Studien zur altägyptischen Kultur. 2015. Bd. 44. S. 297–299, Taf. 43–44.
The note aims to introduce an inscription from the fragment of a Late-Egyptian coffin lid currently in a German private collection. The offering formula containts a reference to the temple of Osiris located in “the Lower Egyptian Abydos” (today Abusir al-Meleq)
A Family of Letopolite Priests
Lingua Aegyptia. 2014/2015. Bd. 22. P. 183–213.
The current paper aims to present two monuments from the Late Period and to discuss their historical significance. Photos of stela BM 393 taken in ultraviolet and infrared made possible to read the faded inscription. The study of the record reveals a blood relation between the owner of the stela Anemher (217–132 BC) and Imhotep (IV century BC), known from the sarcophagus Louvre D 12. New research thus introduces a previously unknown family of wnr-priests, who lived in the IV–II centuries BC and officiated in Letopolis and the Serapeum of Memphis. Anemher, the last member of the priestly dynasty relates that he was involved in the burial of an Apis bull in 143 BC.
Deux statuettes de Thot
Égypte nilotique et méditerranéenne. 2014. T. 7. P. 277–286.
The article deals with the study of two figurines of Thoth kept in the Pushkin Museum of Fine Arts, Moscow (Inv. I.1.a 5702 and I.1.a 5703) and presents the hieroglyphic text, translation and textual comments on the inscriptions. The first artifact is dated to the Late period, the other to the end of the 20th dynasty.
Представление о смерти в надписи на стеле Таимхотеп / Conception of death in the inscription on the stela of Taimhotep
Вестник НГУ. Серия: История, филология. 2013. Т. 12. Вып. 4. С. 9–13.
The paper aims to reveal the implication of the word “death” in the latest version of the ancient Egyptian “appeal to the living”. The investigation is based on the text inscribed on the stela of Taimhotep, a wife of Psherenptah III, High Priest of Memphis (British Museum EA 147, lines 15–21, BC 42). The originality of the record, presented in a new translation, consists in the development of the earlier traditional concepts by its creator, who styled the text as a message from the deceased to the living. The letter conveys the belief in the inevitability of death and uncertainty about the time of its summons. Addressing to her spouse, the deceased woman describes the “gloomy darkness” around her and advices to enjoy the life of the present every day that after a thousand-year interval echoes the mood and tenor of the harpers’ songs from the New Kingdom tombs. The study discusses the reading of the word “death” and the author states an occurrence of a new word. The name of the death expressed by imperative of the verb “come” is derived from the description of the day when a man is called to enter the netherworld.
Die Stele des Pascherenptah
Lingua Aegyptia. 2012. Vol. 20. S. 185–208.
The present paper continues the publication of the most remarkable monuments of a priestly family from the Ptolemaic Memphis. This time the author presents a reseach on the stela BM EA 886, the owner of which is Psherenptah III, a high priest of Ptah, husband of Taimhotep. A thorough examination of the inscription based on the digital images has resulted in a new translation accompanied with commentaries and textual notes. New interpretation of puzzling or disputable fragments is proposed. The earlier editions of the monument are discussed in detail. Moreover, the study deals with the pedigree and the history of the family in question.
Two Coffins of the Late Period
Studien zur altägyptischen Kultur. 2012. Bd. 41. S. 323–339, Taf. 29–33.
The paper presents the study of the inscriptions on the coffins from the Pushkin Museum of Fine Arts nos. I.1.a.5250 and I.1.a.5302. The first belongs to Horunnefer and containts the fragment of BD 89, the second, with the name of Tashet, is decorated with the image of a winged goddess Nut, the scenes and the text passage of the Fourth Hour of the Amduat.
История о перевозчике Немти в «Календаре счастливых и несчастливых дней»
Труды Государственного Эрмитажа. Т. LV. Петербургские египтологические чтения 2009–2010: доклады (2011). C. 192–202, 314–316.
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.
Three Records of the Late Period
Lingua Aegyptia. 2011/2012. Vol. 19. S. 87–113.
The paper is devoted to the Egyptian records of the IV-Ist centuries BC and presents a publication of three little-known monuments supplied with a commented translation, namely: the inscription of Psamtikseneb, preserved in the State Hermitage Museum (St. Petersburg), the Statue of Imhotep, a supposed author of Taimhotep’s and Psherenptah’s biographies, from the Pushkin Museum of Fine Arts (Moscow) and a small ointment/paint container of Horimhotep from the Walters Art Museum (Baltimore). The last object presumably belongs to a person from the Memphite priestly family.
Die Stele der Taimhotep
Lingua Aegyptia. 2010. Vol. 18. S. 169–191.
This new study of the well-known funerary stela from the late Ptolemaic Period aims at clarifying the reading of a number of troublesome lines and argues their eventual interpretations. Comparative analysis of the earlier editions has provided a ground for revealing inaccuracies occurred in the text. The paper contains a hieroglyphic transcription based on a thorough examination of the original by its photo, transliteration and translation accompanied by philological notes; as a supplementary a list of dictionary slips with the entire text copied by K. Sethe for the Wb (from the Digital Slip Archive) is given.
For dating of an architrave of the New Kingdom
Göttinger Miszellen. 2010. Hft. 224. S. 111.
A brief note provoked by the publication of the catalogue of objects found during the excavation work Matariya in 2001- 2003 (GM 218 (2008): 49-56). Basing on the restoration of the royal titulary and epithets the author disputes the dating of an architrave (GM 218 (2008): 50) to the reign of Amenhotep IV.