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Eleonora Kormysheva (Moscow) Evidences of the Hathor-Tefnut Legend in the Meroitic Kingdom (Eleonora Kormysheva) Recent excavations in Sudan resulted in new documentation, which permitted to enlarge our knowledge on toponyms and gods related to the Legend on Hathor-Tefnut as well as gods mentioned. Materials concern not only on the cult of Arensnuphis but also on the southern (Meroitic episodes) on Hathor-Tefnut legend with the participation of Arensnuphis. In Musawwarat es Sufra Arensnuphis was attested epigraphically and iconographically. Analysis of the evidences permits to assume that functions of Arensnuphis in Musawwarat es Sufra as a temple’s protector, correlated to his epithet “one, who makes good for Her Majesty”, namely for Tefnut, whose return signified staving off evil. Among representations on the columns in the Lion Temple of Musawwarat es Sufra are also pictures of Arensnuphis, connected with Onuris; subsequently Arensnuphis occurred not only in frame of the Hathor-Tefnut legend but as well as in the mythological circle of Onuris, which is proved by iconographical peculiarities. Theologically speaking, conception idea of good was predominated in Meroitic world outlook. With the exception of Tefnut, who acted as a cruel goddess in Nubia, which was a product of Egyptian mythology, Meroitic theology has no special evil god. Evil as a notion was personified in antelope, an animal of the god Seth, a symbol of chaos. With this subdued animal Arensnuphis was often represented. Ideas on good and protection were personified in Arensnuphis’ image as “that who made good to your Majesty” or “good companion”. Another god being mentioned in the frame of the legend was the god Bes. The function of Bes as musician and dancer was peculiar to him in the frame of the Hathor-Tefnut legend especially in the texts from Dendera. Scenes connected with episodes of the Hathor-Tefnut legend, in which Bes is acting, are represented on the columns of Lion Temple in Musawwarat es Sufra. His attributes, in particular a bow, can be interpreted in comparison with the text of the solar myth as well as a symbol of Ta- Seti (Nubia). Other kinds of weapons (knives and spears) are often related to Bes. The composition of the lower row of the columns from the Lion Temple in Musawwarat es Sufra, where this image is placed, includes also two scenes of attacking a man by furious lionesses, which is another evidence of iconographical episodes of the legend in iconographical program. Another aspect of Bes is reflected in the scene where he was depicted with a killed antelope and a spear in the hand. This case is a good demonstration of Egypto-Meroitic syncretism, resulting in including the god Bes into episodes of transfixing an antelope, a symbol of Seth, as an enemy of Horus. To this cycle belonged Shu, Onuris and Arensnuphis. Material demonstrates that the geographical notion Kns.t is connected with the Butana area. So the term Kns.t is attested in the Apedemak Hymn from Musawwarat es Sufra. There is a damaged space in the text before this word. The text runs: “Lord of life, the Great in his appearance [...] in Kns.t”1, which was reconstructed by Žabkar “wall inside Kns.t”2, with the reference to the “Stela of Starvation” and the subsequent comments to this interpretation. On my view the term Kns.t in the Apedemak Hymn had a very concrete meaning. It designated the southern areas of the Meroitic kingdom. The composers of the texts directly correlated Apedemak with Kns.t, where his main temples were situated. The studying of materials related to the Hathor-Tefnut legend permit to conclude that Arensnuphis and other gods, acting in frame of Hathor-Tefnut region pacified Hathor in the Butana region (namely, Musawwarat es Sufra – Meroe), and accompanied her through Napata towards Lower Nubia to Abaton. 1 F. Hintze, Die Inschriften des Löwentempels von Musawwarat es Sufra, ADAW, Kl. für Sprachen, Literatur und Kunst 1, Berlin 1962, p. 25-28; Abb. 8, 9; Taf. XIVa, b; XVb. 2 L.V. Žabkar, Apedemak, Lion God of Meroe. A Study in Egyptian-Meroitic Syncretism, Warminster 1975, p. 24-25. .
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