The Glorifications of Herisenef in the Museo Egizio ( P . Turin Cat . 2117 ( R 08 ) )

This paper publishes for the first time and discusses P. Turin Cat. 2117 (R 08). The owner of the manuscript is identified and information regarding his family and career collected and analysed. This is followed by a presentation of parallels for the texts, a discussion of the layout and palaeography of the manuscript, a hieroglyphic transcription, and a transliteration and translation, as well as a commentary on the general content and on specific textual passages. The paper is concluded by an investigation of the specific combination of spells that Herisenef chose for his funerary papyrus. The Glorifications of Herisenef in the Museo Egizio (P. Turin Cat. 2117 (R 08))


Introduction and physical description
The papyrus roll, bearing the inventory number Cat. 2117 (R 08) in the Museo Egizio, was first described in the catalogue by Fabretti, Rossi, and Lanzone in 1882: "Rotolo di papiro con testo jeratico alto m. 0,27, tutto rotto e guasto dal bitumen, segnato col n.
VIII". 1 Apart from this, no further information about this papyrus is provided in the museum records, and it has not received any attention in Egyptological literature since. The manuscript was most likely acquired by the museum in 1824 as part of the Drovetti collection. Even though no records concerning its acquisition or provenance exist, the following investigation of its owner will show that Thebes is a highly likely place of origin. Furthermore, it will show that the papyrus is not as "tutto rotto" as Fabretti et al. assumed. 2 In its current state, the papyrus roll (Fig. 1, Pls. 1-3) is 26.4 cm high and 46 cm long, and is of a light brown colour. Several bitumen stains are visible along the upper margin of the recto and in a number of areas on the verso, especially of the first sheet. Three sheet joins are still preserved (the first after 1.5 cm from the right side on the recto, the second after an additional 15 cm, and the third after an additional 14.5 cm), as well as the verso fibres that were usually attached to the recto in order to mark the end of a papyrus roll. 3 The scribe used the sheet joins as a reference for drawing the black double lines that separate the columns.
Two strips of linen with traces of bitumen are still attached to the verso (Fig. 2). According to information previously in the main database of the Museo Egizio, these were used to close the rolled-up papyrus manuscript. However, it is obvious that the scribe removed a strip of the papyrus layer from the verso -approximately in the middle of the roll -, which he most likely rolled into a cord-like shape and used  Cat. 2117 (R 08), recto, as currently mounted. Scan by Museo Egizio. afterwards to close the rolled-up papyrus. 4 Therefore, the two strips of linen with bitumen are most likely remains of the mummy bandages that were still attached to the papyrus roll after it had been torn from the mummified body to which it was tightly stuck because of the bitumen covering the mummy.
The papyrus displays a number of vertical cracks where it was bent after being rolled-up, as well as a regularly occurring horizontal pattern of dam-age, especially in the middle area. Both the fact that the first preserved column displays greater damage than the other sections and the fact that the vertical cracks occur at shorter intervals in the area of the blank protective sheet to the left indicates that the papyrus was rolled from left to right and the righthand side was hence the outermost. Furthermore, no traces of bitumen are visible on the verso of the protective sheet, as this was on the inside of the roll.
Although the bad state of preservation of the manu- script's first preserved column of text makes it difficult to ascertain whether this was originally the first column of the manuscript or whether more text had preceded it, several factors suggest that the whole document originally consisted of only these three columns. The fragment that is currently attached to the lower right edge of the papyrus, just before the first column, offers the first hint. It needs to be shifted 2.5 cm downwards until its bottom line is aligned with the bottom line of the main part. On the verso of the fragment, one can still see traces of bitumen where the two strips of bandages were originally attached. These were reused in modern times to fix the fragment in its current position. The fact that it is entirely blank on the recto supports the hypothesis that there were no preceding columns of text.
Furthermore, the traces of bitumen along the fragment's right edge -which stained the inward-facing recto of the rolled-up papyrus -suggest that this was the outermost and, hence, the first sheet of the document. Moreover, a closer look at the original reveals that the first visible pair of column separation lines (in the lower right corner) is also where the column frames start, as the horizontal double line does not extend rightward of this first separation. Another important argument is provided by the text itself, more specifically, its headline and the title of the deceased in the first two lines of the first column.
As the following investigation will show, neither the title of the deceased nor an extensive headline occur again in the course of the composition. All these data concur in indicating that the total length of the original manuscript is preserved.

The owner of P. Turin Cat. 2117 (R 08) and his family
The manuscript gives us the names of its owner and his mother:  In the first line of the first preserved column of P. Turin Cat. 2117 (R 08), the title of the deceased Herisenef can be reconstructed with some certainty, as it is known for other members of his family 12 and is also attested for him in a "Geldbezahlungsschrift" 13 dated to year 3 of Alexander the Great (330/29 BCE): wn.w n pr-nbw n Jmn, "the shrine opener/pastophoros of the Gold House of Amun". 14 No other titles, if they were originally written in the lacuna, are pre-3 served, and neither are additional titles of his listed in the administrative documents referred to above.
According to the list provided by Depauw, which is based on the material he collected, only the members of Herisenef's family (he himself, his son Ankhhapi, and his brother Pakherkhonsu) bore the specific title "pastophoros of the Gold House of Amun". 15 Ankhhapi also held the titles of "pastophoros of Amun" and swnw-jr.t, "ophthalmologist", 16 and possessed two houses in the northern part of Thebes, in the district called "the House of the Cow", where his father likewise resided. 17

Discussion of the text inscribed and parallels
The papyrus is inscribed with the final columns of house. What is said on each due occasion of the embalming place. What is desired should be performed at the month-festival, the fifteenth day festival, and at every festival of the West". However, as Smith has already pointed out, the designation Glorifications I -just as the other three books called Glorifications II, III, and IV -is a modern one and its use problematic, especially considering that each of these compositions has an ancient Egyptian title of its own, like the one just translated above. 21 The main purpose of these spells is to assert "that the dead will be revived, protected, nourished, and accepted among the underworld gods and their followers". 22 As they are hence intended to highlight what will happen, instead of wishing for it to happen, the main verb form used is the future sDm=f, addressing the person who is supposed to benefit from it in the second person singular. 23 Since the version on P. Turin Cat. 2117 (R 08) was originally intended for funerary purposes -and thus, unlike P. BM EA 10252, was not an original temple manuscript that was only later reused for funerary purposes -Wsjr NN is added after Wsjr xntj jmnt.t throughout the composition. However, it should be pointed out that in the parallel version of the Glorifications I in P. BM EA 10317 -which was likewise originally intended for funerary use -solely Wsjr NN is present, whereas Wsjr xntj jmnt.t is omitted entirely.
The complete composition of the Glorifications I is currently known to be preserved on five papyri: P. BM EA 10317 24 can be dated to around 300 BCE.
It belonged to 9d-Hr, also called PA-jany, who is the owner of two other papyri in the Museo Egizio: P.  80/68, 34 from the early Ptolemaic Period, preserves Spells 8-10. The provenance of P. Sȩkowski, P. Leiden T31, and P. Palau-Rib. inv. 80/68 is not known, whereas P. Asasif 7 was found in the excavation of the tomb of Mutirdis in Asasif (TT 389). 35 In addition, a number of excerpts are known from sarcophagi of the Ptolemaic Period, and from the Hourly Vigil in the temple of Edfu. 36 The text of P. Turin Cat. 2117 (R 08) is written in hieratic, in scriptio continua, filling each line completely. The scribe used red ink for the introductory rubrics mentioning the sAxw 37 or kj, "another", 38 as well as for the invocation hAy 39 and mentions of the enemies. 40 The version on P. Turin Cat. 2117 (R 08) consists of a total of 9 invocations -structured by means of hAy and, once, kj -corresponding to Spells 14-16 as numbered by Assmann. 41

Layout and palaeography
The first two columns are enclosed by frames consisting of two black lines, whereas the third column is written without any framing lines or other markers for orientation. This column is also much narrower than the other two, although there was more writing space to the left on the papyrus. The width of the column eventually turned out to be insufficient, so that the scribe had to stop writing before the actual end of the text.
The double-lined borders are unusual for liturgical papyri of the early Ptolemaic Period. In P. Sȩkowski, however, which dates to Roman times, the individual columns are likewise enclosed by two black lines. 42 Moreover, black double-lined borders just like those of P. Turin Cat. 2117 (R 08), are commonly used in hieratic Books of the Dead of the Late and Ptolemaic periods. 43 It is known that the framing lines or borders for these Book of the Dead spells were drawn on the papyrus sheets before they were assembled, 44 and this would explain the layout of the papyrus of Herisenef: the sheet, already prepared with framing lines, may have been originally intended for Book of the Dead spells, but was then repurposed and used for glorification spells.
As argued in the previous sub-chapter, the papyrus can be dated to around 330 BCE and comes from Thebes. As we are in the fortunate position of having a date and provenance for this manuscript, it is worth dwelling on its palaeography (see Table 1 10319, col. 11, l. 25. b As the parallels all start with sAx and do not have any text before it, it is impossible to reconstruct the beginning of the line in P. Turin Cat. 2117 (R 08) with any certainty. Nevertheless, since it seems that our version of the Glorifications I started at this point and presumably only consisted of these three columns, the beginning of the line might have included a short introduction concerning the broader purpose of the collection of glorifying spells that follow. 49 58 their god which you are, in your name of god of the nomes". Considering the position of sAw in our text, maybe P. Turin Cat. 2117 (R 08) once read sAw spA.wt, "guardian of the nomes" 59 instead of nTr spA.wt, "god of the nomes".

Third invocation: col. 1, ll. 7-12
This corresponds to Spell 14, "Zweiter Abschnitt". 60 A fragment that belongs to this section is currently misplaced to the left, in col.

Fifth invocation ("address to the bringer of bas"): col. 1, l. 16-col. 2, l. 6
What follows is the so-called "address to the bringer of bas", sometimes also designated as Book of the Dead Spell 191, which is not only known from papyri, but was also very prominent on Late Period coffins and can hence be considered as popular. 73 In addition, an excerpt of this "address to the bringer of bas" is found on Herisenef, justified, for/to him. 2 May you unite his body for him, that his heart may be glad. His son will come at the (correct) time 78 according to his wish. 79 j May the ba embrace/unite 3 the body and his heart. k Bring them for him, gods, in the Benben-house in Heliopolis, in the presence of Shu, 4 the son of Atum. His jb-heart is for/belongs to him like Re, his HAtj-heart is for/belongs to him like Khepri. Purification, twice, for 5 your ka and your body, your ba and your shadow, your corpse and your noble mummy, l Osiris, foremost of the West, 6 your noble mummy, the Osiris of Herisenef, justified." j Our version deviates from the parallels, the reason for which seems to have been confusion and/or misunderstanding. Nevertheless, the sentence here makes sense as it is written. The parallels read: jw bA=f n D.t=f n jb=f, "May his ba come to his body and to his heart." 80 k Some of the parallels add Htm bA=f n D.t=f n jb=f, "May his ba be complete/provided with his body and his heart" (or similar) here. 81 l P. Schmitt,col. 17,l. 17 . He will cause you to ascend 15 to your two sisters, and they will exercise protection around you. You will rise up, 16 twice, you will be strong, twice, Osiris, foremost of the West! You will rise up, twice, you will be strong, twice, 17 the Osiris of Herisenef, justified, whom the mistress of the house Tamyt, justified, has born!" o The scribe of our version left a blank space of 2 cm between the invocation to Osiris, foremost of the West, and the one to the Osiris of Herisenef, for reasons I do not see. He was probably confused and wanted to leave the space in front of the call to Osiris, foremost of the West, in order to separate the following invocation from the preceding one. p The scribe first wrote Ts-Tw, "raise yourself", presumably out of habit as this phrase already occurred a couple of times in the text (col. 2, ll. 7, 8). He then seems to have realised his mistake and corrected into , thus changing the word Ts into rs. q P. Schmitt, col. 17, l. 21 has sbj.w=k, "your rebels". r P. BM EA 10252, col. 49, ll. 13-14; P. BM EA 10317, col. 15, l. 7; P. BM EA 10319, col. 12, ll. 17-18, and P. Schmitt, col. 17, l. 23 have sAw=sn, "their protection". s The parallels have the single sign here, so maybe our version proves that this likewise needs to be read xy instead of qAj in the parallels. 98

Eighth invocation: col. 3, ll. 1-12
This corresponds to Spell 16, "Zweite Strophe" (following Assmann's division of the text). 99 The version of P. Turin Cat. 2117 (R 08) omits the final three invocations of Spell 15 as well as the first and the second invocation of Spell 16, probably due to shortage of space. The following column is added without any framing lines. [your two] serpent goddesses, and adoration <for> 104 the one who is on your head (i.e. uraeus)." t The scribe initially ended the line with , but then decided to write into the diagonal stroke of mAaxrw, probably because he had already continued with hAj and then realised his accidental omission of dj=k. u The scribe of our version reinterpreted the original sense of this sentence, which is dj n=k hw m wjA n Ra Haj n=k jmj.w Ax.t, "Shouting/jubilation will be given for you in the barque of Re, the ones who are in the horizon rejoice for you" in the parallels. 105 v The parallels add the preposition n; see, for instance, P. BM EA 10252, col. 50, l. 13; P. BM EA 10319, col. 12, l. 36;P. Schmitt, col. 17, l. 33. P. BM EA 10317, col. 16, l. 10 has sSm=n[-T]w … "we will guide you to …". among the gods. The ones who are in 16 the horizon will make you live. They will extend their arms towards you. 17 They will protect your limbs for you. 18 One will provide food for you in 19 the Sacred Land and your provisions on the altar of the god." x x The parallels add sxm=k jm anx kA=k jm Htm.tw m D.t n D.t, "(so that) you will be powerful therewith and your ka will live therewith, while you are equipped with a body for ever". 107 Our scribe stopped after nTr, most likely due to shortage of space, as the column is entirely filled at this point. 4. "Zuweisung von Nahrung, meist den Opferspeisen des Re in Heliopolis" -"Nourishment": 9 The selection of glorifications that Herisenef chose for his funerary papyrus provides further answers to the question raised by Smith concerning the Glori- the discussions by Smith, Traversing Eternity, 2009, pp. 167-71;Wüthrich and Stöhr, Ba-Bringer und Schattenabschneider, 2013, pp. 26-28. 19 See Assmann, in Sarah Israelit-Groll (ed.), Fs Lichtheim, 1990, pp. 5-6 and fig. 2 on p. 32 for these divisions. Compare also Backes, Papyrus Schmitt, 2016, pp. 331-37 for the structure and function of the Glorifications I. 20 Compare the photograph in Gill,Ritual Books,forthcoming,pl. 41. See also the translation by Smith, Traversing Eternity, 2009, p. 171. 21 Smith, Traversing Eternity, 2009, p. 139. 22 Smith, Traversing Eternity, 2009, p. 11. 23 Smith, Traversing Eternity, 2009 Unpublished; publication in preparation by F.-R. Herbin