DOI Page / Citation link:
https://doi.org/10.11588/diglit.4689#0023
to
THE GREAT HALL.
17
the local Osiris, represented as a human-headed
crocodile. The inscription reads, "Says Osiris of
many aspects, O Osirian prince Ankhrui, hidden
art thou in the great place of concealment on the
west of the lake, which thou rejoinest morning and
evening, living for ever." Mr. Griffith considers that
the deceased is here "identified with the Osiris-
crocodile daily plunging in the lake." In the
Dendereh ritual, water from Illahun was used in the
Osirian ceremony at Neteru. Osiris being to some
extent a water-god, it is only natural to find his
temples near a lake, as at Neteru and Illahun.
27. Osiris in Aper. This place, which appears to
mean " Town of Provisions," is not 3*et identified.
In the " Lamentations of Isis and Nephthys," it
appears to be near Sais, for Nephthys calls on Osiris,
"O god An, come to Sais. . . . Come to Aper;
thou wilt see thy mother Neith " {Records of the Past,
ii, 123).
28. Osiris in Qefnu, or Qefdenu in other texts.
29. Osiris Sokar in the Town of Pedu-sha.
Osiris, the anthropomorphic god of the dead, was
identified both with Ptah and with the hawk-headed
Sokar; the three together forming the triple god,
Ptah-Sokar-Osiris. The dominion of Sokar is given
in the 4th and 5th divisions of the "Book of Am
Duat," but M. Jequier shows that the dominion of
Sokar was originally quite distinct from that of
Osiris, and that the two have been incorporated
together in the " Book of Am Duat" by later
theologians. The Papyrus of the Labyrinth shows
a connection between the two gods : " This place,
the temple of the god Sokar, at the mouth of the
canal (Illahun), is the town of Pi-bi-n-usiri (House
of the Soul of Osiris). When he enters the Great
Green (the Lake) to see Osiris in his lake, towards
the south side of the canal, he rests at Heraclco-
polis Magna and at Hermopolis Magna equally."
(Bkugsch, Diet. gcog. 169.)
30. Osiris, chief of his town.
31. Osiris in Pegasu-re.
32. Osiris in his places in the North Land. It is
unusual to have the North put first.
33. Osiris in his places in the South Land.
/ The older papyri give only
34. Osiris in heaven. 0siris in the North' and
35. Osiris in earth. 0sirls in heaven' W°™S
I both the South and the
\ earth.
36. Osiris in his places in the Mouth of the
Passages.
37. Osiris of the Two Great Ones. This probably
refers to the sister goddesses'Isis and Nephthys.
38. Osiris of Atef-ur. A place near Memphis.
39. Osiris Sokar. In the temple of Sety at Abydos
one part of the building is dedicated to Sokar.
Twelve of the titles which he bears there are the
same as those of Osiris in this inscription, Nos. ii,
27, 28, 29, 32, 33, iii, 5, 6, 14, 15, 18, 37 41.
(Mariette, Abydos, i, pi. 48^.)
40. Osiris, Ruler of Eternity. This is one of
the most frequent titles of Osiris, by wmich he is
constantly called in the " Book of the Beeid " and in
funerary stelae.
41. Osiris the Begetter. In certain aspects,
Osiris is supposed to be the creator of all living-
creatures, the begetter of mankind.
42. Osiris of Agenu.
43. Osiris of the Makes sceptre.
44. Osiris, Ruler of the Underworld. This res
ion,
Khertneter, is not the same as the Duat, or Other
World, into which the sun entered in the evening
and through which he travelled during the night.
45. Osiris, creator of all things.
46. Osiris, the good inheritor.
47. Osiris, Lord of the Sacred Land. Ta-zeser,
literally translated as the Sacred Land, is a name for
the cemetery. All gods of the dead, therefore, bear
this title.
48. Osiris, Lord of Eternity. What the exact
shade of difference is between Heq Zet (Ruler of
Eternity) and Neb Zet (Lord of Eternity) is not
known, but evidently a slight distinction was
recognized, as this title, presumably a higher one, is
used twice in this inscription, in which only a
selection is given of the innumerable names of
Osiris.
49. Osiris, King of Everlastingness. Here is a
similar title to the preceding. Seten heh (King of
Everlastingness) probably conveyed a different idea
from both Heq Zet and Neb Zet to the Egyptians,
though to us the words Eternity and Everlastingness,
by which we translate Zet and Heh, have the same
meaning. The two words Zet and Heh may have
the meaning of " Eternity " and " Before Time," the
distinction between which was one of the chief
points in the Arian controversy in the fourth century.
The meaning
50. Osiris, eldest of the fn
jods.
of this title is quite obvious on referring to the legend
of Nut, Osiris being the first of the five gods who
were born on the intercalary days. The name is
rather rare, but is known from the VIth Dynasty.
THE GREAT HALL.
17
the local Osiris, represented as a human-headed
crocodile. The inscription reads, "Says Osiris of
many aspects, O Osirian prince Ankhrui, hidden
art thou in the great place of concealment on the
west of the lake, which thou rejoinest morning and
evening, living for ever." Mr. Griffith considers that
the deceased is here "identified with the Osiris-
crocodile daily plunging in the lake." In the
Dendereh ritual, water from Illahun was used in the
Osirian ceremony at Neteru. Osiris being to some
extent a water-god, it is only natural to find his
temples near a lake, as at Neteru and Illahun.
27. Osiris in Aper. This place, which appears to
mean " Town of Provisions," is not 3*et identified.
In the " Lamentations of Isis and Nephthys," it
appears to be near Sais, for Nephthys calls on Osiris,
"O god An, come to Sais. . . . Come to Aper;
thou wilt see thy mother Neith " {Records of the Past,
ii, 123).
28. Osiris in Qefnu, or Qefdenu in other texts.
29. Osiris Sokar in the Town of Pedu-sha.
Osiris, the anthropomorphic god of the dead, was
identified both with Ptah and with the hawk-headed
Sokar; the three together forming the triple god,
Ptah-Sokar-Osiris. The dominion of Sokar is given
in the 4th and 5th divisions of the "Book of Am
Duat," but M. Jequier shows that the dominion of
Sokar was originally quite distinct from that of
Osiris, and that the two have been incorporated
together in the " Book of Am Duat" by later
theologians. The Papyrus of the Labyrinth shows
a connection between the two gods : " This place,
the temple of the god Sokar, at the mouth of the
canal (Illahun), is the town of Pi-bi-n-usiri (House
of the Soul of Osiris). When he enters the Great
Green (the Lake) to see Osiris in his lake, towards
the south side of the canal, he rests at Heraclco-
polis Magna and at Hermopolis Magna equally."
(Bkugsch, Diet. gcog. 169.)
30. Osiris, chief of his town.
31. Osiris in Pegasu-re.
32. Osiris in his places in the North Land. It is
unusual to have the North put first.
33. Osiris in his places in the South Land.
/ The older papyri give only
34. Osiris in heaven. 0siris in the North' and
35. Osiris in earth. 0sirls in heaven' W°™S
I both the South and the
\ earth.
36. Osiris in his places in the Mouth of the
Passages.
37. Osiris of the Two Great Ones. This probably
refers to the sister goddesses'Isis and Nephthys.
38. Osiris of Atef-ur. A place near Memphis.
39. Osiris Sokar. In the temple of Sety at Abydos
one part of the building is dedicated to Sokar.
Twelve of the titles which he bears there are the
same as those of Osiris in this inscription, Nos. ii,
27, 28, 29, 32, 33, iii, 5, 6, 14, 15, 18, 37 41.
(Mariette, Abydos, i, pi. 48^.)
40. Osiris, Ruler of Eternity. This is one of
the most frequent titles of Osiris, by wmich he is
constantly called in the " Book of the Beeid " and in
funerary stelae.
41. Osiris the Begetter. In certain aspects,
Osiris is supposed to be the creator of all living-
creatures, the begetter of mankind.
42. Osiris of Agenu.
43. Osiris of the Makes sceptre.
44. Osiris, Ruler of the Underworld. This res
ion,
Khertneter, is not the same as the Duat, or Other
World, into which the sun entered in the evening
and through which he travelled during the night.
45. Osiris, creator of all things.
46. Osiris, the good inheritor.
47. Osiris, Lord of the Sacred Land. Ta-zeser,
literally translated as the Sacred Land, is a name for
the cemetery. All gods of the dead, therefore, bear
this title.
48. Osiris, Lord of Eternity. What the exact
shade of difference is between Heq Zet (Ruler of
Eternity) and Neb Zet (Lord of Eternity) is not
known, but evidently a slight distinction was
recognized, as this title, presumably a higher one, is
used twice in this inscription, in which only a
selection is given of the innumerable names of
Osiris.
49. Osiris, King of Everlastingness. Here is a
similar title to the preceding. Seten heh (King of
Everlastingness) probably conveyed a different idea
from both Heq Zet and Neb Zet to the Egyptians,
though to us the words Eternity and Everlastingness,
by which we translate Zet and Heh, have the same
meaning. The two words Zet and Heh may have
the meaning of " Eternity " and " Before Time," the
distinction between which was one of the chief
points in the Arian controversy in the fourth century.
The meaning
50. Osiris, eldest of the fn
jods.
of this title is quite obvious on referring to the legend
of Nut, Osiris being the first of the five gods who
were born on the intercalary days. The name is
rather rare, but is known from the VIth Dynasty.