EGYPTE TE PHARAONIQUE The Body in the Hymns to the Coffin Sides ‘The hymns to the coffin sides are a group of spells from the Coffin ‘exts, in which the various sides of the coffin are addressed as goddesses that guard the body of the deceased. In each hymn, the goddess is associ- ‘ated with the parts of the body closest to the coffin side in question, and she is requested to ensure that each body partis situated in the right place ‘and that it fulfills its proper function. ‘The hymns contain 2 number of well-known themes such as the intact- ness of the body of the deceased as well as emphasizing the avoidance of threats connected to each individual part of the body, such as decapitation, rot being able to walk, and so forth. In the following pages, it will be argued that these familiar Egyptian mortuary conceptions can be under- stood using the general framework of cognitive linguistics, To this end, some familiar descriptions of bodily phenomena will be discussed, intro- ducing various theoretical notions along way. These phenomena will be analysed in a different conceptual framework from the one usually employed. Following a brief summary of the research on the hymns to the coffin sides, it will first be argued that it is possible to understand the dis- tribution of decoration on the various coflin sides as a classification sys- tem, This will be exemplified with the object friezes and the way in which they are distributed among the sides ofthe coffin. A few basic binary oppo- sitions will then be used to group the ideal functions of the individual body parts as expressed in the hymas. These oppositions will then be shown to conform to the theoretical notion of image schemata, again allowing a reformulation of familiar ideas in @ theoretical terminology. Apart from the references to the body, the hymns also refer to cosmological phenomena and their relevance for the deceased. It will be shown that, 10 a certain extent, these can also be understood as structured by image schemata. To further refine the understanding of the references to body and cosmos, the ‘concept of metaphor, as understood in cognitive linguistics, is introduced. (0) Bans of this paper were presented at Curent Research in Fgyptology VE in Cam= bridge in January 2003, organized by Rachel Mairs and Alice Stevenson. I would like to thank Lana Troy for correcting my English and Maarten Raven for giving me access to his forthcoming manvseript“EaypHan Concepts on the Orientation of tbe Human Body 3EOYPTE HARAONIUE With this conceptual framework, it also becomes possible to explain some apparent exceptions in the function of body parts. In the final section, some ‘metaphorical expressions used about the coffin itself will be analysed, facilitating an understanding of some of the cultural models used to struc™ ture the process of regeneration, ‘Tras sans 10 1H COFFIN SIDES ‘The hymns were first singled out as a unit — based on their common structure and parallel contents — by BaRGUEr under the heading ‘textes spécitique des différents panneaux des sarcophages di Moyen Empire’ ("). Later, in the same author's translation of the Coifin Texts, these texts were included as the core of a more comprehensive class of spells called ‘Les textes spécifiques des différents parois des. sar- cophéges', which, in addition to the hymns to the coffin sides, includes various other spells that, from considerations of content and positional evidence, seem to be associated with a specific side of the ceffin(). A similar group of texts, classified on the basis of the statistical connection between cach text and a certain coffin side, was treated by Barta, who also summarized the main themes connected to each coffin side ). Most recently, the group of texts has been discussed by WILLEMS who has pointed out that the basic structure of the texts is hymnical and that they follow a quadripartite schema (*). WiLLEMS’s term for the group of texts, “hymns to the coffin sides” will be used in the present paper, as will his suggested addition to the group singled out by BARGUET of two further spells with similar structure and contents, namely CT 240 and 828 (), ‘The texts in question, CT 229, 236, 237, 238, 239, 240, 241, 644, 828 and 932 are classified together mainly due to their common structure und contents. It is interesting t0 note that the earlier coffins of what WuLLEMs (1) P. Baxcust, RUE 23 (1971), pp, 15-22, reprinted in P. BaROweT, Aspects de le pensée rliieuse de !Egypve anctene (Paves, 2001), pp. 33-46. (@) P. Banover, Les tees des sarcophages égyptiens du Moyen Empire troduction et tradetion (Listes ancienpes du Proche Orient 12; ars, 1986), pp. 4986 @) W. Baeta, ‘Bemeskungen zur Anbriagung von Tentextn auf den Stigen des Mitra Reiches', EOL 27 (1981-82), pp. 33-42. (@) WteMs notes the following main sections inthe hymns: 1. adress tothe godess personifying each side of the coffin, 2 praise ofthe godess, 3. requests tothe godess, and 4-4 presentation ofthe speaker, 1. WRLIMS, The Caf of Hegata (Cairo UE 26418) A Case Study of Egyptian Funerary Culture of the Karly Middle Kingdon: (OLA 70: Leuven 1996), pp. 88-91 (6) Hid, p89 with n.258{THE ROY INTHE IYHINS 0 THE COFFIN SIDES thas termed the ‘southern Egyptian group’ (°), the coffins AIC, GIT and, to a lesser extent TC, include hymns to each of the coffin sides, whereas the later coffins (G2T, T1Be, T3Be, and T2-3L) cach include only a selection of the total repertoire of hymns. Fig. 1 shows the attestations of each of the spells and the place on the coffin where it is found. The reason why the for- mer group of coffins holds particular interest is the fact that each of the hymns containe references (o both the part(s) of the deceased's body con- nected with each particular coffin side, and to a number of cosmological icons related mainly to the spatial position of the coffin, and particularly to each coffin side's relation to the four cardinal points. The hymns thus reveal a system of correspondences between clements of these two spheres, which is most readily accessible in the group of early southern coffins. ‘THE HYMNS TO THE COFFIN SIDES AS A CLASSIFICATION SYSTEM ‘The object friezes on Middle Kingdom coffins provide another example of the distribution of a certain group of items on each of the coffin sides. In his discussion of the principles underlying the arrangement of the object frieze, WILLEMS has noted four main principles (). The first is the relatively straightforward relationship between a certain part of the body and a parti ular object, which leads to the object being depicted on the coffin side clos- est to this body part @), e.g. masks and headrests are placed on the head end (H)©). Secondly, ‘[o]nce an object had received its place, it tended to tract other, functionally related, objects, regardless of their relationship with the nearest part of the corpse”, e.g. because the headrest is functionally related to other bedroom equipment, such as beds, the latter is placed in the same category as the headrest ("). The third principle is considerations of symmetry, where similar objects are placed opposite each other, and finally, ‘where the reasons for the arrangement of items may be less obvious, it ean sometimes be related to the layout of earlier tomb paintings (" (6, H. Wass, “Ein bemerkenswerter Sartyp aus dem frihen Mitleen Reich’ {GM 67 (1983), pp. 81-90; WaL.E4s, Coffin of Hegata, pf {@) H. WHLENS, Chet of Lf. A Study of the Typology and Conceptual Development of Middle Kingdom Standard Clase Cofins (Leiden 1988), p. 2034 (@) Id. p- 208 (9) The abbreviated references to the coffin sides ae based on the lis iid. p. 136. They refer othe (Head, (Poot, Front, (Black, (Top and (Bo}tom sides ofthe coffin espec- 1) Toi, p. 210.Interestingly, the first three of these principles conform neatly to the principles described by LaKorF in the construction of so-called radial categories in the linguistic domain (#3). Lakorr characterizes this type of categories in the following way: ‘A radial structure is one where there is a central ease and conventionalized variations on it which ean not be pre- dicted by general rules’). The example used by Lakorr is the English vvategory "mother" which is structured around a central case, which “includes mother who is and always has been female, and who gave birth ‘othe child, supplied her half of the child’s genes, nurture¢ the child, is married to the father, i one generation older than the child, and is the child’s legal guardian’ (¥). The category is then expanded from this cen- tral case by including also a number of non-central members, which are 'ypicelly characterized by not having one or mote of the characteristics «quoted for the central case, such as ‘stepmother’, ‘adoptive mother ‘birth ‘mother’ etc, These subcategories are not, however, generated productively from the central case, but are rather ‘defined by convention as variations om the central case’), If we regard each of the coffin sides as a category and the objects ‘depicted on it as members of that category, it becomes possible o express ceach ofthese principles in terms denoting the structure of radial categories, ‘The objects distributed according 10 WiLLEMS's principle 1 become the ) ‘These patterns are highly schematic structures with very little detail- ing, which makes it possible for image schemata to structure a very wide range of mental representations, including both perceptions and rich ‘mental images (¥), At the same time, because they are based on the fun- damental experience of having a human body, image schemata can be “mbouied experience and linguistic meaning’, Brain and Language 84 is. (G2) G. Lakorr and M, JouNson, Metaphors We Live By (Chicago and Lordon, 1980); M.Jotson, The Body in te Mind. The Bodily Bass of Meaning, Imagination and Reaton (Chicago ant London. 1987): Lakorr, Women Fire and Dangerous Things, G. LASOPe and M, Jonsson, Philosophy inthe Flesh — The embodied mind and iy challenge io Western thought (New York, 1999). This theoretical framework wae fst introduced to the field of Egyptoiogy inthe sues of hieroglyphic writing by O. Gotwassek (The Narmer Palete and the “Triumph of Meuphor", LingAeg 2 (1992), pp. 67-85: dem, From Icon to ‘Metaphor — Studies inthe Semiorics of the Hleroglypks (OBO 142; Pree, 1995); idem, "The Deernnative System asa Mir of World Organization”. GM 179 (1999, pp. 4068: Idem, Prophets, Lovers and Girafes — Worth Classification in Ancient Egypt (GOP IV(3, Casifieation and Categorization in Ancient Egype 3; Wiesbaden, 202 his ies- tion of study has been continued by A. Dato, De Iinfriorié 4 ta pertrtsion (GOF 1V/88, Clasification and Categorization in Ancient Egypt 1; Wieshiden, 2000) and R. Sutouelisn, Clasfying the Divine — Determinatves and Categrisaton in CT 335 and BD 17 (GOF TV238, Classification and Categorization ia Ancient Egypt 2: Wiesbaden, 2000), and in te study of cultural cateyorizaion more generally by P- 1. FRANDSEN, “On Categorization and Metaporical Stuctaring", CA 7 (1097), pp, 71-108. (G3) Jonsson, The Body in she Mind, . 29, emphasis taken fro the origi (G4) LaKorr, Women, Fire, and Dangerous Thing, p. 453. 4assumed fo be more or less universal, although their application and the concepts they are used to structure may be expected to differ widely between cultures. Another important feature of image schemata is that while they can often be most easily detected in Tinguistic data, they are ‘ot just elements of a linguistic theory, but are assumed to have a psy- chological reality, which seems to be corroborated by experimental evidence from psycholinguistics, cognitive psychology, and develop- mental psychology (5). An example of such an image schema would be the CONTAINER (or CONTAINMENT) schema described by Laxorr as ‘a schema consisting of a boundary distinguishing an interior from an exterior. The CONTAINER schema defines the most basic distinction between IN and OUT. We understand our own bodies as containers — ppethaps the most basic things we do are ingest and excrete, take ai into our lings and breathe it out. But our understanding of our own bodies as containers seems small compared with all the daily experiences we understand in CONTAINER terms’ (*) By formulating the five pars of opposition in the function of body parts outlined above in more general terms, they became directly comparable to Jouxson’s image schemata in that they ‘operate at one level of generality and abstraction above concrete, rich images’ (*). If we translate the dichotomies listed above into kinesthetic image schemata as understood by LaxOrF and JOHNSON, the following is found: (1) Attachment vs. Separation = LINK schema €) 2) Gathering vs. Dispersal = CENTER-PERIFERY schema () (3) Containment vs. Emptiness = CONTAINMENT schema (*) (G5) Foran overview, of R. W. Guns and H. L Cotsto\, ‘The Cognitive Pychologi- cal Reality of Image Schemas and thee Transformation’, Cognitive Lingus 6 (1995), pp. 347378. (G6) Laxomr, Women, Fire, and Dangerous Things, p. 271, emphasis taken fio the ‘orginal, cf. also Jounson, The Body in the Mind, pp. 30-38. A list of important image ‘schemata given iid, p. 128 (G7) Souson, The Body in the Mind, p- 29 (G8) Jonsson, The Body in the Mind, pp LL7-119; Laxorr, Women, Fite, and Danger ‘os Things, p. 278. (8) JouNson, The Boy in the Mind, p. 128K: Laxorr, Women, Fire, and Dangerous ‘Things, p. 274, Atematvey, th opposition Gathering vs. Dispersal tay aso be regarded a srctued by the SEARCFAR schema, which is not aways easy do distinguish from {0} TOUNSON, The Body inthe Mind, pp. 21-23 and 34; LaKoer, Women, Fire, and Dangerous Things, p. 272, hee called CONTAINER, 4s‘SGPT PHARAONIQUE (4) Verticality vs. Horizontality = UP-DOWN schema (#1) (3) Opening vs. Obstruction = REMOVAL OF RESTRAINT schema (2) ‘The tendency 10 overlap between (1) and (2) mentioned a2ove con- forms to the general tendency of the CENTER-PERIPHERY schema to be experienced in conjunction with other schemata (®) ‘AL this point, one further partial overlap may be noted, namely between categories 3 and 5, stemming from the fact that the body parts structured by the REMOVAL OF RESTRAINT schema are usually, at the same time, understood as openings in the boundary of 2 CONTAINMENT schema, through which substances can pass in or out (4). ‘Thus, in the hymns to the coffin sides, a relatively small group of image schemata are used to structure the conception of the various parts of the ‘human body. Most of the body parts are structured by only one or a few of these, so there seems to be a significant difference between the ways in which the various groups of body parts are conceptualized. An overview of the image schemata used is presented in Fig. 3, and the references to each of the expressions for the body parts are given in Fig. 2, This list provides important information about the nature and function of each body part as conceptualized in the hymns to the coffin sides, ‘The conceptualization of a body part by the LINK schema seems to cntail one of two things. Either the body part in question is in itself a Tink: betwesn other parts of the body, or its idealized function is understood as dependent on its LINK to the central part of the body. This can be exemn- plifiec by expressions in the texts for the neck (wsrt) and the head (ip). ‘The neck (W372) seems to be an example of the former, constituting the link by which the head (1p) — and possibly also the face (hi), though this is not apparent from the texts treated here — is connected to the torso. ‘The proper function of the head, on the other hand, is dependent on its being connected o the torso by the neck. Two parts from inside the body are structured primarily by this schema, namely the i-interior and the heart (h3¢)) (®), the term used for the threat to the function of these two (1) Jowson, The Body inthe Mind p. xiv: Lakoff and Johnson, Metaphors We Live By. pp. 1421 (GB) Jousox, The Boy inthe Mind, p 6 (43) CF. bid. 125. (44) See tet. 145) For the difference between these, see T. BARDINET, Let papyrus médicaus de Egypte pharaonique — traduction intgrate et commentaire, (Penier la medic; Pais, 1995) fp. 68-3, and ef the quotation cited inn. 79 below. For some argrmets in avons 16“1 RODY INTHE HYMNS TO THE COFFIN SIDES body parts (oni) being the same as that used for cutting the neck. The members (‘w1) are most often understood by other schemata, but in one cease their aspect as linked to the rest of the body (and/or to each other) is stressed. ‘The group of body parts conceptualized by the CENTER-PERIPHERY schema is both the largest and the most diverse. The body parts in this ‘group are all said to be gathered, collected, given or something similar, stressing the basic opposition between something being close by and available rather than far away and unavailable. It contains a number of ‘general expressions such as members (‘v), body (/t"and df), flesh (Hf) as well as arms and legs (wy rdwy) mentioned as parallel. Two body parts that could be regarded as attributes of death are found in this group, efflux (rdw) and putrescence (/rw330), along with two aspects of the personality, a (b3) and shade (Sw). Finally the face (ir), a body part that is quite flexible with regard to the schemata that can be used to structure it, is found in this group as well While the LINK and CENTER-PERIPHERY schemata usually leave the exact things that are linked, or the precise location of the center, unex pressed, the CONTAINMENT schema often includes a further reference, namely the substance contained within the body part in question. Three ‘of retaining the traiona interpretation ofthese wo tems as more or less synonymous but Sujet to chronological development inthe favour of hits, see W. WasTINDORE, review ‘of Bago, Lex papyrus médias, i Oriemala 65 (1996). 361F and idem, Handbuch ter altégyrischen Medizin (HAO 26; Leiden-Boston Kal, 1999), 1 p. 108, esp. 109 ‘vere the interpretation is characterized “chs xweifetha. None the less, WESTEN- Doar describes the difference in the usage ofthe two terms resulng from the competition between the evo tems inthe following way: "Jb tender auch zu dct Funktion eins Durcheangorgans fr die Speisen deutch in der Verbindung ri, “Magen”, femer ‘hernahm es die Betonuag der emotonalen und geistigen Funktionen: fy wurde zum Zen- ‘mum des Gefifeystems und mit dem anaomisch pysiologischen Begnff "Herz(muskel)” ‘erbunden" bid 109, These are the same main points tht constitute the foundation of BaKniNft's physiological model, s0 the ifference of opinion seems 10 lie mainly in eter the variance between the two fens should be atebuted to core lexicographical Aifferences orto pragmatic ones resuldng fom a chronological development. Further, [Basomer’s model clearly has greater explanatory power (02 eg. the analysis of concep” tions ofthe canope jars by BARNS, Les papyrus médica pp. 74-7 the remarks in JL Assan Tod und Jenseits ine Alten Agyptem. p. 36°39, and ihe application ofthe model in F, Sekai, “Le lta émorgean etfs quatre Fils dius. Analyse dune mtaphore pysilogique’, in S. AUPRERE (ed), Encyclopédle religieuse de Punters vegetal. Croy lances phstoreligicuses de Egypte ancienne I (Orienaia Menspeliensia 11; Montpllie 3001, pp. 261-298), For these reasons, the model and renderings by BAROINET have been followed bere, hough the debote concerning these tenms can by no means be consiered closed "7EGYPTE PHARAONIQUE body parts are expressly considered as CONTAINERS in the texts exam- ined here, the first of which is the throat (i), regarded as containing life ‘The belly ({u) is presented as a container for magic, while the mouth (r3) is said to contain various things. First, the mouth is said to contain Hu, creative speech (6). Secondly, the mouth is regarded as a container for offerings, and the final references are most probably again to the potent speach emerging from the mouth of the deceased, though itis ambiguous, ‘mentioning only that ‘what is in my mouth has protected me* (7) or is 10 be ‘made sound” (¥). Deviating from this pattern slightly, bur sill clearly structured by the CONTAINMENT schema, is putrescence, the difference being that the ideal position is outside the container constituted by the whole body (*), ‘The body parts structured by the UP-DOWN schema are also found in the LINK group discussed above, with the exception of the hapax tmw probably meaning here “the entirety (of the body)’ as suggested by BAR- uer‘). Thus, the two body parts in question, the head (ip) and the ‘members (‘w1) are ideally regarded, not only as being attached to the torso. (46) CT I, 296¢ [229] Faunce understands the word fw tobe the wor! fo ‘peovi- sions” ar food The Ancient Egyprian Coffin Texts, I (Warminster, 1973), p18. in ight othe determinative, Thave chosen to follow Baxcuer, Texes des sarcophages, p30, Wits, Coir of Hegaa, pp. 403 and 06 n, wand R. van der Mot, A Hieroghyphic Dictionary of Exyptian Coffin Tevs (Leides-Boston-Kiln, 2000), p. 314 in rendering ‘he words a a designation ofthe divinity Hu, For some arguments forthe mening “ood” ofthis word being derivative ofthe meaning (and personification) a8 “uterance’, See ‘A.H. Garbo, “Some Persoifcaions", BSBA 38 (19168), pp. 86-89, (42) CT VIE 1336 (932, (48) CPM, 3218 239), (49) At the same time, however, the purescence ix alo supposed to be gathered (CENTER PERIPHERY), and elsewhere in the Coffin Texs is mentioned tat is not alowed to drip (35NCT I, 304 (73), cited aguin below in connection withthe “dan” !mctaphn) In this way, puescence shares the somewhat ambiguous role of such eter sub stances as rd, subject which deserve @ much filler treatment th it can be piven her ‘We will limit the interpretation here to pointing out that we are dealing with tao diferent image schematic ructres which may posibly be combined by assuring an eal position ‘outside the body, but not far away, eg within te coffin This seems tobe the way te Yow. sel conaining the dj fui of Osis is portrayed in plumilac inside 4 stucture con taining also a sack withthe fragmented body of Osiris, 1, Vast, Le Papyra Jumilhac (aris 961), pL. V, lower register. Be that a5 it may, iis interesting to noe thal the two mage schematic structures have been assigned 10 0 opposite ean sides inthe hymns, “baling out (the CONTAINER schema) being connect withthe lid (and ths the ree: ‘ion UP, while collecting" (CENTER-PERIPHERY) is connected withthe bottom a thus DOWN, (60) Banover, Tews des sarcophages . 84 8{TBODY INTHE HYMNS TO THE COMA SIDES (LINK), but also by their ability to be lifted rather than hanging down limply (UP-DOWN). ‘The final group contains body parts that are considered as unblocked ‘openings in one sense or another and are consequently structured by the REMOVAL OF RESTRAINT schema. As mentioned above, they seem at the same time to be openings leading into (some part of) the body, and thus they are also partly understood using the CONTAINMENT schema as boundaries. The body parts in this group are the mouth (ri). the eyes (vy), and, perhaps metonymically standing for both of these, the face (ju). The spevfie function of the face and eyes are not developed further in the texts discussed but, as mentioned above, the mouth is not only regarded as an opening in the boundary of a CONTAINER, but also as a CONTAINER in itself, This conforms to the Egyptian view of e.g. the mouth as an entrance to or exit from the body, through which various ‘more or less abstract ‘potentialities’ can manifest themselves. In the hhymns tothe coffin sides, this seems to be the case with magic, which i, said to be present inside the body (hi), while the mouth serves as the seat {or Hu and for powerful speech in general. Ths pattem is found also with other ‘substances’, such as eg. lies). Generally, the expressions for the body parts in the hymns to the coffin sides request that each of the body pasts conform to the ideal, living con- dition of the body part in question. Depending on the image schema used to understand the funetion of each body part, this may be expressed in var- ious ways. The opposite of the ideal condition of the body part, however, js generally understood to be an attribute of death, a threat from dangerous ‘guardians or something which may otherwise jeopardize the rezeneration Of the deceased. Thus, the references to the body parts can be said to tempt to negate these atibutes of death by requesting or asserting them to be transformed into the ideal image schematic attributes of life associ- ated with each body part (COsMOLOGICAL REFERENCES "The body inside the coffin plays an important role in the hymns, as is apparent from the previous section. Another function of the hymns, how= ‘ever, is to link the body, as classified according to the coffin sides, with (51) CER, Nvonp, ‘Spite, Lis and Regeneration, Some religious expressions on sea fom the Fist Intemodine Period’, GM 197 (2003), p. 87 19Eavere PuansontavE 4 nuniber of extemal references, typically various cosmological, mytho- Togical and geographical phenomena (*). Space prevents an exploration of cach of these allusions, and a few examples suffice 10 show the way in Which these extemal references are structured. First, it should be noted that the canonical orientation of the coffin with the head to the north, fac~ ing east, serves in itself to impose a cosmic structure. This obvious but important observation gives the following cosmic rcfeicuces: H: north, F: south, Fr: east, B: west, Bo: down and T: up (®), Moving on to the texts themselves, a number of extemal references are found in the epithets to the goddesses, one of the clearest examples being the goddess personifying the lid who is addressed as Nut, the sky goddess, corresponding to the position of the lid in relation to the deceased. A cou. ple of formulae, occurring in one form or another in the hymns to several of the coffin sides, will be considered here. ‘The first of these could be called the ‘seeing’ formulae and ae attested ‘on each of the vertical coffin sides. They describe the goddess addressed as ‘Tyoul] at seeing whom X rejoice(s)’ where X can be various divinities ‘or creatures with certain cosmological associations depending on the side of the coffin. The creatures mentioned on B are “the Westerners’) thus corresponding to the actual orientation of the coffin, The opposite side, Fr, inserts the god Osiris in this formula 5). While a well-known epithet of Osiris is Foremost of the Westerners’ (°), in the Coffin Texts he often, seems fo have another cardinal association, especially when the situation, referred to is the joumey of the deceased to reach Osiris, This is particu- larly clear in the ferryman spells where the deceased is explicitly said 10 travel to the “easter side of the sky” () in order to treat his ‘father’. It thus seems reasonable to assume that Osiris occurs here as the goal of the ‘eastward joumey of the deceased, so that this external reference is once (52) Cf, the cosmological comespondonces analyzed by FE, MevER-DITUCH in the coin MSC, Nechet und Nil. Ein digyischer Frauensarg des Mitleren Reices aus vel ionsblologischer Sich (Uppsala, 2001, . 229 et passin as well asthe gone remarks in WiLLEns, Chests of Lf, pp. 238537, (53) For the delsis and developments ofthis orientation cf. M. J. Raves, “Eayptian Concepts onthe Orientation ofthe Human Body" JEA 91 2005, pp. 37-58. (54) CT MT, 3074 (287): VL, 28s (828) (65) CT Ml, 320¢ [239] 324h (241) (56) For which ef, LGG (C. Lire (ed, Leiton der agyprischen Giter and Ger: Deccichnungen, (OLA 110-116; Leuven, 2002) V, 7836-786 (51) £.g. CT Y, 806 397, and ef. aso WILLit's reconstruction of the topography of (©1398, Con of Heqast pp. 167-170 20again dependent on the orientation of the coffin. This situation is con- trasted by the references on H and F, which seem to be organized, not by the cardinal orientation of the coffin, but by the placement of the body inside the coffin. On H, the deity seeing the goddess is Re), while F ‘mentions ‘those ofthe Duat’(*), These references seem fo be based on an UP-DOWN opposition rather than on cardinal points. Thus by means of these references. the body of the deceased becomes the reference point for cosmic phenomena, not by refesring to its actual position, but rather to its living, ideul position, ie. upright, rather than prostrate. The effect of this, seems — as with the internal references — to be the dissolution of the features connected to death by replacing them with ideal features con- nected with life. A similar example where this transformation is effected by iconographic, rather than linguistic means, is found in the beaded belts of a number of 13th Dynasty tombs from Lisht discussed by SPENCE where the sides of the belis are symbolically connected with Upper and Lower Egypt, thus evoking an upright, castfacing position of the deceased in opposition with the actual position of the mummy, lying down facing east). The second example fo be treated here consists of a number of refer- ences tothe services performed by the goddess for Osiris in his aspect as “Bull of X" where X ean be one of a number of toponyms. The instances ofthis formula are “who mourns the Bull of the West’), “who makes ‘akh the Bull of the West’ (*), “who supports the Bull of the Nedit”(®), “who gave @ face to the Bull of Djedu’(*), and “who opens the face ofthe Bull of Djedu’ (“), The toponyms show an almost perfect patter of dis- tribution on the coffin sides, the ‘West’ being associated primarily with B {and once, fr less obvious reasons with H), Nedit with B, and Djedu with Fr. The connection between B and the West isin accord, once again, with the orientation of the coffin, but the role of Nedit and Djedu in the texts seem to need another type of explanation. Nedit is well known as the (8) CT MI, 294 229), (69) CT, 3025 (236). (60) K. SreNce, Orientation in Ancient Egyptian Raval Architecture (anpulished the- sis, University of Cambridge 1997, p. 1208 and fig, 27 61) CFM, 294 (229) hym to HL (62) CT AM, 3076 237}; 3180 (238); VIL 28 (828), hymns to B. (63) CPIM, 3123 [237]; 3181 (238), hymns to B. (65) CPM, 3256 241), 24EG YPTE HARAONIOQUE ‘mythological place where Osiris died and is often connected to death and inertia (*), ie. the very situation which the Stundenwachen are meant 10 overcome. Djedu (Busiris) the important Lower Egyptian cult center for Osiris, on the other hand, is presented as a goal for the journey of the deceased (), sometimes with the explicit purpose of seeing Osiris *) Having arrived there, the deceased is described as having access to offer- ings, aul this seeaus to be the primary role of the city in both the Pyramid ‘Texts and the Coffin Texts (®). The disparity between these two places is, thus remarkable, and the difference between Osiris in his aspect as Bull of, ‘edit as opposed to that of Bull of Djedu seems to be one of progression, caused by the Stundenwachen rituals. Thus, from the limp, passive exis tence in Nedit, the rituals change the deceased into a well-provided, active being. Further, the references to these two locations are placed in relation to the deceased, so that one place (and hence, state of being) is in front of hhim, and the other behind him, an accurate metaphorical expression of the situation of the deceased during the rituals. This idea is clearly structured by a PATH schema () in which the regeneration of the deceased is regarded as a journey, this time not (primarily) conceptualized as a west- cast joumey, but rather as one between two (more oF less) mythological places and the ontological states of being connected with each, The front side of the deceased is thus connected (through F of the coftin) to the ontological status he wants to attain, while his back side is connected to the status he must relinquish and metaphorically put behind himself. ‘Metaphorical mapping In the last example, the image schema is used, not just to structure a sit gle concept, but to transfer the structure of one domain (a journey) to another (the regeneration of the deceased). In this process of metaphorical ‘mapping, the image schema is used to make a set of correspondences between the clements of the two domains as structured by she image schema. LAKoF® and JonNsoN use notations in the form REGENERATION (66) Explicitly so in CTV, 3884: [469 398570}. (61) CTV, 749 B12} V, Ib; Te 355) (68) CTIV, 82k. (312) (68) For the references, see C. Jaco, Recherches sur le paradie de Veutre monde apres es Tewes des Pyramides et les Tees des Sarcophages Pais, 193) p. 23 (0) Jonson, The Body inthe Mind, pp. 113-119: Laxors, Women, Fite, and Danger- ‘ous Thongs p. 283 calls this schema SOURCE-PATH-GOAL 2“THE BODY IN THE HYMNS TO THE COFFIN SIDES IS A JOURNEY to refer to such metaphorical mappings ("). Once again, ‘an important point in their theory is that ‘metaphor is not just a matter of language, that is, of mere words [..,] on the contrary, human thought processes are largely metaphorical. Ths is what we mean when we say that the human conceptual system is metaphorically stracared and defined” (*). To return to the Coffin Text example just discussed, we would have fone domain with a joumey (With elements such as a traveller, a point of departure and a destination), another one with the process of regeneration of a deceased person (containing elements of at least two different onto- logical states and a transformation from one to the other), as well as a set of image schemata (including at least the SOURCE-PATH-GOAL and FRONT-BACK image schemata), which result in a metaphorical mapping in which the regeneration of the deceased is construed of as a journey from one mythological location to another () (71) Laxore and Jonson, Metaphors We Live By, passim. (2) Ibid, p. 6, emphasis taken fom te rina (73) The phenomena of metaphor and metonymy have been described within a broader ‘theoretical famewouk by FaucoNstzs and Tunis under the heading of conceptual blend ing (or an overview of research in and with his concept, see M. TURNER, Cognitive Dime: ‘lon of Stal Seience (Oxford and New York, 2001), p. 16). While the terminology is slightly different, the processes described by concep bleing hive much in common ‘ith Lakorr and Toaxson’s theories of metaphor (for a comparsons and stemprs to com bine the two tcorcs, see F. J. RUIZ De MENDOZA IBANES, “On the nature of blending a5 & cognitive phenomenon’ Journal of Pragmatics 30 (1998), p. 258.274 an J. E. GRADY, T. Onkuy ahd 5. Coutson, ‘Blending and Meuphor’, in R. W. Ginss and G. J. Stu (eds). ‘Metaphor in Cognitive Linguistics. Selected Papers from the Fifth International Coptve Linguistics Conference, Amsterdam, July 1997 (Amstedary ad Philadelphia, 1999), pp. 101-24. The maindiference i that Conceptual blending covers a much wider range of phe- nomena in which two domains oe meal spaces aro simultanoously activated ina single representation. Tus, apart fom the metaphorical and metonymical examples discussed by TTaKorr and Tossox, conceptual Bending can also explain such examples as "When Twas ‘velve, by parents took me to Haly” (example taken from S, CouLsow and T. OaxiE, “Blending basis", Cognitive Linguistics 11.34 (2000) p. 17D, which ate not metaphorical ‘but which none te less blends input from two diferent meatal spaces (inthe example, one space forthe present speech situation and one forthe ime wen the speaker was TWN) ‘This example leas us to another difereace betveen the two theoretical formulations. While Laxorr and Jonson peopose thatthe conection between the two domains i (1) {mage schematic and (2) one-way inthe sense tat the mapping alays goes froma source domain #0 8 target domain, Falcossiee and TuRSEN's model for conceptual blending Jncludes a generic space constinting the link berween the two input spaces, which may {and often does) contain image schemata, but also elements ofa more specific nar, sch 48 the ident of persons or general conceptions of acvites inking the two input spaces. Tn addition o these tree spaces (two inpet spaces and a genetic one), the model contains ‘one further space, the blended space, containing elements fom sll the duce other spaces {Gf the basic diagram in G. PaQconwaex and M. TURNER, The Way We Think. Conceptual 23fovPTE maraontQuE ‘A number of the bodily functions that were placed in the three subcate- ‘ories discussed earlier can now be put in one of the main categories by taking metaphorical structuring into account. The only member of the (a) category, the relationship between the ba and the corpse (i0) was sug~ gested above to be an instance of the CENTER-PERIFERY sciema. The references in catexory (b) to the attitudes of the face (hr), the fice should not be sad, and itis mighty, can probably be understood as an instance of the UP-DOWN schema, To make this connection, itis necessary to look at some metaphorical expressions used to understand the function of the face in relation to emotions. One expression for being sad, and thus probably ‘more or less synonymous to the verb sn used in the passage under discus sion, is fr r hr, literally “face down(cast)’(*). On the other hand, an expression often found in mortuary texts asks the deceased to ‘lift his head” fo mentions someone else doing it for him as a sign of life and sower *). In the same way, the expressing that the face is mighty might be connected ‘metaphorically with the direction up ®). Thus the face being sad may be tentatvely connected to a downward direction and the face being mighty to ‘an upward direction, leading to the proposal that the metaphors connected to the face are structured by an UP-DOWN schema (”). The expression stating thatthe deceased has power over his body (dt) might be bo general Blending and the Mind's Hidden Complies (New York, 2002) p. 46, ig. 26), Ths, in this medel. the mapping doesnot have to be one-way, because both ofthe inp spaces may Play an equal role for the constituon of the blended space. (4) For the expression r hw, see WB TI, 393, 1A good example ofthe use ofthis ‘expresion i found ina mythological description of mouming gods; These gos st the heals on their knees, tei faces doves), They remembered the person of this od, Osiris’ pSaller IV, XVI, 5.6 = C. Lez, Tagewihierel. Das Buch hit nbh thy dt and erwarde Tere (NA 5S: Wiesbaden, 1994) 1, p. 232 and Il, pl. 705-6. Cf. 430 the tal ‘se ofthis gesture in depictions of enemies. pBMT 10188, XXXU44-45 and 48 = R. O. Favixaee, The Papyrus Bremner-Rhind (Brash Museum No. 10188) (BiA® *: Brseles, 1933), 9.81.1 6 and 10 (15) Als expicily ofthe face afew times fi br: PT 62a [93]; 18798 (62: CT Ve 2364 [622 thr: CT VI, 93 [S07]. For expressions of ling the head or facs in general, sce WE I, 5723.15 and WB V, 405,75 (16) See H. Rosbes, Mit dem Auge seen. Studien :ur Semantit der Herrichat in den Toten- und Kultexten (SAGA. 16; Heidelberg, 1996), pp. $2-86 for examples and rele (7) CE. the explanations by LaxorF and Jores0N forthe English metaphors HAPPY 1S UP; SAD TS DOWN CPiysical bass: Drooping posture typically goes along vith sidness and depression, eect posture with a poiiveemetional sta’) and HAVING CONTROL or FORCE IS UP; BEING SUBJECT TO CONTROL or FORCE IS DOWN (‘Physical basis, Physic size typically correlates with physical srengih and the vito in afgh is peal (on tp" Metaphors We Live By, p13. 4to fit into the image schematic categories, or it might be understood as an instance of the UP-DOWN schema again, given the connection demon- strated by RogDER between the concept of sim and ‘hochsein’ or “erhabensein’ ("), The final members of category (b) all deal with the notion of remembering vs. forgetting (the name (rn) by the tb-interior, Given BaxoiNet’s interpretation of the 1b-interior as that which is con- tained within the if), it would seem that the concept of the name and its placement is structured by a CONTAINER schema, in which the name is contained in the th-interior or the belly. This is clearly the underlying idea in the passage ‘I will not forget this name of mine which is in this belly (hz) of mine* (®). ‘The role of the tb-interior in remembering in gen- eral is clear from other passages from the Coffin Texts: “It is so that you may remember what you have forgotten, that I have placed your ib-inte- rior inside your belly (ht) for you"). Even more unambiguous are instances where the act of remembering is explicitly paralleled with ‘plac- ing in the 16": ‘Remember, Seth, and pat into your ib, this word which Geb spoke against you" (), probably also “Swallow all (that which you have?] remembered, which was in your Ib against this N’ (*), This may indicate a certain parallelism between the name and magic (hk), which is ‘often said to be placed in the same position as mentioned above () ‘The final subcategory, (c), containing ritual acts connected to the Stun- denwachen contains utterances that are not easy to reduce t© image schemata. While the statement that the flesh is made to breatie might be interpreted as a form of opening (and REMOVAL OF RESTRAINT), the ‘general expressions of the body (f) being treated or corruption (ivtyw) (8) See. 76 above (9) *Contsitement au coeu-hay [sy] qui comespond 3 une réaliésnstomique assez pécise le [2] est un ensemble Il cornprend la totals des parties comporelles sites de Fre Te covur-hary, dans ce grand ereux du comps qui forme ce que les Fypiens appllent Te her [bot qo comespondrat, dans la teminlogie maemo, fois a verre ea tho vax’, BARD, Les papyrus médica, p. 71 {G0} CT V, 2584 [411] (M230), (81) CTI, 268e-£ (62), (82) CT VU 373 (859) (83) CP VI, 371k (742) (84) Magic curs ina numberof instances where its placement inthe ib is paralleled with remembering, cf. pessages suchas “He les me receive what has ben alloted 0 me, Tes in onda wo receive this which my lps give, hat T ave been watchfa with my mouth and with my belly. O my 1, it yourself o yor comet position that you may recall what is im you (.) Ihave remembered all the magic whic iin my belly, CT V1, 2781p and [657], and similarly a number of places inthe texts connected with the Fels of Offer ings, CT V, 364°: 3680-4 [457]; 381k; 3831 [468 25OVATE PHARAOMOLE being hidden or veiled seem difficult to categorize according to image schemata in a simple way. It should be emphasized that each of these examples of metaphorical structuring of body parts and more abstract phenomena desewve a much ‘more detailed analysis than what can be given to them in this connection, and the tentative interpretations given above are meant merely as guide- Tines by which most of them might be included in the main categories discussed above, REFERENCES TO THE COFFIN ITSELF ‘The concept of metaphorical mapping can be used to analyse two pecu- liarites in the texts, which have been noted by previous commentators. ‘These concem references which are not primarily internal enes to the body inside the coffin or extemal ones to the cosmos, but rather refer- ences to the coffin itself and various ways of construing its role. The first metaphor to be considered here is seen in the references dis- cussed by Barcurr () and WILLEMS *) to each of the two short ends of the coffin (H and F) as a ‘dam* (dnif) *). This word is also used for the coffin sides in another passage from the CT: *Come, let us lift his head! Come, let us gather his bones! Come, let us put his limbs in order! Come, Jet us set up a dam as his border! This (person) shall not be sired under ‘our arms, so the efflux which exuded from this akh drips. (Rather,) the lakes shall be filled for you, and your names of the Rivers shall be made for you’ (*). The grammar in the final part of the passage is quite ambigu- ‘ous, particularly regarding the question whether the dripping of the effluxes is seen as something which is desirable for the purpose of filing the lakes mentioned next or as something negative to be avoided by set- ting up the dam. A litle earlier in the same liturgy (), the “dripping” (835) (89) Bancuer, Tenes des sarcophages, p20. (86) Watts, Coffin of Hegat, p93 and 407,» a (87 CT ML, 297 229}; 303a; 30Se (236), For his word, see WB V, 465,12, van der Motz, Hieroglyphic Dictionary, p. 8331 (Se. dn), FAVIXN's suggestions headrest) (Ancien Egyptian Coffin Tests, I, p. 183, 1. 8 to CT 229) and “pillow(?) 8d I, p. 27 snd 28 n,23 seem unnecessary” The rot seems to mean something like to dhe" a8 soe. ‘gested by A. H. Gatos, “The ancient military road between Egypt and Palestine’. JEA 6 (1900 p. 104, ef also W. C. Haves, Osraka and name stones from theta of Sen Mut (no. 7) a Thebes (New York, 1982), 9.406 (88) CT, 306620Te [74], (89) For which, see most recently J. ASSuANS and M, BONOAS, Ataeypiche Totenlc ‘urgien, Band 1: Totenliurgien in den Sargiexen des Minleren Reiches (Heidelber, 2002), pp. 6365 and 333-468, 26‘THE BODY INTHE HYMNS TO THE COFFIN SIDES cof bodily fluids is clearly mentioned as something which Isis and Neph- ‘ys are trying to prevent ®) in the ritual situation treated in the liurgy. ‘While a dam might in principle be used for keeping something out as well ‘as keeping something in(*), it seems to be the latter of these two fune- tions that i stressed inthis case. Thus we are dealing with a metaphor or ‘blend’, cf. n. 73) in which the coffin with its sides is combined with an area surrounded by dams. probably an irigated field ©), with additional correspondences between the efflux (rdw) and the irvigation Water, with the possible further identification ofthe deceased body with grain Tying in the field. We find examples of the same metaphor in the Coffin Text spells 269 (‘Becoming barley of Upper Egypt’) and 330 (‘Becoming Nepri’), as well as in non-linguistic evidence such as comm Osiris figures and Osiris beds. The metaphor THE COFFIN IS A FIELD is structured by the CONTAINER image schema, the things contained being not only the body, but equally important the efflux ofthe deceased. This fact once again underlines the ambiguity discussed above in that the body (con- ceived in some cases as a CONTAINER) is itself contained within the coffin, which is also a CONTAINER for certain former parts of the body of the deceased (). ‘The second instance is the examples of nautical terminology found in the hymns. The rubric for CT 237 (a hymn to B) identifies this hymn as “the spel forthe great port-side wall’ (), while the speaker expresses his swish fo ‘support those of the Great Starboard” () in a hymn to Fr. While the nautical terms for ‘port’ (8ewr () and ‘starboard (imy-wrt 7) can (00) CT I, 304 (73), similarly CT VI, 384g (7551; 386e (756 (01) A concise characterization of the fanctin of a dni-dam — including opposing, coleting snd condcting water — is found ina royal inscription of Dynasty 18: For the King hei a datn of stone — be opposcs the lod and collects water so that it all flows ‘ciowards> the Nile mouth, F. Lacav and HL Camvnuer, Une chapele dHlarshepsout 42 Karnak, (Csiro, 1977), 1p. 126.1 16-18. For the word wryt meaning ‘Dood’, see ibid, PBs. e (92) E. Enoesreinen, “Zur Frage der Bewlsserung_ im pharuaischen Agyptcn' AS 106 (197), p. 44 suggests the meaning “(Quer)éamm ofthe word di, i which ‘ase the space beeen two dni-dams would perhaps allude toa eaal rater than a fed However, there seems tobe litle lexicographic evidence fora specific meaning a ‘irans- ‘versal dim’ fo thi Word, andthe more general incrpctation has boen flowed here (03) CE.n. 49 above. (04) CTI, 308 (237) (95) CPM, 3223 [239 (96) WB V, 230,16.231,3 and van der MourN, Heroglyphle Dictionary, p. TOA (07) WB I, 73613 and van dot MOLEN, HieroghphieDicrionary, p. 31. 27OYPTE PHARAONIONE also be used to refer to the cardinal directions east and west respectively, those directions do not conform tothe orientation of the coffin, suggesting that they should be understood here as relative directions on a boat (), This seems to be further corroborated by the reference inthe hyinn to T'to navigation towards the northem sky (®). These references seer: to point 0 an understanding of the coffin as a boat sailing north, BARGUSt suggests that the refereuves to the deceased wansporting offerings {9 Heliopo: lis () be connected with ths idea, so that this city might be the destina- tion of the voyage"). Either way, itis clear that while the means of expression are different, the metaphorical mapping resulting from these expressions is very similar to the last example of external references, in that the metaphor combines the ritual conception of the deceased lying in the coffin with a conception ofthe process asa journey, here explicitly in the form of a navigation (1), Conc.usion ‘As the preceding discussion has shown, the distribution of texts and cother elements of the decorative programs on Middle Kingdom coffins can be fruitfully analysed by regarding the coffin as classification system with the various sides of the coifin as “categories” containing various ele- ‘ments of the decoration. The function of body parts can be characterized in terms of a relatively small number of image schemata, pointing to a few, important notions underlying the proper function of the human body as conceived in a mortuary context. The texts serve to prevent the rever- sal of these basic characteristics of the sound, living body by personifying, cach of the coffin sides as a goddess with the power to protect and recon- stitut> the body of the deceased. ‘The method by which fragmentation (with the associated loss of func~ tionality) is counteracted characteristically involves in itself a fragmenta- tion of the body by sorting its parts according to categories that ensure the corre:t position of the body parts by means of the physical layout of the coffin. This process is structurally similar to the well-know pkenomenon (98) Barower, RAE 23 (1971, p. 2 (0) CTV, 2 (644), (100) CFM, 306a (236) 315e (237; 3260 (2411 (GO) BarcvET, RAE 23 {971 p 2 (10) For eter evidence forthe Snuenwachen being intepeted sk 4 Wiis, Chess of Life, pp. 156-159 and idem, Coffin of Hegata pp. 76 28of Gliedervergottung, or divinization of the limbs, in whtich process lin- uistic fragmentation plays a significant role ("). An important mechanism in the distribution of text on the coffin, involves metaphorical processes as discussed by LAKOFP and JOHNSON. In both the metaphors and the passages regarding the proper function of body parts, the hymns to the coffin sides serve the function of not only describing, but also ensuring (") the bodily reconstitution of the deceased and his transformations expressed metaphorically. ‘Apart from the utterances regarding the human body inside the coffin, the hymns with their distribution on the various sides of the coffin also serve to construct a spatial system in the form of a cosmological model oriented around the body. By means of such image schemata as FRONT- BACK and PATH, these systems imbed the rituals performed for the deceased within a wider cosmological and mythological context. Finally, the hymns contain metaphors referring to the coffin itself, expressing, and thereby ensuring, various aspects of the ritual function of the coffin by invoking such images as THE COFFIN AN IRRIGATED FIELD or THE COFFIN IS A BOAT. By using these various techniques, the hymns to the coffin sides contain ‘a suceinet summary of the function of the coffin, and by addressing the various parts of the coffin they establish efficacious correspondences between the body of the deceased inside the coffin, the cosmos as mod- elled through the coffin, and the coffin itself as a ritual artefact. University of Copenhagen Rune Nyorp (103) CE. the comments by L. MEsKELL, Archacologies of Social Life Age, Sex, Class etcetera in Ancient Egypt (Oxford, 1999), pp. 114-117 (10S) shouldbe noted that recent research on mental spaces (ef, n. 73 above) sree ‘ho capability of eoncepual blending to Tanction not just a6 depict oe representational (deserbing a prevalent situation), but also as performative in the sense of AUSTIN and [SEARLE Lethe blending proces may be understood to bring about the state of affairs rep ‘sented inthe Blended space. Further this process need nt always (or even primarily) be linguistic, but can also be brooght about by actions, depictions et. the broad formulation ‘ofthe blending principle allowing to cover and analyze ital and magical aciviis and thsi efficacy (E- SWEETSE, "Blended spaces and peformativity’, Copnitive Linguistics 1.3/4 2000), pp. 305-333: ef. aso J. Saeansi, "The Morphology and Function of Magic” Revisite in L. Pyysidinen and V. Anttonen (ed), Carre Approaches in the Cogntive Science of Religion (London and New York, 2002), pp. 177-200) seems nat rato interpre the metaphors discussed herein this Hight as perfomative representations ‘ining at ensuring the regeneration of the decased, even if ey are nota in the strict, Sense, as discussed above 29BGYPTE PHARAONIQUE 229 | 236 | 237 | 238 | 239 | 240 | 241 | oad | 928 | 932 aic| H | F |B mR |] T @ omy fF |e mR |e) er B c (Tie B | T3Be coma iba - Tc | HF BF | ToL. B [eB] TL F[s 7 7 Fig. | — Occurrences ofthe hymns tothe coffin sides on Midile Kingdom eins "Nambers in parentheses indicate the number of copes occurring on the effin side in question Body part Proper function ‘Relation of goddess to body part | Arms (9) Fr Bo: (2) gathered tgetier (with feet) | opens her arms tothe Inert One (Crm, 3354 B41) (CT VE, 1325-8 922) of - sais arms over (CT VI, 264 (644) Ba) ra = (2) bail up (CTL, 2954 (229) (2) kc together (CT IM, 295a (229), (2) not taken to the slaugherhoase of him who cater mest (CT MT, 2966 229) (@) spends the night watching over corpse (CT I, 296 (229) Back (25 7 B to whom Osiris has ted his back (CTI, 308a; 3124 [27]: 3190 238) Back ofthe head |— B 8) who is behind (32KCT HH, 3073 8084; 311h [237 316k; 317e: 317}, 318k (238); VIL, 280; 29) (828) Belly Fre - @) filled with magic (CT M, 321e [238)) 30Body () Fr: = ) deceased has power over (cr 324» 240)) (2) recived (CHM, 319 (238) Rody (9 ifr: I (o) weaed (CF MH, 3226 (239) (c) weaed (CT HL, 3122 [237]) (2) received (CT I, 3189 [238) (2) gathered (CT MI, 3191 (238)) Corpse (i) = (a) ba shall spend the night watching le wer corp (CT Ml, 296% (229)) Corruption = Gun) (€) hidden (VI, 2656 (644)) emu (ri) fs = (2) collect (CT MT, 204e (236) (2) cotect (C7 Vi, 132} 9321) Entirely = (ot the body) (4) ited (Cr Vu, 1324 1932), om) Eyes (rn) = (9) opened (CT I, 3256; 325m (241) Face (7) la: Pre (1) knit on (CT IH, 2957 (229)) | mistress of faces fo) ao sad (CT MH, 296) (229) | (CT I, 3206 (239) (2) given (CT MI, 320c, 3216 [239) | to whom the Inet Onc has turned [o> opened (CT MH, 321g (239) | his fae (CT 1, 3219 (239) (2) not taken away (CTI, 323 (240) Indy of faces (CT Ml, 3216 (239) lees {s) opened (CT MI, 3256 (241) iB: () miahey (CT VIL, 29 (8280) Feet (ran) Fr (2) given in oder to walk (On whom Osiris has toon (Cr Mm, 303 236), (CPM, 3036 (236), | (2) wha isin the waking ofthe feet | Dam which is under the fet) ts collected (CT I, 303g (236) | (CT I, 303e(236)) | (105) GIT and AIC have “She whois under the fet. omiting the word da’ 31[BGYPTE PHARAONIQUE (@) movernent of feet not ten away (CPM, 3056 (236)) (2) threat has no power over (Cra, 308 (236) a (2) Gathered togeter (vith arms) (crm, 3354 26), Flesh Ge Be (2) what has ase from flesh ‘gthered (CT I, 30% [2371, ‘316 (238: VIL 296 828))) (©) guhered (CT I, 316m [238]: Vi, 291 (8281) (6) made to breathe (CTU, 3125 [257] THBe; 3181 (238) Forehead (ia) |— He mistress ofthe forex and neck () (CPM, 2645 [229)) Front sie (8) | B: ho sin root af 9 ACT I, 3680 (237) Head ca ui (D placed on neck (CTH, 295e; | belongs to (or guar) the head 297) 29) (CT MI, 2943 [229)) () pot ent off (CTT, 2968; under head) (CT, 2956; 296e (229), (297 29) G)lited up (CT m, 297 2299) |B: inthe presence of 1) L-(Cr Vi, 1338 1932) «crn, 3178 (38), t Fr: (1) not cutoff (CT V1, 2644 (6441) _| onthe head (br XCT I, 320 2399) Heart (ip) H = (1) mo severed (CT I, 2968 (229) Interior (by S (1) not severed (CTT, 2968 (229) (not forgetful (CT MT, 2964 [229)) Bo: (2) not taken (2) away 133e 1932) «crv (1€6) Following T3C. For the same reading of the variant in GT and AIC, se Wass, Cofino Heqata, p 3954.0. k. (LC) Rendering. plier. For the meaning “by the hea later simply “beside” in the quite special sease of @ peson or thing being beside a recumbent person’, see B. Gunn, "Notes on Egyptian Lexicography",JEA 27 (1941), p, 1446 32“THE BODY INTHE HYMNS TO THE COFFIN SIDES Members (ir) | He (0) joined (CT ML, 295e (229), Fr: (2) gathered (CT, 3262 (241) Ex (4) lied (CT, 3004 (237), (0) gathered together (CML, 316m 238) (0) assembled (CT IM, 319g [238)) (0) waited (CT VO, 2918281) ‘Mouth 3) (3) Ha in mouth sal not be emoved (CT, 2966 (229)) iS (5) pot sealed (CT I, 3048; 305a (236) |) opened (CT mt, 3256; 325m (241) (G) whats in mouth made sound (CTU, 3215 239)) Bi (6) opened (C7 I, 312g [237] 31645 $3160 (238); VI, 298: 29m (825) (G) offerings ofthe mouth given(?) (CT VIL, 20 (828) (6) satisfied (CT VIL, 29; 29p (828)) Bo: (3) what is in mouth protects | (CP VM, 133 932), Name (a) | He - () not forgone (CT HL, 296 (229) ih () koown (CT, 3184 (238) Neck (wr) | He a (1 bead place on neck ists of the foreea! and neck) (CT ML, 2950; 2975 [229)) (Cru, 2945 229), (1) not severed {CT MI, 2960; 2964 [229)) Fr: (2) not severed (CT MM, 3284 (240)) Nose (na) | He (5) breath not bed back (Crm, 298 (229), (408) Chem 106, 33EGYPTE PHARAONIOUE Putreseence [Bor = asi (2) gathered (CT VI, 152k [932)) (3) baled out (CT 1, 2979 229]; _L¥1. 2654 to44p. Shade (oH: = ©) built up (CT, 295a (2299) Throat de) | He = (G) Life gathered forthe throat (CT I, 2954; 297 (229)) [Voice tiwy [as ) ove (WI, 2640 (644) Fig. 2 —Oceurrences of terms for body pars in the hymns othe coffin sides LINK Head (p) Neck usr) ‘Members () Face tir) Imeior @) Hear (in) CENTER-PERIHERY Ba bs) Shade (ov) Members (wi) Face lr) eet (rdwy) Body (H) Flesh wp) Body (é) ‘mms (wy) Bris (rd) Putrescence (hs) CONTAINER ‘Throat (ut) — contains life Mouth (ri) — contains Hu, Belly (i) —cottans magic offerings, something which protects Putrescence (ht) — not to be contuined in body J ‘UP-DOWN: Head (p) Members (wt) Envirey (ofthe body) ony | REMOVAL OF RESTRAINT / boundary of CONTAINER Face ir) Mouth (3) Eyes (ro) Fig. 3 — Body pus grouped according to suuctving image schemata 4