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Libations to the Dead in Modern Nubia and Ancient Egypt Author(S): Aylward M

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Libations to the Dead in Modern Nubia and Ancient Egypt Author(S): Aylward M Egypt Exploration Society Libations to the Dead in Modern Nubia and Ancient Egypt Author(s): Aylward M. Blackman Source: The Journal of Egyptian Archaeology, Vol. 3, No. 1 (Jan., 1916), pp. 31-34 Published by: Egypt Exploration Society Stable URL: http://www.jstor.org/stable/3853589 . Accessed: 18/07/2013 18:06 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Egypt Exploration Society is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Egyptian Archaeology. http://www.jstor.org This content downloaded from 205.133.226.104 on Thu, 18 Jul 2013 18:06:25 PM All use subject to JSTOR Terms and Conditions 31 LIBATIONS TO THE DEAD IN MODERN NUBIA AND ANCIENT EGYPT BY AYLWARD M. BLACKMAN, M.A. IT is the custom of the women of Lower Nubia at the present day to make a periodical libation of water at the graves of their relatives (both male and female). I observed this practice first of all in the Kenus district in the winter 1907-8 and in 1910 found that it prevailed also at Derr a hundred miles or more further south. At Derr I was told, as was Mr GRIFFITH at Serra and Faras (GRIFFITH, Karanbg, p. 83), that the women visit the graves every Friday morning to perform the ceremony. Pls. VII, 1 and VIII, 1, 2 are photographs of graves at Derr. P1. VIII, 1 shows a new grave covered with pebbles which have been " used to count the prayers, professions of .faith and names of God repeated for the benefit of the dead man by his friends" (REISNER, Archaeological Survey of Nubia, I, p. 314; cf. LANE, Modern Egyptians, pp. 529-532 [Ed. 1895]). At either end of the grave, on the outer side of the head-stone and foot-stone, a palm rib, stripped of its leaves, is stuck into the ground, a similar rib1 being laid upon the grave itself. Palm ribs stripped of their foliage are also regularly carried by the women in the wedding processions at Derr (P1. VII, 2). At the head of the grave is a bowl of red polished ware (hand-made) for the reception of the weekly libation2. At Derr, where I several times saw the rite being performed, the woman not only filled the bowl with water but sprinkled the grave itself, uttering the while, in Nubian, prayers or perhaps merely pious ejaculations. P1. VIII, 2 depicts a woman crouching beside a grave on the occasion of her Friday morning's visit. I did not ascertain for how long after the date of the funeral this weekly libation is maintained. Possibly, in the case anyhow of a married man, it is continued as long as his widow remains alive, or until she marries again3! The practice is certainly non-Islamic in 1 LANE, Modern Eg.yptians, p. 486 (Ed. 1895), describing a somewhat similar practice observed in Cairo and its neighbourhood on the "Great" and "Little Festival," states that the palm-branches are "broken into several small pieces, and these, or the leaves only, are placed on the tomb." 2 See also WEIGALL, Antiquities of Lower 'Nubia, P1. IV, 2, 3. 3 I do not know if the practice of offering a weekly libation of water is observed by the women of Upper or Middle Egypt, but Muhammad Ramadan, a peasant of Illahftn, Faytlm, gives a fikki so much grain a year to recite parts of the Koran every Friday at his father's grave. Muhammad's father, I know, has been dead for some years. Such agreements with a fikki are commonly made by peasants in the Fayfm (cf. GRIFFITH, Siut, P1. VI, 1. 278/9= BREASTED,Records, I, §§ 545b, 546, from which we learn that the citizens of Asyfrt paid the priests of Upwawet's temrplein grain to "spiritualize (s'Ih) their own dead on the day of kindling the light"). This content downloaded from 205.133.226.104 on Thu, 18 Jul 2013 18:06:25 PM All use subject to JSTOR Terms and Conditions Journal of Egyptian Archaeology, Vol. III Plate VII, p. 31 Fig. i. Grave of a man at Derr, Lower Nubia. Fig. 2. Wedding Procession at Derr. This content downloaded from 205.133.226.104 on Thu, 18 Jul 2013 18:06:25 PM All use subject to JSTOR Terms and Conditions 32 AYLWARD M. BLACKMAN origin and must be a survival from paganism; as we shall see it is probably derived from the mortuary rites of Ancient Egypt. In the tomb-chapel of Methen, who lived at the end of the IIIrd Dynasty, we find the following prayer:- "Grace granted by Anubis who presides in the necropolis (t,' dsrl), a 'coming forth unto the voice' there by all his villages on the w,'g-festival...the first day of the month, the first day of the half-month, the first day of every week2" (L., D., II, P1. 5). A similar text3, dating from the VIth (?) Dynasty, occurs in DE ROUGi, Inscriptions Hieroglyphiques, P1. XXXVIII:- s e n3. "A 'coming forth unto the voice' for him in his tomb-chapel at the monthly and half-monthly festival, on the firsts of the seasons, the firsts of the months, the firsts of the weeks." As Dr JUNKER has shown in that admirable work of his Das Gotterdekret igber das Abaton, an outstanding feature of the Osiris cult at the First Cataract in Graeco-Ronmantimes was the weekly libation made by Isis at the burial place of her husband Osiris. On the first day of the week ( n) Isis crossed over in a boat from Philae to Bigeh and poured out her drink-offerings in the ?;'t w'bt "Holy Place" (the vA3aTrovof the Greek writers), in which were the tomb of Osiris, overshadowed by the luwy-tree (JUNKER, op. cit., pp. 51-54), and the mnt,'-grove with its 365 offering tables (id. pp. 18, 51). At Philae, as in the Old Kingdom inscriptions quoted above, this weekly offering can be termed a % pr.t-r-hrw. But the solid food of which a -[J should in part consist was either not presented or else played quite a secondary role (id., pp. 10-17 and p. 30), indeed the [~ is specifically stated to have consisted of milk (id., pp. 56, 57), milk generally taking the place of water in the libations offered to Osiris at Philae (id., pp. 9 if. and 55-57). That the libation was the all-important element at this ceremony is further illustrated by the fact that a regular attribute of Isis as the chief officiant thereat is kbht "the (female) libationer" (id., pp. 13, 55, 56). But the weekly libation was not confined in the Graeco-Roman period to the worship of Osiris at Philae, on the contrary it seems to have figured conspicuously in the cult of ordinary dead mortals4, as is shown by the following quotations (the first 1 See EMBER, A.Z., 51, p. 120. 2 For the Egyptian week or dekad which consisted of 10 days, one-third of the Egyptian month of 30 days, see BRUGSCH, Thesaurus, II, p. 488 if. Brugsch points out that the Demotic equivalent of eO n go n is _ O n 3 See also MARIETTE, Mastabas, p. 433; cf. perhaps Pyr., § 1067 c. 4 It was doubtless in her capacity of a wife visiting her dead husband that Isis crossed over to Btgeh once a week. This content downloaded from 205.133.226.104 on Thu, 18 Jul 2013 18:06:25 PM All use subject to JSTOR Terms and Conditions Journal of Egyptian Archaeology, Vol. III Plate VIII, p. 33 Fig. i. Grave of a woman at Derr, Lower Nubia. 1t Fig. 2. Woman attending to a Grave at Derr. This content downloaded from 205.133.226.104 on Thu, 18 Jul 2013 18:06:25 PM All use subject to JSTOR Terms and Conditions LIBATIONS TO THE DEAD 33 three of Theban origin) from contemporary mortuary texts, which speak of a presentation of water to the dead on the first day of every week. [N.B.--The departed are frequently said to receive this offering by the grace of Amenophis (Imn-m-ip.t), who, being called the god of Djeme (-XAIc), Western Thebes, was therefore associated with the necropolis and its inmates.] \ ©--0 D' Cl I I ASVo II I f tjl iL a ' "Thou receivest every day from Khons-Shu in Tlhebes gifts, offerings, and food. Thou receivest cool water2 (or libation [kbhw]) from Amenophis of Djeme on the first day of every week " (Totenpapyrus, Berlin 3162 [Buch von den Verwandlungen] 3, 3-5; 1st cent. A.D.). ^ 2. rI^u Pn ronf J3 J i "Thou ascendest on the first day of every week that thy soul may live on the exudations that issued from Osiris (i.e. Nile water3) at the hands of Amenophis" (MOLLER, Die beiden Totenpapyrus Rhind. I, vi, 1. 11; 1st cent. B.C.). cI0@ 3. l- 4 01 z3 E _. l on t . "Thou eatest and drinkest ^^^ , A - - A i I e 111 in the sacred Tei (Copt.
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