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)

Niwinski 1989, fig. 55. A lion lying on a chapel-shaped construction is placed under the sun disc: the papyrus of Tjenetshed-Khonsu, Sotheby's auction: December 4, 2004, New York, lot 318 (www.search.sothebys.com/ images/products/4/C/4C7MG_N0803 8-318.jpg). As for the sun disc in the upper register, it contains a ram-head and is placed on a chapel including a wdlt-eye. Painkoff and Rambova 1957, no. 6 (the papyrus of Dirpu), fifth scene; Mysliwiec 1978-1979, II, 78. H. Milde, The Vignettes in the Book of the Dead ofNeferrenpet, Leiden 1991, 186. The phoenix as the b'> of Re: A. Klasens, "A Magical Statue Base (Socle Behague) in the Museum of the Antiquities in Leiden" {Oudheidkundige Mededelingen uit bet Rijksmuseum van Oudheden te Leiden 33), Leiden 1952, 95; Mysliwiec 1978-79, I, 78-79. Cf. the reading b'>'> of the pupil: R. Hannig, Die Sprache der Pharaonen. Großes Handwörterbuch Deutsch and Ägyptisch (Hannig-Lexica 3), Mainz am Rhein 2002, 998, cf. Pyr. 432a-b and CT VII 472 f. For a similar word play in the case of the word tjt (Bild/Pupille) see the sixth hour of the Amduat, upper register; E. Hornung, Nachtfahrt der Sonne. Eine altägyptische Beschreibung des Jenseits, Düsseldorf and Zürich 1998, 89; Lexikon der ägyptischen Götter und Götterbezeichnungen VII, 365. According to the Book of the Heavenly Cow Heka is the hi of Re, see above in connection with the close relationship between the solar eye and Heka. Cf. the title p >n ty - h '. f-m-hnw-dfd ("Der, dessen Ba im Innern der Pupille ist") in the Third Intermediate Period [Lexikon der ägyptischen Götter und Götterbezeichnungen III, 12). Coffin Texts II, 4: "the phoenix of Re was that whereby Atum came into being in chaos, in the Abyss in darkness and in gloom"; the phoenix-headed figures in the versions of the Litany of Re: Piankoff 1964, 70 and 136 ("who comes to being by himself"); 72 and 139; 78 and 142-43; 90 and 152; 109 and 166; 117 and 171. The dwarf as the left eye of the sun-god could also represent the b> of Re: Klasens, A Magical Statue Base, 94. Cf. the Twenty-first Dynasty representation where in the company of the ram-headed god his complementary aspect occurs in the shape of a dwarf (The Hague, Meermanno-Westreenianum 37: M. Heerma van Voss, "Een mythologische papyrus in den Haag", Phoenix 20 (1974), 332, fig. 93; V. Dasen, Dwarfs in Ancient Egypt and Greece, Oxford 1993, 49-50 and 87, with fig. 5.1.). The ram of Mendes (Sethi I)/the hi of Mendes (Ramesses VI), according to the Book of the Heavenly Cow: Guilhou 1989, 98-108. W. Barta, "Osiris als Mutterleib des Unterweltlichen Sonnengottes in den Jenseitsbüchern des Neuen Reiches", Jaarbericht Ex Oriente Lux 29 (1985-1986), 98-105; J. van Dijk, "The Symbolism of the Memphite Djed-Pillar", Oudheidkundige Mededelingen uit het Rijksmuseum van Oudheden te Leiden 66 (1986), 7-8; S. Onstine, "The Relationship between Osiris and Re in the Book of Caverns", The Journal of the Society for the Study of Egyptian Antiquities WE (1995), 66-77, esp. 68.