Yu. A. PRONINA


and rule over those whose places of residence are hidden...
with your lotus-pluton scepter -
scepter in hand and rule the living,
Sit on the throne of Osiris
Oh Pepi, you didn't go dead, you went alive.

(Pyramid texts, ch. 213)

The pyramid of King Pepi I (VI dynasty, XXIII century BC) is a unique scientific object. It was here that for the first time in the history of Egyptology, inscriptions were discovered that have since been called Pyramid Texts. The article deals with such controversial issues that are essential for studying Pyramid Texts as the order of their reading, their semantic connection with the space of the tomb of Pepi I, the funeral ritual that was performed there, the technique of applying texts to the walls of the inner chambers of his pyramid, and the change in the location of these texts on the tomb walls in comparison with the tombs of his royal predecessors and successors.

Keywords: Ancient Egypt, Pepi I Pyramid, Pyramid texts.

The texts of the pyramid of Pepi I have aroused great interest among scientists since their discovery in the 19th century (Maspero, 1884, p. 158). A special contribution to the study of inscriptions carved on the walls of the underground rooms of this pyramid was made by the French archaeological expedition to Saqqara (Mission arch é ologique fran ç aise de Saqqarah) [Leclant, 1967 - 1984; Leclant, Clerc, 1985 - 2001; Leclant, 1993; Leclant, Labrousse, 1998; Leclant, Labrousse, 2001; Leclant and Labrousse, 2006; Dobrev et al., 2000].

As is known, the main purpose of the Pyramid Texts is to help the deceased king, overcoming all the obstacles and dangers of the afterlife, enter the divine world, " join its inhabitants and become one of them "(Assman, 1999, p. PO), and become a blessed immortal at the head of other inhabitants of the other world. The transition to otherness, according to the Egyptians, was provided by sacred knowledge and ritual, accompanied by the utterance of appropriate phrases, which were recorded in the Texts of the pyramids.

Compared to the first pyramid containing texts, the pyramid of Unas, the body of texts of his successors, the kings of the VI dynasty, gradually increases and changes. The greatest number of texts were found on the inner walls of the pyramid of Pepi I. Texts cover all the rooms of the pyramid of Peni I, with the exception of serdab (rooms with statues of the deceased): burial chamber (P/F), anterior chamber (P/A), passage from anterior to burial chamber (P/A-F), passage from anterior chamber to serdab (P/A-S), horizontal passage (P/S), inclined corridor

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(P/D). The principle of arrangement of a number of texts applied in the tomb of Peni I and the chapters of texts of new content were later used in the pyramids of his successors. Previously, most scholars believed that the Pyramid Texts were exclusively royal in origin, and the appearance of new funeral texts-sarcophagus texts-was associated with the so-called democratization of the memorial cult. Now this point of view is being criticized [Pavlova, 1999, p. 192, ed. 2; Hays, 2011, p. 115-130].

In the pyramid of Pepi I, the texts are written in beautiful hieroglyphs and painted in a bright green color (Leclant, 1990, p. 64), which has been preserved to this day. This color of the young spring growth, the color of life [Mathieu, 2009, p. 38], symbolized rebirth and immortality, so desired for the king. Analysis of samples of fragments of the wall painting of the tomb of Pepi I showed that finely ground minerals such as malachite, atacamite, and paratacamite were used as dyes for the production of green paint(Leclant, 1979 (1), p.289).

Using the method of comparative analysis of Pyramid Texts in all royal tombs of the Ancient Kingdom, it was possible to restore the stages of applying texts to the inner walls of the pyramid. It is known that at first the walls of funeral rooms were covered with a special plaster solution (Lukas, 1958, p. 77). After that, the ancient draughtsmen started directly to the most important and time-consuming work - working on images and reproducing texts [Bogoslovsky, 1983, pp. 114-118]. First, blanks were made on the walls. Cells were marked out on the surface ("grid"), sketches of hieroglyphs and reliefs were written in red paint using models, which were then drawn in detail in black. Two vertical lines were also drawn in red, limiting the maximum width of the characters. Such blanks in the pyramid of Pepi! A lot was found (Labrousse, 1996, p. 126). Then the texts were checked, technical errors in the applied drawings were corrected, and the text was processed for the deceased tsar.

After the preparatory work, the stone carver carved the hieroglyphs themselves. Examples for wall images were papyri with "standard" texts 1. At this stage, the texts were again carefully checked, most likely by a scribe. He checked the texts with the samples on the papyri and determined how well they could be placed on the inner walls of the pyramid's rooms and correspond to the set of texts chosen for this king.

The study of the texts preserved in the pyramid of Pepi I showed that the technique of image and the size of ancient hieroglyphs often even on the same wall are quite different. Perhaps such noticeable differences can be explained by the simultaneous work of several masters at once [Bogoslovsky, 1983, p. 114; Savelyeva, 1971, p. 106]. According to I. Pierre-Croisiau, "such differences were due to the fact that the texts on the walls were carved by different people, some sculptors were more experienced than others or were more conscientious, and each of them used their own methodology" (Pierre-Croisiau, 1990, p.67).

Larger hieroglyphs have an elongated shape, the style of representation of such signs is the same as in the pyramids of Pepi I's predecessors-Unas and Teti. Texts with large hieroglyphs contain corrections (scraping and replacing with small hieroglyphs), with the exception of texts on the eastern wall of the front of the horizontal transition (P/Cant/E). As for small hieroglyphs, they can be divided into two groups.2 The first group of characters is characterized by clarity and thoroughness of the image (even small details are drawn - bird feathers and basket details), the hieroglyphs are located close to each other. Signs of the second group

1 A fragment of papyrus containing Pyramid Texts (Utterance 217, sections 155-159) was found in the funeral church of King Pepi I (Leclant and Clerc, 1987, p. 318; Leclant, 1986, p.418 - 419).

2 The texts are written in large hieroglyphs on the following walls of the pyramid of Peni I: P/F/E, P/A/E, P/A-F/N, P/A-F/S, P/A-S/N, P/A-S/S, P/Cpost/ E, P / Cposl/W, P/Cmed/E, P/Cmed/W, P/Cant/E. The following texts are written in small hieroglyphs: P/F/N, P/F/S, P/F/W, P/A/N, P/A/S, P/A/W, P/Cant/W, P/V/S, P/V/E, P/V/W, P/Dpost/E, P/Dpost/W, P/Dant/E, P/Dant/W [Pierre-Croisiau, 1994, p. 300].

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they are cut out in a simplified way, without any detailed finishing. This includes hieroglyphs located in an inclined corridor (P/D).

Studies of the graphic features of the texts of the pyramid of Peni I allowed I. Pierre-Croisiau to draw the following conclusions [Pierre-Croisiau, 1990, p. 68; Pierre-Croisiau, 1994, p.311, 313]: the texts were applied with a time interval, and each carver used techniques inherent in a particular period. Initially, large hieroglyphs were applied to texts in all rooms of the pyramid, up to the stone sliding doors: P/F, P/A, P/A-F, P/A-S, P/Cpost, P/Cmed. The next stage is the texts of the eastern wall of the front of the horizontal transition (P/Cant/E), which are written in large hieroglyphs and have no corrections. The third stage is drawing texts in small hieroglyphs in the pyramid's premises: first on the north, south and west walls of the burial chamber and anterior chamber, then in the front of the western wall of the horizontal passage (P/Cant/W), in the vestibule. Perhaps, at the same time, corrections were made to texts depicted in large hieroglyphs. The last stage is the construction of an inclined corridor (P/D). It is possible that the texts in this part of the underground rooms were written in a hurry, at the time of the king's death, as the style of hieroglyphics may indicate.

As mentioned above, the inscriptions in the pyramid of King Pepi I, as in other pyramids with texts, were subjected to conscious changes. In some places, the text was corrected several times. The replaced signs were sometimes scraped off, and sometimes covered with plaster on top. For example, on the western wall of the burial chamber (P/F/W), on the northern wall of the front chamber (P/A/N), on both sides of the walls in the passage with stone sliding doors (P/C/ E, P/C/W). These changes apply to texts made with large characters. Texts with small characters have no corrections.

For example, first-person pronouns were replaced by third-person pronouns, and then by a cartouche with the king's name (Pepi or Merira): P/A/E, P/Cmed/E, P/Cmed/W, P/Cpost/W [Pierre-Croisiau, 1994, p. 306]. Similar changes in the text found in the pyramid of Unas, according to Mathieu, suggest that in this episode of the royal funeral ritual, the king was the listener, and the texts themselves were pronounced by the priest who performed the ritual [Mathieu, 1996, p. 291-2]. Probably, the heir to the throne was also present. The main purpose of changing the text was to achieve the greatest effectiveness of the ritual-the transformation of the king into an immortal .

On the eastern wall of the anterior chamber (P/A/E), there are rather rare hieroglyphic images of various animals (mammals), such as a lion, bull, cow, giraffe, and elephant (Lauer, 1972, p.589). The outline of these signs is completely carved in stone, but only the front part of the animal image is painted, the back part (or the middle) is not painted over or half filled with plaster. Sometimes these characters are replaced by others. Such deliberate damage to the signs is also found in the earlier pyramids of Unas (once) and Teti, as well as in the pyramids of the successor kings of Pepi I - Merenre and Pepi II. Such changes are associated with the religious beliefs of the Egyptians: any image of a living being had magical properties, and scribes tried to" neutralize " some hieroglyphic signs, thus depriving them of their magical power [Taylor, 2001, p.138].

The manifestation of this religious fear of the Egyptians can also be traced in relation to the image of a person. In the texts, only two or three times there is a complete image of a person, which is rather an exception to the rule, mostly only its individual parts are depicted - the head, arms or legs.

Corrections to the text also apply to cartouches with the name of the tsar. These changes indicate that at the beginning of his reign, for some reason (religious or political), the king changed his throne name Neferzahor ( - Beautiful

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protection of the Hora) on Merira ( - Beloved of Ra). These corrections are observed on the eastern wall of the burial chamber (P/F/E), on the eastern wall of the middle part of the horizontal transition (P/Cmed/E), and on the southern wall of the transition from the front chamber to the burial chamber (P/A-F/S). The original cartouche with the name Nefersahor (without corrections) is preserved on the southern wall of the passage from the anterior chamber to serdab (P/A-S/S) [Pierre-Croisiau, 1994, p. 305].

The number of texts, their content and interrelation in the space of royal tombs changed over time. Analysis of the texts of Pepi I allows us to draw the following conclusions 3. There are three types of texts, based on their functional purpose. All of them are found in the texts of other pyramids - Unas, Teti, Merenre, Pepi II, and are located on the same inner walls [Mathieu, 2001, p. 51].

The first type - "ritual" texts-are carved on the north wall of the burial chamber (P/F / N). According to the ancient Egyptians, thanks to these texts, the deceased king was given everything necessary for the resurrection and afterlife - a sacrificial libation, incense burning, grain, bread, tortillas, pies, dairy products, meat, poultry, vegetables, fruits, wine, beer, ointments, fabrics, royal regalia and weapons (in detail about the sacrificial offering). See Pavlova 1999, p.184-210) for the ritual based on the materials of the Unas Pyramid. The second type is conventionally theological or cosmographic texts. In the studied pyramids, they are located mainly on the southern wall of the burial chamber (P/F/S) and begin with the same lines of 213 Pyramid Texts. According to these texts, a king who was reborn through sacrifice, endowed with life force, could carry out his journey in the afterlife. The third type - "protective" texts-are spells that protect the deceased from all sorts of enemies, the symbols of which were snakes, scorpions, lions and bulls. Spells are placed on the east wall of the front chamber (R/A/E). This location was determined by the complete absence of texts on the inner walls of the serdab, which is connected to the front camera by a passage. Therefore, as the ancient Egyptians believed, this room could be affected by some hostile forces (Leclant, 1990, p. 64). According to B. Mathieu, they "protected the most sacred place of the underground architectural structures of the pyramid, which represented the sanctuary of the god of the dead-Osiris" [Mathieu, 2001, p. 53]. But it is possible that there were statues of the deceased, who were his incarnation.

H. Hayes proposed a different concept of dividing texts in the royal pyramids, which extends to the texts of the funerary and anterior chambers. He distinguishes two categories of them, depending on the specifics of their use in the ritual: priestly ritual texts (texts of the burial chamber that the priest reads for the deceased) and personal texts (the text is pronounced by the deceased himself, these are the texts of the anterior chamber) [Hays, 2009(1), p. 48, 51]. In turn, the priestly texts are divided into six groups: the texts of the sacrificial ritual, the texts of "leaving", maintaining the cult, the resurrection of the Osiris king by the Choir, the texts of the protection of the king by the goddess Nut, the lament of Isis and Nephthys.

It should be noted, however, that there was no clearly established rule for placing texts inside the tomb. As already noted, a comparative analysis of the texts of the pyramids of Unas, Teti, Pepi I, Merenra, Pepi II showed that the set of utterances changed. Thus, a number of texts found in the pyramid of Unas are not found in the pyramids of his successors. This applies, for example, to the text of the so-called cannibal hymn (utterances 273-274) [Leclant, 1985(1), p. 300; for the" cannibal hymn", see Zubova, 2009, p. 95-102]. Some of the utterances in the pyramid of Pepi I are repeated twice or thrice, such as the texts in the king's burial chamber. The text of the eastern wall of the burial chamber (P/F/E 14) (proverb 356) is also found on the western wall of the burial chamber (P/F/W inf A 53-56), text P/F/E 4-8

3 Some of the inscriptions in the underground chambers of the tomb were placed on the walls in a certain order, which eventually became canonical [Leclant, 1990, p. 64].

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(proverb 357) - at the front of the horizontal passage (P/Cant/E 26-40), text P/F/E 11-12 (proverb 407) on the western wall of the anterior chamber (P/A/W 44-45) [Berger-El Naggar et al., 2001, p. 58].

J. Hellum (2011, pp. 5-6) notes that the texts of the pyramid of Pepi I contain a greater number and variety of names of deities and names of sacred places compared to other texts of the royal pyramids. First of all, this applies to the speeches about the Field of Reeds (). Their number is four times greater than in other royal pyramids. In the same utterances, the horizon (or sky)is mentioned 9 times Ahet, while Merenre has 4 times, Pepi II has 3 times, Unas has 2 times, and Teti and Neit have only one time. The field of reeds is mentioned 8 times in the speeches about the journey of Pepi I, and once in Unas. In the texts of the pyramid of Pepi I, there are repeated references to the canal (where the sun bathed before rising), the Field of sacrifice (or rest) (sḫ.ttptp), the lake of the Jackal (), the name of the "bee eater", the name of Kebhut (qbḥwt) - the daughter of Anubis, the wings of Thoth, the Chorus of Duat, etc.

A large number of new utterances were discovered in the pyramid of Pepi I. They are found in all the chambers of the pyramid - in the burial chamber (south, east, north walls), the transition from the burial chamber to the front chamber (south wall), the front chamber (south, east, north walls), the transition from the front chamber to the serdab (south, north, east walls), the inclined corridor (in at the beginning and end of the western wall), the vestibule (eastern wall), the horizontal transition from the vestibule to the anterior chamber (at the end of the eastern wall) [Berger-El Naggar et al., 2001, p. 247].

* * *

One of the debatable issues is the problem of reading Pyramid Texts. There are several hypotheses, but there is no consensus of scientists on this issue yet. One of the hypotheses was expressed by M. E. Mathieu, who suggested that the texts in the rooms of the pyramid were written down during the funeral procession, during which the priest, going down from the entrance along the corridors inside the pyramid, recited aloud the corresponding ritual formulas that accompanied certain actions [Mathieu, 1996, pp. 38-69]. Therefore, texts should be read starting from input 4. However, the size of a number of rooms did not allow such rituals to be performed [Labrousse, 1996, p. 202-211]. But some rituals were undoubtedly performed inside the tomb.

In the collective monograph "Les textes de la pyramide de pé py Ier" (Berger-El Naggar et al., 2001), authors who have studied texts in the pyramid of Pepi I for 30 years mention two versions of reading texts: from the entrance to the pyramid (during the funeral procession) and, conversely, from the entrance to the pyramid (during the funeral procession). from the burial chamber (sarcophagus chambers) - to the exit (as they could be read by the deceased king). In the publication of the texts of the pyramid of Pepi I itself, this paper uses a system of placing inscriptions from the burial chamber to the exit [ibid., p. 6-7]. J. Allen and C. Carrier also read the pyramid Texts starting from the burial chamber when translating them [Allen, 2005; Carrier, vols. I-III, 2009].

X. Hayes suggests a completely different approach to reading Pyramid Texts. In his opinion, if there was no established rule for placing texts inside the royal tombs, then a certain rule for reading texts cannot be accepted either [Hays, 2009(2), p. 220]. J. Hellum [Helium, 2001, p. 79], studying the location of texts in the royal pyramids, came to the conclusion even earlier to the conclusion that the direction of reading texts does not matter. What is important is their main goal - the ascension of the king to heaven.

4 The same opinion was shared by A. Pyankov regarding the texts of the Unas pyramid: [Piankoff, 1968].

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Still, the opinion of those scholars who read the Texts of the pyramids is more convincing, starting from the burial chamber as the most important sacred center of the pyramid, where the sacrament of the resurrection of the deceased was probably performed, and then on to the exit, where the soul of the resurrected king flowed according to the ideas of the ancient Egyptians. When translating the Texts of the pyramid of Peni I in this article, this principle of reading was used.

* * *

The underground rooms of the pyramid of Pepi I are built according to the standard or classical type [Sethe, 1922, p. 116, 120, 125, 139, 146; Cwiek, 2003, p. 32; Lauer, 1977, p. 74]. Their layout is similar to that of similar tombs of kings Unas, Teti, Merenre, and Pepi II; the rooms differ only in size [Labrousse, 1996, pp. 204-211, tab. X-XXXI] and the form of serdab.

The ceiling of all the rooms of the tomb of Pepi I was decorated with white five-pointed stars on a black background, which symbolized the night sky. The fifth ray of stars in the pyramid of Pepi I and his successors pointed to the west 5. The stars symbolized immortality and eternal life.6 Starting with Pepi I, the royal interiors of the tombs of the VI dynasty were mostly decorated in green and black. The entrance was traditionally located in the north, towards the circumpolar stars. However, a study of the pyramids and funeral temples of the IV-VI dynasties in Giza, Dahshur and Saqqara showed that the entrance of none of these pyramids has an exact direction to the north (Labrousse, 1996, p. 75). The angle of deviation was associated with a change in the position of near-polar, non-fading stars, which were used to guide the construction of pyramids and temples, and which supposedly embodied the souls of gods and deceased kings [Lauer, 1960, p.179].

According to the ancient Egyptians, the architecture of underground burial rooms had a special sacred meaning and purpose and was associated with the cosmography of the afterlife. Directly the tomb itself represented a different world, which was conceived as heaven. The arrangement of the underground rooms of the pyramid and the texts on its walls is similar to the movement of the sun in the night (west-east) and daytime (east-west) sky.

O. Labrousse (1994, p.120) believes that the burial chambers of the pyramid are located along three axes that intersect in the center: the vertical axis, the North-South axis, and the East-West axis. Each of these axes had a symbolic meaning associated with the idea of the king's immortality.

J. Allen relates the premises of the pyramid as follows (Allen, 1994, p.27). The burial chamber (wwt-nbw) was a Duat (dwȝ.t) 7. The two walls of the passage leading from the burial chamber to the front chamber were two doors of the Horizon gate (), through which the deceased left the Duat, the front chamber represented the Horizon (ȝḥ.t). The origins of his theory can be found in the book by I. Spiegel (1971). The rooms of the pyramid were divided by passages that symbolized a Field of reeds (sḫ.tȝr. w). Two walls of the passage from the front chamber to the serdab - two door leaves

5 In the pyramid of Unas in the preserved rooms, the stars have the following directions: horizontal transition blue stars point to the north, the front chamber blue stars on a white background - at the zenith, the transition from the front to the burial chamber-blue stars - to the east, the burial chamber-blue stars on a white background-at the zenith. In the Teti pyramid, in the preserved rooms - the anterior and burial chambers - the ceiling is decorated with stars pointing east, with the exception of three stars near the sarcophagus (they point west) [Labrousse, 1996, p. 136, 200, tab. 1].

6 A star in a circle is one of the determinants of the Duat (Beaux, 1994, p. 3). On the Duat, see [Lavrentieva, 2012].

7 The concept of Duat is ambiguous. N. Beaux defines the Duat as a "birthplace" (milieu de gestation), it is the dawn on the eastern horizon, the daytime sky, the underground space between two horizons at night or on the seventieth day after the death of the king (Beaux, 1994, p. 6).

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in the sanctuary of Osiris the king. In the pyramid of Pepi I, the walls of this passage contain texts, as in the pyramid of Teti. Two inner walls of the passage with stone barriers (pr m ȝḫ.t) - the doors through which the deceased tsar left the front chamber and then ascended to heaven (p.t) [Mathieu, 1997, p. 297].

H. Hayes refutes this hypothesis, and rightly so. According to his theory, the burial chamber is both a Duat and an Akhet; the anterior chamber, respectively, is also an Akhet and a Duat. The ground part of the tomb is Akhet (Hays, 2009 (2), p. 220). For a critique of Allen's views, see also [Nuzzolo, 2010, pp. 177-197].

* * *

We now turn directly to the texts of the pyramid of Pepi I, moving from the burial chamber to the front chamber and through the horizontal passage and vestibule to the exit of the tomb.

In the burial chamber there was a mummy of the deceased king, but it was not preserved. The main theme of the texts of this chamber is the rebirth of the deceased king for his further existence in the other world.

The western wall of the burial chamber is divided into three registers (parts) - upper, middle and lower. In the middle part there is a royal titulature (P/F/W med 7, cartouche with Pepi's name), which begins on the north wall (P/F/Nw A7) and continues on the south wall (P/F/Sw A 7). The lower part of the wall, behind the sarcophagus, contains no inscriptions. This arrangement of texts on the western wall of the burial chamber of the pyramid of Pepi I was used for the first time and then used in the pyramids of his successors - Merenre and Pepi II. In the pyramids of Peni I's predecessors, Unas and Teti, the texts are located only in the upper part of the western wall, and at the bottom there is an image of the palace facade.

A number of texts are recorded on the western wall, which are first found in the pyramid of Pepi I, and then used in the pyramids of Merenra, Pepi II, and Neit [Berger-El Naggar et al., 2001, p. 24-35]. For example, utterance 422 (P/F/W sup 1-21), which begins the texts at the top of this wall:

"Oh Pepi, you left to become 'enlightened' (ȝḫ), to gain power as a god, as the vicegerent of Osiris!... You wear your crown-wrrt, you are crowned with your crown-mjzwt; your face is turned forward, for your praises are before you. The divine retinue follows you, the noble ones of God () go before you; they sing: "God is coming, God is coming, this Pepi is ascending to the throne of Osiris... "" (translated by RT 422 [Sethe, 1908, S. 412-419]. And it continues with saying 366 (P/F/W sup 25-31), which refers to Seth carrying the body of Osiris-king: "O Osiris-Pepi, arise, arise, your mother Nut gave birth to you, and Geb cleansed your mouth. The Great Nine protects you, it has placed your enemy (i.e. Set) under you... " (translated from RT 366 [Sethe, 1908; S. 337-343]).

The western part of the southern wall of the burial chamber, at the bottom, next to the sarcophagus, is decorated with an image of the "palace facade" with the title of the king (P / F/Sw C 31). The remaining part is occupied by a new version of the famous chapter 364 (P/F/Sw From 1 - 30): "O Pepi, rise up! Horus has come to unite you with the gods, for Horus has loved you... " (translated from RT 364 [Sethe, 1908, pp. 327-333]).

In the eastern part of the south wall, there are chapters that represent one of the oldest parts of the funeral texts - sayings 213-222 ("theological texts"). These sayings, however, are in a very outdated translation by A. L. Kotsejovsky, see, for example: [Texts of the Pyramids, 2000, pp. 143-162]. In the pyramid of Unas, chapters 213 to 219 are inscribed on the south wall of the burial chamber, and subsequent chapters 219 to 222 are found on the east wall. In the pyramid of Pepi I, these texts are located on the south wall (P/F/Se 1-33), as well as in the pyramids of Teti, Merenre and Pepi II. Thus,

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Utterance 213 (P/F/Se 1) is located at the top, in front of the sarcophagus, on the southern wall of the burial chamber of King Peni I, so that the formula with the statement of resurrection and eternal life is located near the deceased king: "O Peni, you did not go dead, you went alive!". These sayings were found in the pyramids of Teti and Merenre at the same site as that of Pepi I. They are found in the pyramids of Pepi II, Neit, Iput, Ujebten, Aba. The same applies to the next chapter-214 (P/F/Se 1-3). A similar sequence of utterances is also found in the tombs of private individuals (Senusertanha mastaba, Imhotep mastaba, Sarcophagus texts, tomb of the priest Petamenophis, tomb of Rehmir) up to the Sais era (Berger-El Naggar et al., 2001 p. 51).

Here you can find utterances that have received a new numbering: P/F/Se 38 - 39 - 1001 and P/F/Se 44 - 45 - 1002, P/F/Se 48 - 49 - 1003 ("...Geb's children who float on water. May it (the water) lift you up... may it lift you up to your bread, which is unknown to the Nine...") [Carrier, vol. II, 2009, p. 552], P/F/Se 49 - 52 - 1004 (an appeal to Isis to open the doors of heaven). The main meaning of the following utterances (P/F/ Se 89 - 91 - 1005 and P/F/Se 91 -95-1006, P/F/Se 95 - 96 - 1007, P/F/Se 96(?)-97-1008, P/F/ Se 97 - 100 - 1009 [ibid., p. 545, 553, 589 - 593]) It consists of claiming victory over Set and casting spells to strengthen and revive the body of the deceased king, who ascends to heaven. "You will not disappear, you will not perish, for you rule over eternity-neheh...", says chapter 1007.

The western part of the northern wall of the burial chamber, closer to the sarcophagus, in addition to hieroglyphic texts, contains an image of the " facade of the palace "(in register B). Ritual texts of sacrifices are located in this part of the wall. This theme is continued in Utterance 244 of the eastern part of the northern wall (P / F/Ne III 29), which describes the magical ritual of breaking red vessels (translated from RT 244 [Selhe, 1908, P. 137]). When making sacrifices, it is repeated repeatedly: "Osiris-Pepi, receive the Eye of Horus!" New numbered statements (P/F/Ne IV 80 - 83, 89, 90 - 91, 92 - 93, 94 - 95, 96 - 98, 99 - 100 - 1018 - 1022) [Berger-El Naggar et al., 2001, p. 66-113] contain the texts with a description of the sacrificial ritual, which includes the rites of purification, opening of the mouth, offering of sacrifices, vestments, offerings of sacred objects, etc. [Hays, 2009(1), p. 66; Allen, 2009, p. 110-115].

In the texts of the eastern wall of the burial chamber, there is a cartouche with the name of the king: the original name of Neferzahor (nine times) it was scraped out and replaced with Merir (Leclanl, 1979(1), p. 292), and a cartouche named Peni is also found (five times). [Pierre-Croisiau, 1994, p. 305]. It should be noted that no utterances of Unas texts were found in the texts of the eastern wall [Berger-El Naggar et al., 2001 p. 58]. They begin with utterance 356 (P/F/E 1-4): "O Osiris-Merira, Horus has come to embrace you (var.: in search of you)<...>. ""They (the gods) will be your brothers, for your name is 'Sanctuary-senut'; they will not they will reject you, for your name is " Sanctuary-Iteret.".. Hor became ba; recognizing his father in you, for your name is ba-iti-repit (Soul of the lord of the palanquin (Osiris))... Your mother Nut prostrated herself over you in her name "Shetpet "" [Carrier, vol. II, 2009, p. 594]. These words are first found in the pyramid of Teti, they are located in the center of the eastern wall of the burial chamber. In the texts, Osiris is depicted as the victor of Set, thanks to the support of Horus, Thoth, and Geb.

Chapter 458 (P/F/E 14-16), fragments of which can also be found on the southern wall of Pepi II's burial chamber, contains what has been called naturalistic utterances(Leclant, 1979 (2), p. 5), which mention holidays related to the natural cycle (new moon festival, monthly festival). Chapter 460 (P/F/E 18-20) deals with the sacrificial drink offering (bbḥw) and feeding the king. The following (P/F/E 20-21, utterance 355) describes the ritual of joining the head and bones, as well as the chapter on opening the doors of heaven. Now the king can ascend to heaven like the Morning Star. The gates of heaven are open, and the king can summon the heavenly ferryman and go to the Field of Reeds (P/F / E 22-23, proverbs 461). The field of reeds is filled with water, on two rooks the king crosses the river.-

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bosvod and goes to Pa (P/F/E 24-29, utterance 264). This chapter is found only at My Aunt's, on the south wall of the passage leading from the front chamber to the burial chamber. The texts of the rest of the eastern wall of the burial chamber of Pepi I (P/F/E 29 - 39) contain new fragments. First of all, this is the chapter in which the king receives his heart-595 (P/F / E 29-30), then the texts that tell about the king's journey: he leaves the Duat and goes to the place of his rule in heaven (sayings 603, 673, 659) (P/F/E 30-30). 32, 33 - 34, 34 - 38). The text of chapter 594 (P/F/E 38-39) is repeated in the first person in the utterances 1010-1011 (P/F/E 39) [Berger-El Naggar et al., 2001, p. 53-58; Carrier, vol. II, 2009, p. 617]: the king appears before the heavenly gate (or the gate of the Duat [Allen, 2005, p. 118-121]) in the form of an Upuat.

On the east wall there is a passage to the front chamber. On the north wall there is a cartouche with the name Pepi (three times), on the south wall-with the name Merir (once) [Carrier, vol. II, 2009, p. 428], which replaced the earlier Nefersachor [Pierre, 1994, p. 305]. The texts on the walls are read from west to east, towards the front chamber. All utterances begin with the note :dd mdw "to speak words". The king appeals to the gods to help him ascend to the unfading stars. Heaven's gate is open for Pepi (P/F-A/N chapter 463 14-19). On the south wall, the chants have a ritual character (they are associated with dressing and offering sacrificial gifts), and the theme of "opening doors"is repeated again. The texts of this wall end with chapter 437 (P/F-A/S 13-14) (this saying is found in the burial chamber-P/F/W inf A 4-19) and chapter 1023 (P/F-A/S 13-20), which is dedicated to the ascension of the king's soul to heaven [Carrier, vol. II, 2009, p. 724]: "... you have surrounded the sky... with your finger, like a mine ... the way to the Duat, to the place under Orion... the nbs tree that (rests on it?) in the world. May Anubis reveal to you..."

The front chamber has three doorways, one facing north to the vestibule and descending corridor, the other facing west to the burial chamber, and the third facing east to the serdab. Hieroglyphic signs on the southern and northern walls are read from west to east, on the western and eastern walls they are read from north to south [ibid., p. 426-428]. The main theme of the speeches is the" ascension " of the king to heaven and the reunion there with the gods.

The king begins his ascent to heaven: "The sky rumbles, the earth trembles for fear of you, Osiris, you have begotten the one who rises!" (Utterance 337, P/A/W 1). " O Pepi, you are the Great Star, the satellite of Orion, which passes through the sky with Orion, which crosses the Duat with Osiris!" (utterance 466, P/A/W 3). Pepi is purified in the heavenly waters: the ascent to heaven is followed by purification in the waters of a Field of reeds (). The King prepares to appear before the Great Nine, and his enemy Seth is called to account: "The sky trembles! The earth is shaking! The Chorus comes, is The One! They are lifting Osiris from his side! They help him to appear before Both Niners! " (Utterance 477, P/A / W 27-32) (translated from RT 477 [Sethe, 1910, S. 33-43]. Chapter 478 (P/A/W 33 - 37) begins with a "hymn to the ladder": a stairway to heaven is constructed for Pepi so that the king can climb it and begin his heavenly ascent to Ra.

On the south wall there are twenty-four chapters of the text, half of which are newly numbered utterances (P/A / S 1024-1043). Chapter 1024 (P/A/S 2 - 4) is a new version of the two rooks saying: "Give two heavenly rooks to this Pepi, so that he can cross the sky with Horahti!" [Carrier, vol. II, 2009, p. 792]. The next chapter 1025 (P/A/S 7-8) is related to the purification ritual ("...purify yourself in a Field of reeds... " [ibid., p. 792 et seq.]), after which the gates of heaven are opened for Pepi, who prepares to meet Ra. Other chapters located on the same wall: 309 (P/A/S 4-5), 267 (P/A/S 5-7), 301 (P/A/S 14-18), 508 (P/A/S 64-69) - are versions from earlier famous utterances found in tombs

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up to the Sais era, and chapter 421 (P/A/S 1) is found in the Book of the Dead (Berger-El Naggar et al., 2001, p. 134).

On the north wall of the anterior chamber there are sayings describing the ascension of the king to heaven, to the sun and stars. Chapter 626 (the king is compared to a bird: he flies up into the sky like a swallow and soars like a falcon) is missing from the pyramid of Unas, no similar fragments were found in the Aunt , perhaps due to damage to the texts, this saying was not preserved. In the pyramid of Pepi I, it is located on the north wall of the anterior chamber (P/A / N 1), and in his successors - in the burial chamber. In the pyramid of Merenre, this text was located on the north wall of the burial chamber, at the very top, in its western part. Chapter 1044 (P/A/N 24 - 32) contains texts describing Pepi's ascension to heaven, during which various gods help the king gain power. Speech 1045 (P/A/N 33-34) is devoted to the same topic [Carrier, vol. II, 2009, p. 850].

On the east wall of the anterior chamber, the text is read from north to south. In the pyramids of other kings-Unas, Merenre, Pepi II-the text is read in the opposite direction, from south to north (Leclant, 1977, p. 274).

The first half of the texts of this wall is devoted to feeding the deceased king in heaven (ritual texts, northern part of the wall), the second half is a protective text (southern part of the wall). Similar texts are well known, found in other royal pyramids and also located on the eastern wall of the anterior chamber. J. Allen calls the texts of the eastern wall of the anterior chamber " speeches for the rebirth of the soul "(All) [Allen, 2005, p. 142].

The texts begin with the utterance 489 (P/A/E 1-2), in which there are lines that have no analogues in the pyramid Texts. The inscriptions are fragmentary, and they mention, along with the enumeration of victims, Khor-Lord of Manu, a mountainous region in the West, in the Kingdom of the Dead, where the sun sets (Leclant, 1977, p. 274; Berger-El Naggar et al., 2001, p. 139). This is followed by the well-known chapter 212, which deals with feeding the deceased.

The new utterance is chapter 1036 (R/A / E 30-31), which describes the complaints of two gods - Horus and Set - about the injuries inflicted on each other, and also contains a story about their homosexual relations [Leclant, 1977, p.277-279]. This story was previously known only from the papyrus Chester Beatty I (c. 1160 BC) [Gardiner, 1931]. The discovery of the utterance of 1036 Pyramid Texts in the tomb of Pepi I now allows us to speak about the oldest origin of this plot. It should be noted that sodomy among the ancient Egyptians was considered one of the grave sins that deserved to be condemned at a posthumous Trial (Book of the Dead, Chapter 125).

On the eastern wall was a passageway to serdab. Its walls (south and north) were also covered with texts. In the pyramid of Unas, this passage does not contain inscriptions, in the pyramid of Merenra it is almost completely destroyed, but, according to archaeologists, it did not contain texts. This room in the pyramid of Pepi II is also destroyed, the texts, if any, have not been preserved. Texts in the passage from the anterior chamber to serdab were previously discovered and studied only in the Teti pyramid (sayings 415-416).

On the southern wall, the texts are read from west to east (towards Serdab). In the texts of this transition, there is a cartouche with the original throne name of King Neferzahor (2 times) without any changes, as well as a cartouche with the name Pepi (4 times) [Pierre-Croisiau, 1994, p. 305].

In addition to previously known utterances, new utterances were discovered in the passage of the pyramid of Pepi I. This is a hymn dedicated to green eyeliner () (P/A-S / S 10-13) [Leclant, 1979(1), p. 294]. On the north wall of the passageway, only four columns of texts are preserved, in which the incantation of oil (sacred oil) (mrt), found in the pyramid of Pepi II, is repeated several times. Transition texts can be classified as ritual texts. J. Allen refers the utterances of the passage to serdab to " ut-

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They include unction, vestments, eyeliner for the deceased, and incense burning (Allen, 2005, p. 141-142).

The hieroglyphic signs on the western and eastern walls of the horizontal passage face south, the texts are read from south to north, in the direction of the exit [Carrier, vol. II, 2009, p. 429 - 430]. The texts were copied by G. Maspero. The king is called by the names of Pepi or Merir. The main theme of the texts is the continuation of the king's ascension to heaven.

In the horizontal transition, some test chapters are found only in the pyramid of Pepi I and have no parallels. For example, utterance 606 (R / S post/W 1-21): "Arise for (me), father (my)! Arise for him, [Osiris-Pepi]! [It's me, your] son! [I am the Choir]! " (translated from RT 606 [Sethe, 1910, S. 389-397]). The king is likened to Osiris, he is accepted by the gods of the Great Nine. Pepi sits in the sun boat, with Shu on his left, Tefnut on his right, Nu(n) in front of him, and Nunet behind. The king is reborn like Ra, for his name is Khepri (the morning sun), he can ascend into the heavens like Ra, for his name is Ra (the day sun), he can disappear from their eyes like Ra, for his name is Atum (the setting sun).

At the end of the same wall, chapters 515 - 533 are arranged successively. The King goes to the Field of Life (), he is offered sacrifices - bread and beer (bread-of eternity-jet, beer-of eternity-neheh). Peni crosses a Field of reeds (Proverbs 517, P/S ant / W 11-15), a Field of Sacrifices (Proverbs 518, P/S ant/W 16-22), where he can eat food. There is also a chapter with the spells of the guardian of the heavenly gate of Osiris to grant a rook for Pepi and open the heavenly gate (utterance 519, PC ant / W 22-47). Chapter 532 (R/C ant/W 85 - 93) deals with finding the body of Osiris. It appears in Pepi I, and then occurs in the pyramids of his successors and is reproduced in the Texts of Sarcophagi: "Untie the stopb-jed barkk-meandet for their lord, untie the pillar-jsh) barki-meandet for their protector, Isis comes, Nephthys comes, one from the west, another from the east, one-as a screaming bird, another like a crying bird. They found Osiris after his brother Seth had thrown him to the ground in Nedit." by: [Assman, 1999, p. 194]). The last chapter 533 (R/C ant/W 101 - 102) has no parallel with the texts in other royal pyramids: "Pepi, whose blood comes from Ra (and) sweat comes from Isis".

On the eastern wall, the theme of the ascension of the king continues. The doors of heaven (gate Nut and gate qbww) and earth are open to him (Verse 503, R/S med E 3-10; verse 536, R / S ant E 57-67). The texts end with chapters that also have no parallels. They are security texts. Utterance 534 (R/S ant/E 1-26) - spells about the protection of the pyramid, which is dedicated to Pepi and his Ka (for these utterances translated by O. I. Pavlova, see the book: (History of the Ancient East..., 2002, pp. 87-90]). The last chapter is located in front of the descending stone doors (utterance 538, R / S ant / E 73) It also contains descriptions of the slaughter of the sacrificial bull-the incarnation of Set (Mathieu, 1996, pp. 52-53): "Back, long-horned bull! ... For your head is in the hand of Horus, your tail is in the hand of Isis, and the fingers of Atum are on your horns" (translated from RT 538 [Sethe, 1910, pp. 226-227]). Seth cannot enter the tomb and harm its owner.

Hieroglyphic signs on the east and west walls of the lobby are read from south to north (in the direction of the exit-entrance). On the south wall - from west to east [Carrier, vol. II, 2009, p. 430 - 431]. The main theme is the ascension of the king. The king is purified in the waters of waterfields, lakes, and canals, and takes his proper place among the gods. The northern wall of the vestibule of the pyramid of Pepi I is badly destroyed, no fragments of texts were found. In the pyramids of Merenre and Pepi II, inscriptions on this wall have been preserved.

The texts of the eastern wall of the vestibule are mainly devoted to the resurrection of the king. These chapters are in P/V/E 3-4-P/V/E 20-P/V/E 30 - P/V/E 33 - P/V/E 38 - P/V/E 39 -P/V/E 46 - P/V/E 52 P/V/E 53 - P/V/E 56-57, 72 [Leclant, 1984, p. 457]. Heaven's Gate

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When the doors are opened, Isis and Nephthys greet the king (P / V/E 1-7, verse 533). Pepi appears among the gods as a king with a White and Green crown on his head and a scepter-ames in his hands (P / V/E 9-11, utterance 555). Chapters 1058-1065 (P/V/E 26 - 29, 32 - 33, 33 - 35, 35 - 37, 37 - 39, 39 - 40, 40 - 45, 45 - 48) It can be attributed to the utterances that describe various rites that symbolized the resurrection of the victorious death of the king (see fig. for example: [Mathieu, 1996, pp. 55-59]). Pepi is offered to take the iron throne, barley is reaped for him, and bread is made for him-hebenenut, spelt is reaped. The firmament opens, "Pepi appeared", he found the Eye of the Choir on the Field-Henena (Disorder). And then (Chapter 1062): "The Great Lake... Guard the canal-hoeness in the firmament, so that it will protect you." For Pepi, the gates of heaven were opened so that he could go to the eastern lakes. Chapter 1063: "... that you may slay them with your scepter-aba, that you may command them with your scepter-ia [at]."

Chapter 1064 recounts the ladder by which Pepi must ascend to heaven and travel with Ra to the eastern part of the sky to take his place among the unfading stars.: "Raise the ladder so that God can protect it, to appease the ka [of his] mother and whoever sees Pepi... whoever owns the Ladder Field (nnt(j) sḫ.t mȝq. t), let him place this ladder (for) Pepi... The chorus that owns the Field of Stairs (every time) you go out... Pepi ...those who go to < their> kau...> on the eastern side of the sky, after he crossed it. Take it... one of you, so that he may accompany Ra, the god of those who go to their kau... May Pepi stand before Set like Uraeus." In chapter 1065, Pepi is described as standing on supports in the midst of lakes of unfading Stars, along with the sun people (nnmmt) [Carrier, vol. 11, 2009, p. 1060-1063]. Utterance 611 (P/V/E 77) contains a story about a gate whose lock is open to Pepi, but not to his enemies or subjects (rjt) (for more information about this story, see: [Leclant, 1985(2), p. 84; Zubova, 2010, pp. 5-19]).

Tests of the western wall describe the king's procession to the eastern part of the sky: the gates of heaven are open for Pepi, he is purified in the waters of the Reed Field, like a Choir (P/V/W2-7, utterance 563; P/V/W 8-9, utterance 564; P/V/W 15-16, utterance 567). Pepi (Merira) crossed the sky. He appears among the gods. Pepi leans on both hands of Shu, like Ra, Two Ladies (Isis and Nephthys) sit next to him, Nut approaches him, Serket puts his hands on Peni and gives him her breast. The Sothis (star) washes both the king's hands, for now he is risen (P/V / W 12-14, proverb 565). The king overcomes all obstacles in his path (P/V/W 17-23, proverb 569), he has escaped death and shines in the sky like a star (Proverb 570, P/V / W 23-31). Utterance 573 (P/V / W 40-5): "May you awaken in peace, 'Cleansed', in peace! May you awaken in peace, "Chorus of the East", in peace! May you awaken in peace, Eastern ba, in peace! May you awaken in peace, Horakhti, in peace!" by: [Assman, 1999, p. 135]). Pepi the Great, son of the Great Ra. The gods welcome the new god with joy (P / V/W 56-59, utterance 575).

On the south wall, the theme of the ascension of the fully deified king is repeated again (Utterance 539, P / V/S 1-23): "The head of Merir is a falcon (when) it rises and flies to the sky. Pepi whiskey is the starry sky of God, it rises and flies to the sky. ...Pepi's face is Upuat, he rises and flies to the sky. Both eyes of Merir - this is the Great head of souls (bau) of Heliopolis, he rises and flies to the sky. Pepi's nose is the One that rises and flies to the sky" (translated from RT 539 [Sethe, 1910, S. 227-236]). Pepi-Horus, son of Osiris, also known as Pepi (Merira), "Osiris ascends to heaven, and the children of Horus and other gods help and protect him along the way. The earth opens for Osiris-Pepi, he is greeted by Geb and the two Niners, Nut extends his hands to him (utterance 548, P / V / S 38-40). Closer to the door are protective texts - spells against the door guards (utterance 549-551, P / V / S 40-41) (see: Mathieu, 1996, p. 4315).

The pyramid of Pepi I in the inclined corridor contains the largest number of texts compared to other pyramids-Unasa, Merenra, Peni II. There are no inscriptions in the pyramid of My Aunt in this room. The pyramid of Pepi I is the only one among the pyramids

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VI dynasty, in which the texts are located in a sloping corridor both before and after the granite stopper, then to the lobby.

The main theme of the texts of the inclined corridor, as in other pyramids of the kings, is the crossing of the heavenly waters (canals, lakes) to the eastern horizon, where Pa rises (Ehglund, 1994, p. 173). The texts of this room combine chapters about the king's ascension to heaven and his journey in the heavenly space.

The texts of the western wall begin with a chapter containing spells against obstacles that prevent the king from boarding the sun boat and traveling to the eastern part of the sky (Utterance 569, P / D post / W 1-16). The gates of heaven are open, and the king is being cleansed in a Field of reeds (Proverbs 325, P/D post/W 16-29). Merira - "The Great, the son of the Great" (§ 1448c), is exalted, his words are heeded by the gods (utterance 570, P / D post / W 29-71). At the end of the western wall, closer to the exit, is the hymn of Ra (utterance 587, P/D ant / W 25-86) [Sethe, 1910, S. 344-355; Helium, 2001, p. 86].

It should be noted that most of the text located on the western and eastern walls of the descent repeats chapters from other rooms of the pyramid. Part of the utterances of the western wall of the descent is found in the vestibule, also on the western wall (utterances 569; 570; 571), and another group of utterances is found on the northern and western walls of the anterior chamber (utterances 569; 570; 571). 736, 738, 739, 740, 586, 474). Chapter 587 (P/D ant/W 25 - 56) is repeated in the same room, in the descent, at the exit, on the east wall (P/D ant/E 75-102). The chapters of the east wall repeat the texts of the east wall of the vestibule (Utterance 562: P/D ant/E 38-41 - P/V/W 1-2; utterance 702: P/D/ ant/E 42-43 - P/V/E 40), chapter 688 (P/D ant/E 65-74) is repeated on the north wall of the front chamber (P/A/N 3410), and chapter 439 (P/D ant/E 2-24) is repeated on the west wall of the burial chamber (P/F/W infA 25-27) [Berger-El Naggaretal., 2001, p. 191-199].

At the end of the eastern and western walls of the sloping corridor, inscriptions describe the appearance of the resurrected Merir in heaven with Ra and the reunion with the gods: the gates of heaven are open, Merira becomes an "unfading" star that illuminates the heavens. Merira is not dead, he is the heir of the king of the gods, he sits on the heavenly throne next to Ra. There is also a chapter-a prayer for the eternity of the name of the king and his pyramid (P / D ant / E 11-20, proverb 601) (translated by O. I. Zubova-see: [History of the Ancient East..., 2002, pp. 92-93]). The texts at the end of the western wall contain statements about the king's reunion in heaven with his father Pa (P / D post/W 93, chapter 1073), on the eastern wall-chapters about offering sacrifices (P / Dpost/E 43 - 51 - 1079; P/Dpost/E 85-115 -1080).

* * *

As you can see, the inscriptions of the inner chambers of the pyramid of Pepi I are an important link in the chain of evolution of pyramid Texts in general. Continuing in part the tradition of the texts recorded in the pyramids of Unas and Teti, these inscriptions become more extensive, include new chapters that are found only in this pyramid (sayings 1001-1081) or are reproduced later, sometimes with some changes, in the pyramids of Merenra, Pepi II, and Queen Neith. Such utterances are found in almost every room of the pyramid of Pepi I.

The arrangement of a number of inscriptions in the tomb of Pepi I differs from the arrangement of texts on the walls of the tombs of his predecessors, but it coincides with the location of inscriptions in the tombs of his successors. It is quite obvious that the canon of placing Pyramid Texts in the space of royal tombs did not exist (or has not yet been developed). The text corpus of each pyramid is quite unique. But you can see some patterns between the content of texts and their location in the tombs of kings. So, for example, texts related to the resurrection of the king through a sacrificial ritual, the rite of opening the mouth, were always reproduced in the northern territory.

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the walls of the burial chambers and, apparently, were of paramount importance. The appearance of texts dedicated to the goddess Nut on the western wall of the same chamber, near the sarcophagus, is also quite understandable. Nut represented a sarcophagus and took the deceased in her arms, granting him protection and eternal life in heaven. The texts that were supposed to protect the deceased in the next world from hostile forces were located near the openings leading to the burial chamber, to the serdab, at the descending doors that closed the passage to the inner chambers of the pyramid (sayings 534, 538). Chapters about the journey of the king in the heavenly space are depicted on many walls of the pyramids, but they are of particular importance in the corridors at the exit, since, according to ancient Egyptian ideas, the soul of the deceased should have sought to ascend to heaven and connect with the Creator, whose icon was the Sun (Ra). It is noteworthy that a later collection of funeral texts - the Book of the Dead - was called by the Egyptians "Going out on the day "(prt m hrw).

Some chapters of the texts of the pyramid of Pepi I (for example, the utterances of the burial chamber) were later reproduced in the tombs of private individuals, up to the Sais era. Obviously, they were given a special sacred meaning in the system of anastatic ideas (about death and resurrection).

Pyramid texts, starting with the inscriptions of the tomb of Pepi I, are characterized by an increasingly frequent mention of the deities of the circle of Osiris (Osiris, Isis, Chor), which indicates the increasing importance of their cult worship, which flourished in later epochs.

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