29:
538:. The unknown author moves the timeline and also changes his mode of expression from "old-fashioned" into a contemporary form. He clearly distinguishes "long time passed" from "most recently" without cutting the timeline too quickly. The speech of Prince Hordjedef builds the decisive transition: Hordjedef is sick of hearing old, dusty tales that cannot be proven. He explains that a current wonder would be richer in content and more instructive, and so he brings up the story of Dedi. The last section of the fourth story, in which the magician Dedi gives a prophecy to king Khufu, shifts to
480:. The maidservant of Rededjet later has an argument with her mistress, receives a beating and flees, vowing to tell king Khufu what had happened. But on the way, she meets her brother and tells the story to him. Displeased, he beats her, too, and sends her on a path to the water's edge where a crocodile catches her. The brother then goes to see Rededjet, who is crying over the loss of his sister. The brother starts to confess what has happened and at this point the papyrus story ends.
626:: the prisoner would have received his life back if Dedi had performed his magical trick. Wildung thinks that Dedi's refusal was an allusion to the respect Egyptians showed to human life. The ancient Egyptians were of the opinion that human life should not be misused for dark magic or similar evil things. Lepper and Liechtheim suspect that a difficult-to-assess depiction of Khufu was exactly what the author had planned. He wanted to create a mysterious character.
582:. The author depicts Sneferu as a fatuous fool, who is easily pleased with superficial entertainment and who is unable to resolve a dispute with a little rowing maid. Sneferu must go to the extent of having a priest solve the problem. With this narration and embarrassing depiction of a king, the author of Westcar dares to criticise the kings of Egypt as such and makes the third story a sort of
590:
outrage and his offer of an alternative for the prisoner, questions the circumstances and contents of Dedi's prophecy, and rewards the magician generously. The contradictory depiction of Khufu is an object of controversy among
Egyptologists and historians to this day. Earlier Egyptologists and historians in particular, such as
501:
The second and third stories are written in a conspicuous, flowery, old-fashioned style, and the author has obviously tried to make them sound as if handed down from a long time ago, but fantastic at the same time. He uses quaint phrases and makes the heroes' acting stilted and ceremonious. The first
689:
Since the first translations of the
Westcar Papyrus, historians and Egyptologists have disputed whether the story was finished or unfinished. Earlier evaluations seemed to show an abrupt ending after the death of the traitorous maidservant. But more recently, linguistic investigations made by Verena
488:
Papyrus
Westcar is of great interest to historians and Egyptologists since it is one of the oldest Egyptian documents that contains such complex text. Unfortunately, the name of the author has been lost. The most recent translations and linguistic investigations by Miriam Lichtheim and Verena Lepper
305:
during the eighteenth century, all the papyrus fragments are partially damaged; at several spots the material is torn, distorted, and squashed. Some of the fibres are now lying over the inscription. All of the artifact shows large gaps and the rim of the scrolls is badly frayed. Because of the gaps,
492:
The first story is lost due to damage to the papyrus. The preserved sentences merely reveal the main protagonist of the story, King Djoser. The name of the hero, who is said to have performed the miracle, is completely lost, but
Liechtheim and Lepper think it's possible that the Papyrus was talking
428:
beheaded. Dedi reattaches the heads. Khufu then questions him on his knowledge on the shrine of Thoth, and Dedi answers that he does not know the number of rooms, but he knows where they are. When Khufu asks for the wheres and hows, Dedi answers that he is not the one who can give Khufu access, but
380:
to throw it in the stream by which the townsman enters and leaves the lector's estate undiscovered. Upon catching the townsman, the crocodile takes him to the bottom of the lake, where they remain for seven days as the lector entertains the visiting pharaoh. When he tells Nebka the story, and calls
589:
In the fourth story king Khufu is difficult to assess. On one hand he is depicted as ruthless: deciding to have a condemned prisoner decapitated to test the alleged magical powers of the magician Dedi. On the other hand, Khufu is depicted as inquisitive, reasonable and generous: he accepts Dedi's
530:
are called by their birth names. Verena Lepper thinks, that the reason may be some kind of spelling reform that occurred in the lifetime of the author, perhaps trying to fix the spelling rule for naming a deceased king, in order to show that even the future kings in the story were long since dead
706:
Verena Lepper and Miriam
Lichtheim postulate that the tales of Papyrus Westcar inspired later authors to compose and write down similar tales. They refer to multiple, and somewhat later, ancient Egyptian writings in which magicians perform very similar magic tricks and make prophecies to a king.
637:) and her difficult birth of three sons. The sun god Ra orders his companions Isis, Meskhenet, Hekhet, Nephthys, and Khnum to help Rededjet, to ensure the birth of the triplets and the beginning of a new dynasty. Lepper and Liechtheim both evaluate the story as some kind of narrated
396:
advises him to gather twenty young women and use them to sail him around the palace lake. Sneferu orders twenty beautiful oars made, and gives the women nets to drape around them as they sail. However, one of the girls loses an amulet - a fish pendant made of
261:. The scroll of Westcar has been separated into three parts. During the life of Lepsius and Erman it was in two parts; it is not known when and why the scroll was separated into three fragments. The text written on the papyrus includes twelve
653:. Among the titles discovered to have been given to her is the "mother of two kings". For a long time it had been thought that she may have borne Userkaf and Sahure, but new evidence shows that Sahure, at least, had a different mother (Queen
665:, Rededjet is connected with the role of a future king's mother, the parallels between the biographies of the two ladies has garnered special attention. The role of the maidservant is evaluated as being a key figure for a modern phrasing of
784:
use the same manner of speaking and quaint phrases, complete with numerous allusions to the wonders of
Papyrus Westcar, Lepper and Lichtheim hold that Dedi, Ubaoner and Djadjaemankh must have been known to Egyptian authors for a long time.
586:. Lepper points out that the critiques are hidden cleverly throughout. It is not surprising, since the author had to be careful—the Westcar Papyrus was possibly made available for public entertainment, or at least, for public study.
768:
contains the phrase: "...for these are the wise who can move waters and make a river flow at their mere will and want...", which clearly refers to the wonder that the magicians
Djadjaemankh and Dedi had performed in the Westcar story.
550:
Papyrus
Westcar contains hidden allusions and puns to the characters of the kings Nebka, Sneferu, and Khufu. An evaluation of the character description of Djoser is impossible due to the great deterioration within his story.
230:
have been documented there since the early 1860s and
Lepsius' name does not appear in any lists or documents. Furthermore, Lepsius never made the text of the Westcar Papyrus public; he stored the papyrus at home in his
764:. As in the Westcar Papyrus, a subaltern is addressed by a king as "my brother" and the king is depicted as being accostable and simple-minded. Furthermore, both stories talk about the same king, Sneferu. The Papyrus
405:, and until it is returned to her neither she nor any of the other women will row. The king laments this, and the chief lector folds aside the water to allow the retrieval of the amulet, then folds the water back.
562:
wife of the story's hero is punished by being burnt alive and her secret lover, revealed thanks to the loyal caretaker, is eaten alive by a summoned crocodile. Caretaker and crocodile are playing the role of
242:
purchased the papyrus from
Lepsius' son and left it to the Museum of Berlin. As the hieratic signs were still insufficiently investigated and translated, the Westcar Papyrus was displayed as some kind of
690:
Lepper and Miriam Liechtheim (especially by Lepper) strengthen the theory that the Westcar text is definitely at an end after the story of the maidservant's death. Lepper points out that the crocodile
510:), which was typical in Ancient Egypt when talking about a deceased king. The heroes are addressed in the second and third stories the same way. Curiously, all the kings are addressed with their
518:. King Khufu is nevertheless called by his birth name in the first three stories, yet in the fourth story, he is treated as being still alive and being the main actor. And even the future kings
673:. Destiny is depicted here as a crocodile who snatches the traitor. The whole purpose would be to ensure the beginning of a new dynasty by making the only danger disappear. The author of the
698:, which is a typical element in similar stories and documents. Furthermore, Lepper argues that the papyrus has a lot of free space after the apparent ending, enough for another short story.
247:. Since Erman's first attempt at a complete translation in 1890, the Westcar Papyrus has been translated numerous times, resulting in different outcomes. The dating of the text also varies.
476:
and hurry to Rededjet's house to help her with the difficult birth. The three children are born, each described as strong and healthy, with limbs covered in gold and wearing headdresses of
381:
the crocodile up again, the king orders the crocodile to devour the townsman once and for all. Then he has the adulterous wife brought forth, set on fire, and thrown in the river.
222:
There are inconsistencies about the true nature of the acquisition and the subsequent whereabouts of the Westcar Papyrus. Lepsius writes that the document was on display in the
235:, where it was found after his death. These inconsistencies have led to widespread speculation; many British historians speculate that Lepsius may have stolen the papyrus.
571:. Lepper and Liechtheim evaluate the depiction of king Nebka as being fairly positive. A strict but lawful king was ideal for the people of the author's lifetime.
514:, notwithstanding that this was unusual in the author's lifetime. While deceased kings were normally called by their birth name, living kings were called by their
1223:
619:
376:. Upon learning that his unfaithful wife is meeting her lover, he casts a spell for the figurine to come to life upon contact with water, and sets his
314:
489:
reveal interesting writing and spelling elements hidden in the text of the papyrus, which has led them to a new evaluation of the individual stories.
741:
appears: "See, these are artists who create the existing anew, who even replace a severed head", which could be interpreted as an allusion to the
424:. Khufu, intrigued, sends his son to invite this wise man to the court, and upon Dedi's arrival he orders a goose, an undefined waterbird, and a
448:
The final story breaks from the format and moves the focus to Rededjet giving birth to her three sons. Upon the day of her children's birth,
531:
during his lifetime. For this reason Verena Lepper doubts that the Westcar stories are based on documents originating from the Old Kingdom.
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1248:
1218:
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into ten paragraphs. Between the neatly written sentences red traces of an older text are visible. It looks as if Papyrus Westcar is a
542:
for a short time, before shifting back to present tense again. This present tense is maintained until the end of the Westcar stories.
1213:
1208:
345:. It seems to have been a text detailing a miracle performed by a lector priest in the reign of king Djoser, possibly the famous
293:
plate and is covered by a glass pane. Part three was simply placed between two glass panes and was completely glued to them. The
269:(the front) columns one to three, the second part contains on its recto columns four and five and the third part contains on the
1243:
1233:
1228:
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and a whitish haze has appeared. The edges of all three parts were left free for air circulation. Because of the paper
1238:
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325:; the unknown ancient Egyptian author obviously tried but partially failed to wipe the older text off. The clean and
794:
749:
contains another reference that strengthens the idea that many ancient Egyptian writings were influenced by the
1193:
298:
126:
usually is rendered in English as, "King Cheops and the Magicians" and "The Tale of King Cheops' Court". In
165:. The papyrus has been used by historians as a literary resource for reconstituting the history of the
645:. Lepper points out, that the story of Rededjet might have been inspired by the historical figure of
286:
207:
claimed to have received the papyrus from Westcar's niece. As Lepsius was able to read some signs of
173:
150:
727:. They also both talk about subalterns with magical powers similar to those of Dedi's. The Papyrus
753:: column 232 contains the phrase "sleeping until dawn", which appears nearly word-for-word in the
661:
that the first three kings of the Fifth Dynasty had been siblings, seems incorrect. Since, in the
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223:
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28:
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about morality and betrayal. The maidservant wants to run her mistress down and is punished by
654:
438:
273:(the back) columns six to nine and on the recto, the final columns, ten to twelve. The papyrus
193:
817:
341:), is missing everything but the conclusion, in which Khufu orders blessed offerings to king
104:
34:
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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Untersuchungen zu pWestcar. Eine philologische und literaturwissenschaftliche (Neu-)Analyse
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720:
618:(because positive) traditions the Egyptians always taught. But other Egyptologists such as
554:
In the second story, king Nebka plays the key role. He is depicted as a strict, but lawful
216:
204:
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and placed between two glass panes. At five spots the papyrus was fixed to the glass with
192:. For unknown reasons, he didn't note the exact circumstances under which he obtained the
8:
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130:, into which the text of the Westcar Papyrus was first translated, it is rendered as
137:
The surviving material of the Westcar Papyrus consists of twelve columns written in
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282:
142:
814:
The Literature of Ancient Egypt: An Anthology of Stories, Instructions, and Poetry
825:
416:
apparently has the power to reattach a severed head onto an animal, to tame wild
277:
is grainy, of greyish-yellowish colour and very fragile. Part one was fixed onto
257:
127:
614:, who described an exaggerated, negative character image of Khufu, ignoring the
149:(eighteenth to sixteenth century BC) and states that it is written in classical
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Jr., and William Kelly Simpson. New Haven and London: Yale University Press.
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Ancient Egyptian literature: a book of readings. The Old and Middle Kingdoms
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In the third story king Sneferu becomes a victim of the author's courage to
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and all the kings are addressed with the salutation "justified" (Egyptian:
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handwriting shows that the author was a highly educated professional.
161:
thinks it is possible that the Westcar Papyrus was written during the
847:
Poetry and Culture in Middle Kingdom Egypt: A Dark Side to Perfection
607:
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244:
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84:
412:, concerns a miracle set within Khufu's own reign. A townsman named
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so dear to her that she will not even accept a substitute from the
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208:
138:
96:
889:. Heft V, Staatliche Museen zu Berlin, Berlin 1890. page 10 – 12.
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123:
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71:
1113:. Münchner ägyptologische Studien 17. Berlin 1969. page 159–161.
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The papyrus is now on display under low-light conditions in the
738:
603:
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523:
385:
364:
finds that his wife is having a love affair with a townsman of
356:, is set during the reign of one of Khufu's predecessors. King
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262:
100:
67:
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465:
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the first of the three future kings in the womb of the woman
421:
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266:
232:
115:
57:
558:, who doesn't allow mischief and misbehaviour to occur. The
496:
493:
about the famous architect and high lector priest, Imhotep.
883:
Die Märchen des Papyrus Westcar I. Einleitung und Commentar
453:
425:
417:
413:
337:
The first story, told by an unknown son of Khufu (possibly
290:
107:. In the papyrus text, each of these tales are told at the
1111:
Die Rolle ägyptischer Könige im Bewusstsein ihrer Nachwelt
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that deals with the theme of justice and what happens to
373:
420:, and knows the number of secret rooms in the shrine of
449:
719:
show the popular theme of prophesying used during the
255:
Papyrus Westcar is a reused papyrus made of the plant
702:
Influences of Papyrus Westcar in later Egyptian tales
188:
apparently discovered the papyrus during travels in
954:, vol.1, University of California Press 1973, p.215
122:, 26th century BCE) by his sons. The story in the
649:, who lived and may have ruled at the end of the
629:The fifth and last story tells about the heroine
1200:
1067:, Band 1. University of California Press 2000,
606:. They lean on the ancient Greek traditions of
483:
309:The text itself is completely written in black
1169:, in: M. Barta; F. Coppens, J. Krjci (Hrsg.):
887:Mitteilungen aus den Orientalischen Sammlungen
602:evaluated Khufu's character as heartless and
388:, is set during the reign of his grandfather
215:names of the kings and dated the text to the
684:
534:The fourth and fifth stories are written in
384:The third story, told by another son named
1224:Fiction set in the Fourth Dynasty of Egypt
694:is repeated several times, like a kind of
545:
27:
1194:Translation by Nederof following Blackman
1148:, Band 70. Harrassowitz, Wiesbaden 2008,
1092:, Band 70. Harrassowitz, Wiesbaden 2008,
1021:, Band 70. Harrassowitz, Wiesbaden 2008,
996:, Band 70. Harrassowitz, Wiesbaden 2008,
971:, Band 70. Harrassowitz, Wiesbaden 2008,
933:, Band 70. Harrassowitz, Wiesbaden 2008,
760:A further descriptive example appears in
497:Linguistic stylistics and changing tenses
392:. The king is bored and his chief lector
1167:The royal family of Sahure. New evidence
472:to aid her. They disguise themselves as
306:many parts of the text are now missing.
134:("the fairy tales of Papyrus Westcar").
1136:
1134:
1132:
1059:
1057:
1055:
921:
919:
917:
915:
265:in all. The first part contains on the
250:
1201:
1156:, page 121–123, 146–148 & 298–302.
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567:, whilst king Nebka plays the role of
297:used for this has partially lost its
1129:
707:Descriptive examples are the papyri
184:In 1823 or 1824, British adventurer
1254:Archaeological discoveries in Egypt
1249:Second Intermediate Period of Egypt
1171:Abusir and Saqqara in the Year 2005
1032:
892:
860:
95:text containing five stories about
13:
1219:Fiction set in the 26th century BC
211:, he recognized some of the royal
179:
33:Westcar Papyrus on display in the
14:
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812:Simpson, William Kelly. (1972).
437:detailing the beginnings of the
1214:1824 archaeological discoveries
1209:1823 archaeological discoveries
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1116:
1103:
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941:, pp. 41–47, 103 & 308–310.
795:List of ancient Egyptian papyri
622:see Khufu's order as an act of
132:Die Märchen des Papyrus Westcar
1007:
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957:
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723:– just as in the story of the
677:artfully creates some kind of
1:
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502:three stories are written in
238:In 1886, German Egyptologist
46:
1244:Cultural depictions of Khufu
1234:2nd-millennium BC literature
657:). The implication from the
484:Analysis and interpretations
7:
1146:Ă„gyptologische Abhandlungen
1124:Die Geschichten des Herodot
1090:Ă„gyptologische Abhandlungen
1019:Ă„gyptologische Abhandlungen
994:Ă„gyptologische Abhandlungen
969:Ă„gyptologische Abhandlungen
952:Ancient Egyptian Literature
931:Ă„gyptologische Abhandlungen
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10:
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408:The fourth story, told by
352:The second story, told by
332:
285:. Part two was fixed to a
145:dates the document to the
1229:Papyri from ancient Egypt
737:, in which the following
685:Ending of Papyrus Westcar
174:Egyptian Museum of Berlin
63:
53:
42:
26:
21:
1239:Ancient Egyptian fiction
845:Parkinson, R.B. (2002).
782:The prophecy of Neferti
762:The prophecy of Neferti
713:The prophecy of Neferti
546:Depictions of the kings
224:Oxford Bodleian Library
1126:, Band 1. S. 188–190.
849:. London: Continuum.
818:William Kelly Simpson
16:Ancient Egyptian text
734:The Eloquent Peasant
731:contains the story,
633:(also often read as
368:, and he fashions a
251:Material description
205:Karl Richard Lepsius
596:Kurt Heinrich Sethe
1140:Verena M. Lepper:
1109:Dietrich Wildung:
1084:Verena M. Lepper:
1063:Miriam Lichtheim:
1013:Verena M. Lepper:
988:Verena M. Lepper:
963:Verena M. Lepper:
925:Verena M. Lepper:
820:. Translations by
163:Thirteenth Dynasty
35:Ă„gyptisches Museum
1122:Friedrich Lange:
1075:, page 215 – 220.
528:Neferirkare Kakai
199:In 1838 or 1839,
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659:Westcar Papyrus
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979:, p. 15–17.
721:Old Kingdom
647:Khentkaus I
616:paradoxical
592:Adolf Erman
240:Adolf Erman
228:exhibitions
217:Old Kingdom
109:royal court
1203:Categories
836:. Page 15.
801:References
560:adulterous
516:Horus name
512:birth name
504:past tense
323:palimpsest
303:lamination
118:(Cheops) (
54:Discovered
608:Herodotus
576:criticize
474:musicians
462:Meskhenet
410:Hordjedef
399:turquoise
378:caretaker
370:crocodile
287:cardboard
245:curiosity
213:cartouche
105:magicians
85:inventory
1269:Nephthys
789:See also
715:. These
692:sequence
643:traitors
635:Ruddedet
631:Rededjet
612:Diodorus
580:monarchy
458:Nephthys
435:prophecy
431:Rededjet
339:Djedefra
295:adhesive
209:Hieratic
194:artifact
155:Linguist
141:script.
139:hieratic
97:miracles
91:) is an
37:, Berlin
696:refrain
671:destiny
569:destiny
565:justice
520:Userkaf
508:m3ʕ ḫrw
452:orders
443:Userkaf
390:Sneferu
366:Memphis
362:Ubaoner
347:Imhotep
333:Content
275:textile
263:columns
124:papyrus
101:priests
72:Germany
49:1650 BC
43:Created
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853:
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774:pAthen
772:Since
766:pAthen
739:phrase
717:novels
709:pAthen
598:, and
584:satire
526:, and
524:Sahure
468:, and
386:Baufra
354:Khafre
343:Djoser
291:wooden
201:German
128:German
68:Berlin
639:moral
624:mercy
556:judge
470:Khnum
466:Heket
422:Thoth
418:lions
358:Nebka
319:rubra
279:linen
271:verso
267:recto
233:attic
190:Egypt
116:Khufu
58:Egypt
1264:Isis
1175:ISBN
1150:ISBN
1094:ISBN
1069:ISBN
1023:ISBN
998:ISBN
973:ISBN
935:ISBN
851:ISBN
830:ISBN
780:and
711:and
610:and
578:the
454:Isis
426:bull
414:Dedi
313:and
289:and
113:king
103:and
79:The
374:wax
372:in
111:of
1259:Ra
1205::
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47:c.
83:(
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