RICH and GREAT

RICH
and
GREAT

edited by Renata Landgráfová

and Jana Mynářová
Studies in Honour of Anthony J. Spalinger
on the Occasion of his 70th Feast of Thoth

edited by Renata Landgráfová

and Jana Mynářová
ISBN 978-80-7308-668-8
 RICH
and
GREAT

Studies in Honour of Anthony J. Spalinger

on the Occasion of his 70th Feast of Thoth

edited by Renata Landgráfová

and Jana Mynářová

Charles University in Prague

Faculty of Arts
2016
2

The book was published through a non-investment subsidy of the Ministry of Education, Youth and Sports of the Czech Republic
for the purpose of the development of international cooperation with the Arab Republic of Egypt and the Republic of the Sudan.

Reviewed by G. Pieke and B. Vachala

Contributors: L. Bareš, M. Bárta, V. G. Callender, F. Coppens, L. Depuydt, T. Dobbin-Bennett, E. Frood, O. Goelet, Jr.,
C. R. Hamilton, J. Hellum, C. A. Hope, J. Hsieh, D. Kahn, M. I. Khaled, R. Landgráfová, A. von Lieven, E. A. Mackay,
J. Malek, M. Megahed, J. Mynářová, H. Navrátilová, A. Niwiński, J. F. Quack, K. Smoláriková, D. Sweeney, K. Szpakowska,
M. Verner, H. Vymazalová

Cover: Drawing of the image of Amun-nakht in the gateway at Ayn Birbiyeh, Dakhleh Oasis, courtesy of Olaf Kaper; a photo
of a statuette of an Asiatic captive, Abusir (Archive of the Czech Institute of Egyptology, Faculty of Arts, Charles University
in Prague).

Type-setting layout: Agama® poly-grafický ateliér, s.r.o., Praha

Print: TISKÁRNA PROTISK, s.r.o.

© Charles University in Prague, Faculty of Arts, 2016

ISBN 978-80-7308-668-8
@b Ssp mnx.t. A Feast of Re-Harsomtus of Khadi on Mesore 29
@b Ssp mnx.t. A Feast of Re-Harsomtus of Khadi on Mesore 29
FILIP COPPENS
Perusing the extensive list of publications that Tony
Spalinger authored over the past decades, one cannot escape
noticing his long lasting interest in anything related to an-
cient Egyptian dates, calendars and festivals. Two decades
have passed since he published Three Studies on Egyptian
Feasts and their Chronological Implications (1992a) and edited
and co-authored Revolutions in Time: Studies in Ancient
Egyptian Calendrics (1994). In more recent times he has
greatly contributed to the study of the beginning of the civil
calendar (2011) and the “festival of inebriation” (Hb txy)
(2013, but also 1993). He is presently preparing the manu-
script of his forthcoming book Time and the Egyptians: Feasts
and Fights.
During his recent stays in Prague I had the pleasure to
converse with Tony Spalinger on several occasions about a
number of festivals – and their dates – set in the complex of
wabet and open court of the 30th Dynasty, Ptolemaic and
Roman temples. On the occasion of his birthday I would
therefore like to present a brief study on a lesser known feast
taking place in the wabet of the temple of Hathor at Den-
dera: the “feast of extending the mnx.t-cloth” (Hb Ssp mnx.t)
to Re-Harsomtus, the lord of Khadi, and to the ennead of
Dendera on the penultimate day of the year – Mesore 29.
Before delving into the questions surrounding the feast
in honour of the lord of Khadi in Dendera, one first has to
get one’s bearing and become acquainted with the setting
where the festive ritual was performed. The complex of
wabet and open court of the temple of Hathor in Dendera
is by far the best preserved example of its type (fig. 1) (Trau-
necker 1995: 248–251; Cauville 2001: 26–34, 289–433;
Coppens 2007: 35–37, 160–178). It is located in the very
core of the temple, to the west of the main sanctuary. A
doorway in the west wall of the “hall of the ennead”, pre-
ceding the sanctuary, leads to the pr-HD or “treasury” which
functioned as a passageway both to the open court of the
complex (to the south) and to the staircase leading to the
roof of the temple (to the north). The decorative scheme
1
Dendara IV, 179–271, pls. ccxcviii–cccxv.
2
Dendara VI, 65–104, pls. dx–dxxxix.
3
E.g. iri irw n s.t-Hb tpy: Dendara IV, 150, 5; 185, 15; 216, 16; iri tp-rd n s.t-Hb tpy: Dendara IV, 186, 6; 217, 10; Hts tp-rd n s.t-Hb-tpy: Dendara IV, 149, 17.
4
Kom Ombo I, 424, 5; Kom Ombo II, 596, 15–17.
29
dates to the reign of Cleopatra VII, although the cartouches
have not been inscribed.1 The north-west corner of the open
court contains an access to a crypt, which runs alongside the
west wall of the naos and consists of a series of six decorated
rooms.2 A stairway leads from the open court to the elevated
chapel or wabet. The interior of the chapel is screened on
both sides of the stairway by a combination of a screen wall
attached to the lateral walls of the complex, a column with
a Hathoric capital, carrying the architrave and cavetto cor-
nice, and a broken–door lintel. A wooden door made it pos-
sible to completely separate the wabet from the court.
The complex, as any other chamber in any other temple,
was quintessentially an artificially created space intended to
be ritually used for a specific interaction between the world
of the living and the divine. The complex was in essence the
setting for clothing and offering rituals aimed at preparing
the statues of gods for their rejuvenation and renewal. This
would take place through the ritual of the “union with the
sun disc” (Xnm-itn) and, ultimately, result in the reunion of
the “lifeless” statues with the Ba of the god (Daumas 1951;
Traunecker 1995; Cauville 2002: 35–49; Coppens 2007:
195–208). The cultic activities are generally referred to in
the Dendera inscriptions as the “ritual of the seat of the
first feast” (tp-rd/irw n s.t-Hb tpy).3 The term “seat of the
first feast” is a recurring designation for the complex in most
temples that featured such an ensemble of two rooms (Cop-
pens 2007: 60–65). According to the festival calendars from
the temples of Edfu, Kom Ombo and Dendera, the Hb tpy
or “first feast” took place during the period at the end of the
old year and the beginning of the New Year – undoubtedly
the most ideal time for the performance of renewal rituals
(Grimm 1994: 367–370, 415–418). Two of the calendars
from the reign of Ptolemy VI Philometor in Kom Ombo
mention that it was celebrated from the final day of the year
(Mesore 30) until the fourth day of the New Year (Thoth 4)
(Grimm 1994: 141).4 The feast lasted in other words ten
days: Mesore 30, the five epagomenal days, and the first four
 Filip Coppens
30

Fig. 1. The complex of

wabet and court in the
temple of Hathor at Den-
dera (photo by the
author).

days of the New Year (Thoth 1–4).5 The great festival cal-
endars at Edfu for Hathor of Dendera and Horus of Edfu
from the reign of Ptolemy X Alexander I do not provide
an exact period for the Hb tpy, but mention the “perfor-
mance of the rituals of the seat of the first feast” (iri nty.w-
a n s.t Hb tpy) on Mesore 30,6 the fourth epagomenal day,7
and Thoth 1,8 and “resting in his seat of the first feast” (Htp
m t<Ay>=f s.t Hb tpy) on the fourth epagomenal day.9 The
festival calendars of the temple of Hathor of Dendera do not
mention the Hb tpy, but references to the “first feast” feature
@b Ssp mnx.t. A Feast of Re-Harsomtus of Khadi on Mesore 29
31

in several other inscriptions in combination with the expres-
sion “the year is opened” (wp rnp.t).10 The inscriptions cov-
ering the walls of the wabet and court in Dendera moreover
contain numerous references to rituals performed on the oc-
casion of the wp rnp.t.11
While the time of the New Year was undoubtedly the
most suited period for renewal rituals to take place, references
indicate that the complex was used on other occasions
throughout the year as well. As Chassinat (1932: 128–129)
has shown, the term Hb tpy or “first feast” does not exclusively
refer to the time of the New Year, but can also be used to de-
signate other major cyclical festivals celebrated in the temple
on an annual or seasonal basis. In Dendera, the complex was
for instance used during two other important Hathoric fes-
tivals: the commemoration of the enthronization of Hathor
and the “Festival of Intoxication” (Hb txy, on Thoth 20) and
its renewal (wHm Hb txy, on Paophi 5) (Cauville 2002: 50–
59; Coppens 2007: 175–178; Coppens – Vymazalová 2010:
81–86; Coppens – Janák 2015).12 References in the com-
plexes of Edfu and el-Qal’a, on the other hand, suggest that
the ensemble could have played a part in the ritual activities
commemorating and celebrating the death and resurrection
of Osiris at the end of the month of Khoiak and the subse-
quent coronation of his son and rightful successor Horus on
the very first day of the month of Tybi (e.g. Coppens – Vy-
mazalová 2010: 79–81, 86–89). The dates Thoth 20 and
Tybi 1 are also linked with a wp rnp.t,13 and it undoubtedly
is no coincidence that Paophi 5 occurs exactly 15 days, or
half a moon cycle, after Thoth 20 (Louant 2003; Preys 2007;
Spalinger 2014; Coppens – Janák 2015).
The commemoration of the enthronization of Hathor’s
counterpart in Dendera, Isis, is also mentioned in inscrip-
tions in the complex.14 The feast is set on “the beautiful day
of the night of the child in his nest” (hrw pn nfr grH nxn m
sS=f). The expression originally referred to the fifth epagome-
nal day, but became associated with the goddess Isis and the
fourth epagomenal day in the course of the 1st millennium
BC. Tony Spalinger clearly indicated in his study of the
epagomenal days (1995: 38–43) that while the expression in
Ptolemaic times refers to the fourth epagomenal day, the well-
known relation that existed between Isis and Sothis15 obvi-
ously also suggests a close connection with the New Year.16
The decorative programme of the complex in the temple
of Hathor at Dendera clearly focuses on the festivities of
Hathor (Thoth 1, Thoth 20 and Paophi 5) and to a lesser de-
gree Isis (epagomenal 4), but it also contains a single, brief
reference to a feast of Re-Harsomtus, the lord of Khadi. The
inscription referring to the feast is located on the upper west
bandeau of the elevated chapel and reads: “He has built a (pro-
tective) chapel (i.e. the wabet) for Iunet (Hathor) in Dendera
and Harsomtus, who is at her side, to adorn their images in
its interior with the white cloth, the green cloth, the red cloth
and the dark–red cloth. Joy occurs in the “Land of Atum”17
in the fourth month of the shemu-season, day 29 (i.e. Mesore
29): the feast of extending the mnx.t–cloth to Re-Harsomtus,
lord of Khadi, and to the entire ennead of Dendera. They ap-
pear in procession in their shrines to unite with the sun disc
of the “One of the Horizon” and they fill the land with “gold
dust”18 …” (Xws.n=f xw.t n Iwn.t m Iwn.t <m->ab @r-smA-
tA.wy nty r-gs=s r sXkr sStA=sn m-qAb=s m Hd.t wAD.t <m-

5
According to Alliot (1949: 273–277), the festival lasted for 11 days in Edfu and started on the last day of the year (Mesore 30) and lasted until the fifth day of the
New Year (Thoth 5). The festival calendar of Edfu mentions for the fifth day of Thoth only the “feast of Horus Behdety” (Hb @r BHdty) and makes no reference to
the “first feast” (Edfou V, 397, 6). See already Fairman (1954–1955: 183–184) and Coppens (2007: 146).
6
Edfou V, 395, 2.
7
Edfou V, 359, 6.
8
Edfou V, 349, 7.
9
Edfou V, 395, 5.
10
For instance Dendara IV, 149, 17; 150, 5.
11
hrw wp rnp.t: Dendara IV, 186, 1 and 7; 240, 8; 249, 6 and 16; hrw pn nfr wp rnp.t: Dendara IV, 207, 16; 232, 1; 267, 15; Hb nfr wp rnp.t: Dendara IV, 225, 9.
For Hathor as the “Mistress of the New Year” (nb.t wp rnp.t), see Dendara IV, 252, 2.
12
The complex in Dendera does not seem to contain a single reference to the fourth great Hathoric festival of Dendera (next to Thoth 1, Thoth 20 and Paophi 5),
set during the new moon in the month of Epiphi. In general on the feasts in the temple of Hathor at Dendera: Cauville 2002; Preys 2002: 555–570; Cauville 2013:
35–46.
13
Edfou V, 351, 3; 399, 7.
14
Dendara IV, 234, 9–10. The goddess is identified in the inscription as the “Mistress of Dendera” (nb.t Iwn.t), an epithet usually associated with Hathor. The date
is, however, known as the day of the feast of Hathor’s main counterpart in Dendara – Isis: Cauville 2002: 22–24; Cauville 2009: 307–322.
15
In inscriptions from the wabet and court in Dendara, the goddess Isis is regularly addressed as Sothis or %pd.t (Dendara IV, 202, 6; 210, 5; 252, 15; 260, 8). In the
epithets accompanying the goddess in the complex, reference is often made to her appearance in the sky and the arrival of the inundation, announcing the beginning
of the New Year: Dendara IV, 202, 6; 210, 5; 211,3; 212, 12; 252; 15–16; 260, 8. On the relation between wp rnp.t and pr.t %pd.t, see Spalinger 1992b: 44–51.
16
See also Leitz 1993. For a recapitulation of all evidence and an overview of the literature on the subject, see Mendel 2005: 70–71.
17
The “Land of Atum” (&A-n-Itm) is in general a reference to Dendera, but can on occasion also refer to the temple of Hathor at Dendera itself according to Kockelmann
2002: 174–175.
18
“Gold dust” (nqr-nbw) is a poetic reference to sun light according to Wilson 1997a: 551.
 Filip Coppens
32

>ab irtyw idmi xntS xpr.tw xn.t &A-n-Itm m Abd 4 Smw sw
29 Hb Ssp mnx.t n Ra-@r-smA-tA.wy nb #Adi Hr psD.t Iwn.t
mi qd=sn xa=sn m pr=sn r Xnm-itn Axty mH=sn tA m nqr-
nbw …)19 (Cauville 2001: 378–379; Coppens 2007: 168).
The inscription provides three starting points for further
investigation: a date (Mesore 29), a feast (Hb Ssp mx.t) and
a deity (Re-Harsomtus, lord of Khadi), who is the recipient
of the mnx.t-cloth together with the entire ennead of Den-
dera,20 prior to their “union with the sun disc” and the as-
sociated rejuvenation and renewal.
Re-Harsomtus, lord of Khadi, appears in Dendera also
in the guise of Re-Somtus,21 but most often as Harsomtus.22
In the decorative programme of the temple, Harsomtus, lord
of Khadi, is continuously paired with Isis (west half ) and the
dyad is placed opposite Hathor of Dendera and Horus of
Edfu (east half ), illustrating the important position the god
held within the Dendera pantheon.23 Several statues of his
priests are known from late Ptolemaic – early Roman times
in Dendera (Cauville 1991: 87). While Harsomtus is most
often identified as a child-deity (Daumas 1969: 25; Cauville
1995: 13; Kockelmann 2002: 115), as the lord of Khadi, he
is certainly no stranger to Dendera. The god is already de-
picted on the walls of the Middle Kingdom chapel of Men-
tuhotep II that was discovered in the area near the north wall
of the Dendera temple precinct and the Roman mammisi.
The accompanying inscription refers to him as “the lord of
Khadi, the great god who resides in Dendera” (Daressy 1917;
Habachi 1963: 19–28, esp. 24–25, fig. 7 and pl. 6). The site
of Khadi has been identified with el-Gozireiya (also known
as Nag El-Gizariya), to the north-east of Dendera across the
river Nile. Khadi was a site associated with primordial times,
e.g. with the emergence of Re from the primeval ocean and
the subsequent creation of the world (Alliot 1949: 254–256;
Fischer 1968: 14, 189; El-Kordy 1982: 184–185; Kockel-
mann 2002: 118–119, 208).
In the temple of Hathor at Dendera, the fourth chamber
(Chapel G or H.t-smA-tA.wy/H.t-sA-tA) along the east side of
the corridor surrounding the sanctuary is dedicated to Har-
somtus in his various guises and manifestations (Daumas
1969: 52–53; Cauville 1999: 9–10; 248–293).24 The deco-
rative programme of the chapel,25 same as a hymn to Har-
somtus in the vestibule of the temple,26 stresses the god’s
solar and primordial character, his chthonic aspects and his
role as the creator (El-Kordy 1982: 179–186; Cauville 2001:
148–151; Cauville 2013: 388–391). The same aspects of
Harsomtus are also expressed in the decorative programme
of the complex of wabet and court, where the god is depicted
a total of nine times, often rendered standing or seated be-
hind the goddess Isis. In all nine instances the god is identi-
fied as “Harsomtus, the lord of Khadi, the great god who
resides in Dendera” (@r-smA-tA.wy nb #Adi nTr aA Hry-ib
Iwn.t) (overview in Cauville 2001: 765; here scenes a–i).
(a) Harsomtus, lord of Khadi, first features on the west
half of the lintel of the gate that leads from the treasury into
the open court.27 He sits behind Isis, while myrrh is being
offered. Appropriately, he is in this instance also referred to
as “the divine falcon, the chief of Punt” (bik-nTr Hry-tp
Pwnt). On the opposite east half of the lintel, Hathor of
Dendera and Harsomtus of Edfu are depicted receiving
mnx.t-linen.28 Linen and myrrh/unguents together with pro-
tective regalia belong among the crucial offerings presented
in the complex (Coppens 2010a).
(b) Together with Isis, Harsomtus, lord of Khadi, is the
recipient of the produce brought by a procession of fecun-
dity figures, led by the royal couple, on the soubassement of
the east wall of the open court.29 Harsomtus provides in re-
turn a perfect inundation ([di.n=i] n=k nww wr.tw tp tr=f).
(c) On the first register of the same wall Isis and Har-
somtus are the beneficiaries of a large offering (aAb.t m ix.t
nb.t nfr.t) consecrated by the pharaoh.30 The chthonic nature
of the god is expressed in the epithet “Nehebkau” (nHb-kAw)
in this and the previous scene. In the inscription of relief c,
the identification is specified as “Nehebkau who founded
this land” (NHb-kAw grg tA pn). In response to the offering,

19
Dendara IV, 234, 6–9.
20
According to Cauville (1991: 69–71; 2001: 26; 35), the pantheon of Dendera consisted of eleven deities, namely the four main manifestations of Hathor, Horus
of Edfu, the child-deities Harsomtus and Ihy, Isis, Osiris, Horus of Mesen/Harsomtus of Dendera and Harsomtus, lord of Khadi. On the manifestations of Hathor
in Dendera, see Cauville 2002: 104; Preys 2002: 498–537; Preys 2003.
21
E.g. Dendara I, 90, 9; Dendara IV, 79, 8.
22
E.g. Dendara III, 88, 4; 168, 12; Dendara IV, 48, 12; 78, 6; 107, 11; 153, 4; 234, 8.
23
The four deites are “les dieux fondamentaux” of the temple according to Cauville 1998: 7.
24
The designation H.t-smA-tA.wy can also refer to the mammisi of Dendera according to Waitkus 1997: 277.
25
Dendara II, 163–195, pls. cxliii–cliii.
26
Dendara IV, 79, 6–17.
27
Dendara IV, 180, 13–14, pl. ccxcviii; Cauville 2001: pl. cxxxix.
28
Dendara IV, 179–180, pl. ccxviii; Cauville 2001: pl. cxxxviii.
29
Dendara IV, 202, 3–4, pls. ccxcix, cccii; Cauville 2001: pl. clx.
30
Dendara IV, 206, 6–7, pl. cccii; Cauville 2001: pl. clxv.
@b Ssp mnx.t. A Feast of Re-Harsomtus of Khadi on Mesore 29
33

the god proclaims: “I hereby give to you the fertile lands, pro-
ducing provisions for you, in order to provision your seat with
good things” (di=i n=k Ax.t qmA n=k kA.w r Sps st=k m
nfr.w). Nehebkau or “the one who unites/ties together/
provides the kaw” is a chthonic deity, associated with creation
and fertility and the power to bring the deceased (god and
man) back to life (Shorter 1925; Zandee 1960: 98–100; Barta
1982). The use of the specific epithet “Nehebkau” in the two
scenes depicting the pharaoh and fecundity figures bringing
the produce of the land and a variety of other products to Isis
and Harsomtus is far from coincidental. The ritual is remi-
niscent of the large offering of provisions to the deceased prior
to the burial. It brings to mind the moment of the reunion of
the Ka of the deceased, which was temporarily “at rest” (m
Htp), with the body (Schweitzer 1956: 42–44, 81–84;
Quaegebeur 1975: 136–137; Janák 2003a: 1–7; 2003b: 193–
205). In the specific case of the rituals performed in the open
court it evokes the reunion or the “tying together” (nHb) of
the kaw with the “lifeless” statues of the gods prior to further
rituals of renewal.31 Interestingly, the Nehebkau festival is ce-
lebrated on Tybi 1, a date that is also associated with a wp
rnp.t and a new beginning (Barta 1982: 389).32
(d) In the middle scene of the second register of the east
wall, the pharaoh spears a turtle before a seated Harsomtus,
lord of Khadi. The anthropomorphic god is depicted wear-
ing a large sun disc with a uraeus on top of the nemes head-
dress, stressing his solar nature (El-Kordy 1982: 181–182;
Preys 2002: 550–551). This is also expressed by his epithet
“Re himself in Iatdi” (Ra Ds=f xnty IAtdi). The scene is a part
of a series of four reliefs related to the destruction of the ene-
mies of the sun god, especially Apophis, who continuously
threaten to obstruct the sun’s journey. The ritual destruction
of the opponents is depicted in four scenes, two in each sec-
ond register of the lateral walls.33 On the east wall the
pharaoh strikes a ball, representing the eye of Apophis,34 be-
fore the main manifestation of Hathor in Dendera and slays
a crocodile in front of Horus of Edfu.35 On the opposite
wall, an Oryx antelope is slaughtered for Isis,36 and finally
a turtle is speared in front of Harsomtus, lord of Khadi.37 The
fourfold destruction of enemies is also referred to in the
hymn to Hathor in the thickness of the gate leading from
the treasury to the open court: “Victory of Re over Apophis,
four times, victory of Hathor, mistress of Dendera, over her
enemies, four times” (mAa-xrw Ra r App sp fdw mAa-xrw @.t-
Hr nb.t Iwn.t r xftyw=s sp fdw).38
(e) The final occurrence of Harsomtus, lord of Khadi,
in the open court is depicted on the screen wall attached to
the east lateral wall of the complex. The god accompanies
Isis, while the pharaoh appeases Sekhmet in the extremely
dangerous period preceding the New Year.39 The accompa-
nying inscriptions relate to the gods’ solar nature (“high of
feathers, who illuminates the land”, qA Swty sSp tA) and the
annihilation of the enemies of the king (“I make that your
enemies shall fall under …”, di=i n=k xftyw=k xr Xr …)
(f ) Isis and Harsomtus, lord of Khadi, are the recipients
of goods brought by a procession of fecundity figures, led
by the pharaoh, on the soubassement of the south wall of the
elevated chapel.40 In this instance, Harsomtus takes on the
role of the creator as he is equated with “Nun, the great one,
the father of the gods” (Nww wr it nTr.w) and gives the
pharaoh the entire produce of the land (di=i n=k wnn.t nb.t
Hryw.t s.t gbb).
(g) The west scene of the first register of the south wall
of the elevated chapel has Harsomtus standing besides Isis,
while the pharaoh presents maat.41 The god is “Re himself
in the “Residence of Re”, who has come into existence by
himself without him being engendered, who appeases his
heart with the performance of Maat” (Ra Ds=f xnty s.t-Ra
xpr Ds=f iwty ms.tw=f Htp ib=f m ir.t mAa.t).
(h) The west scene of the second register of the south wall
of the elevated chapel depicts Isis and Harsomtus receiving
irtyw- and idmi-linen.42 Harsomtus epithets relate to his de-
structive, powerful nature (“the fighting Ba who strikes his
enemies”, bA tkk Hw xfty.w=f), but at the same time refer to
his beauty and noble appearance (“the noble statue/might,
fresh/clear of skin, bright of adornments, fresh/beautiful of
limb”, sxm Sps wAD inm THn Xkr.w wAD Ha).

31
The rituals performed in the complex of wabet and court show many similarities with rituals performed for the deceased, such as the embalming ritual and the
ritual of the “opening of the mouth”, prior to the internment – see Coppens 2007: 206–208; 2010b.
32
Edfou V, 351, 3; 399, 7.
33
Dendara IV, pls. ccci–cccii; Cauville 2001, pls. cliv, clv, clxix and clxx.
34
Dendara IV, 193, 9–194, 2. On the rite of hitting the ball and its relation to the eye of Apophis: Borghouts 1973.
35
Dendara IV, 194, 4–12. On the rite of slaying the crocodile: Wilson 1997b.
36
Dendara IV, 208, 12–209, 3. On the rite of slaughtering the Oryx: Derchain 1962.
37
Dendara IV, 209, 5–13: smA [Stw]. On the rite of destroying the turtle: Gutbub 1979.
38
Dendara IV, 184, 8.
39
Dendara IV, 227–228, pl. ccciii; Cauville 2001: pl. clxxvii.
40
Dendara IV, 253, 1–2, pls. cccii, cccvi; Cauville 2001: pl. cxcvii.
41
Dendara IV, 259–261, pl. cccxi; Cauville 2001: pl. ccv.
42
Dendara IV, 265–266, pl. ccxi; Cauville 2001: pl. ccxi.

34
(i) Harsomtus features a last time as the lord of Khadi in
the southernmost scene of the third register of the east wall,
where he and Hathor are depicted as the recipients of the sa-
cred oils.43 The inscription stresses the god’s solar nature (“Re-
Horakhty, who shines in the horizon”, Ra-@r-Axty psD m Ax.t)
and his relation to the land of Punt and its produce (“lord of
the mD.t-unguent and the festive oil, who creates the resins
in Punt”, nb mD.t Hr sTi-Hb qmA qmyt m Pwn.t).
In most of these scenes, Harsomtus is depicted with the
head of a falcon and his most common type of crown: two
falcon tail feathers with a small sun disc, with a uraeus at-
tached, positioned at the base of the feathers (scenes a, b, c,
e, f and g; El-Kordy 1982: 181). The two falcon feathers
symbolise the god’s power over the two lands and the uni-
verse (in particular the sun and the moon; Cauville 1992:
87). The three other scenes portray an anthropomorphic
Harsomtus, twice with a large sun disc with a uraeus on top
of the nemes headdress (scenes d and i, both with references
to the god’s solar nature in the epithets as well) and once
with the double crown (scene h, referring to his role as the
heir of Osiris and ruler over Egypt). The epithets and utter-
ances of the god appear to focus on his well-known primor-
dial (scenes f, g), solar (d, e, g, i) and chthonic nature (b, c)
and his creative (b, f, g, i) and destructive (d, e, h) powers,
next to proclaiming his rule over Egypt and the land of Punt
and its produce (a, i).
These particular aspects of Harsomtus, lord of Khadi,
also come to the fore in the description of his main festivals
in the temple calendars. Two festival calendars from late
Ptolemaic times contain information on four festivals in-
volving Harsomtus, lord of Khadi: the calendar at Edfu for
Hathor of Dendera from the time of Ptolemy X Alexander
I,44 and the calendar located in the hypostyle hall of the tem-
ple of Hathor at Dendera from the reign of Cleopatra VII.45
The feasts mentioned are set on Thoth 1, Thoth 10, Paophi
30 and at the time of the new moon in the month of
Pachons (Grimm 1994: 371, 378 and 420–422; Cauville
2002: 15–19). Both calendars mention the performance of
a libation (sty mw) and the offering of provisions (Htpw) to
the (deceased) deities or ancestor gods of Khadi as one of
the crucial acts on Thoth 10,46 a ritual that was repeated on
43
Dendara IV, 269, pl. cccvii; Cauville 2001: pl. ccxvi.
44
Edfou V, 348–360.
45
Dendara IX, 162–164, 202–204.
46
Edfou V, 348, 8; Dendara IX, 164, 1–4; Alliot 1949: 220, 243–244; Grimm 1994: 27; Cauville 2002: 7. The general nature of the rituals performed (libations and
large offerings) for the divine ancestors and primordial powers, together with the date – ten days after the beginning of the New Year – evoke the Theban decade-
festival. In general: Doresse 1971; 1973; 1979; Traunecker – Le Saout – Masson 1981: 134–137, 145–146.
47
Edfou V, 350, 3–5; Dendara IX, 163, 1–3; Alliot 1949: 225, 244; Grimm 1994: 45; Cauville 2002: 8.
48
Edfou V, 352, 9 – 354, 2; Dendara IX, 203, 3–6; Alliot 1949: 230–231, 247; Grimm 1994: 103, 105; Cauville 2002: 10, 16–19.
49
Alliot (1949: 222, n. 6) suggested that pr-Ra (“Residence of Re”) would be the name of the temple of Khadi and the wabet would be situated in front of it.
50
Edfou V, 349, 5–8.
Filip Coppens
Paophi 30.47 The latter feast lasted a total of six days (until
Athyr 5) according to the Edfu calendar.
The feast at the time of the new moon in the month of
Pachons was considered one of the main festivals of Khadi.48
It commenced with a bark procession of Harsomtus to the
necropolis at Khadi; the feast lasted a total of five days. It
involved rituals resulting in the destruction of the enemies,
expressed by the rite Asx it (“cutting the grain”), and fertil-
ity/agricultural rites (Alliot 1949: 268–270; Chassinat 1968:
561–564; Cauville 1987: 86; 2002: 16–18). The core of the
festivals seems to have been built around the act of paying
homage to the deceased deities/ancestor gods of Khadi, e.g.
by presenting them with a funeral repast (wAH (i)xt; Favard-
Meeks 1991: 401–433; Preys 2002: 14–17). As such the fes-
tival shows some similarities with the rituals of Chedbeg in
Kom Ombo at the beginning of the month Paophi and, like
the festival at Khadi, at the time of the new moon in Pa-
chons (Grimm 1994: 420–422; Preys 2008).
The fourth and final reference in the festival calendars
to a feast of Harsomtus, lord of Khadi, is of particular inter-
est for the topic of the present paper as it shows some re-
markable similarities with the feast mentioned in the
inscription in the wabet of Dendera. The date of the feast
in the wabet – Mesore 29 – does not occur in a single festival
calendar from Ptolemaic and Roman times (Grimm 1994:
141), but the calendar of Hathor of Dendera, located in the
open court in front of the pronaos of Edfu, refers to a pro-
cession to the wabet and the performance of the rituals of
the “seat of the first feast” for Harsomtus, lord of Khadi, on
the first day of the New Year. The inscription reads: “Thoth
1: Feast of Harsomtus, lord of Khadi, on his beautiful feast
of the birth of the sun disc. The going out in procession of
this god and his ennead in their shrines. Resting on/in his
wabet, before/in front of the “Residence of Re,”49 presenting
bread, beer, meat, fowl and all good things /// [performing]
all [regulations] of the “seat of the first feast” …” (tpy Ax.t
sw 1 Hb @r-smA-tA.wy nb #Adi m Hb=f nfr n msw.t itn sxa
ntr pn Hna psD.t=f m-Xnw HD.t=sn Htp Hr wab.t=f xft-Hr n
pr-Ra r [s]mAa t Hnk.t iH.w Apd.w hw.t nfr.w nb.w /// [iri nty-
a] nb n s.t-Hb-tpy …)50 (Alliot 1949: 222–223; Grimm
1994: 20–21; Coppens 2007: 175).
@b Ssp mnx.t. A Feast of Re-Harsomtus of Khadi on Mesore 29
35

The description of the festival of Harsomtus, lord of
Khadi, on Thoth 1 appears to have a setting similar to that
of the feast of Mesore 29 (the wabet), and the same set of
rituals, namely of the “seat of the first feast”, seem to have
been performed during both. It is not possible to tell exactly
what relationship there was, if any, between these two feasts
of Harsomtus, lord of Khadi, on Mesore 29 and on Thoth
1, respectively. In the temple of Dendera, it would come as
a surprise to have a feast dedicated to Harsomtus and not
Hathor on the first day of the New Year. In the Edfu calen-
dar, however, a form of Horus (i.e. Harsomtus) might well
have taken precedence in the festivities at the time of the
New Year. One can easily imagine that the festival of Har-
somtus of Khadi occurred in Dendera in the period imme-
diately prior to the New Year – Mesore 29 – while the main
event on Thoth 1 was reserved for the goddess Hathor her-
self.51 As part of the ennead of Dendera, Harsomtus would
of course participate in the festivities of Thoth 1 as well.52
The close connection of the feast with the period around
the New Year is in a sense also expressed in the name of the
festival (Hb Ssp mnx.t) and what appears to be its central act:
the presentation of mnx.t-linen to the god and the ennead
accompanying him in the wabet. The offering of mnx.t-
linen, together with ointment and protective regalia, is one
of the central acts of the rituals performed in the complex
of wabet and court (Coppens 2007: 204–206; 2010a). It is
an act often associated with the time of the New Year (e.g.
Ryhiner 1995; Cauville 2002: 43–44; Coppens 2014). This
is also indicated by several festival calendars from Ptolemaic
and Roman times, where the presentation of linen to a god
or clothing the god in linen is frequently mentioned during
the period immediately preceding the New Year and on the
first day of the New Year itself.53
The expression @b mnx.t or “feast of mnx.t-linen” occurs
several times in the festival calendars. The phrase has been
reconstructed in the inscription referring to Mesore 30 in the
festival calendar of Ptolemy X Alexander in the open court
of the temple of Horus in Edfu. The reconstruction is based
on a later passage in the same calendar for the second
epagomenal day where explicit mention is made of the rituals
performed on the “feast of linen” on Mesore 30 (Alliot 1949:
214; Grimm 1994: 141, 143, 221).54 The feast calendar of
Ptolemy VI Philometor in the outer vestibule of the temple
of Kom Ombo also refers to “spells(?) for dressing in mnx.t-
linnen (rA.w(?) Hbs mnx.t) on Mesore 30 (Grimm 1994:
141).55 The festival calendar of Hathor in Edfu mentions the
feast on the fourth epagomenal day (Alliot 1949: 238;
Grimm 1994: 145),56 while the small feast calendar of
Hathor in the Dendera crypts signals it for Thoth 1 (Cauville
2002: 5).57 In the Esna feast calendar, one finds the very sim-
ilar expression Hb iri.t mnx.t or “the feast of bringing the
mnx.t-linen” for the first epagomenal day.58 On the very same
day linen is brought for Osiris (iri mnx.t) according to both
calendars from the open court of the temple of Edfu (Alliot
1949: 214, 237; Grimm 1994: 143).59 The performance of
the “ritual of adorning with mnx.t-linen” (iri tp-rd nb n DbA
mnx.t) is stated for the fourth epagomenal day in the calendar
for Horus at Edfu (Alliot 1949: 215; Grimm 1994: 145).60
An overview of the occurrences of a feast of linen or the
presentation of linen to the gods in the festival calendars
shows they clearly predominate during the period starting
on Mesore 30 and finishing on the first day of the New Year.
In four calendars the presentation of linen is moreover
linked with the “first feast” and its rituals and the “seat of
the first feast” or the wabet on Mesore 3061 and the fourth
epagomenal day.62 References to the offering of linen occur

51
One has to wonder whether the difference of exactly seven days between the feasts of Harsomtus in the Edfu calendar (Thoth 1) and the Dendera calendar (Mesore
29), respectively, was a mere coincidence or whether it suggests a connection with the phases of the lunar cycle (days 7, 14, 21 and 28).
52
This is also explicitly stated in Dendara II, 168, 4–5.
53
The offering of linen or clothing the deity in linen occurs only a few times during festivals at other times of the year: during a feast of Tefnut in Esna on Thoth 10
(Ssp ins and DbA m Hbs ins, Esna II, 124, 4–6) and as part of the ritual of the “opening of the mouth” for Khonsu on the roof of the Edfu temple on Pachons 19
(DbA mnx.t, Edfou V, 400, 8 – 401, 2).
54
Mesore 30 = Edfou V, 395, 1; Epagomenal 2 = Edfou V, 395, 4: “performance of all the rituals as performed on the last day of the fourth month of the shemu-season
(= Mesore 30), (namely) the feast of mnx.t-linen” (iri.t irw nb mi ir.tw m Abd 4 Smw arq Hb mnx.t).
55
Kom Ombo II 596, 15.
56
Edfou V, 359, 5–6. The feast is also mentioned in connection with the fourth epagomenal day elsewhere in the temple of Dendara: a) in the soubassement-procession
on the south wall of the “Chamber of Linen”: Dendara IV, 133, 3: “the night of the child in his nest, the feast of linen of the Mistress of Dendara” (grH nxn m sS=f
Hb mnx.t n nb.t Iwn.t – Coppens 2014) and b) in the west upper bandeau inscription of the wabet: Dendara IV, 234, 9: “the feast of receiving the mnx.t-linen by
the Mistress of Dendara, on this beautiful day of the night of the child in his nest, the day of a great feast for the entire land” (Hb Ssp mnx.t in nb.t Iwn.t m hrw pn
nfr grH nxn m sS=f hrw Hb aA n tA Dr=f – Cauville 2001: 378–379; Coppens 2007: 168).
57
Dendara VI, 158, 2.
58
Esna II, 172, 1; Esna V, 28.
59
Edfou V, 359, 1; 395, 2.
60
Edfou 395, 5.
61
Kom Ombo II, 596, 15; Edfou V, 395, 1–2.
62
Edfou V, 359, 5–6; 395, 4–5.

36
on other days of the year as well. The Roman festival calen-
dar of Esna for instance twice mentions the presentation of
mnx.t-linen, once to Khnum and his ennead during the feast
of Re on Thoth 9 and another time during a festival of “re-
vealing the face” on Payni 26. In both cases a link with the
ritual activities at the turn of the year can be established as
in Esna the feast is also referred to as Hb wp rnp.t.63 In his
1992 study of the Esna calendar, Spalinger suggested that
the connection between wp rnp.t and Thoth 9 was most
likely related to the festivities surrounding the transfer of
power from one year to the next, which according to
pBrooklyn 47.218.50 started on the first epagomenal day
and concluded on Thoth 9 (Goyon 1972: 42–43; Spalinger
1992c: 53–56). In 2011, when revisiting the Thoth 9 pas-
sage from the Esna calendar, Spalinger (2011: 725–733)
demonstrated that the date was set within a lunar-based sys-
tem. It refers to the pr.t %pd.t or the first sighting of Sothis
on day nine of the month Wp rnp.t in the lunar calendar at
the time when the civil calendar came into existence. The
link between wp rnp.t and Payni 26 is much more problem-
atic, but Spalinger (1992c: 57–59) suggested that the answer
might be found in the local festival rites of Esna. With regard
to the topic of the present paper, it is important to note that
both passages from the Esna festival calendar once again
connect the presentation of mnx.t-linen with the time of a
Hb wp rnp.t.
This general overview of the occurrences of the “feast of
clothing” and the presentation of linen to the gods in the
festival calendars from Ptolemaic and Roman times suggests
that the feast of the presentation of mnx.t-linen to Harsom-
tus of Khadi on Mesore 29, as mentioned in the wabet in-
scription, belongs to a large number of festivals taking place
during the days surrounding the New Year with a focus on
renewal.
The depictions and inscriptions of Harsomtus, lord of
Khadi, in the complex of wabet and court and the overview
of the festivals in which the god plays a crucial role brought
to the fore two distinct aspects or faces of the deity. In the
nine discussed scenes in the complex of wabet and court that
depict Harsomtus, lord of Khadi, the god is presented in a
characteristic fashion, with his attributes and epithets refer-
ring, among other things, to the role he played during the
festivals in Khadi. As he presents the funeral repast to the
ancestor gods at Khadi, he is for instance not only a primor-
dial deity, but also one who brings offerings and life (Neheb-
63
Thoth 9 = Esna II, 124, 2-3 (ir.t mnx.t), Esna V, 11; Payni 26 = Esna II, 170, 7–8 (di mnx.t), Esna V, 25.
64
Or the wabet in front of the “Residence of Re” (possibly the temple of Khadi) according to the Edfu calendar – Edfou V, 349, 6–7.
65
In the inscriptions providing information on the rituals taking place in the complex of wabet and court, the Dendera ennead is unequivocally mentioned as a par-
ticipant in and a recipient of the ritual acts performed: e.g. Dendara IV, 185, 9; 186, 5.
Filip Coppens
kau) and destroys the enemies of the gods. As the lord of
Punt he furthermore controlled myrrh, oils and unguents
necessary for the performance of the rituals. In other words,
at the time of the three festivals on Thoth 10, Paophi 30 and
the new moon in the month of Pachons, Harsomtus, lord
of Khadi, takes on the role of the performer of the rituals
for the ancestor gods at the primordial site of Khadi.
The festival of Mesore 29 (or Thoth 1 according to the
Edfu calendar) sees Harsomtus in a different role: he is no
longer the performer of the rituals, but rather its main be-
neficiary, and the ritual setting is no longer Khadi, but the
complex of wabet and court in the temple of Hathor in Den-
dera.64 The feast of presenting the mnx.t-linen to (Re-)Har-
somtus, the lord of Khadi, on Mesore 29 clearly formed part
of a series of renewal festivities taking place at the very end
of the year, during the five epagomenal days and on the first
day of the New Year in the wabet of the temple. These festi-
vals involved the entire ennead of the temple of Dendera,65
but only the feasts of three of its members are mentioned
explicitly in the inscriptions from the complex: first that of
Re-Harsomtus, lord of Khadi on Mesore 29, then the feast
of Isis on the fourth epagomenal day and finally the feast of
Hathor on New Year’s day (Thoth 1) which resulted in a
new beginning for the gods and the land of Egypt.
The statues of gods gained new life through the “union
with the sun disc” and their reunion with the Ba of the god
at the time of the “first feast”. In a similar fashion, may Tony
Spalinger’s own Hb tpy bring about rejuvenation and many
more years in good health.
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