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Studien Zur Altägyptischen Kultur (SAK), Gegründet 1974, Erscheinen Jährlich in Ein Bis Zwei Bänden

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Studien Zur Altägyptischen Kultur (SAK), Gegründet 1974, Erscheinen Jährlich in Ein Bis Zwei Bänden Studien zur AaltägyptiSschen Kultur Herausgegeben von Jochem kKahl und Nicole kKloth Band 4447 | 20182015 Helmut Buske Verlag HamBburg Die Studien zur Altägyptischen Kultur (SAK), gegründet 1974, erscheinen jährlich in ein bis zwei Bänden. Manuskripte erbeten an die Herausgeber oder an den Verlag: Helmut Buske Verlag GmbH Richardstraße 47 D-22081 Hamburg [email protected] Herausgeber: Prof. Dr. Jochem Kahl Dr. Nicole Kloth Ägyptologisches Seminar Sondersammelgebiet Ägyptologie Freie Universität Berlin Universitätsbibliothek Fabeckstr. 23-25, Raum 0.0056 Plöck 107-109 D-14195 Berlin D-69117 Heidelberg [email protected] [email protected] Beirat: Prof. Dr. Hartwig Altenmüller (Hamburg) Prof. Dr. Manfred Bietak (Wien) Prof. Dr. Angelika Lohwasser (Münster) Prof. Dr. Joachim Friedrich Quack (Heidelberg) Alle Manuskripte unterliegen einer anonymisierten Begutachtung (peer review); über die An- nahme oder Ablehnung des Manuskripts entscheiden die Herausgeber. Über die Internetseite http://studien-zur-altaegyptischen-kultur.de sind die Formatvorlage sowie weitere Hinweise zur Erstellung von Manuskripten für die SAK zu finden. ISSN 0340-2215 (Studien zur Altägyptischen Kultur) ISBN 978-3-87548-860-9 ISBN eBook 978-3-87548-947-7 © Helmut Buske Verlag GmbH, Hamburg 2018. Dies gilt auch für Vervielfältigungen, Über- tragungen, Mikroverfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen, soweit es nicht §§ 53 und 54 URG ausdrücklich gestatten. Bildbearbeitung, Druck- vorstufe: Da-TeX Gerd Blumenstein, Leipzig. Druck: Strauss, Mörlenbach. Buchbinderische Verarbeitung: Litges & Dopf, Heppenheim. Gedruckt auf säurefreiem, alterungsbeständigem Papier: alterungsbeständig nach ANSI-Norm resp. DIN-ISO 9706, hergestellt aus 100% chlor- frei gebleichtem Zellstoff. Printed in Germany. SAK 47 • © Helmut Buske Verlag 2018 • ISSN 0340-2215 The Advent of the Book of Gates: Tomb Decoration and Theological Change in KV 57 Margaret Geoga Abstract This paper examines KV 57’s decorative program and the ways in which it both maintains continuity with earlier royal tombs and incorporates innovative features, such as the previously unattested Book of Gates and changes to the divine scenes. The combination of the Book of Gates, which aligns with the new solar theology developing during the reign of Amenhotep III, with the more traditional divine scenes of the well chamber and antechamber suggests a synthesis of the seemingly opposing theological streams of new solar theology and constellative theology. 1 Introduction The final years of the Eighteenth Dynasty are defined by the transition from the upheaval of the Amarna Period back to a more traditional form of religion and kingship. Evidence of this transition in the realm of funerary religion is visible in the decoration of the tombs of Tutankhamun, Ay, and Horemheb. Horemheb’s KV 57 in particular offers a view into de- velopments occurring in royal tomb decoration and theology during the transition from the Eighteenth to the Nineteenth Dynasty. KV 57 is decorated with divine scenes and the first attestation of the Book of Gates, thus borrowing elements from earlier royal tombs, as well as incorporating entirely new decorative features. The first sections of this paper will contextualize KV 57’s decoration by discussing the history of the Netherworld Books and royal tomb decorative programs throughout the Eighteenth Dynasty. Next, I will describe the decoration of KV 57 in detail, before analyz- ing the ways in which it shows continuity with earlier Eighteenth Dynasty tombs, as well as its theologically important innovations. These innovations include a shift in Osiris’s role in the decorative program, the use of the Book of Gates, and subtle but meaningful changes in the well chamber and antechamber’s divine scenes. I will argue that the Book of Gates is influenced by the new solar theology, as shown by the qualities its sun god shares with the transcendent sun god of the new solar theology, while the divine scenes in the well chamber and antechamber are grounded in traditional constellative theology. The combination of these two seemingly disparate theological streams within a single tomb suggests not only that Horemheb sought to reinitiate theological developments happening during the reign of Amenhotep III, but also that elements of the new solar theology and constellative theology were compatible and even complementary. 2 Early History of the Netherworld Books The New Kingdom witnessed a proliferation of previously unattested funerary texts, both royal and private.1 Notable among these are the Netherworld Books, which combine text and image to represent the sun’s nightly voyage through the netherworld, during which he 1 The composition date of the Netherworld Books remains a subject of debate, with scholars split between an early date in the Old or Middle Kingdom and a later date in the late Second Intermediate Period or early New Kingdom. This issue is discussed in further detail in the context of the Book of Gates in section 4.3.2. SAK 47 • © Helmut Buske Verlag 2018 • ISSN 0340-2215 44 M. Geoga SAK 47 joins with Osiris in order to effect his rebirth at sunrise.2 The Netherworld Books are first attested in the early Eighteenth Dynasty and continued to develop throughout the New Kingdom. Although these books eventually spread to private tombs, in the Eighteenth Dyn- asty they were almost exclusively reserved for royal use.3 The motif of the sun god traveling through the netherworld during the night before be- ing reborn in the morning may be traced, in some form, as far back as the Pyramid Texts.4 Early examples of this motif include the Twelfth Dynasty’s Book of Two Ways, which is found inside coffins in the private tombs of Deir el-Bersha and acts as a map of the Duat, and the subterranean Abydos tomb of Senwosret III, whose axis and building materials echo the sun’s path through the Duat, thus rendering the tomb a physical abstraction of the voyage.5 The first attested Netherworld Book is the Amduat.6 The Amduat is divided into twelve sections, each depicting a different region of the Duat and an hour of the night. Ra sails or is towed through each hour, encountering various deities and obstacles along the way. The climax of the journey occurs in the sixth hour, when Ra joins with Osiris.7 The night ends as Ra is reborn as Khepri, the morning sun, while Osiris remains in the Duat. The earliest known fragments of the Amduat date to the reigns of Thutmose I and Hat- shepsut, with the first attested complete copy in the burial chamber of Thutmose III. With few exceptions, the Amduat was a primary feature of royal burial chamber decoration for the remainder of the Eighteenth Dynasty, working in conjunction with the tomb architecture and other decorations to form a cohesive representation of Ra’s voyage through the nether- world and eventual rebirth at sunrise.8 2 An excellent survey of the history and content of all Netherworld Books may be found in E. Hornung, The Ancient Egyptian Books of the Afterlife, trans. D. Lorton, Ithaca 1999. See also J. Roberson, The Royal Funerary Books: The Subject Matter of Scenes and Texts, in: R. Wilkinson/K. Weeks (eds.), The Oxford Hand- book of the Valley of the Kings, Oxford 2016, 316–32. On the Amduat in particular, see A. Schweizer, The Sungod’s Journey through the Netherworld: Reading the Ancient Egyptian Amduat, trans. D. Lorton, Ithaca 2010; N. Hoffmann, Reading the Amduat, in: ZÄS 123, 1996, 26–40; F. Abitz, Pharao als Gott in den Unter- weltsbüchern des Neuen Reiches, Freiburg 1995, 3–50; and M. Smith, Following Osiris: Perspectives on the Osirian Afterlife from Four Millennia, Oxford 2017, 299–305, 314–18. 3 Only one private New Kingdom tomb, that of Useramun (TT 61) is known to have incorporated the Am- duat into its decorative program. For a possible explanation of this exception, see B. Bryan, Administration in the Reign of Thutmose III, in: E. Cline/D. O’Connor (eds.), Thutmose III: A New Biography, Ann Arbor 2006, 73. 4 For example, the spells on the west gable of the antechamber of Unis and on the sarcophagus and west gable of the burial chamber of Teti. 5 A thorough explanation of this argument may be found in J. Wegner, The Tomb of Senwosret III at Aby- dos: Considerations on the Origins and Development of the Royal Amduat-Tomb, in: D. Silverman et al. (eds.), Archaism and Innovation: Studies in the Culture of Middle Kingdom Egypt, New Haven 2009, 103–68. 6 On the earliest attestation of the Amduat, see F. Mauric-Barberio, Le premier exemplaire du Livre de l’Amdouat, in: BIFAO 101, 2001, 315–50. 7 The nature, duration, symbolism, and conceptual history of the temporary union between Ra and Osiris depicted in the Netherworld Books, as well as the question of whether or not it should be deemed a union at all, is examined in detail in Smith, op. cit., 271–355, especially 299–321. 8 For a detailed exploration of the ways in which text, image, and architecture work together in these burial chambers, see B. Richter, The Amduat and Its Relationship to the Architecture of Early 18th Dynasty Royal Burial Chambers, in: JARCE 44, 2008, 73–104. SAK 47 • © Helmut Buske Verlag 2018 • ISSN 0340-2215 2018 The Advent of the Book of Gates 45 The Amarna Period interrupted the use of Netherworld Books. None of the royal tombs of the Amarna Period were decorated with Netherworld Books or depicted the afterlife or the Duat at all. It was not until after the so-called return to orthodoxy that Netherworld Books came back into use. Tutankhamun and Ay incorporated excerpts of the Amduat into their tombs’ decorative programs, combining them with excerpts of the Book of the Dead and, in Tutankhamun’s case, another Netherworld Book, the otherwise unattested Enigmat- ic Book of the Netherworld.
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