CT 331
Spell 331 of the Coffin Texts is awesome. (I found my way to it via a discussion in The Coffin of Heqata.) The deceased identifies him or herself with Hathor, and gives us one of those glorious bursts of self-praise: she is "the Primeval, the Lady of All", from whom all the others gods flee (Cf the Exaltation of Inanna: "O my lady, the Anunna, the great gods, fluttering like bats fly off from before you to the clefts"). She calls herself "that Eye of Horus, the female messenger of the Sole Lord", and identifies herself with the Eye of Atum or Re, who set out to find and return Shu and Tefnut to their father. She also identifies herself with the goddesses Shesmetet and Wadjet.
Looks as though Willems translates CT 331 differently to Faulkner - for example, compare respectively "She claims to have the heart of a lion - a reference to the Destruction de Hommes? - and to have the lips of an executioner" and "my heart is the lion-god, my lips are the [sytyw]" ("the meaning of this last word is not known"). (Faulkner notes that one version has "my heart is the lion-god(s)" - Shu and Tefnut?)
Hathor remarks, "I have given my tears", which Willem interprets as a reference to the myth spelled out in Papyrus Bremner-Rhind XXVII,1-3, in which the Eye returns with Shu and Tefnut, "only to discover that Atum had made a new Eye... Distressed by this discovery, the eye wept (rmi), and humanity (rmt) originated in its tears." So Hathor is claiming to have created the human race.
(This self-praise continues in CT 332, but without explicit reference to the Eyes. There's a lot of Hathoric sky and light imagery, and an intriguing reference: "I am the third one, mistress of brightness, who guides the great ones who are languid on the paths of the wakeful." Willems suggests this Third One is Sothis.)
As Willems points out, here Hathor is the sun-god's protector and supporter, as befits his Eye. Discussing the prominent role of eyes in Egyptian myth, he remarks, 'First and foremost, there is the myth about the Eye of Horus, which was torn out by Seth but restored later by Thoth... Via the connection with Thoth, but also as the Left Eye of Horus, it was identified with the moon... but because Horus was sometimes interpreted as a solar deity, the 'Eye of Horus' could equally well be the sun." Then there's the myth of the Distant Goddess, in which the sun-god's eye departs for Nubia, and is brought back by another deity. Different versions of the myth involve different sun-gods, different Eyes of Re such as Hathor, Tefnut, and Wepset, and, as the god who brings her home, Onuris ("who brings back the distant one"), Shu, Thoth, or "forms of Horus". (And there's one where "a Hathor-like goddess went into the Libyan desert". Blimey.) Since the sun god can appear as Horus, Willem remarks, "it is not surprising that there was a degree of interference between the myth complexes concerning the Eye of Horus and the Onuris legend."
So, as Willems sees it, this spell combines the various eye myths, allowing the person reciting it to identify "with the solar eye in as many capacities as possible". (p 352)
Looks as though Willems translates CT 331 differently to Faulkner - for example, compare respectively "She claims to have the heart of a lion - a reference to the Destruction de Hommes? - and to have the lips of an executioner" and "my heart is the lion-god, my lips are the [sytyw]" ("the meaning of this last word is not known"). (Faulkner notes that one version has "my heart is the lion-god(s)" - Shu and Tefnut?)
Hathor remarks, "I have given my tears", which Willem interprets as a reference to the myth spelled out in Papyrus Bremner-Rhind XXVII,1-3, in which the Eye returns with Shu and Tefnut, "only to discover that Atum had made a new Eye... Distressed by this discovery, the eye wept (rmi), and humanity (rmt) originated in its tears." So Hathor is claiming to have created the human race.
(This self-praise continues in CT 332, but without explicit reference to the Eyes. There's a lot of Hathoric sky and light imagery, and an intriguing reference: "I am the third one, mistress of brightness, who guides the great ones who are languid on the paths of the wakeful." Willems suggests this Third One is Sothis.)
As Willems points out, here Hathor is the sun-god's protector and supporter, as befits his Eye. Discussing the prominent role of eyes in Egyptian myth, he remarks, 'First and foremost, there is the myth about the Eye of Horus, which was torn out by Seth but restored later by Thoth... Via the connection with Thoth, but also as the Left Eye of Horus, it was identified with the moon... but because Horus was sometimes interpreted as a solar deity, the 'Eye of Horus' could equally well be the sun." Then there's the myth of the Distant Goddess, in which the sun-god's eye departs for Nubia, and is brought back by another deity. Different versions of the myth involve different sun-gods, different Eyes of Re such as Hathor, Tefnut, and Wepset, and, as the god who brings her home, Onuris ("who brings back the distant one"), Shu, Thoth, or "forms of Horus". (And there's one where "a Hathor-like goddess went into the Libyan desert". Blimey.) Since the sun god can appear as Horus, Willem remarks, "it is not surprising that there was a degree of interference between the myth complexes concerning the Eye of Horus and the Onuris legend."
So, as Willems sees it, this spell combines the various eye myths, allowing the person reciting it to identify "with the solar eye in as many capacities as possible". (p 352)