Journal of the General Union of Arab Archaeologists

Volume 7 Article 6
Issue 2 Issue 2, June 2022

2022

THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

Mohammed Refaat
Associate Professor, Archaeology Department, Faculty of Arts, New Valley University, Egypt,
mrefaat95@art.nvu.edu.eg

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Refaat, Mohammed (2022) "THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION," Journal of the
General Union of Arab Archaeologists: Vol. 7: Iss. 2, Article 6.
Available at: https://digitalcommons.aaru.edu.jo/jguaa/vol7/iss2/6

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

BY

Mohammed Refaat
Associate Professor, Archaeology Department, Faculty of Arts, New Valley University, Egypt

ABSTRACT
[AR] ‫املعبود بابف(ى) فى الديانة املصرية القديمة‬
ً ‫تهدف هذه الورقة البحثية إلى جمع املعلومات املتاحة الخاصة باإلله بابف(ى) لتحديد الشخصية الحقيقية لهذا اإلله الذى كان‬
‫واحدا من اآللهة‬
‫ هذه الورقة هى‬.‫ مما يشير إلى وجود تأثير له فى املجال الديني‬،‫الثانوية وكان نادر الظهور سواء فى النصوص أو املناظر على الرغم من وجود كاهنات له‬
‫ نصوص‬،‫وايضا تحليل دوره فى الديانة املصرية القديمة من خالل إشارات فى نصوص األهرام‬ ً ،‫ايضا محاولة لتحليل األشكال املختلفة السمه وداللتها‬
ً
ُ
.‫ باإلضافة إلى الكاهنات الالتى ارتبطن بخدمته‬،‫ الكتب الدينية ومختلف النصوص التى ذكر فيها اإلله‬،‫التوابيت‬

[EN] This paper collects the available information concerning the deity Bapef (y) to determine the character
of this minor deity who is rarely attested in texts and scenes. However, his clergy has been documented
which means that he had an impact on the religious sphere. This paper also attempts to collect and analyze
the various forms of his name and its significance, and to analyze the role of Bapef (y) in ancient Egyptian
religion through the Pyramid texts, Coffin texts, personal monuments, religious books, and various texts
where the deity is mentioned.

KEYWORDS: Bapef (y), Evil, Great Lake, Priestess Ram, Pyramid Texts, Soul.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

I. INTRODUCTION
In ancient Egypt, there were many major gods who are well-known to us. In
addition to these major gods, the ancient Egyptians believed in various other kinds of
supernatural beings who are often considered minor deities. The earliest religious
writings are populated with dreadful beings (especially underworld monsters and
demon-like creatures), and throughout ancient Egyptian sources, there are references to
demons and spirits, which seem similar to djinns and afrits (ghosts). Although the ghosts,
or spirits, of the dead persons were also feared by the ancient Egyptians and were known
as akhu1, also the most terrible or at least most frequently feared creatures were the
messengers. Meahwhile the bau of deities2 were sometimes beneficial to the dead. The
Egyptologists commonly used to give these creatures the name «demons». They were
associated with caves, gates, tombs, lakes and pits of the underworld; the majority of
these demons might be called «denizens of the netherworld». Bapef (y) is considered one
of these obscure and minor beings. Although Zandee3 and Hornung4 gave brief
commentaries, Ward5 also gave some worthwhile notes about the references to the deity
in the Pyramid Texts, Coffin Texts and Books of the Afterlife with a discussion of the
phrase « imi dšr.f ». But there is no specific or comprehensive study of the essence of Bapef
(y), so this paper will attempt to demystify the minor deity.

II- NAME
The full writing of the name of deity BꝪpf(y) has been traditionally translated by
HART6, WILKINSON7, FAULKNER8 and others as «that soul».9 Using the translation of bꝪ as
«soul» is hardly accepted, but with regard to the other forms and translations of the word
bꝪ, it can be a ram especially if we consider the following epithets and titles:
A) the sacred ram « bꝪ nb ḏdt »: (ram of Mendes).
B) bꝪ ᶜnḫ: (the living ram) as the incarnation of various gods.
C) bꝪ n pt (ram of the sky) / bꝪ nb pt (ram the lord of the sky) two indications of
Amun10.

So, it is better and logical to translate (ba) as ram, particularly with regard to forms
that were frequently used in the name of the deity as the ram sign was used in most
forms and representations of the deity. Rams were associated with (ba) which was
associated with the solarized and reborn Osiris11.

1 DEMARÉE 1983: 189ff.

2 WILKINSON 2003: 26.
3 ZANDEE 1960: 217, 296.

4 HORNUNG 1963: Nº. 212.

5 WARD 1978: 117ff.

6 HART 2005: 45.

7 WILKINSON 2003: 201.

8 FALUKNER 1969: 71 Nº.9, 179.

9 WB 1971: vol.1, 411 (7). For more about Ba and its various significances and concepts, see: ŽABKAR 1968:

5ff.
10 WB 1971: vol.1, 414 (9-14).

11 GRAVES-BROWN 2018: 122 (note 99-100).

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 Mohammed Refaat

The second part of the name is the demonstrative adjective Pf/ pfy (that), which
sometimes indicates dread, hostility or evil, and disdain12:

1- In Coffin Texts (74)13

«pfy (that) who has acted against you».

2- In P. TURIN 1993 [nineteenth dynasty]14

The Royal Decree of Osiris Khentiementu
«If the removal of ḫfty (enemy), pfy (fiend/ demon) and so on is delayed - then the enemy
of the heaven will split asunder…».

3- In P. LEIDEN I 348 (nineteenth dynasty)15

A Spell of the mḥ- Dish for the remaining of the Heart on its place
«… oh gods, who run in front of Ra bark who establish heaven for Ra and the earth for
Geb, come to see what the ḫfty (enemy), pfty (fiend/ demon), mt (dead male), dead
female has done…».

Another conjuration of the head

«oh, ḫfty (enemy), pfty (fiend/ demon), mt (dead male), dead female, male antagonist,
female antagonist, do not fall upon the head of (N)… »

A Headache Spell
«Backwards, ḫfty (enemy), pfty (fiend/ demon), mt (dead male), dead female and so on
who cause this pain (suffering) to (N)…, Oh (N) son of (N) Ra opens your body and
keeps your flesh alive. His members are alive, but your poisons are blocked. You will not
open your mouth; you will not take in fluids of an evil-faced one, ḫfty (enemy), pfty
(fiend/ demon), mt (dead male), dead female and so on who cause evil…, Break out that
which you have taken in as all kinds of bad things of ḫfty (enemy), pfty (fiend/ demon), mt
(dead male), dead female and so on. For (N) son of (N) has arisen as Ra; his safeguarding
is that eye of his, this safeguards him against evil, against all evil harms, against anything
bad and hidden of ḫfty (enemy), pfty (fiend/ demon), mt (dead male), dead female and so
on…»

A Spell of drinking Beer

«Hail to you, lady of Ḥtpt when he has set his heart (on it), there is no restraining Seth,
when he sets his heart…in order to bear away the heart of ḫfty (enemy), pfty (fiend/
demon), mt (dead male), dead female and so on».

12 Hornung indicated that it can be compared with the Latin word: «iste» which often has an unfavorable
connection. HORNUNG 1963: Nº. 212.; LEE & et Al 1968: 972.
13 DE BUCK 1935: vol. 1, 308f.

14 PLEYTE 1869-1876: 122, I; BORGHOUTS 1978: Nº.9.

15 BORGHOUTS 1971: Nº. (35) vs. 11 (9); Nº. (9) rt. 4.3; Nº. (13) rt. 6,4; Nº. (24) rt. 13, 3-5.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

In the previous magical texts, pfy or sometimes pfty as in the pLeiden I 348, pfy is
used in conjunction with evil and hostile beings (ḫfty16, mt17 and other). It was also used
as a designation of Seth18:

4- On the Base of the Magical Statue of Leiden (Ptolemaic Period)19

«I'm Isis, pregnant with her fledgling, bearing Horus divine, and I gave birth to Horus,
the son of Osiris… I hid him and concealed him for fear of that (pfy) (evil) one, …».
Here, it was used as an indication of Seth as the enemy of Horus.

5- In P. Louvre 3129 of Pasherinmin (Ptolemaic Period)20

«He brought the head of pfy (that), the wastrel».
Concerning the previous references, it is clear that the translation of the name of
BꝪpf (y) is «That ram», and it seems that the scribes preferred to use a non-specific name
by adding pf than using the real name of that deity. This may be an implication of fear,
pain, woe, or taboo of using the real name.

The Name of this Deity was written in various Forms

Dating Form source Bibliography
Old Kingdom Mastaba of DUNHAM & SIMPSON 1974:
Mersyankh FIG.7.
Mastaba of DUNHAM & SIMPSON 1974:
Mersyankh FIG. 14.

PT of Neith SETHE 1908: 1930A

PT of Teti SETHE 1908: 334a

PT of Pepi II SETHE 1908: 334a

Middle Kingdom CT (T2c) DE BUCK 1935: vol. 1, 284i.

CT (S1C/ T1L/ DE BUCK 1947: vol.3, 258a

B1L/ B15C)
CT (S2C) DE BUCK 1947: vol.3, 258a

CT (T1L) DE BUCK 1956: vol.6, 401p

New Kingdom Amduat HORNUNG 1987: 288, Nr.

212.

16Koenig indicates that pfy seems to replace the feminine (ḫfty). ZANDEE 1960: 217/296; KOENIG 1981: 33, Nº.b.
17 ZANDEE 1960: 198.
18 WB 1971: vol. 1, 507(7); VITTMANN 1984: 169, Nº. v.

19 KLASENS 1952: vol.4, M 169.

20 URK 1929: vol.4, 15 (7).

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 Mohammed Refaat

Amduat HORNUNG 1987: 288, Nr.

212.
Amduat of HORNUNG 1987: Nr.355,
Ramesses III note (d).

Amduat of HORNUNG 1987: Nr.355,

Ramesses VI note (d).
Book of the Night ROULIN (II) 1996: 117 (S1)
(9 hr/ 8 gate)
th th

Book of the Night ROULIN (II) 1996: 117

(9th hr/ 8th gate) (RV1a).
Book of the Night ROULIN (II) 1996: 117
(9 hr/ 8 gate)
th th (RV1b).
Book of the Night ROULIN (II) 1996: 122
(middle zone) (RV1a)
Book of the Night ROULIN (II) 1996: 122
(middle zone) (RV1b).
Book of the day PIANKOFF 1952: 26.
and Night
Tomb of DORMAN 1991: PL.80-81.
Senenmut

Statue of the HELCK 1995: Doc.20, 44.

queen Ti-ᶜꝪ from
Giza
Tomb of Ramsess GUILMANT 1907: 41, 9.
IX
26 dynasty
th Sarcophagi of DOLL 1978: 88 / 99-100.
Analmani and
Aspelta
Greek-Roman Pronaos of BRUGSCH 1883: 28.
period Dendara
Pronaos of BRUGSCH 1883: 28.
Dendara
Pronaos of BRUGSCH 1883: 28.
Dendara
Dendara Temple CAUVILLE 2000: 224, 9-10

Tebtunis Papyrus OSING 1998: TAF. 17.

[TABLE 1]: ©Done by the researcher

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

By analyzing various forms of the spelling of the god name:

A. On the Old Kingdom forms, the spouted pot which gives phonetic (bꝪ21) was

frequently used and was superseded later by , and , while on the PT 1930a
of Neith two pot signs have been shown together. Ward22 indicated that the name of
the deity is always spelled with the ba-ewer or the standing ram until the mythological
texts of the New Kingdom, which use a ba-bird. This may not be entirely correct,
because for spelling the Teti's name on PT 334 a, see [Table 1], the ba-bird is used with
the ba-ewer. He also mentioned that using the ram indicates the meaning
«supramundane power» which is also applied to using the ba-ewer and the seated
god.
B. These pots and vessels completely disappeared in the forms of the Greek-Roman,
when the sacred ram was used. Rarely the Jabiru bird,23 which is attested only once
during the Old Kingdom24 and is not attested in the Middle Kingdom, is used ; this
indicates that the translation of BꝪpf(y) «that ram» could be more accurate and
probable than «that soul». In the Amduat of Ramesses III, the bee «bity» is used for the
word «bꝪ». This may, however, be a scribal error.

C. The determinative sign of the god was frequently used since the beginning of the Saitic
and Greek-Roman periods.

D. The demonstrative adjective pf was used until the late New Kingdom (tomb of
Ramesses IX) when the scribe began to use pfy . Pf was still in use until the Greek-
Roman period.

E. Although the most common name of the deity is BꝪpf(y), there are two variants of the
demonstrative pronouns:
1. « BꝪpn »: the demonstrative pn «this» which indicates something nearby, was used rarely
instead of pf in the deity name, as in the Book of the Night of Ramesses VI 25.
2. «BꝪpw»: the demonstrative pronoun pw, which can also mean «this» and was used
later as an adjective26, was rarely attested. It was used in the deity name in the Book of
the Night on the sarcophagi of Analmani and Aspelta from Napata 27. Although the
letter «w» was omitted, Doll28 and Soukiassian29 read the pronoun as p(w).

21 FAIRMAN 1943: 191-328, Nº.9.

22 WARD 1978: Nos. 232/ 235.
23 GARDINER 1957: 470.

24 SETHE 1908: 334 a (Teti pyramid). Ward mentioned that ram or the ewer only used for ba till the

mythological texts of the Empire. WARD 1978: Nº. 232, but with regards to (PT 334a of Teti), the scribe
used the bird for the first time.
25 GARDINER 1957: 85.

26 GARDINER 1957: 85.

27 DOLL 1978: 88; SOUKIASSIAN 1982: 333-3348 (8th hr).

28 DOLL 1978: 99-100.

29 SOUKIASSIAN 1982: 339.

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 Mohammed Refaat

The two different pronouns for the name variants of BꝪpf(y) were rare cases
attested only in the times of the New Kingdom and Saitic period in Napata. But in any
case, we cannot deny that they indicate the same deity.
III. ICONOGRAPHY
Although the name of the deity Bapef (y) was mentioned in texts since the 4th
dynasty, there are no figural representations of the deity until the beginning of the New
Kingdom when the deity was attested in the Books of the Afterlife (Amduat, Book of the
Night and Day and The Book of the Night). The lack of imagery may be because of fear of
representing this being; on the other hand, the lack of imagery may refer to the nature of
Pyramid Texts and Coffin Texts, which rarely employ illustrated vignettes and
representations30.

The deity Bapef(y) was depicted in three main forms:

1-As a standing wrapped mummy with a long beard:

[FIGURE 1]: PIANKOFF [FIGURE 2]: ROULIN 1996: PL.XIII. [FIGURE 3]: Roulin 1996: PL.XIV.
1952: 26, PL.I. (register
IV).

2-As a standing mummy figure, with two bulls' horns on his head and short or long
beard.

30 The vignettes accompanied religious texts attested for the first time in CT 466. DE BUCK 1954: vol. 5, 359. A
small bark is shown, and was the only case dated to the period before the New Kingdom. MUNRO 2017:
49-66.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

[FIGURE 4]: GUILMANT 1907: [FIGURE 6]: HORNUNG

[FIGURE 5]: ROULIN 1996: PL.XIV. 1963: 3rd hour (212).
41.9.

3- As an anthropomorphic, criocephalic deity. In Dendara temple31, he is shown with

an atef crown on his head and holding a knife in both hands, while in the 5th hour
of the Amduat32, he was shown without any attributes.

[FIGURE 7]: [FIGURE 8]:

HORNUNG 1963: Nº. 355. CAUVILLE 1997(2): PL. 182-183.

In the earliest different forms of the deity, Bapef(y) was shown as a wrapped-
mummy form during the end of the New Kingdom. During the New Kingdom, he was
depicted as a living human wearing a short kilt until he was depicted as a criocephalic
deity, which was used during the Greek-Roman period. Here the deity is shown as a
guard and holds two knives. In the wrapped-mummy figure the deity was depicted with
the horns of the bull. We cannot suggest that the bull horns were a mistake by the artist,
as these features were repeated several times. In the Amduat the two forms (wrapped-
mummy with bull horns and living human with a ram head) were shown together on 3rd
and 5th hours33.

31 CAUVILLE 1997(2): PL.182-183.

32 HORNUNG 1963: Nº. 355.
33 HORNUNG 1963: Nºs. 212/355.

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 Mohammed Refaat

IV- THE EVIDENCE OF TEXTS

1- Pr- BꝪpf (y): House of Bapef(y)

This place which related with Bapef(y) was mentioned in Many passages:

- PT 334a:

swꝪ.n T ḥr pr-BꝪpf (y) nhii.n.f Ꝫt ši wr

Teti has passed by the house of Bapef (y) 34, the striking power of the Great Lake has
missed him.
In the context of this passage (PT 334a) which is repeated in CT 67/ CT 273/ CT284,
Assmann35 mentioned that the deceased did not come on his own initiative but he has
been summoned by the god.

- PT of Neith (1930-1931b)36

hꝪ Nit pw (zꝪwṯ)w ši wr ẖnmt pw ir Ꝫḫiw ḫns pw ir mtw zꝪ ṯw rmṯ iptf nt pr-BꝪpf(y) ḥrt ḏꝪt m rn.s(n)
pw n ḏꝪtt im. Sn nḏrw ᶜ.k ir pr-BꝪpf(y) sw sw mr sw nh sw iꝪb sw nh.k sw nhit iꝪb.k sw iꝪbt.

Neith (pass over this) Great Lake to the transfigured ones and Ḫns-water to the
dead, be careful of those people of yonder House of that ba. Who are terrible and hostile
in this their name of «Female Antagonists». Do not let them lay hold of your hand at

34 In PT of Wenis «P» of Pf was omitted. FAULKER translated it as «house of danger». FAULKNER 1969: 71.
35 ASSMANN 2005: 440, Nº. 8.
36 SETHE 1908: 1930a - 1930b.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

yonder House of that ba; it is dangerous, it is painful, it is nasty?. It is foul-smelling, but

you shall out-nasty ? it, you shall out-stink it.

- CT 6337

Is r.k r sn ḥwt-BꝪpf (y)

Go to open the Mansion of Bapef (y)

- CT 6738

Im n sn iṯt tn r pr-BꝪpf (y)

May they not take you along to
the House of Bapef (y).

The same passage occurred also on the Tomb of Senenmut 35339:

« They shall not carry you off to the House of Bapef (y)».

In these texts, pr-BꝪpf (y) was mentioned as the habitat of the deity Bapef (y).
Although this place was obscure and non-specified, it was precisely that terrible and
feared realm which the deceased had to pass through during his journey to eternity.
Assmann described the place40: “That place which was rejected by the mortuary texts,
where the deceased was dead, where he spent his dead existence. It matched with the
Hebrew Sheol – Mesopotamian Realm of No Return- Greek Hades- Roman Orcus. It was a
land far from the divine where the rays of the nightly sun did not penetrate.” In this
context, Ward41 indicated that there were priestesses who served the cult of Bapef (y),
that his «house» and «temple» were mentioned, and that while he was given a character

37 DE BUCK 1935: vol.1, 173c.

38 DE BUCK 1935: vol.1, 284i.
39 DORMAN 1991: PL. 80-81.

40 ASSMANN 2005: 144.

41 WARD 1978: Nº. 231.

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 Mohammed Refaat

of sorts in general, he was not always an evil being. However, all the references just
quoted actually applied.

2- BꝪpf (y) imi ši wr: Bapef (y) Who is in the Great Lake
In the two passages of the Pyramid Texts (334a/ 1930a), the House of Bapef (y) was
associated with a dangerous lake « ši wr». This evil place - which the deceased has to pass
in his journey to the heavens - was mentioned several times in the Pyramid and Coffin
Texts. In PT 21442 the dead king must take care that he doesn't land in the lake «NN zꝪ kw
ši ḏd mdw zp 4»: O NN beware of the lake- narrate four times43 . In CT 6844, this Great Lake
was mentioned as a place where the enemies of the dead king reach «ḫr.sn n.k m ši wr»:
they will fall for you into the Great Lake. In CT 28745, the deceased hopes to be spared
from it «ši wr n mꝪꝪ (.i) sw»: the Great Lake, I don't see it. In CT 83946, the deceased was
warned of the great lake: beware of the Great Lake.
The passage in PT 1931 lends details to the Great Lake which occurs as one in a
series of dangerous places, which the dead king has to avoid47. One of them is ḫns48 water
which belongs to the dead. Assmann mentioned that49: «the dead has departed this place
and the continuation of his way to the eternity thus entails, first and foremost to be far
away from death. This lake that the deceased must cross harbors the peril of sinking
along the journey, and it is important to avoid this danger ». The embalming ritual called
«Crossing the lake50» mentioned: “this body of water», above all the dead had to survive
the purification step which was represented as a lake in which the body was gutted and
therefore cleansed of all deleterious substances.” Bapef (y) was shown as one of the
beings of the 9th hour of the Book of the Night, which takes place in a watery area51. All
these references may indicate that Bapef (y) rests on this terrible lake.

3- BꝪpf (y) imi dšr.f52: (Bapef (y) who is in his blood)

In CT 226 mentioned:

- CT 22653

Rdi.n n.k BꝪpf (y) imi dšr.f imi dšrt.f

For that ram who is in his blood has given to you what is in his redness.

42 SETHE 1908: 136a.

43 The same meaning shown in CT 839, DE BUCK 1961: vol.7, 41.
44 DE BUCK 1935: vol.1, 291f.

45 DE BUCK 1951: vol. 4, 39.

46 DE BUCK 1961: vol. 4, 41g.

47 ZANDEE 1960: 171-172.

48 WB 1971: vol. 3, 300 [8-9].

49 ASSMANN 2005: 143-144.

50 ASSMANN 2005: 32-33.

51 ROULIN 1996: PL. XIV.

52 For more about the significances of the word dšr see: LEFEBVRE 1949: 72-76.

53 DE BUCK 1947: vol. 3, 258a (T1L).

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

This obscure epithet which means «who is in his blood» was applied to the deity
Bapef (y). Sethe indicated in his commentary to PT 854 that this epithet refers to the red
sky in the sunrise54. Ward55 also discussed this epithet and mentioned that Sehte's
interpretation could also be applied to the epithet which also mentioned in CT 449 56.
Although it was an epithet for an unnamed deity in this passage, and it could here apply
to the sun in the two previous cases. Lefebvre57 said that the red «dšr» was a hated color
as it was imagined that the evil god Seth was red, while Horus was white and Osiris was
black. In his iconography, the animals in which Seth is embodied are red. Faulkner,58 as
well, indicated that dšrw in the conflict of Horus and Seth gives the significance of anger
and wrath.
The same sense was given also by Gunn59. Despite the two preceding interpretations
of Sethe, Lefebvre, Faulkner, and Gunn, I agree with Ward in his comment: “the spelling
of the name Bapef (y) in CT III 258a confirm that the meaning of the name is (that ram),
so the epithet imi dšr.f cannot refer to the red sky of Sethe or the anger/ wrath of Lefebvre
and Faulkner, and it could be that scribal tradition confused matters at this point and that
the epithet normally used with ba, was in this one case mistakenly applied to Bapef (y)60.”
And if we suggest that the scribe intentionally used this epithet, I think it could be an
indication for identifying Bapef (y) with Seth, especially regarding the preceding
discussion of the demonstrative pronoun (pf) which was used sometimes as a reference
to Seth. So, it is better to interpret this phrase according to its context because it doesn’t
have the same significance in each case.

4- Bapef (y) as the Guide of the Eighth Portal of the Book of the Night
Temple of Dendara61

sbḫt ḫmnnwt mr ns BꝪpfy

Eighth Portal, the one whose flame is painful Bapef (y)
Temple of Dendara62

ii.t ḥryt-tp ᶜḥꝪ.t ḥr nb.s spꝪ-dwꝪt bsꝪ n rs.wḏꝪ Mrt-nsrt BꝪp(fy) tp bꝪ.f ḥryt bꝪ dmḏ nb snḏ nṯr iwn
mwt.f

54 SETHE 1962: 116 (854a).

55 WARD 1978: No. 235.
56 DE BUCK 1951: vol. 5, 318a.

57 LEFEBVRE 1949: 72-76.

58 FAULKNER 1962: 171-172.

59 For this sense, see: GUNN 1924: 61.

60 WARD 1978: Nº. 236.

61 CAUVILLE 1997: 318, 5 Nº.8.

62 CAUVILLE 2000: 9-10, 224.

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 Mohammed Refaat

The one who fights instead of her lord the star of the underworld comes, who
defends Osiris (who completely waked up) the one whose flame is painful Bape (fy),
which is above his united ba, the lord of fear, Iwnmwtef.

5- Bapef(y) of the deceased

On the 5th hour of Amduat, Bapef (y) was shown standing as a ram-headed
anthropomorphic deity with the epithet:

BꝪpf (y) iri mtw

Bapef (y) belongs to the deceased
In this scene [FIGURE 9], there is a lady facing Bapef (y) who grabs an enemy figure
with outstretched hands. Her title is: “subversive who is cutting up the dead”63. Although
most of the references to this deity indicated that he was an enemy, this scene may be an
indication of a beneficial role for Bapef (y) if we suppose that he defended the deceased
through his epithet (belongs to the deceased). This role was enhanced by his role as a
guide of the middle zone of the 9th hour of the Book of the Night in front of the bark (R
V1b). Here he was the head of «sšmw» of the bark of the sun god, which is beneficial
because he defends the sun god against his enemies64. Faulkner translated CT 22665:
“drink your portion, consisting of the pure water which is issued on this plateau of
citizens, for Bapef (y) (that ram) who is in his blood has given to you what is in his
redness”, here, Bapef (y) is associated with funerary offerings, which suggests his helpful
role.

[FIGURE 9] HORNUNG 1963: (Nºs. 355-356).

63 HORNUNG 1963: Nºs. 355-356.

64 ROULIN 1996: PL. XIV.
65 FAULKNER 1973: 179.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

V. Priesthood of Bapef (y)

In the earliest titulary evidence for the queenship, women of the royal families have
an unusual status in the priesthood of the Old Kingdom. Although female members of
important families during the Old and Middle Kingdoms often bear the title ḥm (t) nṯr
«prophetess», it was generally the goddesses Neith and Hathor whom they served in this
position. Although they were usually associated with goddesses rather than gods66, they
were occasionally associated with the gods or kings, as a companion or friend to the god
Horus. They could also be priestesses of the gods Seth, Bapef (y), Djehwty and Tjasepef,
any of which could be forms of the King's appearance67.
The name Bapef (y) was associated with priestesses since the Old Kingdom,
specifically during the fourth dynasty when the title ḥm (t) nṯr BꝪpfy was attested for the
first time in the titularies of the queens Merysankh III and Hetepheres II. From this time
onwards, there are references to this epithet on the monuments of Old Kingdom queens..
It was still in use during the New Kingdom [TABLE 2]68.

Title's holders Dating Relatives Other titles

Hetepheres II69 (4th dyn.) Daughter of the king Khufu - ḥmt nsw
- sꝪt nsw
- ḥm(t) nṯr Ḏḥwty
Khamerenebty I70 (4th dyn.) Daughter of the king Khufu - ḥmt nsw
- sꝪt nsw
- ḥm(t) nṯr Ḏḥwty

Merysankh III71 (4th dyn.) Granddaughter of the Khufu - ḥmt nsw

- wrt ḥst Ḏḥwty

Khamerenebty II72 (4th dyn.) Daughter of the king Khafre - ḥmt nsw
- sꝪt nsw
- ḥm(t) nṯr Ḏḥwty
Khantkaus73 4th dyn. Queen - sꝪt nṯr
- mrt nsw
- ḥm(t) nṯr Ḏḥwty

Tiᶜaa74 18th dyn. Wife of the king Thutmosis IV - mwt nsw

- ḥmt nsw wrt
- wrt ḥswt
[TABLE 2]: © done by the researcher

66 BLACKMAN 1982: 1101- 1105.

67 TROY 1986: 94-94; BAUD 1999: 341.
68 Lisa Kuchman classified ḥm (t) nṯr BꝪpfy as one of the titles of religious functions which appear in the

middle of the fourth dynasty. KUCHMANN 1977: 9ff.

69 DUNHAM & SIMPSON 1974: FIG. 14.

70 URK 1903: vol. 1, 155f.; BAUD 1995: 11-22.

71 DUNHAM & SIMPSON 1974: FIG. 7.

72 VIVENNE 1997: 1-22, TAF. 1.

73 VERNER 2001: 83, PL. 17.

74Gitton mistakenly read the deity name as «Ba-pet». GITTON 1984: 89; ZIVIE-COCHE 1985: 389-401; HELCK
1995: 44.

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 Mohammed Refaat

With regards to the previous table, we can notice:

1. The title ḥm (t) nṯr BꝪpfy was commonly used during the fourth dynasty, especially
with the royal family during the period of Khufu, Khafre, and Menkaure. Although
Jones75 indicated that Heqenuhedjet (wife of Sekhemkare brother of Menkaure) held
this title, there is no evidence of this because the title in question is scratched and
not clear76 so it is not certain whether the name of Bapef (y) is present or not. Troy77
gave the possibility that there another unconfirmed case for this title bearer was
Sesheshet (wife of Teti). Professor Troy has indicated that she may have been a
priestess of Tjasepef or Bapef (y). This hypothesis may lead us to discuss another
issue related with the names Tjasepef and Ba (se) pef. These two different forms
are:

A. Tjasepef78

It was a bull deity, probably represented as early as the first dynasty and named by
queens during the Old kingdom in a religious title. The name was translated as the most
masculine of its kind», but an interpretation as “the masculine of its threshing floor”
should also be considered (Threschen, Minfest). Tjasepef is pictorially represented as a bull
on a standard, while in front of him is a sign that looks either like a stele or like two
sloping posts79. From Saqqara, there is a seal impression of the first dynasty linked with
this deity who Kees80 linked to a group of characters «T+ lying ram+zp» and saw in it “[a]
variant that is remarkable in terms of religious history”. However, this is likely to be a
title that meant something like “man of Basepef” and is to be brought together with the
ram sternum already documented in the 3rd dynasty. Later, a religious title of kings
points to grain administration- the interpretation of Zp as «threshing floor» would be
supported here- but also in the case of Tjasepef81.

B. Ba(se)pef

Ram of his «Tenne», was a very old harvest deity, similar to Tjasepef who takes the
form of a bull. This deity was mentioned for the first time in vessel inscriptions from the
Step Pyramid of Djoser at Saqqara82. The name of the deity is drawn with a ram, but not
with bull83, on a seal imprint of a supervisor of granary from Abydos. It is striking that
except in the earliest documents, it is always written without the character «z», which is
why it is often referred to as Bapef (y)84.

75 JONES 2000: 512 (No. 1916).

76 HASSAN 1943: 117, FIG.62.
77 TROY 1986: No. 6.4.

78 OTTO 1964: 9.

79For Tjaisepef and his relation with fertility. HELCK 1954: 49-50; HELCK 1986: 607.

80 KEES 1959: 566.

81 HELCK 1986: 607.

82 LACAU & LAUER 1965: 36, Nº. 46.

83 KAPLONY 1963: Nº. 366.

84 HELCK 1992: 1.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

1. In fact, it is not possible to be sure if the two previous forms (Basepef/ Tjaisepef) are
different forms of Bapef (y) or not. Helck85 supposed that the naming of Khamerernebti I
and II as bearers of the ḥm (t) nṯr BꝪ pfi title by Christiane Zivie86 is a confusion with
Tjaisepef. However, the two are probably different forms of the name of Bapef (y)
especially considering the previously mentioned iconographies of Bapef (y) which
show him as human-headed with two bull horns. According to the confirmed
references of Bapef (y) which dated back to the fourth dynasty, Ba(se)pef is attested
only in the first dynasty with ram horns, not bull's87, while Tjaisepef, also attested since
the first dynasty, was still shown in bull form during the Middle Kingdom88. All these
references and indications may cause more confusion and lead us to suppose that the
three different forms may be for one deity, Bapef (y).
2. There are not any references for the title ḥm (t) nṯr BꝪpfy from the beginning of the sixth
Dynasty until the beginning of the New Kingdom. This may be because of the general
state when the royal women started to hold administrative titles. Baud mentioned89:
“under the disappearances, one counts the divine priesthoods of Djehuty, Bapef (y) and
Tjaisepef, in the years doubtless at the end of the five dynasty (Merysankh IV) or at the
very beginning of the sixth (Sesheshet). This is an interesting development, which
shows that the queen no longer served as a priestess, at least under the guise of a
certain administrative formalism.”
3. By examining the cases of Merysankh III and her mother Hetepheres II, who appears in
the formers' tomb where the sarcophagus of Hetepheres II has been found, Troy90 saw
that there is a high degree of identity between the titles of the two queens, especially in
their roles as priestesses in the cult of Djehuty and Bapef (y). This may suggest that
there was a transmission of status between mother and daughter, suggesting that
Merysankh functioned as a priestess in the ceremonies for her mother. This
phenomenon had occurred before, in the case of Khamerernebty I and her daughter
Khamerernebty II who hold exactly the same titles as priestesses. These women have
four titles of royal position in common, which are otherwise infrequently known in the
4th dynasty91. Begelsbacher-fischer92 classified the priestess of Bapef (y) in group (B),
which includes the deities who played a minor role in the funerary inscriptions.
4. The title ḥm (t) nṯr was misinterpreted as indicating the princesses who were heiresses,
and who the king had to marry in order to legitimize the rule. Gitton93 indicated that
this misconception led to an assumption that the title had been applied to queens who
are never recorded with it. These contortions practiced by scholars94 to fit their theory

85 HELCK 1992: 1.
86 ZIVIE-COCHE 1985: 389-401.
87 LEITEZ 2002: vol.2, 696.

88 LEITEZ 2002: vol.7, 459.

89 BAUD 1999: 343.

90 TROY 1986: 110.

91 KUCHMANN 1977: 9.

92 BEGELSBACHER-FISCHER 1981: 249.

93 GITTON 1987: 272-276.

94 HANSEN 1940.

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 Mohammed Refaat

to facts have not shown great ingenuity. Gitton's study95 about the queens of the
eighteenth dynasty leads to the important conclusion that the title was a priestly one
connected with the cult of Amun and that it had no dynastic significance.
5. Except for Merysankh IIII, fourth dynasty's queens held a title associated with Djehuty,
“ḥm(t) nṯr Ḏḥwty”. They additionally held another title related to Djehuty, “wrt ḥst
Ḏḥwty” the great of praising of Djehuty. Djehuty like Bapef (y) has an unfavorable side
as he can cause painful wounds and who be labours his victims with his knife and thus
he related with Seth (PT 1999c). Djehuty is also associated with blood (PT 163)96. Baud97
indicated that it is probable the priesthood of Djehuty, Bapef (y) and Tjaisepef concern
gods who played a particular role for royalty98.
6. All examples of the title holders came from Memphis, even in the New Kingdom, such
as queen Tiaa, wife of king Thutmosis IV. The title may refer to a special cult for Bapef
(y) in Memphis during the Old Kingdom; the title was revived during the reign of
Thutmosis IV who gave importance to this area.
7. There isn't any evidence that men held this title and that may indicate that the title was
limited to the royal women only.

VI. CONCLUSIONS
Bapef (y) was a minor but puzzling deity. This deity is attested only on a few
occasions, though references can be found from the Old Kingdom, Middle Kingdom,
New Kingdom, and the Greek-Roman period. His name was shown in various forms
throughout these periods which associated him with both the Ba (soul) and Ba (Ram).
There are several images of the deity in semi-human form with various heads (human,
ram, and bull). Despite a number of references to this deity, his nature is not clear. This
may be because of the paucity of evidence and references or it may be due to some
uncertainty about what was intended by the name Bapef (y); the name probably means
«that Ram», though ti could also refer to a specific soul, or to a type of demons or
underworld beings who played double roles (beneficial and harmful). Ancient Egyptian
texts and scenes associated Bapef (y) with some evidence like the House of Bapef (y),
Bapefy (y) who is in his blood, Bapef (y) who is in the Great Lake and Bapef (y) as a guide
of the Eighth Portal of the Book of the Night. Although most texts indicate that Bapef (y)
has an unfavorable nature, there are a few cases that imply a beneficial role with respect
to the deceased and to the Sun-god in his bark. Bapef (y) was associated with a
priesthood through the title ḥm (t) nṯr BꝪpfy which was common during the Old Kingdom,
though it attested only one more time during the eighteenth dynasty. This title was held
only by royal women throughout the various periods.

95 GITTON 1984.
96 ZANDEE 1960: 216-217.
97 BAUD 1999: 342.

98 BEGELSBACHER-FISCHER 1981: 254-255.

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 THE DEITY BꝪPEF (Y) IN ANCIENT EGYPTIAN RELIGION

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