By Christopher Eyre
The Cannibal Hymn varieties a self-standing episode within the ritual anthology that makes up the Pyramid Texts, first showing within the tomb of Unas on the finish of the 5th Dynasty. Its type and structure are attribute of the oral-recitational poetry of pharaonic Egypt, marked via allusive metaphor and the exploitation of wordplay and homophony in its verbal sport of a butchery ritual. Christopher Eyre examines the textual content of the Cannibal Hymn in its performative and cultural context: the distinctive mythologization of the sacrificial method during this hymn poses key questions on the character of rites of passage and rituals of sacrifice in Egypt, and particularly concerning the mobilization of oral accompaniment to ritual activities.
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Extra info for Cannibal Hymn: A Cultural and Literary Study (Liverpool University Press - Liverpool Music Symposium)
51 It is impossible to define the extent, format, and redactional practices of succeeding holders of that corpus, as they chose and prepared the selection for each individual pyramid. Nor is it possible to tell whether this corpus survived the First Intermediate Period as a whole. Despite the degree of canonical status, it is also possible that later scribes were reviving and reusing older textual material that had been preserved in diverse ways: individual papyri preserving individual rituals in constant use, and which overlapped in content with parts of the Pyramid corpus; parts of local rather than central archives; even inscriptions that were themselves accessible.
15 Cf. also Altenmüller, MDAIK 23 (1968), 8 for the suggestion that the smell of the anh-jmj-plant as offering might have served the same function of substitute. ˇ Eschweiler, Bildzauber, 11–19. 16 Cf. 17 For the issues in general see Thomas, Religion and the Decline of Magic. ), Encyclopaedia, vol. v. ‘Magic (Egyptian)’. 18 Cf. v. ), Religion, 164–72; Ritner, in Studies Gwyn Griffiths, 189–200; Ritner, Magical Practice, 1, 5–6, 244–47; Koenig, Magie et magiciens, esp. 307–10. For the cliché that liturgy is our ritual, and magic is theirs cf.
15 Nevertheless, 12 Interpretation in Religion, 94–96. 13 Lapp, Opferformel, 185–89 assesses the relation of relevant text to surviving pictures for the offering ritual. Willems, Heqata, passim, discusses an unusual group of early Middle Kingdom coffins where the texts are accompanied by pictures of ritual, and focuses on the wider issue of the relationship between the Frieze of Objects and the rituals of the Coffin Texts; cf. also Willems, Essays te Velde, 343–72. 14 Cf. Nelson, JNES 8 (1949), 204 on the reliefs as representational summary of what existed on the papyrus roll.