The Pyramid Texts are the oldest ancient Egyptian funerary texts, dating to the late Old Kingdom. They are the earliest known corpus of ancient Egyptian religious texts. Written in Old Egyptian, the Pyramid Texts were carved onto the subterranean walls and sarcophagi of pyramids at Saqqara from the end of the Fifth Dynasty, and throughout the Sixth Dynasty of the Old Kingdom, and into the Eighth Dynasty of the First Intermediate Period. The oldest of the texts have been dated to –2300 BCE.
Unlike the later Coffin Texts and Book of the Dead, the Pyramid Texts were reserved only for the pharaoh and were not illustrated. The use and occurrence of Pyramid Texts changed between the Old, Middle, and New Kingdoms of Ancient Egypt. During the Old Kingdom (2686 BCE – 2181 BCE), Pyramid Texts could be found in the pyramids of kings as well as three queens, named Wedjebten, Neith, and Iput. During the Middle Kingdom (2055 BCE – 1650 BCE), Pyramid Texts were not written in the pyramids of the pharaohs, but the traditions of the pyramid spells continued to be practiced. In the New Kingdom (1550 BCE – 1070 BCE), Pyramid Texts were found on tombs of officials.
Discovery
French archaeologist and Egyptologist Gaston Maspero, director of the French Institute for Oriental Archaeology in Cairo, arrived in Egypt in 1880. He chose a site in South Saqqara, a hill that had been mapped by the Prussian Egyptologist Karl Richard Lepsius in 1842, for his first archaeological dig. There, Maspero found the ruins of a large structure, which he concluded must be the pyramid of Pepi I of the Sixth Dynasty. During the excavations he was able to gain access to the subterranean rooms, and discovered that the walls of the structure were covered in hieroglyphic text. Maspero contacted the 'director of the excavations' in Egypt, Auguste Mariette, to inform him of the discovery. Mariette concluded that the structure must be a mastaba, as no writing had previously been discovered in a pyramid.
Maspero continued his excavations at a second structure, around south-west of the first, in search of more evidence. This second structure was determined to be the pyramid of Merenre I, Pepi I's successor. In it, Maspero discovered the same hieroglyphic text on the walls he had found in Pepi I's pyramid, and the mummy of a man in the sarcophagus of the burial chamber. This time, he visited Mariette personally, who again rejected the findings, saying on his deathbed that "[i]n thirty years of Egyptian excavations I have never seen a pyramid whose underground rooms had hieroglyphs written on their walls." Throughout 1881, Maspero continued to direct investigations of other sites in Saqqara, and more texts were found in each of the pyramids of Unas, Teti, and Pepi II. Maspero began publishing his findings in the Recueil des Travaux from 1882 and continued to be involved until 1886 in the excavations of the pyramid in which the texts had been found.
Maspero published the first corpora of the text in 1894 in French under the title Les inscriptions des pyramides de Saqqarah. Translations were made by German Egyptologist Kurt Heinrich Sethe to German in 1908–1910 in Die altägyptischen Pyramidentexte. The concordance that Sethe published is considered to be the standard version of the texts. Samuel A. B. Mercer published a translation into English of Sethe's work in 1952. British Egyptologist Raymond O. Faulkner presented the texts in English in 1969 in The Ancient Egyptian Pyramid Texts.
Between 1926 and 1932, Gustave Jéquier conducted the first systematic investigations of Pepi II and his wives' pyramids – Neith, Iput II, and Wedjebetni. Jéquier also conducted the excavations of Qakare Ibi's pyramid. He later published the complete corpus of texts found in these five pyramids. Since 1958, expeditions under the directions of Jean-Philippe Lauer, Jean Sainte-Fare Garnot, and Jean Leclant have undertaken a major restoration project of the pyramids belonging to Teti, Pepi I, and Merenre I, as well as the pyramid of Unas. By 1999, the pyramid of Pepi had been opened to the public. Debris was cleared away from the pyramid, while research continued under the direction of . The corpus of pyramid texts in Pepi I's pyramid were published in 2001. In 2010, more such texts were discovered in Behenu's tomb.
To date, Pyramid Texts have been discovered in the pyramids of these pharaohs and queens:
Unas Dynasty V pharaoh –2323 BCETeti Dynasty VI pharaoh –2291 BCEPepi I Dynasty VI pharaoh –2255 BCE Akhesenpepi II Dynasty VI wife of Pepi I Merenre I Dynasty VI pharaoh –2246 BCE Pepi II Dynasty VI pharaoh –2152 BCE Neith Dynasty VI wife of Pepi II Iput II Dynasty VI wife of Pepi II Wedjebetni Dynasty VI wife of Pepi II Behenu Dynasty VI probable wife of Pepi II Qakare Ibi Dynasty VIII pharaoh –2107 BCE
Purpose
The spells, or utterances, of the Pyramid Texts were primarily concerned with enabling the transformation of the deceased into an akh (where those judged worthy could mix with the gods). The spells of the Pyramid Texts are divided into two broad categories: sacerdotal texts and personal texts.
The sacerdotal texts are ritual in nature, and were conducted by the lector priest addressing the deceased in the second person. They consist of offering spells, short spells recited in the presentation of an offering, and recitations which are predominantly instructional. These texts appear in the Offering and Insignia rituals, the Resurrection Ritual, and in the four pyramids containing the Morning Ritual. The writing in these texts (Dramatic Texts) suggests the formulation of these texts may have occurred around the time of the Second and Third dynasties.
The remaining texts are personal, and are broadly concerned with guiding the spirit out of the tomb, and into new life. They consist of provisioning, transition, and apotropaic or protective texts. The provisioning texts deal with the deceased taking command of his own food-supply, and demanding nourishment from the gods. One example of these texts is the king's response in Unas' pyramid. The transition texts otherwise known as the Sakhu or Glorifications are predominantly about the transformation of the deceased into an Akh, and their ascent, mirroring the motion of the gods, into the sky. These texts form the largest part of the corpus, and are dominated by the youngest texts composed in the Fifth and possibly Sixth dynasties. Apotropaic texts consist of short protective spells for warding off threats to the body and tomb. Due to the archaic style of writing, these texts are considered to be the oldest, and are the most difficult to interpret.
These utterances were meant to be chanted by those who were reciting them. They contained many verbs such as "fly" and "leap", depicting the actions taken by the pharaohs to get to the afterlife. The spells delineate all of the ways the pharaoh could travel, including the use of ramps, stairs, ladders and, most importantly, flying. The spells could also be used to call the gods to help, even threatening them if they did not comply. It was common for the pyramid texts to be written in the first person, but not uncommon for texts to be later changed to the third person. Often this depended on who was reciting the texts and who they were recited for. Many of the texts include accomplishments of the pharaoh as well as the things they did for the Egyptian people during the time of their rule. These texts were used to both guide the pharaohs to the afterlife, but also to inform and assure the living that the soul made it to its final destination.
Appearance in pyramids
Pyramid of Unas
The texts first appeared in the pyramid of the last pharaoh of the Fifth Dynasty, that belonging to Unas. A total of 283 spells appear on the subterranean walls of Unas' pyramid. These spells are the smallest and best-preserved corpus of the texts in the Old Kingdom. Copies of all but a single spell, PT 200, inscribed in the pyramid appeared throughout the Middle Kingdom and later, including a near-complete replica of the texts inscribed in the tomb of the 12th-Dynasty High Priest Senwosretankh at El-Lisht.
Unas' pyramid, situated between the pyramids of Djoser and Sekhemkhet in North Saqqara, was the smallest of those built in the Old Kingdom. It had a core built six steps high from roughly dressed limestone, encased in a layer of carefully cut fine white limestone. It had a base length of with an incline of 56° which gave the pyramid a height of . The substructure was accessed through an entrance in the pavement of a chapel on the north face of the pyramid. The entry led into a downward sloping corridor, followed by a 'corridor-chamber' with three granite portcullises that guarded the entrance into the horizontal passage. The horizontal passage ends at the antechamber of the substructure and is guarded by a fourth granite portcullis. The antechamber connects to two further rooms, a room with three recesses for holding statues called the serdab to the east, and the burial chamber with the ruler's sarcophagus to the west. The roofs of both the antechamber and burial chamber were gabled.
With the exception of the walls immediately surrounding the sarcophagus, which were lined with alabaster and painted to resemble reed mats with a wood-frame enclosure, the remaining walls of the antechamber, burial chamber, and a section of the horizontal passage were covered with vertical columns of hieroglyphs that make up the Pyramid Texts. Unas' sarcophagus was left without inscription. The king's royal titulary did not appear on the walls surrounding it, as it does in later pyramids.
The west gable of the burial chamber is inscribed with protective spells; in later pyramids the gable was used for texts commending the king to Nut, and, from Pepi I onwards, also for Sakhu, or 'glorifications', for the transformation into an Akh. The other walls of the burial chamber are primarily dedicated to ritual texts. The north wall, along with the northern part of the east wall and passage, is dedicated to the Offering Ritual. Spatial considerations required that part of the ritual be inscribed on other walls, and likely explains the omission of the Insignia Ritual altogether from the pyramid. The Offering Ritual, from the 'initial libation' to the 'dedication of offerings', occupies the north wall; it is arrayed into three horizontal registers.
The set up and layout of the Unas pyramid were replicated and expanded on for future pyramids. The causeway ran 750 meters long and is still in good condition, unlike many causeways found in similar ancient Egyptian pyramids. In the pyramid of Unas, the ritual texts could be found in the underlying supporting structure. The antechamber and corridor contained texts and spells personalized to the Pharaoh himself.
Kurt Sethe's first edition of the pyramid texts contained 714 distinct spells. Later additional spells were discovered, for a total of 759. No single edition includes all recorded spells. The following example of a spell comes from the pyramid of Unas. It was to be recited in the South Side Burial Chamber and Passage, and it was the Invocation to New Life. Utterance 213: Ho, Unis! You have not gone away dead: you have gone away alive. Sit on Osiris's chair, with your baton in your arm, and govern the living; with your water lily scepter in your arm, and govern those of the inaccessible places. Your lower arms are of Atum, your upper arms of Atum, your belly of Atum, your back of Atum, your rear of Atum, your legs of Atum, your face of Anubis. Horus's mounds shall serve you; Seth's mounds shall serve you.
Offerings and rituals