173-174 ‘AVON LIBVEN, Esa, 171 5A. VON LIEVEN, Ena, 174, HOTON, in: BIE 34 (1953), 296, See also the occurrence of Shu and Tefiut as pesonifications of * and 4" day of the lunar month in a hymn to the moon: FR-R. HERBIN, “Hymne A la ne in: BIFAO 82, 1982, 248, 264-65 (11), See references in C. LENZ, LOG 1V, 658. ‘See B. ALTENMOLLER, Syricretismus in der Sargtexten, Gottinger Orientforschungen IV, Wiesbaden, Hiarrassowitz 1975, 121-124,‘The Inhabitants of the Fourteenth Hill of Spell 149 of the Book of the Dead, 283 Another iconographic group clearly connected to the flood is that of the human figure offering the hs-vase, in which Drioton recognized Hapi, also on the basis of the caption of Spell 150.” As noted by Milde, it seems that this is a small-scale rep- resentation of that kind of libation offerings often depicted in temples and cultic contexts. The fact that it is always represented in between the other divine beings makes it more plausible to interpret it as Hapi, whose manifestation as a human figure with libation offerings is known also from other sources. Another hint that we are dealing with a divine figure is given by the special layout of one papyrus of the 18" Dynasty where the vignettes belonging to Spell 149, including the 14" hill, are composed as an adoration scene, with the deceased in front of each hill in a wor- shipping attitude.“' In the case of the last hill, the figure with the libation vase indeed is part of the divine group that the deceased is worshipping. Moreover, the presence of a deity bearing /is-vases finds a certain correspondence also in Esna and in other temples, where Anuget, goddesses of Elephantine and therefore related to the cata- acts, is represented sitting in a boat while holding a ks-vase in cach hand, Closely connected to the deity with the /s-vase is the figure behind him, who is ‘mostly jackal headed and shows his arm raised forward (n. 5). Drioton identifies him. as Anubis but, as already noted by Milde, Anubis is not mentioned in the text neither he would really fit within a circle of deities related to the flood. Moreover, the hieroglyphs occurring sometimes near his raised arm, which have been read as ‘%, “to summon”, would not really make sense in this context. It is instead significant the example of pMaiherperi, where the hieroglyph depicted near the arm is clearly that one for 3, “door”. Given the fact that the figure can have also a ba- boon, bull, snake or human head, and that in the Late Period version it can holds one or two knitfes, it is more plausible that this is a demonic guardian protecting the god Hapy near a doorway-or entrance;.which would be indicated by the hieroglyphic caption, where the door hieroglyph in some versions has been misunderstood for &. ‘We may also think to an abbreviation of the epithet (iry)-%, “door watcher”, which ‘occurs so often in the Book of the Dead chapters related to the doors of the nether- world and to its guardians. It is indeed not uncommon to find door watchers with $9. E, DRIOTON, in: BIE 34 (1953), 296 and H. MiLDE, Neferrenpet, 125 60. See references in C. LEITZ, LOG V, 44, especially n. 45, 61. This is the unpublished pKakau MNK XI 746-751(pWia), the only document of the New Kingdom, as far as 1 know, where the vignette of Spell 149 includes the deceased; only the 1°, 3%, $®-7® and, 14" occur though; ef. L MUNRO, Untersuchungen 2u den Totenbuch-Papyrt der 18.Dynastie: Krite- ren ihrer Darlerung, Studies in Egyptology, London 1988, 126, 216 62 Cf. D, VALDELLE, Satis et Anoukis, Pars, Univ., Diss, 1972, 141; for the occurrence of the same ‘iconography of Anuqet in Dendara and Nag Hamad see O, NEUGEBAUER / R. PARKER, Egyptian Astronomical Texs, II, Decans, Planets, Constellations and Zodiacs (Brown Egyptological Stadies 6), London 1969, 202, Ps. 35, 38, 42. 63 H.MILDE, Neferrenper, 125. 64H. MILDE, Neferrenpet, 119.284 Rita Lucaelli jackal heads in funerary contexts. In Esna we don’t find a parallel to this figure, probably because guardian-like demons were mostly depicted on temple walls but did not generally belong to the cosmological representations of the ceilings. The same goes for the crocodile (n.7), which appears in the Book of the Dead vignette but does not find an exact parallel in Esna 451, although figures of croco- diles are very often depicted on the astronomical ceilings of the temples. This croco- dile may have a guardian-like function as well, besides representing a typical inhabi- tant of the landscape of the Delta. Encounters with crocodiles, both benevolent and malevolent ones, are not uncommon indeed for the deceased in the Realm of the Dead.* In this case we face a rather benevolent, divine crocodile which is connected to the flood; it is significant that in the vignette of the 14* hill it is often depicted on top of the coiled cobra, indicating probably a similar function in controlling the terri tory of the Delta. The coupling of crocodiles and snakes in funerary and temple con- texts is not unusual; there is even one example in which a crocodile and a snake are named with the same epithet, namely ‘Bi, “the suddenly angry one (?)", occurring as snake in the texts of Kom Ombo and as a manifestation of Sobek in Pyramid Texts Spell 317." The coiled cobra (no. 8) is the only figure that can be tracked down also in the text of Spell 149 on the 14" hill: “This snake belongs to her (ic. the hill) in the two caves of Elephantine at the source of the Nile. He comes with water and stops at this district of Kheraha at the Council which is over the flood until he is seen in his hour of the silent evening”? Among the many snakes which populate the netherworld of the ancient Egyp- tians one in particular is always connected with the flood: phr-kr, “the one with the face tumed around”, which is mentioned in the temples of Edfu and Philae in scenes where the king offers libations to the gods-who bring the flood, among which is also Hapy “with the plants of the land’.”° This connection of phr-hr'with the flood would 65 Cf, ooeurrences in C. Lentz, LOGI, 4034 66 See Spells 31 and 32 of the Book of the Dead, for repelling crocodiles, and Spell 88 for taking the form ofa crocodile 67 CE. references in C.LEITZ, LGG Il, 90. For the occurrences of the ‘bf-snake in Kom Ombo and its relation with the crocodile anda constellation see also A. GuTBUB, Testes fondamentau de a théologie de Kom Ombo, BAE 47, Institut fransais d’arcbéologie orientale du Cire, Le Caire 1973,9-10 (a). 68 Wr, “district”, indicates in particular watery regions; the watery characterization of this term, a8 suggested by the water or canal determinative, seems to be typical ofthe New Kingdom to indicate bodies of water and the same term is used to indicate also other hills of Spell 149 (8°, 108, 119, 13° and 14"), Moreover, the same term can indieate a leg and in particular a leg and relic of Osis, also in ‘cosmogonical texts: see P. WILSON, A Ptolemaic Lexikon : A Lexicographical Study of the Texts in ‘the Temple of Edj, OLA 78, Peeters, Leuven 1997, 216; finally, if determined by a star, w"rt occurs as well asthe name of a decan: Wb. 1,288.8, (69. Cf, pNu fw hf pms my m ty 3b 73 Hipy BL hn mw Afr Wie ty rh fp wy r m33=f'm wnwe=f nt sdrt hie 10 Ci. P, WILSON, Prolemaic Lexicon, 368-369; L, KAKOSY, (41981), 255-260, ¢ astral snake of the Nile”, MDAIK 37 nThe Inhabitants ofthe Fourteenth Hill of Spell 149 ofthe Book ofthe Dead 285 fit well in the context of the “Council which is over the flood” represented in the vignette of the 14” hill. In the astronomical ceiling of the temple of Esna various snakes occur as well, in particular a ram-headed one, which according to A. von Lieven” may represent indeed phr-hr. Therefore, also for the snake as well as for the other elements of the vignette of the 14* hill, we may recognize a close relationship between funerary and astral ideas, both to be related to the theological principle of regeneration of life as sym- bolized by the Nile’s flood. 71 A.VoN LiEveN, Esna, 172Rita Lucareli List of Sources 18" Dynasty ~ P.Nu(BM BA 10477) G. Lapp, The Papyrus of Nu (BM EA 10477), Catalogue of the Books of the Dead in the British Museum 1, London 1997. — P. Yuya (Cairo JE 51189) ‘ThM. Davis, The Funeral Papyrus of Jouiya, London 1908; I. Munro, Die Totenbuch- Handschifien der 18. Dnaste im Aayprischen Museum Cairo, KA 54, Wiesbaden 1994, 49-88. ‘ — P. Reinish (P. WienAeg 10.994-997) , G. Thausing/T. Kerset-Kratschmann, Das Grofee dgyptische Totenbuch, Kairo 1969. — P. Wia (pKrakau MNK XI 746-751) T, Andrasjewski, Kat. Rekopiséw Egipskich, Koptyiskich i Etiopskich, Kat. Rekopiséw Orientalnych ze Zbioréw Polskich IV, Warschau 1960, 19-20; E. Naville, Das dgyptische Todtenbuch der XVIN. bis XX. Dynastic. Einleitng, Berlin’ 1886, 108 (Pp); I. Munro, Untersuchungen zu den Totenbuch-Papyri der 18. Dynasti. Krierien ihrer Datierung, Studies in Egyptology, London 1987, 277, — P.London 10009 St. Quirke, Ancient Egyptian Religion, London 1992, 162-163, fig. 94 — P. London BM EA 9905 E. Naville, Das dgyptische Todtenbuch der XVIII, bis XX. Dynastie. Einleltung, Bertin 1886, 56-57 (Ac); I. Munro, Untersuchungen zu den Totenbuch-Papyri der 18. Dynastie, Kriterien ihrer Datierung, Studies in Egyptology, London 1987, 288. = pLondon BM BA 10489 ¢ B. Petersen, Fragmente aus einem Totenbuch der 18. Dym., in: OrSu 16, 1967/68, 16-21, figs. 1-5. ~_ P. Maiherperi (Cairo CG 24095) 1 Munro, Die Torenbuch-Handschrifien der 18. Dynastie im Agyptischen Museum Cairo, AA 54, Wiesbaden 1994, 143-185. — P.Nakht (BM EA 10471), 18/19" Dynasty SRK. Glanville, in: JEA 13, 1927, SOM, Pls. 19-21; T.G.H. James, Egyptian Painting ‘and Drawing in the British Museum, London 1985, 52, figs. 57, 38. 21" Dynasty — P. London BM BA 10041 A. Niwinski, Studies on the Illustrated Theban Funerary Papyri of the 11 and 10 Centuries B.C., OBO 86, Friburg 1989, Pls, 208.the the 0, Bs ng. ‘The Inhabitants ofthe Fourteenth Hil of Spell 149 of the Book of the Dead 287 P. Nedjemet (fragment pLouvre E 6258) ‘A. Niwinski, Studies on the Illustrated Theban Funerary Papyri of the 11 and 10* Centuries B.C,, OBO 86, Friburg 1989, Pls. 83-10; Giuseppina Lenzo, The fwo funerary papyri of Queen Nedjmet (P. BM EA 10490 and P. BM EA 10541 + Louvre B. 6258), in: ‘BMSAES 15, 2010, 63-83. Late Period — P. Louvre N3091, 26 Dynasty Unpublished, photos from the Book of the Dead archive, Bonn, — P. Vatican 48832, 26" Dynasty ‘A. Gasse, Le live des morls de Pacherientaihet au Museo Gregoriano Egizio, Aekyptiaca Gregoriana IV, Citta” del Vaticano 2001; A. Gasse, Un papyrus et son scribe (le livre des ‘morts Vatican ~ Museo Gregoriano Egizio 48832), Paris 2002, — P.MMA 35.9.20, 30 Dynasty-Ptolemaic ‘Th. Logan, Varia Metropolitana Mi, in: GM 27, 1978, 33-34; U. ROBler-Kobler, in: ASAE 70, 1984-5, 388f, PI. 1 Ptolemaic Period =P. London BM EA 10479 M. Mosher, The papyrus of Hor (BM EA 10479) with Papyrus MacGregor: The Late Period Tradition at Akhmim, Catalogue of the Books of the Dead in the British Museum ‘Vol. Il, London 2001. = P. Turin 1791 R. Lepsius, Das Todtenbuck der Agypter, Leipzig 1842 (Neudruck Osnabriick 1969). P, London BM EA 10098 ‘RO. Faulkner (G: Andrews (Ed.)], The Ancient Egyptian Book of fhe Dead, London'1985, 11; C. Andrews, Amulets of Ancient Egypt, London 1994, 8, Fig. 2; A. Dodson / S. Ikram, The Mummy in Ancient Egypt, London 1998, 138, Fig. 151 P. Cairo 32887 ‘Unpublished, photos from the Book of the Dead archive, Bonn. — P, MacGregor M. Mosher, The papyrus of Hor (BM EA 10479) with Papyrus MacGregor: The Late Period Tradition at Athmim, Catalogue of the Books of the Dead in the British Museum 2, London 2001, — P.Nesmin JJ. Clére, Le papyrus de Nesmin, Bibl. Gén. 10, Paris 1987. — P. Moskau 1023 ‘Unpublished, photos from the Book of the Dead archive, Bonn. = P. Louvre N 3079 M, Mosher, The Ancient Egyptian Book of the Dead in the Late Period, unpubl. Diss. UC Berkeley 1989, $33.288 Rita Lucarlli P. Louvre N 3144 ‘M, Mosher, The Ancient Egyptian Book of the Dead in the Late Period, unpubl. Diss. UC Berkeley 1989, 544, P. Louvre N 3084 M, Mosher, The Ancient Egyptian Book of the Dead in the Late Period, unpubl. Diss. UC Berkeley 1989, $36; JL. de Cenival, Le livre pour sortt le jour, Le Bouscat 1992, 6, 11. P. Louvre N 3088 M, Mosher, The Ancient Egyptian Book of the Dead in the Late Period, unpubl. Diss. UC Berkeley 1989, 538 P. Louvre N 3248 M. Mosher, The Ancient Egyptian Book of the Dead in the Late Period, unpubl. Diss. YC Berkeley 1989, 547, P. Leiden T 19 M, Coenen, in: OMRO 79, 1999, 67-79, in particular p. 74 P. Milbank (P. Chicago OIM 10486) T.G. Allen, The Egyptian Book of the Dead Documents in the Oriental Institute Museum at the University of Chicago, OIP 82, Chicago 1960, 39ff,, Pls, 52-96. P. Ryerson (P. Chicago OIM 9787) TG. Allen, The Egyptian Book of the Dead Documents in the Oriental Institute Museum at the University of Chicago, OIP 82, Chicago 1960, 16ff., Pls, 13-50; H. Kockelmann, in: ZAS 133, 2006, 94-95, Pls. XXV-XXVIThe Inhabitants ofthe Fourteenth Hill of Spell 149 of the Book of the Dead Fig. 1:P. Londen 10041 (courtesy of the BM)Rita Lucarelli‘The Inhabitants ofthe Fourteenth Hil of Spell 149 of the Book of the Dead 291 Fig. 3:P. Moskau 1023 : sketch by Feliitas Weber.