124:
reassures his father: he himself can guess the contents of the sealed letter without opening it. Setne
Khamwas is not convinced at first by this amazing declaration and asks for proof of Si-Osire's professed abilities. Si-Osire has no difficulty to demonstrate them: 'My father Setne, go down to the ground-floor room of your house, where you keep your book-scrolls. Every book that you will take out of the chest, I shall tell you what book it is and I shall read it without opening and seeing it.' This is indeed what happens: Si-Osire magically reads the contents of his father's books without opening them. So Setne joyfully takes his son to the Pharaoh, and the next day Si-Osire guesses in the same miraculous way the contents of the Nubian's sealed letter.
108:
the three gods. After this, Si-Osire explains to his father the truth: that the richly dressed man he observed standing in a place of honor near Osiris was the unmourned poor man he had just witnessed. The rich man's "burial equipment" were wrested off him and given to the poor man, whose good deeds had outweighed his misdeeds. Si-Osire reveals that the miserable man upon whose eye the gate hinged was the rich man who had been buried with honor and ceremony back in
Memphis. He concludes that "He who is beneficent on earth, to him one is beneficent in the netherworld. And he who is evil, to him one is evil. It is so decreed forever."
95:, the land of the dead; several lines of the story are lost, presumably detailing their journey and the initial areas toured. At the fourth hall, the pair see tormented souls taunted with water and food just out of reach. The fifth hall contains noble spirits, while spirits accused of crimes stand outside a gate pleading for entrance. The gate's pivot rested atop one unfortunate soul's right eye, who pled for mercy and loudly cursed his fate. The sixth hall was a tribunal where the servants of the Netherworld made accusations against dead souls for their crimes. In the seventh hall,
91:
another a poor man who is carried off with no fanfare to the cemetery. Setne remarks that the rich man must have been happy to be remembered with wailing and mourning. Si-Osire contradicts his father and offers to show him the fates of the poor man not mourned, and the rich man who was mourned. The two visit the
145:
relates how a rich tax collector named Bar Ma'yan and a poor Torah scholar die the same day; a friend is troubled at the rich man's lavish funeral compared to his poor friend dying obscurity. He has a dream where the rich man is in torment, and the poor man happy in paradise; this is due to the fact
107:
hold court with their servants; Setne spies one especially distinguished servant wearing royal linen, standing near Osiris, whom he concludes must be of exceptionally high rank. The nature of the afterlife is addressed, where the good deeds are weighed against the misdeeds done in a person's life by
140:
The story of Setne and Si-Osire's trip to the land of the dead has been compared with similar tales in the Jewish and
Christian traditions, suggesting the motif of a rich man and a poor man who experience a reversal of fortunes in the afterlife was a shared one in the Egypt-Judea region. A story in
90:
and his wife
Mehusekhe have been praying for a son. They have one and name him Si-Osire after being instructed to do so in a dream. Si-Osire matures rapidly and amazes his tutors. Setne and Si-Osire then observe two funeral processions — one of a rich man who is attended to with honor, and
123:
the
Pharaoh and his courtiers are at a complete loss. Ramses calls his son, the wise Setne Khamwas, but he too is puzzled and asks for a delay of ten days, to think of some solution; he returns home and falls into despair. Khamwas' son, the young Si-Osire, learns the cause of this distress and
146:
that the rich man only did one good deed his life, which was rewarded in his funeral, while the poor man committed only one sin, which was punished by his unremarked death. In the
Christian gospels, Jesus tells the parable of the
132:, who returned to save Egypt from a Nubian magician. After the confrontation, Si-Osire disappears, and Khaemwaset and his wife have a real son who is also named Si-Osire in honor of the magician.
150:; that version of the story differs in not claiming that the rich man had done any specific bad deeds, however, with the rich man in torment for seemingly no other reason than being rich.
354:
297:
316:
Ioannis M. Konstantakos, 'Trial by Riddle: The
Testing of the Counsellor and the Contest of Kings in the Legend of Amasis and Bias',
265:
209:
189:
369:
374:
111:
In the second part, Si-Osire has aged into a mighty magician at the age of merely 12. A chieftain of the
349:
159:
147:
289:
17:
364:
359:
142:
78:, he and his wife have a child named Si-Osire who sports amazing abilities and mystical talents.
36:
293:
261:
205:
253:
227:
197:
119:: how to read the contents of a sealed letter. In the summary of Ioannis M. Konstantinos,
112:
44:
201:
86:
The very first part of Setne II is lost. The preserved fragment seems to start after
343:
71:
129:
281:
116:
63:
40:
87:
59:
52:
330:
128:
It is revealed that Si-Osire is actually a famous magician from the time of
70:(Setne Khamwas and Naneferkaptah), he had an adventure with the magical
48:
66:
and acquires a reputation as more of a scholar than a politician. In
258:
The Fate of the Dead: Studies on the Jewish and
Christian Apocalypses
100:
96:
43:. Some argue that it is an answer to the biblical account about the
104:
92:
232:
Ancient
Egyptian Literature, Volume III: The Late Period
234:, University of California Press, 2006 , pp. 138–151.
333: : English translation by F.L. Griffith at
121:
58:Setne (loosely based on the historical Prince
8:
286:Heaven and Hell: A History of the Afterlife
223:
221:
260:. Brill Publishing. p. 97–103.
171:
7:
29:Tale of Setne Khamwas and Si-Osire
25:
18:Tale of Setne Khamwas and Si-Osire
202:10.1163/ej.9789004177291.i-712.45
188:Lipinski, Edward (2010-07-07).
1:
136:Influence and similar stories
39:story attested on papyrus in
331:Prince Khamuas and Si-Osiri
190:"Hiram of Tyre and Solomon"
391:
355:Papyri from ancient Egypt
243:Konstantakos 2004, p. 115
51:with hard "questions" in
178:Konstantakos 2004, p. 90
318:Classica et Mediaevalia
62:) is the fourth son of
126:
290:Simon & Schuster
254:Bauckham, Richard B.
196:. pp. 251–272.
160:Greek Magical Papyri
148:rich man and Lazarus
320:, 55 (2004), 85-137
292:. p. 223-226.
194:The Books of Kings
143:Palestinian Talmud
115:poses a puzzle to
370:Wisdom literature
228:Lichtheim, Miriam
31:" (also known as
16:(Redirected from
382:
304:
303:
278:
272:
271:
250:
244:
241:
235:
225:
216:
215:
185:
179:
176:
37:Demotic Egyptian
21:
390:
389:
385:
384:
383:
381:
380:
379:
340:
339:
327:
313:
308:
307:
300:
280:
279:
275:
268:
252:
251:
247:
242:
238:
226:
219:
212:
187:
186:
182:
177:
173:
168:
156:
138:
113:Kingdom of Kush
84:
23:
22:
15:
12:
11:
5:
388:
386:
378:
377:
375:Queen of Sheba
372:
367:
362:
357:
352:
342:
341:
338:
337:
326:
325:External links
323:
322:
321:
312:
309:
306:
305:
299:978-1501136733
298:
273:
266:
245:
236:
217:
210:
180:
170:
169:
167:
164:
163:
162:
155:
152:
137:
134:
83:
80:
45:Queen of Sheba
24:
14:
13:
10:
9:
6:
4:
3:
2:
387:
376:
373:
371:
368:
366:
363:
361:
358:
356:
353:
351:
348:
347:
345:
336:
332:
329:
328:
324:
319:
315:
314:
310:
301:
295:
291:
287:
283:
277:
274:
269:
267:90-04-11203-0
263:
259:
255:
249:
246:
240:
237:
233:
229:
224:
222:
218:
213:
211:9789047430735
207:
203:
199:
195:
191:
184:
181:
175:
172:
165:
161:
158:
157:
153:
151:
149:
144:
135:
133:
131:
125:
120:
118:
114:
109:
106:
102:
98:
94:
89:
81:
79:
77:
73:
72:Book of Thoth
69:
65:
61:
56:
54:
50:
46:
42:
38:
34:
30:
19:
334:
317:
311:Bibliography
285:
282:Ehrman, Bart
276:
257:
248:
239:
231:
193:
183:
174:
139:
130:Thutmose III
127:
122:
110:
85:
75:
67:
57:
32:
28:
26:
350:Ramesses II
335:attalus.org
117:Ramesses II
64:Ramesses II
41:Roman Egypt
344:Categories
166:References
60:Khaemweset
53:1 Kings 10
365:Katabasis
360:Afterlife
284:(2020).
256:(1998).
154:See also
76:Setne II
47:testing
33:Setne II
82:Summary
68:Setne I
49:Solomon
35:) is a
296:
264:
208:
103:, and
101:Anubis
97:Osiris
74:. In
105:Thoth
88:Setne
27:The "
294:ISBN
262:ISBN
206:ISBN
141:the
93:Duat
55::1.
198:doi
346::
288:.
230:,
220:^
204:.
192:.
99:,
302:.
270:.
214:.
200::
20:)
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.