Czére Andrea szerk.: A Szépművészeti Múzeum közleményei 105. (Budapest, 2006)
ÉVA LIPTAY: Between Heaven and Earth II: The Iconography of a Funerary Papyrus from the Twenty-First Dynasty (Part II)
The only source of light in the total darkness of the Netherworld is provided by the fiery breath of the uraeus-aspect of the solar eye which illuminates the path of the sun-god and his company like a torch. See Darnell 1997, 306-08; H. Willems, The Coffin ofHeqata (Cairo JdE 36418) (Orientalia Lovaniensia Analecta 70), Leuven 1996, 135-36; Liptay 2003, 17-18. Fire spitting serpents in the darkness of night: R. K. Ritner, The Mechanics of Ancient Egyptian Magical Practice (Studies in Ancient Oriental Civilization 54), Chicago 1993, 224, n. 1042. On the double meaning of the word sdt ('flame' —'newborn divine child'), see P. F. Dorman, "Creation on the Potter's Wheel on the Eastern Horizon of Heaven", in Gold of Praise: Studies on Ancient Egypt in Honour of Edward F. Wente (Studies in Ancient Oriental Civilization 58), ed. E. Teeter and J. A. Larson, Chicago 1999, 91. Coffin Texts IV 174 f-i; see Troy 1986, 24. Coffin Texts Spell 261 (cited translation: Ritner 1993, 17; see also R. O. Faulkner, 'The Ancient Egyptian Coffin 'Texts I, Warminster 1973, 199-200; CI. Carrier, Textes des sarcophages du Moyeu Empire Egyptien 1, Champollion, Editions du Rocher, 2004, 624-27, var. BIBo "Vennéade était (encore) dans l'oeil de l'unique (iv r t) / var. Heka 'avant que deux choses n'eussent existé dans ce monde". Cf. Coffin Texts II 5 a-b. Heka is the self-producing creative power (hpr ds = f ' 'autogenêse': Coffin Texts VI 270h). Cf. Ritner 1993, 17-19; S. Bickel, La cosmogonie égyptienne avant le Nouvel Empire (Orbis Biblicus et Orentalis 134), Freiburg and Göttingen 1994, 91-100. Bickel 1994, 154-56; Coffin Texts VI 175g (Spell 572) and B. Altenmüller, Synkretismus in den Sargtexten (Göttinger Orientforschungen IV, 7), Wiesbaden 1975, 160-62. The relationship between Heka and the solar eye/cobra is also well demonstrated in the divine epithet Wrt-hkîw: Ritner 1993, 19. On the connection between Heka and the eyes of the deceased: Coffin Texts VII 159e. The relationship between the god of Magic and the solar eye is referred to by a figure of a Twentyfirst Dynasty version of the Litany of Re upon the head of which both symbols (the eye and the sign HqA) are represented side by side: A. Piankoff, The Litany of Re (Ancient Egyptian Religious Texts and Representations 4), New York 1964, 142 and 79. The hi of Re manifests, according to the Book of the Heavenly Cow, in the recitation of spells, i.e. in the god LIeka: "Je suis le bai de Re qui est sorti du Noun, ce bai du dieu qui a créé Hou ..." (N. Guilhou, La vieillesse des dieux, Montpellier 1989, 20); Ritner 1993, 23. Attempts to create a pictorial representation of the above idea that had been present in certain textual sources for some hundred years were made only as late as the New Kingdom. In some royal Underworld-books (Amduat, Book of Gates) Heka is represented as the member of the staff on the sun barque. In the period of the Twenty-first Dynasty he can even substitute Su in the scenes of the
