The paper aims to offer the rendering of the legend of the god Nemti preserved in pCairo JE 86637. Other sources bearing on this maimed character, namely pCh. Beatty I, pSallier IV, pJumilhac and pFlorenz PSI I 72, are also discussed. The author presents the translation and comments on some disputable fragments. The plot of the story occurred in the description of the 13th day of the third month of the season of inundation centers on the evil plan of the gods’ adversaries, the crime of Nemti, a ferryman, who violated a strict warning, and an inevitable penalty for his disobedience. Key-note comments: Rt. 13:7-8: n tm DAj Ddfwt <r> TA[j…] For n with the meaning “for, in order”, see KRI. II. 106:12-16. The reconstruction is based on the parallel in “Haremhab’s decree” (stCG 34162: 23; 33 = Urk. IV. 2147:12; 2152:5). Also records of great tomb-robberies (pBM EA 10052, vs, 12:5 = KRI. VI. 793:7-8). Rt. 13:9-10: jstw jr.n=<f> xprw=f m wa n jsw<t> Srj m onjw xnmtj[=f...] C. Leitz understands the phrase as “und zwar hatte sich seine Gestalt in einem kleinen alten Mann verwandelt in der Umarmung der xnmyt (?)”. However, the author approves the following statements: the omission of the determinative after the word jsw and the omission of the feminine ending –t, cf. pCh. Beatty I, rt. 6:4-5; pCh. Beatty I, C vs. 4:10; pSallier IV, rt. 5:5 etc. Thus, the replacement of the character (Isis by Seth) transforming himself into an old woman-jsw<t> has resulted in a simple adoption of the goddess’s image. For transformation of one god into another, see pJumilhac 3:13; 6:17-18; 20:7-8; 20:11; 22:1-2. For xnmtj (Wb III, 293:11-13), see pAnastasi IV, rt. 10:3 and pBM EA 75015, vs. 3-4. Rt. 13:10: m foAwt n nmtj m hAw The meaning “fare” for m hAw supposed by C. Leitz (“als Fährlohn”) is disputable since the gold were given as foAwt, furthermore, there is a particular word hmt (сf. pCh. Beatty XI, vs. 2:4). The specificity of receiving a gift implies the fact of taking into possession (m hAw), see pCambridge (DZA 26.327.800): rxt hAw nbt jr.n=f “a list of earned possessions”; pBoulaq X (= CG 58092), vs. 2: r dj.tw=w n nAj=f Xrdw m hAw “(properties) to be assigned to his children into possession” (cf. DZA 26.327.440: “als Eigenthum” and its debatable reading in KRI. V. 450:11 and RITA. V. 368: “(to)day”). Rt. 13:11: [xtm] Hr For xtm Hr + n “seal, seclude one’s face from smth.” (considered to be the most preferable variant), see pRamesseum II, 2:2. All possible renderings suppose that the ferryman has known the crimanal intention of the passenger. Rt. 13:11, 13:13: n ssrt The particular writing of the verb is not recorded in dictionaries but obviously shows the word sr (Wb. IV. 189-190) that could provide a clue to the core of the story. The author opposes the opinion of C. Leitz to render the phrase as “cut off head” (Wb. IV. 192:10), argues several possible interpretations (sr <aHA> and sr with the meaning approximate to rx (cf. CD. P. 235)) and asserts the reading srt nTr “to pronounce aloud the god’s name”. For this meaning, cf. BD, Ch. 130 (Naville, Taf. CXLIII:21: m=k wsjr jw m sr=f); BD, Ch. 144 (pBM EA 10477), 26:13-14: sr wsjr NN ra Hr arrwt Axt Ha r=f nTrw m xsfw); “The Book of the Gates”, hour 11 (DZA 29.385.760: ntsn sr ra jmj Axt jAbtt nt pt); hour 12 (DZA 29.385.750: sr=sn nTr pn). Thereby, Seth aimed to reach the West and reveal the secret name of the god, a source of divine potency (or reveal the secret place of his sacred relics), cf. the epithet jmn rn=f and the purpose of Ukha’s passing in pFlorenz PSI I 72 x+2:11: jw HHj p<A> ntj jmn. See also the legend of Isis and Re (pTurin 1993, 31+77:1-3; pCh. Beatty XI, rt. 1:3-4:2) telling that in order to learn the hidden name of the god Isis created a venomous serpent (Ddfwt – likewise in pCairo). The Calendar recounts on Seth’s confederates: “they got to know those gods (i.e. their names)” and were slaughtered thereafter. Rt. 13:11; 13:13: nTr <m> Haw=<f> C. Leitz reads “Gottesglieder”, i.e. Haw-nTr; however, most likely it is a shortened form of nTr <m> Haw=<f>, cf. Peas B1, 114; CT I, 216c; pSallier III, 4:10. Undoubted reading Haw + nTr as Haw-nTr occures fourteen times in late myphological texts (e.g. pBrooklyn 47.218.84, 2:6 etc.). For the meaning “god himself”, cf. the events described in pCh. Beatty VIII, rt. 2:2-2: aHa.n sft [sn m-bAH-a Hm] n nTr pn Spsj. Rt. 14:1: mw m-sA=f The sentence consists of two parts, the first one ends with preposition m-xft-Hr, cf. KRI. II. 9:6-10. For the construction NN m-sA=f as an independent sentence, cf. “The 2nd Kamose stela” (= Luxor 43), 7. Rt. 14:2: aHa.n jrw xt m ns n xftj n nmtj C. Leitz’s assertion that two different versions occured in pCairo and pJumilhac because of the confusion of signs Möller 81 and 161 as determinatives for jmn is unlikely regarding late hieratique and paleography of pJumilhac in particular. It is more reliable that exactly “tongue” from pCairo was rendered later as a determinative (or a short writing) for “skin”. For interpretation of the phrase as “cut off”, see the description of the day that comes after (cf. jrw xrt in pSallier IV, rt. 23:2). For “cutting off the tongue”, cf. also pSallier IV, rt. 6:5-6; pCairo JE 86637, rt. 14:6. On a significance of this organ see also pHerm 1116A, 32; Peas B1, 197; LeM, § 9:5; stMetternich (= MMA 50.85), 43, 236; pBoulaq IV (= CG 58042), 15:9; pPushkin 127, 1:13 and pBM ЕА 10474, 20:5. Hence, the peculiarity of the Calendar text lies in employment of two plot lines - the struggle between the deities and Seth with his followers in the guise of a small cattle and the myth of Nemti, whose neglectful actions including the acceptance of the gift (Ssp fqA) have led to severe punishment.