This publication, about Kas and Hemusut in the soubassement processions of the Greco-Roman temples of Egypt, originates from the research project ‘Der Tempel als Kanon der religiösen Literatur Ägyptens’ of the Heidelberger Akademie der Wissenschaften.

In the introduction (Chapter 1) some general questions are outlined. Kas and Hemusut goddesses appear traditionally in the soubassement processions of the Greco-Roman temples. The first name part ‘Ka’ or ‘Hemusut’ is always specified by a second element, the choice for the Hemusut corresponding to that one for the Kas. Kas and Hemusut are well documented in the religious literature before the Greco-Roman period, their first attestation in soubassement processions having surfaced under Ptolemy VIII (p. 2). The Ka-concept can be characterised by a primordial power of creation (p. 9). Since the nineteenth dynasty a group of fourteen Kas is known, who belong to the realm of the sun god (p. 10). Only a certain number of soubassement processions show Kas together with Hemusut goddesses, who can be recognised with the help of a shield and crossed arrows on their head (p. 12). The word ‘Hemusut’ might possess an etymological connection with the root ‘ḥmśi’ (‘to sit’), which could encompass an allusion to the context of pregnancy and birth (p. 13). The possible link between the Hemusut and the birth of the king can be detected since the Pyramid Texts (p. 17).

In Chapter 2 Kas and Hemusut in the soubassement scenes are dealt with. Soubassement processions with these two specimens are visible in the temples of Dendara, Shanhur, Opet, Tod, Medamud, Edfu, Philae and the Ptolemaic sanctuary of Kalabscha. The processions cover a timespan stretching from Ptolemy VIII to Trajan. In the overwhelming majority the processions are depicted on the outer walls of naoi, pronaoi or pylons. The alternation between Kas and Hemusut goddesses is attested in only seven cases. The constellations of the genies can be subdivided in three categories: (a) long rows of up to fourteen Kas or Ka-Hemusut-pairs, (b) shorter processions with a selection of Ka or Ka-Hemusut-pairs, (c) single Ka figures being integrated in other procession types (p. 19). The three categories are limited neither chronologically nor topographically. The Ka-Hemusut-processions are often combined with personifications of the inundation or field (p. 66). In all examples, the Hemusut goddesses are equipped with almost the same iconography, consisting of long dresses, wigs and necklaces (p. 67).

Chapter 3 presents the texts. The inscriptions for the Kas are presented first, which are edited synoptically by showing the corresponding passages in hieroglyphic transcription, transliteration and translation. The commentary briefly tackles details of philology and content. The same arrangement is repeated for the inscriptions of the Hemusut. The structure of the texts is guided by the usual spatial distribution of soubassements: inscriptions positioned above the genies refer to the king as lord of rituals as well as the godhead as recipient of offerings, while columns behind the supplicants point at their name, offerings and origin.

In Chapter 4 a synthesis is provided. The individual genies could be selected from the group of the fourteen Kas without a preference for certain entities (p. 215). The Kas could be portrayed either with wigs, necklaces, short loincloth, god beards and ox tails or as inundation gods (pp. 215–16). The decoration of the Kas/Hemusut on the outer wall of the pronaos in Dendara is distinguished by the greatest richness of detail. All genies carry offerings on a tablet, such as bread, pieces of meat, poultry, plants and vessels (p. 217). The beneficiaries of the supplies include gods, temples, cities, nomes, both countries and the collegium of Hapi (p. 224). The decoration of the Kas and Hemusut in the processions indicates the use of a matrix by the Egyptian artists (p. 236).

In Chapter 5 the references to Kas and Hemusut in other contexts are studied. Outside the soubassement processions, the fourteen Hemusut occur as accompaniers of the fourteen Kas only in Dendara, court of appearance 2, column V (p. 324). In economic processions, Kas are brought as special gifts by the serpent gods Mehen and Nehebkau (p. 239). Kas and Hemusut are met with in Scene 12 of the royal birth cycle, holding the newborn child in their arms (p. 256).

Chapter 6 provides concluding remarks. Kas and Hemusut come to light most often in the temples of Edfu and Dendara (p. 341). The Ka-concept in the soubassements is based on a primordial and creational power of gods and kings (p. 342). The volume is completed by indexes, a bibliography and tables.

A few notes on details:

p. 76: for the spelling ‘mi’ instead of the preposition ‘m’, ‘in’, cf. T.G.H. James, The Heka-nakhte Papers and other early Middle Kingdom Documents (1962), p. 82; for the word ‘mḫꜣ’, ‘magazine’ (for wood etc.), cf. R.A. Caminos, Literary Fragments in the Hieratic Script (1956), p. 17.

p. 135: for ‘bnś’ ‘to kill enemies’ cf. H. Kockelmann and E. Winter, Philae III: Die zweite Ostkolonnade des Tempels der Isis in Philae (CO II und CO II K) (2016), p. 157; a better translation of ‘di = f ḥrii.t=ṯ ꜣbḫ m ẖ.t’ would be ‘he lets the terror of you mingle with the corpse’.

p. 165: the reconstruction ‘ꜣḥ.t’, ‘field’, instead of ‘iꜣw.t’, ‘field’, should be taken into account, for the spelling ‘ꜣ.t’ for ‘ꜣḥ.t’, ‘field’, cf. K.A. Kitchen, Ramesside Inscriptions, Historical and Biographical, V (1983), V, 475, 13; A.H. Gardiner, Ramesside Administrative Documents (1948), 8a.

p. 271: The determinative ‘lotus flower’ after ‘śnb’, ‘health’, may foreshadow the development in Demotic.

p. 272: for the textile ‘bnš’ cf. A.H. Gardiner, Hieratic Papyri in the British Museum, Third Series, Chester Beatty Gift (1935), p. 57 n. 8; F. Daumas, Les Mammisis de Dendera (1959), p. 417 n. 4.

p. 318: the translation of ‘tm.tw m ḏ.t=ś’ should read ‘who is whole in her body’.

The book presents a convincing and thorough study. The philological challenges are mastered very well. The length of the commentary is fully sufficient. The volume can be recommended without hesitation.