Curr AND Bri,tnr ru Axctexr EcYPr

PnocEEDrNGs oF THr FoURTrrIwrunrruATr o Nel, C oNc RE s s

FoR Youlc EcYPToLo crsrs

25 -27 Ssprr NInE, Y 20 12, S orra

Edited byTsooonLxov

Elrri, Buzov

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form without permission from the editors.

@ Anne Landborg, CheresseBurlce., ,Alys Cox, Carlo Rindi, Gíorgia Caficí, Ronaldo Guilherme Gurgel Pereirq

Mohamed Megahed, Valeria Turriziani., Filíp Coppens, Alba M'ViIIar Gómez , Maria Rosa Guasch-Jane,

Diana Liesegang, Angelo Colonna, Audrey D égremont, Alessand'ra Colazillí, Yord an Chobanou.,

Mladen Tomorad, Hannah Pethet, Anne-Chrístíne Schnoor' Gabrielle Heffeman, Maksím Lebedev,

IlaríaDatino, Alice Sprínguel María Silvana Catania, Atúors, 2014

@ New Bulgarian UniversitY, 2014

rsBN 97 I -619 -r 52' 467'9

Potr ooCt t -prtt-CL tcf. ì a,rc\' +9

Soun Rruams oÌ{ THE BooI( oF Tsoru:t1 t1 .,

CONCERNING SESHÀT, SHAI AÌ.TD THE INVENTION OF

THE Hnnusrrc AcATltos DeruoÌ{

- Roruerl o Guttunnur. Gunc-pr Prarrn-q. -

Oll rur RILÁTIoNS BxrwErN SrsH,cr eNl Suat

ln the Book ofThoth, Sesl.rat is partially assimilated to Shai. Sometimes it is possible to distinct those goddesses

thanks to the cortext in r.vhich each one has been invoked. ln the Book of Thoth establishes the temple ;rs back

ground for all actions descrìbed by the teri. The House of Life, the Chamber of Darkress, etc., are alìegories pre-

sented for the best education of a h ierogramn;ateus. On the other han à, in the Corpus Hermetícum there ts no fsrmal

context for the texts. In the Corpus Htrn;eticttLz, there is no use for priests or temples, and rituals are even Cepictec!

as ftitile' in the quest for the divine. Salvation an absent concept in the Book ofThoth - is only individually achiev'

able, and therefore mortal mediators were useless.

Another point worth of considering is the high importance that Fate exercised irr the HelÌenistic, and latel

Graeco-Roman Zeitgeist. The populariry ofFate in the ancient world allowed the raising ofits divine personifica-

tion, called Tyche. This entity was in cl.rarge of indiviclual's personal destiny both in positive as in negâtive ways.

lndeed, the Hellenistic Tyche was an arbitrary power ard couÌd destroy or favor someone randomly, for her own

enteÍtainment. Soon its good aspects became assimilated byAgathos Daimon.

The Egyptian expression for destiny, fate, and luckwas i3w/ ,íll, derived from the verb "i3l (to determine, to de-

cide). .i3y was also represented as a goddess, rvhose attributes were correlated with gods, the king and men2. There-

fore, there are examples of "divine.ily" e.g. Nv,'.t wr.t ms nlr.w nb él.'l,t tï.t m s.t wrf. "Nout,la grancle quì fait naìtre

les dieu-x, maitresse de Shaï-Reret à Edfou"3; "royal iiy" e.g. ntk Éiw nl-. Tu (i.e the Roman emperor Domitian) es

le bon Shaï" a; and "human.í31" - stn Wsír tkr fiy: k É(3)y írm- k htp p}y: k rn-nfr n fQ)y m-htp. Ecoute, Osins

(le défunt) I Ton Shaï court avec toi. Q.re ton beau nom de Shaï repose en palx."s

There was a negative and positive í?y, in a sirnílar way that ofthe Hellenistic Fate. ln a passive sense, it corre-

sponded to predetermined destiny, in an active sense it was the consequence of human âctions As negative effect,

J3y is connected to all negative aspects ofÌife, including death. The positive .í3y is related to the gods' favour, the end

of a rnisfortune, and the favourable result of dubious situations. AÌl the blessings that one can receive that serve to

assure one's happiness including prosperity, health are perceived as a divine reward attributable to good behaviour.

.L

l

Disdain for pro cessions (CH. I[ 7 ); it also denies the existence of special days for worship (i.e. holydays) (CH- \'I, 1 1);

censures any kincl ofreligious ritual (AscÌepius 41); denounces the necessity oforganized reÌigion (CH. XIÌ, 23); and praises

5ponfàreou< ind'r'dual pr.ryers and.ilence {CH.l,30 I I' CH. X.5).

Quaeguebeur 1975 120.

Quaeguebeur 1975 97. Ct. Edfou IV 1r0, 14.

Qraeguebeur 1975 113. Cl Esna II, Ì 15,8.

Quaeguebeur 1975 120.

50

,rAtlIAìÔJàrJì t?0

rv rcrT (2012)

It was possible to obtain a good J?y by achier'ìng the protection oídeities. This was achieved though the respect andobservation of Maat's principles. Through onet actions his il/ could be positive or negative.

In Late Period, Seshat was regularly identified to Isis, Maat, Mut and Tefnut. The perception of Seshat as Shaiwas deJacto assimiiated among the Egyptian milieu in the Hellenistic age.r Qraguebeur observes that in a demoticpapyrus with the Book of the Dead (from ó3 A.D) there is some degree of substitution of the notion of Ãi byi31 2 Horapollo also offers evidence that in Late Antiquity, Greek-speaking Egyptians accepted that Seshat masteredmortal meni destinies.

"Seven letters endosed by two fngers mean: a Muse, the ínfnite or the goddess oJ Fate". Hieroglyphíca II, 29.

The Book of Thoth dePicts the goddess Seshat in association to seyen dominions ofThoth. Ìn that sense, theseven spheres ruled by the amoral power known as Fate in the Hermetic cosmogony could match with this descrip-tion ofSeshat in the Book ofThoth:

pJ 7 't.w nt n mly r p3 hby fin t) 7.t slJ.t n (m-t).wy.'The Seven reeds whích resemble the

ploug! in the seven felds oJ He-who-understqnds-the-Two-Lands (=Thoth)'. AOZ, col. 4/ líne J6.

There is also an imPortant care with Fate in the hermetic literature. It is quite possible that any identiÊcation ofSeshat as Shai occurred due to the growing of importance and popularity in Hellenistic Egypt not only among Hel-lenised people but among Egyptians as well. The Hermetic world-view accepted the existence of divine ,".ond".ypowers. The seven spheres3 of stars and constellations had hegemony over the materialworÌd. The Crúsmant workproduced the so-called seven spheres ofexistence:

"[..] The heavens appeared in seven, the gods became visible in the shapes oJ the stars and. all theírconstellatíons, and the arrangement oJ < thk lighter substance > corresponded to the gods contained iníÍ''. (c.H.ril, 1-2).

Those seven spheres were also infinite and encompassed the entire material world"The craJtsman-míná, together with the word, encompassíng the circles and whirlíng wíth a rush,

turned hís craJtworks about, letting them turn;from an enãless beginníng to a lìmítless end, Jor ít startswhere ít stops. Revolting as mínd wíshed them to, the circles brought Jorth from the weíghty elementsIívíng things without reason (Jor they no longer kept the word wíth them,'. (C. H.I" j j).

The government of such seven spheres was the responsibility ofFate. As a result, Fate's jurisdiction was limitedto aìJ physical beings.

"The mínd.who is god, [...], by speaking gaue birth to a second. mind., a craftsman, who as god oJ freand spírit crafted seven governorsi they encompass the sensíble wo d ín círcles, anã theír go;.mment 6called Jate . (C.H. 1.9).

The authority ofFate was based in a weÌl ordered codiÊcation ofcause-efÌ'ect relation:

"Euerythíng is an act offate, my child, and outsíde oJ ít nothing exists amongbodily entìties. Neithergood nor evìl comes ta be by chance. Even one who has ãone somethíngfne ís fated to be afected by, andthis ís wh\ he does ìt: ín order to be afected by what afects hímbecause he has done ít,'. (c. H. xr, s).

The hermetic concept of Fate describes it as an amoral power in charge of ruling an accurate divine law of cause-effect. Its mãin objective was to serve the will of God in the material world, encompassed by the so-called sevenspheres. This perception is closer to that one of the Egyptian Shai, instead the arbitrary aná sometimes chaotigHellenistic Tyche.

Ì

7

Seshat is called "Lady ofFate" in a ptolemaic terit. See: Chassinat 1934 149 (and plate 131).Q:aeguebeur 1975 120. Cl Lexa L9I0L6:llI4 5.

By accePtingthe Premises of"The Discourse ofthe Eighth and the Ninth'l The se.r,en spheres are in charge ofnaterial / ph1.si-cal creation/creatures. Án eighth sphere ofexistence was the divine Logos (borderin! with the naturai íor1d), the ninth onev-as the Nous and the last one - the tenth, was Godi sphere ofelistence. See, Robinson (ed) 1990.

- RoNÁLDo Gurr,HsRlIa GuB.cEL PTREIR'\ 5Ì

Ou rHn INvENrtoN ot rHx Hrru,lruc AcarHos Dauvtot't

The origins ofthe GreekAgathos Daimon are disputed. Dunand argues that he might have originallybeen a psy-

chopompos, who guided the souls ofthe deceased, or a home-guarding god, or a patron ofagriculture.Ì ln addition

to túis, Àgathos Daimon frgurecl as one of the most popular gods among Hellenised peoples in Egypt. He was wor-

shipped as the guardian god ofAlexandria, whose cult was probably established byAlexander himsel['] His functìon

as a protective àeity also caused Agathos Daimon to be identified with Sarapis. Moreover, he was known as a god of

fortune associated with Good Fortune3, which in turn was also identiÊed as Isis and Sarapis.*

The Egyptian version of Agathos Daimon and Agathe Tyche, were Shai and Shepset, who also formed a pair.5

According to Qragebeur, Greek astrology located Agathe Tyche and I(ake Tyche as the 5'h and ó'h zodiac signs,

which corresponded to the demotic horoscopes 13-ipÈy(. /) and t"-wry(.t)ó.'Ihe author adds that the zodiac signs of

the l1,h and 12,h demotic horoscopes, i.e.p3-Ë..y and sir, in turn tallied with Agathos Dain-ron and Ì(akos Daimon.

As the hermetic cosmogony evolved, Hermes Trismegistos assumed an independent role as a god, instead of

being a mere Greek counterpart of Thoth. He became depicted as the "thild Hermes"t, the one who translated the

fgyii"., knowledge into Greek. The third Hermes was the son of a "second Hermes'l Âgathos Daimon, who is

"r.rib"d to be the master of the hermetic doctrine by Hermes "himself" in "his" texts. Agathos Daimon was then

the son ofthe "first Hermes" was then the Egyptian god Thoth himself, who invented ail branches ofnatural and

supernaturai knowledge.8

ln the Corpas H ermeticum, Agathos Daimon rather appears as an indirect reference than as an active interlocutor

íthis onlv occurs in C. H. XII). Nonetheless he is named as an authority twice in C. H. XII, 1 and 13. In the entire

hermetic tradition, the only master of Hermes Trismegistos is a spiritual being calied "The Poimandres" in CH I and

CH XIIÌ, and at many times referred simply as "The Nous'1 Thus it is possible that the depiction ofAgathos Daimon

as an authority of Hermetic discourses (C. H. XIi) ì.s actually an attempt to gj.ve a'face' to that obscure spiritual be-

ing from "The Poimandres" / " The Nous".'

This would mean that Agathos Daimon and "The Poimandres" / "The Nous" were - or turned to - one and the

same deity. Hermes Trismegistos was assisted by his spiritual master and Protector. In addition to this, Amrnianus

NÍarcellinus refers to Hermes Trismegistos as an individual who was assisted by a guardian spirit.Ì0 This very relation-

ship with a protective spiÍit was denounced by early Christians as a negative impression of magic which led Lactan-

tius to call Herrnes Trismegistos "Lord of Dernons'1rÌ

On the other hand, the goddess Seshat is the personification ofthe divine words (i.e. hieroglyphs), and is not

onÌy connected to sacred texts in templesi2, but even to the very construction of them, which gives her also a politi-

Dunand 1969 4,1 45.

Cl pseudo Calisthenes I, 32. Agathos Daimon is aÌso deerned as the guardian ofÁlexandria in "The Oracle ofthe Potter"

(ca. 130 B.C), P 3,49-62.clPGMIV3125 3171.

For the correlations between Agathos Daimon, Good Fortune and Isis, Sarapis sobek among others, see: Dunand Ì9ó9 9 -48.

5 Q.gagebeur I97517L.ó Qragebeur 1975 171.7 Cf.: Contrd Gdlílaeans 176 AB.3 See: Copenhaver \992 164.e In fact, \,i Contra luliaflum, 533 A, CyriÌl of Alexandria mentloned a Hermetic diâlogue in which Hermes is instructed by

Agathos Daimon.ro Cí Ammianus MarcellinLrs BookXX. See' Hamilton (ed.)

in his Viía Plofini X, 33 35.tt Lact. Div.Inst.II14,6. In: Holzhausen 1997 575.Ir See: Budde 2000 200. Among the epithets ofSeshat there are "mistress ofrvriting", "mistress ofthe unique book'] and "ttre

great one with her books".

1986 228. Porphyry also debates the natter ofspirits companions

ÌíAÌI.lAìoì)

, * ì$ìrào

rvrcrT (2012)

cal dimension.Ì She is also connected to the Houses of Life and the education of scribes as weÌ1.r Besides, Seshat

was also a keeper of eternity, and was connected to the pharaoh by granting him the renewal ofhis life time at the

sed-festivals.3

In Hellenistic Egypt Àgathos Daimon was also portrayed as a serpent and identified to the Egyptian serpent-

goddesses Isis-Thermouthis4, and Shais. Furthermore, Agathos Daimon was associated with the sacred serpent Os-

iris-Dionysos - Thoth-Hermes6 sometimes even'holding' specific attributes such as the Hermetic caduceus, theDionysian thyrsus and often bearing Egyptian attributes such as the double crown (see Êg.l ).

This association ofÂgathos Daimon with two Greek psychopompoi (namely Hermes and Dionysos) can also be

fotnd in the god's description given by the Graeco-Egyptian alchemist Zosimos ofPanopolis. Àpparently, Zosimos

met the god in a dream and learned that Agathos Daimon was "a spirit and a guardian of spirits'l7 The apparition

during Zosimos' dream íollowed by divine instructions reproduces the encounter of Poimandres and his disciple inC. H. I.

The deÂnition of Agathos Daimon as a "guardian of spirits" by Zosimos lead us to the teaching of Hermes

to Àsclepius concerning the fate of those souls of men who died ignorant of the virtues of God (or the Hermetic"Nous"), who normally degenerates into lower entities called dernons.s

Hermes explained that a demon no longer exists as a "divine soul" (Theios Psyche), and it doesn't exist as a

reasoned human soul (psyche) anymore, but just for an evil existence.e So it is impossible to demons to ascend to

the most divine spheres ofexistence, whose border is demarkedbythe sphere ofAir.Ì0 There is a passage ofthe CofinTexts that could put this barrier ofÀiÍ into another perspective:

n(í) lfe i ín Sw n(i) lmm: i in llo".w 'I wi[l not be gra<ped by Shu! I wilÌ not be seized by the

earth-gods!' CT.II, 1l2e (Spell 105 SIC).

Those earth-gods represent some particular forces emanated by earth, and are usually characterized as serpents.

In the Cofin Texts, the deceased's soul is at risk of becoming trapped by such force. Once seized by those minorgods, the soul cannot trespass to the more subüme domains, whose limits are represented by Shu, the divine per-

sonifi cation o f air.

According to the Hermetic doctrine, demonsÌÌ can indeed try to reach the sphere ofAir, but they are always re

pelled back to Earth by a guardian chosen by God. This spiritualbeing is called by Hermes "a great demon" in charge

ofjudging souls.i'ln a simiÌar fashion, the goddess Seshat pÌays an important role in the Coffn Texts, where she acts as the door-

keeper to the divine wor1d, opening the gates ofheavens only to the pious souls.

h)(i) Wsir N wQ( n- k sbl it1 i!3.t 'Osirís-N ascends! The gates are unbolted to you by Seshat!'.

Cr.L 3id (SpeII 10 B2B0).

Ì Budde 2000 191.

'?Budde2000205.3 See: Wainwright 1940 32. Cf: Edfou,I,29l.a See Dunand 1969 .

s Qragebeur i975.6 Schreiber 1924 pÌate XXII (ia síúu).? I(arle 1925 26-32 (fragments), 33-61 (commentary).3 This is debated in Asclepius, both in Latin (25 29) âsin Coptic (Nag Hamrnadl Codex\/I,8,20 25).

norznausen tyyl )oz.Ì0 Air was the next sphere after Matter in the journey tor!'ards God. That means úat demons were conined to the material

world as in a "cage'l In ïre Discourse on the Eight and the Ninth. Nag Hammadi Codex \rI-E: 7 6, ZE 29 Hermes defined"Air" as the intermediary sphere between Earth and Heaven. See: Robinson (ed) 199ó.

rr Here one must understand 'demon" as any moraÌly um'orthy soul.Ìr Robinson (ed) 1996. (The coptic version ofAskÌepius: Nag Hammadi CodexM, 8, 7o; 2 5 ) ln the Latin version ofAsciepius

28 29, Hermes explains how this judgment occurs and calls the guardian spirit who judges the coming souÌs as " summì

d cLemo ní s p otest aten".

- RoNALDo GuILHIRM! GuRGEL PÉRlÊrB-A. -

It is possible to identify a parallel between the gates ofheaven, opened b1 Seshat in the Coffir Texts, and her role

played in the opening ofthe Chamber ofDarkness in the Book ofThoth.

[-.1 ... nt íhí-'b.w !]s t (?) ltpl-rt n(k r B tj.t l-kklv 't...1 . whích is SekheJabwy, ríttLal (?) oÍ

the [regullatíon oJ enteríng the Chamber o1 [Dark]ne's.' 807,4

ln an additional fragmentary passage ofthe Book ofThoth, Seshat is also described as a doorkeeper'

wit-y s r pr ... iw: s shm n ply- s mn! n R( (...) 't greeted her qt the House oJ .-., while she press-

es her gate-keeper of Re (...)'. L01, x + l/ 8.

To be a doorkeeper implies in some degree ofbeing also a judge, since the goddess must to decide who enters

or not through the door she protects. ln the Book ofThoth Seshat is also a judge of souls who apply for enterìng the

domain she defends.

(1...) mtw-t t} gtg.t nt gtg 1...) ... '[...] Are yotL the huntress who hun* [...] .. 1ui1ge me'. C04.1, 12.

There is another passage lvhere Seshat, in association with Shai, is the power in charge of opening the way to the

House of Life.'

m), \rn-t n:y È) mtn.rN lnl im (r) pr:n! sf:y ! h h-r y ' 'n! f{ly ' 'May one open Jor me

the rodds oJ going (to) theHouse oJ LíJe.I wíIl spread mTseIJ out onmy belIT beJore Shai'.802,8/12

The Hermetic Literature pÍesented Agathos Daimon as the master of Hermes Trismegistos. Its cosmogony por-

trays thât god as a divine overseerr a gatekeeper of 'worlds and a judge of souls. ln that sense, Seshat acts in a very

similar way. Both entities are in charge ofprotecting the passage to a superioÍ space (i.e.- The divine sphere, Heav

ens, the Chamber ofDarkne.s' the House ofLife).

ON rHr INvrNrtoNI oF THE Hrrumrtc TR.qltrtou

The Book ofThoth describes actions happening to a temple scribe in the indoors ofan Egyptian Temple. There,

many allegories concerning his profession, the gods and the underworld are transmitted in order to instruct him'

fhis instruction meant to explain both his social and cosmic importance in the organization o{the Eglptian civiÌiza-

tion. The text also aims to explain the relationship ofthe temple scribe with the neighbouring physical world and the

transcendent divine dornilions.Converseiy, the hermetic literature has no spatial context forming a background in which the actions happen.']

According to the Hermetica, any individual was able to contact the divine worìd alone. The systematic exemPtion

of importance given to rites, priests and temples in the Hermetic tradition reflects a very specific political reality in

Graeco-Roman Egypt. By such a conscious denial of the main elements of the Book of Thoth, the Hermetic texts

also assume that the former was at the very least well known among the fust "Hermetic authors'l fherefore this

paper agrees withJasnow-Zauzich position presenting the Book ofThoth as "the Ëgyptian leligious tladition which

may,]ltìInately f"ed into the Hermetic teaching'13 The authors also understand that any connection between both

traditions was indirectly taken and througl.r many intermediary steps a

The creation of the Hermetic Tradition should be únderstood as the consequence of a sudden social crisis in

Ëgypt's society. Such a crisis must have been intense enough to produce a space where one could propose the re-

foundation of the Egyptian tradition and its symbolic meaning. A very probable cause for such phenomenon is

the Roman conquest. fhe Roman administrative politics airned at restraining social mobiLity. The imposition oía

Despite tìe text ascribe this action to Shai, it is made clear that Seshat was the deity intended. See for instance P BM 10209,

2, 28: "seshat opens foryou the House of Life'l See: Budde 2000 200 (note ó).

À sole exception is made to king Ammorl who is aÌways at his court

Jasnow - Zauzich 2005 71.

The same position is presented ir: Fowden 1993 ó5-68.

NATIlaìot>àr\tà0

rv rclT (20Ì2)

codex ofsocial and economic laws known as the Gnomon oJ the Idíos Logos had even reguÌations which directly af-fected Egyptian priests the last natÌve social elite.l^/ith their establishment began a stricter foreign control over thepriests' activities. Thus we are toÌd that:

"71: For the príests ít is not allowed to have another occupatíon than the cult oÍ the gods, neíther togo Jorth in woolen clothing and neither to have long hair, even not wl'Len they are away Jrom the díuíneprocessí0n". (8. G.U.UI, 1210, 181 182).1

\Vith the falling apart ofthe political and economic importance of Egyptian temples and thus ofthe priestlyclass, the entire Egyptian society suffered a chock in its foundations. When a sociefy suffers such a sudden anddeep transformation, becoming unable to sustain its own ancient traditions, then nerv models and standards areproposed.'? In its historical context, what we now classify as Hermetic tradition stâÍted as an irregular production ofpseud epigraphic texts. The diÍiculty to 6rÌd an origin to the Hermetic tradition also points to the fact that it developed just in a few years and managed to consolidate itselfvery quickly. AÌthough the Hermetica claims the titÌe ofheir ofthe Egyptian tradition, it developed an entire new language.

New traditions always Iook back in the past, in its search for historical continuity. To achieve the social accept-ance meãns to conquer sociaÌ and symbolic legitirnacy to its alleged legacy, thus authority to its discourse. However,since the Hermetic trâdition was so unprecedented in Ëgypt even the historic continuity had to be invented byadopting an entire new "Egyptian cosmogony" to explain the Hermetic one.3 ln fact, as a tool for human relãtions,the Hermetic literature aÌways use the Egyptian origin as a legitimator ofits discourses and, in another instance, togrant the social cohesion around the teachings.

It is so far impossible to say if the first Hermetic treatises aimed to the development of a whole new traditìon as itcame to be. Most probably their authoÍs did not intent anything so specific. The Hermetic teachings can roughiy fitas some Helleústic-Egyptian maat-thriving eft'ort. Aryhow, the temple both as poLitical institution and domain ofSeshat - ceased to be the unique place ofthriving ofspiritual education. The Egyptian priests, last native social elite,ceased to monopolize the access to divine knowledge. The Hermetic tradition had this axis moved from the templestowards anyone's home - the primordial jurisdiction ofÀgathos Daimon - as the place where (any)one could reachthe divine.

BtsrtocRApHy

R. G.U. - Agyptkche ÍJrkunden aus den Staqtlíchen Museen zu Beflin - Griechísche urkunden, BerIin.Budde 2000 = D. Budde, Dte Gõtíin Seschat (Kanobos 2), Leipzig.C.H =A.D.Nock-À.J. Festugière, Corpus Hermetícum: Vol 1: Poimandrès XJI;Vol2: Traítés XIII, XW etAsclepìus,

Paris: Ì 946.

Chassinat 1934 = E. Chassin at, Le Temple d.e Dendara Il - IFAO,Le Cane.

Copenhaver loq2 - B. Copenharer. Hermeti(a. Cambridge.Dieleman 2005 =J. DieÌeman. Priests, Tongues, and Rlfes, Leiden - Boston.Dunand 19ó9 = F. Dunand, "Les representations de lAgathodémon." In: BIFAO 67,LeCare.Fowden 1993 = G. Fowdery The Egyptian Hermesl Princeton.Hamilton (ed) 1986 = W. Hamilton (ed. and transl.), Á mmìonus Marcellinus, TheLater Roman Empire (A.D.3s4-378).

New York.

Hobsbawn 2000 = E. Hobsbawn, "lntroduction: lnventing Traditions" in: E. Hobsbawn T. Ranger (eds)., The InventionaJ Tradítion. Cabridge, pp. 1 - 14.

The Eg)?tian Priests are the sub)ect oflines 1El 187. See also: Dieleman 2005 209 (note 60). The author makes also amore complete analysis concerning the Gnomon oJ ldios Logos and its impact on the Egyptian priestly class.See: Hobsbawn 2000 1 - 14.

Dieleman 2005 7.

, RoN'lr,oo Gurr,srnwr Guncrr, Prnerr-r' -

Holzhausen 1997 =J. Holzhausen,Das Corpus Hermeticum-Deutsch IL Stuttgart Bad Cannstaft.

Jasnow - Zatzi,ch 2005 = R. Jasnow - I(. Th. Zauzich, The Ancient Egyptían Book oJ T,roth, uol J, Wiesbaden.

Karle 1925 = B.Karle, Der Alchemistentrqum des Zosimus, Freiburg.

Le-xa 1919 - F. Le,c a, Das demotísche Totenbuch der Pariser Natíonalbìblíothek - Papyrus des Pamonfhes, (Demotische Stu-

dien 4), Leipzig.

Qgaguebeur 1975 =J. qraeguebeur, "Le dieu égyptien Shaï dans la réligion et Ìbnomastique." kr : OLA 2, Leuven.

Robinson (ed) 1990 =J. M. Robinson (ed), The NagHammadi Library,NewYork.

Schreiber l9Z4 = Th. Schrelber, Expedítion E. uon Sieglín - Ausgrabungen in Alexandrìa, l: Die Nekropole vom Kom esch

Schukâfa, Leipzig.

Wainwright 1940 = G. A. Wainwright "Seshat and the Pharaoh" in' JEA 26, Le Caire.

The Expedition E. von Sieglin' - Main grave:

Portico of the main chamber, right side of the main wall.

Fig. ! : Representation oÍ Agathos Datmot.

r Schreiber 1924 plate XXII: "Das Hauptgrab. VorhaÌle der Hauptkammer Rechte Seite der Haupfwand.