The Cannibal Hymn

The Cannibal Hymn forms a self-standing episode in the ritual anthology that makes up the Pyramid Texts, first appearing in the tomb of Unas at the end of the Fifth Dynasty. Its style and format are characteristic of the oral-recitational poetry of pharaonic Egypt, marked by allusive metaphor and the exploitation of wordplay and homophony in its verbal recreation of a butchery ritual. Christopher Eyre examines the text of the Cannibal Hymn in its performative and cultural context: the detailed mythologization of the sacrificial process in this hymn poses key questions about the nature of rites of passage and rituals of sacrifice in Egypt, and in particular about the mobilization of oral accompaniment to ritual actions.

The Pyramid Texts were funerary inscriptions that were written on the walls of the early Ancient Egyptian pyramids at Sakkara. These date back to the fifth and sixth dynasties, approximately the years 2350-2175 B.C.E. However, because of extensive internal evidence, it is believed that they were composed much earlier, circa 3000 B.C.E. The Pyramid Texts are, therefore, essentially the oldest sacred texts known. Samuel Mercer was the first to produce a complete English translation. This is Volume 1 of a 4 Volume set. This particular volume, apart from the Preface and Introduction, contains the actual verses of the Pyramid texts. Volumes 2-4 contained all the commentary by Mercer and others, and are very hard to come by, so I don't think they will be going up on the site anytime soon.

The ancient Egyptian Coffin Texts form a corpus of ritual spells written on the inside of coffins from the Middle Kingdom (c. 2000-1650 BCE). Thus accompanying the deceased in a very concrete sense, the spells are part of a long Egyptian tradition of equipping the dead with ritual texts ensuring the transition from the state of a living human being to that of a deceased ancestor. The texts present a view of death as entailing threats to the function of the body, often conceptualised as bodily fragmentation or dysfunction. In the transformation of the deceased, the restoration of these bodily dysfunctions is of paramount importance, and the texts provide detailed accounts of the ritual empowerment of the body to achieve this goal. Seen from this perspective, the Coffin Texts provide a rich material for studying ancient Egyptian conceptions of the body by providing insights into the underlying structure of the body as a whole and the proper function of individual part of the body as seen by the ancient Egyptians. Drawing on a theoretical framework from cognitive linguistics and phenomenological anthropology, Breathing Flesh presents an analysis of the conceptualisation of the human body and its individual parts in the ancient Egyptian Coffin Texts. From this starting point, more overarching concepts and cultural models are discussed, including the ritual conceptualisation of the acquisition and use of powerful substances such as "magic", and the role of fertility and procreation in ancient Egyptian mortuary conceptions.

The Pyramid Texts are the oldest body of extant literature from ancient Egypt. First carved on the walls of the burial chambers in the pyramids of kings and queens of the Old Kingdom, they provide the earliest comprehensive view of the way in which the ancient Egyptians understood the structure of the universe, the role of the gods, and the fate of human beings after death. Their importance lies in their antiquity and in their endurance throughout the entire intellectual history of ancient Egypt. This volume contains the complete translation of the Pyramid Texts, including new texts recently discovered and published. It incorporates full restorations and readings indicated by post-Old Kingdom copies of the texts and is the first translation that presents the texts in the order in which they were meant to be read in each of the original sources.

This book is the first complete edition of a hieratic-demotic papyrus preserved to this day in the Kunsthistorisches Museum in Vienna. The papyrus dates back to the middle of the second century B.C. and contains a minute discription of a considerable part of the embalming and burial rites of the Apis, the sacred bull of the Egyptians. The Vienna papyrus is the only authentic document to give a coherent picture of the course of events during the embalming of the holy animal, adding substantially to what we know already from the Serapeum stelae and the classical writers. The book comprises a general introduction, a translation with commentary, an annotated transcription, a glossary, several indexes and photos of the text.

'Man perishes; his corpse turns to dust; all his relatives pass away. But writings make him remembered' In ancient Egypt, words had magical power. Inscribed on tombs and temple walls, coffins and statues, or inked onto papyri, hieroglyphs give us a unique insight into the life of the Egyptian mind. Egyptologist Toby Wilkinson has freshly translated a rich and diverse range of ancient Egyptian writings into modern English, including tales of shipwreck and wonder, obelisk inscriptions, mortuary spells, funeral hymns, songs, satires and advice on life from a pharaoh to his son. Spanning over two millennia, this is the essential guide to a complex, sophisticated culture. Translated with an Introduction by Toby Wilkinson

The poems in this book are some of the earliest about Visnu, one of the Hindu Trinity, also known as Tirumal, the Dark One. Tradition recognizes twelve alvars, saint-poets devoted to Visnu, who lived between the sixth and ninth century in the Tamil-speaking region of south India. These devotees of Visnu and their counterparts, the devotees of Siva (nayanmar), changed and revitalized Hinduism and their devotional hymns addressed to Visnu are among the earliest bhakti (devotional) texts in any Indian language. In this selection from Nammalvar's works, the translations like the originals reflect the alternations of philosophic hymns and love poems, through recurring voices, roles and places. They also enact a progression"from wonder at the Lord's works, to the experience of loving him and watching others love him, to moods of questioning and despair and finally to the experience of being devoured and possessed by him.