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Nils Billing

for Pepy”], say the bas of Heliopolis. They provide him with life and dominion ( ꜥnḫ wꜣs ). “May he live [with the living, may] Sokar [live] with the living. May he live with the living, [may this Pepy live with the living”]. (Pyr. 1289a

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Nils Billing

a new point of transition. However, while in the passage it was Pepy himself who was the “messenger of the Great god”, i.e. Osiris, the son now takes the corresponding role of Horus’s emissary. The services that once in the sarcophagus chamber gave Pepy back his body ( Life ) and throne ( Kingship

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Nils Billing

). In the extensively fragmentary PT  584, the king occupies his seat in the boat of the sun-god, who writes ( sš ) his name at the head of the living and establishes ( smn ) him on the throne at the top of “the lords of kas ”, i.e. the receivers of the mortuary cult (Pyr. 1574a–b; C. 73

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Robert B. Koehl

I offer the following contribution to Oscar Muscarella, a scholar who never shies away from debate or controversy, but who is motivated by one goal: to set the record as straight as the evidence will allow. Over the past fifteen years there has been a dramatic escalation of scholarly interest in

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Linda Hulin

Held at Rethymnon, Crete, September 29–October 2, 2002 , ed. N.C. Stampolides and V. Karageorghis (Athens: A.G. Leventis Foundation, 2003), pp. 63–70. 45 K. Kuhlmann, “Roman and Byzantine Siwa: Developing a Latent Picture”, in Life on the Fringe: Living in the Southern Egyptian Deserts During