The problem of punishing the deceased who did not pass the Great Court of Osiris remains poorly studied in the Egyptological literature. This work is an attempt to fill this gap in one way or another. One of the most important cultural problems is the content of the very idea of punishing the damned, which implied either daily executions and tortures (physical or moral), or complete destruction. It is also important to identify the types of punishments - to which physical or disembodied essences1 they were applied, as well as for which sin a person carried certain punishments and which ones. This article is devoted to the types of punishment of sinners in the afterlife. The main source for studying this problem was chosen as the earliest royal funeral collection of the New Kingdom era - the Book of Amduat. It is part of the complex of so-called guides to the afterlife, which are inscribed on the walls of the royal tombs of the XVIII-XX dynasties in the Valley of the Kings 2. These guidebooks are particularly interesting in that they contain for the first time a localized place of eternal damnation for sinners and a description of daily repeated executions [Hornung, 1968, p.7-8], and this makes it possible to reconstruct the ideas of the ancient Egyptians about the categories of punishment.

Keywords: punishment, sinners, royal guide, Book of Amduat, punitive demons, sun god Ra, Duat, Great Judgment of Osiris.

The first images of the Book of Amduat were recorded in the tombs of Thutmose I, Hatshepsut (KV 20) and Thutmose I (KV 38) [Hornung, 1999, p. 27; Dryakhlova, 2007, p. 74;

For the help in writing this article, I would like to thank Doctor of Historical Sciences E. E. Kormysheva, K. philol. N. E. B. Smagin, Candidate of Historical Sciences I. A. Ladynina.

1 As you know, according to Egyptian concepts, a person possessed a number of entities: the soul , the enlightened spirit, the Ka, the heart (ib) , and the body

2 New Kingdom Afterlife guides, namely the Books of Amduat, Gates and Caves, describe the Sun God's nocturnal journey through the afterlife and give a picture of the Duat with both light and dark sides. This nocturnal path leads the sun boat and its companions through all the regions of the Realm of the Dead, where they visit places where the dead, condemned by the Court of Osiris, are punished by the punitive gods (Hornung, 1999, p. 26-27). These Books are complete works, with their own clear structure and sequence, in which the text and image are inextricably linked, but, at the same time, the image rather prevails over the text [Bolshakov, 2003, p. 18; Tarasenko, 2005, p. 114-115; Lavrentieva, 2007, p. 68 - 69].

In the New Kingdom era, the Books of Amduat, Gates, and Caves were intended exclusively for the Pharaohs, as they were found only in royal tombs. However, there is an example of the image of the Book of Amduat in a tomb of the XVIII dynasty of non-tsarist origin, namely the Vizier Usera (TT 61) [Hornung, 1961, p.99-101; Lavrentieva, 2008, p. 152-171].

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Lavrentieva, 2008, pp. 142-144]. She then appears in the tombs of Thutmose III (KV 34).3. Amenhotep II (KV 35), Amenhotep III (KV 22), Tutankhamun (KV 62), Aye (KV 23), Seti I (KV 17), Ramesses II (KV 7), Merneptah (KV 8), Tausert and Setnakht (KV 14), Seti II (KV 15), Siptah (KV 47), Ramesses III (KV 11), Ramesses IV (KV 2), Ramesses V and Ramesses VI (KV 9), Ramesses IX (KV 6). Since the XXI dynasty, the stories of the Book of Amduat appear in the tombs of private individuals in the form of special magical papyri [Tarasenko, 2005, p. 109; Niwinski, 1989, p. 162-164; Lavrentieva, 2008, p.183-184]. The Egyptian title of the Book of Amduat is as follows:

[Hornung, 1963(1), S. 1] "The Book of the Secret Chamber of the location of souls, gods, shadows, enlightened ones, and appearances".

Its full version consists of 12 sections, or 12 night hours 4. Each of these sections/clocks, in turn, is divided into three registers: upper, middle, and lower, which are usually separated by a red line and contain images and text. Sections / hours 5 are separated from each other by vertical columns, in which the text was also placed [Hornung, 1999, p. 32-33; Wells, 1993, p. 319; Dryakhlova, 2007, p. 79; Lavrentieva, 2008, p. 145]

For this study, we selected the second, third, fifth, sixth, seventh, tenth, and eleventh hours of the Book of Amduat, which directly present or indicate the punishment of sinners. It should be noted that the Book of Amduat does not clearly set aside any specific hours for depicting the execution of sinners. Thus, in the first hour, there are no motives for punishment; perhaps this is due to the fact that the first hour is dedicated to the beginning of the sun god's journey through the Duat and the greetings that the inhabitants of the afterlife address to him. The second and third hours contain only references to the execution of sinners, which can be reconstructed from the iconography and names of the gods. In the fourth hour, punishments are completely absent, this hour is devoted to the image of the Rasetau Desert, or "Land of Sokar"; its main iconographic feature is a descending zigzag path leading to the depths of the underground kingdom [Hornung, 1963(2), p. 81; Hornung, 1999, p. 36]. In the fifth hour, the punishments of sinners are already clearly recorded; perhaps this is due to the fact that the first rebirth of the solar deity takes place here [Hornung, 1999, p. 37; Lavrentieva, 2008, p. 37]. 129], and therefore the enemies must be neutralized. The sixth hour illustrates the punishments of sinners in some detail, and it is probably the preparatory hour before the so-called midnight, or seventh hour, where the sun god goes through the process of renewal and rebirth, which is directly related to the punishment of enemies. The eighth and ninth hours are devoted to the distribution by the sun god of funeral gifts to the inhabitants of the afterlife, including clothing, and therefore does not contain images of executions of sinners.

In the tenth hour, there are no punishments as such, but the image of those who drowned and found their burial in the water element is presented-next to them is the Choir and four goddesses, whose names indicate their functions as punishers. At the eleventh hour, the entire lower case is already directly devoted to depicting the executions of sinners. It is here that the punishments are presented in the most varied and detailed way, since this is the preparatory hour before the final, twelfth hour, when the sun god will be reborn and he will rise on the horizon in the form of Khepri, and accordingly all evil must be destroyed.

3 The first complete version of the Book of Amduat is recorded in the burial chamber of Thutmose III (KV 34) [Hornung, 1999, p. 28; Immortal Pharaoh, 2005, p. 21; Dryakhlova, 2007, p. 79-80; Lavrentieva, 2008, p.139].

4 Here it should be understood that the twelve night hours of the Book of Amduat may not correspond to astronomical ones [Wells, 1993, p. 306; Lavrentieva, 2008, p. 1281.

5 Later in the work, the author will use the term "hour".

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Figure 1

As already noted, a number of punishments can be reconstructed from the iconography of deities or so-called demons, whose images and names allow us to judge their function as punishers. In ancient Egyptian texts, there is no term that adequately reflects the name of these inhabitants of the afterlife, but in modern Egyptological literature they are usually called "demons"6. They are often depicted as women, less often as men. They may have a human head, but sometimes they are lion-headed, jackal-headed, ibos-headed, or cat-headed, with a knife or pitchfork in their hands. They are also often depicted as snakes with knives spewing fire from their mouths. They can be depicted either one at a time or in pairs, often in whole processions.

Thus, in the second hour of the Book of Amduat, images of armed deities are first found (Figure 1). In the upper case, there is an image of a god with a human head and a knife in his hands (N 141).7. The name of the given God

6 As you know, the Duat was inhabited by various beings who do not belong directly to the category of gods, but, according to R. Lucarelli, are located between gods and people. These demons are found not only in Books about the afterlife, but also in the Book of the Dead. On the one hand, they can both punish sinners and reward the righteous, and on the other hand, they can act as guards of secret places or gates of the Duat, as well as protectors of the solar deity [Lucarelli, 2006, p. 203; Lucarelli, 2010, p. 86-87; Zandee, 1960, p. 200-209].

E. Hornung notes that " the damned cannot escape from the hands of their tormentors." Some of the accompanying texts indicate that these tormentors are themselves recruited, or recruited, from the ranks of the damned. As an example, E. Hornung cites a saying from the Book of Caves, where Ra says to the damned:"...one of you has your own guardian, who destroys the souls of enemies, from whom the souls will not escape", in another place it is said that "the queue of guards in the places of destruction cannot, like the damned, see the sun god". As you know, only the gods and the" right-minded " dead can see the sun god, sinners are deprived of this opportunity. According to the accompanying text of the 11th hour of the Book of Amduat, these tormenting demons "live on the voice of their enemies by the cry of souls and shadows (which are) cast into their pits" (see transliteration and translation below: "The Eleventh Hour"), i.e. they feed on the moans and screams made by the deceased who are tormented by them. They also feed on the blood and entrails of the damned (Hornung, 1968, pp. 11-15; Budge, 1905, p. 255).

7 This numbering is given according to the publication of E. Hornung [Hornung, 1963(1)].

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Figure 2

"Overturning (destroying), cutting shadows "[Hornung, 1963(1), S. 28; Hornung, 1963(2), S. 48; LGG, VI, 252]. Then there is the god (N 143) also with a human head, holding a two-pronged dagger in his hand, whose name is "Destroying his enemies with a mighty hand" [Hornung, 1963(1), S. 29; Hornung, 1963(2), S. 48; LGG, VI, 527 - 528]. Then there is the lion-headed deity sitting on the throne (N 144), whose name is "The Fiery One who cuts the soul (ba)" [Hornung, 1963(1), S. 29; Hornung, 1963(2), S. 48, LGG, VII, 299]. Thus, the names of these punitive gods indicate that they are directly involved in punishing sinners, each of them has its own specifics - one punishes shadows by cutting them, the other destroys enemies in general, without clearly specifying how, and the third cuts the soul

In the lower case of the third hour, a procession of armed deities is also represented (Figure 2). The names of these gods, like the previous ones, indicate their functions as punishers of sinners(Hornung, 1963 (1), p. 55). Top five deities - with ibis heads and knives in their hands:

* god N 258 - "Expelling with (his) face" [Hornung, 1963(2), P. 72; LGG IV, 261] 8;

* God N 259 - "Drowning them" [Hornung, 1963(2), p. 72; LGG. I, 85]9;

* deity N 260-name missing 10;

* God N261 - var. itmty "Cutting" [Hornung, 1963(2), p. 72];

* deity N 262-var. dywt or dnywt - "Screaming" [Hornung, 1963(2), p. 72; Hannig, 1995, p. 970].

The sixth god is also armed with a knife, but unlike the previous ones, he is depicted with a human head.

8 E. Hornung notes that the translation of the name of this god is not entirely clear and raises doubts, but he suggests comparing his name with the name of crocodile head! about the god "On the face", represented in the upper case (Hornung, 1963(2), p. 65).

9 E. Hornung also suggests that in connection with other threatening names of nearby deities, the name of this deity should mean "a flood for enemies that washes them away" (Hornung, 1963 (2), p.72).

10 E. Hornung notes that this god is anonymous in all versions of the New Kingdom - era Amdut Book (Hornung, 1963(2), p. 72).

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God N 264 - "Overseer of carnage", or "Guardian of carnage" [Hornung, 1963(2), S. 72; Wb., IV, 416; Wb., IV, 422]. In the fifth hour (Figure 3), the lake is shown in lower case."

In the left part of which there are four human heads with a hieroglyph at the top (N 387, N 388, N 389, N 390)12. In the text, they are designated as "flaming heads" (Hornung, 1963(1), p. 92; Hornung, 1963 (2), p. 104), which indicates that the heads are burning in this lake.

Based on this passage, we can assume that sinners were first dismembered, or rather, their heads were cut off, which were then burned.

It should be noted that not only the punishment itself is presented here, but also the place of punishment - Lake of Fire 13. The inscription above these four flaming heads says:

"They do this: burning, turning back his enemies (i.e., Ra. - A.D.)" [Hornung, 1963(1), p. 92; Hornung, 1963(2), p.104].

In the sixth hour of the Book of Amduat (Fig. 4), a serpent (N 472) is represented in lowercase, whose name is "Swallowing shapes" [Hornung, 1963(1), P. 114; Hornung, 1963(2), P. 121; LGG, II, 109], and four heads are depicted on its back. Apparently, his duties included eating the heads and shadows of sinners, which also meant destroying them.14 The accompanying inscription above the image of the snake says:

11 E. Hornung notes that this lake is a fiery mass for the damned, exuding the smell of burning and decay, and for Osiris and the righteous dead, it gives life-giving coolness [Hornung, 1968, p. 21].

12 According to the classification of L. Gardiner, the hieroglyph (Q 7) represents a brazier with a flame emanating from it and is a determinative of the words fire and flame (Gardiner, 1958, p. 500).

13 The Lake of Fire, as a type of danger, is mentioned in the Book of the Dead. In the 17th chapter, it is called " Lake of Fire "(lines 41-42 of the Heavenly Papyrus (p. Brit Mus. 9900)) [Budge, 1999, p. 395]. The vignette of chapter 126 of the Book of the Dead shows four baboons sitting around a Lake of Fire, with hieroglyphs between them (Faulkner, p. 115, 118-119).

14 It is necessary to take revenge that already in the Book of the Dead we find many demons "devouring" or "swallowing", among them the most famous is the monster Amait, which is usually depicted with the head of a crocodile, the front part like a dog or lion, and the back-a hippopotamus. B. Peterson based on the analysis of the names of the monster ("Eater of the dead" as well as "Eater of the West") comes to the conclusion that the given names clearly express its purpose. B. Peterson also suggests that the monster was also a watchman in the Hall of Two Truths, if suddenly the deceased tries to escape from the Great Court [Peterson, 1961, p. 32]. R. Lucarelli quite rightly notes that Amait eats or swallows only the hearts of damned sinners, and the righteous dead remain untouched [Lucarelli, 2006, p. 207-208].

In the 125th chapter of the Book of the Dead, in the Negative Confession of the deceased addressed to the 42nd gods, we find the deities "Swallowing shadow" (line 4 of the Negative Confession of the papyrus Ani (p. Brit. Mus. 10470)) [Budge, 1999, p. 577], "Devouring blood" (line 15 of the Negative Confession in the papyrus of Ani (p. Brit. Mus. 10470)) [Budge, 1999, p. 578] and "Devouring entrails" (line 16 of the Negative confession in the Papyrus of Ani (p. Brit. Mus. No 10470)) [Budge, 1999, p. 578]. In the 17th chapter of the Book of the Dead (line 43 on the Heavenly Papyrus (p. Brit Mus. No 9900)) [Budge, 1999, p. 395] mentions a demon named "Swallowing millions". R. Lucarelli mentions a whole series of demons associated with devouring and swallowing, she notes that the epithets swallowers and devourers are interchangeable, and, therefore, it can be concluded that their main function is to absorb or devouring shadows, entrails, bodies, and other human entities (Lucarelli, 2006, pp. 208-209). Devouring or swallowing, as such, is very often used in Books about the afterlife, many demons are called devourers, including Apop [Hornung, 1994, p. 136-137].

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Figure 3. 5th hour of the Amduat Book. Burial chamber of the Tomb of Amenhotep II (KV 35) [http://thebanmappingproject.com/database/image.asp?ID=14673&NZ=1].

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Figure 3. Lowercase (drawing)

"He does this in the Duat: swallowing 15 shadows, swallowing the forms of enemies who are hit (destroyed)16 in the Duat" [Hornung, 1963(1), p. 114; Hornung, 1963(2), p.121].

A little further on, nine snakes are depicted standing with knives (N 477-485), spewing fire from their mouths and also taking part in the punishments of sinners. The accompanying caption above them says:

sn "Your faces are aflame, your knives are sharpened (see [Hannig, 1995, p. 695]), (so that) you may burn the enemies of Khepri, and cut their shadows" [Hornung, 1963(1), p. 115; Hornung, 1963(2), p.122].

In the middle register of the seventh hour of the Book of Amduat (Fig. 5a), we see that the head of all sinners and all earthly evil, the serpent Apop (N 515), is being punished in front of the sun boat;he is lying on the ground on the roof of the boat. The goddess (N 516), with her assistants holding knives in their hands, shackles his body, which makes it impossible for him to move.

In the upper case, we can directly observe several types of punishments for sinners (Figure 5b). Thus, in front of Osiris sitting on the throne, three headless human figures are depicted, kneeling, with their hands tied behind their backs (N 492, N 493, N 494).

They are designated in the text as "enemies of Osiris". The goddess with the cat's head (No. 495), whose name is "Fierce face (face)", executes the punishment in the form of beheading [Hornung, 1963(1), P.120]. Behind them are three bound human figures lying on their backs (N 496, N 497, N 498). They are designated in the text as "bound", and the assistant of the punitive goddess, a deity with a human head (N 499) holds a rope that binds sinners, in the text he is designated as "Punisher" (Hornung, 1963 (1), P.121). Thus, here is a punishment in the form of binding, which is the first step to neutralize enemies, followed by beheading.

15 -E. Hornung translates this word as "to swallow" (Hornung, 1963(2), p. 121).

16 -can also be translated as " put " (Hannig, 1995, p. 748).

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Figure 4

Figure 5a

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Figure 5b

Figure 6

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The accompanying text reads as follows (Hornung, 1963(1), p. 121):

Dt " Binding (Wb., II, 367, 2) to your hands, tying (Wb., II, 105, 2) to your ropes (Wb., V, 13), destroying [Hannig, 1995, S. 570] Ba to your hands, locking [Hannig, 1995, S. 110] to your shadows yours. The One who punishes you with a knife (Wb., II, 205, 17) will punish you (Wb. II, 205) [Hannig, 1995, P.393]. You will never escape from the watch (Wb., III, 418, 5) of him."

This text allows us to conclude that initially the hands of sinners are tied, then the ba and shadow are destroyed, and then the sinner's head is cut off with a knife.

At the tenth hour of the night, in the lower case (Fig. 6), there is a Choir (N 745) standing in front of the waters of the Nile Beyond the Grave, in which there are 12 human figures(Hornung, 1963 (1), P.177).

The first four figures (N 746) are designated in the text as "Drowned persons who are in the Duat" (Hannig, 1995, p. 354; Hornung, 1963 (2), p. 171); The second four (N747) are "Overturned persons who are in the Duat" (Hannig, 1995, p. 109; Wb., I, 140; Hornung, 1963(2), p. 171]; The third (N 748) "The outstretched who are in the Duat" [Hannig, 1995, p.784; Hornung, 1963(2), p. 171].

Behind all these figures are four goddesses with human heads [Hornung, 1963(1), S. 178; Hornung, 1963 (2), S. 171-172]: the first (N 749) var. "Destroying" [LGG, 5, 593]; the second (N 750) - "Flaming" [LGG, 2, 818]; the third (N 751) - " Stabbing "[LGG, 7, 687]; the fourth (N 752) - "Uraeus". The accompanying text says:

17 Var. spellings: in the tombs of Thutmose III Ramesses III Ramesses VI [Hornung, 1963(1), P. 121].

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S. 176 - 177; Homung, 1963(2), S. 169]. "The utterance of words (spoken) Chorus: The drowned, the Overturned, the Outstretched, who are in the Nuna (Primeval waters) (Wb., II, 214) [Hannig, 1995, P. 399] Duata. Oh, the drowned, the dark ones (Wb., III, 461) in the Nuna (Primeval waters), their hands (Wb., II, 457) on their faces. O, face-turned into the Duat, their spines on the water (water surface) (Wb., II, 351). O, crossing on oars (floating on oars) [Hannig, 1995, S. 635, 1; Wb., III, 374, 25] Nun, lying (floating) on their backs( Wb., IV, 362, 10), their faces behind their souls. Breath for your souls, there is no need for them (they are not constrained in breathing. - A.D.(Wb., II, 349, 8), (the ability) to row with your hands, they are not withheld (Hannig, 1995, p. 524). Paving the road (Wb., II, 22, 13) [Hornung, 1963(2), S. 170].) you, (through) Nun (Primeval waters) under your feet (literally: at your feet), your knees are not restrained (Wb., III, 115, 8). You come out on the water (water surface), you approach the surf (Hannig, 1995, p. 495), you swim to Hapi. You land [Hannig, 1995, p. 336] on its banks; your flesh does not rot, your bodies do not rot. You will possess (gain power) [Hannig, 1995, S. 745, 3] your water, (so that you can) breathe [Hannig, 1995, S. 730]) you, (as) I have commanded (Chorus - A.D.) for you. You are the ones who are in Nun (the Primeval Waters), the drowned ones behind my father, (yes) your souls live."

It should be assumed that this scene is associated with drowned people, or rather, with their unmummified bodies, which were deprived of proper burial on the ground.28 Perhaps this is a hint that the righteous dead will be protected from rot and decay by the Horus, despite the absence of mummification, and the sinners will be executed and rotted away, as evidenced by the names of the goddesses standing next to them. The first of them destroys as a whole, without specifying any specific type of punishment; the second and fourth are associated with fire punishment, and the third exposes physical punishment, or rather, stabs sinners.

18 Var. writings in tombs: Seti I Ramesses VI [Hornung, 1963(1), S. 176]

19 Var. writings in tombs: Vizier Ussra, Thutmose III Ramesses VI [Hornung, 1963(1), p. 176].

20 Omitted the sign of Var. writing in the tombs of Thutmose III Seti I- [Hornung, 1963(1), S. 176]

21 In other tombs there is a sign (Hornung, 1963(1), p. 176).

22 In the tombs of Thutmose III, Amenhotep III, and Ramesses VI, a sign follows [Hornung, 1963(1), p. 177].

23 Var. spellings: [Hornung, 1963(1), S. 177].

24 There is a sign in the tomb of Thutmose III (Hornung, 1963(1), p. 177).

25 Var. writings in the tombs of Thutmose III and Ramesses VI (Hornung, 1963(1), p. 177).

26 Var. writings in tombs: Thutmose I Amenhotep III Ramesses VI (Hornung, 1963(1), p. 177).

27 Possibly omitted See for more details on the use of the gr particle [Gardiner, 1958, p. 188, § 255], as well as E. Hornung's comments [Hornung, 1963(2), p.171].

28 E. Hornung distinguishes this as a separate type of punishment - deprivation of burial (Hornung, 1968, p. 12-13).

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The eleventh hour of the night is the preparatory hour before the sun rises on the eastern horizon of the sky. Therefore, it is here that all the enemies of the sun god, or rather sinners, must be destroyed.

The accompanying inscription for this hour says [Hornung, 1963(1), S. 188-189; Hornung, 1963(2), S. 180-181]:

"The utterance of the words by the Majesty of this God: to cut down (lit. to make a felling. - A.D.), who beat the father (him) Osiris. The corpses of enemies, the bodies (flesh) of the dead, are turned upside down, who cannot walk (letters, difficult to walk (Wb., IV, 466, 3)), and the guises of the destroyed. I have come out of it, and now my father is fighting back, after he has become weary. Chastisement of your corpses from the One who punishes with a knife, destruction (cutting) of your souls, trampling (trampling) of your shadows, chopping off of your heads! You will not get up, (because) you are turned upside down, you will not get up, (because) you have fallen into your pits. You won't leave, you won't run away (slip away). The flame that is in the Burning place is against you, the fire of her that is above the cauldrons (Var. Dominating the boilers. - A.D.), against you, the flame of Her who is over her pits (Var.: Ruling over her pits. - A.D.), against you. 30 The fire that is in the mouth of her who is over her slaughter house is against you. The knife that is in you of the One who is above the swords (Var.: The one who rules over the swords. - A.D.), against you. It does your cutting, it does your killing. You will never see those who live on earth. So it is for them (var.: it is for them)

29 Var. spellings: in the tomb of Thutmose I, Usor, Thutmose III Amenhotep III Seti I [Hornung, 1963(1), p. 189].

30 Var. "hot breath" (Wb., 1, 471, 16).

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Figure 7

[Hannig, 1995, S. 749, 6] in the Duat. Their destruction is ordered (Wb., V, 408, 12) every day by the Majesty of the Choir of the Afterlife."

7) shows a Choir (N 804), preceded by a serpent (N 805) "Burning millions" (enemies - A.D.) [Hornung, 1963(1), p. 190; Hornung, 1963 (2), P.182]. He spews flames into a pit with a vaulted roof filled with fire (N 806), in which "enemies" are destroyed (Ra. - A.D.) [ibid.]. Above this pit stands a lion-headed goddess (N 807), named in the ktywt .s text "The one who rules over her cauldrons" [ibid.], holding a large knife and spewing fire from her mouth.

The following is a small pit with fire (N 808), in which "enemies"are also destroyed. Next to this pit is a goddess with a human head (N 809) named "The one who is above her pit (dominating)" [ibid.]. She also holds a large knife and spews fire.

The next small pit (No. 810) is similar to the previous one, but it contains the "souls" of sinners. Next to the pit also stands a goddess with a human head (N811), whose name is "Cutting" [ibid.], in her hands is a large knife, and fire pours out of her mouth.

Next to it are two small pits, in one of them (N 812) the "shadows" are destroyed, and the punishment is carried out by the goddess with a human head (N 813), designated in the text as "The one who is above her slaughter (dominating)" [ibid.], and in the other pit (No. 814) the "heads" of sinners are punished by tpw [ibid.]. Near the pit stands a goddess (N 815) whose name is "The one who is above the slaughter (dominating)" [ibid.]. Then there is an image of a very large pit (N 816), in which four male figures are immersed with their heads down, which are designated as "upside down" [Hornung, 1963(1), p.191; Hornung, 1963(2), p. 182].

31 In the text are designated as [Hornung, 1963(1), S. 191], according to the classification of A. Gardiner, the sign (A 29) is a determinative of the word ("upside down") [Gardiner, 1958, p. 445].

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Behind them are four goddesses with female heads whose names are: (N 817) "Cooking", (N 818) "Burning", (N 819) "The one who (var. dominating) over her shoal" and (N 820) "Destroying" [ibid.].

The accompanying text to the image of these goddesses says [Hornung, 1963(1), p. 191; Hornung, 1963(2), p. 183]:

"So it is due to them (in the Duat. - A.D.). These are the ones who make "redness" 34 over the enemies of Osiris in the Duat. The one who is above his cauldrons [Hornung, 1963(2), p. 183] (var.: the one who is above his cauldrons) guards this cave. They live by the voice of their enemies, by the cry of souls and shadows, and are abandoned they're in their pits 35 of them."

In this section, the punishment of each human entity - body, soul, shadow, head - as well as the inverted state is already presented directly. Moreover, the specific nature of the punishment consists in dismemberment, and then immersion in fire pits, in which the punitive gods constantly maintain fire, spewing it out of their mouths, and at the head of those who burn - a serpent, "Burning millions".

Analysis of the image and text of the Book of Amduat allows us to speak about two categories of punishment: I. Corporal punishment and II. Execution of disembodied entities (shadow souls-swywt shapes).

I. Corporal punishment

1) linking

Headless and kneeling sinners with their hands tied behind their backs 36; tied figures at the waist and lying on their backs 37;

2) dismemberment

32 Another spelling is "to do" (Hornung, 1963(1), p. 191).

33 In the tombs of Thutmose III, Amenhotep III, and Seti I, a sign follows (Hornung, 1963(1), p. 191).

34 The word translates as red ink or ink for writing, in a figurative sense it means blood punishment [Hannig, 1995, p. 954; Wb., 5, 369]. Color in ancient Egyptian art played a huge role, carried an important semantic load and was an integral part of the object depicted by the artist. The colors used by the ancient Egyptian artist were perceived, on the one hand, as they occur in nature, and on the other - in the system of symbolic concepts. Thus, the red color was associated with the desert and its lord god Set, the fire goddess Sohmet, fire, blood, and also symbolized danger. Red was also associated among the Egyptians with the concepts of "anger", "destruction" and "death". E. Hornung notes that the damned are repeatedly referred to as" bloody " (Hornung, 1968, p.18-20).

35 Relative form of the imperfect ddw sn

36 Book of Amduat, seventh section, upper case.

37 Book of Amduat, seventh section, upper case.

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Severed and burned heads 38; beheaded people kneeling with their hands tied behind their backs 39; serpent eating the heads of sinners 40; dismemberment of body and flesh 41.

3) burning

A lake of fire with heads floating in it 42; snakes spewing fire 43; fire pits with bodies, heads, and bodies turned upside down 44.

4) " inverted state ", or " walking on your head "

Inverted state in the Fire pit 45.

II. Punishments of disembodied entities (soul, shadow, shape)

1) dismemberment

Cutting shadows - and souls -

2) burning

Burning souls - and shadows - in cauldrons 47;

3) ingestion

Swallowing Shapes-irw by a snake 48.

Comparing both categories of punishments, we can conclude that the punishments applied to sinners, both for their corporeal and disembodied entities, were almost identical. The souls-shadows - and forms-irw of the damned were dismembered, burned, and swallowed, so that they were destroyed and destroyed, but the inverted state in the Book of Amduat is presented only as corporal punishment, unlike the Book of Gates and Caves, where it is also applied to disembodied entities. It should be noted here that, in all probability, the executed bodies-sinners-took on flesh - and suffered torment, like a living body.

Most likely, sinners were initially tied hands, as is known, in the Egyptian tradition, hands tied behind their backs symbolize the "enemy". However, as E. Hornung correctly notes, not only prisoners of war and criminals are chained, but also magical figures of enemies, which are then ritually neutralized. This is also the case with the sacrificial animal, which plays the role of an "enemy" in the cult, and therefore it must be bound before it is slaughtered and sacrificed [Hornung, 1968, p. 17]. Accordingly, sinners were initially bound or shackled to make it impossible for them to resist, and then beheaded. According to B. Stricker, the head makes it possible to see, hear and speak, directs the movements of the body, and its cutting off is one of the most terrible punishments. However, the decapitated sinners presented in the seventh hour of the Book of Amduat are clearly alive, as they continue to kneel with their hands tied behind their backs (Stricker, 1992, p. 54). Thus, it can be assumed that sinners did not completely cease to exist after the beheading. They were deprived of the ability to see, hear and speak, but remained "existing" in order to be subjected to further torture.

38 The Book of Amduat, fifth section, lower case, eleventh section, lower case.

39 Book of Amduat, seventh section, upper case.

40 Book of Amduat, sixth section, lower case.

41 Book of Amduat, eleventh section, lower case.

42 Book of Amduat, fifth section, middle register.

43 Book of Amduat, fifth section, middle case, eleventh section, lower case.

44 Book of Amduat, eleventh section, lower case

45 Book of Amduat, eleventh section, lower case.

46 Book of Amduat, eleventh section, lower case.

47 Book of Amduat, eleventh section, lower case.

48 Book of Amduat, sixth section, lower case.

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Along with the beheading of sinners, judging by the names of the punitive demons, the damned were subjected to various types of stabbing and dismemberment [Zandee, 1960, p.16-17; Hornung, 1968, p. 18-21].

The book of Amduat presents a picture of the Afterlife as a place filled with fire, which is aimed at destroying sinners. Often, punitive demons are represented spewing flames from their mouths that burn the damned. Among the places of fiery punishment, one can distinguish the Lake of Fire, the waters of which are depicted in red, symbolizing the raging flames in which sinners drown. However, burning takes place not only in the Lake of Fire, but also in pits and cauldrons, next to which fire-breathing punishing deities stand and make sure that the fire in them does not go out. According to J. Zandee, the idea of punishment by fire was not just eternal torture, but also one of the types of complete destruction [Zandee, 1960, p. 14-15].

As for the scene where those who drowned in the waters of the Nile are represented, the Book of Amduat shows quite clearly that those drowned who are acquitted, despite the lack of proper burial, will receive all the necessary benefits for existence in the Afterlife, while sinners will be punished and deprived of burial (Hornung,1968, p. 4). S. 12-13].

Punishment in the form of an inverted state, or "walking on your head", as a type of danger is found even in the Texts of sarcophagi, and in the Book of the Dead, chapter 51 is devoted to this, which is called "Saying not to walk upside down" (Chegodaev, 1994, p.142). According to M. A. Chegodaev, the inverted state is closely associated with "feeding with sewage". Coprophagy for the ancient Egyptians was the most dangerous action in the ritual sense and was included in the concept of inversion [Chegodaev, 2000, pp. 57-71]. A similar point of view is offered by M. Kemboli, the author notes the close connection between walking upside down and eating sewage, and connects this with entering the world "where the laws of Maat (non-Maat world) do not apply". Moreover, he does not regard it simply as a punishment or danger, but traces the connection with absolute destruction, where the body and all components of the disembodied entity are completely destroyed [Kemboly, 2003, p.93-94].

E. Hornung also notes that the inverted state is associated with a violation of the digestive process of sinners. In his opinion, while the sun god, passing through the areas of the Duat, brings order and peace to the blessed dead, then in places where sinners are executed, chaos and a violation of world order occur. There everything is "put on its head", and the damned themselves are with their hearts torn out, decapitated and chained, with souls and shadows separated from their bodies. [Hornung, 1968, S. 16].

Based on the analysis of the texts and images of the Book of Amduat, we can state that there is no specific distribution of punishments. In the Book of Amduat, there is no indication of what punishment was due to the deceased, for what sin. Nevertheless, two categories of punishment for sinners can be identified. The first category includes corporal punishment (bodies - flesh) and the second - executions of disembodied entities (souls - shadows - shapes). Interestingly, the punishments for both corporeal and disembodied entities were almost identical.

The scenes of the punishment of sinners immediately precede the most important moments associated with the renewal and resurrection of the sun god, which take place during certain periods of his journey.

The most common epithet for sinners is the word "enemies" or" opponents " [Hornung, 1963(1), S. 190, Dryakhlova, 2011 (in print)]. In the context of the Book of Amduat, these are no longer just those who have done evil on earth, they are the real ones.

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opponents of God, and according to the reviewed texts of the Book of Amduat, should be destroyed and punished [for details, see: Dryakhlova, 2011].

Features of the iconographic image of the punitive demons, as well as their names, make it possible to talk about what type of execution each of them was responsible for.

The question arises about the essence of the very idea of punishments: was it reduced only to the daily execution of executions and tortures, or to the complete destruction of all the human entities considered? It seems that the punishments involved the impossibility of combining the "soul" and "body", since both the body and all its components were dismembered, turned over and burned. According to the ancient Egyptians, this was equivalent to complete destruction, as indicated in the Book of Amduat. It clearly traces the idea of the need to reunite body and soul, which is carried out by the solar god Ra during his journey through the Duat, in order to rise again on the horizon, in the form of a reborn Khepri. From this, in turn, it follows that the absence of the possibility of connecting the body and its essences entails the impossibility of resurrection.

The question of" atonement " for sins remains open. The Book of Amduat says only that punishments are repeated daily, but there is no indication of what will follow, whether the sinner will be completely destroyed, or whether redemption will be possible after a series of punishments.

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Dryakhlova A. A. "Sin" and "sinner" in ancient Egyptian sources of the New Kingdom era (analysis of terminology). Issue XXIX. Moscow, 2011.

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