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)

remaining inside the female principle (i.e. the horizon). The self-creating god of the eastern horizon is necessarily of an androgyn nature,''

6 in contrast to Osiris who

—identified with the horizon or the entrance of the horizon

—embodies the female principle in this context.

9 Both the texts of the enigmatic scene in the tomb of Ramesses IX and the Twenty-first Dynasty hymn belonging to the closing scene of the papyrus of Djedkhonsiufankh I,

98 similarly to the hymn recorded in the tomb of Imiseba (TT 65), discuss the immanent nature of Osiris-Re-Harakhty-Atum appearing on the eastern horizon.

99 The latter praises the god using the following epithets as follows: "'mysterious ram-form, residing in Memphis" (bl stlw hry-ib Dd.t), "this fourth ram-form in the sanctuary of Sokar" (bl pn r mli 4 m stt), or "the combined form ofMendes" (dmdy n Ddw). The ram of Mendes was identified with the bis of Re and Osiris as early as the Middle Kingdom, and later with the four b> of Osiris, Geb, Su and Re.

1(1(1 The latter four gods can be regarded as being equal to the four elements involved entirely by the entity of the cosmic god arriving at the horizon."" The ithyphallic deity possesses all the features which are necessary for the resurrection and the re-creation of himself. On the enigmatic wall in the tomb of Ramesses IX the motifs of which were adopted by the Budapest papyrus, he declares the following: ".../ am Atum as he comes forth alone from the Nun-waters, I being the child ofMehet-Weret; because as for Mehet-Weret, (she is) the Udjat-eye of the god great of magic . ..".

102 The bl of the "great god" who has come into being from the enormous snake of Non-Existence (Mehen) is completely prepared to separate from his otherworldly bode and ascend to the heavens. 5. 1. Rs-wdl There is, however, one more quality that seems to characterize the creator on the eastern horizon at the moment of his rebirth: the rs-wdl ('The entirely intact/awakened one"') state. The epitheton in question originally belonged to Min-Amon, to the sun-god (Re-Harakhti) and to Osiris residing in the Underworld (Duat).

m The expression comes up in the Litany of Re-type lists of the Twenty-first dynasty

104 and among the epithets of the blessed dead'

(b as well. In the group of the adopters of the enigmatic wall of the tomb of Ramesses IX, the papyrus of Heruben (fig. 5) applies it as a quality of Osiris, featuring the title between the figure of the "great god" and that of the huge serpent in the company of the sons of Horus.

106 In another papyrus the same epithet is given to the nocturnal form of the creator.

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' It seems, however, that in addition to the divinity ascending on the eastern horizon "the rs-wdl state" can also be linked to another iconographie topos, namely the figure of Osiris just