The Adoration of Re

Hymn to the Rising Sun

"Hymn to Re when he rises."
from the Papyrus of Ani (ca.125 !"#$
%y &im 'an den (ungen
1. Sources ) Papyrus of Ani.
2. The !oo* of the (ead.
+. The Papyrus of the Adoration of Re.
,. Hierog-yphs of the Hymn.
5. #ng-ish Trans-ation of the Hymn.
.. "ommentary.
1. The Sources
The Papyrus of Ani/ found at The%es/ written in cursi'e hierog-yphs and i--ustrated with co-or
'ignettes/ was purchased %y the Trustees of the !ritish 0useum run %y Sir #.A.&a--is !udge in
1111/ where it remains today in the (epartment of #gyptian Anti2uities. The materia- itse-f has
three -ayers of papyrus/ pro'ided %y p-ants measuring ,.5 inches in the sta-*s. &hen unro--ed/ it
%ecame dar*er and certain sections shrun*.
Apparent-y written %y at -east three scri%es/ the 'ignettes ca-- for fewer artists. The tit-es of the
chapters/ ru%rics/ catch3phrases etc. are in red. At times the te4t crowds %ecause the artist
occupied too much space. The 'ignettes were pro%a%-y drawn %efore the te4t was written. The
different section of the papyrus were not a-- origina--y written for Ani/ / for in se'era-
p-aces his name is entered %y a -ater hand. Such additions do not occur in the first 1. feet and ,
inches. The te4t has errors/ -i*e two copies of a chapter.
5or o%'ious reasons/ the origina- +23year3o-d papyrus cannot %e studied. Photographs of it were
pu%-ished as (onde-inger/ #. (edit$ ) Codices Selecti/ A*ademische (ruc* 6 7er-agsansta-t 3 8ra9/
'o-. :;<</ 1=>.. The first fu--3co-or facsimi-e was pu%-ished %y Sir Peter :e Page Renouf in 11=.
!udge pu%-ished a corrected hierog-yphic edition without 'ignettes in 11=5 and 1=1. A
reproduction in a sing-e 'o-ume of the origina- facsimi-e edition/ with hierog-yphic te4t and
'ignettes together once more/ was pu%-ished %y "hronic-e !oo*s in 1==, 6 1==1. Trans-ations
were %y 5au-*ner/ with minor changes added %y 8oe-et (5au-*ner died %efore finishing his wor* on
the !oo* of the (ead$.
The Papyrus of Ani is undated and no facts concerning the -ife of Ani are gi'en. &e *now he was a
scri%e/ an accountant and an o'erseer of the granary at The%es. Ani pro%a%-y -i'ed during the
;<;th (ynasty (ca. 12=2 3 1111 !"#$/ %ut ear-ier dates ha'e %een suggested (ca. 1,5 !"#$. !ut
as in the ;7<<<th (ynasty/ ?2+ tends to %e rep-aced %y ?21 (cf. 8ardiner/ Sign3-ist$/ and the -atter
is found in the te4t/ an ear-y ;<;th (ynasty dating seems appropriate.
Ani@s officia-/ fu-- tit-e was )
"Roya- Scri%e A True Scri%e A Accountant of the (i'ine Bfferings of a-- the gods. B'erseer of the
8ranary of the :ords of A%ydos. Scri%e of the (i'ine Bfferings of the :ords of The%es."
The Papyrus of Ani is the most beautifully illuminated surviving ancient papyrus and contains one
of the many 'ersions of the Ancient #gyptian "prt m hrw"/ "peret3em3heru" or "The !oo* of
"oming But %y (ay"/ containing spe--s main-y used for mortuary purposes/ in particu-ar the
Cudgment of the (ead/ %ut a-so for 'arious magica- operations in this3-ife (-i*e protection/
mora-ity$ 6 the after-ife (-i*e transformations 6 ascensions$.
The origina- Papyrus of Ani measured >1 feet -ong %y 1 foot + inches deep. Dnfortunate-y/ &a--is
!udge 3in tune with the menta-ity of the maEority of his peers at -arge3 cut the origina- using the
"yardstic*" method/ di'iding it into thirty3se'en sheets of re-ati'e-y e'en -ength/ thus disfiguring
the f-ow of the origina- scro--. !y today@s standards/ *eeping the sma--est item intact/ such rough
hand-ing can no -onger %e appreciated. Bn-y one of these thirty3se'en segments -ac*s a 'ignette
of some *ind/ whi-e most ha'e 'ignettes spanning the who-e height of the papyrus.
2 The !oo* of the (ead
The !oo* of the (ead is a group of so3ca--ed "mortuary spe--s"/ most-y written on papyrus. At -east
2, manuscripts are e4tant/ with considera%-e 'ariations %etween them. The ear-iest were found on
mummy c-oths and coffins of the %eginning of the ?ew Fingdom (ca. 15+= 3 1>5 !"#$/ %ut the
%oo* remained popu-ar during the Third <ntermediate Period (ca. 1>5 3 ..,$ and the :ate Period
(.., 3 + !"#$. The co--ection circu-ated throughout #gypt/ with The%es at the head. !eginning
with the reign of Pharaoh Tuthmosis <<< (ca. 1,>= 3 1,2. !"#$/ spe--s %egan to %e used %y officia-s
and commoners a-i*e. The Papyrus of Ani/ %esides %eing one of the most comp-ete of its *ind/ is
famous for its e42uisite 'ignettes. &i--em P-eyte/ ?a'i--e/ !udge/ A--en (who pu%-ished a -ist of a--
e4tant manuscripts$ and others ha'e identified new "hapters/ %ringing the present num%er of
e4tant "hapters of the !oo* of the (ead at 1=2.
The origins of this %oo* can %e traced to the Pyramid Te4ts/ appearing at the end of the 5ifth
(ynasty (ca. 2, !"#$. These te4ts were so-e-y for the %enefit of the roya-s. A few centuries
-ater/ these spe--s were adapted for pri'ate use and incorporated into a group of new spe--s/
the"offin Te4ts/ to %e emp-oyed %y anyone who cou-d afford a sarcophagus. !y the #ar-y ?ew
Fingdom (ca. 155 !"#$/ these te4ts were s-ow-y rep-aced %y the spe--s *nown today as the!oo*
of the (ead.
<n 11,2/ :epsius pu%-ished the -engthy and we--3i--ustrated Turin Pto-emaic Papyrus of
<uwefan*h as "Toten%uch"/ fi4ating the tit-e and the num%ering of the chapters in use to this day.
The Ancient #gyptians ca--ed this co--ection/ with its e'er3changing and recom%ined sections/ "The
!oo* of "oming But %y (ay"/ after the heading of "hapter 1/ often preferred at the %eginning (cf.
"peret3em3heru"$.
"Here %egin the praises and g-orifications/
going out and in the domain of god/
ha'ing %enefit in the %eautifu- &est/
coming out by day/
ta*ing any shape he -i*es/
p-aying at Senet/ sitting in a %ooth/
and coming out as a -i'ing sou-.
After he has arri'ed in port/
Bsiris/ the scri%e Ani/ said )
@<t is %eneficia- to him
who does it on #arth.@"
!oo* of the (ead/ "hapter 1> (Ani 6 ?e%seni$/ my ita-ics.
This apt tit-e co'ers the main theme of the co--ection ) entering the :and of the (ead/ the Fingdom
of Bsiris through the &estern 8ate/ descending into the dar*ness of this supreme :unar deity/
actua--y coming out into the -ight of the ?ight Sun. <n the Amduat/ the Twe-'e Hours of the
night regenerate the dep-eted -ife3force of Re. !ut here/ the deceased enters the (uat to %e
"Eustified"/ i.e. 'indicated and thus worthy to %ecome a ser'ant of Bsiris/ enEoying the :ight of Re
as he tra'e-s on his %ar* in the :and of the (ead. <n order to %e Eustified/ on had to pass the
Cudgment of the (ead. This &eighing Scene/ %a-ancing the heart with the 5eather of Truth/ p-ays
therefore the centra- ro-e in the %oo*. :et us -oo* at it in some detai-.
Papyrus of Ani/ P-ate +.
TRA?S:AT<B?
(the hierog-yphs start a%o'e the "mes*hen" and face right$ )
"Bsiris/ the scri%e Ani/ said ) @B my heart which < had from my mother A B my heart which < had
from mother A B my heart of my different ages A 0ay there %e nothing to resist me at the
Eudgment. 0ay there %e no opposition to me from the assessors. 0ay there %e no parting of Gou
from me in the presence of him who *eeps the sca-es A Gou are my Fa within my %ody/ which
formed and strengthened my -im%s. 0ay Gou come forth to the p-ace of happiness whereto <
ad'ance. 0ay the entourage not cause my name to stin*/ and may no -ies %e spo*en against
me in the presence of the god A <t is indeed we-- that Gou shou-d hear A@"
(Anu%is watches a sma-- te4t3-ine facing -eft$ )
"Said he that is in the tom% ) @Pay attention to the decision of truth and the p-ummet of the
%a-ance/ according to its stance A@"
(the second part starts Eust a%o'e the right3hand %eam of the %a-ance/ faced %y the !a%oon"/
hierog-yphs facing -eft$ )
"Said Thoth/ the righteous Eudge/ to the 8reat #nnead/ which is in the presence of Bsiris ) @Hear
ye/ this decision/ in 'ery truth A The heart of Bsiris has %een weighed and his !a stands as a
witness for him. His deeds are righteous in the 8reat !a-ance/ and no sin had %een found in
him. He did not diminish the offerings in the temp-es/ he did not destroy what had %een made/
he did not go a%out with deceitfu- speech whi-e he was on earth.@"
(the third -arge section starts in the far right corner/ facing right$ )
"Said the 8reat #nnead of Thoth/ who is in Hermopo-is ) @That which comes forth from your
mouth is true. The 'indicated Bsiris/ the scri%e Ani/ is righteous. He has no sin/ there is no
accusation against him %efore us. Amemet Hthe eater of the dead/ e4ecuting the second deathI
sha-- not %e permitted to ha'e power o'er him. :et there %e gi'en to him the offerings which
are issued in the presence of Bsiris/ and may a grant of -and %e esta%-ised in the Se*het3Hetepu
Hthe 5ie-d of BfferingsI -i*e for the fo--owers of Horus.@"
<n this famous scene from the Papyrus of Ani/ Ani and his wife enter the Ha-- of the (ou%-e :aw or
(ou%-e Truth (di'ine 'ersus human 3 good 'ersus e'i- 3 eterna- -ife 'ersus second death/ etc.$ to
ha'e Ani@s heart/ em%-ematic of conscience/ weighed against the 5eather of 0aat/ em%-ematic of
truth 6 Eustice.
Bn the -eft of the %a-ance/ facing Anu%is/ stands Ani@s "Shay" ("SAii"$ or "(estiny". A%o'e Ani@s
(estiny is an o%Eect ca--ed "mes*hen" ("ms4n"$/ a cu%it with a human head connected with Ani@s
p-ace of %irth. !ehind "Shay" stand "0es*henet"/ presiding o'er the %irth3cham%er/ and "Renenet"/
guiding the rearing of chi-dren and ca--ed ":ady of Custification" (cf. the :itany of Re$. A%o'e them
(%ehind the "mes*hen"$ is the !a of Ani in the form of a human3headed %ird standing on a py-on.
This -eft side summari9es the 'arious e-ements constituting Ani@s -ife on earth )
where he was %orn (nature$ and how he was raised (nurture$ J
the destiny a--otted to him ) "what is fated" (Ptahhotep 3 0a4ims 12 6 ++ 3 Amenemope/
chapter >$ ) Shay is a-so the god of the span of years and the prosperity one may e4pect to
enEoy 3 note the "mes*hen" f-oats a%o'e Ani@s destiny (indeed/ where one was %orn
inf-uences one@s destiny$ J
Ani@s heart ( $ ) the epicentre of the who-e scene/ sym%o-i9ing Ani@s thoughts/ intentions
and conscience during his -ifetime on earth J
Ani@s !a ) during his -ifetime/ his sou- was captured %y the "net of the %ody" and it made Ani
happy if he in'ested in enduring thoughts 6 deeds in accord with 0aat 3 after the
mummification of the %ody/ the !a e4ists in a "spiritua- %ody" (the "sah"$ and witnessed the
weighing/ of which the fina- direction of the -ower constitutents of Ani depend (either a
second death or a 'indication$.
Bn the right of the %a-ance/ the -eft arm of Anu%is is a%o'e 0aat@s 5eather (his tum% pointing to
the words "the heart of Bsiris has %een weighed"$ whi-e his right hand touches the p-ummet of the
%a-ance (at the end of the p-um%3-ine$. Bn the centre of the %eam of the %a-ance sits a dog3
headed ape (!a%oon$/ facing Thoth the recorder (who stands at Anu%is@ right side with the
0onster of the ?etherwor-d %ehind him$. !eneath the right %eam we find these words (spo*en %y
Anu%is/ watching the pum%3-ine$ )
"Said he that is in the tom% )
@Pay attention to the decision of truth
and the p-ummet of the %a-ance/ according to its stance A@"
This e4hortation summari9es the practice of wisdom found in Ancient #gypt/ as we-- as its
phi-osophy of we--3%eing and art of -i'ing happi-y 6 -ight3hearted-y (for the outcome of the
weighing is determined %y the condition of the heart a-one$. <n this short sentence/ their "practica-
method" springs to the fore ) concentration/ o%ser'ation/ 2uantification (ana-ysis/ spatiotempora-
f-ow/ measurements$ 6 recording (fi4ating$ with the so-e purpose of re%a-ancing/ ree2ui-i%rating 6
correcting concrete states of affairs/ using the plumb-line of the various equilibria in which these
actual aggregates of events are dynamically -scale-wise- involved/ causing 0aat to %e done for
them and their en'ironments and the proper Fa/ at peace with itse-f/ to f-ow %etween a-- 'ita- parts
of creation. The "-ogic" %ehind this operation in'o-'es four ru-es )
1. in'ersion ) when a concept is introduced/ its opposite is a-so in'o*ed (the two sca-e of the
%a-ance$ J
2. asymmetry ) f-ow is the outcome of ine2ua-ity (the feather3sca-e of the %a-ance is a priori
correct$ J
3. reciprocity ) the two sides of e'erything interact and are interdependent (the %eam of the
%a-ance$ J
4. mu-tip-icity3in3oneness ) the possi%i-ities %etween e'ery pair are measured %y one standard
(the p-ummet$.
A%o'e/ in another register/ are twe-'e gods/ upon thrones %efore a ta%-e of offerings of fruit/
f-owers/ etc. Their names ) Harmachis ("the great one within his %oat"$/ Atum/ Shu/ Tefnut (":ady
of the s*y"$/ 8e%/ ?ut/ <sis/ ?ephthys/ Horus ("the great god"$/ Hathor (":ady of Amenta"$/ Hu
(authoritati'e utterance$ and Sia (understanding$. <n a way/ they represent the hea'en-y %-iss
awaiting the Eustified in the Fingdom of Bsiris. &hether this fina- goa- wi-- %e attained/ wi-- %e
decided in this Ha-- of Truth.
Bther 'isua- dispositions of the same concept may %e found/ %ut the 'ignette of the Papyrus of
Ani outweighs them a-- 2ua %eauty 6 e4ce--ence.
7arious &eighing Scenes )
Papyrus !0 ==1/ Papyrus !0 1.,>2/ Papyrus of Kenna/ &ooden Dsha%ti !o4.
The centra- em%-em is 0aat@s 5eather. <t represents the standard of truth 6 Eustice immanent in
creation/ %ut a-so the truth of the (ec-aration of <nnocence made %y the deceased (P-ate +1$
%efore the tri%una- of assessors (the hierog-yph for "not" is in red$/ and thus %y 'irtue of the ru-e
of "re'ersa-"/ a "purging" of possi%-e past crimes. Three offences are repeated in the Cudgment
Scene )
ne'er to diminish the offerings made to the temp-es (against the Pantheon 6 the peop-e$ J
ne'er to destroy what had %een made (against the memoria- of the ancestors$ J
ne'er to spea* deceitfu--y (against truth 6 righteousness$.
&at does the te4t gi'e us L <t starts with Ani in'o*ing his own conscience %ut a-so his mother/
from whom he recei'ed his heart (cf. the maEor ro-e of woman in nurture/ %ut a-so as representing
the sacred "matri4" of -ife$. &e a-so -earn his heart was -in*ed with the Fa "within the %ody"/ the
'ita- power ma*ing and sustaining one@s stride. ?e4t/ Anu%is weighs Ani@s heart against the di'ine
standard (the 5eather$ and Thoth confirms no sin is found and the e2ui-i%rium of the 8reat
!a-ance is esta%-ished. 5ina--y/ the Bgdoad of Hermopo-is (headed %y Thoth$/ confirms the
sentence spo*en and recorded %y Thoth and it is they 3the chaos3gods3 who -ift the curse of the
0onster or Ani@s "second death". <nstead of %eing annihi-ated/ Ani wi-- %e a--owed to enter the
*ingdom of Bsiris %ecause he is "maa3cheru" ("mAa 3 4rw"$/ i.e. 'indicated/ triumphant and
Eustified A
&hat was the meaning of this after-ife scene to those sti-- a-i'e L The importance gi'en to the
heart cou-d not %e missed ) it is a person@s conscience/ determined %y what he said (wrote$ and
did (how he -i'ed$/ which was deemed crucia-. As Ptahhotep taught/ Eust speech is the heart of a
wise transference of the %est of the past to the %est of today for the sa*e of the future (so the
memoria- of the ancestors remains$/ as we-- as of the continuous progress made o'er the
generations. <f we study #gypt@s sapienta- -iterature/ we do not encounter the notion a person may
%e 'indicated during his or her -ifetime on earth. Bn the contrary/ in the B-d Fingdom/ a non3roya-
cou-d on-y hope to endure without %eing immorta-i9ed. The sage was a-ways in the process
of attaining the state of 'eneration/ e4cept when his 'ita- force -eft his physica- 'ehic-e. Then and
on-y then cou-d 'eneration %e a fina- station (a terminus$. A-though since the 0idd-e Fingdom/
deceased commoners cou-d %e immorta-i9ed and deified as "Bsiris3??"/ no%ody attained this state
during his or her -ifetime. Bn-y Pharaoh was a -i'ing god on earth. Hence/ e'en during his -ifetime/
Pharaoh was "Eustified"/ for he "-i'ed in 0aat".
The weighing procedure in'o*ed in this scene/ is 3ex hypothesi3 not restricted to the after-ife
(were it appears as the fina- "%a-ance3sheet" of the deceased$. The sapienta- discourses ma*e it
c-ear that in e'ery situation/ the #gyptian wise seeks to do Maat/ and does it %y "measuring" the
sca-e of the im%a-ance in order to restore the #ye of Horus and %ring it to the forehead (i.e. rea-i9e
a "tertium comparationis"$. This to harmoni9e -ife and end strife in Pharaoh@s name/ he who
guaranteed the unity of the Two :ands %y returning 0aat as 'oice3offering to his father Re. 5irst
comes a carefu-/ concrete in'estigation of what is at hand/ in order to disco'er its "%a-ance"/ i.e.
the two factors which a--ow the energy of the "Fa" to f-ow (from high to -ow$ and animate the
gi'en conte4t. ?e4t there is the restoration %y stri*ing the "ni-"/ the true %a-ancing3point of the
%eam/ arri'ed at when the difference %etween the two weights is naught. <ndeed/ the sinuous
waters go up and down and when this f-ood e2ui-i%rates (not too much and not too -itt-e$/ the
inundation is perfect and the surp-us -arge. The wise has a-ways enough reser'es to compensate
for any im%a-ance ... At the %a-ancing3point/ 0aat is %rought at the nose of Atum ...
The wise of Ancient #gypt made the poise of the %a-ance of truth 6 Eustice rest upon the 'astness
of the non3e2ui-i%rium (chaos$ constant-y treatening the sur'i'a- of the cosmos. They *new this
rec-aiming of -ife %y death to %e of no a'ai- if at e'ery mo'ement of the rudder/ the %oatman
*nows how to balance the bark and master the waters/ whether he %e tra'e--ing on earth or on the
?i-e of the netherwor-d. His commanding e4ce--ence made his %ar* f-oat upon the chaotic ocean.
His Eust word was the primodia- hi--/ or the emergence of order out of chaos and the ma*ing of the
beam of the balance that kept the two scales together and separated/ a--owing one to "wa-* upon
the waters"/ using the surface3tensions of their chaos itse-f ...
<ndeed/ throughout the !oo* of the (ead/ the heart appears in the conte4t of %eing without
%-ame/ in harmony with 0aat. &hen the physica- %ody dies/ the heart is -eft in the mummy/ for in
the after-ife/ immediate-y after the mummy has %een reacti'ated %y Ritua- of Bpening the 0outh/
it was weighed against the 5eather of 0aat. The deceased does not wish to -oose his or her heart
after Eudgment/ for the "i%" was the seat of the "!a". As a heart found to %e hea'ier than the
5eather of 0aat was recyc-ed/ 'arious protecti'e spe--s were written in the tom%/ on the coffin or
inscri%ed on amu-ets p-aced in the mummy@s wrappings. Bften a Scara% !eet-e/ representing
Fhepri or Fhepera/ the resurrected Sun3god/ was p-aced on the heart itse-f.
the sou- re-eased from the mummy
At first/ the 'ignette/ or a sym%o-ic representation summari9ing the intent or content of a spe-- in
concise pictoria- form/ was used for emphasis. !y the Ramesside Period/ on-y few spe--s had no
'ignette. <n the :ate Period/ the 'ignette was used as a%%re'iation for an entire spe--/ without
accompanying te4t. These spe--s are a continuation of the "offin Te4ts/ a'ai-a%-e to e'eryone who
was someone. They remained a-so in use in roya- tom%s/ name-y on tom% furnishings.
The %oo* pro'isioned and protected the deceased. The "Cudgement of the (ead" or Eustification %y
the tri%una- of the gods (of Bsiris$ is its centra- theme. As no%ody entered the ne4t wor-d ("(uat"$
spot-ess/ some spe--s magica--y purged the deceased of his or her sin. 0ost magica- spe--s affirm
the deceased to %e "true of 'oice"/ i.e. found worthy at the &eighing of the Heart. (amnation
%eing the resu-t of those who@s heart was too hea'y.
"As for him who *nows this chapter/ he wi-- %e a worthy spirit in the domain of god/ and he wi-- not
die again in the rea-m of the dead/ and he wi-- eat in the presence of Bsiris. As for him who *nows
it on #arth/ he wi-- %e -i*e Thoth/ he wi-- %e worshipped %y the -i'ing/ he wi-- not fa-- to the power
of the *ing or the hot rage of !astet/ and he wi-- proceed to a 'ery happy o-d age."
!oo* of the (ead/ chapter 1+5.
As with the Pyramid Te4ts/ we cannot e4c-ude this-life rituals entering the co--ection. The fact
these spe--s are "%eneficia- to him who does it on #arth" shou-d perhaps %e ta*en -itera--y. <n the
course of their -ifetime preparation for their meeting face to face with Bsiris/ the #gyptian priests
must ha'e gone through 'arious degrees of initiation (ref-ected in the areas of the temp-e they
cou-d access$. These in'o-'ed "seeing" Bsiris in his tom% (cf. the Bsireon of Seti < and seeing M
%eing$.
"5o--ow the god as far as his p-ace/
in his tom% which is found at the entrance of the ca'ern.
Anu%is sanctifies the hidden mystery of Bsiris/
(in$ the sacred 'a--ey of the :ord of :ife.
The mysterious initiation of the :ord of A%ydos A"
8riffith/ tom% </ 2+1/ -ines 2+132+=/ ca.;<<th (ynasty.
<f they *new the %oo* on #arth/ they were -i*e Thoth/ worshipped %y the -i'ing/ and enEoying a
happy o-d age.
"< am a priest *now-edgea%-e of the mystery/
who@s chest ne'er -ets go what he has seen A"
"hassinat/ 1=../ pp.11312.
+ The Papyrus of the Adoration of Re
Papyrus of Ani ) hymn ) the Adoration of Re (%eginning$
The te4t of the Adoration of Re starts with the tit-e of the piece and its author in the right upper
corner )
The 'ignette is a sym%o-ic representation of the intent of a spe-- in a concise pictoria- form. This
comp-ements the te4t. Here/ the 'ignette depicts the "Two :adies"/ name-y <sis and ?ephthys/ the
traditiona- mother3deities a-ready figuring in the ear-iest te4ts (cf. The Pyramid Te4ts of Dnas$.
Their presence in this o-dest re-igious corpus under-ines the assimi-ation of the ?eo-ithic 8reat
0other 8oddess %y the di'ine *ing/ the 5o--ower of Horus and the Son of Re. ?e'erthe-ess/ Eust as
the po-itica- power of the fema-e side of the "8reat House" was unmista*en throughout the -ong
history of Pharaonic #gypt/ these mother3deities remain part of the iconography of the di'ine *ing
and part of the mortuary -iturgy of non3roya-s (cf. Ani is depicted together with his wife$. This
mutua- interdependence of So-ar and :unar sym%o-s is the core of Ancient #gyptian soterio-ogica-
concerns. &ith (ynastic #gypt/ the So-ar power was o'ert/ the :unar power concea-ed. !ut as a--
things hidden (the ?un/ the Amduat of Bsiris/ the :unar$/ it remained potent and e'er-asting-y
present as the hidden matrix nurturing nature and the Nile flood.
The "Two :adies" are part of the myth of Bsiris/ pro'iding pi'ota- he-p %y -amenting his death/
see*ing his parts/ reEu'enating him/ nurturing Horus the "hi-d/ etc. Here/ we see them in the
moment of worshipping the sym%o- of an An*h %irthing a Sun (is*/ sym%o- of the renewa- of Re@s
-ife3force/ mounted upon a (Eet Pi--ar/ representing the e'er-asting sta%i-ity offered %y Bsiris %y
'irtue of the nocturna- 6 :unar passage from &est to #ast (cf. the "!oo*s of the Dnderwor-d"$. The
"new" -ife in 2uestion is the renewal of the Sun in the "a*het"/ the #astern hori9on/ as represented
%y the si4 !a%oons (representing Thoth$/ shouting at the rising Sun.
The em%-em represents the synthesis of the So-ar (Re$ and :unar (Bsiris$ orders of Ancient
#gyptian soterio-ogy )
1. START<?8 &<TH TH# 0BB? ) the (-ower$ s*y of Bsiris (the #ye of Horus$ ) the u-timate
state of human %-essedness is to -i'e the -ife of an "Bsiris ??"/ with a court/ hum%-ing
ser'ants and a *ingdom situated in the 'ast dar*ness of the (uat (-i*e creation is a %u%%-e
of moist air suspended in chaos$. #'en the sma--est offer made with a sincere heart during
earth-y -ife might %e enough to %e he-ped %y <sis or Bsiris/ and so the commoners made
sure the holy family noticed them. This economy is inc-usi'e of e'eryman/ %ut conditiona-.
The on-y e4ception to it was Pharaoh J
2. #?(<?8 <? TH# SD? ) the (upper$ s*y of Re (the #ye of Re$ ) the s*y of Bsiris and the s*y
of Re are pro4imate/ and after the highest spiritua-ity of ser'itude has %een fu-fi--ed/ the "!a"
or sou- of the deceased is transformed/ in the hori9on/ into an "A*h" or spirit of Re/ sai-ing/
among the other pure %eings of -ight/ on the !ar* of Re/ i--uminating the %eings of day and
night/ inc-uding the deities and the Eustified %-essed dead of Bsiris (who otherwise s-eep$.
The sacred *now-edge regarding this spiritua- e'o-ution was for the 'ery few and/ when first
written down/ portrayed in the tom% of *ings on-y. This economy is e4c-usi'e of e'eryman/
reser'ed to the deities (as the *ing and his high priests$ and unconditiona-.
Papyrus of Ani ) the Adoration of Re (end$
"0ay my name %e proc-aimed when found upon the %oard of offerings J
may my food offerings %e gi'en in my presence -i*e (to$ the 5o--owers of Horus."
The 'ignette depicts Ani and his wife/ offering to the gods %efore a %oard of offerings.
, The Hierog-yphs of the Hymn
The Adoration of Re
#ar-y ;<;th (ynasty 3 ca.125 !"#
#?8:<SH TRA?S:AT<B?
(capita-s are mine$
Adoration of Re when He rises in the #astern Hori9on of Hea'en/
%y the Bsiris scri%e of the Ho-y Bfferings/ Ani.
He says )
"Homage to Gou/ who are come as Fhepri/
Fhepri who is the "reator of the 8ods.
Gou rise and shine/ ma*ing (a--$ %right on the %ac* of your 0other (the s*y$/
ha'ing appeared in g-ory as Fing of the 8ods.
&ith Her own hands 0other ?ut performs the pouring of the -i%ation for Gou.
The mountains of 0anu recei'e Gou in peace/
(and$ 0aat em%races Gou at a-- seasons.
0ay Gou gi'e sp-endour and power in 'indication/
3and a coming out as a -i'ing sou- to see Horus of the (ou%-e Hori9on3
to the Fa of the Bsiris scri%e Ani/ true of 'oice %efore Bsiris."
He says )
"B a-- Gou 8ods of the House of the Sou-/
&eighers of Hea'en and #arth in the !a-ance/
gi'ers of food and sustenance J
(B$ Tatenen/ Dni2ue Bne/ "reator of Humanity A
(B$ Southern/ ?orthern/ &estern/ and #astern #nneads/
gi'e praise to Re/ :ord of Hea'en/ the So'ereign/
3:i'e/ Strength/ Hea-th3
"reator of the 8ods A
Adore Him in his !eautifu- <mage/
when He ascends in the !ar* of the 0orning.
0ay those a%o'e worship Gou/ may those %e-ow worship Gou A
Thoth and 0aat are your recorders e'ery day A
Gour serpent3foe has %een gi'en o'er to the fire
and the re%e-3serpent is fa--en/ his arms are %ound/
Re has ta*en away his mo'ements/
and as for the sons of impotent re'o-t/ they ha'e no %eing.
The House of the Prince is in 5esti'a-/
the 'oice of those reEoicing is in the 8reat P-ace.
The 8ods reEoice when they see Re when He ascends/
His rays f-ood the -ands.
The 0aEesty of this no%-e 8od proceeds/
He has entered the -and of 0anu.
His %irth %rightens dawn e'ery day J
He has arri'ed at His p-ace of yesterday.
0ay Gou %e satisfied with me J
may < see your %eauties/
may < ad'ance upon the #arth.
0ay < smite the ass A
0ay < dri'e of the re%e-3serpent A
0ay < destroy Apep at his moment A
0ay < see the A%dEu3fish at his time of appearance/
and the <net3fish when it appears/
and the <net3%oat in its poo-.
0ay < see Horus as he-msman/
with Thoth and 0aat at His two sides.
0ay < ta*en ho-d of the prow of the !ar* of #'ening/
and the stern of the !ar* of 0orning.
0ay He grant me to see the (is* of the Sun/
and grant me the sight of the 0oon3god unceasing-y/ e'ery day.
0ay my sou- come forth to wa-* to e'ery p-ace it p-eases.
0ay my name %e proc-aimed when found upon the %oard of offerings J
may my food offerings %e gi'en in my presence
-i*e (to$ the 5o--owers of Horus.
0ay a seat %e made for me in the So-ar %ar*
on the day when the 8od ferries across.
0ay < %e recei'ed in the presence of Bsiris in the :and of 7indication."
To the Fa of Bsiris Ani.
. "ommentary
w
The tit-e and the author are first mentioned. Ani is ca--ed "the Bsiris scri%e". This refers to the fact
the Papyrus of Ani is a magica- document/ supposed to guarantee -de opere operato- the
Eustification of the deceased. Hence/ the te4t assumes Ani a-ready to %e an "Bsiris"/ i.e. Eustified/
'indicated/ "true of 'oice"/ one who passed the Eudgment of the %a-ance/ his heart not %eing
hea'ier than the 5eather of 0aat. He is a "scri%e of the ho-y offering"/ pointing to his wor-d-y
position as accountant/ *eeping trac* of the granary of the :ords of The%es.
Re is sa-uted as Fhepri/ the creator of the gods. Fhepri is the se-f3created aspect of Atum3Re as it
appears at dawn (cf. the 12th Hour of the Amduat$. The %eet-e pushing a %a-- of dung was seen as
an e2ui'a-ent of the Sun tra'ersing the s*y. !i3se4ua- Atum creating himse-f (on the "first
occurrence" or "9ep tepi"$/ sp-its into Shu and Tefnut/ the primordia- coup-e engendering the
He-iopo-itan #nnead.
The He-iopo-itan #nnead )
Atum 3 Shu 3 Tefnut 3 8e% 3 ?ut 3 Bsiris 3 <sis 3 Seth 3 ?ephthys
Throughout the hymn/ the ?ew So-ar Theo-ogy/ which -ed to Atenism/ is fe-t. A-though the
conste--ationa- 'iew on the Pantheon remained/ the Sun is c-ear-y p-aced at the centre/ heading a--
#nneads or maEor -oca- companies of deities (cf. the "paut" of He-iopo-is/ 0emphis/ Hermopo-is/
A%ydos 6 The%es$. The henotheism tentati'e-y present in the He-iopo-itan theo-ogy of the B-d
Fingdom (and rep-acing the po-ytheism of the pre3(ynastic Period$/ is now the officia- theo-ogy of
the Pharaonic State. The other deities are manifestations (faces$ of the so-e creator deity/ Re. <n
the Hymns to Amun/ the "Fing of the 8ods" is ca--ed "one/ hidden and mi--ions". He is %efore and
a%o'e a-- other deities. He is the Bne who was/ is and sha-- %e. #4cept for numerica- singu-arity/
this concept of deity comes 'ery c-ose to monotheism/ for Amun is omnipotent/ omnipresent and
omniscient.
The Ancient #gyptians 'isua-i9ed a uni'ersa- mountain/ sp-it into a western pea* ("0anu"$ and an
eastern pea* ("!a*hu"$. These ser'ed as the supports for hea'en ("pet"$. The ends of this 8reat
#arth 0ountain were guarded %y :ion deities protecting the rising (#ast$ and setting (&est$ Sun
and were sometimes portrayed as part of the cosmic mountain itse-f. So when the Sun sets in the
&est/ the "mountains of 0anu" recei'e Re "in peace"/ whereas "in a-- seasons" (the three seasons
of the agricu-tura- year/ as we-- as the nocturna- and diurna- So-ar arc$/ the great princip-e of truth/
righteousness and cosmic order/ 0aat/ em%races him.
The eterna- return (recurrence$ of the diurna- 6 nocturna- mo'ement of the Sun got associated
with the sta%i-ity of the cosmic order represented %y 0aat. Bf a-- phenomena (chaotic and cosmic$/
So-ar dynamism was deemed the most re-ia%-e and foundationa-. Hence/ the -ife3force itse-f
depended on Atum3Re/ and the circu-ation of this force/ -in*ed to the heart/ resu-ted in -ife/
strength (prosperity$ and hea-th. The &eighing Scene is therefore in the first p-ace a contro- of the
distri%ution of this force/ chec*ing whether during one@s -ife on #arth/ -ife3inimica- or -ife3nurturing
ways were preferred. <s one@s heart too hea'y or in accord with 0aat L
Re is %eseeched to gi'e "sp-endour and power in 'indication" to the "Fa of the Bsiris scri%e Ani"/
said to %e "true of 'oice"/ i.e. Eustified/ %efore Bsiris. <t is the Fa or (ou%-e of Ani who gratifies
Ani@s sou- or !a/ the acti'e princip-e %eing transformed into an A*h or spirit. So %y offering these
words as a 'oice3offering/ Ani@s Fa is rep-enished and thus a%-e to gratify his !a/ triggering the
-atter@s transformation. Re is a-so as*ed to aid in this transformation of Ani@s !a/ %ecoming a
"-i'ing sou-" seeing the So-ar deity presiding o'er the entry and e4it points of the nocturna- 'oyage
of Re/ name-y Hera*hety/ Horus of the (ou%-e Hori9on/ i.e. Horus of the #astern and &estern
Hori9on.
This re2uest for he-p summari9es another intent/ for not on-y is Bsiris Ani "true of 'oice"/ %ut a-so
prepared to see and thus e4ist/ as a Horus/ with Re himse-f A Bsiris Ani not on-y wishes to fu-fi--
the re2uirements of the :unar order (a p-ace in the :and of 7indication$/ %ut a-so see*s a p-ace in
the "So-ar %ar*"/ to be with e. This dou%-e intent is a-so found in the Pyramid Te4ts/ where the
di'ine *ing first identifies with Bsiris (%uria- cham%er$ and then ascends to the s*y to escort Re
(ante3cham%er$.
This unification of the two soterio-ogica- orders is remar*a%-e. <n the B-d Fingdom (ca. 2.> 3
225 !"#$/ a tension persisted %etween/ on the one hand/ the wet :unar Bsirian cyc-e of
resurrection/ ca--ing for a comp-e4 6 popu-ar fami-y3%ased myth/ and/ on the other hand/ the
dryHe-iopo-itan cyc-e of ascension/ %eing a straightforward companionship with Re. The first was
for commoners/ the second for roya-s. <n the first the Eustified deceased %ecame a :unar spirit
ser'ing Bsiris in his *ingdom. <n the second/ ascension wou-d transform the !a of the deceased
into a So-ar spirit/ one escorting Re.
Re and Bsiris each e4ercised their own Eudicia- power/ and a-though Re is the creator of the gods
and most powerfu-/ he cannot interfere in the rea-m of dar*ness. This state of affairs/ so the !oo*
of the Hea'en-y "ow e4p-ains/ is the resu-t of Re@s withdrawa- into his own s*y. :i*ewise/ Bsiris
cannot escape the (uat and so has no power o'er Re as soon as the -atter has risen. The Pyramid
Te4ts contains passages a--uding to a time when Bsiris was deemed hosti-e to the soterio-ogy of
Re. <ndeed/ in these te4ts the comp-ete integration of Re and Bsiris (fina-i9ed in the 0idd-e
Fingdom/ ca. 1=+1 3 1>5= !"#$ was not yet rea-i9ed.
"0ay Bsiris not come with his e'i- coming. (o not open your arms to him ..."
Pyramid Te4ts/ N 12.>/ utterance 5+,.
&ith Bsiris understood as the "Sun of the night"/ %oth deities were unified. As after the B-d
Fingdom the di'ine ro-e of the *ing remained -arge-y po-itica- %ut -ess theo-ogica- (each indi'idua-
%eing in charge of his or her own "heart" or spiritua- destiny$/ the order of Re -ost its e4c-usi'ity.
<n the ?ew Fingdom/ commoners/ -i*e the scri%e Ani/ aspired companionship with Re.
Bsiris Ani prays a-- deities to praise Re. !eing 'indicated %y the "weighers of hea'en and earth in
the %a-ance"/ the Eustified Ani a-ready recei'ed "food and sustenance"/ as the second 'ignette
suggests. He now addresses the deities of a-- cardina- directions as we-- as Tatenen/ who created
humanity/ as*ing them to praise and adore the %eauty of the renewed Re/ ascending in the !ar* of
the 0orning. &e a-so read the famous sa-utation3formu-a ) ":ife A Strength A Hea-th A"/ pointing to
the fact the -ife3force in a-- its di'ine facets originates in the Sun. This ce-e%ration of the %eauty of
Re reminds of the 8reat Hymn to the Aten )
"Sp-endid Gou rise in the -ight-and of the s*y/
B -i'ing Aten/ creator of -ife A
Gou ha'e dawned in the eastern -ight-and.
Gou fi-- e'ery -and with your %eauty."
8reat Hymn to the Aten/ 13,.
His address aims at the deities of hea'en (a%o'e$ and earth (%e-ow$. Thoth and 0aat/ often
together as a coup-e/ are preeminent-y deities presiding o'er the acti'ities of the scri%e. Thoth
represents writing/ whereas 0aat truth. !oth act as "recorders"/ ta*ing note of the en-ightened
acti'ities of Re (in the Pyramid Te4ts of Dnas 3spe-- 1.>3/ we see Sia/ or understanding/ ta*ing
care of the di'ine scro--/ whereas in the Amduat/ 0aat is often seen at the prow or in front of the
So-ar %ar*$.
As in the >th Hour of the ?ight/ the arch3enemy of Re/ the giant sna*e Apep/ representing cosmic
chaos/ is fa--en 6 fettered. His associates are %eing gi'en o'er to the fire3pits/ whi-e the "sons of
impotent re'o-t"/ name-y the 5o--owers of Seth/ representing mora- e'i- ("isefet"$/ are e4tinct. <n
other words/ nothing hinders the course of e. The e'i- powers of %oth soterio-ogica- orders are
*ept at %ay.
The di'ine *ing reEoices when Re rises and f-oods the -ands with his rays. The cyc-e of Re/ entering
the "!eautifu- &est" or the "-and of 0anu"/ and e4iting the (uat %y %eing re%orn at dawn e'ery
day is in itse-f an eterna- recurrent mo'ement ("neheh"$/ an interconnected process. 5or a-- things
are interre-ated and cause and effect cannot %e stopped )
"!eware of it A &ith its -i*e/ a %-ow is repaid/
(and$ to e'ery action there is a response."
<nstruction of 0eri*are/ 2.1 3 2.2.
Re "arri'es at his p-ace of yesterday"/ meaning Re eternally returns to what he has done/ is true to
his acti'ity and does not s-ac*en his intent or pace. Bmniscient/ he is fu--y aware and remem%ers
e'erything. &itnessing this is indeed cause for great Eoy/ for creation is fu-- of change and
une4pected e'ents/ %oth cosmica--y (Apep$ as mora--y (Seth$. The cosmic order is often in
disarray/ whi-e mora- e'i- is 'ery common.
"To whom sha-- < spea* today L
Hearts are greedy/
there is no heart to put one@s trust in.
To whom sha-- < spea* today L
8one are the Eust.
The -and is -eft o'er to the e'i-doers."
The (iscourse of a 0an to his !a/ 12.
?ot so with Re. He sets and rises and one may trust this to continue eterna--y ...
Papyrus of Ani 3 P-ate ,
The Bsiris Scri%e Ani/ Bsiris/ <sis 6 ?ephthys.
Here Bsiris Ani utters a series of pious re2uests.
He hopes Re is satisfied with him/ so he may see (and thus %e -i*e$ him and continue to %e in
contact with those on earth. He wants to destroy the e'i- ones/ those trying to hinder the wor* of
Re. He wants to dri'e them off and catch them precise-y when they try to their harm. As A%dEu
fish act as pi-ots for Ra on his So-ar %ar* tra'e--ing through the underwor-d/ warning of the
approach of Apep/ Bsiris Ani wants to see them in time/ so he can assist Re in fettering Apep. He
wants to ha'e the acute eye3sight of Horus/ assisted %y supreme *now-edge (Thoth$ and
righteousness (0aat$. He hopes to wor* on the two %ar*s of Re e'ery day/ %eing with him at night/
seeing the 0oon/ and during the day/ seeing the So-ar (is*/ the Aten. He as*s for his !a to %e free
to mo'e where'er it p-eases and offers his name ("ren"$ to the deities. He himse-f see*s to recei'e
food offerings as if he were a 5o--ower of Horus/ one of the ear-y di'ine *ings A 5ina--y/ as an
apotheosis/ Bsiris Ani see*s a seat in the Solar bark. <n this way he wi-- be with e for ever while
being received in the presence of !siris. As his !a is free/ no conf-ict %etween the two
soterio-ogica- orders pre'ai-s/ and Ani is as much a citi9en of the Fingdom of the ?ight as someone
escorting the :ord of :ight. ?o tension %etween Re and Bsiris is fe-t. Bn the contrary/ a
su%-ime coincidentio oppositorum is in'o*ed A
These -ast 'erses thus para--e- the intent of Pharaoh &enis (ca. 2+>1 3 2+,1 !"#$ as found in the
-ast spe-- of the te4ts found in his tom% )
"B Gou (ferryman$ with the %ac* of his head %ehind him/ %ring to Fing Dnas Seferet3hetepet which
is on the %ac* of Bsiris/ (so$ that Fing Dnas may ascend on it to the s*y and Fing Dnas may escort
Re in the s*y."
Pyramid Te4ts of Dnas/ spe-- 2+2/ the -ast spe-- of the corpus 3 corridor #ast wa--.
5ina--y/ the 'ery -ast 'erse repeats what we *now. The Adoration of Re is a 'oice3offering to the Fa
of Ani. #'ery time it is read/ its magic endures and Ani@s (ou%-e is reinforced %y the -ife3force
generated %y the "he*a" or magic of these words. Thus the dynamism of his !a is secured
and!siris "ni continues to travel with e and see !siris every day A