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Book of Opening the Mouth

Opening of the Mouth Ritual

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The Thirtieth Ceremony: Setting the Statue in the Hetchet Shrine

Chapter 10

The Sem priest said: “O Smeriu, the god comes to his place of protection. O Smeriu, the god comes to his place of protection. O Smeriu, the god comes to his place of protection. O Smeriu, the god comes to his place of protection.” The Kher heb then said: “O you Nine Smeriu, bring along the statue, and carry him [safely], and let him not fall down among you.” And as they were carrying the statue he said: “Hail, you sons of Horus, Amseth, Hapi, Tuamutef, and Qebhsennuf, advance, and come with your father, and carry him by means of the sledge, and bear him along. “Hail, Osiris! I have placed the sons of Horus with you, and they bear you along, and you are strong by reason of them. “Hail, you sons of Horus, Amseth, Hapi, Tuamutef, and Qebhsennuf, advance with your father, and bear him up, and let him not slip through your hands. “Hail, Osiris! They bear you up, like Horus on the Hennu sledge. You are raised up by it, like the gods, in its name of ‘Seker.’ You are united to it, and are made strong in the South and in the North, even as is Horus on it (i.e., his sledge).” Then the Kher heb said: “O priest, place the statue in the Hetchet Shrine.”⁠ And when the Kher heb had opened the doors of the Hetchet, he said: “The doors of heaven are opened. The doors of the House of the God are thrown back wide. And the House is opened for its Lord. “Let me come forth [as] he shall come forth. Let me enter in [as] he shall enter in. O may the God enter into it! “I am Thoth. I do not know whether the God will enter into it, for I have made myself to be without knowledge. What I know that soul which is ignorant of the thing that it abominates does not know. Let the door be thrust open by the god.” And the Kher heb also said: “I am Horus; my father is Osiris. I have smitten the phallus of Set with my hand. The God is in his house, and he rests in the arms of his father Osiris. “Your happiness is to you, O Osiris, and you have magical powers. Your father Osiris places you in his arms in his name of ‘Khut’ (i.e., horizon), in which Ra revolves. Life is given to you before your father Osiris. “Thoth comes to you, and he brings to you the Eye of Horus, and you become strong through it, and you rest in it. You have life, like a god, at the head of the gods forever.” And the Kher heb said: “Hetchet shrine (i.e., shining one), greatness is to you. Temi sledge (i.e., perfect one), the sledge is to you. Aat standard (i.e., that which does not diminish), greatness is to you. Arti Set (i.e., the two jawbones of Set), your jaws are to you. “Beneret qemat (i.e., sweetness of the South), Thoth has delivered the Eye of Horus from its enemies in its name of ‘Eye of the South.’ Thoth has carried it to Horus in its name of ‘Shepset’ (Holy One). Thoth has delivered (shef) it for Horus [from Set] in its name of ‘Shefit’ (Deliverer). Thoth has made it to be at peace (sehetep) with Horus in its name of ‘Hetepit’ (Pacifier). Thoth has made it triumphant (smaat) for Horus in its name of ‘Maat’ (Truth). Thoth has reckoned it up (sapi) for Horus in its name of ‘Apit’ (Reckoner).” When the statue was on the sledge the Kher heb said: “The beauties of this god are exalted.” And he also said: “Splendour is with you, and majesty is with you. The sledge shall never perish with you in it, and the sledge shall be with you.”

Texts in conversation

Compare Book of Opening the Mouth 10:7 and Genesis 2:15

Ancient Near East, Egyptian · Hebrew Bible

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Summary

The Egyptian Opening of the Mouth ritual ends with a priest placing the finished statue in its shrine. Genesis 2 has God place the newly made man in the garden of Eden, using a Hebrew verb used elsewhere for setting up images of gods in their shrines.

Passages

Book of Opening the Mouth 10:7

Ancient Near East, Egyptian · Opening of the Mouth Ritual
Then the Kher heb said: “O priest, place the statue in the Hetchet Shrine.” And when the Kher heb had opened the doors of the Hetchet, he said: “The doors of heaven are opened. The doors of the House of the God are thrown back wide. And the House is opened for its Lord. “Let me come forth [as] he shall come forth. Let me enter in [as] he shall enter in. O may the God enter into it!
1290–1279 BCE (scholarly estimate) Read in the Book of Opening the Mouth

Genesis 2:15

Hebrew Bible
14 The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates. 15 The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it. 16 Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”
750–400 BCE (scholarly estimate) Read in Genesis

References

“... Similarly, in the wpt-r once the statue of the deceased (or its mummy) had been created, animated, clothed, and fed, it, too, was installed in the appropriate cultic context, the tomb shrine, where it would rest and reside forever in its “house of eternity.” The garden scenes in the tombs of Minnakhte and Rekhmire, mentioned above, beautifully depict this concluding episode of the Opening of the Mouth ritual. After Adam had been brought to life and granted full animation of all his senses in Genesis 2, “Yahweh Elohim installed the man (way-yanniḥēhû) in the garden to cultivate it and guard it.” In Genesis 2, there are two different verbs used to describe the man’s placement in the garden. In Gen 2:8, the generic śym, “to put, place,” appears. However, in Gen 2:15, the author uses the second Hiphil of nwḥ. [...] However, given the context, it is worth noting that the second Hiphil of nwḥ is used in several biblical texts to describe the installation of cultic implements and divine images. In 2 Chr 4:8, Solomon, “made ten tables and installed (way-yannaḥ) them in the temple.” More significantly, in 2 Kgs 17:29, the residents of Bethel are described as making (ʿōśîm) their own gods (ʾĕlōhāyw) and installing (way-yannîḥu) them in shrines on the Samarian high places. [...] Although inconclusive, given the cultic context of Genesis 2 we should at least consider the possibility that the author chose the second Hiphil of nwḥ in Gen 2:15 to indicate that Adam was not simply placed in the garden of Eden but that Yahweh installed him there in the office of royal caretaker and watchman, similar to the way a divine statue would have been installed in its own temple, as in the mīs pî pīt pî, or a statue or mummy would have been installed in its tomb, as in the wpt-r. ...”
Catherine L. McDowell, The Image of God in the Garden of Eden: The Creation of Humankind in Genesis 2:5–3:24 in Light of the mīs pî pīt pî and wpt-r Rituals of Mesopotamia and Ancient Egypt, Siphrut: Literature and Theology of the Hebrew Scriptures 15 (Winona Lake, IN: Eisenbrauns, 2015), 157–158.

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Book of Opening the Mouth 10:7 and Genesis 2:15

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