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Book of the Dead of Qenna

January 01, 1970

The Egyptian Book of the Dead of Qenna (Leemans T2, Rijksmuseum van Oudheden, Leiden, Netherlands) is a papyrus document housed at the Dutch National Museum of Antiquities in Leiden.[1] One of several thousand papyri containing material drawn from Book of the Dead funerary texts, Qenna uniquely[2] includes a passage that describes a deceased person’s activity in an afterlife location it calls the “house of hearts.”[3] While the house of hearts is mentioned in at least two tomb inscriptions,[4] Qenna treats it in more detail. The passage appears as an addendum within Spell 151 of the Book of the Dead:

"You will enter the house of hearts, the place which is full of hearts. You will take the one that is yours and put it in its place, without your hand being hindered. Your foot will not be stopped from walking. You will not walk upside down. You will walk upright."[5]

In the typical presentation, Spell 151 centers on care of the mummy and its accessories by Anubis and other gods, especially the four sons of Horus.[6] The format is to have each god or entity involved say something which is quoted by columns of hieroglyphic text next to a small illustration of that entity. Anubis himself does not speak,[7] but is shown standing over the mummy, which lies on a bier.[8][9] Canopic jars containing the decedent’s viscera are underneath the bier. The goddess Isis, four gods known as the sons of Horus, and the ba (a "personality,"[10] or, literally, "what is immanent"[11] of the deceased are among those with speaking parts in this spell.[12] The importance of the decedent’s heart is shown by the custom of leaving it in situ during the embalming process.[13] Evidence of the need to protect internal organs from harm even after removal is abundant in the use of canopic jars to preserve them.[14] The heart, not placed in a jar, benefited from its own magical utterances, for example where Book of the Dead Spell 27 says,

"Hail to you, lords of eternal repetition, founders of eternal sameness! Don’t take my heart from me."[15]

A role for Isis in the proceedings is attested in the Coffin Texts at Spell 148:

“Oh!” says Atum (to Isis). “Guard your heart, O woman!”[16]

This quote, which relates to her pregnancy with Horus, holds uncertain relevance to the House of Hearts issue. Isis speaks in Spell 151, however. She is the guardian of Imseti, who in turn guards the canopic jar containing the liver. As well Isis is a member of the Heliopolitan cosmology's Ennead, a system of gods often extended to include Horus.[17] Book of the Dead Spell 30A appears to connect the heart with afterlife judgments, imploring:

"My heart of my mother, my heart of my mother, my heart of my earthly being! Do not stand against me as witness."[18]

The panel of gods evaluating the deceased appear in Spell 125. By the time of Qenna, the 18th Dynasty Theban redaction of the creation and mortuary had taken place,[19] resulting in the Book of the Dead itself, selections of which were copied onto papyrus and included in burial equipment.[20] Yet this material derives from the earlier Coffin Texts already having demonstrated an intimate trio of heart, mother, and ba:

"Geb has opened your eyes for you, which were blind; he has stretched out your thighs, which were bent. The heart of your mother has been given to you, your heart of your body. Your ba is in the earth; your corpse is in the ground." CT I, 55f-56d.[21]

Geb is another member of the Ennead. Thebes of course emphasized its powerful state god Amun, soon also in syncretic manifestation as Amun-Re.[22] It is notable that these gods remain segregated from the heart-related material above, having their own hymns within the Book of the Dead corpus. Indeed, the deceased's heart remains singular and crucial in mortuary to the end of Egyptian religion. Qenna, although it omits Spell 30A,[23] sheds additional light on this process of belief.

Reasons that the heart might need returning to the deceased, despite its having been left in the body during mummification, remain obscure. Considered a signal in this question is the “weighing of the heart” scene in Book of the Dead Spell 125 (also conducted by Anubis), which shows the heart outside the body,[24][25] among other instances in funerary literature of acts or incantations to restore the heart and its function.[26][27]

Qenna appears to date from the late 18th or early 19th Dynasty, based on the decedent’s soft, rounded abdomen and the clothing style, with simple pleated kilt in his pictorial representations in the papyrus.[28]

See also edit

Bibliography edit

  • Allen, J.P. 2010. Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs, 2nd Ed. Cambridge Univ. Press.
  • Bunson, Margaret. 2009. Encyclopedia of Ancient Egypt. Infobase Pub.
  • Von Dassow, E. (Ed.) 1998. The Egyptian Book of the Dead: The Book of Going Forth by Day: The Complete Papyrus of Ani. Chronicle Books.
  • van Dijk, J. 1995. “Entering the House of Hearts: An Addition to Chapter 151 in the Book of the Dead of Qenna.” In Oudheidkundige Mededeelingen Rijksmuseum Oudheden 75, pp. 7–12. A digital copy is available from the author's academic homepage at http://www.jacobusvandijk.nl/docs/OMRO_75.pdf
  • Faulkner, R. 1968. “The Pregnancy of Isis.” Journal of Egyptian Archaeology 54, pp. 40–44.
  • Kemp, B. 2007. How to Read the Egyptian Book of the Dead. W.W. Norton.
  • Shaw, Ian, (Ed.). 2000. The Oxford History of Ancient Egypt. Oxford.
  • Smith, M. 2009. "Democratization of the Afterlife." UCLA Encyclopedia of Egyptology, Univ. California Los Angeles. eScholarship.org
  • Taylor, J. 2001. Death and the Afterlife in Ancient Egypt. Univ. of Chicago Press.
  • Zabkar, L. 1968. A Study of the Ba Concept in Ancient Egyptian Texts. U. Chicago Press.

References edit

  1. ^ [1], Rijksmuseum van Oudheden homepage. Search "dodenboek" in Collectie → Collectiezoeker to obtain sample images.
  2. ^ van Dijk 1995, p. 7
  3. ^ van Dijk 1995, p. 8
  4. ^ van Dijk 1995, p. 8
  5. ^ van Dijk 1995, p. 8. Verbatim, except to render Egyptian xtxt in author's accompanying hieroglyphic transcript, his “prevented” is replaced by “stopped”)
  6. ^ Kemp 2007, p. 66
  7. ^ Von Dassow 1998, plate 33
  8. ^ Von Dassow 1998, plate 33
  9. ^ Taylor 2001, p. 197
  10. ^ 'Taylor 2001, p. 20
  11. ^ Smith 2009, p. 3
  12. ^ Von Dassow 1998, plate 33
  13. ^ Taylor 2001, p. 54
  14. ^ Taylor 2001, pp. 65-66
  15. ^ Allen 2010, Answer to Exercise 16.33, p. 485
  16. ^ Faulkner 1968, p 40
  17. ^ Bunson 2009, p. 132.
  18. ^ Irmtraut Munro in University College, London. 2002. Digital Egypt for Universities, Book of the Dead. [website]. http://www.digitalegypt.ucl.ac.uk/literature/religious/bdbynumber.html
  19. ^ Bunson 2009, p. 89.
  20. ^ Kemp 2007, pp. 4, 16.
  21. ^ Zabkar 1968, p. 110.
  22. ^ Shaw 2000, pp. 122, 209-210, 266-267.
  23. ^ University of Bonn. n.d. Däs Altägyptische Totenbuch, object record TM 134346 [website] http://totenbuch.awk.nrw.de/objekt/tm134346
  24. ^ van Dijk 1995, pp. 9-10
  25. ^ Kemp 2007, pp. 56-57
  26. ^ Kemp 2007, p. 68
  27. ^ Taylor 2001, pp. 200, 205-208
  28. ^ van Dijk 1995, pp. 10-11

January 01, 1970
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The Egyptian Book of the Dead of Qenna Leemans T2 Rijksmuseum van Oudheden Leiden Netherlands is a papyrus document housed at the Dutch National Museum of Antiquities in Leiden 1 One of several thousand papyri containing material drawn from Book of the Dead funerary texts Qenna uniquely 2 includes a passage that describes a deceased person s activity in an afterlife location it calls the house of hearts 3 While the house of hearts is mentioned in at least two tomb inscriptions 4 Qenna treats it in more detail The passage appears as an addendum within Spell 151 of the Book of the Dead You will enter the house of hearts the place which is full of hearts You will take the one that is yours and put it in its place without your hand being hindered Your foot will not be stopped from walking You will not walk upside down You will walk upright 5 In the typical presentation Spell 151 centers on care of the mummy and its accessories by Anubis and other gods especially the four sons of Horus 6 The format is to have each god or entity involved say something which is quoted by columns of hieroglyphic text next to a small illustration of that entity Anubis himself does not speak 7 but is shown standing over the mummy which lies on a bier 8 9 Canopic jars containing the decedent s viscera are underneath the bier The goddess Isis four gods known as the sons of Horus and the ba a personality 10 or literally what is immanent 11 of the deceased are among those with speaking parts in this spell 12 The importance of the decedent s heart is shown by the custom of leaving it in situ during the embalming process 13 Evidence of the need to protect internal organs from harm even after removal is abundant in the use of canopic jars to preserve them 14 The heart not placed in a jar benefited from its own magical utterances for example where Book of the Dead Spell 27 says Hail to you lords of eternal repetition founders of eternal sameness Don t take my heart from me 15 A role for Isis in the proceedings is attested in the Coffin Texts at Spell 148 Oh says Atum to Isis Guard your heart O woman 16 This quote which relates to her pregnancy with Horus holds uncertain relevance to the House of Hearts issue Isis speaks in Spell 151 however She is the guardian of Imseti who in turn guards the canopic jar containing the liver As well Isis is a member of the Heliopolitan cosmology s Ennead a system of gods often extended to include Horus 17 Book of the Dead Spell 30A appears to connect the heart with afterlife judgments imploring My heart of my mother my heart of my mother my heart of my earthly being Do not stand against me as witness 18 The panel of gods evaluating the deceased appear in Spell 125 By the time of Qenna the 18th Dynasty Theban redaction of the creation and mortuary had taken place 19 resulting in the Book of the Dead itself selections of which were copied onto papyrus and included in burial equipment 20 Yet this material derives from the earlier Coffin Texts already having demonstrated an intimate trio of heart mother and ba Geb has opened your eyes for you which were blind he has stretched out your thighs which were bent The heart of your mother has been given to you your heart of your body Your ba is in the earth your corpse is in the ground CT I 55f 56d 21 Geb is another member of the Ennead Thebes of course emphasized its powerful state god Amun soon also in syncretic manifestation as Amun Re 22 It is notable that these gods remain segregated from the heart related material above having their own hymns within the Book of the Dead corpus Indeed the deceased s heart remains singular and crucial in mortuary to the end of Egyptian religion Qenna although it omits Spell 30A 23 sheds additional light on this process of belief Reasons that the heart might need returning to the deceased despite its having been left in the body during mummification remain obscure Considered a signal in this question is the weighing of the heart scene in Book of the Dead Spell 125 also conducted by Anubis which shows the heart outside the body 24 25 among other instances in funerary literature of acts or incantations to restore the heart and its function 26 27 Qenna appears to date from the late 18th or early 19th Dynasty based on the decedent s soft rounded abdomen and the clothing style with simple pleated kilt in his pictorial representations in the papyrus 28 See also editBook of the Dead Book of the Dead of Amen em hatBibliography editAllen J P 2010 Middle Egyptian An Introduction to the Language and Culture of Hieroglyphs 2nd Ed Cambridge Univ Press Bunson Margaret 2009 Encyclopedia of Ancient Egypt Infobase Pub Von Dassow E Ed 1998 The Egyptian Book of the Dead The Book of Going Forth by Day The Complete Papyrus of Ani Chronicle Books van Dijk J 1995 Entering the House of Hearts An Addition to Chapter 151 in the Book of the Dead of Qenna In Oudheidkundige Mededeelingen Rijksmuseum Oudheden 75 pp 7 12 A digital copy is available from the author s academic homepage at http www jacobusvandijk nl docs OMRO 75 pdf Faulkner R 1968 The Pregnancy of Isis Journal of Egyptian Archaeology 54 pp 40 44 Kemp B 2007 How to Read the Egyptian Book of the Dead W W Norton Shaw Ian Ed 2000 The Oxford History of Ancient Egypt Oxford Smith M 2009 Democratization of the Afterlife UCLA Encyclopedia of Egyptology Univ California Los Angeles eScholarship org Taylor J 2001 Death and the Afterlife in Ancient Egypt Univ of Chicago Press Zabkar L 1968 A Study of the Ba Concept in Ancient Egyptian Texts U Chicago Press References edit 1 Rijksmuseum van Oudheden homepage Search dodenboek in Collectie Collectiezoeker to obtain sample images van Dijk 1995 p 7 van Dijk 1995 p 8 van Dijk 1995 p 8 van Dijk 1995 p 8 Verbatim except to render Egyptian xtxt in author s accompanying hieroglyphic transcript his prevented is replaced by stopped Kemp 2007 p 66 Von Dassow 1998 plate 33 Von Dassow 1998 plate 33 Taylor 2001 p 197 Taylor 2001 p 20 Smith 2009 p 3 Von Dassow 1998 plate 33 Taylor 2001 p 54 Taylor 2001 pp 65 66 Allen 2010 Answer to Exercise 16 33 p 485 Faulkner 1968 p 40 Bunson 2009 p 132 Irmtraut Munro in University College London 2002 Digital Egypt for Universities Book of the Dead website http www digitalegypt ucl ac uk literature religious bdbynumber html Bunson 2009 p 89 Kemp 2007 pp 4 16 Zabkar 1968 p 110 Shaw 2000 pp 122 209 210 266 267 University of Bonn n d Das Altagyptische Totenbuch object record TM 134346 website http totenbuch awk nrw de objekt tm134346 van Dijk 1995 pp 9 10 Kemp 2007 pp 56 57 Kemp 2007 p 68 Taylor 2001 pp 200 205 208 van Dijk 1995 pp 10 11 Retrieved from https en wikipedia org w index php title Book of the Dead of Qenna amp oldid 1112610872, wikipedia, wiki, book, books, library,

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