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Book of Opening the Mouth

Opening of the Mouth Ritual

About this book

Cutting Off the Thigh: the Heart and Leg of the Bull

Chapter 4

And the Kher heb shall say: “Pass on, and look upon the father.” Then shall the Sem take off the qena garment, and lay down the staff, and array himself in a panther’s skin.⁠ [And the Sem] shall say: “I have delivered this my Eye from his mouth; I have cut off the khepesh (i.e., leg, or thigh).” “You have cut off your Eye; your soul is in it.” [The female who represents Isis shall say: “Your lips are made for you, your mouth is cut open.” And the Sem shall bring two gazelle and a goose, with their heads cut off, and the Am Khent shall say:] “I have seized them for you, and I have brought to you your enemies; the gift of each is with you, on his hands and on his head. I have slain them for you, O Tem, and there shall be no [further] opposition to this god.” The slaughterer shall give the leg to the Kher heb and the heart to the Smer. Behold the heart in the hand of the Smer and the leg in the hand of the Kher heb, and they shall advance with them, and shall place [the leg and] the heart on the ground before the statue of the Osiris, king Men-Maat-Ra, giver of life! [And they shall say:] “I have presented to you the Leg [as] the Eye of Horus. I have brought to you the heart which was in him, and there shall not be opposition to this god, [that is to say], to the statue of the Osiris, king Men-Maat-Ra, living forever. I have brought to you a gazelle with his head cut off. I have brought to you a smen goose with his head cut off.”

Texts in conversation

Compare Book of Opening the Mouth 4:2 and Exodus 28:2

Ancient Near East, Egyptian · Hebrew Bible

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Summary

Partway through the Egyptian Opening of the Mouth ritual, the Sem priest takes off his qena garment and puts on a panther skin for the rest of the rite. Exodus 28 likewise has special holy garments made for Aaron to wear when he serves before God.

Passages

Book of Opening the Mouth 4:2

Ancient Near East, Egyptian · Opening of the Mouth Ritual
And the Kher heb shall say: “Pass on, and look upon the father.” Then shall the Sem take off the qena garment, and lay down the staff, and array himself in a panther’s skin. [And the Sem] shall say: “I have delivered this my Eye from his mouth; I have cut off the khepesh (i.e., leg, or thigh).”
1290–1279 BCE (scholarly estimate) Read in the Book of Opening the Mouth

Exodus 28:2

Hebrew Bible
1 “And you, bring near to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests—Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 2 You must make holy garments for your brother Aaron, for glory and for beauty. 3 You are to speak to all who are specially skilled, whom I have filled with the spirit of wisdom, so that they may make Aaron’s garments to set him apart to minister as my priest. 4 Now these are the garments that they are to make: a breastpiece, an ephod, a robe, a fitted tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests. 5 The artisans are to use the gold, blue, purple, scarlet, and fine linen.
750–400 BCE (scholarly estimate) Read in Exodus

References

“... The ritual was performed by a distinctive group of officiants. The primary participant in the Egyptian ritual was held foremost by the sm-priest under the direction of the ẖry-ḥbt, or “ritualist.” Throughout the ceremony, the sm-priest repeatedly puts on and takes off the qnỉ garment and in its stead dons the skin of a panther, ba. At no point throughout the ceremony is he not wearing one of the special articles of clothing. [...] The qdš extended to the garb. The clothing is labeled bigĕdê-qōdeš from the beginning of the prescriptions, 28:2, 4. Its sanctity is further confirmed by prescriptions to remove the dress when leaving the sacred space, Lev 6:3–4. Reason for the regulation may also be found in Ezek 42:14 and 44:19, kî qōdeš hēnnah. In its stead, other garments are donned. The putting-on and putting-off of the garb underscores the transformative function of the ancient dress. When donned, its wearers clad in the very garments of the tabernacle and ritually attributed qdš, could approach the deity. Without the garb and accompanying ritual, a meeting with the deity could not occur. [...] The Egyptian rite confirmed the perception that dress not only identifies and empowers but may transform, through ritual and incantation, its wearer into the divine. [...] While the Egyptian rite symbolically expressed a complete transformation of the priest as a deity for a portion of the rite, the attestation provides a backdrop for the biblical perception that, through ritual, garb effectively may transform its wearer as divine. ...”
Nancy L. Erickson, “Donning the Right Garb: The Egyptian Ritual of ‘Opening the Mouth’ and the Biblical Regulations in Exodus 28–29,” in Windows to the Ancient World of the Hebrew Bible: Essays in Honor of Samuel Greengus, ed. Bill T. Arnold, Nancy L. Erickson, and John H. Walton (Winona Lake, IN: Eisenbrauns, 2014), 85–86, 92–93.

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Book of Opening the Mouth 4:2 and Exodus 28:2

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