Manu Wrote:
-------------------------------------------------------
> Duketown, as per your request:
>
>
> This is a passage written on the north wall of the
> inner sanctum of Unis' pyramid. In this chamber,
> the king is an Osiris-king. This is a good passage
> to study because it mentions Osiris, Isis, Horus,
> and Shu. So this is relevant to the Topic Post of
> this thread.
>
>
>
>
> Instead of going to Mercer, I am going to wait for
> Cladking to explain how he interprets Shu as
> "upward" and the nature of Horus in the Pyramid
> Texts. Then, we will first transliterate and then
> translate the text according to the lexicon and
> grammar as is currently known. Then we compare and
> see what comes of it. Please ignore the colored
> frames. This is a screenshot from a paper I
> published with Robert Schoch, because I do not
> have easy access from here to another source of
> the text. James Allen has published hieroglyphic,
> transliterations, and translations of the PT's in
> a recent body of work.

Utterance 37.

30a. O N., shut now thy two jaws which were divided. Pśš-kf-instrument (or, -bread).

Utterances 38-42.

38.

30b. Osiris N., I open for thee thy mouth. A sacred copper (or, iron) (instrument) of South and North.

39.

31a. N., Take to thyself the eye of Horus, towards which he (Horus) runs; he brings it to thee; put it in thy mouth.

31b. Three pellets of incense of the South; three pellets of incense of the North.

40.

31c. O N., take to thyself the šik of Osiris. šik-pellets.

41.

32a. Take the tip of the bodily breast of Horus; take it in thy mouth. A jug of milk (or, one jug of fine milk).

42.

32b. Take the breast of thy sister Isis, which is protected(?); take this in thy mouth. An empty mnsȝ-jar.

I'm very weak on all the short utterances and especially those between 12 and 203.

I can talk about their meaning but the fact is that solving terms in context in a highly context dependent language is exceedingly difficult.

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30a. O N., shut now thy two jaws which were divided. Pśš-kf-instrument (or, -bread).

I don't have a clue. These words were read at a ritual which appears like it could be closing the mouth. How this is associated with building the king's ka or his transmogrification is quite opaque to me.

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Osiris N., I open for thee thy mouth. A sacred copper (or, iron) (instrument) of South and North.

The transmogrified king needs his mouth opened. What ritual this applies to is dependent on an unspecified context. The sacred copper instrument is an offering and might perform the ritual but the context is missing. We don't know how or why a pyramid opens its mouth.

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N., Take to thyself the eye of Horus, towards which he (Horus) runs; he brings it to thee; put it in thy mouth. Three pellets of incense of the South; three pellets of incense of the North.

The dead king must take the water source to be transmogrified. "He" is likely "osiris" but this is not clear to me. The pellets are offerings.

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O N., take to thyself the šik of Osiris. šik-pellets.

Again, these are mere rituals read to the crowds and are not magic.

I don't know what a "sik" is but it's something that can be had by a geyser and offered to it.

Quote

Take the tip of the bodily breast of Horus; take it in thy mouth. A jug of milk (or, one jug of fine milk).

32b. Take the breast of thy sister Isis, which is protected(?); take this in thy mouth. An empty mnsȝ-jar.

There's little discernable meaning here. That later people adapted it for a ceremony or incantation called "opening the mouth" has no bearing on what these words meant to the writers.

I really can't address most short utterances because they have no meaning without context and the ability to share a perspective. The people who heard these words knew pretty much what they meant but I wasn't there and didn't see it.