DOI Page / Citation link:
https://doi.org/10.11588/diglit.4859#0062
DESCRIPTION OF THE MURAL PICTURES
by their vain repetitions, but the wearied scribe usually cuts them short.1 The
ceremonial
"Thy purification is that of Horus, and that of Horus is thine. Thy
purification is that of Set, and that of Set is thine. Thy purification is
that of Thot, and that of Thot is thine. Thy purification is that of Dadwi,
and that of Dadwi is thine. Thy purification is that of Sepa (?), and that
of Sepa is the purification of Osiris [Nebamun] and the purification of his
ka"2 The second priest, who is identified with "his son Amenhotpe,"
may be identical with the first one. He has donned the reed cape of the
clergy as proper to the use of "the adze of Anubis" for the opening of the
mouth. A boxful of other magical instruments, to be used in the re-
maining rites, is spread before this priest, but as they are often displayed
and on a much larger scale, they need not detain us. A scribe Pasinisu-
Parennufer3 spreads open his papyrus roll, that the spoken may exactly
coincide with the written word. What is actually to be read on it, how-
ever, seems to be "The scribe and web -priest, Pa[si]nisu (?), opening the
mouth. . . ." Behind him again a lector, Amenemhet (?), the erasure
of whose figure indicates that he wore the obnoxious leopard's skin, puri-
fies with water the pile of offerings, that they too may correspond to
the immaculateness of the partaker. For the water flung over the dead
has insulated him from all the defilements of the atmosphere, while the
clean sand beneath his feet (not shown in this instance) severs him from
those of earth. The fragmentary text above Parennufer only provides
dubious phrases, "... the . . . serpent is destroyed for thee (?), for
thou (?) art of the train (of the god) . . . the white crown is affixed
and the red crown is affixed. . . ." In the background is a group of
women, the friends or more distant relatives of the house. They
either stand with folded arms in tearful resignation, or cower, pouring
dust on their hair, in token that the pride of life is quenched within
1 The usual contraction "and vice versa" is not used here; but one of the repeated phrases is defectively
written.
2 The erasure of the name makes its restoration sure. The unusual close might be quoted in support
of the attribution of the second coffin to the ka of the deceased, but it lacks other evidence. Osiris of Dadu
is not generally referred to in the formula and is superfluous, as there is already a god for each quarter of
heaven.
3 See p. 6i.
4v
by their vain repetitions, but the wearied scribe usually cuts them short.1 The
ceremonial
"Thy purification is that of Horus, and that of Horus is thine. Thy
purification is that of Set, and that of Set is thine. Thy purification is
that of Thot, and that of Thot is thine. Thy purification is that of Dadwi,
and that of Dadwi is thine. Thy purification is that of Sepa (?), and that
of Sepa is the purification of Osiris [Nebamun] and the purification of his
ka"2 The second priest, who is identified with "his son Amenhotpe,"
may be identical with the first one. He has donned the reed cape of the
clergy as proper to the use of "the adze of Anubis" for the opening of the
mouth. A boxful of other magical instruments, to be used in the re-
maining rites, is spread before this priest, but as they are often displayed
and on a much larger scale, they need not detain us. A scribe Pasinisu-
Parennufer3 spreads open his papyrus roll, that the spoken may exactly
coincide with the written word. What is actually to be read on it, how-
ever, seems to be "The scribe and web -priest, Pa[si]nisu (?), opening the
mouth. . . ." Behind him again a lector, Amenemhet (?), the erasure
of whose figure indicates that he wore the obnoxious leopard's skin, puri-
fies with water the pile of offerings, that they too may correspond to
the immaculateness of the partaker. For the water flung over the dead
has insulated him from all the defilements of the atmosphere, while the
clean sand beneath his feet (not shown in this instance) severs him from
those of earth. The fragmentary text above Parennufer only provides
dubious phrases, "... the . . . serpent is destroyed for thee (?), for
thou (?) art of the train (of the god) . . . the white crown is affixed
and the red crown is affixed. . . ." In the background is a group of
women, the friends or more distant relatives of the house. They
either stand with folded arms in tearful resignation, or cower, pouring
dust on their hair, in token that the pride of life is quenched within
1 The usual contraction "and vice versa" is not used here; but one of the repeated phrases is defectively
written.
2 The erasure of the name makes its restoration sure. The unusual close might be quoted in support
of the attribution of the second coffin to the ka of the deceased, but it lacks other evidence. Osiris of Dadu
is not generally referred to in the formula and is superfluous, as there is already a god for each quarter of
heaven.
3 See p. 6i.
4v